between," "and they are no more two but one; and the soul is no more
conscious of the body or of whether she lives or is a human being or an
essence; she knows only that she has what she desired, that she is where
no deception can come, and that she would not exchange her bliss for the
whole of Heaven itself" (paraphrased from _Enn._ vi. 7, § 24).

The influence of Plotinus upon later Christian mysticism was immense,
though mainly indirect, through the writings of two of his spiritual
disciples, St Augustine (354-450), and the unknown writer, probably of
the early sixth century, possibly a Syrian monk, who ascribes his works
to Dionysius the Areopagite, the friend of St Paul. The works of
"Dionysius" were translated from Greek into Latin by the great Irish
philosopher and scholar, John Scotus Erigena (Eriugena), and in that
form they widely influenced later mediæval mysticism.

The fusion of Eastern mysticism with Christianity finally brought about
the great change which constitutes the difference between Eastern and
Western mysticism, a change already foreshadowed in Plato, for it was
in part the natural outcome of the Greek delight in material beauty, but
finally consummated by the teachings of the Christian faith. Eastern
thought was pure soul-consciousness, its teaching was to annihilate the
flesh, to deny its reality, to look within, and so to gain
enlightenment. Christianity, on the other hand, was centred in the
doctrine of the Incarnation, in the mystery of God the Father revealing
Himself in human form. Hence the human body, human love and
relationships became sanctified, became indeed a means of revelation of
the divine, and the mystic no longer turned his thoughts wholly inwards,
but also outwards and upwards, to the Father who loved him and to the
Son who had died for him. Thus, in the West, mystical thought has ever
recognised the deep symbolism and sacredness of all that is human and