One word on the problem of transcendence. The mystic will tell us that transcendence is a hall-mark of religion at its highest. His mode of experience transcends normal experience; things of everyday life become surcharged with new, transcendent values; he has transcended from a plane of disharmony to one of harmony. But the mystic is not alone in this. Familiar examples are best examples: and the transcendence of the lover’s experience is so familiar that all mankind is divided into those who have it, those who long for it, and those who laugh at it. But the great philosopher too must mediate between the transcendent and mankind, and the true artist also, and the moralist worthy of the name. What goes under this technical name of transcendence, therefore, is the product of some special psychological mechanism which may be at work in the most diverse spheres. It we wish to substitute one technical phrase for another, we can say that it consists in the successful attachment of what we have called absolute value to some human activity, so as to make it for the time at least unitary, dominant, and all-embracing. But psychologically speaking the genesis of “absolute values” depends upon the generalizing of particular values; the raising of them to the highest possible pitch; and the putting of them and the rest of the mental organization into a relation in which they are permanently or temporarily the dominating head and front, and are connected with and gain strength and support from all the rest of the mind. The problem of transcendence, in other words, is not one of divine inspiration, of wholly mysterious experience, but one special case of the problem of sublimation; and as such it is to be investigated by psychological science, to be understood, to be democratized, to be made more available to all who wish for it. The most ardent enemies of traditional religion have often professed the most transcendental type of morality. Some men are pragmatic and utilitarian in regard to Truth; by others she is worshipped as fanatically as any goddess. So some men deliberately make _mariages de convenance_; to others, the transcendence of their love is such that they precipitate themselves into what can only be described as _mariages d’inconvenance_. I have dilated upon this at some length, because those whom we may call the religious writers on religion so often lay such stress on this question of transcendence and its special value and importance. But you do not--in the long run at least--make a thing more important by giving it an imposing title; you only give it a false exclusiveness.