In some, perhaps most, cultures metaphysics and mysticism belong together. Even in our own society organizations which bear the name ‘metaphysical’ are likely, an examination, to be found to be concerned primarily with more or less mystical and esoteric doctrines and practices. But it is still typical of the Anglo-Saxon academic world that philosophers have, on the whole, not been frightfully eager to; tangle with mystics, nor mystics with philosophers. As a result of this it has been lamentably easy for philosophers to assume that they know what mystics are saying, without bothering to verify their allegations, and for a whole trend of spirituality to thrive off a naive rejection of the ‘God of philosophers’ in favour of the ‘God of Abraham, Isaac and God knows who else’.

Mysticism and Philosophical Analysis is an important symptom that this situation is changing.

Most of the contributions are not concerned directly with the philosophical issues posed for philosophers as such by mysticism. Intuition and the Inexpressible by Renford Bambrough tackles the logical problem of ineffability; Nelson Pike and George Mavrodes discuss the epistemological status of mystical experiences. But otherwise most of the essays are concerned with clarifying the methodology of investigation of mysticism, and with developing and studying the concepts needed for such investigation.

The ten contributors were left entirely free to choose their own topic and tactic; it is all the more impressive that a certain coherence definitely emerges from their various essays. Almost all the essays contain some kind of attack on two much loved doctrines: first, the belief that, underlying the diversity of expression to be found in mystical writings, there is either a single or at most a few varieties of essential mystical experience; and secondly, the belief that it is, in principle, fairly straightforward to disengage the essential experience or experiences from their interpretative garments.