There are thus a number of modes of consciousness, and I have mentioned only a few of them, which have no traceable counterpart in the physical sphere, and which presuppose a spiritual reality at the center of our personal life, and this spiritual reality, as we have seen, can trace its origin only to a self-existing, self-explanatory, environing consciousness, sufficiently personal to be the source of our developing personality. If this view is correct and sound, there is no scientific argument against the continuation of life after death. If personality is fundamentally a spiritual affair and the body is only a medium and organ here in space and time of a psychical reality, there are good grounds and solid hopes of permanent conservation. But after all the supreme evidence that the universe is fundamentally spiritual is found in the revelation of personal life where it has appeared at its highest and best in history, that is in Jesus Christ. In Him we have a master manifestation of that creative upward tendency of life, a surprising mutation, which in a unique way brought into history an unpredictable inrush of life’s higher forces. The central fact which concerns us here is that He is the revealing organ of a new and higher order of life. We cannot appropriate the gospel by reducing it to a doctrine, nor by crystallizing it into an institution, nor by postponing its prophesies of moral achievement to some remote world beyond the stars. We can appropriate it only when we realize that this Christ is a revelation here in time and mutability of the eternal nature and character of that conscious personal Spirit that environs all life and that steers the entire system of things, and that He has come to bring us all into an abundant life like His own. Here in Him the love-principle which was heralded all through the long, slow process has come into full sight and into full operation as the way of life. He shows us the meaning and possibility of genuine spiritual life. He makes us sure that His kind of life is divine, and that in His face we are seeing the heart and mind and will of God. Here at least is one place in our mysterious world where love breaks through—the love that will not let go, the love that suffers long and is kind. He makes the eternal Father’s love visible and vocal in a life near enough to our own to move us with its appeal and enough beyond us to be forever our spiritual goal. We have here revealed a divine-human life which we can even now in some measure live and in which we can find our peace and joy, and through which we can so enter into relation with God that life becomes a radiant thing, as it was with Him, and death becomes, as with Him, a way of going to the Father. CHAPTER VI WHAT DOES RELIGIOUS EXPERIENCE TELL US ABOUT GOD