Had Kant been more precise, he would, instead of speaking of the “two forms of perception,” have called time the form of perception and space the form of the perceived, and then the connexion of the two would probably have revealed itself to him. The logician, mathematician, or scientist in his moments of intense thought, knows only the Become—which has been detached from the singular event by the very act of meditating upon it—and true systematic space—in which everything possesses the _property_ of a mathematically-expressible “duration.” But it is just this that indicates to us how space is continuously “becoming.” While we gaze into the distance with our senses, it floats around us, but when we are startled, the alert eye sees a tense and rigid space. This space _is_; the principle of its existing at all is that it is, outside time and detached from it and from life. In it duration, a piece of perished time, resides as a known property of things. And, as we know ourselves too as _being_ in this space, we know that we also have a duration and a limit, of which the moving finger of our clock ceaselessly warns us. But the rigid Space itself is transient too—at the first relaxation of our intellectual tension it vanishes from the many-coloured spread of our world-around—and so it is a sign and symbol of _the most elemental and powerful symbol_, of life itself. For the involuntary and unqualified realization of depth, which dominates the consciousness with the force of an elemental event (_simultaneously with the awakening of the inner life_), marks the frontier between child and ... Man. The symbolic experience of depth is what is lacking in the child, who grasps at the moon and knows as yet no meaning in the outer world but, like the soul of primitive man, dawns in a dreamlike continuum of sensations (in traumhafter Verbundenheit mit allem Empfindungshaften hindämmert). Of course the child is not without experience of the extended, of a very simple kind, but there is no _world-perception_; distance is felt, but it does not yet speak to the soul. And with the soul’s awakening, direction, too, first reaches living expression—Classical expression in steady adherence to the near- present and exclusion of the distant and future; Faustian in direction- energy which has an eye only for the most distant horizons; Chinese, in free hither-and-thither wandering that nevertheless goes to the goal; Egyptian in resolute march down the path once entered. Thus the Destiny- idea manifests itself in every line of a life. With it alone do we become members of a particular Culture, whose members are connected by a common world-feeling and a common world-form derived from it. A deep identity unites the awakening of the _soul_, its birth into clear existence in the name of a Culture, with the sudden realization of distance and time, the _birth of its outer world_ through the symbol of extension; and thenceforth this symbol is and remains the _prime symbol_