spirit in which our spirits breathe and move--those spirits of ours
which, themselves, paradoxically enough, are forced to energize under
material limitations.

We need look no further, then, to find these mysteries than to that tiny
mirror of the Supernatural which we call our self, to that little thread
of experience which we name the "spiritual life." How is it, for
example, that while in one mood our religion is the lamp of our shadowy
existence, in another it is the single dark spot upon a world of
pleasure--in one mood the single thing that makes life worth living at
all, and in another the one obstacle to our contentment? What are those
sorrowful and joyful mysteries of human life, mutually contradictory yet
together resultant (as in the Rosary itself) in others that are
glorious? Turn to that master passion that underlies these
mysteries--the passion that is called love--and see if there be anything
more inexplicable than such an explanation. What is this passion, then,
that turns joy to sorrow and sorrow to joy--this motive that drives a
man to lose his life that he may save it, that turns bitter to sweet and
makes the cross but a light yoke after all, that causes him to find his
centre outside his own circle, and to please himself best by depriving
himself of pleasure? What is that power that so often fills us with
delights before we have begun to labour, and rewards our labour with
the darkness of dereliction?

I. If our interior life, then, is full of paradox and apparent
contradiction--and there is no soul that has made any progress that does
not find it so--we should naturally expect that the Divine Life of Jesus
Christ on earth, which is the central Objective Light of the World
reflected in ourselves, should be full of yet more amazing anomalies.
Let us examine the records of that Life and see if it be not so. And let