In thinking of the earth as an organised being, we must guard against the error of the ancients who called it an animal. It is not an animal. It is a Being of a higher character than any animal, for it includes all animals and all human beings, comprising in its spirit all their spiritual activities, and having its own activities as well. We are to it, as our blood-corpuscles are to us; and to think of the earth-spirit as being like our spirits would be equivalent to a blood-corpuscle thinking of its containing body as another corpuscle, only bigger. Whereas the truth is that a man has feelings and cognitions and purposes, and performs acts, which the corpuscles cannot in the least comprehend. (Somewhat similarly, a drop cannot have waves, or a small celestial body an atmosphere; the lower cannot have what the higher has, nor can it understand it.) The corpuscle may know or believe that its conscience or intuition is a sort of leakage down to it, of the mind or will of its greater self (the voice of its God), and that in so far as it does its duty according to its lights it is assisting the purposes of that higher Being of which it forms a part; and this faith is its highest wisdom. So with us. Human duty, done sincerely according to our lights, is furthering the purposes of the higher Being in whom we live and move. This faith is our highest wisdom concerning our relation to the earth-spirit. We see, then, that there is a good deal of sense in faith and intuition. They are rationally justified. By them we are dimly in touch with the over-soul on our inner side: not _really_ dimly, for the connection is close and real, but dimly to our normal consciousness. The connection _via_ intellect is an external, round-about affair, necessary and useful, but different. We need to cultivate both. This is the essence of the philosophy of Bergson. There is more than one way of receiving truth. Science is apt to overlook the intuitional way.