I do not believe that the human mind is really equal to the task of thinking of a Reality which is one and yet is neither mind nor matter but something which combines the nature of both. Practically, where such a creed is professed, the man either thinks of an unconscious Reality in some way generating or evolving mind, and so falls back into the Materialism which he has verbally disclaimed; or he thinks of a mind producing or causing or generating a matter which when produced is something different from itself. This last is of course ordinary Theism in the form in which it is commonly {25} held by those who are not Idealists. From a practical and religious point of view there is nothing to be said against such a view. Still it involves a Dualism, the philosophical difficulties of which I have attempted to suggest to you. I confess that for my own part the only way in which I can conceive of a single ultimate Reality which combines the attributes of what we call mind with those of what we know as matter is by thinking of a Mind conscious of a world or nature which has no existence except in and for that Mind and whatever less complete consciousnesses that may be. I trust that those who have failed to follow my sketch of the arguments which lead to this idealistic conclusion may at least be led by it to see the difficulties either of Materialism or of that kind of agnostic Pantheism which, while admitting in words that the ultimate Reality is not matter, refuses to invest it with the attributes of mind. The argument may be reduced to its simplest form by saying we believe that the ultimate Reality is Mind because mind will explain matter, while matter will not explain mind: while the idea of a Something which is neither in mind nor matter is both unintelligible and gratuitous. And this line of thought may be supplemented by another. Whatever may be thought of the existence of matter apart from mind, every one will {26} admit that matter possesses no value or worth apart from mind. When we bring into account our moral judgements or judgements of value, we have no difficulty in recognizing mind as the highest or best kind of existence known to us. There is, surely, a certain intrinsic probability in supposing that the Reality from which all being is derived must possess at least as much worth or value as the derived being; and that in thinking of that Reality by the analogy of the highest kind of existence known to us we shall come nearer to a true thought of it than by any other way of thinking possible to us. This is a line of argument which I hope to develope further when I come to examine the bearing upon the religious problem of what is as real a part of our experience as any other--our moral experience.