ngs. This, as Hegel showed, is acosmism rather than Pantheism, and
certainly not "atheism." The method of Spinoza should have led him, as
the same method led Dionysius, to define God as [Greek: hyperousios
aoristia]. He only escapes this conclusion by an inconsistency. See E.
Caird, _Evolution of Religion_, vol. i. pp. 104, 105.]

[Footnote 187: There is a third system which is called pantheistic;
but as it has nothing to do with Mysticism, I need not try to
determine whether it deserves the name or not. It is that which
deifies physical law. Sometimes it is "materialism grown sentimental,"
as it has been lately described; sometimes it issues in stern
Fatalism. This is Stoicism; and high Calvinism is simply Christian
Stoicism. It has been called pantheistic, because it admits only one
Will in the universe.]

LECTURE IV

[Greek: "Edizesamen emeouton."]

HERACLITUS.

"La philosophie n'est pas philosophie si elle ne touche a l'abime;
mais elle cesse d'etre philosophie si elle y tombe."

COUSIN.

"Denn Alles muss in Nichts zerfallen,
Wenn es im Sein beharren will."

GOETHE.

"Seek no more abroad, say I,
House and Home, but turn thine eye
Inward, and observe thy breast;
There alone dwells solid Rest.
Say not that this House is small,
Girt up in a narrow wall:
In a cleanly sober mind
Heaven itself full room doth find.
Here content make thine abode
With thyself and with thy God.
Here in this sweet privacy
May'st thou with thyself agree,
And keep House in peace, tho' all
Th' Universe's fabric fall."

JOSEPH BEAUMONT.

"The One remains, the many change and pass:
Heaven's light for ever shines; earth's shadows fly:
Life, like a dome of many-coloured glass,
Stains the white radiance of Eternity."

SHELLEY.

CHRISTIAN PLATONISM AND SPECULATIVE MYSTICISM

2. IN THE WEST

"Know ye not that ye are a temple of God, and that the Spirit of God
dwelleth in you?"--1 COR. iii. 16.

We have seen that Mysticism, like most other types of religion, had
its cradle in the East. The Christian Platonists, whom we considered
in the last Lecture, wrote in Greek, and we had no occasion to mention
the Western Churches. But after the Pseudo-Dionysius, the East had
little more to contribute to Christian thought. John of Damascus, in
the eighth century, half mystic and half scholastic, need not detain
us. The Eastern Church