,,the ,,creative ,,process ,,in ,,the   
,,individual    ,,by ,t4 ,,troward      
#aiae                ,,foreword    ,in  
the present volume ,i have endeavored to
 set before the reader the  conception  
of a sequence of creative action        
commencing with the formation  of the   
globe and culminating in a vista of     
infinite possibilities  attainable by   
every one who follows up the right line 
for their unfoldment4    ,i have        
endeavored to show that1 starting with  
certain incontrovertible  scientific    
facts1 all these things logically       
follow1 and that therefore1  however far
 these speculations may carry us beyond 
our past experience1  they nowhere break
 the thread of an intelligible          
connection of cause and  effect4    ,i  
do not1 however1 offer the suggestions  
here put forward in any other  light    
than that of purely speculative         
reasoning2 nevertheless1 no advance  in 
any direction can be made except by     
speculative reasoning going back to  the

 first principles of things which we do 
know and thence deducing the  conditions
 under which the same principles might  
be carried further and  made to produce 
results hitherto unknown4 ,it is to this
 method of thought  that we owe all the 
advantages of civilization from matches 
and  post-offices to motor-cars and     
aeroplanes1 and we may therefore be     
encouraged to hope such speculations as 
the present may not be without  their   
ultimate value4 ,relying on the maxim   
that ,principle is not bound by         
,precedent we should not limit our      
expectations of the future2 and if our  
speculations lead us to the conclusion  
that we have reached a point where  we  
are not only able1 but also required1 by
 the law of our own being1 to  take a   
more active part in our personal        
evolution than heretofore1 this         
discovery will afford us a new outlook  
upon life and widen our horizon with    
fresh interests and brightening hopes4  
,if the thoughts here suggested should  

help any reader to clear some mental    
obstacles from his path the writer will 
feel that he has not written to no      
purpose4 ,only each reader must think   
out these suggestions for himself4 ,no  
writer or lecturer can convey an idea   
into the minds of his audience4 ,he  can
 only put it before them1 and what they 
will make of it depends entirely  upon  
themselves--assimilation is a process   
which no one can carry out for  us4     
,to the kindness of my readers on both  
sides of the ,atlantic1 and in          
,australia and ,new ,zealand1 ,i commend
 this little volume1 not1 indeed1       
without a deep sense of its many        
shortcomings1 but at the same time      
encouraged by the generous indulgence   
extended to my previous books4    ,t4,t4
    ,june1 #aiaj4          ,,contents   
,i ,,the ,,starting-,,point        ,,ii 
,,the ,,self-,,contemplation ,,of       
,,spirit       ,,iii ,,the ,,divine     
,,ideal        ,,iv ,,the               
,,manifestation ,,of ,,the ,,life       

,,principle         ,v ,,the ,,personal 
,,factor        ,,vi ,,the ,,standard   
,,of ,,personality       ,,vii ,,race   
,,thought ,,and ,,new ,,thought         
,,viii ,,the ,d,,nouement ,,of ,,the    
,,creative ,,process        ,,ix        
,,conclusion         ,x ,,the ,,divine  
,,offering        ,,xi ,,ourselves ,,in 
,,the ,,divine ,,offering               
,i say no man has ever yet been half    
devout enough1        ,none has ever yet
 adored or worship'd half enough1       
,none has begun to think how divine he  
himself is1 and      how certain the    
future is4        ,i say that the real  
and permanent grandeur of these ,states 
must be their religion1                 
,otherwise there is no real and         
permanent grandeur4      --,,walt       
,,whitman4          ,,chapter ,i        
,,the ,,starting-,,point      ,it is an 
old saying that ,order is ,heaven's     
,first ,law1 and like many other  old   
sayings it contains a much deeper       
philosophy than appears immediately  on 

