[p.53] foundation of the evolution of the soul, and as the goal towards
which he must for ever move. Eucken is unwilling to speculate as to the
origin or the goal of this. The centre of gravity of life must be laid
in what may be known and experienced between these two poles. There is
a certainty which is _intermediate_ between man and the Godhead. It is
when this certainty is realised as an actual portion of the soul that
man becomes competent to carry farther--backward and forward--the
implications of this certainty. And implications of a new kind of
_Weltanschauung_ result from the spiritual experiences of the
_Lebensanschauung_ of the spiritual life. On this matter we shall touch
at a later stage in the inquiry.

At present let us confine our attention to the _intermediate_ reality
which presents itself in a form that is over-individual. It is only when
we pass out of the psychology of the subject--a matter that deals with
the _history_ of mental processes--that we are able to view the meaning
of the realities which are over-individual. As already pointed out,
these realities are not the creations of man's fancy or imagination
after reason has been switched off. They are non-sensuous realities
which have moulded and shaped the lives of individuals and nations in
varied degrees. These ideals are not to remain merely objects of
knowledge; they are to become portions of the inmost experiences of the
soul. This they cannot become without the [p.54] calling out of the
deepest energy of the individual. His fragmentary spiritual life--small
as it is--still calls for _more_ of its own nature, and this _more_ has
been seen in the distance as something of infinite value.[11] A
mountain, as it were, has to be climbed; dark ravines have to be gone
through; and rivers have to be swum across. The whole vision means no
less than an entrance into _a new kind of world_, the scaling to a new
kind of existence, and a conquest which will make the pilgrim a