movement in its onward progress--this movement Eucken calls the
_negative movement_. It does not mean that the man must leave the world
of work and retire into the seclusion of a monastery--that means
shirking the fight, and is a policy of cowardice. Neither does it mean a
wild impatience with the present condition of the world--it means rather
that man is appreciating in a profound way the oppositions that exist,
and is casting his lot on the side of right. He renounces everything
that hinders him from fighting successfully, then goes forth into the
thick of the battle. The break must be a definite one and made in a
determined manner. "Without earnestness of renunciation the new life
sinks back to the old ... and loses its power to stimulate to new
endeavour. As human beings are, this negation must always be a sharp
one."

The negative movement, then, is the first substantial step in the
progress of the spiritual life. The man's self breaks out into
discontent with nature, and this is the first step to the union of self
to the higher reality in life. The break with the world is in itself of
course but a negative process. This must attain a positive significance.
If the self breaks away from one aspect of life, it must identify itself
more intimately with another. This occurs when the individual sets out
definitely on a course of life in antagonism to the evil in the world.

When this takes place, there arises within him a _new immediacy_ of
experience. Hitherto the things that were his greatest concern, and that
appealed to him most, were the pleasures of the natural world. But these
things appeal to him no longer as urgent and immediate--but as being of
a distinctly secondary character. A new immediacy has arisen; it is the
facts of the spiritual world that now appeal to him as urgent and
immediate. "All that has hitherto been considered most immediate, as the