find no other working means of progress. Hence it perceives that somehow this relational side of its nature must be merged and must include somehow the other side. Such a fusion would compel thought to lose and to transcend its proper self. And the nature of this fusion thought can apprehend in vague generality, but not in detail; and it can see the reason why a detailed apprehension is impossible. Such anticipated self-transcendence is an Other; but to assert that Other is not a self-contradiction.
Hence in our Absolute thought can find its Other without inconsistency. The entire reality will be merely the object thought out, but thought out in such a way that mere thinking is absorbed. This same reality will be feeling that is satisfied completely. In its direct experience we get restored with interest every feature lost by the disruption of our primitive felt whole. We possess the immediacy and the strength of simple apprehension, no longer forced by its own inconsistencies to pass into the infinite process. And again volition, if willed out, becomes our Absolute. For we reach there the identity of idea and reality, not too poor but too rich for division of its elements. Feeling, thought, and volition have all defects which suggest something higher. But in that higher unity no fraction of anything is lost. For each one-sided aspect, to gain itself, blends with that which seemed opposite, and the product of this fusion keeps the riches of all. The one reality, we may say from our human point of view, was present in each aspect in a form which does not satisfy. To work out its full nature it has sunk itself into these differences. But in each it longs for that absolute self-fruition which comes only when the self bursts its limits and blends with another finite self. This desire of each element for a perfection which implies fusion with others, is not self-contradictory. It is rather an effort to remove
