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 that neither for the temporal unity of all time-series, nor for the community of their direction, is there one shred of evidence. However great their variety, it may come together and be transformed in the Absolute. And here, as before, possibility is all we require in order to prove reality.

The Absolute is above relations, and therefore we cannot construct a relational scheme which could exhibit its unity. But that eternal unity is made sure by our general principle. And time itself, we have now seen, can afford no presumption that the universe is not timeless.

There is a remaining difficulty on which perhaps I may add a few remarks. I may be told that in causation a succession is involved with a direction not reversible. It will be urged that many of the relations, by which the world is understood, involve in their essence time sequent or co-existent. And it may be added that for this reason time conflicts with the Absolute. But, at the point which we have reached, this objection has no weight.

Let us suppose, first, that the relation of cause and effect is in itself defensible. Yet we have no knowledge of a causal unity in all phenomena. Different worlds might very well run on together in the universe, side by side and not in one series of effects and causes. They would have a unity in the Absolute, but a unity not consisting in cause and effect. This must be considered possible until we find some good argument in favour of causal unity. And then, even in our own world, how unsatisfactory the succession laid down in causation! It is really never true that mere a produces mere b. It is true only when we bring in the unspecified background, and, apart from that, such a statement is made merely upon sufferance (Chapters vi.,