ENDS AND MEANS
recollection and in meditation. For these it is evident,
'as a synthetic truth about experience/ legitimately inferred
from die empirical facts of their direct intuition, that there
is an experience which is not the personal experience of a
self. Such experience is not properly emotion, nor volition,
nor even knowledge of the ordinary kind. Emotion,
volition and knowledge are the forms of experience known
to selves on the common levels of being. The experience
known to selves who choose to fulfil the ethical and
intellectual conditions upon which it is possible for an
individual to pass to another level of being, is not their
own emotion, their own volition, their own knowledge,
but an unnamed and perhaps indescribable consciousness
of a different kind, a consciousness in which the siibject-
' object relation no longer exists and which no longer belongs
to the experiencing self.
The physical world of our daily experience is a private
universe quarried out of a total reality which the physicists
infer to be far greater than it. This private universe is
different, not only from the real world, whose existence
we are able to infer, even though we cannot directly
apprehend it, but also from the private universes in-
habited by other animals—universes which we can never
penetrate, but concerning whose nature we can, as Von
Uexkull has done, make interesting speculative guesses.
Each type of living creature inhabits a universe whose
nature is determined and whose boundaries are imposed
by the special inadequacies of its sense organs and its
intelligence. In man, intelligence has been so far developed
that he is able to infer the existence and even, to some
extent, the nature of the real world outside his private
universe. The nature of the sense organs and intelligence
of living beings is imposed by biological necessity or con-
venience. The instruments of knowledge are good enough
to enable their owners to survive. Less inadequate instru-
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