's actual experience.

The soul recognizes that there is "something" outside itself which
is the "clay" upon which its energy works in creating its
"universe," but it cannot know anything about this "something"
except that it is "there"; because, directly the soul discovers it, it
inevitably moulds it and recreates it. There is not one minutest
division of time between this "discovery" and this "creation"; so
all that one can say is that the resultant objective "universe" is
half-created and half-discovered; and that whatever this
mysterious "something" may be, apart from the complex vision, it
at any rate has the peculiarity of being forced to submit to the
complex vision's creative energy.

But not only are we compelled to apply the provoking and
unilluminating word "something" to each of these three aspects of
objective mystery which the complex vision reveals; we are also
compelled to assume that each one of these is dominated by time
and space.

This implication of "time and space" is necessitated in a different
way in each of these three aspects of what was formerly called
"matter." In the first aspect of the thing we have time and space as
essential characteristics of all the various "universes," reduced by
an act of faith to one "universe," of the souls which fill the world.

In the second aspect of it we have time and space as essential
characteristics of that indefinable "medium" which holds all these
souls together, and which by holding them together makes it easier
to regard their separate "universes" as "one universe," since they
find their ground or base in one universal "medium."

In the third aspect of it we have time and space as essential
characteristics of that "substratum of the soul" which is the
vanishing-point of sensation and the fusion-point of "mind" and
"matter."

We are thus inevitably led to a further conclusion; namely, that all
these three aspects of objective reality, since they are all
dominated by time and space, are all dominated by the _same_
"time" and the same "space." And since it is unthinkable that three
coexistent forms of objective reality should be all dominated by
the same time and space and remain absolutely distinct from one
another, it becomes evident that these three forms of objective
mystery, these three indefinable "somethings," are not separate
from one another but are in continual contact with one another.

Thus the fact that all these three aspects of obje