living metaphysician, Mr F.H. Bradley, has expounded the dialectic
of speculative mysticism with unequalled power, though with a bias
against Christianity. Another significant fact is the great
popularity, all over Europe, of Maeterlinck's mystical works, "Le
Trésor des Humbles," "La Sagesse et la Destinée," and "Le
Temple Enseveli."

The growing science of psychology has begun to turn its attention
seriously to the study of the religious faculty. Several able men
have set themselves to collect material which may form the basis of
an inductive science. Personal experiences, communicated by many
persons of both sexes and of various ages, occupations, and levels
of culture, have been brought together and tabulated. It is claimed
that important facts have already been established, particularly in
connexion with the phenomena of conversion, by this method. The
results have certainly been more than enough to justify confidence
in the soundness of the method, and hope that the new science may
have a great future before it. Towards mysticism, recent writers on
the psychology of religion have been less favourable than the pure
metaphysicians. While the latter have shown a tendency towards
Pantheism and Determinism, which makes them sympathise with the
general trend of speculative mysticism, psychology seems just at
present to lean towards a pluralistic metaphysic and a belief in
free-will or even in chance. This attitude is especially noticeable
in the now famous Gifford Lectures of Professor William James[31]
and in the recent volume of essays written at Oxford.[32] But even
if the rising tide of neo-Kantianism should cause the speculative
mystics to be regarded with disfavour, nothing can prevent the
religion of the twentieth century from being mystical in type. The
strongest wish of a vast number of earnest men and women to-day is