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The earlier Pantheists were misled by the endeavour ＇sic＇ to lay
hold of two distinct ideas； the one of which was a reality that
has since been grasped and is of inestimable value； the other a
phantom which has misled all who have followed it。 The reality is
the unity of Life； the oneness of the guiding and animating
spirit which quickens animals and plants； so that they are all
the outcome and expression of a common mind； and are in truth one
animal； the phantom is the endeavour ＇sic＇ to find the origin of
things； to reach the fountain…head of all energy； and thus to lay
the foundations on which a philosophy may be constructed which
none can accuse of being baseless； or of arguing in a circle。
In following as through a thick wood after the phantom our
forefathers from time to time caught glimpses of the reality；
which seemed so wonderful as it eluded them； and flitted back
again into the thickets； that they declared it must be the
phantom they were in search of； which was thus evidenced as
actually existing。 Whereon； instead of mastering such of the
facts they met with as could be captured easily…which facts would
have betrayed the hiding…places of others； and these again of
others； and so ad infinitum…they overlooked what was
within their reach； and followed hotly through brier and brake
after an imaginary greater prize。
Great thoughts are not to be caught in this way。 They must
present themselves for capture of their own free will； or be
taken after a little coyness only。 They are like wealth and
power； which； if a man is not born to them； are the more likely
to take him； the more he has restrained himself from an attempt
to snatch them。 They hanker after those only who have tamed their
nearer thoughts。 Nevertheless； it is impossible not to feel that
the early Pantheists were true prophets and seers； though the
things were unknown to them without which a complete view was
unattainable。 What does Linus mean； we ask ourselves； when he
says ：… 〃One sole energy governs all things〃 ？ How can one sole
energy govern； we will say； the reader and the chair on which he
sits？ What is meant by an energy governing a chair？ If by an
effort we have made ourselves believe we understand something
which can be better expressed by these words than by any others；
no sooner do we turn our backs than the ideas so painfully
collected fly apart again。 No matter how often we go in search of
them； and force them into juxtaposition； they prove to have none
of that innate coherent power with which ideas combine that we
can hold as true and profitable。
Yet if Linus had confined his statement to living things； and had
said that one sole energy governed all plants and animals； he
would have come near both to being intelligible and true。 For if；
as we now believe； all animals and plants are descended from a
single cell； they must be considered as cousins to one another；
and as forming a single tree…like animal； every individual plant
or animal of which is as truly one and the same person with the
primordial cell as the oak a thousand years old is one and the
same plant with the acorn out of which it has grown。 This is
easily understood； but will； I trust； be made to appear simpler
presently。
When Linus says； 〃All things are unity； and each portion is All；
for of one integer all things were born；〃 it is impossible for
plain people…who do not wish to use words unless they mean the
same things by them as both they and others have been in the
habit of meaning…to understand what is intended。 How can each
portion be all？ How can one Londoner be all London？ I know that
this； too； can in a way be shown； but the resulting idea is too
far to fetch； and when fetched does not fit in well enough with
our other ideas to give it practical and commercial value。 How；
again； can all things be said to be born of one integer； unless
the statement is confined to living things； which can alone be
born at all； and unless a theory of evolution is intended； such
as Linus would hardly have accepted？
Yet limit the 〃all things〃 to 〃all living things；〃 grant the
theory of evolution； and explain 〃each portion is All〃 to mean
that all life is akin； and possesses the same essential
fundamental characteristics； and it is surprising how nearly
Linus approaches both to truth and intelligibility。
It may be said that the animate and the inanimate have the same
fundamental substance； so that a chair might rot and be absorbed
by grass； which grass might be eaten by a cow； which cow might be
eaten by a man； and by similar processes the man might become a
chair； but these facts are not presented to the mind by saying
that 〃one energy governs all things〃…a chair； we will say； and a
man； we could only say that one energy governed a man and a
chair； if the chair were a reasonable living person； who was
actively and consciously engaged in helping the man to attain a
certain end； unless； that is to say； we are to depart from all
usual interpretation of words； in which case we invalidate the
advantages of language and all the sanctions of morality。
〃All things shall again become unity〃 is intelligible as meaning
that all things probably have come from a single elementary
substance； say hydrogen or what not； and that they will return to
it； but the explanation of unity as being the 〃unity of
multiplicity〃 puzzles； if there is any meaning it is too
recondite to be of service to us。
What； again； is meant by saying that 〃the soul of the world is
the Divine energy which interpenetrates every portion of the
mass〃 ？ The soul of the world is an expression which； to myself；
and； I should imagine； to most people； is without propriety。 We
cannot think of the world except as earth； air； and water； in
this or that state； on and in which there grow plants and
animals。 What is meant by saying that earth has a soul； and
lives？ Does it move from place to place erratically？ Does it
feed？ Does it reproduce itself？ Does it make such noises； or
commit such vagaries as shall make us say that it feels？ Can it
achieve its ends； and fail of achieving them through mistake？ If
it cannot； how has it a soul more than a dead man has a soul； out
of whom we say that the soul has departed； and whose body we
conceive of as returning to dead earth； inasmuch as it is now
soulless？ Is there any unnatural violence which can be done to
our thoughts by which we can bring the ideas of a soul and of
water； or of a stone into combination； and keep them there for
long together？ The ancients； indeed； said they believed their
rivers to be gods； and carved likenesses of them under the forms
of men ； but even supposing this to have been their real mind；
can it by any conceivable means become our own？ Granted that a
stone is kept from falling to dust by an energy which compels its
particles to cohere； which energy can be taken out of it and
converted into some other form of energy； granted （which may or
may not be true） also； that the life of a living body is only the
energy which keeps the particles which compose it in a certain
disposition； and granted that the energy of the stone may be
convertible into the energy of a living form； and that thus；
after a long journey a tired idea may lag after the sound of such
words as 〃the soul of the world。〃 Granted all the above；
nevertheless to speak of the world as having a soul is not
sufficiently in harmony with our common notions； nor does it go
sufficiently with the grain of our thoughts to render the
expression a meaning one； or one that can be now used with any
propriety or fitness； except by those who do not know their own
meaninglessness。 Vigorous minds will harbour ＇sic＇ vigorous
thoughts only； or such as bid fair to become so； and vigorous
thoughts are always simple； definite； and in harmony with
everyday ideas。
We can imagine a soul as living in the lowest slime that moves；
feeds； reproduces itself； remembers； and dies。 The amoeba wants
things； knows it wants them； alters itself so as to try and alter
them； thus preparing for an intended modification of outside
matter by a preliminary modification of itself。 It thrives if
the modification from within is followed by the desired
modification in the external object； it knows that it is well；
and breeds more freely in consequence。 If it cannot get hold of
outside matter； or cannot proselytise ＇sic＇ that matter and
persuade it to see things through its own （the amoeba's）
spectacles…if it cannot convert that matter； if the matter
persists in disagreeing with it…its spirits droop； its
soul is disquieted within it； it becomes listless like a
withering flower…it languishes and dies。 We cannot imagine a
thing to live at all and yet be soulless except in slee