It is not only the Pragmatist whose well-meant efforts to find an easy reconciliation of belief and practice, and indirectly the concord of religion and science, come to grief because he has not realised that the walls of the spiritual world can only be scaled with much expenditure of treasure, not without blood and sweat, that we cannot glide luxuriously to Heaven in his motor-car. We are also met by the old-fashioned Intuitionist.[87] It is no accident that the Intuitionist so often walks hand in hand with the Pragmatist; they are engaged in the same tasks. There is, we have seen, the impulse of science which must work through intelligence; there is, also, the impulse of religion in the satisfaction of which intelligence can only take a very humble place at the antechamber of the sanctuary. To admit, therefore, that reason cannot extend into the religious sphere is absolutely sound so long as we realise that reason has a coordinate right to lay down the rules in its own sphere of intelligence. But in men of a certain mental type the two tendencies are alike so deeply implanted that they cannot escape them: they are not only impelled to go beyond intelligence, but they are also impelled to carry intelligence with them outside its sphere. The sphere of intelligence is limited, they say, and rightly; the soul has other impulses besides that of intelligence and life needs more than knowledge for its complete satisfaction. But in the hands of these people the faculty of “intuition,” which is to supplant that of intelligence, itself results in a product which by them is called “knowledge,” and so spuriously bears the hall-mark which belongs to the product of intelligence. But the result is disastrous. Not only is an illegitimate confusion introduced, but, by attributing to the impulse of religion a character which it is neither entitled to nor in need of, we merely discredit it in the eyes of intelligence. The philosopher of intuition, even in denying intelligence, is apt to remain so predominantly intelligent that, even in entering what is for him the sphere of religion, he still moves in an atmosphere of rarefied intelligence. He is farther from the Kingdom of Heaven than the simple man who is quite incapable of understanding the philosopher’s theory, but yet may be able to follow his own religious impulse without foisting into it an intellectual content. For even the simple man may be one with the great mystics who all declare that the unspeakable quality they have acquired, as Eckhart puts it, “hath no image.” It is not in the sphere of intellection, it brings no knowledge; it is the outcome of the natural instinct of the individual soul.