As a forcible conclusion of this important and difficult discussion I shall now personify these two abstractions, and present them in a dialogue after the fashion of Prabodha Tschandro Daya. It may also be compared with a similar dialogue between matter and form in the “_Duodecim Principia Philosophiæ_” of Raymund Lully, c. 1 and 2. _The Subject._ I am, and besides me there is nothing. For the world is my idea. _Matter._ Presumptuous delusion! I, I am, and besides me there is nothing, for the world is my fleeting form. Thou art a mere result of a part of this form and altogether accidental. _The Subject._ What insane arrogance! Neither thou nor thy form would exist without me; ye are conditioned by me. Whosoever thinks me away, and believes he can still think ye there, is involved in gross delusion, for your existence apart from my idea is a direct contradiction, a meaningless form of words. _Ye are_ simply means ye are perceived by me. My idea is the sphere of your existence; therefore I am its first condition. _Matter._ Fortunately the audacity of your assertion will soon be put to silence in reality and not by mere words. Yet a few moments and thou actually art no more. With all thy boasting thou hast sunk into nothing, vanished like a shadow, and shared the fate of all my transitory forms. But I, I remain, unscathed and undiminished, from age to age, through infinite time, and behold unshaken the play of my changing form. _The Subject._ This infinite time through which thou boastest that thou livest, like the infinite space which thou fillest, exists only in my idea. Indeed it is merely the form of my idea which I bear complete in myself, and in which thou exhibitest thyself, which receives thee, and through which thou first of all existest. But the annihilation with which thou threatenest me touches me not; were it so, then wouldst thou also be annihilated. It merely affects the individual, which for a short time is my vehicle, and which, like everything else, is my idea. _Matter._ And if I concede this, and go so far as to regard thy existence, which is yet inseparably linked to that of these fleeting individuals, as something absolute, it yet remains dependent upon mine. For thou art subject only so far as thou hast an object; and this object I am. I am its kernel and content, that which is permanent in it, that which holds it together, and without which it would be as disconnected, as wavering, and unsubstantial as the dreams and fancies of thy individuals, which have yet borrowed from me even the illusive content they possess. _The Subject._