space, time, and causality. But nature,
just because it is my creation, is less than me: is but a manifestation
of the true being for which I must look _within_ myself. But this inner
self cannot be made an object of thought, for that would be only to
create another term of nature. The will itself, from which such creation
springs, is "that which is most immediate" in one's consciousness, and
"makes itself known in a direct manner in its particular acts." The term
_will_ is used by Schopenhauer as a general term covering the whole
dynamics of life, instinct and desire, as well as volition. It is that
sense of life-preserving and life-enhancing appetency which is the
conscious accompaniment of struggle. With its aid the inwardness of the
whole world may now be apprehended.

"Whoever has now gained from all these expositions a knowledge
_in abstracto_, and therefore clear and certain, of what
everyone knows directly _in concreto_, _i. e._, as feeling, a
knowledge that his will is the real inner nature of his
phenomenal being, . . . and that his will is that which is
most immediate in his consciousness, . . . will find that of
itself it affords him the key to the knowledge of the inmost
being of the whole of nature; for he now transfers it to all
those phenomena which are not given to him, like his own
phenomenal existence, both in direct and indirect knowledge,
but only in the latter, thus merely one-sidedly as _idea_
alone."[287:16]

The heart of reality is thus known by an "intuitive interpretation,"
which begins at home in the individual's own heart.

[Sidenote: Panpsychism.]

Sect. 136. The panpsychist follows the same course of reflection. There
is an outwardness and an inwardness of nature, corresponding to the
knower's body on the one hand, and his feeling or will on the other.
With this principle in hand one may pass down the whole scale of being
and discover no breach of continuity. Such an interpretation of nature
has been well set forth by a contemporary writer, who quotes the
following from the botanist, C. v. Naegeli:

"Sensation is clearly connected with the reflex actions of
higher animals. We are obliged to concede it to the other
animals also, and we have no grounds for denying it to plants
and inorganic bodies. The sensation arouses in us a condition
of comfort and discomfort. In general, the feeling of
pleas