and defined formula of the Incomprehensible is set forth and proposed for our acceptance; the question presents itself,—How does this phenomenon arise? Not from the elder superstition,—for this has now passed away so far as the cultivated classes are concerned, and its residue is only to be found in Theology;—nor from Theology,—for this is, as we have already seen, something altogether different. It is through insight into the emptiness of the previous system, and thus by means of reasoning, that this new system has arisen; it must therefore establish its Incomprehensible by means of reasoning and free thought, which here, however, assume the forms of Invention and Imagination:—Hence the founders and representatives of this system will bear the name of Philosophers.
The production of an Unknown and Incomprehensible, by means of unrestrained Imagination, has always been named Mysticism; we shall therefore comprehend this new system in its essential nature, if we set forth distinctly what Mysticism is, and wherein it consists.
Mysticism has this in common with true Reason as Knowledge;—it does not recognise the conceptions of mere sensuous Experience as the Highest, but strives to raise itself above all Experience;—and since there is nothing beyond the domain of Experience but the world of Pure Thought, it builds up a Universe for itself from Pure Thought alone,—as we have already said of Reason as Knowledge. The defenders of Experience as the only source of truth thus hit the mark as closely as they possibly can, and more closely perhaps than they themselves are aware of, when they denominate him a Mystic who, on whatever ground, denies the exclusive validity which they claim for Experience;—for this Mysticism, which they can only apprehend by an effort of fancy, and from which they have so carefully guarded themselves beforehand by strict adherence to Experience,—this Mysticism,
