It becomes evident that such contents of the new spiritual world cannot be utilised by man without effort. These realities have to pass from the region of ideas to the region of actual experiences. In other words, they must become man's own religion. Man has now become convinced of the reality of a universal spiritual life as constituting, in a measure, the [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 participator in that which is Divine. A struggle has to take place, because so much that belongs to the life, on the level where it now stands, belongs to a world _below_ it. Impulses and passions, the narrow outlook, the timidity and hollowness of the "small self"--all these, which have previously remained at the centre of life, have to be thrust to the periphery of existence. So that an entrance into the highest spiritual world is not merely something to _know_, but far rather something to _do_ and to _be_. This is the meaning of Eucken's activism. It is not the busying of ourselves over trifles; there is no need of encouragement in that direction.