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are quite different from the mere matter of fact. Hence the great issue is this: What sort of world ought I to build from within? What is real?  What is worthwhile?

No conclusion could be more false than the supposition that the world is what I make it by my thought, therefore I can make it what I will. To assert, to affirm the self, to make "claims" and demands, as if the universe could be shaped by one's will, is to create illusion upon illusion, to be in a worse plight than the materialist. It is precisely because of these self-assertions that reality has been hidden from us. The true conclusion, the moral of the idealistic tale, is entirely different. If you would know what the world really is, you must obey Christ's injunction and rise above your mere self. For the true world is the realm of the universal. The particular interferes with the universal until it is thoroughly understood and constant allowance is made. The Christian precept is at one with the precept of Greek philosophy and of modern science. Only by allowing for the personal equation may one make headway. The universal is indeed made known through the particular. But, the particular must first be seen in right relations. It is the point of view of the whole that explains the part. Only by looking around and beyond the particular fact may we truly apprehend it.