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An inkling of something entirely different, neither human psychology nor frenzy, was an unanticipated benefit of being at England’s Warwick University in sabbatical residence in Math House #2. This large, round, many windows and black boards, study with a small upstairs bedroom was one of the apartments for visiting professors behind the Warwick Mathematics Institute in the English Midlands. I attended a variety of churches and synagogues on the weekends. The perspective that emerged for me at Warwick was that rabbinic Haggadah, inferences to be drawn from imaginatively spawned narrative, isn’t the same thing as Halakhah, the law dictated by Jewish legal tradition; that geometric insight and other intuitions aren’t the same as mathematical proofs; that the mystical visions of the English romantic poet and illustrator, William Blake, were not necessarily consistent with the scientific observations and logical arguments of the contemporary Scottish philosopher, David Hume. Paul Tillich wrote that the wisdom attendant to primary spiritual experience that was without the unconditional character of sensible moral obligation was not to be trusted without critical analyses. I learned that among High Episcopal and Reformed Jewish English academics, God is not a hallucinogen, but more like a spiritually based, social contract.

In his 1929 essay, Mysticism and Logic, Bertrand Russell noted mysticism’s preference for: (a) Insight over discursive analytic knowledge; (b) Belief in the unity of all things over oppositions or divisions in representational thought; (c) The denial of the reality of time, even in the divisions of past, present and future; (d) Belief that evil is unreal, manufactured by the innate divisiveness in some analytic intellects. In modern brain hemispheric and other neuropsychological philosophies, these countervailing descriptions of external observables can grow naturally out of the brain’s abilities to maintain logically incompatible perspectives simultaneously. Right-brain aesthetic holism in contrast with left-brain categorical analytics recalls a popular example. Would one chose Blake or Hume to better explain how the time dimensions of memory disappear with the scent of a past lover or the hearing of his favorite music for lovemaking.

In the inevitable mix of primitive instinct with high purpose, the visiting professors’ Math House #2 had an aura of infamy. It was the one in which, by the

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