In the immense procession of deaths and births, it is indeed certain that the soul and body of the Earth have given birth to all the souls and bodies which struggle for existence upon her living flesh and draw so much of their love and their malice from the unfathomable depths of her spirit. But when once we accept as our basic axiom that where the "soul-monad" exists, whether such a "monad" be human, sub-human, or super-human, it exists in actual concrete organic personal integrity, we are saved from the necessity of explaining how, and by what particular series of births and deaths and change and variation, the living spectacle of things, as we visualize it today, has "evolved" or has "deteriorated" out of the remote past. It is in fact by their constant preoccupation with the immediate and material causes of such organic changes, that men of science have been distracted from the real mystery. This real mystery does not limit itself to the comparatively unimportant "How," but is constantly calling upon us to deal with the terrible and essential questions, the two grim interrogations of the old Sphinx, the "_What_" and the "_Wherefore_." It is by its power to deal with these more essential riddles that any philosophy must be weighed and judged; and it is just because what we name Science stops helplessly at this unimportant "How," that it can never be said to have answered Life's uttermost challenge. Materialistic and Evolutionary Hypotheses must always, however far they may go in reducing so-called "matter" to so-called "spirit," remain outside the real problem. No attenuation of "matter" into movement or energy or magnetic radio-activity can reach the impregnable citadel of life. For the citadel of life is to be found in nothing less than the complex of personality--whether such personality be that of a planet or a plant or an animal or a man or a god--must always be recognized as inherent in an actual living soul-monad, divided against itself in the everlasting duality. Although the most formidable support to our theory of an "eternal vision," wherein all the living entities that fill space under the vibration of an unspeakable cosmic rhythm and brought into focus by one supreme act of contemplative "love," is drawn from the rare creative moments of what I have called the "apex-thought," it still remains that for the normal man in his most normal hours the purely scientific view is completely unsatisfying. I do not mean that it is unsatisfying because, with its mechanical determinism, it does not satisfy his desires. I mean that it does not satisfy his imagination, his instinct, his intuition, his emotion, his aesthetic sense; and in being unable to satisfy these, it proves itself, "ipso-facto," false and equivocal. It is equally true that, except for certain rare and privileged natures, the orthodox systems of religion are equally unsatisfying.