~

of his own being and his .cOnception of what he L! ___ JlWIM;IIU.

‘~’

The IUn still riles and acts the’ saJQe way now as it did for ancient and mec:1ieval man who looked upon it as the symbol of the DiviDe Ihtellect. The natural forms of .life still reprodUce thelDlelves with the same regulation and through the same processes as ill older historical periods. Nor has man himself evolved biologically since there h~s been a recorded ·or even an unrecorded tuman history. Today’s man is biologically the same as the .l\en of old who believed in permanence ~d transcendence. If modern man have ceased to so believe, they had better find some other excuse than their own biOlogical or natural evolution. Men who love nature are eaentiaUy in quest for the permanent and nature in fact itlClf gives the lie to those who want to !limit aU Reality to change and becoming. Such philosophies never aro.e among people who livedclosc to nature but have always been the products of sedentary environment where an artifieial atmosphere has enabled man to forget both nature and the per .. manent clementS which she reveals to man.

The most important permanent element in man’s relation to dle universe is his existential situation in the hierarchy of univenal existence. Traditional man knew with certainty where he came from, why he lived and where he was going and why. Modern man; however, for the most part, knows neither where be comel from nor what his end. W111 he aad tbeniore, most important of aU, WHY he is livinfl N8’II’fl’tIie.

less, like the traditional man, he faces two points whieh· …. - mine the beginning and the cad of IUs terrestrial.. ~

is born and he dies. This fact. has not chaDpcl one iota Dell’ will

it ever dolO. But the oaly dUrereace is that· -..>-..oace certainty has today become doUbt aDd fear.’ .rthe reality

of birth and death remains, and no IUD01lnt of modern ICieace