These readjustments were helped by the deliberate acceptance of the useful suggestions of religion, the education of the foreconscious, the formation of habits of charity and prayer.
The greatest and most real of living writers on this subject, Baron von Huegel, has given us another definition of the personal spiritual life which may fruitfully be compared with this.

It must and shall, he says, exhibit rightful contact with and renunciation of the Particular and Fleeting; and with this ever seeks and finds the Eternal--deepening and incarnating within its own experience this "transcendent Otherness."[129] Nothing which we are likely to achieve can go beyond this profound saying.

We see how many rich elements are contained in it: effort and growth, a temper both social and ascetic, a demand for and a receiving of power.

True, to some extent it restates the position at which we arrived in the first chapter: but we now wish to examine more thoroughly into that position and discover its practical applications.
Let us then begin by unpacking it, and examining its chief characters one by one.
If we do this, we find that it demands of us:--( 1) Rightful contact with the Particular and Fleeting.

That is, a willing acceptance of all this-world tasks, obligations, relations, and joys; in fact, the Active Life of Becoming in its completeness.
(2) But also, a certain renunciation of that Particular and Fleeting.