Mysticism in general refers to a direct and immediate experience of the sacred, or the knowledge derived from such an experience. In Christianity this experience usually takes the form of a vision of, or sense of union with, God; however, there are also nontheistic forms of mysticism, as in Buddhism.神秘主义在一般是指直接和即时的经验神圣的，或知识来自这样一个经验。 基督教在这方面的经验，通常采取的形式是一个远景，或意识联盟，上帝;不过，也有nontheistic形式的神秘主义，因为在佛教中。 Mysticism is usually accompanied by meditation, prayer, and ascetic discipline.神秘主义通常是伴随着冥想，祈祷，和苦行的纪律。
It may also be accompanied by unusual experiences of ecstasy, levitation, visions, and power to read human hearts, to heal, and to perform other unusual acts.也有可能伴随着不寻常的经验，摇头丸，磁悬浮，远见，并有权阅读人类的心，愈合，并履行其他不寻常的行为。 Mysticism occurs in most, if not all, the religions of the world, although its importance within each varies greatly.神秘主义发生在大多数，如果不是所有的宗教的世界，尽管它的重要性，每个很大的不同。 The criteria and conditions for mystical experience vary depending on the tradition, but three attributes are found almost universally.的标准和条件，为神秘经验的不同而不同的传统，但三个属性被发现几乎普遍。 First, the experience is immediate and overwhelming, divorced from the common experience of reality.首先，经验是立即和压倒性的，脱离了共同的经验现实。 Second, the experience or the knowledge imparted by it is felt to be self - authenticating, without need of further evidence or justification.第二，经验或知识的传授，由它认为能够自我-认证，没有需要进一步的证据或理由。 Finally, it is held to be ineffable, its essence incapable of being expressed or understood outside the experience itself.最后，它是举行可无法形容的，其本质无法表达或理解以外的经验本身。
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Modern philosophers and psychologists have studied the occurrence of mysticism.现代哲学家和心理学家的研究发生的神秘主义。 William James suggested that it may be an extension of the ordinary fields of human consciousness.威廉詹姆斯认为，它可能会延长普通领域的人类意识。 The philosopher Henri Bergson considered intuition to be the highest state of human knowing and mysticism the perfection of intuition.哲学家柏格森的直觉认为，将最高的国家人类认识和神秘主义的完善的直觉。 Today scientists are interested in the ways in which certain drugs seem to induce quasi - mystical states.今天的科学家有兴趣参加的方式，其中某些药物似乎促使准-神秘的国家。 Recent studies have added to the understanding of mysticism without fully explaining it in psychological terms.最近的研究已添加到理解的神秘主义，没有充分解释它在心理上的条款。
Among the many Christian mystics who have documented their experiences are Saint Francis of Assisi; Saint Teresa of Avila; Saint John of the Cross; Jacob Bohme; George Fox, founder of the Quakers; and Emanuel Swedenborg.在众多的基督教神秘主义者谁记载了他们的经验是圣方济亚西西;圣德肋撒的阿维拉;圣约翰的十字架;雅各布伯梅;乔治福克斯的创始人之一，公谊会;和Emanuel威登柏格。 For information on mysticism in Islam, see Sufism; in Judaism, Hasidism and Kabbalah; in the Eastern religions, Taoism, Upanishads, Vedanta, and Zen Buddhism.信息对神秘主义在伊斯兰教，见苏菲主义;在犹太教， hasidism和卡巴拉;在东方宗教，道教， upanishads ， vedanta ，和禅宗。
Joan A Range琼范围
Bibliography
参考书目
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Christian and Buddhist (1957); RC Zaehner, Mysticism (1961).
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，电子商务奥布赖恩，品种的神秘经验（ 1964 ） ;克parrinder ，神秘主义在世界上的宗教（ 1977年） ;千兆克肖勒姆，大趋势，在犹太神秘主义（
1959年） ，电子商务史蒂文斯，介绍了东方的神秘主义（ 1974年） ; DT公司，铃木，神秘主义：基督教和佛教（ 1957年） ;钢筋混凝土zaehner
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As recognized by all writers on this subject, whether they claim direct personal mystical experience or not, both the definition and description of the mystical encounter are difficult.作为公认的所有作家，就这个问题，无论他们声称直接的个人神秘经验或没有，无论是定义和说明的神秘所遇到的困难。 It is clear, however, that mysticism is not the same as magic, clairvoyance, parapsychology, or occultism, nor does it consist in a preoccupation with sensory images, visions, or special revelations.很明显，然而，神秘主义是不一样的魔术，千里眼， parapsychology ，或occultism ，也不构成在一个专注于感官影像，远见，或特殊的启示。 Nearly all Christian mystical writers relegate these phenomena to the periphery.几乎所有的基督教神秘作家relegate这些现象到了边缘。 Nearly all Christian mystics avoid the occult arts entirely.几乎所有的基督教神秘主义者，避免隐匿性艺术完全。 Briefly and generally stated, mystical theology or Christian mysticism seeks to describe an experienced, direct, nonabstract, unmediated, loving knowing of God, a knowing or seeing so direct as to be called union with God.简单和普遍指出，神秘的神学或基督教的神秘主义，旨在描述一位经验丰富，直接， nonabstract ，中间人，爱好不知道上帝，知道或看到这么直接作为被称为联盟与上帝。
The Cappadocian fathers, especially Gregory of Nyssa; leading monastics, especially Evagrius of Pontus (346 - 99) and John Cassian (c. 360 - 435); Augustine of Hippo; and the obscure personage known as Dionysius the Pseudo - Areopagite created the formative legacy for medieval mysticism.该cappadocian的父亲，尤其是格雷戈里的nyssa ; monastics领导，特别是伐格流斯的庞（ 346 -9 9）和约翰c assian（长3 60- 43 5）;奥古斯丁的河马和模糊人物，被称为伪狄奥尼修斯-a re opagite创造形成遗产的中世纪的神秘主义。 The term generally used until the fourteenth and fifteenth centuries to describe the mystical experience was "contemplation."任期普遍使用，直至第十四届和第十五百年来形容神秘经验是“沉思” 。 In its original philosophical meaning this word (Gr. theoria) described absorption in the loving viewing of an object or truth.在其原来的哲学意义这两个字（ gr. theoria ）所描述的吸收，在爱好看一个物体或真理。
Only in the twelfth and thirteenth centuries, with the writings of Richard of Saint Victor and Thomas Aquinas, do systematic descriptive analyses of the contemplative life appear.只有在第十二和第十三世纪，著作理查德圣维克托和托马斯阿奎那，做有系统的描述性分析的沉思的生活出现。 Late medieval concern with practical and methodical prayer contributed to a turning point in the sixteenth century Ignatian and Carmelite schools (Ignatius Loyola, Teresa of Avila, John of the Cross).中世纪晚期的关注与实用和有条不紊的祈祷作出贡献的一个转折点，在十六世纪ignatian和carmelite学校（依纳爵罗耀拉，德肋撒的阿维拉，约翰交叉） 。 Spiritual writers from these traditions were concerned primarily with empirical, psychological, and systematic descriptions of the soul's behavior in order to assist spiritual directors.精神文明作家从这些传统都被关注，主要是与实证，心理，和有系统的说明灵魂的行为，以协助精神董事。
Protestants generally rejected mystical theology. Despite his acquaintance with medieval mystical writings, Martin Luther cannot be called a mystic, recent attempts to arrange his theology around a mystical center notwithstanding. 新教徒普遍拒绝了神秘的神学，虽然他的熟人，与中世纪的神秘的著作，马丁路德不能被称为神秘的，最近试图安排他的神学围绕着神秘的中心，尽管。 Some Protestants in most periods retained an interest in the mystical tradition, although they should not necessarily be considered mystics.一些新教徒在大多数时期保留有兴趣在神秘的传统，虽然他们不一定被视为神秘。 But mainstream Protestantism has generally mistrusted or been openly hostile toward a mystical dimension of the spiritual life.但主流基督教已普遍mistrusted或已公开的敌对走向神秘层面的精神生活。
In Catholic circles mystical theology was virtually submerged under a tide of enlightenment rationalism in the eighteenth century.在天主教界神秘的神学几乎淹没下的潮流，理性的启示，在十八世纪。 A mystical reaction to rationalism and naturalism, aided by the development of psychological science in the later nineteenth century, is still bearing fruit in the late twentieth century.一神秘的反应，理性和自然，资助由发展心理科学在后来的19世纪，仍然是开花结果，在二十世纪后期。 A controversy over the relation of mystical theology to "ordinary" prayer and the Christian striving for holiness or perfection dominated the early decades of the twentieth century.争论的关系，神秘的神学“普通”的祈祷和基督教争取成圣或完善主导初几十年的20世纪。
