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over-leaped the limits of clear thought. In speaking of a mental activity as leaving consciousness, or a physical force as entering it, we have subjected to the conditions of space that which is wholly foreign thereto. Yet these embarrassments should be no ground of disquiet, since, sooner or later, whatever path we take, we reach the unphenomenal, and thus the ultimate. The how of pure thought is as unintelligible as the how of pure matter, and the inter-dependence of the two is no more obscure than the manner of the existence of either. The nature of thought is as unknown to us as anything can be. We discover easily the relations of things that lie in its light, but what that light is in which they are seen, what is the sub-phenomenal nature of the activity whose product we retain as a judgment, is wholly inscrutable in the sense of being capable of any other phenomenal rendering than that through which we actually know it. "When we reach the bounds of events, we also reach the limits of a certain form of explanation. Yet we cannot deny the forms of existence that lie beyond, since such a denial is itself the source of greater perplexities than those it seeks to escape. Moreover, that space is not directly or indirectly penetrable by the activities of mind, is a proposition whose conditions are too obscure to suffer it to be ranked as an a priori conception. Were it not for our belief in the actual existence of the external world, and our connection with it, there would be no problem, since ideally the mind deals freely with space. If matter did not exist, if powers to apprehend it did not belong to us, there would be nothing to call forth the question which perplexes us. The very query itself thus becomes proof of the fact.

We are not alone in an inability to solve ultimate problems, pertaining to matter beyond the bounds of experience. Indeed an experience that should commence with a complete knowing, that should even know how it knew, would