Walter Terence Stace Quotes

The same character of revelation, which we find in poetry, attaches to mystical illumination, although here the revelation is always the divine.

The great error of traditional proofs of the existence of god is that they try to take a symbolic truth for a literal truth, a truth of fact, and then try to prove that it is a fact.

And in the end it is because of mysticism that it is possible to say that “no man is an island” and that on the contrary every man is “a part of the main.”

The incommensurability of the mystical with the sensory-intellectual consciousness is also the ultimate reason why we have to exclude visions and voices, telepathy, precognition, and clairvoyance from the category of the mystical.

It is only by intuition that the infinite can be apprehended. But why is this? Why cannot the infinite be apprehended by concepts? To see this we must understand that the word "infinite," in the religious sense, has nothing at all to do with that sense of the word in which it is applied to space, time, and the number series. We may call this latter the mathematical infinite to distinguish it from the religious infinite. And it is the confusion between these two which misled us into the false trail of supposing that the infinity of God's mind refers to the amount of His knowledge and that the finitude of man's mind refers to his ignorance. The religious infinite, or in other words the infinity of God, means that than 'which there is no other. In this sense neither space nor time could be infinite, since space is an "other" to time, and time is an "other" to space.

It is certainly the case that there can exist an atheistic mysticism, a mystical experience naked and not clothed in any religious garb.

There is no such thing as natural theology. God is either known by revelation - that is to say, by intuition - or not at all.

To be genuinely civilized means to be able to walk straightly and to live honorably without the props and crutches of one or another of the childish dreams which have so far supported men. That such a life is likely to be ecstatically happy I will not claim. But that it can be lived in quiet content, accepting resignedly what cannot be helped not expecting the impossible, and being thankful for small mercies, this I would maintain. That it will be difficult for men in general to learn this lesson I do not deny. But that it will be impossible I would not admit since so many have learned it already.

Thus we see that mysticism naturally, though not necessarily, becomes intimately associated with whatever is the religion of the culture in which it appears.

It is not likely that science, which is basically the cause of our spiritual troubles, is likely also to produce the cure for them. Also it lies in the nature of science that, though it can teach us the best means for achieving our ends, it can never tell us what ends to pursue.

The word "mysticism" is popularly used in a variety of loose and inaccurate ways. Sometimes anything is called "mystical" which is misty, foggy, vague, or sloppy. It is absurd that "mysticism" should be associated with what is "misty" because of the similar sound of the words. And there is nothing misty, foggy, vague, or sloppy about mysticism.

But the divine mystery is inherent in the divine, a part of the nature of God, and can never disappear. And this means that it is still a mystery even to the mystic who has directly experienced it, nay, even to God Himself. That is why it is ineffable. The mystery and the ineffability of God are one and the same thing.

It is not that science proves that the world is not moral. Science as such is not concerned with values, and proves nothing of the sort. Nevertheless, as a matter of history, it is science which has suggested this view to the modern mind by its insistence on mechanistic categories.

The task of thought in our time is to replace the lost religious and metaphysical foundation of morals by a secular and naturalistic foundation.

People are often mistaken about what is good for the health of their bodies. That is why we have doctors. And people are just as likely to be mistaken about what will be good for the happiness of their souls. That is why we have moralists.