XXU ANALYSIS OF CONTENTS. 



§§ 17-25. The explanation of Matter. §17. Matter 

 an abstraction. The unknowable substratum of Force. 

 All its effects due to forces. But the substratum of the 

 forces need not be material. § j8. Intelligence as the 

 substratum of Force. Monads as the metaphysical 

 account of the material. ^ 19. These result also from 

 the analysis of "Force." § 20. Reconciliation of ideal- 

 ism and science, matter not being an ultimate fact. 

 ,^ 21. It is the result in consciousness of an interaction 

 between the Deity and ultimate spirits, or Egos. § 22. 

 The relation of these Egos to the Deity and to our 

 phenomenal " selves." J^ 23. This account borne out 

 by scientific evidence. Hypnotism and the conception 

 of an objective hallucination. Secondary selves. § 24. 

 Thus the progressive phases of the interaction of the 

 Egos with the Deity, form the history of the world. 

 ,^ 25. Flow the world's existence in consciousness is 

 compatible with its reality and with the plurality of 

 spirits. Parallels in dreams and the collective halluci- 

 nations of hypnotism. 



^§ 26-28. The significance of Matter. § 26. The 

 fallacy of separating body and soul as aspects of the 

 same interaction. § 27. This rejection of dualism does 

 not lead to materiali.sm if the relation of body and soul 

 be inverted, and the body regarded not as what causes 

 but as what represses consciousness. The growth of 

 organization a growth of labour-saving mechanism which 

 liberates consciousness. § 28. Hence matter is a divine 

 mechanism for controlling resisting spirits, an explan- 

 ation which fits the facts as well or better than material- 

 ism. 



§§ 29-31. The spiritual evolution of Matter. % 29. 

 The properties of matter are seen to be less opposed to 

 tliose of spirit. ^Modern materialism less uncompromis- 

 ing than ancient. ^ 30. Matter less of an obstacle to 

 spiritual evolution. Material and spiritual progress 

 interdependent in society, and also in the individual. 

 True development is liarmonious, and does not involve 

 antagonism with lower phases of life. §31. Yet there 

 is truth also in the ascetic view of matter, as it char- 

 acterizes an essentially imperfect world. § 32. How the 

 existence of the world, before that of conscious beings, 

 may be reconciled with the idealist assertion that matter 

 exists only in consciousness. 



