clearly does not exist merely for _our_ minds. Each of us knows only one little bit of the Universe: all of us together do not know the whole. If the whole is to exist at all, there must be some one mind which knows the whole. The mind which is necessary to the very existence of the Universe is the mind that we call God. {18} In this way we are, as it seems to me, led up by a train of reasoning which is positively irresistible to the idea that, so far from matter being the only existence, it has no existence of its own apart from some mind which knows it--in which and for which it exists. The existence of a Mind possessing universal knowledge is necessary as the presupposition both of there being any world to know, and also of there being any lesser minds to know it. It is, indeed, possible to believe in the eternal existence of limited minds, while denying the existence of the one Omniscient Mind. That is a hypothesis on which I will say a word hereafter.[6] It is enough here to say that it is one which is not required to explain the world as we know it. The obvious _prima facie_ view of the matter is that the minds which apparently have a beginning, which develope slowly and gradually and in close connexion with certain physical processes, owe their origin to whatever is the ultimate source or ground of the physical processes themselves. The order or systematic interconnexion of all the observable phenomena in the Universe suggests that the ultimate Reality must be one Being of some kind; the argument which I have suggested leads us to regard that one Reality as a spiritual Reality. We are not yet entitled to speak of this physical Universe as _caused_ {19} by God: that is a question which I hope to discuss in our next lecture. All that I want to establish now is that we cannot explain the world without the supposition of one universal Mind in which and for which all so-called material things exist, and always have existed.