which, as from any other part, the rest of nature might be scientifically inferred. Spirit is not less closely attached to nature, although in a different manner. Taken existentially it is a part of sense; taken ideally it is the form or value which nature acquires when viewed from the vantage-ground of any interest. Individual objects are recognisable for a time not because the flux is materially arrested but because it somewhere circulates in a fashion which awakens an interest and brings different parts of the surrounding process into definable and prolonged relations with that interest. Particular objects may perish yet others may continue, like the series of suns imagined by Heraclitus, to perform the same office. The function will outlast the particular organ. That interest in reference to which the function is defined will essentially determine a perfect world of responsive extensions and conditions. These ideals will be a spiritual reality; and they will be expressed in nature in so far as nature supports that regulative interest. Many a perfect and eternal realm, merely potential in existence but definite in constitution, will thus subtend nature and be what a rational philosophy might call the ideal. What is called spirit would be the ideal in so far as it obtained expression in nature; and the power attributed to spirit would be the part of nature’s fertility by which such expression was secured. CHAPTER VI—DISCOVERY OF FELLOW-MINDS [Sidenote: Another background for current experience may be found in alien minds.]