ality to what is outside our individual soul insists that this
objective reality extends beyond the limited circle of our
consciousness. The device by which the logical reason "rounds
off" the conception of _continuity_ by the conception of _totality_
is the device of the mathematical formula of "infinity."

The imaginative movement by which the complex vision of the
soul plunges into the abysses of stellar space, seeking to fathom, at
least in a mental act, immensity beyond immensity, and gulf
beyond gulf, is a definite human experience. It is the actual
experience of the soul itself, dropping its plummet into immensity,
and finding immensity unfathomable. But as soon as the logical
reason dominates the situation, in place of this palpable plunge
into a real concrete experience, with its accompanying sensation of
appalling wonder and terrible freedom, we are offered nothing but
a thin, dry, barren mathematical formula called "infinity," the mere
mention of which freezes the imagination at its source.

What, in fact, the complex vision reveals to us is that all these arid
formulae, such as infinity, the Absolute Being, and the Universal
Cause, are conceptions projected into the real and palpable bosom
of unfathomable life by the very enemy and antagonist of life, the
aboriginal emotion of inert malice. This is why so often in the
history of the human race the conception of "God" has been the
worst enemy of the soul. The conception of "God" by its alliance
with the depressing mathematical formula of "infinity" has indeed
done more than any other human perversion to obliterate the
beauty and truth of the emotional feeling which we name
"religion."

The revelation of the complex vision makes it clear to us that the
idea of "God," in alliance with the idea of "Infinity," is a
projection, into religious experience, of the emotion of inert
malice. As soon as the palpable unfathomableness of space is
reduced to the barren notion of a mathematical "infinity" all the
free and terrible beauty of life is lost. We have pressed our hands
against our prison-gates and found them composed of a material
more rigid than adamant, the material of "thought-in-the-abstract."

Now although our chief difficulty in regard to this insistent
problem of the One and the Many has been got rid of by eliminating
from the notion of the One all idea of totality, it is still
true that something in us remains unsatisfied while our individual
soul is