In the course of events, some matter might itself result

from soul. All these things are "possible" in this

sense, that, within our knowledge, they cannot any of

them be proved to be unreal. But they are mere idle

possibilities. We can find no further ground for

entertaining them, and in an estimate of probability we

could not give them an appreciable value. But surely

that which we have no more reason for taking as true, is

nothing which we need trouble ourselves to consider. We

have in fact no choice but to treat it as wholly non-

existent.

We have now discussed the general connection of soul

with body. We have seen that neither is reality. Each is

a phenomenal series, and their members, as events in

time, are causally related. The changes on one side in

their sequence are inseparable from, and

affected by, the changes on the other side. This, so far

as body and soul are connected at all, is the normal

course of things. But when we went on to investigate, we

found a difference. The existence and action of bare

soul is a mere possibility. We have no further reason to

believe in it; nor, if it were fact, do I see how we

should be able to discover it. But the existence of mere

body, and the appearance of soul as its consequence, and

again the partial absence or abeyance of psychical

links, we found much more than possible. When properly

interpreted, though we cannot prove that these are

facts, they have very great probability. Still there is

not, after all, the smallest ground to suppose that mere

matter directly acts upon psychical states. To gain an

accurate view of this connection in all its features is

exceedingly difficult. But what is important for

metaphysics, is to realize clearly that the interest of

such details is secondary. Since the phenomenal series,

in any case, come together in the Absolute, since their

special characters must be lost there and be dissolved

in what transcends them--the existence by itself of

either body or soul is illusory. Their separation may be

used for particular purposes, but it is, in the end, an

untrue or a provisional abstraction.

It is necessary, before ending this chapter, to say

something on the relation of soul to soul. The way of

communication between souls, and again their sameness

and difference, are points on which we must be careful

to guard against error. It is certain, in the first

place, that experiences are all separate from each

other. However much their contents are identical, they

are on the other hand made different by appearing as

elements in distinct centres of feeling. The immediate

experiences of finite beings cannot, as such, come

together; and to be possessed directly of what