vii THE TWO ORDERS 121 



the focal point in the higher stages of the correlation of 

 experience. On the other hand, the religious order remains 

 self-poised, independent and even indifferent to ordinary 

 experience. To the mystic mind, or in moments of reli- 

 gious elation, it may seem to transfuse that experience, but 

 it does not really do so, and the reason is that any such 

 transfusion must be a mutual process. There must be a 

 movement from the empirical order itself before a true 

 unity can be formed. Of this movement we shall have 

 next to speak, but we may first endeavour to sum up and 

 explain the results now reached. 



We have passed beyond the rough and ready results of 

 what we have called ' common sense ' to a third, or system- 

 atic stage of human thought. By methods which have 

 been briefly touched upon an empirical order has been 

 formed, and its growth has ceased to be wholly unconscious. 

 In varying degrees men are aware of its method and ten- 

 dency. On all hands it is allowed by practice, if not in 

 strict theory, a certain validity. But it is also clear that 

 it does not exhaust reality, and in the opinion of many 

 its value is quite secondary, and even at bottom deceptive. 

 Side by side with it theoretically, perhaps, in place of 

 it another order takes shape. This is in general what I 

 have called a spiritual order, and it rests at bottom on the 

 felt needs of man. But it no longer satisfies these needs 

 by an easy acceptance of tradition. For it is also an order; 

 it is developed with a regard at least for logical consis- 

 tency and internal coherence. With varying degrees of 

 completeness and success it seeks to satisfy the cravings 

 of men. It propounds an ideal unity of thought, of 

 character, of action, and thus offers a synthesis that is 

 immeasurably wider, as its analysis probes far deeper, than 

 the fragmentary judgments of common sense and the 

 uncritical traditions of the folk-religions. But at the end 

 the satisfaction that it yields is the main proof that 

 it offers of its truth. Such a proof is not recognised in 

 logic, and in methods as in result religion and experience 

 fall asunder. There are two orders, and between these 

 two men have, alike in theory and in practice, to effect a 

 choice, a compromise, or a synthesis. 



