(2) Another abuse is the neglect, contempt, or misapplied fear of not directly religious occupations and labours which, however otherwise appropriate or even necessary to this soul’s growth and destination, tend to disturb its quiet and to absorb a part of its time and attention. Here it is doubtless true that the other elements of religion are also all more or less apprehensive and jealous with regard to actual, or even only possible, non-religious rival interests. And it is certain that they are all right in so far as that a certain interior leisureliness and recollection, a certain ultimate preference for the spiritualizing religious force of the soul as against the materials, non-religious and other, which that force is to penetrate, are necessary to the soul that would advance. But the fear that characterizes the Historical and Institutional elements is rather a fear, respectively, of error and of disobedience and singularity, whereas on the part of the Mystical element it is a fear of distraction and absorption away from the _Unum Necessarium_ of the soul. Perhaps even among the Canonized Mystics there is none that has more impressively warned us, both by word and example, against this insidious danger, than the distinguished Platonist scholar and deep spiritual writer, Père Jean Nicolas Grou, who, right through the long mystical period of his life, alternated his prayer of Quiet with extensive and vigorous critical work on the Graeco-Latin classics, and whose practice only wants further expansion and application, (according to the largely increased or changed conditions of such not directly religious work), in order to bear much fruit, not only for criticism and science, but, (by the return-effect of such occupations upon the soul’s general temper and particular devotional habits), for spirituality itself. But we must return to this point more fully in our last chapter.