Here, in the at least partial ignoring of these great social facts, we touch the main defect of most mystical outlooks; yet this defect does not arise from what they possess, but from what they lack. For solitude, and the abstractive, unifying, intuitive, emotional, mystical element is also wanted, and this element and movement Catherine exemplifies in rare perfection. Indeed, in the great classical, central period of her life she had, as we know, combined all this with much of the outward movement, society, detailed observation, attachment, the morally _en-static_, the immanental type. Unfortunately the same ill-health and ever-increasing predominance of the former element, which turned her, quite naturally, to these eschatological contemplations, and which indeed helped to give them their touching tone of first-hand experience, also tended, of necessity, to make her drop even such slight and lingering social elements as had formerly coloured her thought. It is, then, only towards the understanding and deepening of the former of these two necessary movements of religion, that these, her latter-day enlargements of some of her deepest experiences and convictions will be found true helps. Yet if the usual _ad extra_ disadvantages of such an abstractive position towards the body are thus exemplified by her, in this her unsocial, individualistic attitude, it is most interesting to note how entirely she avoids the usual _ad intra_ drawbacks of this same position. For if her whole attention, and, increasingly, even her consciousness are, in true ecstatic guise, absorbed away from her fellows and concentrated exclusively upon God in herself and herself in God, yet this consciousness consists not only of _Noûs_, that dry theoretic reason which, already by Plato, but still more by Aristotle, is alone conceived as surviving the body, but contains also the upper range of _Thumos_,--all those passions of the noblest kind,--love, admiration, gratitude, utter self-donation, joy in purifying suffering and in an ever-growing self-realization as part of the great plan of God,--all the highest notes in that wondrous scale of deep feeling and of emotionally coloured willing which Plato made dependent, not for its character but for the possibility of its operation, upon the body’s union with the soul.--And thus we see how, in her conception of the soul’s own self within itself and of its relation to God, the Christian idea of Personality, as of a many-sided organism in which Love and Will are the very flower of the whole, has triumphed over the Platonic presentation of the Spirit, in so far as this is taken to require and achieve an ultimate sublimation free from all emotive elements. Thus in her doctrine the whole Personality survives death, although this Personality energizes only, as it were upwards, to God alone, and not also sideways and downwards, towards its fellows and the lesser children of God. 3. _Catherine’s forecast influenced by Plato._