The discrepancy of the finite and the infinite order appears on the physical and moral sides. On the physical side it thrusts itself upon our attention in the circumstance that juxtaposition and sequence are incapable of being unified, or totalized. Space and time and that which fills them, matter, are by nature incongruous with spirit. On the moral side the incongruity appears in the deflecting forces of appetite and passion which hinder us in the attainment of the spiritual end and in the fact that our so-called higher faculties are in irreconcilable conflict with one another. The harmonious union of all of them in any individual is a fiction. It is impossible to be fully developed on all sides. And in addition the social substrata in which the spiritual relation has to be worked out, are themselves too deeply beset with internal contrarieties to serve their purpose adequately. The sex relation, for instance, is to a certain extent favorable to the achievement of spirituality, that is, of living in the life of another; yet on the other hand there are elements in it that defeat this very object. I write, therefore, at the head of such words of counsel as I can hope to give in respect to the conduct of life, the word _Frustration_. It is understood that this word is not used in the pathetic sense. First because there is partial achievement, moments in life at which the rainbow actually seems to touch the earth. Love and marriage, the completing of a beautiful work of art, the discovery of a new law of nature, the emancipation of an oppressed class, are examples. But these partial successes are presently seen to be partial; they are followed, or even in the moment of triumph, permeated, with the sense of incompleteness and the foreboding of new obscurities and perplexities advancing upon the mind. Yet essentially the doctrine is not a melancholy doctrine, because frustration, though a painful instrument, is yet a necessary instrument of spiritual development. We are not open to the reproach of dampening the zest and relish for life of those who are setting out to try the hazard of their fortunes. They shall put forth their best effort to succeed, but let them be so guided herein that they may meet in the right attitude of mind the disillusionment which is the condition of the revelation. The shadows will and must descend before they can be parted, disclosing the landscape of the spiritual universe. FOOTNOTES: [44] Incidentally it may be remarked that in introducing the category of interrelation we remove the objection against freedom which remains unmitigable so long as freedom is supposed to be a kind of causality, competing with natural causality. Causality is the unity of a temporal manifold of sequent phenomena. The concept of interrelation is the concept of the unity of co-existent entities. [45] See some fine remarks on the unattainableness in Tyrrel’s _Christianity at the Cross-roads_. [46] _Die Erziehung des Menschengeschlechts._