Normal human experience is, too, heavily loaded with further inevitable implications of an environing spiritual world. The consciousness of finiteness with which we are haunted presupposes something infinite already in consciousness, just as our knowledge of “spaces” presupposes _space_, of which definite spaces are determinate parts. That we are oppressed with our own littleness, that we revolt from our meannesses, that we “look before and after, and sigh for what is not,” that we are never satisfied with any achievement, that each attainment inaugurates a new drive, that we feel “the glory of the imperfect,” means that in some way we partake of an infinite revealed in us by an inherent necessity of self-consciousness. We are made for something which does not yet appear, we are inalienably kin to the perfect that always draws and attracts us. We are forever seeking God because, in some sense, however fragmentary, we have found Him. “Here sits he shaping wings to fly; His heart forbodes a mystery: He names the name Eternity. “That type of Perfect in his mind In Nature can he nowhere find. He sows himself on every wind. “He seems to hear a heavenly Friend, And through thick veils to apprehend A labor working to an end.”[11] The most august thing in us is that creative center of our being, that autonomous citadel of personality, where we form for ourselves ideals of beauty, of truth, and of goodness by which we live. This power to extend life in ideal fashion is the elemental moral fact of personal life. These ideals which shape our life are manifestly things which cannot be “found” anywhere in our world of sense experience. They are not on land or sea. We live, and, when the call for it comes, we joyously _die_ for things which our eyes have never seen in this world of molecular currents, for things which are not here in the world of space, but which are not on that account any less _real_. We create, by some higher drive of spirit, visions of _a world that ought to be_ and these visions make us forever dissatisfied with _the world that is_, and it is through these visions that we reshape and reconstruct the world which is being made. The elemental spiritual core in us which we call conscience can have come from nowhere but from a deeper spiritual universe with which we have relations. It cannot be traced to any physical origin. It cannot be reduced to any biological function. It cannot be explained in utilitarian terms. It is an august and authoritative loyalty of soul to a Good that transcends all goods and which will not allow us to substitute prudence for intrinsic goodness. This inner imperative overarches our moral life, and it rationally presupposes a spiritual universe with which we are allied.