TWO:Landor stood considering and pulling at his mustache, as his way was. Then he turned on his heel and went back to the tent for Brewster. He explained the matter to him. "I tell Mr. Foster," he said, "just what risk I would take if I acted contrary to orders, but the force of my argument doesn't seem to strike him. If any harm were to come to the citizens around here, I'd be responsible."Plotinus himself, we are told, reached the climax of complete unification several times in his life, Porphyry only once, in the sixty-eighth year of his age. Probably the condition so denominated was a species of hypnotic trance. Its importance in the Neo-Platonic system has been considerably exaggerated, and on the strength of this single point some critics have summarily disposed of Plotinus and his whole school as unreasoning mystics. Mysticism is a vague word capable of very various applications. In the present instance, we presume that it is used to express a belief in the existence of some method for the discovery of truth apart from tradition; observation, and reasoning. And, taken in this sense, the Neo-Platonic method of arriving at a full apprehension of the One would be considered an extreme instance of mysticism. We must bear in mind, however, that Plotinus arrives at an intellectual conception of absolute unity by the most strictly logical process. It makes no difference that his reasoning is unsound, for the same criticism applies to other philosophers who have never been accused of mysticism. It may be said that after leading us up to a certain point, reason is replaced by intuition. Rather, what the ultimate intuition does is not to take the place of logic, but to substitute a living realisation for an abstract and negative conception. Moreover, the intuition is won not by forsaking logic, but by straining its resources to the very utmost. Again, one great characteristic of mysticism, as ordinarily understood, is to deny the truth of common observation and reasoning. Now Plotinus never goes this length. As we have already remarked, he does not even share Plato��s distrust of sensible impressions, but rather follows the example of Aristotle in recognising their validity within a certain sphere. Nor does he mention having received any revelations of divine truth during his intercourse with the absolute One. This alone marks an immense difference between his ecstasies��if such they can be called��and313 those of the Christian mystics with whom he is associated by M. Barth��lemy Saint-Hilaire.464

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