There is a further moral danger in mysticism, which I need only mention here, because I propose to discuss it more fully in the chapter on religion. Since mysticism opposes a formal perfection to the concrete good of experience, it tends to obscure the distinction between good and evil. That distinction lies within experience, and if experience as a whole be discredited, the distinction is discredited with it. If the common, familiar good is not to be taken as valid, then finality no longer attaches to that common, familiar evil which the moral will has been trained to condemn and resist. If the good lie "beyond good and evil," then neither is the good good nor the evil evil. The result is to leave the moral will without justification, supported only by habit and custom. The virtue of piety lies in its completing, not in its replacing, secular efficiency. It gives to a life that is provident and fruitful as it goes, the stimulus of a momentous project, and reverence for a good that shall embrace unlimited possibilities. {121} VII In reviewing the several levels of life which morality defines, we may observe two types of universal value. The lower values in relation to the higher are indispensable. There is no health without satisfaction, no achievement without health, no rational intercourse without achievement, and no true religion except as the perfecting and completing of a rational society. The higher values, on the other hand, are more universal than the lower in that they surpass these in validity, and are entitled to preference. Thus the lower values are ennobled by the higher, while the higher are given body and meaning by the lower. Satisfaction derives dignity from being controlled by the motive of good-will, while the moral kingdom at large derives its wealth, its pertinence to life, and its incentive, from the great manifold of particular interests which it conserves and fosters. It is the formal rather than the material principle in life which defines the direction of moral effort. By prudence, purpose, justice, and good-will life is regenerated and urged, against the resistance of inertia, towards its maximum of attainment. Hence these are the virtues which make men heroes, and which are symbolized in manners and in worship. Manners are a {122} symbolic representation of rational intercourse; thus courtesy is a ceremony of respect, chivalry of service, and modesty of self-restraint and impersonality. Worship is similarly a symbolic representation of good-will and hope. Upon the cultivation of "those outward and sensible motions which may express or promote an invisible devotion" human life is dependent not only for its graciousness, but for its discipline and growth. {123} CHAPTER IV THE MORAL TEST OF PROGRESS