Now the self, because it is at last conformed to the demands of the spiritual world, feels new powers from this life-giving source streaming into all departments of its being. The last barriers of self-will are broken; and the result is an inrush of fresh energy and light. Whereas in the ‘First Life’ God fed and communed with him by ‘means,’ and was revealed under images appropriate to a consciousness still immersed in the world of appearance; now man receives these gifts and messages, makes his contacts with Reality, ‘without means,’ or ‘by grace’—_i.e._ in a spiritual and interior manner. Those ‘lightning flashes from the face of Divine Love,’ those abrupt and vivid intuitions which he enjoyed during illumination, have given way before the steady shining of the Uncreated Light. Though light-imagery is never long absent from Ruysbroeck’s pages, it is, however, the spring of Living Water ever welling up, the rills or brooks which flow from it, and take its substance to the farthest recesses of the thirsty land, which seems to him the best image of this new inpouring of life. He uses it in all his chief works, perhaps most successfully in _The Spiritual Marriage_. Faithful to the mediæval division of personality into Memory or Mind, Intelligence or Understanding, and Will,—influenced too by his deep conviction that all Divine activity is threefold in type,—he describes the Well-spring as breaking into three Brooks of Grace, which pour their waters into each department of the self. The duct through which these waters come, ‘living and foaming’ from the deeps of the Divine Riches, is the Eternal Christ; who ‘comes anew’ to the purified soul, and is the immediate source of its power and happiness. The first of the brooks which flow from Him is called ‘Pure Simplicity.’ It is a ‘simple light,’ says Ruysbroeck in another place; the white radiance of Eternity which, streaming into the mind, penetrates consciousness from top to bottom, and unifies the powers of the self about the new and higher centre now established. This simple light, in which we see things as they are—and therefore see that only one thing truly _is_—delivers us from that slavery to the multiplicity of things, which splits the attention and makes concentration upon Reality impossible to the soul. The achievement of such mental simplicity, escaping the prismatic illusion of the world, is the first condition of contemplation. “Thanks to this simple light which fills him, the man finds himself to be unified, established, penetrated and affirmed in the unity of his mind or thought. And thereby he is uplifted and established in a _new condition_; and he turns inward upon himself, and stays his mind upon the Nudity, above all the pressure of sensual images, above all multiplicity.”[51]