purpose. They aim rather at what seems like a gradual incarnation, a bringing into our human existence of something eternal, something that appears to imagination to live in a heaven remote from strife and failure and the devouring jaws of Time. Contact with this eternal world—even if it be only a world of our imagining—brings a strength and a fundamental peace which cannot be wholly destroyed by the struggles and apparent failures of our temporal life. It is this happy contemplation of what is eternal that Spinoza calls the intellectual love of God. To those who have once known it, it is the key of wisdom.
What we have to do practically is different for each one of us, according to our capacities and opportunities. But if we have the life of the spirit within us, what we must do and what we must avoid will become apparent to us.
By contact with what is eternal, by devoting our life to bringing something of the Divine into this troubled world, we can make our own lives creative even now, even in the midst of the cruelty and strife and hatred that surround us on every hand. To make the individual life creative is far harder in a community based on possession than it would be in such a commun-
