(4) Yet these two differences have largely sprung from the simple pressing and further extension of precisely the least satisfactory, the explanatory and systematic side,--the form as against the content,--of the older Mystics. For once the more specifically Neo-Platonist constituent, in those Mystics’ explanation and systematization, was isolated from the elements of other provenance which there had kept it in check, and now became, as it were, hypostasized and self-sufficient, this constituent could not but reveal, more clearly than before, its inadequacy as a form for the intensely organic and “incarnational” spiritual realities and processes which it attempted to show forth. That Neo-Platonist constituent, always present in those ancient Mystics, had ever tended to conceive the soul’s unity, at any one moment, as a something outside of all multiplicity whatsoever. Hence this character of the simultaneous unity had only to be extended to the successive unity,--and the literally One Act, as in the present so throughout the future, became a necessary postulate. And that same constituent had, even in those great teachers of profound maxims, exquisite religious psychology, and noblest living, tended, (however efficaciously checked by all this their Christian experience and by certain specifically Platonist and Aristotelian elements of their philosophy), towards depreciating the necessity, importance, indeed even the preponderant utility, of the External, Contingent, Historical and Institutional, and of the interchange, the inter-stimulation between these sides and expressions of religion and its internal centre and spirit. Perhaps, amongst all the great ecclesiastically authorized Mystics of that past, the then most recent of them all, St. John of the Cross, comes, by his (theoretically continuous though in his practice by no means exclusive) insistence upon the abstractive and universal, the obscure and invisible, the self-despoiling and simplifying element and movement, nearest to an exclusion of the other element and movement. Indeed the Quietists’ generally strong insistence upon the necessity of a Director and upon Frequent Communion gives their teaching, when taken in its completeness, a prima facie greater Institutionalism than is offered by the spiritual theory of the great Spaniard. Yet if, even in him, one misses, in his theoretical system, a sufficiently organic necessity for the outgoing movement, a movement begun by God Himself, and which cannot but be of fundamental importance and influence for believers in the Incarnation, there is as complete an absence of the doctrinaire One-Act recipe for perfection as in the most Historical and Institutional of Christian teachers. But more about this hereafter. 6. _Four needs recognised by Quietism._