In general, whereas many Catholic theologians reacted to the challenge of rationalism, naturalism, and modernism with renewed attention to mystical and liturgical spiritual theology, many Protestant evagelicals have responded with a generally rational theology of the letter of Scripture.在一般，而许多天主教神学家作出反应的挑战，理性，自然，与现代主义与重新注意神秘和礼仪的精神神学，许多新教evagelicals已作出回应，与一般的理性神学的信经文。 Others have given renewed attention to spirituality in the 1970s but still prefer a "Reformation faith piety" or "prophetic spirituality" to mystical contemplation, partly because of the rejection of mystery in liturgical and sacramental theology and practice.其他已发出重新重视灵性在20世纪70年代，但仍喜欢“的改革信念的虔诚”或“先知灵性” ，以神秘的沉思，这部分是由于拒绝在神秘的礼仪及圣事神学和实践。 But contemporary evangelical antipathy toward mysticism is also partly the result of Barthian influence that reduces mysticism (and pietism) to a heretical subjectivity and anthropocentrism that denies the utterly transcendent reality of God.但当代福音事工促进会，对神秘主义的反感，也是部分是由于巴特派的影响，减少神秘主义（和虔诚主义） ，以邪教的主观性和人类中心主义的否定完全超越现实的上帝。
Many attempts have been made to describe the fundamental characteristics of mystical experience.许多尝试，已作出说明的基本特点，神秘经验。 Traditionally it has been asserted that the experiential union of creature and Creator is inexpressible and ineffable, although those who have experienced it seek imagery and metaphors to describe it, however imperfectly.传统上它一直宣称，体验联盟的动物，和创作者是inexpressible和无法形容的，虽然这些谁经历过它寻求意象和隐喻来形容，不过不完善。 As noted above, it is experienced union or vision, not abstract knowledge.如上所述，这是有经验的联盟或抱负，而不是抽象的知识。 It is beyond the level of concepts, for reasoning, ideas, and sensory images have been transcended (but not rejected) in an intuitive union.这是超越的水平的概念，推理，思路和感官的图像已经超越了（但不拒绝）在一个直观的联盟。
Thus it is suprarational and supraintellectual, not antirational or anti - intellectual.因此，这是suprarational和supraintellectual ，而不是antirational或反-智力。 In one sense the sould is passive, because it experiences God's grace poured into itself.在一意义上讲，可以是被动的，因为它的经验，上帝的恩典涌入本身。 Yet the union is not quietistic, because the soul consents to and embraces the spiritual marriage.然而，联盟是不是quietistic ，因为灵魂的同意，并包含了精神的婚姻。 Although some authors also stress the transient and fleeting nature of mystical union, others describe it as lasting for a definite, even prolonged period of time.虽然有些作者还强调，短暂和稍纵即逝的性质，神秘的联盟，别人形容它作为持久的，为一个明确的，即使是长时间的一段时间。 More recent theological and liturgical understandings of mystical theology, unlike the systematic phenomenological and "empirical" manuals of the early twentieth century, define characteristics less precisely and seek to fit mystical theology more centrally into an ecclesial and soteriological framework.较近期的神学和礼仪的认识神秘的神学，不同系统的现象和“实证”手册20世纪初，界定的特点和不足，正是寻求合适的神秘神学更多集中到一个教会和soteriological框架。
The various stages of the mystical way have also been described in immensely varying manner.各阶段的神秘方式，也被形容在极大的不同方式。 Virtually all writers agree, however, that purification (purgation or cleaning) and discipline are prerequisites.几乎所有作家的同意，不过，纯化（下法或清洁）和有纪律的先决条件。 Each of the three classic stages, the path of purification, the phase of illumination, and the mystical union itself (not necessarily occurring in a fixed sequence but rather in interaction with each other), may be described as consisting of various degrees or graduations.三年中的每经典的阶段，道路净化，第一阶段的照明，和神秘的联盟本身（不一定是发生在一个固定的序列，而是在互动与对方） ，可被称为构成不同程度的或毕业典礼。 It should not be forgotten that the monastic life, the standard path of ascetic purification throughout much of Christian history, has served as the foundation for much Christian mysticism.它不应该忘记，寺院的生活，标准的道路上苦行的分离纯化在整个基督教的历史，一直担任基金会的大部分基督教神秘主义。 Unfortunately, this foundation has been overlooked by some modern scholars who consider mystics to be individualistic seekers after noninstitutional, extrasacramental religious ecstasy.不幸的是，在此基础上已忽略了一些现代学者谁考虑神秘被个人主义人士后， noninstitutional ， extrasacramental宗教摇头丸。
Teachings about the mystical union have often brought charges of pantheism upon their exponents.教义有关的神秘联盟往往带来的收费泛神论后，他们的指数。 Although most mystics seek to transcend the limits of the (false) self, they have been careful to insist on the preservation of the soul's identity in the union with God, choosing such imagery as that of iron glowing in the fire of unitive love, taking on fire in union with the fire, yet without loss of its properties as iron.虽然大部分的神秘寻求超越界限的（假）自我，他们已认真坚持就保存灵魂的身份，在欧洲联盟与上帝，选择这样的意象作为铁的光辉在火灾中的统一的爱，同时考虑就在消防联盟与消防，但没有失去其特性，作为铁。 Indeed, one should rather stress that, far from losing itself, the sould finds its true identity in the mystical union.事实上，一，而应强调的是，到目前为止，从失去本身，可以认定其真实身份，在神秘的联盟。 Many Protestants have found palatable only those mystical writers who are thought to have limited mystical union to a "conformity of human and divine wills," rather than those who teach an ontological union, a union of essence or being.许多新教徒发现适口只有那些神秘的作家，谁被认为是有限度的神秘联盟“整合人力和神的意志” ，而不是那些谁教一本体联盟，联盟的本质，或正。 This distinction is problematical, since the meaning of either "ontological union" or "conformity of will" depends on the presuppositions about human nature held by the author in question.这一区分是有问题，因为所指的不是“本体联盟”或“整合，将”取决于对预设的关于人性举行的由作者的问题。
Those who stress a "prophetic faith piety" or "Reformation" alternative to supposed pantheistic or panentheistic mysticism (eg, Heiler, Bloesch, in part under the influence of Brunner and Barth) have circumscribed mysticism so narrowly and connected it so closely to Neoplatonism that few mystics would recognize it.这些谁强调， “先知信仰的虔诚”或“改革”替代假定pantheistic或panentheistic神秘主义（例如， heiler ， bloesch ，在部分的影响下，布鲁勒尔和巴特）有限制的神秘主义，使狭义和连接，以便密切合作，柏拉图认为，数神秘主义者会承认它。 They have also broadened the meaning of "prophetic religion" so much that most mystics would feel at home under its canopy.他们还扩大了的含义“先知的宗教”这么多，大部分神秘主义者会觉得在家里根据其伞盖。
Scriptural sources for Christian mysticism are found largely in the Logos - incarnation doctrine of John's Gospel, in imagery such as that of the vine and branches (John 15) or Christ's prayer for union (John 17), as well as in aspects of the Pauline corpus.圣经的来源，基督教神秘主义被发现，主要是在标识-化身学说约翰的福音，在意象，如认为该葡萄和党支部（约翰福音1 5）或基督的祈祷联盟（约翰1 7） ，以及在方面的宝莲语料库。 The latter include the description of Paul's rapture into the third heaven (II Cor. 12:1 - 4) or statements such as that referring to a life "hid with Christ in God" (Col. 3:3).后者包括说明保罗的破裂进入第三天堂（二肺心病。 12点01分-4 ）或报表等认为，提到一个生命“躲在与基督在以神之名” （上校3时0 3分） 。 In all of these the essential theological presuppositions involve belief in a personal God and in the centrality of the incarnation.在所有这些重要的神学预设涉及的信念，个人在上帝和中心地位的化身。 For medieval mystics Moses' "vision" of God (Exod. 33:12 - 34:9) and his reflection of God's glory upon leaving Mount Sinai (Exod. 34:29 - 35; cf. II Cor. 3:7) served as proof texts, and the allegorized spiritual marriage of the Song of Solomon, together with the other OT wisdom literature, provided unlimited scriptural resources until the shift from spiritual to literal - grammatical humanist and Reformation hermeneutics took place.为中世纪的神秘主义者，郑慕智的“视野”上帝（ exod. 33:12 -3 4:9）和他反映了上帝的荣耀，离开西奈山（ e xod.3 4:29- 35条;比照二，肺心病。3 : 7）送达作为证明文本，和allegorized的精神婚姻的所罗门之歌，联同其他城市旅游局的智慧文学，提供了无限的圣经资源，直到转移，从精神到字面-语法的人文和改革诠释学的发生。
