(3) Now Aristotle’s conception of God’s Unmoving Energy, is taken over by St. Thomas in the form of God being One Actus Purus,--sheer Energy, His very peace and stillness coming from the brimming fulness of His infinite life. And even finite spirit, whilst fully retaining, indeed deepening, its own character, can and does penetrate finite spirit through and through,--the law of Physics, which does not admit more than one body in any one place, having here no kind of application,--so that the Infinite Spirit is at once conceived unspiritually, if He is conceived as supplanting, and not as penetrating, stimulating, and transforming the finite spirits whom He made into an increasing likeness to Him, their Maker. And hence according to the unanimous teaching of the most experienced and explicit of the specifically Theistic and Christian Mystics, the appearance, the soul’s own impression, of a cessation of life and energy of the soul in periods of special union with God or of great advance in spirituality, is an appearance only. Indeed this, at such times strong, impression of rest springs most certainly from an unusually large amount of actualized energy, an energy which is now penetrating, and finding expression by, every pore and fibre of the soul. The whole moral and spiritual creature expands and rests, yes; but this very rest is produced by Action “unperceived because so fleet,” so near, so all fulfilling; or rather by a tissue of single acts, mental, emotional, volitional, so finely interwoven, so exceptionally stimulative and expressive of the soul’s deepest aspirations, that these acts are not perceived as so many single acts, indeed that their very collective presence is apt to remain unnoticed by the soul itself.