first awakens within the soul an inward certitude, and makes possible
that perfect freedom ... so indispensable for every great creative
work." By continually choosing and fighting for the progress of the
Universal Spiritual Life, it comes to be our own in virtue of our deed
and decision. Hence man has attained freedom--the lower world no longer
makes successful appeal. He has become a part of the spiritual world,
and his actions are no longer dictated by anything external, but are the
direct outcome of his own self. He has freely chosen the highest, and
continually reaffirms his choice--this is perfect freedom.

Man gains for himself, too, a personality in the true sense of the term.
Eucken does not mean by personality "mere self-assertion on the part of
an individual in opposition to others." He means something far deeper
than this. "A genuine self," says Eucken, "is constituted only by the
coming to life of the infinite spiritual world in an independent
concentration in the individual." Following a life of endeavour in the
highest cause, and continual appropriation of the spiritual life, he
arrives at a state of at-one-ness with the universal life. "Man does not
merely enter into some kind of relation with the spiritual life, but
finds his own being in it." The human being is elevated to a self-life
of a universal kind, and this frees him from the ties and appeals of the
world of sense and selfishness. It is a glorious conception of human
personality, infinitely higher than the undignified conceptions of
naturalism and determinism.

And if man wins a glorious personality, he may gain immortality too.
Unfortunately, Eucken has not yet dealt fully with this question, but he
is evidently of the opinion that the spiritual personalities are
immortal. As concentration points or foci of the spiritual life, he
believes that the developed personalities are at present and in prospect