the surface4 ,getting things into a     
better order is the great secret of     
progress1 and we are now able to fly    
through the air1 not because the laws   
of ,nature have altered1 but because we 
have learnt to arrange things in the    
right order to produce this result--the 
things themselves had existed from  the 
beginning of the world1 but what was    
wanting was the introduction of a       
,personal ,factor which1 by an          
intelligent perception of the           
possibilities  contained in the laws of 
,nature1 should be able to bring into   
working  reality ideas which previous   
generations would have laughed at as the
  absurd fancies of an unbalanced mind4 
,the lesson to be learnt from the       
practical aviation of the present day is
 that of the triumph of principle  over 
precedent1 of the working out of an idea
 to its logical conclusions  in spite of
 the accumulated testimony of all past  
experience to the  contrary2 and with   
such a notable example before us can we 

say that it is  futile to enquire       
whether by the same method we may not   
unlock still more  important secrets and
 gain some knowledge of the unseen      
causes which are at  the back of        
external and visible conditions1 and    
then by bringing these  unseen causes   
into a better order make practical      
working realities of  possibilities     
which at present seem but fantastic     
dreams8 ,it is at least  worth while    
taking a preliminary canter over the    
course1 and this is all  that this      
little volume professes to attempt2 yet 
this may be sufficient to  show the lay 
of the ground4    ,now the first thing  
in any investigation is to have some    
idea of what you  are looking for--to   
have at least some notion of the general
 direction in  which to go--just as you 
would not go up a tree to find fish     
though you  would for birds' eggs4      
,well1 the general direction in which we
 all want to  go is that of getting more
 out of ,life than we have ever got out 

of it--we  want to be more alive in     
ourselves and to get all sorts of       
improved  conditions in our environment4
 ,however happily any of us may be      
circumstanced we can all conceive       
something still better1 or at any rate  
we  should like to make our present good
 permanent2 and since we shall find as  
our studies advance that the prospect of
 increasing possibilities keeps  opening
 out more and more widely before us1 we 
may say that what we are in  search of  
is the secret of getting more out of    
,life in a continually  progressive     
degree4 ,this means that what we are    
looking for is something  personal1 and 
that it is to be obtained by producing  
conditions which do  not yet exist2 in  
other words it is nothing less than the 
exercise of a  certain creative power in
 the sphere of our own particular world4
 ,so1 then1  what we want is to         
introduce our own ,personal ,factor into
 the realm of  unseen causes4 ,this is a
 big thing1 and if it is possible at all

 it must be  by some sequence of cause  
and effect1 and this sequence it is our 
object to  discover4 ,the law of ,cause 
and ,effect is one we can never get away
 from1  but by carefully following it up
 we may find that it will lead us       
further  than we had anticipated4       
,now1 the first thing to observe is that
 if we can succeed in finding out  such 
a sequence of cause and effect as the   
one we are in search of1  somebody else 
may find out the same creative secret   
also2 and then1 by the  hypothesis of   
the case1 we should both be armed with  
an infallible power1  and if we wanted  
to employ this power against each other 
we should be  landed in the impasse of a
 conflict between two powers each of    
which was  irresistible4 ,consequently  
it follows that the first principle of  
this  power must be ,harmony4 ,it cannot
 be antagonizing itself from different  
centers--in other words its operation in
 a simultaneous order at every  point is
 the first necessity of its being4 ,what

 we are in search of1 then1  is a       
sequence of cause and effect so         
universal in its nature as to include   
harmoniously all possible variations of 
individual expression4 ,this primary    
necessity of the ,law for which we are  
seeking should be carefully borne in    
mind1 for it is obvious that any        
sequence which transgresses this primary
  essential must be contrary to the very
 nature of the ,law itself1 and         
consequently cannot be conducting us to 
the exercise of true creative  power4   
,what we are seeking1 therefore1 is to  
discover how to arrange things in  such 
an order as to set in motion a train of 
causation that will harmonize  our own  
conditions without antagonizing the     
exercise of a like power by  others4    
,this therefore means that all          
individual exercise of this power is    
the particular application of a         
universal power which itself operates   
creatively on its own account           
independently of these individual       

