nd the thing "thought." The soul, therefore, must be conceived
if we are to be true to the original revelation of the complex
vision, as having an indefinable "something" as its substratum
or implication of identity. And this something, although
impossible to be analysed, must be regarded as existing
within that mysterious medium which is the uniting force of the
universe. The soul must, in fact, be thought of as possessing some
sort of "spiritual body" which is the centre of its complex vision
and which, therefore, expresses itself in reason, self-consciousness,
will, sensation, instinct, intuition, memory, emotion, conscience,
taste, and imagination. All this must necessarily imply that the
soul is within, and not outside, time and space. It must further
imply that although the physical body, which the soul uses at its
will, is only one portion of the objective universe which confronts
it, this physical body is more immediately connected with the soul's
complex vision and more directly under the influence of it than
any other portion of the external universe.

The question then arises, can it be said that this "vanishing point of
sensation," this "substratum" composed of "something" which we
are only able to define as the limit where the ultimate attenuation
of what we call "matter" or "energy" passes into unfathomableness,
this centre of the soul, this "spiritual body," this invisible
"pyramid base" of the complex vision, is also, just as the physical
body is, a definite portion of that objective universe which we
apprehend through our senses?

The physical body is entirely and in all its aspects a portion of this
objective universe. Is the substratum of the soul a portion of it
also? I think the answer to this question is that it _is_ and also _is
not_ a portion of this universe. This "spiritual body," this
"vanishing point of sensation," which is the principle of
permanence and continuity and identity in the soul, is obviously
the very centre and core of reality. Being this, it must necessarily
be a portion of that objective world whose reality, after the reality
of the soul itself, is the most vivid reality which we know.

The complex vision demands and exacts the reality of the
objective world. The whole drama of its life depends upon this.
Without this the complex vision would not exist. And just as the
complex vision could not exist without the reality of the objective
world, so the objective world could no