lives? In this re-painted portrait we have, no longer a divine man,
but simply a great and good Teacher and a noble Reformer. This
portrait too is in its way impressive, and capable of lifting men
above their baser selves, but it would obviously be impossible to take
this great Teacher and Reformer for the Saviour and Redeemer of
mankind.

We have further a pearl of great price in the mysticism of Paul, which
presupposes, not the Jesus of modern critics, nor yet the Jesus of the
Synoptics, but a splendid heart-uplifting Jesus in the colours of
mythology. In this Jesus Paul lived, and had a constant ecstatic joy
in the everlasting divine work of creation. He was 'crucified with
Christ,' and it was no longer Paul that lived, but Christ that lived
in him. And the universe--which was Paul's, inasmuch as it was
Christ's--was transformed by the same mysticism. 'It was,' says
Evelyn Underhill, [Footnote: _The Mystic Way_, p. 194 (chap. iii.
'St. Paul and the Mystic Way').] 'a universe soaked through and
through by the Presence of God: that transcendent-immanent Reality,
"above all, and through all, and in you all" as fontal "Father,"
energising "Son," indwelling "Spirit," in whom every mystic, Christian
or non-Christian, is sharply aware that "we live and move and have our
being." To his extended consciousness, as first to that of Jesus, this
Reality was more actual than anything else--"God is all in all."'

It is true, this view of the Universe as God-filled is probably not
Paul's, for the Epistles to the Ephesians and Colossians are hardly
that great teacher's work. But it is none the less authentic, 'God is
all and in all'; the whole Universe is temporarily a symbol by which
God is at once manifested and veiled. I fear we have largely lost
this. It were therefore better to reconquer this truth by India's