Anthropologically, Christian mystical theology presupposes a human capacity or fittedness for God, drawing especially upon the doctrine of human beings created in the image of God and on the doctrine of God become human in Christ. anthropologically ，基督教神秘的神学假定一个人的能力或fittedness为上帝，绘画，尤其是后学说人类创造的形象，和对上帝的教义，成为人类上帝在基督里。 Christian mystics have traditionally understood mystical union as a restoration of the image and likeness of God that was distorted or lost at the fall from innocence.基督教神秘主义传统上理解的神秘联盟作为一个恢复的形象和上帝的相似性，这是扭曲或失去在秋季从无罪推定的原则。 The image of God, distorted but not destroyed, remains as the foundation for the journey from the land of unlikeness to restored likeness and union.形象的上帝，扭曲，而不是破坏，仍然是作为基础的征途上，从土地unlikeness ，以恢复似的和联盟。 Especially in the fourteenth century German Dominican school (Eckhart, Tauler) his teaching on the image of God in humans was expressed with terms such as the "basic will" or "ground" (Grund) of the soul or the "spark of divinity" in the human soul.特别是在14世纪的德国，多米尼加学校（艾克哈特，陶勒尔） ，他对教学的形象，上帝在人类中有人与条款，如“基本”或“地面” （ grund ）的灵魂，或“星火神”在人的灵魂。
In any case, although it stresses union with God who transcends all human limitations, mystical theology is incompatible with either an exclusively transcendent or an exclusively immanent doctrine of God, the God who transcends also became incarnate in Christ and he is immanent in his creatures created in his image.在任何情况下，虽然它强调联盟与上帝谁超越了所有人类的局限，神秘的神学是不符合任何一个完全超越或完全是内在的教义上帝，上帝谁超越，也成为肉身在基督里，他是上苍在他的动物创造在他的形象。 For this reason many representatives of both the social gospel and neo - orthodox theology have been stridently antimystical.基于这个原因，许多代表都社会福音和新保守主义-东正教神学已s tridentlya ntimystical。
Of the other issues that have recurred in mystical writings and studies of mystical writings, one of the most enduring is the question of the relation between cognitive, intellectual, or speculative elements, on the one hand, and affective, loving, or supraconceptual and suprarational elements on the other.至于其他的问题有复发，在神秘的著作和研究神秘的著作，其中最持久的，是问题之间的关系的认知，智力，或投机因素，一方面，和情感，爱好，或supraconceptual和suprarational元素对其他。 The negative way that "ascends" by stripping off all cognitions and images until one "sees" God in a "cloud of unknowing" darkness differs from the philosophical systems that claim mystical knowledge to be the human reason (including will, intellect, and feeling) exploring the sphere above that of limited rationalism (Inge), as well as the simple clinging to God in love alone posited by some mystics.消极的方式“ ascends ”剥离了所有认识和图像，直到一“看到”上帝在一个“云不知”黑暗的不同，从哲学体系宣称神秘的知识成为人类理性的（包括意志，智慧，和感觉）研究领域的上述有限的理性（英奇） ，以及简单的死抱着给上帝的爱，仅在posited一些神秘主义者。 Such distinctions, however, are not absolute, and most mystics stress the interrelatedness of love and cognition.这种区分，但不是绝对的，而最神秘强调相互关联的爱与认知。
The problem of the objective quality of mystical experience that so preoccupied the psychological - empirical writers of the early twentieth century has become less significant for Christians dealing with mysticism theologically in its scriptural, ecclesial, and liturgical contexts.问题的客观质量神秘经验，那么专注的心理-实证作家的2 0世纪初，已成为较显着，为基督信徒的处理与神秘主义t heologically在其圣经，教会，和礼仪的情境。 At the same time, for students of the philosophy of religion the question of objective content has gained renewed attention as nineteenth century naturalism wanes and Western interest in Eastern mysticism and religions grows.在同一时间内，为学生的宗教哲学的问题，客观的内容得到了重新重视，作为19世纪的自然减弱和西方的利益在东区的神秘主义和宗教的增长。
DD
Martin房屋署副署长李柱铭
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
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，神秘的神学东部教会。
(From myein, to initiate). （从myein ，开始） 。
Mysticism, according to its etymology, implies a relation to mystery.神秘主义，根据它的语言，暗示了有关的谜。 In philosophy, Mysticism is either a religious tendency and desire of the human soul towards an intimate union with the Divinity, or a system growing out of such a tendency and desire.在哲学，神秘主义是一种宗教的倾向和愿望，人类的灵魂，对一个亲密的联盟与神，或制度日益脱离这种倾向和愿望。 As a philosophical system, Mysticism considers as the end of philosophy the direct union of the human soul with the Divinity through contemplation and love, and attempts to determine the processes and the means of realizing this end.作为一个哲学体系，神秘主义认为，作为哲学终结的直接联盟的人类灵魂与神通过沉思和爱戴，并试图确定的程序和手段实现这一目的。 This contemplation, according to Mysticism, is not based on a merely analogical knowledge of the Infinite, but as a direct and immediate intuition of the Infinite.这沉思，根据神秘主义，不是基于只是一个类比的知识无限，但作为一个直接和即时的直觉无限。 According to its tendency, it may be either speculative or practical, as it limits itself to mere knowledge or traces duties for action and life; contemplative or affective, according as it emphasizes the part of intelligence or the part of the will; orthodox or heterodox, according as it agrees with or opposes the Catholic teaching.根据其发展趋势，它可能不是投机或实际的，因为它限制了本身只是知识或痕迹的职责采取行动和生活;沉思或情感，根据，因为它强调的一部分，情报或部分的意志;正统或非正统据，因为它同意或反对天主教的教学。 We shall give a brief historical sketch of Mysticism and its influence on philosophy, and present a criticism of it.我们应作简短的历史素描的神秘主义及其对哲学，和现在的批评。
HISTORICAL SKETCH历史素描
In his "History of Philosophy", Cousin mentions four systems, between which, he says, philosophical thought has continually wavered, viz., Sensism, Idealism, Scepticism, and Mysticism.在他的“哲学史” ，表姐提到四个系统，两者之间，他说，哲学思想，不断动摇，即， sensism ，唯心论，持怀疑态度，和神秘主义。 Whatever may be thought of this classification, it is true that Mysticism has exercised a large influence on philosophy, becoming at times the basis of whole systems, but more often entering as an element into their constitution.无论可能会想到这个分类，这是事实的神秘主义已行使，影响较大的哲学，成为时代的基础上整个系统，但更经常地进入一个要素纳入其宪法。 Mysticism dominated in the symbolic philosophy of ancient Egypt.神秘主义占主导地位的象征哲学的古埃及。 The Taoism of the Chinese philosopher Lao-tze is a system of metaphysics and ethics in which Mysticism is a fundamental element (cf. De Harlez, "Laotze, le premier philosophe chinois", in "Mémoires couronnés et autres de l'Académie", Brussels, January, 1886).道教的中国哲学家老子老子是一个系统的形而上学和道德在其中的神秘主义是一个基本要素（参见德harlez ， “ laotze ，乐总理philosophe chinois ” ，在“ mémoires couronnés或其他德l' académie ” ，新华社布鲁塞尔1月， 1886年） 。 The same may be said of Indian philosophy; the end of human reflection and effort in Brahmanism and Vedantism is to deliver the soul from its transmigrations and absorb it into Brahma forever.同时可以说，印度哲学;月底人类的思考和努力，在婆罗门教和vedantism就是要提供的灵魂，从transmigrations和吸收到布拉马永远。 There is little of Mysticism in the first schools of Greek philosophy, but it already takes a large place in the system of Plato, eg, in his theory of the world of ideas, of the origin of the world soul and the human soul, in his doctrine of recollection and intuition.