“Where shall I find God? In myself. That is the true Mystical Doctrine. But then I myself must be in a state for Him to come and dwell in me. This is the whole aim of the Mystical Life; and all Mystical Rules in all times and countries have been laid down for putting the soul into such a state.”

— Florence Nightingale

Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: Where shall I find God? In myself. That is the true Mystical Doctrine. But then I myself must be in a state for Him to come and dwell in me. This is the whole aim of the Mystical Life; and all Mystical Rules in all times and countries have been laid down for putting the soul into such a state.
That the soul herself should be heaven, that our Father which is in heaven should dwell in her, that there is something within us infinitely more estimable than often comes out, that God enlarges this "palace of our soul" by degrees so as to enable her to receive Himself, that thus he gives her liberty but that the soul must give herself up absolutely to Him for Him to do this, the incalculable benefit of this occasional but frequent intercourse with the Perfect: this is the conclusion and sum of the whole matter, put into beautiful language by the Mystics. And of this process they describe the steps, and assign periods of months and years during which the steps, they say, are commonly made by those who make them at all.

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Florence Nightingale 81

English social reformer and statistician, and the founder o… 1820–1910

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“That Religion is not devotion, but work and suffering for the love of God; this is the true doctrine of Mystics”

Florence Nightingale (1820–1910) English social reformer and statistician, and the founder of modern nursing

Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: That Religion is not devotion, but work and suffering for the love of God; this is the true doctrine of Mystics — as is more particularly set forth in a definition of the 16th century: "True religion is to have no other will but God's." Compare this with the definition of Religion in Johnson's Dictionary: "Virtue founded upon reverence of God and expectation of future rewards and punishments"; in other words on respect and self-interest, not love. Imagine the religion which inspired the life of Christ "founded" on the motives given by Dr. Johnson!
Christ Himself was the first true Mystic. "My meat is to do the will of Him that sent me and to finish His work." What is this but putting in fervent and the most striking words the foundation of all real Mystical Religion? — which is that for all our actions, all our words, all our thoughts, the food upon which they are to live and have their being is to be the indwelling presence of God, the union with God; that is, with the Spirit of Goodness and Wisdom.

“What I don't like today is, to put it coarsely, the phony Hasidism, the phony mysticism. Many students say, "Teach me mysticism."”

Elie Wiesel (1928–2016) writer, professor, political activist, Nobel Laureate, and Holocaust survivor

It's a joke.
In a 1978 interview with John S. Friedman, published in The Paris Review 26 (Spring 1984); and in Elie Wiesel : Conversations (2002) edited by Robert Franciosi, p. 86

“I [[love the mystics…The mystic manages to strip himself of action, of facts, objectives and even the pastoral mission and rises until he reaches communion with the Beatitudes. Brief moments but which fill an entire life. ]] [Mystics] have been fundamental [to the church]. A religion without mystics is a philosophy.”

Pope Francis (1936) 266th Pope of the Catholic Church

2010s, 2013, Interview in La Repubblica

“The mystical life is at the centre of all that I do and all that I think and all that I write.”

W.B. Yeats (1865–1939) Irish poet and playwright

“The mystics aim (Union with Reality) is not the suppression of life but it's intensification”

Evelyn Underhill (1875–1941) British saint, poet, novelist

PART II, CHAPTER I.
Mysticism. A Study of the Nature and Development of Man's Spiritual Consciousness (1911)

“Ye realms, yet unreveal'd to human sight,
Ye gods who rule the regions of the night,
Ye gliding ghosts, permit me to relate
The mystic wonders of your silent state!”

John Dryden (1631–1700) English poet and playwright of the XVIIth century

Aeneis, Book VI, lines 374–377.
The Works of Virgil (1697)

“Ye realms, yet unrevealed to human sight,
Ye gods who rule the regions of the night,
Ye gliding ghosts, permit me to relate
The mystic wonders of your silent state!”
Di, quibus imperium est animarum, umbraeque silentes, Et Chaos, et Phlegethon, loca nocte tacentia late, Sit mihi fas audita loqui: sit numine vestro Pandere res alta terra et caligine mersas.

Virgil Aeneid

Source: Aeneid (29–19 BC), Book VI, Lines 264–267 (tr. John Dryden)

“The Doctrine of a Perfect God; in whose nature nothing arbitrary or changeable can have a place; in whose Highest Being we all live, and in this Life may, and ought at all times to be, blessed;—this Doctrine, which ignorant men think they have sufficiently demolished when they have proclaimed it to be Mysticism, is by no means Mysticism, for it has an immediate reference to human action, and in deed to the inmost spirit which ought to inspire and guide all our actions. It can only become Mysticism when it is associated with the pretext that the insight into this truth proceeds from a certain inward and mysterious light, which is not accessible to all men, but is only bestowed upon a few favourites chosen from among the rest:—in which pretext the Mysticism consists, for it betrays a presumptuous contemplation of personal merit, and a pride in mere sensuous Individuality.”

Johann Gottlieb Fichte (1762–1814) German philosopher

p, 122-123
The Characteristics of the Present Age (1806)

“For the true mystic the principle continues to hold: the creature must be silent so that God may speak.”

Max Weber (1864–1920) German sociologist, philosopher, and political economist

Max Weber, , 1916.
Context: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.

“Oh, where is man—
That mortal god, that hath no mortal kin
Or like on earth? Shall Nature's orator—
The interpreter of all her mystic strains —
Shall he be mute in Nature's jubilee?”

Hartley Coleridge (1796–1849) British poet, biographer, essayist, and teacher

Sylphs
Poems (1851), Prometheus

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