realisation of the fact that we are meant to be citizens of a world
higher in its nature, the birthright of which is to be found within our
own nature. The conquest of nature and the growth of culture are proofs
to man of his superiority to the world of sense impressions. This denial
of the sufficiency of the world of sense in the evolution of the human
soul, on the one hand, and the affirmation of the potentiality of a
higher world of spirit on the other hand, constitute the nucleus of the
Christian religion. Its superiority consists in giving their rights to
both worlds, and also in showing that they do not possess the same
value. This essential nature of Christianity will be demonstrated later.

We must return, then, to consciousness itself and see what may be
discovered within it concerning the meaning of religion. The great
thinkers of the ages have all been agreed as to the impossibility of
finding sufficient proofs and meanings of religion either from Nature or
from some supernatural source flowing in a miraculous manner towards our
earth. The growth and interpretation of natural science in modern times
have rendered it impossible to find proofs of religion in any external
mode. Yet the problems of man's [p.33] Whence and Whither raise
themselves with energy and even tragedy in our own day. These, as Eucken
points out, are "problems concerning our Whence and Whither, our
dependence upon strange powers, the painful antitheses within our own
soul, the stubborn barriers to our spiritual potencies, the flaws in
love and righteousness, in Nature and in human nature; in a word, the
apparent total loss of what we dare not renounce--our best and most real
treasures."[6] The loss takes place because we have been looking outward
instead of inward for support, and prop after prop has given way. This
is the situation to-day, and it has been brought about by no evil power,
but by the gradual dawning of the meaning of things. Still, it is not
the whole meaning of things, for, as Eucken points out: "But we are now