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 in a higher unity, a whole in which there is no division between elements and laws. And, since this principle shows itself from the first in the inconsistencies of bare mechanism, we may say that Nature at once is realized and transmuted by spirit. But each of these extremes, we must add, has no existence as fact. The sphere of dead mechanism is set apart by an act of abstraction, and in that abstraction alone it essentially consists. And, on the other hand, pure spirit is not realized except in the Absolute. It can never appear as such and with its full character in the scale of existence. Perfection and individuality belong only to that Whole in which all degrees alike are at once present and absorbed. This one Reality of existence can, as such, nowhere exist among phenomena. And it enters into, but is itself incapable of, evolution and progress.

It may repay us to discuss the truth of this last statement. Is there, in the end and on the whole, any progress in the universe? Is the Absolute better or worse at one time than at another? It is clear that we must answer in the negative, since progress and decay are alike incompatible with perfection. There is of course progress in the world, and there is also retrogression, but we cannot think that the Whole either moves on or backwards. The Absolute has no history of its own, though it contains histories without number. These, with their tale of progress or decline, are constructions starting from and based on some one given piece of finitude. They are but partial aspects in the region of temporal appearance. Their truth and reality may vary much in extent and in importance, but in the end it can never be more than relative.