有一点神秘主义在第一学校的希腊哲学，但它已经采取一个大的地方，在该系统的柏拉图，例如，在他的理论对世界的想法，起源，世界的灵魂和人的灵魂，在他的学说的记忆和直觉。 The Alexandrian Jew Philo (30 BC-AD 50) combined these Platonic elements with the data of the Old Testament, and taught that every man, by freeing himself from matter and receiving illumination from God, may reach the mystical, ecstatic, or prophetical state, where he is absorbed into the Divinity.有关亚历山大的犹太人斐洛（ 30年代广告50个）相结合，这些元素与柏拉图的数据旧约，并告诉我们，每一个男人，腾出自己从此事，并接受来自上帝的光照，可能达到的神秘，兴奋，或prophetical国家，他在那里是吸收到神。 The most systematic attempt at a philosophical system of a mystical character was that of the Neoplatonic School of Alexandria, especially of Plotinus (AD 205-70) in his "Enneads".最系统，企图在一个哲学体系的一个神秘的性格是，该neoplatonic学校亚历山德里亚，尤其是普罗提诺（公元205-70 ）在他的“ enneads ” 。 His system is a syncretism of the previous philosophies on the basis of Mysticism--an emanative and pantheistic Monism.他的系统是一个融合以往的哲学的基础上的神秘主义-一发散和p antheistic一元。 Above all being, there is the One absolutely indetermined, the absolutely Good.上述所有，是有一个绝对indetermined ，绝对是好的。 From it come forth through successive emanations intelligence (nous) with its ideas, the world-soul with its plastic forces (logoi spermatikoi), matter inactive, and the principle of imperfection.从它站出来，通过连续emanations情报（臭氧办事处） ，其思想，世界的灵魂，其塑料势力（ logoi spermatikoi ） ，此事已停播，并原则美中不足。 The human soul had its existence in the world-soul until it was united with matter.人类的灵魂，有其存在的世界的灵魂，直到它是美国与此事。 The end of human life and of philosophy is to realize the mystical return of the soul to God.结束人的生命和哲学，就是实现神秘的回报的灵魂，向上帝。 Freeing itself from the sensuous world by purification (katharsis), the human soul ascends by successive steps through the various degrees of the metaphysical order, until it unites itself in a confused and unconscious contemplation to the One, and sinks into it: it is the state of ecstasis.解放自己从感性世界的纯化（ katharsis ） ，人的灵魂ascends历届步骤，通过不同程度的形而上的秩序，直到它本身的团结在一个混乱和昏迷沉思向一，和汇到它：它是国ecstasis 。 With Christianity, the history of Mysticism enters into a new period.与基督教，历史的神秘主义进入一个新的阶段。 The Fathers recognized indeed the partial truth of the pagan system, but they pointed out also its fundamental errors.父亲承认，确实是部分的真相，异教的系统，但他们也指出，其根本错误。 They made a distinction between reason and faith, philosophy and theology; they acknowledged the aspirations of the soul, but, at the same time, they emphasized its essential inability to penetrate the mysteries of Divine life.他们作了区分的理由和信念，哲学和神学;承认他们的愿望的灵魂，但在同一时间内，他们强调，其本质无法穿透的奥秘，神的生活。 They taught that the vision of God is the work of grace and the reward of eternal life; in the present life only a few souls, by a special grace, can reach it.他们告诉我们的视野，上帝是工作的恩典和悬赏永恒的生命;在目前的生活，只有少数的灵魂，由一个特别的恩典，可以达到目标。 On these principles, the Christian school of Alexandria opposed the true gnosis based on grace and faith to the Gnostic heresies.这些原则，基督教学校的亚历山大反对的真正预后的基础上的恩典和信念，向gnostic异端邪说。 St. Augustine teaches indeed that we know the essences of things in rationibus aeternis, but this knowledge has its starting point in the data of sense (cf. Quæstiones, LXXXIII, c. xlvi).圣奥古斯丁教事实上我们知道本质的东西，在rationibus aeternis ，但是这方面的知识有其出发点在数据的意义（参见quæstiones ， lxxxiii ，长XLVI ）号。 Pseudo-Dionysius, in his various works, gave a systematic treatment of Christian Mysticism, carefully distinguishing between rational and mystical knowledge.伪狄奥尼修斯，在他的各项工程，进行了系统的治疗基督教神秘主义，仔细区分理性和神秘的知识。 By the former, he says, we know God, not in His nature, but through the wonderful order of the universe, which is a participation of the Divine ideas ("De Divinis Nomin.", c, vii, §§ 2-3, in PG, III, 867 sq.).由前，他说，我们知道，上帝，而不是在他的性质，但通过精彩的秩序的宇宙，这是一个参与的神的想法（ “时点divinis nomin ” ，丙，七， § § 2-3 ，在pg ，三， 867平方米） 。 There is, however, he adds, a more perfect knowledge of God possible in this life, beyond the attainments of reason even enlightened by faith, through which the soul contemplates directly the mysteries of Divine light.有，不过，他补充说，一个更完美的知识，上帝可能在此生活，超越素养的原因，甚至开明的信仰，通过它的灵魂，考虑作出直接的奥秘，神轻。 The contemplation in the present life is possible only to a few privileged souls, through a very special grace of God: it is the theosis, mystike enosis.该沉思，在目前的生活是有可能的只有少数享有特权的心灵，通过一个很特殊的上帝的恩典：这是theosis ， mystike希塞统一。
The works of Pseudo-Dionysius exercised a great influence on the following ages.工程伪狄奥尼修斯行使影响很大，以下的千古罪人。 John Scotus Eriugena (ninth century), in his "De Divisione Naturæ", took them as his guide, but he neglected the distinction of his master, identifying philosophy and theology, God and creatures, and, instead of developing the doctrine of Dionysius, reproduced the pantheistic theories of Plotinus (see ERIUGENA, JOHN SCOTUS).约翰司各脱eriugena （第九世纪） ，在他的“德divisione naturæ ” ，把他们作为他的指导，但他忽略了区分，他的师父，查明哲学和神学，神和动物，和，而不是发展的原则，狄奥尼修斯，转载pantheistic理论普罗提诺（见eriugena ，约翰司各脱） 。 In the twelfth century, orthodox Mysticism was presented under a systematic form by the Victorines, Hugh, Walter, and Richard (cf. Mignon, "Les Origines de la Scolastique et Hugues de St. Victor", Paris, 1895), and there was also a restatement of Eriugena's principles with Amaury de Bène, Joachim de Floris, and David of Dinant.在12世纪，东正教的神秘主义是下一个有系统的形式，由victorines ，休，沃尔特，和Richard （参见mignon ， “就业辅导组origines德香格里拉scolastique等hugues德圣维克托” ，巴黎， 1895 ） ，和有还重申了eriugena的原则与amaury德bène ，约阿希姆德佛洛里斯，和大卫的迪南。 A legitimate element of Mysticism, more or less emphasized, is found in the works of the Schoolmen of the thirteenth century.一个合法的元素，神秘主义，更多或更少强调，被发现在该工程的schoolmen的13世纪。 In the fourteenth and fifteenth centuries there was, as a protest against a sterile dialecticism, a revival of mystical systems, some orthodox--J.在第十四届和第十五世纪有，作为一个抗议育dialecticism ，复兴，神秘的系统，一些东正教-家 Ruysbroek, Gerson, Peter d'Ailly, Denys the Carthusian--and others heterodox--John of Ghent, John of Mirecourt, the Beguines and Beghards, and various brotherhoods influenced by Averroism, and especially Meister Eckhart (1260-1327), who in his "Opus Tripartitum" teaches a deification of man and an assimilation of the creature into the Creator through contemplation (cf. Denifle in "Archiv für Literatur und Kirchengeschichte des Mittelalters", 1886), the "Theologia Germanica", and, to a certain extent, Nicholas of Cusa (1401-64) with his theory of the coincidentia oppositorum. ruysbroek ，格尔松，彼得-阿伊，丹尼斯该c arthusian-和其他非正统-根特的约翰，约翰m ir ecourt，be g uines和be g hards，和各种b ro therhoods影响a ve rroism，特别是梅斯特艾克哈特（12 6 0年至1 3 2 7年），谁在他的“作品tripartitum ”教一神化男子及一名同化的动物进入创作者通过沉思（参见德尼夫勒在“ archiv f黵文学与kirchengeschichte万mittelalters ” ， 1886年） ， “ theologia德国” ，并以一在一定程度上，尼古拉斯的库萨（ 1401年至1464年）与他的理论的coincidentia oppositorum 。 Protestantism, by its negation of all ecclesiastical authority and by advocating a direct union of the soul with God, had its logical outcome in a Mysticism mostly pantheistic.基督教，其否定所有的教会的权威和崇尚直接联盟的灵魂与上帝，有其合乎逻辑的结果在一个神秘主义大多pantheistic 。
