theologians--and, I may add, of psychologists too--over experiences which they have not shared, are not of great authority for those whose object is to find the secret of the Spirit, and make it useful for life. Here, the only witnesses we can receive are, on the one part, the first-hand witnesses of experience, and on the other part, our own profound instinct that these are telling us news of our native land. Baron von Huegel has finely said, that the facts of this spiritual life are themselves the earnests of its objective. These facts cannot be explained merely as man's share in the cosmic movement towards a yet unrealized perfection; such as the unachieved and self-evolving Divinity of some realist philosophers. "For we have no other instance of an unrealized perfection producing such pain and joy, such volitions, such endlessly varied and real results; and all by means of just this vivid and persistent impression that this Becoming is an already realized Perfection."[36] Therefore though the irresistible urge and the effort forward, experienced on highest levels of love and service, are plainly one-half of the life of the Spirit--which can never be consistent with a pious indolence, an acceptance of things as they are, either in the social or the individual life--yet, the other half, and the very inspiration of that striving, is this certitude of an untarnishable Perfection, a great goal really there; a living God Who draws all spirits to Himself. "Our quest," said Plotinus, "is of an End, not of ends: for that only can be chosen by us which is ultimate and noblest, that which calls forth the tenderest longings of our soul."[37]