廣義的儒家心學傳統以覺悟本心為聖學第一義的工夫，但這說法實非易契：覺悟所見「萬物一體」的境界應該如何理解？本心何以不學而能作出是非善惡的恰當裁斷？既然惻隱首先來自吾人主觀的經驗，則又何以能作「人皆有不忍人之心」的普遍斷言？當前學界已有不少學者討論到儒家傳統中這種難契的「神秘」面向。本文便是建基於這些前人研究成果的工作，我們嘗試指出：一、學界對於「神秘主義」一詞的用法有待釐清。二、儒家傳統與神秘主義確可在對話的過程中各自善化自身的理論。

The Confucian School of Mind regards the Enlightening of heart/mind as the primary moral practice. Yet, it is not easy to articulate the rationale behind that: how could we make sense of ”Unity of all entities” during the Enlightening Experience? Why the heart/mind could judge between good and evil without learning? If compassion is a personal experience, how could we make the universal claim that ”all people have the mind of compassion”? There are already a lot of discussions from the contemporaries about such ”mystical” component in the Confucian tradition. This paper, based on these research achievements, is trying to argue that: 1. The meaning of ”mysticism” in the contemporary discussion needs better clarification. 2. Confucianism and Mysticism could strengthen their own theories by having a dialogue.