Call matter but force, if you will. Admit that even material force is of a spiritual nature, that its materiality consists in what we call its material effects. Nevertheless there is a gulf between those locked forces and spirit properly so-called. Saying that everything is God is only an indirect way of saying that there is no God--no God but what is locked up. If all be matter, how can we, who too must then be matter, manage to contemplate the universe? We must conclude with Dr. Watson that we do not contemplate it. The same thing cannot at once be both subject and object. If all be spirit, then what separates us from the Great Spirit? Why is not our knowledge and comprehension, our power and our duration of days infinite and commensurate with ourselves here and now? For in the case supposed, we would ourselves be God. There would be nothing to come between. Spinoza, who claimed that all is God, contradicted himself by calling his philosophy a philosophy, a search for truth. Were his theory true, we should not have to search. We would be already one with the All. Nor could any of the diverse phenomena of creation exist. There could be no separation between part and part, even in our sense perceptions. With nothing but spirit, out of what could those shadows, those lapses, those ignorances between this and that be made? Of nothing? But nothing is nothing. It is not even empty space, nor darkness, nor a shadow. Even the Vedantic philosophers had the wit to see that there must be a gulf between Brahma on the one hand and Vishnu and Siva on the other. They had no explanation to offer. Modern would-be Brahmins have assumed that there is no inexplicable. Instead of rising to the Gospels, they have fallen below the Vedas. Lillie seems not to have fallen into this error, for he says that “microscopic events” are determined by “sub-microscopic events”; that “behind or internal to the sub-microscopic events, we must assume a series of ultra-microscopic events reaching back by convergence into the field where the known types of physical determination are replaced by another type of determination, the special conditions of which we do not know.” But as the action of the brain-cell determines the motion of the arm, so the action of something yet more minute determines the action of the cell, and so on until we come to the ultimate physical basis of the series. In this field of the physically ultimate, events are self-determined. They occur through no compulsion from without.