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 have here to insist on. There is nothing in the Absolute which is barely contingent or merely accessory. Every element, however subordinate, is preserved in that relative whole in which its character is taken up and merged. There are main aspects of the universe of which none can be resolved into the rest. Hence from this ground we cannot say of these main aspects that one is higher in rank or better than another. They are factors not independent, since each of itself implies and calls in something else to complete its defects, and since all are over-ruled in that final whole which perfects them. But these factors, if not equal, are not subordinate the one to the other, and in relation to the Absolute they are all alike essential and necessary.

In the present chapter, returning to the idea of the Absolute as a whole of experience, I will from this point of view survey briefly its main aspects. Of the attitudes possible in experience I will try to show that none has supremacy. There is not one mode to which the others belong as its adjectives, or into which they can be resolved. And how these various modes can come together into a single unity must remain unintelligible. Reserving to the next chapter a final discussion on the positive nature of this Unity, I will lay stress here on another side. The Absolute is present in, and, in a sense, it is alike each of its special appearances; though present everywhere again in different values and degrees. I shall attempt in passing to clear up some questions with regard to Nature, and I will end the chapter with a brief enquiry as to the meaning of Progress, and as to the possibility of a continuance of personal life after death.

Everything is experience, and also experience is one. In the next chapter I shall once more consider if it is possible to doubt this, but for the