ous method and self-expression must be harmonious with a
life-process of which this is the recognized if distant goal: and in all
the work of restatement, this abiding objective must be kept in view.
Such union, such full identification with the Divine purpose, must be a
social as well as an individual expression of full life. It cannot be
satisfied by the mere picking out of crumbs of perfection from the
welter, but must mean in the end that the real interests of society are
indentical with the interests of Creative Spirit, in so far as these are
felt and known by man; the interests, that is, of a love that is energy
and an energy that is love. Towards this identification, the willed
tendency of each truly awakened individual must steadfastly be set; and
also the corporate desire of each group, as expressed in its prayer and
work. For the whole secret of life lies in directed desire.

A wide-spreading love to all in common, says Ruysbroeck in a celebrated
passage, is the authentic mark of a truly spiritual man.[155] In this
phrase is concealed the link between the social and personal aspects of
the spiritual life. It means that our passional nature with its cravings
and ardours, instead of making self-centred whirlpools, flows out in
streams of charity and power towards all life. And we observe too that
the Ninth Perfection of the Buddhist is such a state of active charity.
"In his loving, sympathizing, joyful and steadfast mind he will
recognize himself in all things, and will shed warmth and light on the
world in all directions out of his great, deep, unbounded heart."[156]

Let this, then, be the teleological objective on which the will and the
desire of individual and group are set: and let us ask what it involves,
and how it is achieved. It involves all the ardour, tenderness and
idealism of the lover, spent not on one chosen object but on all living
things. Thus it means an immense widening of the arc of human sympathy;
and this it is not possible to do properly, unless we have found the
centre of the circle first. The glaring defect of current religion--I
mean the vigorous kind, not the kind that is responsible for empty
churches--is that it spends so much time in running round the arc, and
rather takes the centre for granted. We see a great deal of love in
generous-minded people, but also a good many gaps in it which reference
to the centre might help us to find and to mend. Some Christian people
seem to have a