“As a matter of methodical reasoning it appears to me that monism alone can only lead to agnosticism. That is to say, it leaves a clear field of choice as between theism and atheism.”[45] Clifford says in the passage referred to by Professor Romanes: “Reason, intelligence, and volition are properties of a complex which is made up of elements themselves not rational, not intelligent, not conscious.” Rational, intelligent, conscious beings, so far as their material existence is concerned, are made up of elements not rational, not intelligent, not conscious. But mind, reason, intelligence are not at all made up of material elements; they are neither latent nor germinal and least of all fully developed properties of the single atoms. Reason can in our conception never be explained as a complex result of the interaction of absolutely irrational elements. The material elements of the world, it is true, are not intelligent, not conscious; but the world as a whole (although _not_ conscious and _not_ endowed with purposive volition) is at least _not ir_rational and not void of determination. On the contrary the world as a whole is the prototype of all rationality, and human reason is a mere image of the world-order. What is the reason of a rational being but an incarnation of this world-order? Reason is not a thing of matter; exactly so the world-order is not a thing of matter. But it exists none the less; it is a reality. On the other hand, the world-order need neither be a personal being nor the work of a personal being. The order that prevails in the real world and in the laws of nature appears also in the ideal world, in the laws of formal thought, in mathematics, and its kindred sciences; and the same rationality that obtains in the ideal domain permeates the realms of reality, the universe of objective existence. The idea that God created the world-order and dictated its laws is a fanciful and poetical allegory; it is as such a pagan notion which belongs in the same category with Hesiod’s Cosmology, but it is scientifically and philosophically unthinkable. For God is eternal and God’s being is eternal. God has not created his own attributes and the world-order is simply an attribute of God; it is part and parcel of his nature. Or can you think of God without that attribute of irrefragable order that appears to science as necessity, to religion as holiness, to ethics as justice, to art as the law of beauty, to the mystic as the key to all the wonders of existence which though solving all the problems remains most wonderful itself? The world as a whole, the cosmos, God, or whatever we call the One and All, is the prototype of all reason, but he is not a mind; he is not a system of sentient symbols; he is not a soul. Minds are a special kind of God’s creatures; but God is not a creature: he is the condition of the existence of creatures, he is the creator.