nce with our own
conscious experience. It is as though the pen point should suddenly
become the sheet of paper. But strange as are these matters and
mysterious as are their method, no other hypothesis so well explains
them as that they are higher-dimensional experiences of the self. We
have the universal testimony of all mystics that the attainment of
mystical consciousness is by inward contemplation--turning the mind
back upon itself. Swedenborg says, "_It can in no case be said that
heaven is outside of any one, but it is within him for every angel
participates in the heaven around him by virtue of the heaven which
is within him_." Christ said, "_The Kingdom of Heaven is within you_,"
and there is a saying attributed to Him to the effect that "_When
the outside becomes the inside, then the Kingdom of Heaven is come_."
These and such arcane sayings as "_Know Thyself_" engraved upon the
lintels of ancient temples of initiation, powerfully suggest the
possibility that by penetrating to the center of our individual
consciousness we expand outwardly into the cosmic consciousness as
though _in_ and _out_ were the positive and negative of a new
dimension. By exerting a force in the negative direction upon a
slender column of water in a hydraulic press, it is possible to
raise in the positive direction a vast bulk of water with which that
column, through the mechanism of the press, is connected. This is
because both columns, the little and the big, enclose one body of
fluid. The attainment of higher states of consciousness is potential
in every one, for the reason that the consciousness of a greater
being flows through each individual.

INTUITION AND REASON

There is the utmost unanimity in the testimony of the mystics that
the world without and the world within are but different aspects of
the same reality--"_The eye with which I see God is the same eye with
which He sees me_." They never weary of the telling of the
solidarity and invisible continuity of life, the inclusion not only
of the minute in the vast, but of the vast in the minute. We may
accept this form of perception as characteristic of consciousness in
its free state. Its instrument is the _intuition_, which divines
relations between diverse things through a perception of unity. The
instrument of the purely mundane consciousness, on the other hand,
is the _reason_, which dissevers and dissects phenomena, divining
unity through correlation. Now if physical ph