The truly mystical holds, then, that the narrow intellectualism is unwarranted, because natural science, the mechanical view of the world, is itself an ideal--the "child of duties," as Münsterberg calls it--and so cannot legitimately rule out other ideals; because we have just as immediate a conviction concerning the worth, as concerning the logical consistency of the world; because a narrow intellectualism would make conscious life but a "barren rehearsal" of the outer world, without significance; because if we can trust the indications of our intellect, we ought to be able to trust the indications of the rest of our nature; and because, thus, the only possible key and standard of truth and reality are in ourselves--the whole self, and "necessities of thought" become necessities of a reason which means loyally to take account of all the data of the entire man. And the same point may be thus stated. We use the word rational in two quite distinct senses: in the narrow sense, as meaning simply the intellectual; in the broad sense, as indicating the demands of the entire man. The true mysticism stands for the broadly rational. So, too, we speak of the necessary fundamental assumption of the honesty or sincerity of the world; but this includes two quite distinct propositions: one, that the world must be thinkable, conceivable, construable, a logically consistent whole, a sphere for rational thinking,--where the test is consistency; the other, that the world must be worth while, must not mock our highest ideals and aspirations, must in some true and genuine sense satisfy the whole man, be a sphere for rational living,--where the test is worth. All our arguments go forward upon these two assumptions. Now, a true mysticism contends that the second principle is as rational as the first, though it must be freely granted that it is not as easy to employ it for detailed conclusions, and it is consequently much more liable to abuse. The true mysticism wishes to be not less, but more, rational. It knows no shorthand substitute for the hard and steady thinking of the philosopher, or for the historical experience of the prophet; it needs and uses both. In all this, it is plain that the truly mystical is a legitimate outgrowth of the emphasis of the social consciousness upon recognition of the entire personality. Phillips Brooks finds just this in the intellectual life of Jesus. "The great fact concerning it is this," he says, "that in him the intellect never works alone. You never can separate its workings from the complete operation of the entire nature. He never simply knows, but always loves and resolves at the same time."[41]