ought" and "the life of sensation"
because the physical body does not _in itself_ sink away into
unfathomablenesss as does the substratum of the soul. The
physical body can only be regarded as unfathomable when
definitely included in the whole physical universe. But the
substratum of the soul is doubly unfathomable. It is unfathomable
as being the quintessence or vanishing-point of "matter" or
"energy," and it is unfathomable as being the quintessence of that
personal self which confronts not only the objective universe but
the physical body also as part of that universe. It is undoubtedly
true that this real self which is the centre of its own universe is
bound to contemplate itself as occupying a definite point in space
and time.

This is one of its eternal contradictions; that it should be at the
same time the creator of its universe and an unfathomable portion
of the very universe it creates. The answer which the philosophy
of the complex vision makes to the materialistic questioner who
points to the "little cells of the brain" may be briefly be put thus.

The soul functions through the physical body and through the cells
of the brain. The soul is so closely and so intimately associated
with the physical body that it is more than possible that the death
of the physical body implies the annihilation of the soul. But when
it comes to the question as to where we are to look for the essential
self in us which is able to say "I am I" it is found to be much more
fantastic and ridiculous to look for it in the "little cells of the
brain" than in some obscure "something," or "vanishing point of
sensation," where mind and matter are fused together. That this
"something" which is able to say "I am I" should possess instinct,
reason, will, intuition, conscience and the rest, may be hard to
imagine. But that the "little cells of the brain" should possess these
is not only hard to imagine--it is unimaginable. The mysterious
relation which exists between our soul and our body lends itself to
endless speculation; and much of this speculation tends to become
far more fantastic and ridiculous than any analysis of the attributes
of the soul. Experiment and experience alone can teach us how far
the body is actually malleable by the soul and amenable to the
soul's purpose.

The arbitrary symbol which I have made use of to indicate the
nature of the soul's essential reality, the image of a pyramidal
wedge of flames, is certainly fel