But the [p.205] time for doing this has irrevocably passed away. The human which once seemed to bring the Spiritual and Divine so near to man has now become a burden and a hindrance to him. A keener analysis, a more independent development of the Spiritual and Divine, and, along with this, the truth of religion, do not succeed in reaching their full effects if religion is looked upon as merely something to protect individuals, instead of as that which furthers the whole of humanity --as that which is not merely a succour in times of trouble and sorrow but also as that which guarantees an enhancement in work and creativeness. The situation is difficult and full of dangers, and small in the meantime is the number of those who grasp it in a deep and free sense, and who yet are determined to penetrate victoriously into it, so that the inner necessities of the spiritual life may awaken within the soul of man. Whatever new tasks and difficulties lie in the lap of the future, to-day it behoves us before all else to proceed a step upward in the direction of the summits and to draw new energies and depths of the spiritual life into the domain of man; for this kind of work will prevent the coming of an 'old age' upon humanity and will breathe into its soul the gift of Eternal Youth."[70] * * * * * CHAPTER XII [p.206] PRESENT-DAY ASPECTS OF PHILOSOPHY AND RELIGION In this chapter some of the most important problems of the present day will be touched upon in the light of Eucken's Philosophy of Religion. Reference has already been made to Eucken's account of the limitations of various Life-systems, of their struggle with one another, and of the necessity for a religious synthesis which will include their most important results within itself.[71] The answer as to the possibility and necessity of such a synthesis constitutes the kernel of Eucken's Philosophy of Religion. He has succeeded in a remarkable manner in assessing the results of science, philosophy, sociology, art, and religion. In them all he has discovered the presence of a reality which is non-sensuous in its nature, and, which reveals itself [p.207] in judgments of value that carry within themselves their own _necessity_ and _self-subsistence_. This is his conclusion in regard to the work of the spirit of man on whatever plane of knowledge or experience that spirit works. Man's spirit has to carry all its knowledge and experience into its own conative spiritual potencies. We thus see that everything becomes an aid to the unfolding of an ever greater degree of reality within the spirit of man. It is then within the _spirit_ of man that everything finds its interpretation and value. Whatever interpretation is given to anything apart from the union of the _whole_ potency and cognition of man's spirit is only a partial interpretation. And it is in the failure to recognise this truth that so many Life-systems have set