Scientific instincts warn me that any attempt to answer the question “What is real?” in a broader sense than that adopted for domestic purposes in science, is likely to lead to a floundering among vain words and high-sounding epithets. We all know that there are regions of the human spirit untrammelled by the world of physics. In the mystic sense of the creation around us, in the expression of art, in a yearning towards God, the soul grows upward and finds the fulfilment of something implanted in its nature. The sanction for this development is within us, a striving born with our consciousness or an Inner Light proceeding from a greater power than ours. Science can scarcely question this sanction, for the pursuit of science springs from a [Pg 328] striving which the mind is impelled to follow, a questioning that will not be suppressed. Whether in the intellectual pursuits of science or in the mystical pursuits of the spirit, the light beckons ahead and the purpose surging in our nature responds. Can we not leave it at that? Is it really necessary to drag in the comfortable word “reality” to be administered like a pat on the back? The problem of the scientific world is part of a broader problem—the problem of all experience. Experience may be regarded as a combination of self and environment, it being part of the problem to disentangle these two interacting components. Life, religion, knowledge, truth are all involved in this problem, some relating to the finding of ourselves, some to the finding of our environment from the experience confronting us. All of us in our lives have to make something of this problem; and it is an important condition that we who have to solve the problem are ourselves part of the problem. Looking at the very beginning, the initial fact is the feeling of purpose in ourselves which urges us to embark on the problem. We are meant to fulfil something by our lives. There are faculties with which we are endowed, or which we ought to attain, which must find a status and an outlet in the solution. It may seem arrogant that we should in this way insist on moulding truth to our own nature; but it is rather that the problem of truth can only spring from a desire for truth which is in our nature.