How are we to interpret this new life and its origin? It cannot have proceeded from that nature inferior to man, from which it differs even in its most elementary fundamental forms. It cannot be a creation of man alone, in whom--as experience proves--it is far too weak, too much alloyed with lower and sensual elements, for a new gradation of life to originate in him. Nothing therefore remains but to recognise in this inward tendency a movement of the universe--a movement in which man is privileged to participate, but which he could never engender from out of his own nature. The recognition of such a movement completely changes the aspect of reality. The universe now seems to embrace two planes, and to be rising--at least as far as humanity is concerned--from one plane to the other. A new light is cast on reality, which ceases to be a collection of separate and non-cohesive elements, and becomes capable of comprehensive operation and of self-concentration. We realise that what at first appeared to be the whole of reality was only its outer aspect, which is supplemented by the new depth revealed to us. It is only the development of these depths that gives life its real significance; values come into existence which lie beyond the natural instinct of self-preservation--such values as the good, the true, and the beautiful. Let us now see how this order of things strikes and influences man. The new phase of life at first appears--in man--only in a few individual operations, while his life and aspiration are still mainly determined by nature and natural self-preservation. A certain spirituality does indeed appear wherever there is human life, yet only as something subordinate, as an accessory to another kind of life, but without the autonomy necessary to a comprehensive and self-centred whole, which could develop its own specific character. If man is to participate in the movement of the universe and bring the spiritual into full operation in himself, this autonomy of the spiritual life is of paramount importance. It can only develop where a movement reaches man from the universe, embraces him, and determines his further course. But, at the same time, man must recognise and seize this impulse, thus taking possession of this new life. We have seen that what used to be considered of secondary importance, is now of paramount value. This requires a reversion of the original order of things, a readjustment of the values of life. We have not to realise any new achievement within a given sphere of activity, or to further develop existing conditions; we have to acquire an essentially new life.