more profound contact with reality yet possible to him. Higher forms of
realization, a wider span of experience, a sharpening of our vague,
uncertain consciousness of value--these may well be before us. We have
to remember how dim, tentative, half-understood a great deal of our
so-called "normal" experience is: how narrow the little field of
consciousness, how small the number of impressions it picks up from the
rich flux of existence, how subjective the picture it constructs from
them. To take only one obvious example, artists and poets have given us
plenty of hints that a real beauty and significance which we seldom
notice lie at our very doors; and forbid us to contradict the statement
of religion that God is standing there too.

That thought which inspires the last chapters of Professor 'Alexander's
"Space, Time, and Deity," that the universe as a whole has a tendency
towards deity, does at least seem true of the fully awakened human
consciousness.[31] Though St. Thomas Aquinas may not have covered all
the facts when he called man a contemplative animal,[32] he came nearer
the mark than more modern anthropologists. Man has an ineradicable
impulse to transcendence, though sometimes--as we may admit--it is
expressed in strange ways: and no psychology which fails to take account
of it can be accepted by us as complete. He has a craving which nothing
in his material surroundings seems adequate either to awaken or to
satisfy; a deep conviction that some larger synthesis of experience is
possible to him. The sense that we are not yet full grown has always
haunted the race. "I am the Food of the full-grown. _Grow,_ and thou
shalt feed on Me!"[33] said the voice of supreme Reality to St.
Augustine. Here we seem to lay our finger on the distinguishing mark of
humanity: that in man the titanic craving for a fuller life and love
which is characteristic of all living things, has a teleological
objective. He alone guesses that he may or should be something other;