longer conscious of a life distinct from that of the Word. We shall
find that some of the best mystics went astray on this point. They
teach a real _substitution_ of the Divine for human nature, thus
depersonalising man, and running into great danger of a perilous
arrogance. The mistake is a fatal one even from the speculative side,
for it is only on the analogy of human personality that we can
conceive of the perfect personality of God; and without personality
the universe falls to pieces. Personality is not only the strictest
unity of which we have any experience; it is the fact which creates
the postulate of unity on which all philosophy is based.

But it is possible to save personality without regarding the human
spirit as a monad, independent and sharply separated from other
spirits. Distinction, not separation, is the mark of personality; but
it is separation, not distinction, that forbids union. The error,
according to the mystic's psychology, is in regarding consciousness of
self as the measure of personality. The depths of personality are
unfathomable, as Heraclitus already knew;[48] the light of
consciousness only plays on the surface of the waters. Jean Paul
Richter is a true exponent of this characteristic doctrine when he
says, "We attribute far too small dimensions to the rich empire of
ourself, if we omit from it the unconscious region which resembles a
great dark continent. The world which our memory peoples only
reveals, in its revolution, a few luminous points at a time, while its
immense and teeming mass remains in shade.... We daily see the
conscious passing into unconsciousness; and take no notice of the bass
accompaniment which our fingers continue to play, while our attention
is directed to fresh musical effects.[49]" So far is it from being
true that the self of our immediate consciousness is our true
personality, that we can only attain personality, as spiritual and