form of activity is what may he described as cooperative. It
points to the conclusion that all life is single in its essence,
but various, ever-varying and interactive in its manifestations,
and that men and all other living animals are active workers and
sharers in a vastly more extended system of cosmic action than
any of ourselves, much less of them, can possibly comprehend. It
also suggests that they may contribute, more or less
unconsciously, to the manifestation of a far higher life than our
own, somewhat as . . . the individual cells of one of the more
complex animals contribute to the manifestations of its higher
order of personality." Perhaps such a unity is the basis of
instinct, of knowledge without teaching, of desire and wish that
has not the individual welfare as its basis. No man can reject
such phenomena as telepathy or thought transference merely
because he cannot understand them on a basis of strict human
individuality. To reject because one cannot understand is the
arrogance of the "clerico-academic" type of William James.


No one can read the stories of travelers or the writings of
anthropologists without concluding that codes of belief and
action arise out of the efforts of groups to understand and to
influence nature and that out of this practical effort AND
seeking of a harmonious reality arises morality. "Man seeks the
truth, a world that does not contradict itself, that does not
deceive, that does not change; a real world,--a world in which
there is no suffering. Contradiction, deception and variability
are the causes of suffering. He does not doubt there is such a
thing as, a world as it might be, and he would fain find a road
to it."[1] But alas, intelligence and knowledge both are