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 And we have no means of knowing how this confusion and perplexity is resolved in the Absolute. The material world is an incorrect, a one-sided, and self-contradictory appearance of the Real. It is the reaction of two unknown things, things, which, to be related, must each be something by itself, and yet, apart from their relation, are nothing at all. In other words it is a diversity which, as we regard it, is not real, but which somehow, in all its fulness, enters into and perfects the life of the Universe. But, as to the manner in which it is included, we are unable to say anything.

But is this circular connexion, this baseless interrelation between the organism and Nature, a mistake to be set aside? Most emphatically not so, for it seems a vital scheme, and a necessary way of happening among our appearances. It is an arrangement among phenomena by which the extended only comes to us in relation with another extended which we call an organism. You cannot have certain qualities, of touch, or sight, or hearing, unless there is with them a certain connection of other qualities. Nature has phenomenal reality as a grouping and as laws of sequence and co-existence, holding good within a certain section of that which appears to us. But, if you attempt to make it more, you will re-enter those mazes from which we found no exit. You are led to take the physical world as a mere adjective of my body, and you find that my body, on the other hand, is not one whit more substantival. It is itself for ever the state of something further and beyond. And, as we perceived in our First Book, you can neither take the qualities, that are called primary, as real without the secondary, nor again the latter as existing apart from my feeling. These are all distinctions which, as we saw, are reduced, and which come together in the one great totality of absolute experience. They are lost there for our vision, but survive most