uine, deep realities, the touchstone of the soul. Love is the
soul's greatest treasure and the only true path to God; knowledge can
never take its place. "The divine stream of love flowing through the
soul," says Eckhart, "carries the soul along with it to its origin, to
the bourne of all knowledge, to God."

The very general identification of the Christian and Indian mystics--a
fact which is accounted for by their common metaphysical tendency--is
based on an error; Indian mysticism and Christian mysticism originated
in different concepts; here the centre of all being is laid in love and
in the soul of man, there it is contained in knowledge and in Brahma.
But ultimately, at the termination of the world-process, they will meet,
although coming from different directions. "While the soul worships a
God, realises a God and knows of a God," says Eckhart, "it is separated
from God. This is God's purpose, to annihilate Himself in the soul, so
that the soul, too, shall lose itself. For God has been called God by
the creatures." The words "The soul creates God from within, is
connected with the divine and becomes divine itself," are highly
significant. To the Vedantist the soul of man is an emanation from the
world-soul: "Although God differs from the individual soul, the
individual soul does not differ from God." At this point it is no longer
an easy matter to distinguish the feeling of the Christian mystic from
the feeling of the Brahmin; though their valuations of man, life and the
world differ, nay, are even opposed to each other, they finally meet in
God. We read in the Vedanta: "The force which created and maintains the
universe, the eternal principle of all being, dwells entirely and
undividedly in every one of us. Our self is identical with the supreme
deity and only apparently differentiated from it. Whosoever has mastered
this truth has become at one with all creation; whosoever has not
mastered it, is a stranger and a foe to all creatures."

I do not intend to depreciate Indian wisdom; I merely desire to point
out its inherent dissimilarity to Western thought; my task of laying
hold of the spirit of Europe in its crises and watching its growth is
bound to be advanced by this division.

The religious experience of Christ, based on the realisation of the
divine nature of the soul, and the road of the soul to God, has
established the fundamental Western principle. A world-system was built
up which emanated from the in