Protestant Mysticism is represented by Sebastian Frank (1499-1542), by Valentine Weiler (1533-88), and especially by J. Böhme (1575-1624), who, in his "Aurora", conceived the nature of God as containing in itself the energies of good and evil, and identified the Divine nature with the human soul whose operation is to kindle, according to its free will, the fire of good or the fire of evil (cf. Deussen, "J. Böhme ueber sein Leben und seine Philosophie", Kiel, 1897).基督教神秘主义的代表是由塞巴斯蒂安弗兰克（ 1499年至1542年） ，情人节的维勒（ 1533年至1588年） ，特别是由J. böhme （ 1575年至1624年） ，谁，在他的“极光” ，构思的性质，上帝为包含在本身的能量的善和恶，并确定了神性与人的灵魂，其行动的目的是点燃，根据其自由意志，消防良好或消防邪恶的（参见朋友杜森， “ j. böhme ueber盛leben und塞纳河哲学“ ，基尔， 1897年） 。 Reuchlin (1455-1522) developed a system of cabalistic Mysticism in his "De arte cabalistica" and his "De verbo mirifico". reuchlin （ 1455年至1522年）开发了一个系统的cabalistic神秘主义在他的“德艺术cabalistica ” ，而他的“时点verbo mirifico ” 。 We may also assign to the influence of Mysticism the ontological systems of Malebranche and of the Ontologists of the eighteenth and nineteenth centuries.我们也可能指派给的影响，神秘主义的本体论系统和马勒伯朗士的ontologists的第十八和十九世纪。 The romantic Mysticism of Fichte (1762-1814), Novalis (1772-1801), and Schelling (1775-1854) was a reaction against the Rationalism of the eighteenth century.浪漫神秘主义的费希特（ 1762年至1814年） ，诺瓦利斯（ 1772年至1801年） ，谢林（ 1775年至1854年）是一个反应对理性的十八世纪。 A pseudo-Mysticism is also the logical outcome of the Fideism and evolutionistic Subjectivism of modern Protestants, inaugurated by Lessing (1728-81), developed by Schleiermacher (1768-1834), A. Ritschl (1822-89; cf. Goyau, "L'Allemagne Religieuse, Le Protestantisme", 6th ed., Paris, 1906), Sabatier, etc., and accepted by the Modernists in their theories of vital immanence and religious experience (cf. Encyclical "Pascendi").伪神秘主义，也是合乎逻辑的结果的信仰和evolutionistic主观现代新教徒，开幕莱辛（ 1728年至1781年） ，开发的施莱尔马赫（ 1768年至1834年） ，甲里奇尔（ 1822年至1889年;比照goyau “ l' allemagne religieuse ，乐protestantisme “ ，第六版，巴黎， 1906年） ，撒巴帖等，并接受了由现代在他们的理论具有重要的内在性和宗教的经验（参见通谕” pascendi “ ） 。 (See MODERNISM.) （见现代主义） 。
CRITICISM批评
A tendency so universal and so persistent as that of Mysticism, which appears among all peoples and influences philosophical thought more or less throughout all centuries, must have some real foundation in human nature.一种倾向，使普遍性和持久性，所以作为神秘主义，这似乎各民族之间和影响力的哲学思考更多或更少整个世纪，必须有一些真实的基础，在人性。 There is indeed in the human soul a natural desire for, an aspiration towards the highest truth, the absolute truth, and the highest, the infinite good.确实是在人类灵魂的自然愿望，愿望实现的最高真理，绝对真理，最高的，无限好。 We know by experience and reason that the knowledge and enjoyment of created things cannot give the fulness of truth and the perfection of beatitude which will completely satisfy our desires and aspirations.我们知道，由经验和原因的知识和享受创造的东西，不能让fulness真理和完善beatitude这将完全满足我们的愿望和愿望。 There is in our soul a capacity for more truth and perfection than we can ever acquire through the knowledge of created things.因此，在我们的灵魂，可容纳更多的真相和完善，我们可以比以往任何时候都获得通过知识创造的东西。 We realize that God alone is the end of man, that in the possession of God alone we can reach the satisfaction of our aspirations.我们知道，上帝，单是年底的男子，即在拥有上帝的单，我们可以达到满意的我们的愿望。 (Cf. St. Thomas Aquinas, Summa Theologica I:2:1; I:12:1; I:44:4; I-II:3:8; "Contra Gentes", III, cc. i, xxv, l; "De Veritate", Q. xxii, a. 2; "Compend. Theologiæ", 104, etc.) But the rational effort of our intelligence and positive aspirations of our will find here their limits. （参见多瑪斯，总结theologica ： 2时01分;我： 12时01分;我： 44:4 ;第一项和第二项： 3时08分; “魂斗罗gentes ” ，三，消委会，我二十五，升; “时点veritate ” ，问：二十二，甲2 “ ; compend 。 theologiæ ” ， 104 ，等等） ，但理性的努力，我们的智慧和积极的愿望，我们将在这里找到他们的限制。 Is there truly possible a union of our reason and will with God more intimate than that which we possess through created things?是否有真正可能的联盟，我们的理由，并会与神更亲密，比那些我们所拥有的通过创造了东西呢？ Can we expect more than a knowledge of God by analogical concepts and more than the beatitude proportionate to that knowledge?我们能期望一个多知识的上帝类比的概念和较beatitude相称的知识？ Here human reason cannot answer.在这里人类理性不能回答。 But where reason was powerless, philosophers gave way to feeling and imagination.但如果原因是无能为力的，哲学家让位给了的感觉和想象力。 They dreamt of an intuition of the Divinity, of a direct contemplation and immediate possession of God.他们梦想一直觉的神，一个直接的沉思和即时的藏神。 They imagined a notion of the universe and of human nature that would make possible such a union.他们想象的概念，宇宙和人类的性质，这将使得有可能这样一个联盟。 They built systems in which the world and the human soul were considered as an emanation or part of the Divinity, or at least as containing something of the Divine essence and Divine ideas.他们建立了系统，在世界和人类的灵魂，被视为一泄漏或部分的神，或至少含有一些神圣的本质和神的想法。 The logical outcome was Pantheism.合乎逻辑的结果是泛神论。
This result was a clear evidence of error at the starting-point.这一结果是一个明确的证据显示错误的出发点。 The Catholic Church, as guardian of Christian doctrine, through her teaching and theologians, gave the solution of the problem.天主教教会，作为监护人的基督教学说，通过她的教学和神学家，给问题的解决。 She asserted the limits of human reason: the human soul has a natural capacity (potentia obedientialis), but no exigency and no positive ability to reach God otherwise than by analogical knowledge.她断言，人类极限的原因是：人类灵魂有一个自然的能力（潜在obedientialis ） ，但没有紧急情况，并没有积极的能力，以达到上帝，否则比类比知识。 She condemned the immediate vision of the Beghards and Beguines (cf. Denzinger-Bannwart, "Enchiridion", nn. 474-5), the pseudo-Mysticism of Eckhart (ibid., nn. 501-29), and Molinos (ibid., nn. 2121-88), the theories of the Ontologists (ibid., nn. 1659-65, 1891-1930), and Pantheism under all its forms (ibid., nn. 1801-5), as well as the vital Immanence and religious experience of the Modernists (ibid., nn. 2071-109).她谴责立即远见的beghards和beguines （参见登青格- bannwart ， “ enchiridion ” ，神经网络。 474-5 ） ，伪神秘主义的艾克哈特（同上，神经网络。 501-29 ） ，以及molinos （同上，神经网络。 2121-88 ） ，理论的ontologists （同上，神经网络。 1659年至1665年， 1891年至1930年） ，以及泛神论下，一切形式的（同上，神经网络。 1801-5 ） ，以及作为重要内在和宗教的经验，现代（同上，神经网络。 2071-109 ） 。 But she teaches that, what man cannot know by natural reason, he can know through revelation and faith; that what he cannot attain to by his natural power he can reach by the grace of God.但她教导我们，什么人不能知道自然的原因，他可以知道，通过启示和信念;表示，他不能达到他所提出的自然权力，他可以达到由上帝的恩典。 God has gratuitously elevated human nature to a supernatural state.上帝已无偿高架人性的一个超自然的状态。 He has assigned as its ultimate end the direct vision of Himself, the Beatific Vision.他已指派作为其最终结束的直接视觉自己， beatific视野。 But this end can be reached only in the next life; in the present life we can but prepare ourselves for it with the aid of revelation and grace.但为此目的可以达到，只有在未来的生活;在目前的生活，但我们可以作好准备，这与援助的启示和恩典。 To some souls, however, even in the present life, God gives a very special grace by which they are enabled to feel His sensible presence; this is true mystical contemplation.一些心灵，但是，即使在目前的生活，上帝给了一个非常特殊的宽限期，由他们所能够感受到他明智的存在;这才是真正的神秘的沉思。 In this act, there is no annihilation or absorption of the creature into God, but God becomes intimately present to the created mind and this, enlightened by special illuminations, contemplates with ineffable joy the Divine essence.在这方面采取行动，是没有消灭或吸收的动物，到上帝，但上帝成为关系密切，目前，以创建主意，这一点，开明的特别灯饰，考虑作出与无法形容的喜悦，神的本质。
