Christianity as Mystical Fact

A kind of mysterious veil hangs over the manner in which spiritual needs were satisfied during the older civilisations by those who sought a deeper religious life and fuller knowledge than the popular religions offered. If we inquire how these needs were satisfied, we find ourselves led into the dim twilight of the mysteries, and the individual seeking them disappears for a time from our observation.

EXCERPT

Make clear that by "mystical" the author does not imply a conception which relies more on vague feelings than on "strictly scientific statements." It is true that "mysticism" is at present widely understood in the former sense, and hence it is declared by many to be a sphere of the human soul-life with which "true science" can have nothing to do. In this book the word "mysticism" is used in the sense of the representation of a spiritual fact, which can only be recognised in its true nature when the knowledge of it is derived from the sources of spiritual life itself.

If the kind of knowledge drawn from such sources is rejected, the reader will not be in a position to judge of the contents of this book. Only one who allows that the same clearness may exist in mysticism as in a true representation of the facts of natural science, will be ready to admit that the content of Christianity as mysticism may also be mystically described. For it is not only a question of the contents of the book, but first and foremost of the methods of knowledge by means of which the statements in it are made.

Many there are in the present day who have a most violent dislike to such methods, which are regarded as conflicting with the ways of true science. And this is not only the case with those willing to admit other interpretations of the world than their own, on the ground of "genuine knowledge of natural science," but also with those who as believers wish to study the nature of Christianity.

Christianity prepared its own ground in the mysteries of pre-Christian times. In this pre-Christian mysticism we find the soil in which Christianity throve, as a germ of quite independent nature. This point of view makes it possible to understand Christianity in its independent being, even though its evolution is traced from pre-Christian mysticism. If this point of view be overlooked, it is very possible to misunderstand that independent character, and to think that Christianity was merely a further development of what already existed in pre-Christian mysticism.

Many people of the present day have fallen into this error, comparing the content of Christianity with pre-Christian conceptions, and then thinking that Christian ideas were only a continuation of the former. The following pages are intended to show that Christianity presupposes the earlier mysticism just as a seed must have its soil. It is intended to emphasise the peculiar character of the essence of Christianity, through the knowledge of its evolution, but not to extinguish it.

CONTENTS