He only quotes from Rabia, Bayazid, Abu Sa'id and Rumi who do not properly represent even the sufi silsilas, the mainstream Islamic Sufism. - Ram Swarup

This new religious cast of mind was forging a new iron-curtain, a far more effective one than a physical one. The new mind that was taking over was incapable of understanding deeper things of the spirit; it understood dogmas and creeds; it dropped the law of karma, the theory of the Self. Antoninus, a neo-Platonist of the 4th century predicted that "a fabulous and formless darkness is about to tyrannize over all that is beautiful on earth" (Encyclopaedia of Religion and Ethics, 9.317).

All this was obvious enough at the time even though it was not always put forward exactly in this form and in this language. Schlegel found India "the home of universal religion, the cradle of the noblest human race." J.C. Herder asked the question: "All the peoples of Europe, where are they from?" And he answered: "From Asia." Schopenhauer thought that India was the "fatherland of mankind," and he expressed the hope that European peoples "who stemmed from Asia ... would re-attain the holy religions of their home." All this however changed under a growing consciousness of Imperial power and Euro-centricity. New theories reflected new power realities and new Imperial needs. Aryan dispersion from a common centre was retained, but its direction was changed and it became the theory of the Aryan invasion of India. The theory was meant to justify and to help the British Imperialism. The theory has little intellectual respectability left, but it has not lost its political usefulness and it is quite popular with the representatives of preceding Imperialisms and their Hindu apologists.

And yet the birth of Many Gods will not herald the death of One God; on the other hand, it will enrich and deepen our understanding of both. For One God and Many Gods are spiritually one. (...) A purely monotheistic unity fails to represent the living unity of the Spirit and expresses merely the intellect's love of the uniform and the general. Similarly, purely polytheistic Gods without any principle of unity amongst them lose their inner coherence. (...) Monotheism is not saved by polytheism, nor polytheism by monotheism, but both are saved by going deep into the life of the soul. (...) Depending on the cultures in which they were born, mystics have given monotheistic as well as polytheistic renderings and interpretations of their inner life and experiences.