e splendour of God, dwelling at, and energising within
the heart of things: for this spark is at once one with, yet separate
from, the Universal Soul.

So then, man, in the person of his greatest and most living
representatives, feels himself to have implicit correspondences
with three levels of existence; which we may call the Natural, the
Spiritual, and the Divine. The road on which he is to travel
therefore, the mystical education which he is to undertake, shall
successively unite him with these three worlds; stretching his
consciousness to the point at which he finds them first as three,
and at last as One. Under normal circumstances even the first of
them, the natural world of Becoming, is only present to him--
unless he be an artist--in a vague and fragmentary way. He is, of
course, aware of the temporal order, a ceaseless change and
movement, birth, growth, and death, of which he is a part. But the
rapture and splendour of that everlasting flux which India calls
the Sport of God hardly reaches his understanding; he is too busy
with his own little movements to feel the full current of the
stream.

But under those abnormal circumstances on which we have
touched, a deeper level of his consciousness comes into focus; he
hears the music of surrounding things. Then he rises, through and
with his awareness of the great life of Nature, to the knowledge
that he is part of another greater life, transcending succession. In
this his durational spirit is immersed. Here all the highest values
of existence are stored for him: and it is because of his existence
within this Eternal Reality, his patriotic relationship to it, that the
efforts and experiences of the time-world have significance for
him. It is from the vantage point gained when he realises his
contacts with this higher order, that he can see with the clear eye
of the artist or the mystic the World of Becoming itself--
recognise its proportions--even reach out to some faint intuition
of its ultimate worth. So, if he would be a whole man, if he would
realise all that is implicit in his humanity, he must actualise his
relationship with this supernal plane of Being: and he shall do it,
as we have seen, by simplification, by a deliberate withdrawal of
attention from the bewildering multiplicity of things, a deliberate
humble surrender of his image-making consciousness. He already
possesses, at that gathering point of personality which the old
writers sometimes called