A refusal to get everything out of it that we can for ourselves, to be possessive, or attribute to it absolute worth.

This involves a sense of detachment or asceticism; of further destiny and obligation for the soul than complete earthly happiness or here-and-now success.
(3) And with this ever--not merely in hours of devotion--to seek and find the Eternal; penetrating our wholesome this-world action through and through with the very spirit of contemplation.
(4) Thus deepening and incarnating--bringing in, giving body to, and in some sense exhibiting by means of our own growing and changing experience--that transcendent Otherness, the fact of the Life of the Spirit in the here-and-now.
The full life of the Spirit, then, is once more declared to be active, contemplative, ascetic and apostolic; though nowadays we express these abiding human dispositions in other and less formidable terms.

If we translate them as work, prayer, self-discipline and social service they do not look quite so bad.

But even so, what a tremendous programme to put before the ordinary human creature, and how difficult it looks when thus arranged! That balance to be discovered and held between due contact with this present living world of time, and due renunciation of it.

That continual penetration of the time-world with the spirit of Eternity.
But now, in accordance with the ruling idea which has occupied us in this book, let us arrange these four demands in different order.