immanent.

Eucken has worked for many years at this difficult problem--a problem so
important in the life of civilisation and religion. It has already been
hinted that the conception bears striking resemblances to aspects of
Hegel's philosophy. But there are differences. One of these was pointed
out long ago by Eucken: "The gist of religion is with Hegel nothing but
the absorption of the individual in the universal intellectual process.
How such a conception can be identified with moral regeneration of the
Christian type, with purification of the heart, is unintelligible to
us."[23] Eucken's philosophy, on the other hand, is pre-eminently a
spiritual activism. The life-process is shaped by the collective
activity of individuals; and when this activity slackens the ideals of
the over-world suffer. Man is thus called to be what he _ought to be_;
and in the process he heightens something of the value of the Ought. An
Ought and a Will are involved in the creativeness of the individual life
and of the Life-process; so that it is a mistake to conceive [p.80] of
Eucken's activism as some stirring of the individual to realise merely
his own needs as these present themselves to him from moment to moment.
He is called and destined to do infinitely more; he is to be a creator
of the Life-process and a carrier in the making of a new world; but all
this can be done only from the standpoint of a vision of a spiritual
life superior to history and to the individual himself. Vision and
action are to be ever present. In the light of the vision man becomes
more than he now is; through action the vision increases in depth and
value.

What relation this has to the conception of the Godhead will be dealt
with in a later chapter. It is enough at present to bear in mind that,
as far as we have gone, a reality above sense, time, history, and the