applications2 and the harmony between   
the various individual applications  is 
brought about by all the individuals    
bringing their own particular  action   
into line with this independent creative
 action of the original  power4 ,it is  
in fact another application of ,euclid's
 axiom that things  which are equal to  
the same thing are equal to one another2
 so that though  ,i may not know for    
what purpose some one may be using this 
creative power  in ,pekin1 ,i do know   
that if he and ,i both realize its true 
nature1 we  cannot by any possibility be
 working in opposition to one another4  
,for  these reasons1 having now some    
general idea of what it is we are in    
search  of1 we may commence our         
investigation by considering this common
 factor  which must be at the back of   
all individual exercise of creative     
power1  that is to say1 the ,generic    
working of the ,universal ,creative     
,principle4    ,that such a ,universal  
,creative ,principle is at work we at   

once realize from  the existence of the 
world around us with all its            
inhabitants1 and the  inter-relation of 
all parts of the cosmic system shows its
 underlying  ,unity--thus the animal    
kingdom depends on the vegetable1 the   
vegetable  kingdom on the mineral1 the  
mineral or globe of the earth on its    
relation  to the rest of the solar      
system1 and possibly our solar system is
 related  by a similar law to the       
distribution of other suns with their   
attendant  planets throughout space4    
,our first glance therefore shows us    
that the  ,all-originating ,power must  
be in essence ,unity and in             
manifestation  ,multiplicity1 and that  
it manifests as ,life and ,beauty       
through the unerring  adaptation of     
means to ends--that is so far as its    
cosmic manifestation of  ends goes3 what
 we want to do is to carry this         
manifestation still further  by         
operation from an individual standpoint4
 ,to do this is precisely our  place in 

the ,order of ,creation1 but we must    
defer the question why we hold  this    
place till later on4    ,one of the     
earliest discoveries we all make is the 
existence of ,matter4 ,the  bruised     
shins of our childhood convince us of   
its solidity1 so now comes  the         
question1 ,why does ,matter exist8 ,the 
answer is that if the form were  not    
expressed in solid substance1 things    
would be perpetually flowing into  each 
other so that no identity could be      
maintained for a single moment4 ,to     
this it might be replied that a         
condition of matter is conceivable in   
which1 though in itself a plastic       
substance1 in a fluent state1 it might  
yet by the operation of will be held in 
any particular forms desired4 ,the  idea
 of such a condition of matter is no    
doubt conceivable1 and when the  fluent 
matter was thus held in particular forms
 you would have concrete  matter just as
 we know it now1 only with this         
difference1 that it would  return to its

 fluent state as soon as the supporting 
will was withdrawn4  ,now1 as we shall  
see later on1 this is precisely what    
matter really is1  only the will which  
holds it together in concrete form is   
not individual  but cosmic4    ,in      
itself the ,essence of ,matter is       
precisely the fluent substance we have  
imagined1 and as we shall see later on  
the knowledge of this fact1 when        
realized in its proper order1 is the    
basis of the legitimate control of  mind
 over matter4 ,but a world in which     
every individual possessed the power  of
 concreting or fluxing matter at his own
 sweet will irrespective of any         
universal coordinating principle is     
altogether inconceivable--the conflict  
of wills would prevent such a world     
remaining in existence4 ,on the other   
hand1 if we conceive of a number of     
individuals each possessing this power  
and all employing it on the lines of a  
common cosmic unity1 then the result    
would be precisely the same stable      

condition of matter with which we are   
familiar--this would be a necessity of  
fact for the masses who did not  possess
 this power1 and a necessity of         
principle for the few who did4 ,so      
under these circumstances the same      
stable conditions of ,nature would      
prevail as at present1 varied only when 
the initiated ones perceived that  the  
order of evolution would be furthered1  
and not hindered1 by calling  into      
action the higher laws4 ,such occasions 
would be of rare occurrence1  and then  
the departure from the ordinary law     
would be regarded by the  multitude as a
 miracle4 ,also we may be quite sure    
that no one who had  attained this      
knowledge in the legitimate order would 
ever perform a  miracle for his own     
personal aggrandizement or for the      
purpose of merely  astonishing the      
beholders--to do so would be contrary to
 the first  principle of the higher     
teaching which is that of profound      
reverence for  the ,unity of the        

