y.

We have now therefore reached the conception of reality as
consisting of the individual soul confronted by the objective
mystery. That this objective mystery would be _practically_ the
same as _nothing_, if there were no soul to apprehend it, must be
admitted. But it would not be _really_ the same as _nothing_;
since as soon as any kind of soul reappeared upon the scene the
inevitable material of the objective mystery would at once
re-appear with it. The existence of the objective mystery as a
permanent possibility of material for universe-building is a fact
which surrounds every individual soul with a margin of
unfathomable depth.

At its great illuminated moments the complex vision reduces the
limitlessness of space to a realizable sensation of liberty, and the
"flowingness" of time to an eternal now; but even at these
moments it is conscious of an unfathomable background, one
aspect of which is the immensity of space and the other the
flowingness of time.

The revelation of the complex vision which I have thus attempted
to indicate will be found identical with the natural conclusions of
man in all the ages of his history. The primeval savage, the ancient
Greek, the mediaeval saint, the eighteenth century philosopher, the
modern psychologist, are all brought together here and are all
compelled to confess the same situation.

That we are now living personalities, possessed of soul and body,
and surrounded by an unfathomable universe, is a revelation about
which all ages and all generations agree, whenever the complex
vision is allowed its orchestral harmony. The primeval savage
looking up at the sky above him might regard the sun and moon as
living gods exercising their influence upon a fixed unmoving
earth. In this view of the sun and the moon and the stars such a
savage was perfectly within his right, because always along with it
even to the most anthropomorphic, there came the vague sense of
unfathomableness.

The natural Necessity of the ancient Greeks, the trinitarian God
of the mediaeval school-man, the great First Cause of the
eighteenth-century deist, the primordial Life-Force of the modern
man of science, are all on common ground here in regard to the
unfathomableness of the ultimate mystery.

But the revelation of the complex vision saves us from the logical
boredom of the word "infinite." The idea of the infinite is merely a
tedious mathematical formula, marking the psychological point
where t