other kind of way. As Eucken himself puts it: "If this sublimity superior to the world secures an abode in the soul, and, indeed, becomes the inmost and most intimate part of our being, and enables us to participate in the self-subsistence of infinity, it opens up within us a fathomless depth, in which the existence that lies nearest to our hands is swallowed up, and it makes us a problem to ourselves--a problem which transforms the whole of life--whilst it enables us to understand and to handle what at the outset appeared to be its whole life as a mere phase and appearance. Thus it is the same religion which opens out from God to man and which simultaneously opens itself out in man himself and becomes a great mystery to him. Therefore, in the idea of God the intimate and the ultimate must both be present if religion is to reach its full development and to [p.162] avoid the dangers which everywhere threaten it."[58] Both these aspects interlace in one Life-process; the unity is present in the manifold, and the ultimate present in the intimate. According to Eucken, it is out of such an experience as we have noticed that the idea of immortality becomes a firm belief and faith within the soul. The idea cannot be proved scientifically, simply because its spiritual content is greater than anything which is _below_ it. The whole proof lies within the experience itself at this, its highest summit. "The Infinite Power and Love that has grounded a new spontaneous nature in man, over against a dark and hostile world, will conserve such a new nature and its spiritual nucleus, and shelter it against all perils and assaults, so that life as the bearer of life eternal can never be wholly lost in the stream of time." We are here in a region farthest removed from sense and understanding; but the remarkable thing is that the conviction of immortality does not dawn on any lower level; it is not on the lower levels a portion of spiritual experience. It seems as if an element of immortality is only to be gained at a certain height of the spiritual life. On all levels below, men seek for proofs in the analogies of Nature, in the supposed return of the spirits of the dead, and in the craving found in their own lives. All these proofs have one thing in common: they [p.163] are all of a lower order of value than the meaning which the content of experience gives to immortality on its highest level. For at this highest level the proof is not something happening outside the man; it is the deepest part of his own being which now actually possesses a taste of life eternal. It seems, then, that there is no answer to the problem outside ourselves, because it is not something to be known, but something to be experienced after long toil and a stirring of the nature to its lowest depths in the drift of all that is highest and best.[59] It is sufficient for us to possess a life which is spiritual and timeless in its nature: and when such a life is