‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ In the Christian church there have always been mystics. Although many of them have been viewed with suspicion, some have gained favor in the eyes of the authorities. The experiences of these have been treated as precedents, and a codified system of mystical theology has been based upon them, in which everything legitimate finds its place.(248) The basis of the system is “orison” or meditation, the methodical elevation of the soul towards God. Through the practice of orison the higher levels of mystical experience may be attained. It is odd that Protestantism, especially evangelical Protestantism, should seemingly have abandoned everything methodical in this line. Apart from what prayer may lead to, Protestant mystical experience appears to have been almost exclusively sporadic. It has been left to our mind‐curers to reintroduce methodical meditation into our religious life. The first thing to be aimed at in orison is the mind’s detachment from outer sensations, for these interfere with its concentration upon ideal things. Such manuals as Saint Ignatius’s Spiritual Exercises recommend the disciple to expel sensation by a graduated series of efforts to imagine holy scenes. The acme of this kind of discipline would be a semi‐ hallucinatory mono‐ideism—an imaginary figure of Christ, for example, coming fully to occupy the mind. Sensorial images of this sort, whether literal or symbolic, play an enormous part in mysticism.(249) But in certain cases imagery may fall away entirely, and in the very highest raptures it tends to do so. The state of consciousness becomes then insusceptible of any verbal description. Mystical teachers are unanimous as to this. Saint John of the Cross, for instance, one of the best of them, thus describes the condition called the “union of love,” which, he says, is reached by “dark contemplation.” In this the Deity compenetrates the soul, but in such a hidden way that the soul—