,all-originating ,principle4 ,the       
conception1 therefore1 of  such a power 
over matter being possessed by certain  
individuals is in no  way opposed to our
 ordinary recognition of concrete       
matter1 and so we need  not at present  
trouble ourselves to consider these     
exceptions4    ,another theory is that  
matter has no existence at all but is   
merely an  illusion projected by our own
 minds4 ,if so1 then how is it that we  
all  project identically similar images8
 ,on the supposition that each mind is  
independently projecting its own        
conception of matter a lady who goes to 
be  fitted might be seen by her         
dressmaker as a cow4 ,generations of    
people have  seen the ,great ,pyramid on
 the same spot2 but on the supposition  
that each  individual is projecting his 
own material world in entire            
independence of  all other individuals  
there is no reason why any two persons  
should ever  see the same thing in the  
same place4 ,on the supposition of such 

an  independent action by each separate 
mind1 without any common factor binding 
them all to one particular mode of      
recognition1 no intercourse between     
individuals would be possible--then1    
without the consciousness of relation   
to other individuals the consciousness  
of our own individuality would be  lost1
 and so we should cease to have any     
conscious existence at all4 ,if on  the 
other hand we grant that there is1 above
 the individual minds1 a great  ,cosmic 
,mind which imposes upon them the       
necessity of all seeing the same  image 
of ,matter1 then that image is not a    
projection of the individual  minds but 
of the ,cosmic ,mind2 and since the     
individual minds are themselves  similar
 projections of the ,cosmic ,mind1      
matter is for them just as much a       
reality as their own existence4 ,i doubt
 not that material substance is thus    
projected by the all-embracing ,divine  
,mind2 but so also are our own minds    
projected by it1 and therefore the      

relation between them and matter is a   
real relation and not a merely          
fictitious one4    ,i particularly wish 
the student to be clear on this point1  
that where two  factors are projected   
from a common source their relation to  
each other  becomes an absolute fact in 
respect of the factors themselves1      
notwithstanding that the power of       
changing that relation by substituting a
  different projection must necessarily 
always continue to reside in the        
originating source4 ,to take a simple   
arithmetical example--by my power of    
mental projection working through my    
eyes and fingers ,i write #d ,x #b4     
,here ,i  have established a certain    
numerical relation which can only       
produce eight  as its result4 ,again1 ,i
 have power to change the factors and   
write #d ,x #c1  in which case #ab is   
the only possible result1 and so on4    
,working in this  way calculation       
becomes possible4 ,but if every time ,i 
wrote #d that figure  possessed an      

independent power of setting down a     
different number by which  to multiply  
itself1 what would be the result8 ,the  
first #d ,i wrote might set  down #c as 
its multiplier1 and the next might set  
down #g1 and so on4 ,or if ,i  want to  
make a box of a certain size and cut    
lengths of plank accordingly1  if each  
length could capriciously change its    
width at a moment's notice1  how could  
,i ever make the box8 ,i myself may     
change the shape and size of my  box by 
establishing new relations between the  
bits of wood1 but for the  pieces of    
wood themselves the proportions         
determined by my mind must remain  fixed
 quantities1 otherwise no construction  
could take place4    ,this is a very    
rough analogy1 but it may be sufficient 
to show that for a  cosmos to exist at  
all it is absolutely necessary that     
there should be a  ,cosmic ,mind binding
 all individual minds to certain generic
 unities of  action1 and so producing   
all things as realities and nothing as  

