reality; and discover that such spiritual life as we possess has got to
accommodate itself to the conditions in which they live. If the claim of
religion be true at all, it is plain that the conservatory-type of
spiritual world is inconsistent with it. Imperfect though any conception
we frame of the universe must be--and here we may keep in mind Samuel
Butler's warning that "there is no such source of error as the pursuit
of absolute truth"--still, a view which is controlled by the religious
factor ought to be, so to speak, a hill-top view. Lifting us up to
higher levels, it ought to give us a larger synthesis. Hence, the wider
the span of experience which we are able to bring within our system, the
more valid its claim becomes: and the setting apart of spiritual
experience in a special compartment, the keeping of it under glass, is
daily becoming less possible. That experience is life in its fullness,
or nothing at all. Therefore it must come out into the open, and must
witness to its own most sacred conviction; that the universe as a whole
is a religious fact, and man is not living completely until he is living
in a world religiously conceived.

More and more, as it seems to me, philosophy moves toward this reading
of existence. The revolt from the last century's materialism is almost
complete. In religious language, abstract thought is again finding and
feeling God within the world; and finding too in this discovery and
realization the meaning, and perhaps--if we may dare to use such a
word--the purpose of life. It suggests--and here, more and more,
psychology supports it--that, real and alive as we are in relation to
this system with which we find ourselves in correspondence, yet we are
not so real, nor so alive, as it is possible to be. The characters of
our psychic life point us on and up to other levels. Already we perceive
that man's universe is no fixed order; and that the many ways in which
he is able to apprehend it are earnests of a greater transfiguration, a