One may or may not call this mysticism; in any case mysticism of such a kind cannot be charged with that which now appears to us to be defect or error in the older form. (2) _The Increase of Movement_ As certainly as a universal life must surround us and, with efficient power, in some way be implanted within us, yet only our own activity can appropriate and amplify that life for us. As the transition to the independent spiritual life changes the problem so that no achievement in a given world will satisfy it, but only the winning of a new world, our existence must become much more active; our life must be made not only much more comprehensive but also inwardly transformed and deepened. Naïve opinion is accustomed to presuppose a fixed sphere for our activity; it is possible for it to do this only because it confuses the spiritual and that which is less than the spiritual and leaves them undifferentiated. Since the attainment of independence by the spiritual life makes this confusion impossible, it may at the same time be recognised that the fixed relations in which we seem to be are also in reality due to our own activity. From this fact a method of treatment is justified, the introduction of which constitutes one of the greatest services of Kant. This method in his own terminology is the transcendental method. Unlike ordinary opinion, it does not regard the relation of the departments of life and all its activities as being self-evident, but it enquires into the inner possibility of this relation, that is, it indicates the conditions without which the union of the manifold could not be accomplished; it reveals the spiritual activity that exists in the whole. It reveals a far finer texture of life; it shows syntheses from the whole to the elements; it indicates clearer limits and makes us more definitely recognise what differentiates the individual departments. This is what Kant did in the case of scientific knowledge, of morality, and of the realm of the beautiful. The transcendental method itself is first indisputably justified and given a secure foundation with the acknowledgment that a world of independent spirituality emerges in man, and this through his own activity, not by a mere favour and gift of destiny. For, when this independent spiritual world is acknowledged it first becomes a matter beyond doubt that the basis, and the bonds which unite the whole, could not be given, but must proceed from our own activity. The transcendental method must therefore be applied not only to the individual branches but also to the whole, and the possibility of a spiritual life in man in general made a problem. Then from the whole the method must also be extended to the departments that are not brought into prominence by Kant; it must discuss, for example, the possibility of history in a characteristically human sense. Since our reality is thus dependent in the first place upon our own activity, life and movement acquire a wider