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 outside, you are at once in a different world. But we have shown that these assumptions are mistaken (Chapters xxi. and xxiii.); and, with their withdrawal, the dilemma falls of itself.

Finite centres of feeling, while they last, are (so far as we know) not directly pervious to one another. But, on the one hand, a self is not the same as such a centre of experience; and, on the other hand, in every centre the whole Reality is present. Finite experience never, in any of its forms, is shut in by a wall. It has in itself, and as an inseparable aspect of its own nature, the all-penetrating Reality. And there never is, and there never was, any time when in experience the world and self were quite identical. For, if we reach a stage where in feeling the self and world are not yet different, at that stage neither as yet exists. But in our first immediate experience the whole Reality is present. This does not mean that every other centre of experience, as such, is included there. It means that every centre qualifies the Whole, and that the Whole, as a substantive, is present in each of these its adjectives. Then from immediate experience the self emerges, and is set apart by a distinction. The self and the world are elements, each separated in, and each contained by experience. And perhaps in all cases the self—and at any rate always the soul —involves and only exists through an intellectual construction. The self is thus a construction based on, and itself transcending, immediate experience. Hence to describe all experience