p.40]
Time) but as a reality subsisting in itself and in will-relations--that
the efforts and fruitions of the spirit of man become intelligible at
all. But such an awareness has become a permanent possession in a
greater or less degree within the life of man. Whenever he becomes
conscious of the fact that in his own soul a new phenomenon has made its
appearance, he begins, after the willing acknowledgment of the reality
of such a phenomenon, to exercise its potency over against the external
world and over against much that is present in his own psychical life. A
Higher and a Lower present themselves to him. The two alternatives force
themselves, and there is no third: either this deeper kernel of his life
must mean the possibility and, in a measure, the presence of _a new land
of reality_; or, on the other hand, it means no more than a mere
epiphenomenon and blossoming of the merely _natural_ life. If the latter
view is adopted, the spiritual nucleus of man's nature obtains but
slight attention except on the side of its connection with the
surrounding organic world, and consequently what this nucleus is in
itself as an experience recedes into the background, and descriptions
and explanations in scientific or philosophical form step into the
foreground. But a contradiction is imbedded in this very account. Some
kind of experience of life, apart from, and higher in its nature than,
the connection of the spiritual nucleus with its [p.41] physical
history, persists in the life. The man of science is generally a good
and worthy man. He believes in the moral life, and he does not throw the
values of the centuries overboard. Such belief and valuation are not
made up of the content of the explanation of life from its physical
side, but are an unconscious acknowledgment of the presence of _truths
and values as experiences and as now subsisting in themselves_, however
much they are caused by physical things.

If, on the other hand, an acknowledgment of the reality of this
spiritual life is made, new questions immediately arise. And the most
fundamental of these questions have always been those farther removed
from any sensuous or physical domain. They are questions concerning the
value and meaning of life. It is a deep conviction of the reality of the
deeper kernel of our being that alone constitutes the entrance to a _new
kind of world_. But to acknowledge the presence of such a new world does
not signify the possession of it s