xii Preface 



ated by spiritualists and theosophists, would be spirit, 

 which I am not disposed to grant. (I do not say that 

 there is real evidence that such bodies exist, but one 

 must at least admit that their existence is possible.) If 

 we widen the mode of expression into "Personality 

 minus any limiting factor" we have to admit that by 

 self-limitation spirit lessens its spirituality, whereas 

 self-limitation is characteristic of perfect spirit. On the 

 whole I am inclined to think that we cannot get much 

 nearer to the truth than by saying that "Spirit is the 

 originative Reality that lies behind the power of self- 

 expression." 



The word originative points to the creative activity 

 of spirit, and involves a judgment of values. Moreover, 

 in man the existence of judgments of value constitutes 

 a response to the spiritual environment, and substan- 

 tiates his appreciation of it as in the category of absolute 

 Reality. 



Further, this definition draws attention to the self- 

 existence of the spiritual and to the implication of 

 self-expression as a necessary consequence of self-exist- 

 ence. It indicates the important truth that spirit must 

 be at least personal, without committing us to any pre- 

 mature statement that spirit is itself actually personal. 

 Finally, since objectless self-expression is an impossible 

 conception, the definition foreshadows the need for in- 

 terpenetration and sharing of the self-experience which 

 we find to be an integral quality of spiritual Being. 



Among all sorts and conditions of the younger genera- 

 tion a great search is in progress. Young men and women 

 are caring for truth more than for anything else, and it 

 is a truly religious fervour which repels so many from 

 a Church whose doctrines are cast in an antiquated and 

 misleading phraseology. They do not understand 

 formulae which recall long-dead issues. They know 

 nothing of the difficulties of the early Church; they 



