of man's complex vision. Something--a
power that creates, interprets, illumines, gathers up into large and
flowing outlines--is absent from such an experience.

Consider, in the next place, that primordial attribute of the complex
vision which we commonly name conscience. We are not concerned
here with the world-old discussion as to the "origin" of conscience.
Conscience, from the point of view we are now considering, is just
as fundamental and axiomatic as will, or intuition, or sensation.

The philosophy of the complex vision retains, with regard to what is
called "evolution," a completely suspended judgment. The process
of historic evolution may or may not have resulted in the particular
differentiation of species which we now behold. What we are now
assuming is that, in whatever way the differentiation of actual living
organisms has come about, every particular living organism,
including the planetary and stellar bodies, must possess in some
degree or other the organ of apprehension which we call the
complex vision.

Our assumption, in fact, is that every living thing has personality;
that personality implies the existence of a definite soul-monad; that
where such a soul-monad exists there is a complex vision; and
finally that, where there is a complex vision, there must be, in some
rudimentary or embryotic state, the eleven attributes of such a
vision, including the attribute which the human race has come to
call "conscience" and which is, in reality, "the power of response" to
the vision which we have named "immortal." When evolutionists
retort to us that what we call personality is only a late and accidental
phenomenon in the long process of evolution, our answer is that
when they seek, according to such an assumption, to visualize the
universe as it was _before personality appeared_, they really, only in
a surreptitious and illegitimate manner, project their own conscious
personality into "the vast backward and abysm of time," to be the
invisible witness of this pre-personal universe.

Thus when evolutionists assure us that there was once a period in
the history of the stellar system when nothing existed but masses of
gaseous nebulae, our reply is that they have forgotten that invisible
and shadowy projection of their own personality which is the
pre-supposed watcher or witness of this "nothing-but-nebulae" state of
things.

The doctrine or hypothesis of evolution does not in any degree
explain the myste