that the human mind
should be the highest manifestation of subjectivity in this universe of
infinite objectivity. There is next the fact that throughout this
universe of infinite objectivity--so far, at least, as human observation
can extend--there is unquestionable evidence of some one integrating
principle, whereby all its many and complex parts are correlated with
one another in such wise that the result is universal order. And if we
take any part of the whole system--such as that of organic nature on
this planet--to examine in more detail, we find that it appears to be
instinct with contrivance. So to speak, wherever we tap organic nature,
it seems to flow with purpose; and, as we shall presently see, upon the
monistic theory the evidence of purpose is here in no way attenuated by
a full acceptance of any of the 'mechanical' explanations furnished by
science. Now, these large and important facts of observation
unquestionably point, as just observed, to some one integrating
principle as pervading the Cosmos; and, if so, we can scarcely be wrong
in supposing that among all our conceptions it must hold nearest kinship
to that which is our highest conception of an integrating cause--viz.,
the conception of psychism. Assuredly no human mind could either have
devised or maintained the working of even a fragment of Nature; and,
therefore, it seems but reasonable to conclude that the integrating
principle of the whole--the Spirit, as it were, of the Universe--must be
something which, while as I have said holding nearest kinship with our
highest conception of disposing power, must yet be immeasurably superior
to the psychism of man. The world-eject thus becomes invested with a
psychical value as greatly transcending in magnitude that of the human
mind, as the material frame of the universe transcends in its magnitude
the material frame of the human body. Therefore, without in any way
straining the theory of Monism, we may provisionally shade _x_ more
deeply than _z_, and this in some immeasurable degree.

* * * * *

One other matter remains to be considered with reference to this
world-eject as sanctioned by Monism. It leaves us free to regard all
natural causation as a direct exhibition of psychism. The prejudice
against anything approaching a theistic interpretation of the Universe
nowadays arises chiefly from the advance of physical science having
practically revealed the ubiquity of natura