oves
to figure his path as a ladder reaching from earth to heaven, which
must be climbed step by step. This _scala perfectionis_ is generally
divided into three stages. The first is called the purgative life,
the second the illuminative, while the third, which is really the goal
rather than a part of the journey, is called the unitive life, or
state of perfect contemplation.[16] We find, as we should expect, some
differences in the classification, but this tripartite scheme is
generally accepted.

The steps of the upward path constitute the ethical system, the rule
of life, of the mystics. The first stage, the purgative life, we read
in the _Theologia Germanica_, is brought about by contrition, by
confession, by hearty amendment; and this is the usual language in
treatises intended for monks. But it is really intended to include the
civic and social virtues in this stage.[17] They occupy the lowest
place, it is true; but this only means that they must be acquired by
all, though all are not called to the higher flights of contemplation.
Their chief value, according to Plotinus, is to teach us the meaning
of _order_ and _limitation_ ([Greek: taxis] and [Greek: peras]), which
are qualities belonging to the Divine nature. This is a very valuable
thought, for it contradicts that aberration of Mysticism which calls
God the Infinite, and thinks of Him as the Indefinite, dissolving all
distinctions in the abyss of bare indetermination. When Ewald says,
"the true mystic never withdraws himself wilfully from the business
of life, no, not even from the smallest business," he is, at any rate,
saying nothing which conflicts with the principles of Mysticism.[18]

The purgative life necessarily includes self-discipline: does it
necessarily include what is commonly known as asceticism? It would be
easy to answer that asceticism means nothing but _training_, as men
train for a race, or more broadly still, that it means simply "the
acquisition of some greater power by practice.[19]" But when people