If you try to imagine this doctrine in terms of our conventional views of space and time, which presuppose simple location, it is a great paradox. But if you think of it in terms of our naïve experience, it is a mere transcript of the obvious facts. You are in a certain place perceiving things. Your perception takes place where you are, and is entirely dependent on how your body is functioning. But this functioning of the body in one place, exhibits for your cognisance an aspect of the distant environment, fading away into the general knowledge that there are things beyond. If this cognisance conveys knowledge of a transcendent world, it must be because the event which is the bodily life unifies in itself aspects of the universe. This is a doctrine extremely consonant with the vivid expression of personal experience which we find in the nature-poetry of imaginative writers such as Wordsworth or Shelley. The brooding, immediate presences of things are an obsession to Wordsworth. What the theory does do is to edge cognitive mentality away from being the necessary substratum of the unity of experience. That unity is now placed in the unity of an event. Accompanying this unity, there may or there may not be cognition. At this point we come back to the great question which was posed before us by our examination of the evidence afforded by the poetic insight of Wordsworth and Shelley. This single question has expanded into a group of questions. What are enduring things, as distinguished from the eternal objects, such as colour and shape? How are they possible? What is their status and meaning in the universe? It comes to this: What is the status of the enduring stability of the order of nature? There is the summary answer, which refers nature to some greater reality standing behind it. This reality occurs in the history of thought under many names, The Absolute, Brahma, The Order of Heaven, God. The delineation of final metaphysical truth is no part of this lecture. My point is that any summary conclusion jumping from our conviction of the existence of such an order of nature to the easy assumption that there is an ultimate reality which, in some unexplained way, is to be appealed to for the removal of perplexity, constitutes the great refusal of rationality to assert its rights. We have to search whether nature does not in its very being show itself as self-explanatory. By this I mean, that the sheer statement, of what things are, may contain elements explanatory of why things are. Such elements may be expected to refer to depths beyond anything which we can grasp with a clear apprehension. In a sense, all explanation must end in an ultimate arbitrariness. My demand is, that the ultimate arbitrariness of matter of fact from which our formulation starts should disclose the same general principles of reality, which we dimly discern as stretching away into regions beyond our explicit powers of discernment.