aning.

Thus definite are my reasons for asserting that forms of consciousness
superior to our own are real, {271} and that they are all finally
united in a single, world-embracing insight, which has also the
character of expressing a world-will. Thus definite are also my
grounds for calling such higher unities of consciousness both
superhuman and supernatural. By the term "The unity of the spirit" I
name simply _the unity of meaning which belongs to these superhuman
forms of consciousness._ We ourselves partake of this unity, and share
it, in so far as, in our lives also, we discover and express, in
whatever way our own form of consciousness permits, truth and life
that bring us into touch and into harmony with the higher forms of
consciousness, that is, with the spirit which, in its wholeness, knows
and estimates the world, and which expresses itself in the life of the
world.

Thus near are we, in every exercise of our reasonable life, to the
superhuman and to the supernatural. Upon the other hand, there is
positively no need of magic, or of miracle, or of mysterious
promptings from the subconscious, to prove to us the reality of the
human and of the supernatural, or to define our reasonable relations
with it. And the essential difference between our own type of
consciousness and this higher life is a difference of form, and is
also a difference of content precisely in so far as its wider and
widest span of conscious insight implies that the superhuman type of
consciousness possesses a depth of meaning, a completeness of
expression, a wealth of facts, a clearness of vision, a successful
{272} embodiment of purpose which, in view of the narrowness of our
form of consciousness, do not belong to us.

Man needs no miracles to show him the supernatural and the superhuman.
You need no signs and wonders, and no psychical research, to prove
that the unity of the spirit is a fact in the world. Common-sense
tacitly presupposes the reality of the unity of the spirit. Science
studies the ways in which its life is expressed in the laws which
govern the order of experience. Reason gives us insight into its real
being. Loyalty serves it, and repents not of the service. Salvation
means our positive harmony with its purpose and with its
manifestation.

II

Amongst the sources of insight which bring us into definite and
practical relations with that spiritual world whose nature has now
been again