kinds of metal, the force which appears in the elective affinities
of matter as repulsion and attraction, decomposition and
combination, and, lastly, even gravitation, which acts so
powerfully throughout matter, draws the stone to the earth and
the earth to the sun--all these, I say, he will recognise as
different only in their phenomenal existence, but in their inner
nature as identical, as that which is directly known to him so
intimately and so much better than anything else, and which in
its most distinct manifestation is called will."

Here again we have standing ground for the creed and the
experiences of the nature-mystic. All forms and modes of
existence are akin, and differ only in their phenomenal
conditions. Whether Schopenhauer has not laid too exclusive an
emphasis on will; whether he has not unnecessarily chosen the
lowest types of will as primitive--these are questions to be
discussed elsewhere. Enough that we have in this theory a
definite return to critical animism. He holds the universe to be
throughout of the same "stuff," and that stuff is psychic or
spiritual. Body and soul, matter and spirit, are but different
aspects of the same underlying Reality.

Nevertheless, one question does press upon the nature-mystic.
Is the will to be conscious of its activities? Schopenhauer's
Ground-will is a blindly heaving desire. If his contention be
granted, Nature Mysticism will be shorn of its true glory.
Communion with nature, though it rest on passive intuition,
must somehow be associated with consciousness, if it is to be
that which we best know. That is to say, nature's self-activity
must be analogous to our own throughout--analogous, not