And in the degree in which we thus appropriate it, it will be given out by us again to other men.
All this, of course, says again that which men have been constantly told by those who sought to redeem them from their confusions, and show them the way to fullness of life.

"Seek first the Kingdom of God," said Jesus, "and all the rest shall be added to you." "Love," said St.
Augustine, "and _do_ what you like"; "Let nothing," says Thomas a Kempis, "be great or high or acceptable to thee but purely God";[130] and Kabir, "Open your eyes of love, and see Him who pervades this world! consider it well, and know that this is your own country."[131] "Our whole teaching," says Boehme, "is nothing else than how man should kindle in himself God's light-world."[132] I do not say that such a presentation of it makes the personal spiritual life any easier: nothing does that.

But it does make its central implicit rather clearer, shows us at once its difficulty and its simplicity; since it depends on the consistent subordination of every impulse and every action to one regnant aim and interest--in other words, the unification of the whole self round one centre, the highest conceivable by man.

Each of man's behaviour-cycles is always directed towards some end, of which he may or may not be vividly conscious.

But in that perfect unification of the self which is characteristic of the life of Spirit, all his behaviour is brought into one stream of purpose, and directed towards one transcendent end.