As to the other hypothesis, it seems clear that we human beings observe no such ultimate and indivisible facts of experience just because, so far as we observe and discriminate facts, we are more or less under the bondage of the categories of the World of Description.
But, in view of the correspondence between the universal time of the world-order, as we conceive it, and the time of our internal experience, as we observe it, the temporal sequences must be viewed as having in the real world, and for the Absolute, the same twofold character that our temporal experiences have for ourselves. Present, in what we may call the inclusive sense of the term, is any portion of real time with all its included events, in so far as there is any reason to view it as a whole, and as known in this wholeness by a single experience. Present, in what we may by contrast call the exclusive sense, is any one temporal event, in so far as it is contrasted with antecedent and subsequent events, and in so far as it excludes them from coexistence with itself in the same portion of any succession. These two senses of the term present do not contradict each other in case of the world-order any more than they do in case of our own inner experience. Both senses express inevitably distinct and yet inseparable connected aspects of the significant life of the conscious will, whether in us, or in the universe at large. Our view declares that all the life of the world, and therefore all temporal sequences, are present at once to the Absolute. Our view also maintains that, without the least conflict with this sense in which the whole temporal order is known at once to the Absolute, there is
