They are different, and are based on different unspoken assumptions. The two facets of my Theory of Consciousness are integrated when the unspoken assumptions are two different types of indwelling, ideally with the same person. So the basis is a living basis, not an analytical one; and the unspoken and usually unconscious assumptions are not verbal or conceptual, but are two facets of an indwelling with another person.
Let me take a simple example. Suppose one is rowing in a four, and is assigned to the bow-oar. One has to keep time with stroke, because he sets the time, among other things. But with practice, something happens; the crew starts to become a team. They row as a unity. You find exactly the same in the Army; a troop becomes a unity, both on the parade ground and in other training too. It is more drastic than rowing a boat; one might say that the steel has entered one’s soul, as one has started to become a soldier. One may not know much about infantry tactics, nor how to concentrate the fire of guns, nor organize a rolling barrage; but one has started to become a soldier. In very much the same way that one can allow the steel to enter one’s soul, and cooperate with the Army in becoming a soldier; so one can let another person enter one’s soul, and once entered difficult or impossible to expel them. Once a soldier, always a soldier I suppose; it is difficult to put the clock back. Once you let someone into your soul, almost impossible to expel them.
So it is a dangerous thing to do; but the compensation is that the unspoken and usually unconscious assumptions that go to make up one’s various attitudes of mind include the living assumptions of an indwelling, as well as the more mundane assumptions which other people habitually make. But a sense of communion with another need not go to these extreme lengths; and comradeship in the Army certainly doesn’t. Yet even here, the unconscious assumptions behind one’s conduct are living assumptions, not intellectual ones, because it is a closely knit coherent society in which one lives. There are many degrees of communion.
So to return to the belief or myth that the risen Christ is one’s daily companion; it is easy to see how this bridges the gap between daily conduct and the hope we all need to feel, either for one’s own future or the future of the world. It is, and must be, grossly depressing to have no hope either for oneself or others. And because those who claim the risen Christ is their daily companion may indeed have let his spirit into their souls, it is very dangerous to dismiss their claim as a psychological device. It may not be; it may be the most real thing in the world to them, justifiably. But at the same time, a belief in the indwelling spirit of Jesus, however valid, does nothing to inspire wise and competent conduct in the world of affairs, simply because he was not interested in it. You need inspiration from another source for that!