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present, experience will be seen in an entirely different light. The old sense of mystery will be gone, and with it the old pessimism, the sense of antagonism and duality. For one will possess a principle of unity in one's own life, and a unitary principle by which to interpret experience. The significance of the principle will not be seen at first. It is necessary to repeat the process of reflective transition many times before one is really at home in the world which the idealistic analysis reveals. But the essential is the point at which the mind arrives, the way life looks when one is able to pause on the idealistic summit and look about.

There are a number of misconceptions that arise whenever the idealistic theory of the universe is proposed. These misconceptions we have already noted in part. But it is necessary to indicate them more specifically, since very much depends upon the inferences that are drawn from idealistic premises. To declare that the universe is known only through mind has been supposed, for example, to mean that there is no matter. Hence a direct appeal to matter in some of its most tangibly real forms has been deemed a sufficient refutation of the entire theory. Elsewhere I have pointed out the absurdity of this notion so far as the idealism of Bishop Berkeley is concerned,*

*See "Man and the Divine Order," chap. xiii