is within him.”  Christ said, “The Kingdom of Heaven is within you,” and there is a saying attributed to Him to the effect that “When the outside becomes the inside, then the Kingdom of Heaven is come.”  These and such arcane sayings as “Know Thyself” engraved upon the lintels of ancient temples of initiation, powerfully suggest the possibility that by penetrating to the center of our individual consciousness we expand outwardly into the cosmic consciousness as though in and out were the positive and negative of a new dimension.  By exerting a force in the negative direction upon a slender column of water in a hydraulic press, it is possible to raise in the positive direction a vast bulk of water with which that column, through the mechanism of the press, is connected.  This is because both columns, the little and the big, enclose one body of fluid.  The attainment of higher states of consciousness is potential in every one, for the reason that the consciousness of a greater being flows through each individual.

INTUITION AND REASON

There is the utmost unanimity in the testimony of the mystics that the world without and the world within are but different aspects of the same reality—­“The eye with which I see God is the same eye with which He sees me.”  They never weary of the telling of the solidarity and invisible continuity of life, the inclusion not only of the minute in the vast, but of the vast in the minute.  We may accept this form of perception as characteristic of consciousness in its free state.  Its instrument is the intuition, which divines relations between diverse things through a perception of unity.  The instrument of the purely mundane consciousness, on the other hand, is the reason, which dissevers and dissects phenomena, divining unity through correlation.  Now if physical phenomena, in all their manifoldness, are lower-dimensional projections, upon a lower-dimensional space, of a higher unity, then reason and intuition are seen to be two modes of one intelligence, engaged in apprehending life from below (by means of the reason) through its diversity, and from above (by means of intuition) through its unity.

Those who recognize in the intuition a valid organ of knowledge, are disposed to exalt it above the reason, but at our present state of evolution, and given our environment, it would seem that the reason is the more generally useful faculty of the two.  In that unfolding, that manifesting of the higher in the lower—­which is the idea the four-dimensionalist has of the world—­the painstaking, minute, methodical action of the reasoning mind applied to phenomena achieves results impossible to Pisgah-sighted intuition.  The power, peculiar to the reason, of isolating part after part from the whole to which it belongs, and considering them thus isolated, makes possible in the end a synthesis in which the whole is not merely glimpsed, but known to the last detail.