at its highest possible level. [p.105] It occurs only when a foundation,
a struggle, and a conquest have been worked out by the soul in the
manner already depicted. No close determinations, as we shall see later,
are made concerning the meaning and nature of the Godhead. The man is
here at an altitude so rare and pure that it forbids any logical or
psychological analysis. God is not something to be explained, but to be
possessed. When the attempt is made to explain Him, He is very soon
explained away; when he is possessed, He becomes not something other
than was present before, but _more_ than was present before; a cosmic
significance is given to the universe and to man's struggle to scale the
heights of the over-world with all its momentous values.

Here, again, the spiritual life has landed us out of psychology into the
deepest experiences of religion and into the consciousness that the
_intermediate_ realities which presented themselves as over-individual
norms and ideals are realities of cosmic significance. The Godhead is
now _possessed_. As Jacob Boehme presents it: "From my youth up I have
sought only one thing: the salvation of my soul, the means of gaining
possession of the Kingdom of God." Here, as Professor Boutroux[33]
points out, "Jacob Boehme learnt from the mystics what it means to
possess God. One must take care, so these masters [p.106] teach, not to
liken the possession of God to the possession of anything material. God
is spirit, _i.e._ for the man who understands the meaning of the term, a
generating power previous to all essence, even the divine. God is spirit,
_i.e._ pure will, both infinite and free, with the realisation of its own
personality as its object. Henceforward, God cannot be accepted by any
passive operation. We possess Him only if He is created within us. To
possess God is to live the life of God." This is on lines precisely
those of Eucken, and something of this nature seems to be gaining ground
to-day in a strong idealistic school in Germany. We may soon discover