With this radical discrepancy between the absolute and the relative points of view, it seems to me that almost as great a bar to intimacy between the divine and the human breaks out in pantheism as that which we found in monarchical theism, and hoped that pantheism might not show. We humans are incurably rooted in the temporal point of view. The eternal's ways are utterly unlike our ways. 'Let us imitate the All,' said the original prospectus of that admirable Chicago quarterly called the 'Monist.' As if we could, either in thought or conduct! We are invincibly parts, let us talk as we will, and must always apprehend the absolute as if it were a foreign being. If what I mean by this is not wholly clear to you at this point, it ought to grow clearer as my lectures proceed. LECTURE II MONISTIC IDEALISM Let me recall to you the programme which I indicated to you at our last meeting. After agreeing not to consider materialism in any shape, but to place ourselves straightway upon a more spiritualistic platform, I pointed out three kinds of spiritual philosophy between which we are asked to choose. The first way was that of the older dualistic theism, with ourselves represented as a secondary order of substances created by God. We found that this allowed of a degree of intimacy with the creative principle inferior to that implied in the pantheistic belief that we are substantially one with it, and that the divine is therefore the most intimate of all our possessions, heart of our heart, in fact. But we saw that this pantheistic belief could be held in two forms, a monistic form which I called philosophy of the absolute, and a pluralistic form which I called radical empiricism, the former conceiving that the divine exists authentically only when the world is experienced all at once in its absolute totality, whereas radical empiricism allows that the absolute sum-total of things may never be actually experienced or realized in that shape at all, and that a disseminated, distributed, or incompletely unified appearance is the only form that reality may yet have achieved.