Publication information Written by George M. Sauvage.出版信息的书面乔治米sauvage 。 Transcribed by Elizabeth T. Knuth.转录由黄钱其濂汤匙，克努特。 Dedicated to Thomas S. Charters The Catholic Encyclopedia, Volume X. Published 1911.致力于托马斯第章程天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
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Mystical theology is the science which treats of acts and experiences or states of the soul which cannot be produced by human effort or industry even with the ordinary aid of Divine grace.神秘的神学，是科学对待的行为和经验，或国家的灵魂，不能产生人类的努力，或行业，甚至与普通的援助神圣的恩典。 It comprises among its subjects all extraordinary forms of prayer, the higher forms of contemplation in all their varieties or gradations, private revelations, visions, and the union growing out of these between God and the soul, known as the mystical union.它包括在其不平凡的科目，所有形式的祈祷，较高形式的沉思在其所有品种或等级，私营透露，愿景，以及日益增长的联盟指出，这些之间的上帝和灵魂，被称为神秘的联盟。 As the science of all that is extraordinary in the relations between the Divinity and the human spirit, mystical theology is the complement of ascetical, which treats of Christian perfection and of its acquisition by the practice of virtue, particularly by the observance of the counsels.作为科学的一切是在不平凡的关系，神和人类精神的，神秘的神学是相辅相成的ascetical ，对待基督教的完善和其收购的做法，以德治国，特别是遵守该律师。 The contents of mystical theology are doctrinal as well as experimental, as it not only records the experiences of souls mystically favoured, but also lays down rules for their guidance, which are based on the authority of the Scriptures, on the teachings of the Fathers of the Church, and on the explanations of theologians, many of them eminent as mystics.内容是神秘的神学理论，以及实验，因为它不仅记录的经验灵魂mystically赞成，但还规定，规则，他们的指导，这是基于对权威的圣经，对教义的父亲教会，以及对解释的神学家，他们中的许多知名人士作为神秘主义者。 Its rules and precepts are usually framed for the special use of those who have occasion to direct souls in the ways of mysticism, so as to preserve them from error while facilitating their advancement.其规则和戒律通常是诬陷为特别使用这些谁有机会直接的灵魂，在神秘主义的方法，以便维护他们从错误的同时，促进他们的进步。 It must therefore take note of the erroneous systems of prayer, like Quietism or Semiquietism, and of the self-illusion or deception of souls that mistake the powers of darkness for those of light or the promptings of their own self-seeking for Divine communications.因此，必须注意的错误系统的祈祷，愿quietism或semiquietism ，以及自我的幻想，或欺骗的心灵错误的权力，对于那些黑暗的光，或promptings他们自己的自我寻求神的通信。 It is this part of the science that necessitates inquiry into various phases of occultism, diabolism, etc., into which writers like Görres have gone so extensively.这是这部分的科学，需要调查的各个阶段， occultism ， diabolism等，成为其中的作家一样， görres竟然广泛。 Mystical theology has a nomenclature all its own, seeking to express acts or states that are for the most part purely spiritual in terms denoting analogous experiences in the material order.神秘的神学有一个名称，所有自己，寻求表达的行为或国家是最纯粹的精神的一部分而言，指类似的经验，在材料的秩序。 Usually it does not form part of the ordinary class-room studies, but is imparted by spiritual masters in their personal direction of souls, or inculcated, as in seminaries and novitiates, by special conferences and courses of spiritual reading.通常它并不构成的一部分，普通类室研究，但所灌输的是精神的主人，在他们的个人方向的灵魂，或灌输，因为在神学院和novitiates ，特别会议和培训班的精神读。 Preliminary to the study of mystical theology is a knowledge of the four ordinary forms of prayer: vocal, mental, affective, and the prayer of simplicity (see PRAYER).初步的研究神秘的神学是一个知识的四个普通形式的祈祷：声乐，心理，情感，和祷告简单（见祈祷） 。 The last two, notably the prayer of simplicity, border on the mystical.过去两年，特别是祈祷简单，边境上的神秘。 Prayer is often called active or acquired contemplation to distinguish it from passive or higher contemplation, in which mystical union really consists.祈祷是通常被称为积极的或后天性沉思区分它从被动或更高的沉思，在这神秘的联盟是否真的构成。
Mystical theology begins by reviewing the various descriptions of extraordinary contemplation, contained in the works of mystics and of writers on mystical subjects, and the divisions which help to describe its various phases, indicating chiefly whether it consists of an enlargement or elevation of knowledge, or of absorption in the Divine vision, or, again, whether the cherubic, ie, intellectual, or seraphic, ie, affective, element predominates.神秘的神学开始通过审查的各项说明非同寻常的沉思，载于该工程的神秘主义者和作家对神秘的科目，并进行记名表决时，协助来形容它的各个阶段，显示主要有否构成的扩大或海拔的知识，或吸收在神的眼光，或再次，是否cherubic ，即智力，或seraphic ，即情感，元素占主导地位。 The objects of contemplation are set forth: God, His Attributes, the Incarnation, and all the Sacred Mysteries of the Life of Christ; His presence in the Eucharist; the supernatural order; every creature of God in the natural order, animate or inanimate, particularly the Blessed Virgin, the angels, the saints, Providence, the Church.对象的沉思阐述：上帝，他的属性，化身，和所有的神圣的奥秘，生命的基督，他的存在，在圣体圣事;超自然秩序;每一个造物神在自然秩序，动画或无生命的，特别是有福了美属维尔京，天使，圣人，普罗维登斯，教会。 In analyzing the causes of contemplation, what may be called its psychology next comes up for consideration, in so far as it necessitates the ordinary or exceptional use of any human faculty, of the senses of the body, or of the powers of the soul.在分析原因的沉思，有什么可称为其心理明年来了审议，在至今，因为它需要的普通或特殊用途的任何人类系，感官的身体，或对权力的灵魂。 On God's part, grace must be considered as a principle, or cause, of contemplation, the special or unusual graces (gratis datoe) as well as ordinary graces, the virtues, theological as well as moral, the gifts of the Holy Spirit.对上帝的一部分，宽限期，必须被视为一个原则，或事业，沉思，特别或不寻常的青睐（免费datoe ）以及普通的青睐，美德，神学以及道德，礼物，圣灵。 The closing chapter in this part of the science dwells on the fruits of contemplation, especially the elevation of spirit, joy, charity, zeal; on the influences that may contribute to its duration, interruption, or cessation.闭幕章在这部分的科学驻留对成果的沉思，特别是海拔精神，喜悦，慈善，热情;上的影响，可能有助于它的持续时间，中断，或停止。 Here some theologians treat in detail of the preliminary or preparatory dispositions for contemplation, of natural or moral aptitude, solitude, prayer, mortification or self-denial, corporal and spiritual, as a means of soul-purification; these topics, however, belong more properly to the domain of ascetical theology.这里的一些神学家对待，在详细研究的初步筹备或处分权为沉思，自然灾害或道德性向，孤独，祈祷， mortification或自我否定，下士和精神，作为一种手段，灵魂净化;这些话题，不过，更多的属于适当的网域ascetical神学。 What strictly comes within the province of mystical theology is the study of the processes of active and passive purification through which a soul must pass to reach the mystical union.什么严格属于省神秘的神学，是研究过程中的主动和被动的分离纯化通过它的灵魂，必须通过达到神秘的联盟。 Although the active processes are also treated to some extent in ascetical theology, they require special study inasmuch as they lead to contemplation.虽然活跃的过程，也是治疗在一定程度上ascetical神学，他们需要特别的研究，因为它们会导致沉思。 They comprise: purity of conscience, or aversion even to the slightest sin; purity of heart, the heart being taken as the symbol of the affections, which to be pure must be free of attachments to anything that does not lead to God; purity of the spirit, ie of the imagination and memory; and purity of action.他们包括：纯度的良心，或反感，甚至有丝毫的单仲偕;纯洁性，心脏，心脏被作为象征的情感，这是纯粹的必须是自由的附件的东西不会导致上帝;纯洁性的精神，即对想象和记忆;和纯洁性的行动。 It is to these processes that the well-known term "night" is applied by St. John of the Cross, since they imply three things which are as night to the soul in so far as they are beyond or contrary to its own lights, viz., the privation of pleasure, faith as substituted for human knowledge, and God as incomprehensible, or darkness, to the unaided soul.这是这些进程著名的“夜”是适用于由圣约翰的十字架，因为它们意味着三件事，这是由于夜间的灵魂，直至目前为止，因为他们超越或违背自己的灯，即，穷困的高兴，真诚地为取代人类的知识，与神的作为令人费解，或黑暗，给外援的灵魂。 Passive purifications are the trials encountered by souls in preparation for contemplation, known as desolation, or dryness, and weariness.被动purifications是审判中遇到的灵魂在准备沉思，称为苍凉，或干燥，和厌战情绪。 As they proceed sometimes from God and sometimes may be produced by the Evil Spirit, rules for the discernment of spirits are set down to enable directors to determine their source and to apply proper means of relief, especially should it happen that the action of the Evil One tends to possession or obsession.作为他们进行有时来自上帝的，有时可能会产生邪恶的精神，规则，以便识别精神订定，使董事，以确定其来源和运用适当的救济手段，特别是应该出现这样的行动的罪恶一，往往藏有或痴迷。
