is real, there is a world outside thought’s region, and, if the fall is apparent, then human error itself is not included there. Heaven, in brief, must either not be heaven, or else not all reality. Without a metaphor, feeling belongs to perfect thought, or it does not. If it does not, there is at once a side of existence beyond thought. But if it does belong, then thought is different from thought discursive and relational. To make it include immediate experience, its character must be transformed. It must cease to predicate, it must get beyond mere relations, it must reach something other than truth. Thought, in a word, must have been absorbed into a fuller experience. Now such an experience may be called thought, if you choose to use that word. But if any one else prefers another term, such as feeling or will, he would be equally justified. For the result is a whole state which both includes and goes beyond each element; and to speak of it as simply one of them seems playing with phrases. For (I must repeat it) when thought begins to be more than relational, it ceases to be mere thinking. A basis, from which the relation is thrown out and into which it returns, is something not exhausted by that relation. It will, in short, be an existence which is not mere truth. Thus, in reaching a whole which can contain every aspect within it, thought must absorb what divides it from feeling and will. But when these all have come together, then, since none of them can perish, they must be merged in a whole in which they are harmonious. But that whole assuredly is not simply one of its aspects. And the question is not whether the universe is in any sense intelligible. The question is whether, if you thought it and understood it, there would be no difference left between your thought and the thing. And, supposing that to have happened, the question is then whether thought has not changed its nature.
Let us try to realize more distinctly what this
