ation
of an universal "medium" and the elimination of a formless
"thing-in-itself"--Bergson is compelled to reduce _space_ to a quite
secondary and merely logical conception and to substitute for our
ordinary stream of time, measurable in terms of space, an
altogether new conception of time, measurable in terms of feeling.

When however we come to analyse this new Bergsonian time, or
as he prefers to call it "intuitively-felt duration," we cannot avoid
observing that it is merely a new "mysterious something"
introduced into the midst of the system of things, in order to
enable us to escape from those older traditional "mysterious
somethings" which we have to recognize as the "immediate data"
of human consciousness.

It might be argued that Bergson's monistic "spirit," functioning in
a mysterious indefinable "time," demands neither more nor less of
an irrational act of faith than our mysterious psycho-material
"soul" surrounded by a mysterious hyper-chemical "medium" and
creating its future out of an inexplicable "objective mystery."

Where however the philosophy of the complex vision has the
advantage over the philosophy of the "elan vital" is in the fact that
even on Bergson's own admission what the human consciousness
most intensely _knows_ is not "pure spirit," whether shaped like a
fan or shaped like a sheaf, but simply its own integral identity.
And this integral identity of consciousness can only be visualized
or felt in the mind itself under the form of a living concrete
monad.

It will be seen, however, when it comes to a "showing up" of what
might be called the "trump cards" of axiomatic mystery, that the
complex vision has in reality fewer of these ultimate irrational
"data" than has the philosophy of the elan vital.

Space itself, whether we regard it as objective or subjective, is
certainly not an irrational axiom but an entirely rational and indeed
an entirely inevitable assumption. And what the complex vision
reveals is that the trinity of "mysterious somethings" with which
we are compelled to start our enquiry, namely the "something"
which is the substratum of the soul, the "something" which is the
"medium" binding all souls together, and the "something" which is
the "objective mystery" out of which all souls create their
universe, is, in fact, a genuine trinity in the pure theological sense;
in other words is a real "three-in-one." And it is a "three-in-one"
not only because it is unthinkable tha