I will illustrate this from a living example: that of the Sadhu Sundar Singh. No one, I suppose, who came into personal contact with the Sadhu, doubted that they were in the presence of a person who was living, in the full sense, the spiritual life. Even those who could not accept the symbols in which he described his experience and asked others to share it, acknowledged that there had been worked in him a great transformation; that the sense of the abiding and eternal went with him everywhere, and flowed out from him, to calm and to correct our feverish lives. He fully satisfies in his own person the demands of Baron von Huegel's definition: both contact with and renunciation of the Particular and Fleeting, seeking and finding of the Eternal, incarnating within his own experience that transcendent Otherness. Now the Sadhu has discovered for himself and practises as the condition of his extraordinary activity, power and endurance, just that balance of life which St. Benedict's rule ordained. He is a wandering missionary, constantly undertaking great journeys, enduring hardship and danger, and practising the absolute poverty of St. Francis. He is perfectly healthy, strong, extraordinarily attractive, full of power. But this power he is careful to nourish. His irreducible minimum is two hours spent in meditation and wordless communication with God at the beginning of each day. He prefers three or four hours when work permits; and a long period of prayer and meditation always precedes his public address. If forced to curtail or hurry these hours of prayer, he feels restless and unhappy, and his efficiency is reduced. "Prayer," he says, "is as important as breathing; and we never say we have no time to breathe."[140]