Introductory: Catherine’s less ultimate Positions, concerning our Life here, are Four

Chapter XI. Catherine’s Less Ultimate This-World Doctrines

We have now attempted, (by means of a doubtless more or less artificial distinction between things that, in real life, constitute parts of one whole in a state of hardly separable inter-penetration,) a presentation of Catherine’s special, mental and psycho-physical, character and temperament, and of the principal literary stimulations and materials which acted upon, and in return were refashioned by, that character; and we have also given, in sufficient detail, the resultant doctrines and world-view acquired and developed by that deep soul and noble mind. The most important and difficult part of our task remains, however, still to be accomplished,—the attempt to get an (at least approximate) estimate of the abiding meaning, place, and worth of this whole, highly synthesized position, for and within the religious life generally and our present-day requirements in particular. For the general outline of the Introduction, (intended there more as an instrument of research and classification for the literature and history then about to be examined, than as this history’s final religious appraisement,) cannot dispense us from now attempting something more precise and ultimate.—I propose, then, to give the next four chapters to an examination of Catherine’s principal positions and practices, the first two, respectively, to “the less ultimate This-World Doctrines”; and “the Other-World Doctrines,” or “the Eschatology”; and the last two to “the Ultimate Implications and Problems” underlying both. The last chapter shall then sum up the whole book, and consider the abiding place and function of Mysticism, in its contrast to, and supplementation of, Asceticism, Institutionalism, and the Scientific Habit and Activity of the Mind.

Now I think the less ultimate spiritual positions, as far as they concern our life here below, which are specially represented, or at least forcibly suggested by, Catherine, can reasonably be accounted as four: Interpretative Religion; a strongly Dualistic attitude towards the body; Quietude and Passivity; and Pure Love. I shall devote a section to each position.