These passive purifications affect the soul when every other object of contemplation is withdrawn from it, except its own sins, defects, frailties, which are revealed to it in all their enormity.这些被动purifications影响的灵魂，当所有其他的对象沉思是退出它，除了自己的捷联惯导系统，缺陷，脆弱，这是显示它在其所有的艰巨性。 They put the soul in the "obscure night", as St. John of the Cross calls it, or in the "great desolation", to use the phrase of Father Baker.他们把灵魂，在“模糊之夜” ，作为圣约翰的两岸通话，或在“伟大的荒凉” ，用这句话的父亲贝克。 In this state the soul experiences many trials and temptations, even to infidelity and despair, all of which are expressed in the peculiar terminology of writers on mystical theology, as well as the fruits derived from resisting them.在这个国家的灵魂的经验，许多审判和诱惑，甚至不忠和绝望，所有这些都表示，在特殊的术语作家对神秘的神学，以及作为水果来自抵制他们。 Chief among these fruits is the purification of love, until the soul is so inflamed with love of God that it feels as if wounded and languishes with the desire to love Him still more intensely.其中最主要的成果是纯化的爱情，直到灵魂，是使发炎与上帝的爱，它觉得好像受伤和languishes与愿望，爱他，更是紧锣密鼓。 The first difficulty mystical writers encounter in their treatises on contemplation is the proper terminology for its degrees, or the classification of the experiences of the soul as it advances in the mystical union with God effected by this extraordinary form of prayer.第一个难题神秘的作家，遇到在其论文上沉思是正确的术语，其度，或分类的经验的灵魂，因为它的进步神秘联盟与上帝的影响，这不平凡的形式的祈祷。 Ribet in "La Mystique Divine" has a chapter (x) on this subject, and the present writer treats it in chapter xxix of his "Grace of Interior Prayer" (tr. of the sixth edition).里比特在“香格里拉的神秘感神”一章（十）对这个问题，而目前的作家对待它在第一章第二十九他的“恩典内部祈祷” （ tr.的第六版） 。 Scaramelli follows this order: the prayer of recollection; the prayer of spiritual silence; the prayer of quiet; the inebriation of love; the spiritual sleep; the anguish of love; the mystical union of love, and its degrees from simple to perfect union and spiritual marriage.斯卡拉梅利这项命令如下：祷告的记忆;祷告的精神保持沉默;祷告安静; inebriation的爱情;精神睡眠;痛苦的爱情;神秘联盟的爱情，其程度从简单到完美的联盟和精神文明婚姻。 In this union the soul experiences various spiritual impressions, which mystical writers try to describe in the terminology used to describe sense impressions, as if the soul could see, hear, touch, or enjoy the savour or odour of the Divinity.在这个联盟的灵魂的经验，各种精神的展示，其中神秘的作家尝试来形容，在所使用的术语来形容意识的展示，如灵魂，可以看到，听到，触觉，或享受体验或气味的神。 Ecstatic union with God is a further degree of prayer.欣喜若狂联盟与上帝是进一步程度的祈祷。 This and the state of rapture require careful observation to be sure that the Evil One has no share in them.这和国家的破裂，需要仔细观察，以确保邪恶一没有分享他们的。 Here again mystical writers treat at length the deceits, snares, and other arts practised by the Evil One to lead souls astray in the quest for the mystical union.在这里再次神秘作家对待篇幅deceits ，圈套，和其他艺术所实行的邪恶带领误入歧途的灵魂在追求神秘的联盟。 Finally, contemplation leads to a union so intimate and so strong that it can be expressed only by the terms "spiritual marriage".最后，沉思导致了联盟，使体内和如此强大，它可以表示只有条款“的精神婚姻” 。 The article on contemplation describes the characteristics of the mystical union effected by contemplation.文章在介绍了沉思的特点，神秘联盟的影响沉思。 No treatise of mystical theology is complete without chapters on miracles, prophecies, revelations, visions, all of which have been treated under their respective headings.没有伤寒神秘神学是不完整的章节，就创造奇迹，预言，启示，远见，所有这些已治疗根据各自的标题。
As for the history or development of mysticism, it is as difficult to record as a history of the experiences of the human soul.至于历史或发展的神秘主义，这是难以记录作为一个历史的经验，人的灵魂。 The most that can be done is to follow its literature, mindful that the most extraordinary mystical experiences defy expression in human speech, and that God, the Author of mystical states, acts upon souls when and as He wills, so that there can be no question of what we could consider a logical or chronological development of mysticism as a science.最可以做的是按照其文学，铭记这一点最不平凡的神秘经验违抗表达的人类讲话，并为神，作者神秘的国家，行为后的灵魂时，和他的遗嘱，因此，可以不回答了什么是我们可以考虑一个逻辑或时间顺序发展的神秘主义作为一门科学。 Still, it is possible to review what mystical writers have said at certain periods, and especially what St. Teresa did to treat for the first time mystical phenomena as a science.仍然，是有可能的检讨是什么神秘的作家说，在某些时期，尤其是什么圣德肋撒没有治疗，为第一次神秘的现象，作为一门科学。 Before her, mystics were concerned principally with ecstasies, visions, and revelations; she was the first to attempt a scientific analysis of the process of mystical union brought about by contemplation.之前，她的，神秘主义者担心，主要是与ecstasies ，远见，及启示，她是第一次尝试的科学分析的过程中神秘联盟所带来的沉思。 As the contribution to the science and history of mystical theology by each of the writers in the following list has been sufficiently noted in the articles on them, it will suffice here to mention the titles of some of their characteristic works.作为贡献的科学和历史的神秘神学每个作家在以下列表中已经充分注意到，在对他们的文章，将足以在这里提一提的标题，他们的一些特征工程。
Famous Mystics Prior to the Nineteenth Century著名的神秘主义者之前，十九世纪
St. Gregory I the Great (b. at Rome, c. 540; d. there, 604): "Commentaries on Job"; this book is called the Ethics of St. Gregory.圣格雷戈里一本伟大的（乙在罗马，长540 ;四有， 604 ）说： “关于就业的评论” ;这本书是所谓的伦理圣格雷戈里。 The writings of Dionysius the Pseudo-Areopagite did not reach the West until about 824, when they were sent to Louis the Pious by Michael the Stammerer, Emperor of Constantinople: "Opera".著作狄奥尼修斯伪areopagite没有达到西方，直到约824人，当他们被送往路易该虔诚的迈克尔该stammerer ，皇帝君士坦丁堡： “歌剧” 。 Hugh of St. Victor, canon regular at Paris (b. in Saxony, 1096; d. at Paris, 1141): passim, St. Bernard, Abbot of Clairvaux (b. near Dijon, 1090; d. at Clairvaux, 1153): "On the Canticle of Canticles".休圣维克多，佳能定期在巴黎（ b.在萨克森州， 1096年; d.在巴黎， 1141年） ：各处，圣伯纳德，住持克莱尔沃（乙附近的第戎， 1090年; d.在克莱尔沃， 1153 ） ： “在canticle的canticles ” 。 Richard of St. Victor, canon regular at Paris (d. at Paris, 1173): "De contemplatione".理查德圣维克托，佳能定期在巴黎（ d.在巴黎， 1173年）说： “德contemplatione ” 。 St. Bonaventure, Minister General of the Friars Minor (b. at Bagnorea, 1221; d. at Lyons, 1274): "Journey of the Soul towards God".圣文德，部长一般的friars未成年人（ b.在bagnorea ， 1221年; d.在里昂， 1274年） ： “征程的灵魂，对以神之名” 。 The "Seven Roads of Eternity", which has sometimes been attributed to him, is the work of a Friar Minor, Rudolph of Bibrach, of the fourteenth century. “七道路的永恒” ，这有时被归因于他，是工作的一弗莱尔轻微，鲁道夫的bibrach ，十四世纪。 