The spirit, which is infinite possibility passing into infinite actuality, has drawn and draws at every moment the cosmos from chaos, has collected diffused life into the concentrated life of the organ, has achieved the passage from animal to human life, has created and creates modes of life ever more lofty. The work of the spirit is not finished and never will be finished. Our yearning for something higher is not vain. The very yearning, the infinity of our desire, is proof of the infinity of that process. The plant dreams of the animal, the animal of man, man of superman; for this, too, is a reality, if it be reality that with every historical movement man surpasses himself. The time will come when the great deeds and the great works now our memory and our boast will be forgotten, as we have forgotten the works and the deeds, no less great, of those beings of supreme genius who created what we call human life and seem to us now to have been savages of the lowest grade, almost men-monkeys. They will be forgotten for the document of progress is in _forgetting_; that is, in the fact being entirely absorbed in the new fact, in which, and not in itself, it has value. But we cannot know what the future states of Reality will be, in their determined physiognomy and succession, owing to the ‘dignity’ established in the Philosophy of the Practical, by which the knowledge of the action and of the deed follows and does not precede the action and the deed. _Mystery_ is just the _infinity of evolution_; were this not so, that concept would not arise in the mind of man, nor would it be possible to abuse it, as it has been abused by being transported out of its place, that is to say, into the consciousness of itself, which the spiritual activity should have and has to the fullest degree, that is, the consciousness of its eternal categories. The neglect of the moment of mystery is the true reason of the error known as the _Philosophy of History_, which undertakes to portray the plan of Providence and to determine the formula of progress. In this attempt (when it does not affirm mere philosophemes, as has very often happened), it makes the effort to enclose the infinite in the finite and capriciously to decree concluded that evolution which the universal spirit itself cannot conclude, for it would thus come to deny itself. In logic that error has been gnoseologically defined as the pretension of treating the individual as though it were the universal, making the universal individual; here it is to be defined in other words as the pretension of treating the finite as though it were the infinite, of making the infinite finite.