To view the inferior mystical experiences or the ratiocinative metaphysical findings otherwise than as passing phases, to set them up as finally representative of reality in the one case or of truth in the other, is to place them on a level to which they do not properly belong. Those who fall into the second error do so because they ascribe excessive importance to the thinking faculty. The mystic is too attached to one faculty, as the metaphysician is to the other, and neither can conduct a human being beyond the bounds of his enchained ego to that region where Being alone reigns. It is not that the mystic does not enter into contact with the Overself. He does. But his experience of the Overself is limited to glimpses which are partial, because he finds the Overself only within himself, not in the world outside. It is temporary because he has to take it when it comes at its own sweet will or when he can find it in meditation. It is a glimpse because it tells him about his own "I" but not about the "Not-I." On the other hand, the sage finds reality in the world without as his own self, at all times and not at special occasions, and wholly rather than in glimpses. The mystic's light comes in glimpses, but the sage's is perennial. Whereas the first is like a flickering unsteady and uneven flame, the second is like a lamp that never goes out. Whereas the mystic comes into awareness of the Overself through feeling alone, the sage comes into it through knowledge plus feeling. Hence, the superiority of his realization.
The average mystic is devoid of sufficient critical sense. He delights in preventing his intellect from being active in such a definite direction. He has yet to learn that philosophical discipline has a steadying influence on the vagaries of mystical emotion, opinion, fancy, and experience. He refuses to judge the goal he has set up as to whether it be indeed man's ultimate goal. Consequently he is unable to apply correct standards whereby his own achievements or his own aspirations may be measured. Having shut himself up in a little heaven of his own, he does not attempt to distinguish it from other heavens or to discover if it be heaven indeed. He clings as stubbornly to his self-righteousness as does the religionist whom he criticizes for clinging to his dogma. He does not comprehend that he has transferred to himself that narrowness of outlook which he condemns in the materialistic. His position would be preposterous were it not so perilous.
Mysticism must not rest so smugly satisfied with its own obscurity that it refuses even to make the effort to come out into the light of critical self-examination, clear self-determination, and rational self-understanding. To complain helplessly that it cannot explain itself, to sit admiringly before its own self-proclaimed impalpability, or to stand aristocratically in the rarefied air of its own indefinability--as it usually does--is to fall into a kind of subtle quackery. Magnificent eulogy is no substitute for needed explanation.
-- Notebooks Category 20: What Is Philosophy? > Chapter 4: Its Realization Beyond Ecstasy > # 23
-- Perspectives > Chapter 20: What Is Philosophy? > # 8