St. Gertrude, a Benedictine (b. at Eisleben, 1256; d. at Helfta, Saxony, 1302): Revelations.圣格特鲁德，本笃会（ b.在艾斯勒本， 1256年; d.在黑尔夫塔，萨克森， 1302年） ：启示。 Blessed Angela of Foligno (b. at Foligno, 1248; d. there, 1309): "Life and Revelations" in "Acta SS.", I, January, 186-234; this work is one of the masterpieces of mysticism.有福了安吉拉的佛理纽（ b.在佛理纽， 1248年;四， 1309年） ： “生活与启示” ， “学报的SS ” ，我， 1月， 186-234 ;这项工作，就是其中的代表作神秘主义。 Tauler, a Dominican (b. at Strasburg, c. 1300; d. there, 1361): "Sermons" (Leipzig, 1498).陶勒尔，多米尼加（ b.在strasburg ，长1300 ;四， 1361年） ： “布道” （莱比锡， 1498 ） 。 Blessed Henry Suso, a Dominican (b. at Constance, c. 1295; d. at Ulm, 1366): "Exemplar" (Augsburg, 1482).有福了亨利suso ，多米尼加（ b.在康斯坦茨湖，长1295 ; d.在乌尔姆， 1366年） ： “典范” （奥格斯堡， 1482年） 。 "The Book of the Nine Rocks" is not by him but by a merchant of Strasburg, the somewhat unorthodox Rulman Merswin. “这本书的九岩”是不是他，而是由商人的strasburg ，有点另类rulman merswin 。 St. Bridget of Sweden (bc 1303; d. at Rome, 1373): "Revelations" (Nuremberg, 1500).圣布里奇特瑞典（公元前1303年; d.在罗马， 1373年） ： “启示” （纽伦堡， 1500年） 。 Blessed Ruysbroeck, surnamed the Admirable (b. at Ruysbroeck, 1293; d. at Groenendael, 1381): "Opera omnia", Latin tr.有福ruysbroeck ，姓钦佩（ b.在ruysbroeck ， 1293年; d.在groenendael ， 1381 ）说： “歌剧OMNIA公司” ，拉丁美洲的TR 。 by the Carthusian Surius (Cologne, 1692).由carthusian surius （科隆， 1692年） 。 François-Louis Blosius (de Blois), Benedictlne Abbot of Liessies (b. near Liège, 1506; d. at Liessies, 1566): "Opera" (Ingolstadt, 1631).弗朗索瓦-路易布洛修斯（德布卢瓦） ， benedictlne的住持liessies （乙附近的列日， 1506年; d.在liessies ， 1566 ）说： “歌剧” （英戈尔斯塔特， 1631 ） 。 St. Teresa (b. at Avila, 1515; d. at Aba de Tormes, 1582): "Opera" (Salamanca, 1588).圣德肋撒（ b.在阿维拉， 1515年; d.在阿坝德tormes ， 1582 ）说： “歌剧” （萨拉曼卡， 1588年） 。 St. John of the Cross, founder of the Discalced Carmelites (b. at Hontiveros, 1542; d. at Ubeda, 1591): "Opera" (Seville, 1702).圣约翰的十字架上，创始人之一， discalced carmelites （ b.在hontiveros ， 1542年; d.在ubeda ， 1591 ）说： “歌剧” （塞维利亚， 1702年） 。 Venerable Luis de Lapuente (b. at Valladolid, 1554; d. there, 1624): "Life of Father Baltasár Alvarez", confessor of St. Teresa (Madrid, 1615); "Spiritual Guide" (Valladolid, 1609); "Life of Marina de Escobar" (2 vols., Madrid, 1665-73).老路易斯德拉普恩特（ b.在巴利亚多利德， 1554年;四， 1624年） ： “生活的父亲baltasár阿尔瓦雷斯” ，忏悔的圣德肋撒（马德里， 1615 ） ; “精神指导” （巴利亚多利德， 1609 ） ; “生活游艇德埃斯科瓦尔“ （ 2卷，马德里， 1665年至1673年） 。 St. Francis de Sales, Bishop of Geneva (b. at Thorens, near Annecy, 1567; d. at Lyons, 1622): "Treatise on the Love of God" (Lyons, 1616).圣弗朗西斯德销售，主教日内瓦（ b.在thorens ，近阿纳西， 1567年; d.在里昂， 1622年） ： “伤寒论上帝的爱” （里昂， 1616年） 。 Alvarez de Paz, SJ (b. at Toledo 1560; d. at Potosi, 1620): "De inquisitione pacis" in "Opera", III (Lyons, 1647).阿尔瓦雷斯和平协定，律政司司长（ b.在托莱多1560年; d.在波托西， 1620 ）说： “德inquisitione pacis ”在“歌剧” ，第三章（里昂， 1647年） 。 Philip of the Blessed Trinity, General of the Discalced Carmelites (b. at Malancène, near Avignon, 1603; d. at Naples, 1671): "Summa theologiæ mysticæ" (Lyons, 1656).弘的有福了三位一体，一般的discalced carmelites （ b.在malancène ，近亚维侬， 1603年; d.在那不勒斯， 1671年）说： “总结theologiæ mysticæ ” （里昂， 1656年） 。 Jean-Joseph Surin.让-约瑟夫苏林。 Venerable Marie de l'Incarnation (b. at Tours, 1599; d. at Quebec, 1672): "Life and Letters", published by her son Dom Claude Martin, OSB (Paris, 1677).老玛丽德l'的化身（ b.在旅游， 1599年; d.在魁北克省， 1672年） ： “生命和信” ，发表她的儿子DOM的克劳德马丁，定向刨花板（巴黎， 1677年） 。 Bossuet called her the "Teresa of the New World". bossuet叫她“德肋撒的新的世界” 。 Bossuet, Bishop of Meaux (b. at Dijon, 1627; d. at Paris, 1704): "Instruction sur les états d'oraison" (Paris, 1697). bossuet ，主教莫城高等法院（ b.在第戎， 1627年; d.在巴黎， 1704年） ： “指示sur各国和-奥雷松” （巴黎， 1 697年） 。 Joseph of the Holy Ghost, Definitor General of the Discalced Carmelites (d. 1639): "Cursus theologiæ mystico-scholasticæ" (6 vols., Seville, 1710-40).约瑟夫圣灵， definitor一般的discalced carmelites （四1639年） ： “ cursus theologiæ mystico - scholasticæ ” （ 6卷，塞维利亚， 1710年至1740年） 。 Emmanuel de la Reguera, SJ (b. at Aguilàr del Campo, 1668; d. at Rome, 1747): "Praxis theologiæ mysticæ" (2 vols., Rome, 1740-45), a development of the mystical theology of Wadding (Father Godinez).埃马纽埃尔德香格里拉reguera ，律政司司长（ b.在aguilàr删除坎普， 1668年; d.在罗马， 1747年）说： “实践theologiæ mysticæ ” （ 2卷，罗马， 1740年至1745年） ，发展神秘的神学填料（父亲godinez ） 。 Scaramelli, SJ (b. at Rome, 1687; d. at Macerata, 1752): "Direttorio mistico" (Venice, 1754).斯卡拉梅利，律政司司长（ b.在罗马， 1687年; d.在马切拉塔， 1752年） ： “ direttorio米斯蒂科” （威尼斯， 1754年） 。 As a description, this is the best treatise of the eighteenth century despite its too complicated classification; Voss has published a compendium of it, entitled "Directorium Mysticum" (Louvain, 1857).作为一个描述，这是最好的论文的十八世纪，尽管它太复杂了分类; voss发表了汇编，题为“ directorium mysticum ” （鲁汶， 1857 ） 。 Schram, OSB (b. at Bamberg, 1722; d. at Bainz, 1797): "Institutiones theologiæ mysticæ (Augsburg, 1777), chiefly an abridgment of la Reguera. More complete lists (176 names) will be found in Poulain, "Graces d'Oraison" (7th ed., Paris, 1911); tr., "The Graces of Interior Prayer" (London, 1910); and in Underhill, "Mysticism" (New York, 1912).施拉姆，定向刨花板（ b.在班贝格， 1722年; d.在bainz ， 1797年） ： “ institutiones theologiæ mysticæ （奥格斯堡， 1777年） ，主要是一abridgment的La reguera 。更完整的名单（ 176名）会被发现在poulain ”青睐-奥雷松“ （第七版，巴黎， 1 911） ;的T R。 ”青睐内部祈祷“ （伦敦， 1 910） ;和在u nderhill， ”神秘主义“ （纽约， 1 912） 。
MARÉCHAUX, Le merveilleux divin et le merveilleux démoniaque (Paris, 1901); MIGNE, Dict. maréchaux ，乐merveilleux divin等乐merveilleux démoniaque （巴黎， 1901 ） ;米涅，翻译字典。 de mystique chrétienne (Paris, 1858); LEJEUNE, Manuel de théologie mystique (Paris, 1897); VALLGORNERA, Mystica Theologia Divi Thomoe (Turin, 1891); BAKER, Holy Wisdom (London, 1908); CHANDLER, Ara Coeli Studies in Mystical Religion (London, 1908); DALGAIRNS, The German Mystics of the Fourteenth Century (London, 1858); DELACROIX, Essai sur le mysticisme spéculatif en Allemagne au XIX siècle (Paris, 1900); IDEM, Etudes d'histoire et de psychologie du mysticisme.德基督教的神秘感（巴黎， 1858 ） ; lejeune ，曼努埃尔德théologie的神秘感（巴黎， 1897 ） ; vallgornera ， mystica theologia divi thomoe （都灵， 1891 ） ;贝克，神圣的智慧（伦敦， 1908 ） ;钱德勒，阿糖胞苷coeli研究，在神秘的宗教（伦敦， 1908 ） ; dalgairns ，德国神秘主义的14世纪（伦敦， 1858 ） ;德拉克洛瓦， essai sur乐mysticisme spéculatif英文allemagne凹十九世纪（巴黎， 1900 ） ;同上，练习曲-历史学等德p sychologie杜mysticisme 。 Lee grands mystiques chrétiens (Paris, I908); DENIFLE, Das geistliche Leben: Blumenlese aus der deutschen Mystikern der 14.李出mystiques chrétiens （巴黎， i908 ） ;德尼夫勒，之geistliche leben ： blumenlese澳元德国mystikern明镜14 。 Jahrhunderts (Graz, 1895); DEVINE, A Manual of Mystical Theology (London, 1903): GARDNER, The Cell of Self-Knowledge (London, 1910); GÖRRES, Die Christliche Mystik (Ratisbon, 1836-42); POIRET, Theologioe Mysticoe idea generalis (Paris, 1702); RIBET, La Mystique Divine (Paris, 1879); IDEM, L'Ascétique Chrétienne (Paris, 1888); SAUDREAU, La vie d'union à Dieu (Paris, 1900); IDEM, L'état mystigue (Paris, 1903); IDEM, Les fai