But this view leaves us with the difficulty that if we suppose that Life is transcendent to the Physical and uses it only as a means of manifestation we cannot see how it can do so without partaking of the nature of the physical and so losing its "selective," "guiding" or "intelligent" qualities. For in order that things should be causally connected they must have qualities in common. Are then we to say that life is a form of energy or that it is not? As Mr. Carrington says: "We are ... driven into this dilemma: life must be an energy--but, as such, it cannot be purposive! Life is purposive, yet it must be an energy--for otherwise it could not affect the bodily energies and the material world." M. Bergson adopts the "hair trigger" theory and supposes the Life only affects the physical energies of the body _very slightly_, just enough to deflect them this way or that. But this is not getting out of the difficulty at all, for the problem is one not of degree but of kind; it is just as difficult to imagine "non-energy" affecting energy "very slightly" as to imagine it affecting it a good deal. Nor does it help matters to suppose, with Mr. Carrington and other authorities, that Life is a wholly distinct and unique kind of energy; an "absolutely separate force _per se_ different from any other mode of energy of which we have any knowledge." If this is so we must ask "How is it that this force combines sufficient of the qualities common to all the physical forces to enable it to affect them, with characteristics of so different a nature that we can call it an absolutely different force _per se_ and emancipate it from the ordinary laws and limitations of physical forces?" A very similar, if not identical, dilemma arises in the case of Will which must either be supposed to be a purely physical force--which hypothesis commits us at once to a creed of thoroughgoing materialistic determinism or else we must suppose it to be distinct from physical energy by virtue of some added non-physical quality which must be wholly outside the physical realm. Yet this extra quality of "conscious intent" which is the essential characteristic of the act of willing does, as a matter of common experience, enable us to control physical matter and forces. In fact, the whole trouble is simply this. The universe presents a closed circle of matter and energy. Anything within it must be bound by law, blind and unintelligent. Nothing without it can affect anything within it--if for no other reason than that if it could it would violate the fundamental law of the conservation of energy. But Will _does_ affect matter, therefore it must be within the circle: it is _not_ blind, for its very essence is initiative, independence, and intelligence and it must, therefore, be outside the circle. Now let us introduce the idea of higher space and see where it leads us.