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 doubt if this result is possible. We have discovered, as yet, nothing which seems able from any side to stand out. There is no element such as could hesitate to blend with the rest and to be dissolved in a higher unity.

If the whole could be an arrangement of mere ideas, if it were a system barely intellectual, the case would be altered. We might combine such ideas, it would not matter how ingeniously; but we could not frame, and we should not possess, a product containing what we feel to be imparted directly by the “this.” I admit that inability, and I urge it, as yet another confirmation and support of our doctrine. For our Absolute was not a mere intellectual system. It was an experience overriding every species of one-sidedness, and throughout it was at once intuition and feeling and will. But, if so, the opposition of the “this” becomes at once unmeaning. For feelings, each possessing a nature of its own, may surely come together, and be fused in the Absolute. And, so far is such a resolution from appearing impossible, that I confess to me it seems most natural and easy. That partial experiences should run together, and should unite their deliverances to produce one richer whole—is there anything here incredible? It would indeed be strange if bare positive feelings proved recalcitrant and solid, and stood out against absorption. For their nature clearly is otherwise, and they must be blended in the one experience of the Absolute. This consummation evidently is real, because on our principle it is necessary, and because again we have no reason to doubt that it is possible. And with so much, we may pass from the positive aspect of the “this.”

For the “this” and “mine,” it is clear, are taken also as negative. They are set up as in some way opposed to the Absolute, and they are considered, in some sense, to own an exclusive character. And