The curious thing is that Yeats in his 'Vacillation' describes an experience of blessedness which Von Hügel would have said was the natural mystical experience of Eternal Life. There are several works of Von Hügel available on Internet Archive
I have been perusing the book of readings gathered by Algar Thorold. The Baron was a devout and scholarly individual who published his first book at the age of 57. He was one of the Modernist school within Catholicism that came under the scrutiny and dissaproval of the Papacy. A lifelong priest friend of his Dr.Tyrell was excommunicated and denied a Catholic burial. Odd that now this strand of thought has become commonplace and those that opposed it megatheriums snuffed out by the impact of the asteroid of Evolution amongst other things.
'Eternal Life' was his second book published in 1913:
ETERNAL Life, in its pregnant, concrete, ontological sense, —the operative conviction of its reality,—is not, primarily, a matter of Speculation and Philosophy, but reveals itself clearly only in the course of ages, and even then only to riper, deeper souls, as having been all along (in some manner and degree) experienced and postulated in all that men feel, will, do, and are of a characteristically human kind. It is only Religion that, in this matter, has furnished man with a vivid and concrete experience and conviction of permanent ethical and spiritual value. Philosophy, as such, has not been able to do more than analyse and clarify this religious conviction, and find, within its own domain and level, certain intimations and requirements converging towards such a conviction. It has not itself been able vividly to experience, or unshakably to affirm, a corresponding Reality as actually present and ever operative in the production of these very intimations and requirements.
He appears to be challenging the standard scholastic idea that the existence of God can be proved. The use of converging here is akin to the use in the Catholic Catechism of 'converging and convincing' proofs rather than the knock-down proofs of science.
There is a reference to Bergson's concept of duration.
Eternal Life, in this sense, precludes not only space, not only clock-time —that artificial chain of mutually exclusive, ever equal moments,—but even duration, time as actually experienced by man, with its overlapping, interpenetrating successive stages.
He makes a specific reference to Bergson whose ideas he finds stimulating :
Indeed, I shall attempt to show more fully in the next chapter, with the aid of M. Henri Bergson, that mathematical, uniform clock-time is indeed an artificial compound, which is made up of our profound experience of a duration in which the constituents (sensations, imaginations, thoughts, feelings, willings)
of the succession ever, in varying degrees, overlap, interpenetrate, and modify each other, and the quite automatic and necessary simplification and misrepresentation of this experience by its imaginary projection on to space,—its restatement, by our picturing faculty, as a perfectly equable succession of mutally exclusive moments. It is in that interpenetrative duration, not in this atomistic clock-time, that our deeper human experiences take place.
Duration and nunc-stans:
Eternal Life, in a real, though not in the fullest sense, is attributable to man. This lesser eternal life appears to have its range between the pure Simultaneity of God, and mere Clock-Time, and to have its true form in Duration —an ever more or less overlapping succession, capable of being concentrated into quasi-simultaneities.
But it is Augustine that best expresses the sense of the eternal in time.
But it is St. Augustine who has, so far, found the noblest expression for the deepest human experiences in this whole matter of Duration and Simultaneity, as against mere Clock-Time, although, here as with regard to Space, he is deeply indebted to Plotinus. "In thee, O my soul, I measure time,— I measure the impression which passing events make upon thee, who remainest when those events have passed: this present impression then, and not those events which had to pass in order to produce it, do I measure, when I measure time." "The three times," tenses, "past, present and future . . . are certain three affections in the soul, I find them there and nowhere else. There is the present memory of past events, the present perception of present ones, and the present expectation of future ones." God possesses "the splendour of ever-tarrying Eternity," which is "incomparable with never-tarrying times," since in it "nothing passes, but the content of everything abides simply present." And in the next life "perhaps our own thoughts also will not be flowing, going from one thing to another, but we shall see all we know simultaneously, in one intuition." St. Thomas indeed is more positive: "All things will," in Heaven, " be seen simultaneously and not successively."