Again, it cannot apprehend existence under the forms of space and time as we conceptually reconstruct them. For Reality, for the absolute experience, must be a complete individual whole, with the ground of all its differentiations within itself. But conceptual space and time are constructed by deliberate abstraction from the relation to immediate experience implied in all individuality, and consequently, as we have just seen, they contain no real principle of internal distinction, their constituent terms being all exactly alike and indistinguishable. In short, if the perceptual time and space systems of our concrete experience represent individual but imperfect and finite points of view, the conceptual space and time of our scientific construction represents the mere abstract possibility of a finite point of view; neither gives a point of view both individual and infinite, and neither, therefore, can be the point of view of an absolute experience. An absolute experience must be out of time and out of space, in the sense that its contents are not apprehended in the form of the spatial and temporal series, but in some other way. Space and time, then, must be the phenomenal appearance of a higher reality which is spaceless and timeless. § 6. In principle, the foregoing argument appears to me to be complete, but, for the sake of readers who care to have its leading thought more fully developed, it may be re-stated thus. Perceptual space and time cannot be ultimately real as they stand. They are condemned already by the old difficulty which we found in the notion of reality as made up of qualities in relation. Perceptual space and time are aggregates of lesser parts, which are themselves spaces and times; thus they are relations between terms, each of which contains the same relation once more in itself, and so imply the now familiar indefinite regress.[150] Again, when we try in our conceptual space and time construction to remedy this defect by reducing space and time altogether to mere systems of relations, the difficulty turns out to have been merely evaded by such a process of abstraction. For, so long as we keep rigidly to our conceptual construction, the terms of our relations are indistinguishable. In purely conceptual space and time, as we have seen, there is no possibility of distinguishing any one direction from any other, since all are qualitatively identical.