those which result in true insight. Why?
Because they obviously rest on sense impressions. An English
mystic, for example, states in a recent article that Mysticism is
always and necessarily extra-phenomenal, and that the man who
tries to elucidate the visible by means of the invisible is no true
mystic; still less, of course, the man who tries to elucidate the
invisible by means of the visible. The true mystic, he says, fixes
his eyes on eternity and the infinite; he loses himself when he
becomes entangled in the things of time, that is, in the
phenomenal. Still more explicit is the statement of a famous
modern Yogi. "This world is a delusive charm of the great
magician called Maya. . . . Maya has imagined infinite illusions
called the different things in the universe. . . . The minds which
have not attained to the Highest, and are a prey to natural
beauties in the stage of Maya, will continually have to turn into
various forms, from one to another, because nothing in the stage
of Maya is stable." Nor would the Christian mystics allow of
any intermediaries between the soul and God; they most of
them held that the soul must rise above the things of sense,
mount into another sphere, and be "alone with the Alone."

What, then, is the concept of the ultimately Real which these
stricter mystics have evolved and are prepared to defend? It is
that of pure and unconditioned Being--the One--the Absolute.
By a ruthless process of abstraction they have abjured the world
of sense to vow allegiance to a mode of being of which nothing
can be said without denying it. For even to allow a shadow of
finiteness in the Absolute is to negate it; to define it is to
annihilate it! It swallows up all conditions and relations without
becoming any more knowable; it embraces everything and
remains a pure negation. It lies totally and eternally beyond the
reach of man's faculties and yet demands his perfect and
unreasoning surrender. A concept, this, born of the brains of
logical Don Quixotes.

And it is for such a monstrous abstraction we are asked to give
up the full rich world of sense, with all it means to us. It is
surely not an intellectual weakness to say: "Tell us what you
will of existence above and beyond that which is known to us;
but do not deny some measure of ultimate Reality to that which
falls within our ken. Leave us not alone with the Absolute of the
orthodox mystic, or we perish of inanity! Clearly the _elan
vital_--the wi