illusion4  ,the importance of this      
conclusion will become more apparent as 
we advance  in our studies4    ,we have 
now got at some reason why concrete     
material form is a necessity of  the    
,creative ,process4 ,without it the     
perfect ,self-recognition of ,spirit    
from the ,individual standpoint1 which  
we shall presently find is the means  by
 which the ,creative ,process is to be  
carried forward1 would be  impossible2  
and therefore1 so far from matter being 
an illusion1 it is the  necessary       
channel for the self-differentiation of 
,spirit and its ,expression  in         
multitudinous life and beauty4 ,matter  
is thus the necessary ,polar  ,opposite 
to ,spirit1 and when we thus recognize  
it in its right order we  shall find    
that there is no antagonism between the 
two1 but that together  they constitute 
one harmonious whole4                   
,,chapter ,,ii    ,,the                 
,,self-,,contemplation ,,of ,,spirit    
,if we ask how the cosmos came into     

existence we shall find that ultimately 
we can only attribute it to the         
,self-,contemplation of ,spirit4 ,let us
 start  with the facts now known to     
modern physical science4 ,all material  
things1  including our own bodies1 are  
composed of combinations of different   
chemical elements such as carbon1       
oxygen1 nitrogen1 c4 ,chemistry         
recognizes in all about seventy of these
 elements each with its peculiar        
affinities2 but the more advanced       
physical science of the present day     
finds  that they are all composed of one
 and the same ultimate substance to     
which  the name of ,ether has been      
given1 and that the difference between  
an atom  of iron and an atom of oxygen  
results only from the difference in the 
number of etheric particles of which    
each is composed and the rate of their  
motion within the sphere of the atom1   
thus curiously coming back to the       
dictum of ,pythagoras that the universe 
has its origin in ,number and ,motion4  

,we may therefore say that our entire   
solar system together with every sort   
of material substance which it contains 
is made up of nothing but this one      
primary substance in various degrees of 
condensation4    ,now the next step is  
to realize that this ether is           
everywhere4 ,this is  shown by the      
undulatory theory of light4 ,light is   
not a substance but is  the effect      
produced on the eye by the impinging of 
the ripples of the ether  upon the      
retina4 ,these waves are excessively    
minute1 ranging in length from          
#a-ci1jjjth of an inch at the red end of
 the spectrum to #a-eg1jjjth at the     
violet end4 ,next remember that these   
waves are not composed of advancing     
particles of the medium but pass onwards
 by the push which each particle in  the
 line of motion gives to the particle   
next to it1 and then you will see  that 
if there were a break of one            
fifty-thousandth part of an inch in the 
connecting ether between our eye and any

 source of light we could not  receive  
light from that source1 for there would 
be nothing to continue the  wave-motion 
across the gap4 ,consequently as soon as
 we see light from any  source however  
distant1 we know that there must be a   
continuous body of  ether between us and
 it4 ,now astronomy shows us that we    
receive light from  heavenly bodies so  
distant that1 though it travels with the
 incredible  speed of #ahf1jjj miles per
 second1 it takes more than two thousand
 years to  reach us from some of them2  
and as such stars are in all quarters of
 the  heavens we can only come to the   
conclusion that the primary substance or
  ether must be universally present4    
,this means that the raw material for   
the formation of solar systems is       
universally distributed throughout      
space2 yet though we find that millions 
of suns stud the heavens1 we also find  
vast interstellar spaces which show  no 
sign of cosmic activity4 ,then something
 has been at work to start cosmic       

activity in certain areas while passing 
over others in which the raw  material  
is equally available4 ,what is this     
something8 ,at first we might be        
inclined to attribute the development of
 cosmic energy to the etheric  particles
 themselves1 but a little consideration 
will show us that this is               
mathematically impossible in a medium   
which is equally distributed  throughout
 space1 for all its particles are in    
equilibrium and so no one  particle     
possesses per se a greater power of     
originating motion than any  other4     
,consequently the initial movement must 
be started by something  which1 though  
it works on and through the particles of
 the primary  substance1 is not those   
particles themselves4 ,it is this       
,something which  we mean when we speak 
of ,spirit4    ,then since ,spirit      
starts the condensation of the primary  
substance into  concrete aggregation1   
and also does this in certain areas to  
the exclusion  of others1 we cannot     

