As we approach this conception, our completeness becomes a reality to
us, and we find that we need not go outside ourselves for anything. We
have only to draw on that part of ourselves which is infinite to carry
out any intention we may form in our individual consciousness; for there
is no barrier between the two parts, otherwise they would not be a
whole. Each belongs perfectly to the other, and the two are one. There
is no antagonism between them, for the Infinite Life can have no
interest against its individualisation of _itself_. If there is any
feeling of tension it proceeds from our not fully realising this
conception of our own wholeness; we are placing a barrier somewhere,
when in truth there is none; and the tension will continue until we find
out where and how we are setting up this barrier and remove it.

This feeling of tension is the feeling that we are _not using our Whole
Being_. We are trying to make half do the work of the whole; but we
cannot rid ourselves of our wholeness, and therefore the whole protests
against our attempts to set one half against the other. But when we
realise that our concentration _out of_ the Infinite also implies our
expansion _into_ it, we shall see that our _whole_ "self" includes both
the concentration and the expansion; and seeing this first
intellectually we shall gradually learn to use our knowledge practically
and bring our whole man to bear upon whatever we take in hand. We shall
find that there is in us a constant action and reaction between the
infinite and the individual, like the circulation of the blood from the
heart to the extremities and back again, a constant pulsation of vital
energy quite natural and free from all strain and exertion.

This is the great secret of the livingness of Life, and it is called by
many names and set forth under many symbols in various religions and
philosophies, each of which has its value in proportion as it brings us
nearer the realisation of this perfect wholeness. But the thing itself
is Life, and therefore can only be suggested, but not described, by any
words or symbols; it is a matter of personal experience which no one can
convey to another. All we can do is to point out the direction in which
this experience is to be sought, and to tell others the intellectual
arguments which have helped us to find it; but the experience itself is
the operation of definite vital functions of the inner being, and no one
but ourselves can do o