ut then loyalty and science alike deal with metaphors and
with myths. In the first case the spiritual unity of the life that we
lead is essentially vindicated. Causes such as the loyal serve are real.
The cause of science also is real. But in that case an essentially
spiritual realm, that of the rational unity of human experience, is
real; and possesses a grade both of reality and of worth which is
superior to the grade of reality that the phenomena of nature's
mechanism exhibit to us. In the other case the sciences whose results
are supposed to be discouraging and unspiritual vanish, with all their
facts, into the realm of fable, together with the world that all the
loyal, including the faithful followers of the sciences, believe to be
real.

I have here no time to discuss the paradoxes of a totally skeptical
philosophy. It is enough to say that such a total skepticism is, indeed,
self-refuting. The only rational view of life depends upon maintaining
that what the loyal always regard as a reality, namely, their cause, is,
indeed, despite all special illusions of this or of that form of
imperfect loyalty, essentially a type of reality which rationally
survives all criticisms and underlies all doubts.

"They reckon ill who leave me out;
When me thy fly, I am the wings."

This is what the genuine object of loyalty, the unity of the spiritual
life, always says to us when we examine it in the right spirit. But the
one source of our deepest insight into this unity of the spirit which
underlies all the varieties, and which leads us upward to itself past
all the sunderings and doubts of existence, is the loyal spirit itself.
Loyalty asserts: "My cause is real. I know that my cause liveth." But
the cause, however imperfectly interpreted, is always some sort of unity
of the spiritual life in which we learn to share whenever we begin to be
loyal. The more we grow in loyalty and in insight into the meaning of
our loyalty, the more we learn to think of some vast range of the unity
of spiritual life as the reality to which all the other realities
accessible to us are in one way or another subordinate, so that they
express this unity, and show more or less what it means. I believe that
a sound critical philosophy justifies the view that the loyal, precisely
in so far as they view their cause as real, as a personal, but also as
an over-individual, realm of genuine spiritual life, are comprehending,
as far as they go, the deepes