this duty. True contemplation considers Reality (or Being) in its
manifestations as well as in its origin. If this is remembered,
there need be no conflict between social morality and the inner
life. Eckhart recognises[18] that it is a harder and a nobler task
to preserve detachment in a crowd than in a cell; the little daily
sacrifices of family life are often a greater trial than
self-imposed mortifications. "We need not destroy any little good in
ourselves for the sake of a better, but we should strive to grasp
every truth in its highest meaning, for no one good contradicts
another." "Love God, and do as you like, say the Free Spirits. Yes;
but as long as you like anything contrary to God's will, you do not
love Him."

There is much more of the same kind in Eckhart's sermons--as good
and sensible doctrine as one could find anywhere. But what was the
practical effect of his teaching as a whole? It is generally the
case that the really weak points of any religious movement are
exposed with a cruel logicality most exasperating to the leaders by
the second generation of its adherents. The dangerous side of the
Eckhartian mysticism is painfully exhibited in the life of his
spiritual daughter, "Schwester Katrei," the saint of the later
Beguines. Katrei is a rather shadowy person; but for our present
purpose it does not much matter whether the story of her life has
been embroidered or not. Her memory was revered for such sayings and
doings as these which follow. On one occasion she exclaimed:
"Congratulate me; I have become God!" and on another she declared
that "not even the desire of heaven should tempt a good man towards
activity." It was her ambition to forget who were her parents, to be
indifferent whether she received absolution and partook of the Holy
Communion or not; and she finally realised her ambition by falling