of inter-penetration characterizing the operative ground-plan, the pre-existing Harmony and Teleology of the fundamental forces of Reality. Thus once more man’s spirit appears as possessed of a large interiority; and as met, supported and penetrated, by a Spirit stupendously rich in spiritual energy. (5) And finally, let us never forget that “the only experience immediately accessible to us” men, “is our own; this, in spite of its complexity, is the first we know.”[336] And this means that we have direct experience and anything like adequate knowledge, (because knowledge from within,) not of things, but of mind and will, of spiritual life struggling within an animal life; and that in face, say, of plant-life, and still more of a pebble or of a star, we have a difficulty as to an at all appropriate and penetrative apprehension, which, if opposite to, is also in a sense greater than, the difficulty inherent to our apprehension of God Himself. For towards this latter apprehension we have got the convergent testimony of certain great, never quite obliterable facts without us and within ourselves. There is the upward trend, the ever-increased complexity of organization, the growing depth and interiority in the animate world,--Plant-Life itself being already, very probably, possessed of a vague consciousness, and Man, at the other end of the scale, summing up the tendency of the whole series in a deep self-consciousness which, at the same time, makes him alone keenly aware of the great difference, in the midst of the true kinship, between himself and the humbler members of that one world. For Natural Selection can but describe the results and explain part of the method of this upward trend, but cannot penetrate to its ultimate cause and end. There is, again, the great, deep fact of the mutually necessary, mutually stimulating presence and interaction, within our own mental and spiritual life, of sense-impressions, imaginative picturings, rational categories, emotional activities, and volitional acts; and, again, of subject and object; and, once more, of general, philosophic Thought and the contingencies of History. For the immanental inter-adaptation and Teleology, that mysteriously link together all these, profoundly disparate-seeming, realms and forces is far too deep-down, it too much surprises, and exacts too much of us, it too much reveals itself, precisely at the end of much labour of our own and in our truest and most balanced moods, as the mostly unarticulated presupposition and explanation of both the great cost and the rich fruitfulness of every approximately complete actuation of all our faculties, each with and in the others, and in and with their appropriate objects, to be permanently ruled out of court as mere sentimentalism or baseless apologetic.