avoid attributing to ,spirit the power  
of ,selection and  of taking an         
,initiative on its own account4         
,here1 then1 we find the initial        
,polarity of ,universal ,spirit and     
,universal ,substance1 each being the   
complementary of the other1 and out of  
this relation all subsequent evolution  
proceeds4 ,being complementary means    
that each supplies what is wanting in   
the other1 and that the two together    
thus make complete wholeness4 ,now this 
is just the case here4 ,spirit  supplies
 ,selection and ,motion4 ,substance     
supplies something from which  selection
 can be made and to which ,motion can be
 imparted2 so that it is a  sine qua non
 for the ,expression of ,spirit4        
,then comes the question1 ,how did the  
,universal ,substance get there8 ,it    
cannot have made itself1 for its only   
quality is inertia1 therefore it must   
have come from some source having power 
to project it by some mode of  action   
not of a material nature4 ,now the only 

mode of action not of a  material nature
 is ,thought1 and therefore to ,thought 
we must look for the  origin of         
,substance4 ,this places us at a point  
antecedent to the existence  even of    
primary substance1 and consequently the 
initial action must be that  of the     
,originating ,mind upon ,itself1 in     
other words1 ,self-contemplation4    ,at
 this primordial stage neither ,time nor
 ,space can be recognized1 for both     
imply measurement of successive         
intervals1 and in the primary movement  
of  ,mind upon itself the only          
consciousness must be that of ,present  
,absolute  ,being1 because no external  
points exist from which to measure      
extension  either in time or space4     
,hence we must eliminate the ideas of   
time and  space from our conception of  
,spirit's initial ,self-contemplation4  
,this being so1 ,spirit's primary       
contemplation of itself as simply ,being
  necessarily makes its presence        
universal and eternal1 and consequently1

  paradoxical as it may seem1 its       
independence of ,time and ,space makes  
it  present throughout all ,time and    
,space4 ,it is the old esoteric maxim   
that  the point expands to infinitude   
and that infinitude is concentrated in  
the  point4 ,we start1 then1 with       
,spirit contemplating itself simply as  
,being4  ,but to realize your being you 
must have consciousness1 and            
consciousness  can only come by the     
recognition of your relation to         
something else4 ,the  something else may
 be an external fact or a mental image2 
but even in the  latter case to conceive
 the image at all you must mentally     
stand back from  it and look at         
it--something like the man who was run  
in by the police at  ,gravesend for     
walking behind himself to see how his   
new coat fitted4 ,it  stands thus3 if   
you are not conscious of something you  
are conscious of  nothing1 and if you   
are conscious of nothing1 then you are  
unconscious1 so  that to be conscious at

 all you must have something to be      
conscious of4    ,this may seem like an 
extract from ,paddy's ,philosophy1 but  
it makes it  clear that consciousness   
can only be attained by the recognition 
of  something which is not the          
recognizing ego itself--in other words  
consciousness is the realization of some
 particular sort of relation  between   
the cognizing subject and the cognized  
object2 but ,i want to get  away from   
academical terms into the speech of     
human beings1 so let us take  the       
illustration of a broom and its         
handle--the two together make a broom2  
that is one sort of relation2 but take  
the same stick and put a rake-iron  at  
the end of it and you have an altogether
 different implement4 ,the stick        
remains the same1 but the difference of 
what is put at the end of it makes  the 
whole thing a broom or a rake4 ,now the 
thinking and feeling power is  the      
stick1 and the conception which it forms
 is the thing at the end of the  stick1 

so that the quality of its consciousness
 will be determined by the  ideas which 
it projects2 but to be conscious at all 
it must project ideas  of some sort4    
,now of one thing we may be quite sure1 
that the ,spirit of ,life must feel     
alive4 ,then to feel alive it must be   
conscious1 and to be conscious it  must 
have something to be conscious of2      
therefore the contemplation of  itself  
as standing related to something which  
is not its own originating  self in     
propria persona is a necessity of the   
case2 and consequently the              
,self-contemplation of ,spirit can only 
proceed by its viewing itself as        
related to something standing out from  
itself1 just as we must stand at a      
proper distance to see a picture--in    
fact the very word existence means      
standing out4 ,thus things are called   
into existence or outstandingness  by a 
power which itself does not stand out1  
and whose presence is therefore         
indicated by the word subsistence4      

