ious of an immense unutterable harmony
pervading all forms of life, whether mortal or immortal; a
harmony which could not be felt if there were not some mysterious
link binding all living souls together.

We become aware at such moments that not only are all living
souls thus bound together but that all are bound together by the
fact that the ideal vision of them all is one and the same. This is
not only my answer to such as maintain that though there may be
Beings in the system of things superior to man, such Beings have
no necessary connection with man; it is also my answer to the
question as to how, considering the capricious subjectivity of our
human vision, we can be assured that the ideal vision of the
immortals does not vary in the same way among themselves. We
are assured against both these possibilities; against the possibility
of the immortals being indifferent to humanity, and against the
possibility of the immortals being divided among themselves, by
the fact that, according to the very basic revelation of the complex
vision, wherever there is a living soul, that living soul is dependent
for its continued existence upon the overcoming of malice by love.

This duality is so much the essence of what we call personality
that we cannot conceive of personality without it. If, therefore, the
immortals are possessed of personality they must be subject to this
duality; and the fact that they are subject to it puts them
necessarily in at least a potential "rapport" with all other living
souls, since the essence of every living soul is to be found in the
same unfathomable struggle.

But granting that there _are_ superior Beings, worthy to be called
Gods, who in their essential nature resemble humanity, how can
we be assured that there is any contact between them and
humanity? We are assured of this in the intuitive revelation of a
most definite human experience, an experience which few
philosophers have been sceptical enough to deny, although their
explanations of it may have been different from mine.

William James, for instance, whose psychological investigations
into the phenomena of religious feeling are so thorough and
original, describes the sense we have of the presence of these
unseen Powers in a very interesting and curious way. He points
out that the feeling we experience at such moments is that there
exists below the level of our ordinary consciousness a deep and
limitless reservoir or cistern contain