knowledge one always finds it still necessary to make reference to _a transcending more_. "All consciousness is," as Hegel {xxxiii} showed in 1807, in his philosophical Pilgrim's Progress, the _Phenomenology of Spirit_, "an appeal to more consciousness," and there is no rational halting-place short of a self-consistent and self-explanatory spiritual Reality, which explains the origin and furnishes the goal of all that is real. On the other hand, there have always been men who have not granted any such compelling implications to self-consciousness. They have maintained that "finites" are forever "finites," and that there are no bridges that carry us from our finite "nows" and "heres" to an infinite Reality. The infinite Reality, they all admit, is conceivable; it is "an idea" to which any mind can rise by normal processes of thought, "but," so they say, "an _idea_ of an infinite Reality, an Infinite merely conceived in the mind, is different, by the whole width of the sky, from an actual objective infinite Reality that is _there_, and that contains inherently all that our hearts seek in God." It is quite true, of course, that the presence of "an idea" in our mind does not of itself prove the existence of a corresponding objective reality _out there_ in a world independent of our mind. There is most assuredly no way of bridging "the chasm" between mind and an objective world beyond and outside of mind, when once the "chasm" is assumed. But the fundamental error lies in the assumption of any such "chasm." The "chasm" which yawns between the inner and outer world is of our own making. Whenever we know anything, wherever there is knowledge at all, there is a synthetic indivisible whole of experience in which a subject knows an object. Subject and object cannot be really sundered without putting an instant end to knowledge--leaving "a bare grin without a face!" The only way we know anything is that we know we know it in experience. We do not ever succeed in proving that objects exist _out there_ in the world beyond us exactly correspondent to these ideas in our minds. That is a feat of mental gymnastics quite parallel to that of "finding" {xxxiv} the self with which we do the seeking. The crucial problem of knowledge is not to discover a bridge to leap the chasm between the mind within and the world beyond. It is rather the problem of finding a basis of verifying and testing what we know, and of making knowledge a consistent rational whole.