Space itself, whether we regard it as objective or subjective, is certainly not an irrational axiom but an entirely rational and indeed an entirely inevitable assumption. And what the complex vision reveals is that the trinity of "mysterious somethings" with which we are compelled to start our enquiry, namely the "something" which is the substratum of the soul, the "something" which is the "medium" binding all souls together, and the "something" which is the "objective mystery" out of which all souls create their universe, is, in fact, a genuine trinity in the pure theological sense; in other words is a real "three-in-one." And it is a "three-in-one" not only because it is unthinkable that three "incomprehensible substances" should exist in touch with one another without being in organic relation, but also because all three of them are dominated, in so far as we can say anything about them at all, by the same universal space. It is true that the unappropriated mass of "objective mystery" upon which no shadow of the creative energy of any soul has yet been thrown must be considered as utterly "formless and void" and thus in a sense beyond space and time, yet since immediately we try to _imagine_ or _visualize_ this mystery, as well as just logically "consider" it, we are compelled to extend over it our conception of time and space, it is in a practical sense, although not in a logical sense, under the real dominion of these. When therefore the philosophy of the complex vision places its trump-cards of axiomatic mystery over against the similar cards of the philosophy of the "élan vital" it will be found that in actual number Bergson has one more "card" than we have. For Bergson has not only his "pure spirit" and his "intuitively-felt time," but has also--for he cannot really escape from that by just asserting that his "spirit" produces it--the opposing obstinate principle of "matter" or "solid bodies" or "mechanical brains" upon which his pure spirit has to work. It is indeed out of its difficulties with "matter," that is to say with bodies and brains, that Bergson's "spirit" is forced to forego its natural element of "intuitive duration" and project itself into the rigid rationalistic conceptualism of ordinary science and metaphysic.