(5) Now if such “Passivity,” or Action, is in reality the condition in which the soul attains to its fullest energizing, we can argue back, from this universal principle, to the nature of the various stages and kinds of the Prayer and States of Quiet. In each case, that is, we shall combat the still very common conception that,--though orthodoxy, it is admitted, requires _some_ human action to remain throughout,--such Prayer and States consist (not only as to the immediate feeling of their subjects, but in reality and in their ultimate analysis) in an ever-increasing preponderance of divine action within the soul, and an ever-decreasing remnant of acts of the soul itself. For such a view assumes that God supplants man, and that, so to speak, His Hand appears unclothed alongside of the tissue woven by man’s own mind; whereas God everywhere but stimulates and supports man whom He has made, and His Hand moves ever underneath and behind the tissue,--a tissue which, at best, can become as it were a glove, and suggest the latent hand. The Divine Action will thus stimulate and inform the human action somewhat like the force that drives the blood within the stag’s young antlers, or like the energy that pushes the tender sap-full fern-buds up through the hard, heavy ground. Thus a special intensity of divine help and presence, and an unusual degree of holiness and of union, have nothing to do with the fewness of the soul’s own acts at such times, but with their quality,--with the preponderance amongst them of divinely informed acts as against merely natural, or wrongly self-seeking, or downrightly sinful acts. And since it is certain that living simplicity is but the harmony and unification, the synthesis, of an organism, and hence is great in precise proportion to the greater perfection of that synthesis, it follows that the living, utterly one-seeming Action or State will, at such times, contain a maximum number of interpenetrating acts and energies, all worked up into this harmonious whole. 2. _Four causes of inadequate analysis._ It is plain, I think, that one thoroughly normal, one accidental, and two mischievous, causes have all conspired to arrest or to deflect the analysis of most of the Mystics themselves concerning Simplicity.