The possibility of this universal love and joy in all that exists is of supreme importance for the conduct and happiness of life, and gives inestimable value to the mystic emotion, apart from any creeds which may be built upon it. But if we are not to be led into false beliefs, it is necessary to realise exactly what the mystic emotion reveals. It reveals a possibility of human nature—a possibility of a nobler, happier, freer life than any that can be otherwise achieved. But it does not reveal anything about the non-human, or about the nature of the universe in general. Good and bad, and even the higher good that mysticism finds everywhere, are the reflections of our own emotions on other things, not part of the substance of things as they are in themselves. And therefore an impartial contemplation, freed from all pre-occupation with Self, will not judge things good or bad, although it is very easily combined with that feeling of universal love which leads the mystic to say that the whole world is good.
The philosophy of evolution, through the notion of progress, is bound up with the ethical dualism of the worse and the better, and is thus shut out, not only from the kind of survey which discards good and evil altogether from its view, but also from the mystical belief in the goodness of everything. In this way the distinction of good and evil, like time, becomes a tyrant in this philosophy, and introduces into thought the restless selectiveness of action. Good and evil, like time, are, it would seem, not general or fundamental in the world of thought, but late and highly specialised members of the intellectual hierarchy.
Although, as we saw, mysticism can be interpreted so as to agree with the view that good and evil are not intellectually fundamental, it must be admitted that here