,the next thing is that since in the    
beginning there is nothing except       
,spirit1 its primary feeling of         
aliveness must be that of being alive   
all  over2 and to establish such a      
consciousness of its own universal      
livingness there must be the recognition
 of a corresponding relation  equally   
extensive in character2 and the only    
possible correspondence to  fulfil this 
condition is therefore that of a        
universally distributed and  plastic    
medium whose particles are all in       
perfect equilibrium1 which is  exactly  
the description of the ,primary         
,substance or ether4 ,we are thus       
philosophically led to the conclusion   
that ,universal ,substance must be      
projected by ,universal ,spirit as a    
necessary consequence of ,spirit's own  
inherent feeling of ,aliveness2 and in  
this way we find that the great         
,primary ,polarity of ,being becomes    
established4    ,from this point onward 
we shall find the principle of ,polarity

 in universal  activity4 ,it is that    
relation between opposites without which
 no external  ,motion would be possible1
 because there would be nowhere to move 
from1 and  nowhere to move to2 and      
without which external ,form would be   
impossible  because there would be      
nothing to limit the diffusion of       
substance and  bring it into shape4     
,polarity1 or the interaction of ,active
 and ,passive1 is  therefore the basis  
of all ,evolution4    ,this is a great  
fundamental truth when we get it in its 
right order2 but  all through the ages  
it has been a prolific source of error  
by getting it  in its wrong order4 ,and 
the wrong order consists in making      
,polarity the  originating point of the 
,creative ,process4 ,what this          
misconception leads to  we shall see    
later on2 but since it is very widely   
accepted under various  guises even at  
the present day it is well to be on our 
guard against it4  ,therefore ,i wish   
the student to see clearly that there is

 something which  comes before that     
,polarity which gives rise to           
,evolution1 and that this  something is 
the original movement of ,spirit within 
itself1 of which we  can best get an    
idea by calling it ,self-contemplation4 
,now this may seem an extremely abstract
 conception and one with which we  have 
no practical concern4 ,i fancy ,i can   
hear the reader saying ,the ,lord  only 
knows how the world started1 and it is  
,his business and not mine1  which would
 be perfectly true if this originating  
faculty were confined to  the ,cosmic   
,mind4 ,but it is not1 and the same     
action takes place in our own  minds    
also1 only with the difference that it  
is ultimately subject to that  principle
 of ,cosmic ,unity of which ,i have     
already spoken4 ,but1 subject to  that  
unifying principle1 this same power of  
origination is in ourselves  also1 and  
our personal advance in evolution       
depends on our right use of it2  and our
 use of it depends on our recognition   

that we ourselves give rise to  the     
particular polarities which express     
themselves in our whole world of        
consciousness1 whether within or        
without4 ,for these reasons it is very  
important to realize that ,evolution is 
not the same as ,creation4 ,it is the   
unfolding of potentialities involved in 
things already created1 but not the     
calling into existence of what does not 
yet exist--that is ,creation4    ,the   
order1 therefore1 which ,i wish the     
student to observe is1 first the        
,self-contemplation of ,spirit producing
 ,polarity1 and next ,polarity          
producing ,manifestation in ,form--and  
also to realize that it is in this      
order his own mind operates as a        
subordinate center of creative energy4  
,when the true place of ,polarity is    
thus recognized1 we shall find in it the
  explanation of all those relations of 
things which give rise to the whole     
world of phenomena2 from which we may   
draw the practical inference that if  we

