278 ESSAYS OF A BIOLOGIST 



opposed sections of experience, the two antagonistic 

 tendencies, and so resolve the problem with no loss 

 of energy or of vital possibilities. 



Finally, there remains to be considered the mode 

 in which the mind may best organize the ideas of 

 external reality given to it by its pure cognitive and 

 intellectual faculties. 



Even from the purely scientific point of view, 

 generalization is obviously of value. When we have 

 found unity in the outer world's apparent diversity, 

 direction in its apparent disorderliness, we have 

 obviously achieved a great gain. But religion appears 

 to demand something more. If for a moment we 

 look at the matter pragmatically, we shall find that 

 a number of the great mystics (and a large majority 

 of those of our own occidental type and tradition) 

 speak of their experiences of * divine communion ' 

 as being communion with a person. 



What does this mean ? We have seen that a 

 purely intellectual analysis gives us no handle for 

 finding personality in God. Can we suppose that 

 this direct intuition gives us that handle ? To say 

 so, to my mind, would be simple obscurantism. Intui- 

 tion, if it shows us reality, can only show a reality 

 capable in the long run of intellectual analysis ; to 

 deny this is to deny all our premisses. No : their 

 intuition shows us that something akin to personality 

 i$ perceived, but permits no pronouncement as to 



