Causal nature is the influence on the mind which is the cause of the effluence of apparent nature from the mind. This conception of causal nature is not to be confused with the distinct conception of one part of nature as being the cause of another part. For example, the burning of the fire and the passage of heat from it through intervening space is the cause of the body, its nerves and its brain, functioning in certain ways. But this is not an action of nature on the mind. It is an interaction within nature. The causation involved in this interaction is causation in a different sense from the influence of this system of bodily interactions within nature on the alien mind which thereupon perceives redness and warmth. The bifurcation theory is an attempt to exhibit natural science as an investigation of the cause of the fact of knowledge. Namely, it is an attempt to exhibit apparent nature as an effluent from the mind because of causal nature. The whole notion is partly based on the implicit assumption that the mind can only know that which it has itself produced and retains in some sense within itself, though it requires an exterior reason both as originating and as determining the character of its activity. But in considering knowledge we should wipe out all these spatial metaphors, such as 'within the mind' and 'without the mind.' Knowledge is ultimate. There can be no explanation of the 'why' of knowledge; we can only describe the 'what' of knowledge. Namely we can analyse the content and its internal relations, but we cannot explain why there is knowledge. Thus causal nature is a metaphysical chimera; though there is need of a metaphysics whose scope transcends the limitation to nature. The object of such a metaphysical science is not to explain knowledge, but exhibit in its utmost completeness our concept of reality. However, we must admit that the causality theory of nature has its strong suit. The reason why the bifurcation of nature is always creeping back into scientific philosophy is the extreme difficulty of exhibiting the perceived redness and warmth of the fire in one system of relations with the agitated molecules of carbon and oxygen, with the radiant energy from them, and with the various functionings of the material body. Unless we produce the all-embracing relations, we are faced with a bifurcated nature; namely, warmth and redness on one side, and molecules, electrons and ether on the other side. Then the two factors are explained as being respectively the cause and the mind's reaction to the cause. Time and space would appear to provide these all-embracing relations which the advocates of the philosophy of the unity of nature require. The perceived redness of the fire and the warmth are definitely related in time and in space to the molecules of the fire and the molecules of the body.