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 the Whole there is no material which is not a state of some soul (Chapter xxvii). From this we might be tempted to conclude that these souls are the Reality, or at least must be real. But that conclusion would be false, for the souls would fall within the realm of appearance and error. They would be, but, as such, they would not have reality. They would require a resolution and a re-composition, in which their individualities would be transmuted and absorbed (Chapter xvi.). For we have seen that the Absolute is the union of content and existence. It stands at a level above, and comprehending, those distinctions and relations in which the imperfect unity of feeling is dissipated. Let us then take the indefinite plurality of the “this-nows,” or immediate experiences, as the basis and starting-point, and, on the other side, let us take the Absolute as the end, and let us view the region between as a process from the first to the second. It will be a field of struggle in which content is divorced from, and strives once more towards, unity with being. Our assumption in part will be false, since (as we have seen) the immediately given is already inconsistent. But, in order to instruct ourselves, let us suppose here that the “fact” of experience is real, and that, above it once more, the Absolute gains higher reality—still where is the soul? The soul is not immediate experience, for that comes given at one moment; and the soul still less can be the perfected union of all being and content. This is obvious, and, if so, the soul must fall in the middle-space of error and appearance. It is the ideal manufacture of one extreme with a view to reach the other, a manufacture suspended at a very low stage, and suspended on no defensible ground. The plurality of souls in the Absolute is, therefore, appearance, and their existence is not genuine. But