creative activity was operative in the old and produced characteristic contents, it involves something which, superior to all the change of time, will survive convulsion and doubt, and assert itself in some way in a more comprehensive life. But the old will not survive and re-assert itself unless the timeless reality within it separates itself from all human and temporary addition; unless it manifests what lies behind the historical form. The same thing happens in the case of the new movement that arises. With all its greatness of achievement, limitations become manifest in it; then, more comprehensive forms arise; and so in the historical movement as a whole the spiritual life is revealed in forms continually increasing in content. In opposition to the tendency for one age to be separated from another, however, a desire for unity, for a life which in some way embraces the multiplicity of movements and concentrations of life, and binds them into a whole, makes itself felt. A unity can hardly be achieved by simply regarding the different concentrations and tendencies as on the same level and making a compromise between them; rather it is necessary that the different concentrations and different movements contend with one another; it is just their conflict which may elevate and deepen life. The movement to secure this unity and to retain elements from the past is not an accumulation of elements and tendencies in time, but an increasing deliverance from time, the establishment of a timeless truth independent of the change of things. Experiences, of which the external manifestations no longer exist, are again called to life, and preserved for all time by spiritual power; indeed, that which is lost in immediacy by the absence of the external manifestation is more than compensated for by an advance to the source of the power: things which in their temporal form are a mere co-existence are transformed into an organised whole. Movements, which in history have often been engaged in passionate conflict, may enter into a relation of interaction, and may be regarded as a sequence of stages, in which the earlier prepares for the later, and the later presupposes the earlier; in which all give life to and further one another. A universal life thus progressively arises within the domain of man; the individual achievements unite more and more to the building up of a new, enduring world; the whole realises itself in the individual occurrence, and through the development of a time-inclusive present transcends the mere moment.