t ceases to be possible. But is it to be asserted on the
strength of that fact that the term "music" has no significance apart
from its material manifestation? Have the ideas of Sir Edward Elgar no
reality apart from their record on paper and reproduction by an
orchestra? It is true that without suitable instruments and a suitable
sense-organ we should know nothing of music, but it cannot be supposed
that its underlying essence would be therefore extinct or non-existent
and meaningless. Can there not be in the universe a multitude of things
which matter as we know it is incompetent to express? Is it not the
complaint of every genius that his material is intractable, that it is
difficult to coerce matter as he knows it into the service of mind as
he is conscious of it, and that his conceptions transcend his powers of
expression?

The connection between soul and body, or more generally between
spiritual and material, has been illustrated by the connection between
the meaning of a sentence and the written or spoken word conveying that
meaning. The writing or the speaking may be regarded as an incarnation
of the meaning, a mode of stating or exhibiting its essence. As
delivered, the sentence must have time relations; it has a beginning,
middle, and end; it may be repeated, and the same general meaning may
be expressed in other words; but the intrinsic meaning of the sentence
itself need have no time relations, it may be true _always_, it may
exist as an eternal "now," though it may be perceived and expressed by
humanity with varying clearness from time to time.

The soul of a thing is its underlying permanent reality--that which
gives it its meaning and confers upon it its attributes. The body is an
instrument or mechanism for the manifestation or sensible presentation
of what else would be imperceptible. It is useless to ask whether a
soul is immortal--a soul is always immortal "where a soul can be
discerned": the question to ask concerning any given object is whether
it has a soul or meaning or personal underlying reality at all.

Those who think that reality is limited to its terrestrial
manifestation doubtless have a philosophy of their own, to which they
are entitled and to which at any rate they are welcome; but if they set
up to teach others that monism signifies a limitation of mind to the
potentialities of matter as at present known; if they teach a pantheism
which identifies God with nature in this narrow sense;