way to spiritual vision. Thence we are able to get a glimpse into the perspectives of the Divine. But this super-existent Divinity has brought forth the Logos, the basis of the universe, filled with wisdom. To him man's lower powers are able to attain. He is present in the cosmos as the spiritual Son of God, he is the Mediator between God and man. He may be present in man in various degrees. He may for instance be realised in an external institution, in which those diversely imbued with his spirit are grouped into a hierarchy. A "church" of this kind is the outer reality of the Logos, and the power which lives in it lived in a personal way in the Christ become flesh, in Jesus. Thus the Church is through Jesus united to God: Jesus is its meaning and crowning-point. One thing was clear to all Gnosis, that one must come to an understanding about the personality of Jesus. Christ and Jesus must be brought into connection with one another. Divinity was taken away from human personality and must, in one way or another, be recovered. It must be possible to find it again in Jesus. The Mystic had to do with a degree of divinity within himself, and with his earthly personality. The Christian had to do with the latter, and also with a perfect God, far above all that is attainable by humanity. If we hold firmly to this point of view, a fundamental mystic attitude of the soul is only possible when the soul's spiritual eyes are opened; when, through finding higher spiritual possibilities within itself, the soul throws itself open to the light which issues from Christ in Jesus. The union of the soul with its highest powers is at the same time union with the historical Christ. For mysticism is an immediate consciousness and feeling of the divine within the soul. But a God far transcending everything human can never dwell in the soul in the real sense of the word. The Gnosis and all subsequent Christian mysticism represent the effort, in some way or other, to lay hold of that God, and to apprehend Him directly in the soul. A conflict in this case was inevitable. It was really only possible for a man to find his own divine part, but this is both human and divine,--the divine at a certain stage of development. Yet the Christian God is a definite one, perfect in himself. It was possible for a person to find in himself the power to strive upwards to this God, but he could not say that what he experienced in his own soul, at any stage of development, was one with God. A great gulf was fixed between what it was possible to find in the soul, and what Christianity called divine. It is the gulf between science and faith, between knowledge and religious feeling.