[Footnote 335:  This language about the teaching of the Roman Church may be considered unseemly by those who have not studied the subject.  Those who have done so will think it hardly strong enough.  In self-defence, I will quote one sentence from Schram, whose work on “Mysticism” is considered authoritative, and is studied in the great Catholic university of Louvain:  “Quaeri potest utrum daemon per turpem concubitum possit violenter opprimere marem vel feminam cuius obsessio permissa sit ob finem perfectionis et contemplationis acquirendae.”  The answer is in the affirmative, and the evidence is such as could hardly be transcribed, even in Latin.  Schram’s book is mainly intended for the direction of confessing priests, and the evidence shows, as might have been expected, that the subjects of these “phenomena” are generally poor nuns suffering from hysteria.]

[Footnote 336:  At a time when many are hoping to find in the study of the obscurer psychical phenomena a breach in the “middle wall of partition” between the spiritual and material worlds, I may seem to have brushed aside too contemptuously the floating mass of popular beliefs which “spiritualists” think worthy of serious investigation.  I must therefore be allowed to say that in my opinion psychical research has already established results of great value, especially in helping to break down that view of the imperviousness of the ego which is fatal to Mysticism, and (I venture to think) to any consistent philosophy.  Monadism, we may hope, is doomed.  But the more popular kind of spiritualism is simply the old hankering after supernatural manifestations, which are always dear to semi-regenerate minds.]

[Footnote 337:  It is, I think, significant that the word “imagination” was slow in making its way into psychology. [Greek:  Phantasia] is defined by Aristotle (de Anima, iii. 3) as [Greek:  kinesis hypo tes aistheseos tes kat energeian gignomene], but it is not till Philostratus that the creative imagination is opposed to [Greek:  mimesis].  Cf. Vit.  Apoll. vi. 19, [Greek:  mimesis men demiourgesei ho eiden, phantasia de kai ho me eiden].]

[Footnote 338:  Reuchlin, De arte cabbalistica:  “Est enim Cabbala divinae revelationis ad salutiferam Dei et formarum separatarum contemplationem traditae symbolica receptio, quam qui coelesti sortiumtur afflatu recto nomine Cabbalici dicuntur, eorum vero discipulos cognomento Cabbalaeos appellabimus, et qui alioquin eos imitari conantur, Cabbalistae nominandi sunt.”]

[Footnote 339:  The mystical Rabbis ascribe the Cabbala to the angel Razael, the reputed teacher of Adam in Paradise, and say that this angel gave Adam the Cabbala as his lesson-book.  There is a clear and succinct account of the main Cabbalistic docrines in Hunt, Pantheism and Christianity, pp. 84-88.]