The most striking fact of experience is _knowing that we know_. The same consciousness which knows any given object in the same pulse of consciousness knows itself as knowing it. Self-consciousness is present in all consciousness of objects. The thinker that thinks is involved in and is bound up with all knowledge, even of the simplest sort. Every idea, every feeling, and every act of will is what it is because it is in living unity with our entire personal self. If any such “state” got dissociated, slipped away and undertook to do business on its own hook, it would be as unknown to us as our guardian angel is. The mind that knows can never be separated from the world that is known. One can think in abstraction of a mind apart by itself and of a world equally isolated—but no such mind and no such world actually exist. To be a real mind, a real self, is to be in active commerce with a real world given in experience. One thinks his object in the same unified pulse of consciousness in which he thinks himself and vice versa. There is no self-consciousness without object-consciousness, and there is no object-consciousness without self-consciousness. Outer and inner, knower and known, are not two but forever one. The “soul,” therefore, is not something hidden away in behind or above and beyond our ideas and feelings and will activities. It is the active living unity of personal consciousness—the one psychic integer and unit for a true psychology. It binds all the items of experience into one indivisible unity, one organic whole through which our personal type of life is made possible. At every moment of waking, intelligent life we look out upon each fact, each event, each experience from a wider self which organizes the new fact in with its former experiences, weaves it into the web of its memories and emotions and purposes, makes the new fact a part of itself, and yet at the same time knows itself as transcending and outliving the momentary fact. When we study the personal self deeply enough, not as cut up into artificial units, but as the living, undivided whole, which is implied in all coherent experience, we find at once a basis for those ideal values that are rightly called spiritual and for “those mighty hopes that make us men.” The first step toward a genuine basis of spiritual life is to be found in the restoration of the personal self to its true place as the ultimate fact, or datum, of self-conscious experience. As soon as we come back to this central reality, our unified, unique, self-active personality, we find ourselves in possession of material enough; as Browning would say, “For fifty hopes and fears As old and new at once as nature’s self, To rap and knock and enter in our soul, Take hands and dance there, a fantastic ring, Round the ancient idol, on his base again,— The grand Perhaps!”