nder which our senses act and upon which our very consciousness of
living depends. Surely the Absolute cannot be localised, must be
Omnipresent, and therefore independent of Space--cannot have a
beginning or end, must be Omniscient, and therefore independent of
Time; these two unrealities can therefore have no existence in
"Reality of Being." If, then, there is any truth in "Intuition," we
have, in this theory, the Reality, "Life," not only limited by the
unreal but actually dependent for its very existence upon those
limitations! In these Views I have attempted, on the contrary, to show
that Time and Space have no existence apart from our Physical Senses;
they are the modes only under which we appreciate motion, or what we
call physical phenomena, and as our conceptional knowledge is based
upon our perceptional knowledge, our very consciousness of living is
limited by Time and Space, and we must surely therefore look behind
consciousness itself, beyond the conditioning in Time and Space for
the Reality of Being, otherwise _physical motion_, the product of
these two limitations, would become the Reality of Being.

I have also suggested reasons for looking upon physical life as a
mode of frequency, akin to Light, Electricity, Magnetism, Chemical
Action, the Vibration of a Tuning Fork, or the Swing of a Pendulum,
and therefore a transient phenomenon having to do only with the Race;
Life can under these conditions only be looked upon as a reality in
the same sense in which all other forms of energy or matter appear
real to our finite senses--namely, as the shadows or manifestations of
the Absolute on our limited plane of Consciousness.

However strongly I may be convinced--as I am--of the truth of my
arguments, and however sure I may be that many others will not only
agree with my conclusions, but will see that in "Introspection" rather
than in "Intellectualism" lies the key to the Mystery, I do not wish
to appear dogmatic in any of the suggestions contained in this volume;
I am stating my own convictions, but at the same time I fully
recognise that the presentation of the Absolute, with its infinite
variety of aspects, must necessarily be different to every individual;
we are all of the same genus, but each individual Ego is, as it were,
a different species, and I do not therefore expect that my attempt to
solve the Riddle of the Universe will appeal to all alike. It is,
however, a true saying that "there is something to