Now all this fits in admirably with the whole Jewish-Christian respect for, high claims upon, and constant training of the body, the senses, the emotions, and with the importance attached to the Visible and Audible,--History, Institutions, Society.--Yet our difficulties are clear. For however spiritually we may conceive a bodily survival or resurrection; however completely we may place the identity of the various stages of the body in this life, and the sameness between the body before death and after the resurrection, in the identity of its quasi-creator, the body-weaving soul, we can in nowise picture to ourselves such a new, indefinitely more spiritual, incorporation, and we bring upon ourselves acute difficulties, for both before and after this unpicturable event. Before the resurrection there would have to be unconsciousness between death and that event; but thus the future life is broken up, and for no spiritual reason. Or there would be consciousness; but then the substitute for the body, that occasions this consciousness, would, apparently, render all further revivification of the body unnecessary. And if we take the resurrection as effected, we promptly feel how mixed and clumsy, how inadequate, how less, and not more, than the best and noblest elements of our experience and aspirations even here and now, is such a, still essentially temporal and spacial, mode of existence. I take it that, against all this, we can but continue to maintain two points. The soul’s life after bodily death is not a matter of experience or of logical demonstration, but a postulate of faith and a consequence from our realization of the human spirit’s worth; and hence is as little capable of being satisfactorily pictured, as are all the other great spiritual realities which can nevertheless be shown to be presupposed and implicitly affirmed by every act of faith in the final truth and abiding importance of anything whatsoever.--And again, it is not worth while to attempt to rescue, Aristotle-wise, just that single, and doubtless not the highest, function of man’s spirit and character, his dialectic faculty, or even his intellectual intuitive power, for the purpose of thus escaping, or at least minimizing, the difficulties attendant upon the belief in Immortality. If we postulate, as we do, man’s survival, we must postulate, without being able to fill in or to justify any details of the scheme, the survival of all that may and does constitute man’s true and ultimate personality. How much or how little this may precisely mean, we evidently know but very imperfectly: but we know enough to be confident that it means more than the abstractive, increasingly dualistic school of Plato, Philo, Plotinus, Proclus would allow.