emporal, the caprice of the moment, the
will of the subject, the here and the now. The mind that knows and
knows that it knows must, as Plato centuries ago declared, rise from
the welter and flux of momentary seemings to true Being, to the
eternally Real,[24] and the knowledge process of binding fragments of
experience into larger wholes and of getting articulate insight into
the significance of many facts grasped in synthetic unity--in the
"spire-top of spirit," as Sterry puts it--carries the mind steadily and
irresistibly on to an infinitely-inclusive and self-explanatory
spiritual Whole, which is always implied in knowledge. Some reference
to the _permanent_ is necessary in judging even the fleetingness of the
"now," some confidence in the eternally true is essential for any
pronouncement upon the false, some assurance of the infinite is
presupposed in the endless dissatisfaction with the finite, some appeal
to a total whole of Reality is implicated in any assertion that _this
fact here and now_ is known as real. Any one who feels the full
significance of what is involved in knowing the _truth_ has a coercive
feeling that Eternity has been set within us, that our finite life is
deeply rooted in the all-pervading Infinite.

The great thinkers of the first rank who have undertaken to sound the
significance of rational knowledge, {xxxv} and who have appreciated the
meaning of the synthetic unity of the knowing mind and the world of
objects that submit to its forms of thought, have recognized that there
must be some deep-lying fundamental relation between the mind that
knows and the world that is known, some Reality common to both outer
and inner realms. They have, almost without exception, found
themselves carried along irresistibly to an ultimate Reality that is
the ground and explanation of all the fragmentary facts of experience,
and without which nothing can be held to be permanent or rational--

Something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and in the mind of man;
A motion and a Spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.[25]

The technical logical formulation of arguments to _prove_ the existence
of God as objectively real--arguments from causality, ontological
arguments, and arguments from design--all of which assume a "chasm"
between