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 To the world where extension and place have their being.

This, then, as it appears to me, is the only real difficulty of the physical and mental relationship. There is an alliance with matter, with the object, or extended world; but the thing allied, the mind proper, has itself no extension, and cannot be joined in local union. Now, we have no form of language, no familiar analogy, suited to this unique conjunction; in comparison with all ordinary unions, it is a paradox or a contradiction. We understand union in the sense of local connection; here is a union where local connection is irrelevant, unsuitable, contradictory, for we cannot think of mind without putting ourselves out of the world of place. When, as in pure feeling—pleasure or pain—we change to the subject attitude from the object attitude, we have undergone a change not to be expressed by place; the fact is not properly described by the transition from the external  to the internal, for that is still a change in the region of the extended. The only adequate expression is a change of state: a change from the state of the extended cognition to a state of unextended cognition. By various theologians, heaven has been spoken of us not a place, but a state; and this is the only phrase that I can find suitable to describe the vast, though familiar and easy, transition from the material or extended, to the immaterial or unextended side of the universe of being.