C. M. Barrows, in Proceedings of Soc. for Psychical Research, vol. 12, part 30, pages 34-36—“There is a subliminal agent. What if this is simply one intelligent Actor, filling the universe with his presence, as the ether fills space; the common Inspirer of all mankind, a skilled Musician, presiding over many pipes and keys, and playing through each what music he will? The subliminal self is a universal fountain of energy, and each man is an outlet of the stream. Each man’s personal self is contained in it, and thus each man is made one with every other man. In that deep Force, the last fact behind which analysis cannot go, all psychical and bodily effects find their common origin.” This statement needs to be qualified by the assertion of man’s ethical nature and distinct personality; see section of this work on Ethical Monism, in chapter III. But there is truth here like that which Coleridge sought to express in his Æolian Harp: “And what if all of animated Nature Be but organic harps diversely framed, That tremble into thought, as o’er them sweeps, Plastic and vast, one intellectual breeze, At once the soul of each, and God of all?” See F. W. H. Myers, Human Personality. Dorner, System of Theology, 1:75—“The consciousness of God is the true fastness of our self-consciousness.... Since it is only in the God-conscious man that the innermost personality comes to light, in like manner, by means of the interweaving of that consciousness of God and of the world, the world is viewed in God (‘sub specie eternitatis’), and the certainty of the world first obtains its absolute security for the spirit.” Royce, Spirit of Mod. Philosophy, synopsis in N. Y. Nation: “The one indubitable fact is the existence of an infinite self, a Logos or World-mind (345). That it exists is clear, I. Because idealism shows that real things are nothing more nor less than ideas, or ‘possibilities of experience’; but a mere ‘possibility’, as such, is nothing, and a world of ‘possible’ experiences, in so far as it is real, must be a world of actual experience to some self (367). If then there be a real world, it has all the while existed as ideal and mental, even before it became known to the particular mind with which we conceive it as coming into connection (368). II. But there is such a real world; for, when I _think_ of an object, when I _mean_ it, I do not merely have in mind an idea resembling it, for I aim at the object, I pick it out, I already in some measure possess it. The object is then already present in essence to my hidden self (370). As truth consists in knowledge of the conformity of a cognition to its object, that alone can know a truth which includes within itself both idea and object. This inclusive Knower is the Infinite Self (374). With this I am in