A dim but genuine consciousness of the spiritual environment; that (it seems) is the degree of revelation which artistic or philosophic genius is capable of conferring. Subliminal uprushes, in other words, so far as they are intellectual, tend to become _telæsthetic_. They bring with them indefinite intimations of what I hold to be the great truth that the human spirit is essentially capable of a deeper than sensorial perception, of a direct knowledge of facts of the universe outside the range of any specialised organ or of any planetary view. But this conclusion points the way to a speculation more important still. Telæsthesia is not the only spiritual law, nor are subliminal uprushes affairs of the intellect alone. Beyond and above man's innate power of world-wide perception, there exists also that universal link of spirit with spirit which in its minor earthly manifestations we call telepathy. Our submerged faculty--the subliminal uprushes of genius--can expand in that direction as well as in the direction of telæsthesia. The emotional content, indeed, of those uprushes is even profounder and more important than the intellectual;--in proportion as Love and Religion are profounder and more important than Science or Art. That primary passion, I repeat, which binds life to life, which links us both to life near and visible and to life imagined but unseen;--_that_ is no mere organic, no mere planetary impulse, but the inward aspect of the telepathic law. Love and religion are thus _continuous_; they represent different phases of one all-pervading mutual gravitation of souls. The flesh does not conjoin, but dissever; although through its very severance it suggests a shadow of the union which it cannot bestow. We have to do here neither with a corporeal nor with a purely human emotion. Love is the energy of integration which makes a Cosmos of the Sum of Things. But here there is something of controversy to traverse before a revived Platonic conception of love can hope to be treated by the physiologist as more than a pedantic jest. And naturally so; since there is no emotion subliminal over so wide a range of origin,--fed so obscurely by "all thoughts, all passions, all delights,"--and consequently so mysterious even to the percipient himself. At one end of its scale love is based upon an instinct as primitive as the need of nutrition; even if at the other end it becomes, as Plato has it, the ἑρμεὑον καἱ διαπορθμεὑον "the Interpreter and Mediator between God and Man." The controversy as to the planetary or cosmical scope of the passion of Love is in fact central to our whole subject.