This outlook is lofty and significant, it supplies a guiding clue by which the facts of life and nature can be arranged. The religious outlook, too, when it wishes to indulge in speculation, can make use of this guiding thread. It will then say: God established the world as “a will to existence, to consciousness, to spirit.” He established it, not as complete, but as becoming. He does not build it as a house, but plants it, like a flower, in the seed, that it may grow, that it may struggle upwards stage by stage to fuller existence, aspiring with toil and endeavour towards the height where, in the image of the Creator, as a free and reasonable spirit capable of personality, it may realise the aim of its being. Thus the world is _of_ God, that is, its rudiments came from God, and it is _to_ God, in the purpose of likeness to God. And it is imbued with the breath of Godhead which moves in it and impels it onwards, with the logos of the everlasting Zeus of whom Cleanthes sings, with the spirit of Jehovah whom Isaiah and the Psalmist praise, and whom the poet of the Creation figuratively paints; the divine breath is in everything that lives, from grass to flower, from animal to man. But it is implanted as becoming. And in regard to this, religion can say of the whole world what it says of man. For man, too, is not given as a finished product, either as regards the genus or the individual, but as a rudiment, with his destiny to work out, in historical becoming, by realising what is inherent in him. We call this freedom. And an adumbration of such freedom, which is the aim of self-realisation, would help us to penetrate deeply into the nature of things. Many riddles and apparent contradictions could be fitted in with this view of things: the unity of the world, and yet the gradations; the relationship of all living creatures, the unity of all psychical life, and yet the uniqueness of the rational spirit; causal concatenation, yet guidance by means of the highest ideas and purposes; the tentativeness, illogicalness, and ineffectiveness of nature, unconsciously pressing forward along uncertain paths, yet the directness and purposefulness of the main lines of evolution in general. This God-awakened will to be lies at the roots of the mysteries of development in all living creatures, of the unconscious purposiveness of instinctive action, of the gradually ascending development of psychical life and its organ. Operating in crystals and plants purely as a formative impulse and “entelechy,” it awakes in the bodies of animals more and more as “soul.” Then it awakes fully in man, and in him, in an entirely new phase of real free development, it builds itself up to spirit. It resembles a stream whose waves flow casually and transiently in animal consciousness, and are soon withdrawn again, to break forth anew at another place, in the personal spirit, where they attain to permanent indissoluble form, since