feeling-tone. Spirit would then work from within outwards, and all life
personal and social, mental and physical, would be moulded by its
inspiring power. And in looking here for our best hope of development,
we remain safely within history; and do not strive for any desperate
pulling down or false simplification of our complex existence, such as
has wrecked many attempts to spiritualize society in the past.

Consider the way by which we have come. We found in man an instinct for
a spiritual Reality. A single, concrete, objective Fact, transcending
yet informing his universe, compels his adoration, and is apperceived by
him in three main ways. First, as the very Being, Heart and Meaning of
that universe, the universal of all universals, next as a Presence
including and exceeding the best that personality can mean to him, last
as an indwelling and energizing Life. We saw in history the persistent
emergence of a human type so fully aware of this Reality as to subdue to
its interests all the activities of life; ever seeking to incarnate its
abiding values in the world of time. And further, psychology suggested
to us, even in its tentative new findings, its exploration of our
strange mental deeps, reason for holding such surrender to the purposes
of the Spirit to represent the condition of man's fullest psychic
health, and access to his real sources of power. We found in the
universal existence of religious institutions further evidence of this
profound human need of spirituality. We saw there the often sharp and
sky-piercing intensity of the individual aptitude for Reality enveloped,
tempered and made wholesome by the social influences of the cultus and
the group: made too, available for the community by the symbolisms that
cultus had preserved. So that gradually the life of the Spirit emerged
for us as something most actual, not archaic: a perennial possibility of
newness, of regeneration, a widening of our span of pain and joy. A
human fact, completing and most closely linked with those other human