of the heart, providing simple human sense and human feeling with
something on which to lay hold. In India, there is the existence, within
and alongside the austere worship of the unconditioned Brahma, of the
ardent personal Vaishnavite devotion to the heart's Lord, known as
Bhakti Marga. In Islam, there is the impassioned longing of the S[=u]fis
for the Beloved, who is "the Rose of all Reason and all Truth."

"Without Thee, O Beloved, I cannot rest;
Thy goodness towards me I cannot reckon.
Tho' every hair on my body becomes a tongue
A thousandth part of the thanks due to Thee I cannot tell."[26]

There is the sudden note of rapture which startles us in the
Neoplatonists, as when Plotinus speaks of "the name of love for what is
there to know--the passion of the lover testing on the 'bosom of his
love."[27] Surely we may accept all these, as the instinctive responses
of a diversity of spirits to the one eternal Spirit of life and love:
and recognize that without such personal response, such a discovery of
imperishable love, a fully lived spiritual life is no more possible than
is a fully lived physical life from which love has been left out.

When we descend from experience to interpretation, the paradoxical
character of such a personal sense of intimacy is eased for us, if we
remember that the religious man's awareness of the indwelling Spirit, or
of a Divine companionship--whatever name he gives it--is just his
limited realization, achieved by means of his own mental machinery, of a
universal and not a particular truth. To this realization he brings all
his human--more, his sub-human--feelings and experiences: not only those
which are vaguely called his spiritual intuitions, but the full weight
of his impulsive and emotional life. His experience and its