Spiritual Evolution of Society 205 



a new aspect of regarding this entity — Time, for Time 

 is an entity, just as much as energy, but it is not matter. 

 The other point of difference is in regard to the thought 

 that a conscious being goes on creating one's self end- 

 lessly; if he had said evolving endlessly, he would have 

 been in full accord with his previous statement that we 

 think with our entire past. If that is so, then our present 

 is part of our past and is evolved from it, not created 

 afresh. Bergson ought to have limited creative evolu- 

 tion to the first creative act of life, endowed with the 

 original psychical impetus, which, in a manner not yet 

 demonstrated, was able to evolve all the multitudinous 

 forms now existing, their form being the direct result 

 of their environment. And to complete his process of 

 thought he must find refuge in the Eternal, Omnipotent 

 Power, the all-wise, righteous, Designer of the Uni- 

 verse. 



His ideas in regard to time ought to assist the ethical 

 evolution of man, when he comes to realise the truth 

 that we think not only with the present, but with our 

 entire past. Every evil deed leaves its stain, and thus 

 the Nemesis of all departure from the law of righteous- 

 ness ; every act of self-denial makes the altruism of 

 Jesus easier to follow, and thus are we evolving towards 

 the Ideal State. 



In regard to memory he says : " We cannot see how 

 memory could settle within matter ; but we do clearly 

 understand how — according to the profound saying of 

 a contemporary philosopher (Ravaisson) — materiality 

 begets oblivion." With this we are compelled to agree- 

 ment, but Bergson goes beyond scientific observation 

 when he refuses to admit that mind or memory has a 

 physical counterpart, and this no doubt arises from 

 want of opportunity of observing this relationship, so 

 evident in brain disease or accident. Without medical 

 training and experience it is most difficult for any man 



