You see, I hope, what I mean, when I say that the universe of molecular physics is at a different level from the universe of common experience;--what we call stable and solid is in that world a freely moving system of interlacing centres of force, what we call colour and sound is there no more than this length of vibration or that. We have reached to a conception of that universe of molecular physics by a great enterprise of organised analysis, and our universe of daily experiences stands in relation to that elemental world as if it were a synthesis of those elemental things. I would suggest to you that this is only a very extreme instance of the general state of affairs, that there may be finer and subtler differences of level between one term and another, and that terms may very well be thought of as lying obliquely and as being twisted through different levels. It will perhaps give a clearer idea of what I am seeking to convey if I suggest a concrete image for the whole world of a man's thought and knowledge. Imagine a large clear jelly, in which at all angles and in all states of simplicity or contortion his ideas are imbedded. They are all valid and possible ideas as they lie, none in reality incompatible with any. If you imagine the direction of up or down in this clear jelly being as it were the direction in which one moves by analysis or by synthesis, if you go down for example from matter to atoms and centres of force and up to men and states and countries--if you will imagine the ideas lying in that manner--you will get the beginning of my intention. But our Instrument, our process of thinking, like a drawing before the discovery of perspective, appears to have difficulties with the third dimension, appears capable only of dealing with or reasoning about ideas by projecting them upon the same plane. It will be obvious that a great multitude of things may very well exist together in a solid jelly, which would be overlapping and incompatible and mutually destructive, when projected together upon one plane. Through the bias in our Instrument to do this, through reasoning between terms not in the same plane, an enormous amount of confusion, perplexity and mental deadlocking occurs. The old theological deadlock between predestination and free-will serves admirably as an example of the sort of deadlock I mean. Take life at the level of common sensation and common experience and there is no more indisputable fact than man's freedom of will, unless it is his complete moral responsibility. But make only the least penetrating of analyses and you perceive a world of inevitable consequences, a rigid succession of cause and effect. Insist upon a flat agreement between the two, and there you are! The Instrument fails.