which shall proceed from the direct SENSE
AND PERCEPTION of such an unity throughout creation. The simple mind of
Early Man and the Animals was of that character--a consciousness, so
to speak, continuous through nature, and though running to points of
illumination and foci of special activity in individuals, yet at no
point essentially broken or imprisoned in separate compartments. (And
it is this CONTINUITY of the primitive mind which enables us, as I have
already explained, to understand the mysterious workings of instinct
and intuition.) To some such unity-consciousness we have to return; but
clearly it will be--it is not--of the simple inchoate character of the
First Stage, for it has been enriched, deepened, and greatly extended
by the experience of the Second Stage. It is in fact, a new order of
mentality--the consciousness of the Third Stage.

(1) "The mind must be restrained in the heart till it comes to an
end," says the Maitrayana-Brahmana-Upanishad.

(2) One may remember in this connection the tapas of the Hindu
yogi, or the ordeals of initiates into the pagan Mysteries generally.

In order to understand the operation and qualities of this Third
Consciousness, it may be of assistance just now to consider in what more
or less rudimentary way or ways it figured in the pagan rituals and in
Christianity. We have seen the rude Siberyaks in North-Eastern Asia or
the 'Grizzly' tribes of North American Indians in the neighborhood of
Mount Shasta paying their respects and adoration to a captive bear--at
once the food-animal, and the divinity of the Tribe. A tribesman had
slain a bear--and, be it said, had slain it not in a public hunt with
all due ceremonies observed, but privately for his own satisfaction. He
had committed, therefore, a sin theoretically unpardonable; for had he
not--to gratify his personal desire for food--levelled a blow at the
guardian spirit of the Tribe? Had he not alienated himself from his
fellows by destroying its very symbol? There was only one way by which
he could regain the fellowship of his companions. He must make amends by
some public sacrifice, and instead of retaining the flesh of the animal
for himself he must share it with the whole tribe (or clan) in a common
feast, while at the same time, tensest prayers and thanks are offered to
the animal for the gift of his body for food. The Magic formula demanded
nothing less than this--else dread disaster would fall upon the man who
s