This universal "something" must be regarded, in spite of its double nature, as one and the same, since it is dominated by one and the same space. The fact that the material aspect of this psycho-material element is constantly plastic to the creative energy of the soul does not reduce it to the level of an "illusion." The mind recreates everything it touches; but the mind cannot work in a vacuum. There must be something for the mind to "touch." What the soul touches, therefore, as soon as it becomes conscious of itself is, in the first place, the "material element" of its own inmost nature; in the second place the "material element" which makes it possible for all bodies to come in contact with one another; and in the third place the "material element" which is the original potentiality of all universes and which has been named "the objective mystery." To call this universal material element, thus manifested in a three-fold form, an illusion of the human mind is to destroy the integrity of language. Nothing can justly be called an illusion which is a permanent and universal human experience. The name we select for this experience is of no importance. We can name it _matter_, or we can name it _energy_, or _movement_, or _force_. The experience remains the same, by whatever name we indicate it to one another. The philosophy of the complex vision opposes itself to all materialistic systems by its recognition of personality as the ultimate basis of life; and it opposes itself to all idealistic systems by its recognition of an irreducible "material element" which is the object of all thought but which is also, in the substratum of the soul-monad, fused and blended with thought itself. We now arrive at the conclusion of our philosophical journey; and we find it to be the identical point or situation from which we originally started. Once and for all we are compelled to ask ourselves the question, whether since personality is the ultimate secret of life and since all individual personalities, whether human, sub-human, or super-human, are confronted by one "material element" dominated by one universal material space, it is not probable that this "material element" should itself be, as it were, the "outward body" of one "elemental soul"? Such an elemental soul would have no connexion with the "Absolute Being" of the great metaphysical systems. For in those systems the Absolute Being is essentially impersonal, and can in no sense be regarded as having anything corresponding to a body.