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activity as founded upon the divine life, where the landscape suggests the beauty which it so well typifies.

From all this it is clear that there is a vast difference between the worship of God as manifested through nature and the pantheistic identification of God with nature. Nature, thus regarded, is the realm of fact, the given sphere of experience. The thought of the divine beauty is the value attributed to nature by idealistic consciousness. It is philosophy, not physical observation, which enables us to find God in nature. It is aesthetic intuition, combined with religious aspiration, not mere sense-perception, through which the apprehension of the divine presence occurs.

Likewise in the subjective world, it is necessary to distinguish between religious emotion and the idealisation of such emotion. God is not an object of sensuous apprehension but an object of insight. The mere fact of religious fervour at any given moment counts for very little; it is the accumulated values of such experiences which in due time lead to their inferential use. The moment's experience is no doubt profoundly real, but it requires acute analysis to discover the multiform inferences which we read into it. Again, the illusions are such that one must carefully distinguish the dualities of self and the play of moods, as we shall see more clearly in other chapters.