is to happen, then he must remain at a low level of
development. Matter and mind cannot take him beyond--the mind as such
only helps towards the further satisfaction of the lower demands of man.

But there is something far greater in highly developed manhood than the
petty and selfish. Man is capable of conceiving and adopting higher
standards of morality than those of utility and pleasure, and it is the
spiritual life that enables him to do this. It is the spiritual that
frees the individual from the slavery of the sense world--from his
selfishness and superficial interests--that teaches him to care less for
the things of the flesh, and far more for the beautiful, the good, and
the true, and that enables him to pursue high aims regardless of the
fact that they may entail suffering and loss in other directions. This,
then, is the "High" in the world; the natural life is the "Low."

But what is the relation of the natural to the spiritual life? In the
first place, the spiritual cannot be derived from the natural, inasmuch
as the former is immensely superior to the latter, and that not merely
in degree, but in its very essence. The spiritual is entirely on a
higher plane of reality, and there cannot be transition from the natural
to the spiritual world. The natural has its limitations, and beyond
these cannot go. So far as the natural world is concerned man can never
rise above seeking for pleasure, and making expediency and social
approbation the standards of life, hence there is little wonder that
those ethical teachers who make nature their basis, deny the possibility
of action that is unselfish and free. "The Spiritual Life," however, as
Eucken says, "has an independent origin, and evolves new powers and
standards."

Neither do the two aspects run together in life in parallel lines. On
the contrary, the spiritual life cannot manifest itself at all until a
certain stage of development is reached in nature. It would seem
impossible to conceive of the animal rising above its animal instincts
and tendencies; its whole life is conditioned by its animal nature and
its environment. Man stands at the junction of the stages between the
purely natural and the purely spiritual. On the one hand, he is a member
of the animal world, he has its instincts, its desires and its
limitations; on the other hand, he has within him the germ of
spirituality. He belongs to both worlds, the natural and the spiritual.
He cannot shake off the