_ vi. 7, Sec. 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 mediaeval 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.
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