that time and space are found to be
essential peculiarities of all of them alike. For since time and space
are found to enter into the original character of all these
"universes," it becomes a natural and legitimate conclusion that all
these "universes" are in reality the same "universe."

We are left, then, with the spectacle of innumerable souls
confronting a "universe" which in their interaction with one
another they have half-created and half-discovered. There is no
escape from the implication of this phrase "half-discovered." The
creative activity of the complex vision perpetually modifies,
clarifies and moulds the mystery which surrounds it; but that there
is an objective mystery surrounding it, of which time and space are
permanent aspects, cannot be denied.

The pure reason's peculiar power of thinking time and space away,
or of lodging itself outside of time and space, is an abstraction
which leads us out of the sphere of reality; because, in its resultant
conception, it omits the activity of the other attributes of the
complex vision.

The complex vision reveals to us, therefore, three aspects of
objective mystery. It reveals to us in the first place the presence of
an objective "something" outside the soul, which the soul by its
various energies moulds and clarifies and shapes. This is that
"something" which the soul at one and the same moment "half-discovers"
and "half-creates." It reveals to us, in the second place, the presence
of an indefinable objective "something" which is the medium
that makes possible the communion of one soul with another and with
"the invisible companions."

This is the medium which holds all these separate personalities
together while each of them half-creates and half-discovers his
own "universe."

In the third place it reveals to us the presence, in each individual
soul, of a sort of "substratum of the soul" or something beyond
analysis which is the "vanishing point of sensation" and the
vortex-point or fusion-point where the movement which we call
"matter" loses itself in the movement which we call "mind."

In all these three aspects of objective mystery, revealed to us by
the united activities of the complex vision, we are compelled, as
has been shown, to use the vague and obscure word "something."
We are compelled to apply this unilluminating and tantalizing
word to all these three aspects of "objective mystery," because no
other word really covers the complex vision