340 SCIENCE AND MYSTICISM 



sciousness, although the only avenue to what I have 

 called intimate knowledge of the reality behind the 

 symbols of science, is not to be trusted implicitly 

 without control. In history religious mysticism has 

 often been associated with extravagances that cannot 

 be approved. I suppose too that oversensitiveness to 

 aesthetic influences may be a sign of a neurotic tem- 

 perament unhealthy to the individual. We must allow 

 something for the pathological condition of the brain 

 in what appear to be moments of exalted insight. One 

 begins to fear that after all our faults have been detected 

 and removed there will not be any "us" left. But in 

 the study of the physical world we have ultimately to 

 rely on our sense-organs, although they are capable of 

 betraying us by gross illusions; similarly the avenue of 

 consciousness into the spiritual world may be beset with 

 pitfalls, but that does not necessarily imply that no 

 advance is possible. 



A point that must be insisted on is that religion or 

 contact with spiritual power if it has any general im- 

 portance at all must be a commonplace matter of 

 ordinary life, and it should be treated as such in any 

 discussion. I hope that you have not interpreted my 

 references to mysticism as referring to abnormal experi- 

 ences and revelations. I am not qualified to discuss 

 what evidential value (if any) may be attached to the 

 stranger forms of experience and insight. But in any 

 case to suppose that mystical religion is mainly con- 

 cerned with these is like supposing that Einstein's 

 theory is mainly concerned with the perihelion of 

 Mercury and a few other exceptional observations. 

 For a matter belonging to daily affairs the tone of 

 current discussions often seems quite inappropriately 

 pedantic. 



