Eucken shows how this idea of God comes from the Life-process itself. The Godhead is present, not as an external revelation but as the ever fuller meaning and experience which have been carried along in the soul in its passage from the natural level to the highest spiritual plane. At its summit the development unfolds its true spiritual content of Love. The Highest Power--however much there still remains dark concerning it--has had communication with man, is present within his soul, has become his own life and nature, as well as his self-subsistence over against the order of the world. Here Love is raised up into an image of the Godhead--Love as a self-communication and as an essential elevation of the nature, and as an expression of inmost fellowship.[55] "There originates a mutual intercourse of the soul and God as between an I and a Thou." It has already been stated that Eucken insists that no close determination, in an intellectual form, should be given to this conception and experience of God. The idea of a personality of God is not an intellectual idea presented in any doctrinal form; it is an idea [p.160] born _within_ the _Life-process_ on its highest levels. On such levels it becomes obvious and indispensable. Man may be clearly conscious of the symbolism of the idea, and yet, at the same time, grasp in it an incontestable intrinsic truth which he knows to be far above all mere anthropomorphism. Eucken shows that it is not merely a human greatness that has been transferred to the Divine, but that the whole meaning here is a return to the source of a Divine Life and its mutual communication with man; and therefore the whole process is not an argument of man concerning the Divine, because the Divine has to be apprehended through the Divine within us. "All opposition to the idea of the Divine personality is ultimately explained by the fact that an energetic Life-process is wanting--a Life-process which entertains the question not so much from without as from within. Whenever such a Life-process is found, there is simultaneously found, often in overt contradiction to the formal doctrinal statement, an element of such a personal character of God."[56] But this _immanent_ aspect of the idea of God is accompanied by a _transcendent_ aspect. We have noticed already that the very nature of the _Ought_ included a transcendent and objective aspect.[57] The same fact becomes evident in [p.161] religious experience. The two poles--immanence and transcendence--are complementary. The former shows that something of the Divine nature has been implanted within human nature; the latter shows that more is in existence than we have already possessed. Spiritual norms never decrease but increase in splendour the nearer man is to their attainment. Something is here discovered which is not found in the world; it is a kind of transcendent summit, a mysterious sublimity. And an approach towards this summit produces experiences never to be possessed in any