“…mystical unity at the limit or centre of things alone guarantees that coherence and continuity at the periphery which is involved in all our basic rational enterprises.” Here Findlay cites questions about the “valid conception of the structure of all space and time from the small specimens given to us…the character and behavior of an individual from the small segment known to us [and our belief in] “that affinity with our minds and concepts that will enable us to plumb their secrets.”
“It is well-known that, on a metaphysic of radical independence and atomism, all these questions admit of no satisfactory answer. Whereas, on a mystical basis, the profound fit and mutual accommodation of alienated, peripheral things is precisely what is to be expected…” (The Logic of Mysticism, Ascent to the Absolute, p. 180).
“…on a mystical basis, our understanding of others rests on the fact that they are not absolutely others, but only variously alienated forms of the same ultimate, pervasive unity…((The Logic of Mysticism, Ascent to the Absolute, p. 181).
“All our higher valuations of impersonal benevolence, of justice, of knowledge, of beauty, of virtue are…attitudes having their roots in a transcendence of the separate individual and his contingent interests, and in a rise to higher-order interests which make an appeal to everyone and consider the state of everyone. The supreme dignity and authority of these valuations is much more understandable on a mystical than on an unmystical basis: a moralist like Schopenhauer, for example, bases all morality on a profound suprapersonal identity” ((The Logic of Mysticism, Ascent to the Absolute, p. 181).