the more vitally it, so to speak, possesses the soul of things, so much the wider in proportion must be that sphere of events which in the end it controls. But, just for this reason, such a principle cannot be handled or seen, nor is it in any way given to outward or inward perception. It is only the meaner realities which can ever be so revealed, and which are able to be verified as sensible facts.
And it is only a standard such as ours which can assign its proper rank to sense-presentation. It is solely by accepting such a test that we are able to avoid two gross and opposite mistakes. There is a view which takes, or attempts to take, sense-perception as the one known reality. And there is a view which endeavours, on the other side, to consider appearance in time as something indifferent. It tries to find reality in the world of insensible thought. Both mistakes lead, in the end, to a like false result, and both imply, and are rooted in, the same principle of error. In the end each would force us to embrace as complete reality a meagre and mutilated fraction, which is therefore also, and in consequence, internally discrepant. And each is based upon one and the same error about the nature of things. We have seen that the separation of the real into idea and existence is a division admissible only within the world of appearance. In the Absolute every such distinction must be merged and disappears. But the disappearance of each aspect, we insisted also, meant the satisfaction of its claims in full. And hence, though how in detail we were unable to point out, either side must come together with its opposite in the Whole. There thought and sense alike find each its complement in the other. The principle that reality can wholly consist in one of these two sides of appearance, we therefore reject as a fundamental error.
Let us consider more closely the two delusions
