He watched himself in those young years pressing restlessly, eagerly, pursued by the phantoms of death and nothingness, through spiral after spiral of human thought: through Spinoza’s horror of the meaninglessness of life and through Spinoza’s barren peace; through Kant’s skepticism that would not let him rest in Kant’s super-rational assurance; precipitated from Hegel’s dialectics--building their pyramid of paradox to the apex of an impersonal Absolute--into Schopenhauer’s petulant despair. And more and more clearly he saw, through all the forms of thought, that the finite self dissolved like mist in the one all-embracing, all-transcending Subject. Science, philosophy, religion, seemed, in their final development, to merge in a Monism that conceived reality as spirit, but as impersonal spirit, a conception that, if in western thought it did not reduce to illusion every phase of experience, yet reduced the finite self to a contradiction and its sense of moral freedom, upon which were built all the valuations of life and all its sanctions, to a self-deception. His own dual life deepened his abiding intuition of unreality. There was the Gavan of the river, the debate, the dinner, popular among his fellows, gentle, debonair; already the man of the world through the fineness of his perception, his instinct for the fitting, his perfection of mannerless manner that was the flower of selflessness. And there was the Gavan of the inner thought, fixed, always, in its knot of torturing perplexity. To the inner Gavan, the Gavan of human relations was a wraith-like figure. Now began for him the strange experience at which childish terrors had hinted. It was in the exhaustions that followed a long wrench of thought, or after an illness, a shock of sorrow that left one pulseless and inert, that these pauses of an awful peace would come to him. One faced, then, the dread vision, and it seized one, as when, in the deep stillness of the night, the world drops from one and only a consciousness, dispassionate and contemplative, seeing all life as dream, remains. It was when life was thus stilled, its desires quenched by weakness or great sorrow, that this peace stole into the empty chambers, and whispered that all pain, all evil, all life were dreams and that the dreams were made by the strife and restlessness of the fragmentary self in its endless discord. See oneself as discord, as part of the whole, every thought, every act, every feeling determined by it, and one entered, as it were, into the unwilling redemption. Desire, striving, hope, and fear fell from one. One found the secret of the Eternal Now, holding in its timelessness the vast vision of a world of change. But to Gavan, in these moments, the sorrow, the striving, the agony of life was sweet and desirable; for, to the finite life that strove, and hoped, and suffered the vision became the sightless gaze of death, and nothingness was the guerdon of such attainment. To turn, with