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. And this simplification alone means for him a release from conflicting wishes, and so a tremendous increase of power. If then we admit this formula, "ever seeking and finding the Eternal"--which is of course another rendering of Ruysbroeck's "aiming at God"--as the prime character of a spiritual life, the secret of human transcendence; what are the agents by which it is done? Here, men and women of all times and all religions, who have achieved this fullness of life, agree in their answer: and by this answer we are at once taken away from dry philosophic conceptions and introduced into the very heart of human experience. It is done, they say, on man's part by Love and Prayer: and these, properly understood in their inexhaustible richness, joy, pain, dedication and noble simplicity, cover the whole field of the spiritual life. Without them, that life is impossible; with them, if the self be true to their implications, some measure of it cannot be escaped. I said, Love and Prayer properly understood: not as two movements of emotional piety, but as fundamental human dispositions, as the typical attitude and action which control man's growth into greater reality. Since then they are of such primary importance to us, it will be worth while at this stage to look into them a little more closely.