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with the express purpose, usually, of destroying theism in favor
of a bias which asserts nature itself to be the only reality.
With such prefatory remarks in view, we proceed to address
our mind to the task of undercutting this entire structure of objection.
While few may have gone our way before, yet it is true
that a million philosophers, like Frenchmen, can be wrong.
THE TRANSCENDENTAL ARGUMENT OF MYSTICISM
The Argument Stated
The proponent of this first major type of objection urges that
God cannot be known by intellectual processes because He is
ineffable, indescribable, and intellectually incomprehensible.
Consequently, any process of argument that purports to result in
meaningful predi- [[247]] cation about God is impossible. This
does not mean that God is absolutely unknowable, but merely
that He is unknowable by thought: He can be known in an immediate
experience or intuitive consciousness of union with the
One through a process of renunciation which is primarily moral
rather than intellectual.
Thus the mystics express their objection in words like the
following: "The superessential Trinity and Over-God . . . is neither
an object of intellectual nor of sensible perception, nor is
he absolutely anything of things existing. . . . He can neither be
affirmed nor denied. . . . God is far above all predicates." (Footnote
2: Dionysius; quoted in D. C. Macintosh, The Problem of
Religious Knowledge, p. 18.) Or again: "All that the understanding
may comprehend, all that the will may be satisfied
with, all that the imagination may conceive, is most unlike God
and most disproportionate to him." (Footnote 4: Eckhart; Ibid.,
p. 19.) The objection is therefore that although
God can be known directly and immediately through an