197. But again, we are compelled to imagine (Art. 215) that what we see has originated in the unseen, and in using this term, we desire to go back even further than the ether, which, according to one hypothesis (Art. 152), has given rise to the visible order of things. And again, we must resort to the unseen not only for the origin of the molecules of the visible universe, but also for an explanation of the forces which animate these molecules (Art. 150), and not only so, but we are always carried back from one order of the unseen to another (Art. 220). Now if this be the case—if THE UNIVERSE be constructed with successive orders of this description connected with one another—it is manifest that no event whatever, whether we regard its antecedent or its consequent, can possibly be confined to one order only, but must spread throughout THE ENTIRE UNIVERSE. 198. To conclude: we are thus led to believe that there exists now an invisible order of things intimately connected with the present, and capable of acting energetically upon it—for, in truth, the energy of the present system is to be looked upon as originally derived from the invisible universe, while the forces which give rise to transmutations of energy probably take their origin in the same region. And it appears to us to be more natural to imagine that a universe of this nature, which we have reason to think exists, and is connected by bonds of energy with the visible universe, is also capable of receiving energy from it, and of transforming the energy so received. In fine, it appears to us less likely that by far the larger portion of the high-class energy of the present universe is travelling outwards into space with an immense velocity, than that it is being gradually transferred into an invisible order of things. This last conclusion is, however, more of the nature of a speculation, and is by no means essential to our argument. 199. If we now turn to thought, we find, (Art. 59) that, inasmuch as it affects the substance of the present visible universe, it produces a material organ of memory. But the motions which accompany thought must originate in and also affect the invisible order of things, because in the first place the forces which cause those motions are derived from the unseen, and because, secondly, the motions themselves must act upon the unseen, and thus it follows, that ‘_Thought conceived to affect the matter of another universe simultaneously with this may explain a future state_’ (see Anagram, _Nature_, October 15, 1874). 200. This idea, however, requires further development and explanation. Let us therefore begin by supposing that we possess a frame, or the rudiments of a frame, connecting us with the invisible universe, which we may call the soul.