So, dissatisfied with its world-view and realizing that it is incomplete, the self seeks at first hand, though not always with clear consciousness of its nature, the Reality which is the object of religion. When it finds this Reality, the discovery, however partial, is for it the overwhelming revelation of an objective Fact; and it is swept by a love and awe which it did not know itself to possess. And now it sees; dimly, yet in a sufficiently disconcerting way, the Pattern in the Mount; the rich complex of existence as it were transmuted, full of charity and beauty, governed by another series of adjustments. Life looks different to it. As Fox said, "Creation gives out another smell than before."[144] There is only one thing more disconcerting than this, and that is seeing the pattern actualized in a fellow human being: living face to face with human sanctity, in its great simplicity and supernatural love, joy, peace. For, when we glimpse Eternal Beauty in the universe, we can say with the hero of "Callista," "It is beyond me!" But, when we see it transfiguring human character, we know that it is not beyond the power of the race. It is here, to be had. Its existence as a form of life creates a standard, and lays an obligation on us all. Suppose then that the self, urged by this new pressure, accepts the obligation and measures itself by the standard. It then becomes apparent that this Fact which it sought for and has seen is not merely added to its old universe, as in mediaeval pictures Paradise with its circles over-arches the earth. This Reality is all-penetrating and has transfigured each aspect of the self's old world. It now has a new and most exacting scale of values, which demand from it a new series of adjustments; ask it--and with authority--to change its life.