1. In the gradual individuation of the universal Divine energy described in Chapter IV, there must of course be a corresponding growth of a kind of independent self-activity which reaches completeness in man, and in fact constitutes what we call self-consciousness and free will. The exact nature of the relation of Deity or of the general forces of Nature to this gradually individuated portion, I do not undertake to define. And how this idea of partial self-activity comports with the absoluteness of Deity we can not clearly understand. But this fact need not specially disturb us here; for this is only one branch of the wider question of the moral agency of man in relation to the absolute sovereignty of God, or the freedom of man in relation to necessary law in Nature. 2. =Personality behind Nature.=--We have already shown that, if the brain of a living, thinking man were exposed to the scrutiny of an outside observer with absolutely perfect senses, all that he would or could possibly see would be molecular motions, physical and chemical. But the subject himself, the thinking, self-conscious spirit, would experience and observe by introspection only consciousness, thought, emotion, etc. On the _outside_, only physical phenomena; on the _inside_ only psychical phenomena. Now, _must not the same be necessarily true of Nature also?_ Viewed from the outside by the scientific observer, nothing is seen, nothing can be seen, there is nothing else to be seen, but motions, material phenomena; but behind these, on the other side, on the _inside_, must not there be in this case also psychical phenomena, consciousness, thought, will; in a word, _personality_?[47] In the only place where we do get behind physical phenomena, viz., in the brain, we find psychical phenomena. Are we not justified, then, in concluding that in all cases the psychical lies behind the physical? The human brain is a wonderful instrument, by means of which, in some inscrutable way, viz., in our own experience, we do get behind, on the other side, on the inside of some material phenomena, and in so far become partakers of the Divine nature. But behind other phenomena of Nature we may never hope to penetrate either by observation or experience, but only in dim way by highest reason. Science, even in the case of the brain, can not pass from the one kind of phenomena to the other. If she would study the _inside_ she must abandon the _outside_--she must abandon the microscope and take to introspection. If she would study the phenomena of the higher platform, she must leave the lower and climb up and stand on the higher. If this be true of the brain where the two kinds of phenomena are brought so close together, how much more is it true of the phenomena of the cosmos. We can never hope, either by observation or by experience, to pass beyond the veil. We must abandon the methods of science and reach it, if at all, in some other way. Not the clear-sighted but the