When we do this, we discover that the side of it which _seems_ a static beatitude, still Fruition, perfect Rest, is always balanced by the other side; which _seems_ a perpetual and progressive attainment, a seeking and finding, a hungering and feeding, a giving and taking. These coexist; as the ever-renewed ‘coming of the Bridegroom,’ the welling-up of the Spirit, the stormy, eager, unsatisfied love of the soul do as a matter of experience coexist within that perfect and personal union wherein Love and Fruition, as Ruysbroeck puts it, ‘live between action and rest.’ The alternate consciousness of the line and the Point, the moving river and the Sea, the relative and the Absolute, persists so long as consciousness persists at all; it is no Christianised Nirvana into which he seeks to induct us, but that mysterious synthesis of Being and Becoming, ‘eternal stillness and eternal work’—a movement into God which is already a complete achievement of Him—which certain other great mystics have discerned beyond the ‘flaming ramparts’ of the common life. The unbreakable unity with God, which constitutes the mark of the Third Life, exists in the ‘essential ground of the soul’; where the river flows into the Sea, the line into the Point; where the pendulum of self has its attachment to Reality. _There_, the hidden child of the Absolute is ‘one with God in restful fruition’; there, his deep intuition of Divine things—that ‘Savouring Wisdom’ which is the last supreme gift of the Spirit[72]—is able to taste and apprehend the sweetness of Infinite Reality. But at the other end, where he still participates in the time-process, where his love and will are a moving river, consciousness hungers for that total Attainment still; and attention will swing between these two extremes, now actualised within the living soul, which has put on the dual character of ‘Divine Humanity’ and is living Eternal Life, not in some far-off celestial region, but here, where Christ lived it, in the entangled world of Time. Thus active self-mergence, incessant re-birth into God, perpetual eager feeding on Him, is implicit in all spiritual life. Even for the souls of the ‘deified,’ quietism is never right. “For love cannot be lazy, but would search through and through, and taste through and through, the fathomless kingdom that lives in her ground; and this hunger shall _never_ be stilled.”[73]