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. 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