 want to change the manifestation we    
must change the polarity1 and to  change
 the polarity we must get back to the   
,self-contemplation of ,spirit4  ,but in
 its proper place as the root-principle 
of all secondary causation1  ,polarity  
is one of those fundamental facts of    
which we must never lose  sight4 ,the   
term ,polarity is adopted from          
electrical science4 ,in the  electric   
battery it is the connecting together of
 the opposite poles of  zinc and copper 
that causes a current to flow from one  
to the other and so  provides the energy
 that rings the bell4 ,if the connection
 is broken there  is no action4 ,when   
you press the button you make the       
connection4 ,the same  process is       
repeated in respect of every sort of    
polarity throughout the  universe4      
,circulation depends on polarity1 and   
circulation is the  manifestation of    
,life1 which we may therefore say       
depends on the  principle of polarity4  
,in relation to ourselves we are        

concerned with two  great polarities1   
the polarity of ,soul and ,body and the 
polarity of ,soul  and ,spirit2 and it  
is in order that he may more clearly    
realize their  working that ,i want the 
student to have some preliminary idea of
 ,polarity  as a general principle4     
,the conception of the ,creative ,order 
may therefore be generalized as         
follows4 ,the ,spirit wants to enjoy the
 reality of its own ,life--not merely   
to vegetate1 but to enjoy giving--and   
therefore by ,self-contemplation it     
projects a polar opposite1 or           
complementary1 calculated to give rise  
to the  particular sort of relation out 
of which the enjoyment of a certain mode
  of self-consciousness will necessarily
 spring4 ,let this sentence be well     
pondered over until the full extent of  
its significance is grasped1 for it  is 
the key to the whole matter ,very well1 
then3 ,spirit wants to ,enjoy ,life1    
and so1 by thinking of itself as having 
the enjoyment which it wishes1 it       

produces the conditions which1 by their 
re-action upon itself1 give rise to  the
 reality of the sort of enjoyment       
contemplated4 ,in more scientific       
language an opposite polarity is        
induced1 giving rise to a current which 
stimulates a particular mode of         
sensation1 which sensation in turn      
becomes  a fresh starting-point for     
still further action2 and in this way   
each  successive stage becomes the      
stepping-stone to a still higher degree 
of  sensation--that is1 to a ,fuller    
,enjoyment of ,life4    ,such a         
conception as this presents us with a   
,progressive ,series to which it  is    
impossible to assign any limit4 ,that   
the progression must be limitless  is   
clear from the fact that there is never 
any change in the method4 ,at  each     
successive stage the ,creating ,power is
 the ,self-consciousness of the         
,spirit1 as realized at that stage1     
still reaching forward for yet further  
,enjoyment of ,life1 and so always      

keeping on repeating the one ,creative  
,process at an ever-rising level2 and   
since these are the sole working        
conditions1 the progress is one which   
logically admits of no finality4 ,and   
this is where the importance of         
realizing the ,singleness of the        
,originating  ,power comes in1 for with 
a ,duality each member would limit the  
other2 in  fact1 ,duality as the        
,originating ,power is inconceivable1   
for1 once more to  quote ,paddy's       
,philosophy1 finality would be reached  
before anything was  begun4    ,this    
,creative ,process1 therefore1 can only 
be conceived of as limitless1  while at 
the same time strictly progressive1 that
 is1 proceeding stage by  stage1 each   
stage being necessary as a preparation  
for the one that is to  follow4 ,let us 
then briefly sketch the stages by which 
things in our world  have got as far as 
they have4 ,the interest of the enquiry 
lies in the fact  that if we can once   
get at the principle which is producing 

these results1  we may discover some way
 of giving it personal application4     
,on the hypothesis of the               
,self-contemplation of ,spirit being the
 originating  power1 we have found that 
a primary ether1 or universal substance1
 is the  necessary correspondence to    
,spirit's simple awareness of its own   
being4 ,but  though awareness of being  
is the necessary foundation for any     
further  possibilities it is1 so to say1
 not much to talk about4 ,the foundation
  fact1 of course1 is to know that ,i   
,am2 but immediately on this            
consciousness there follows the desire  
for ,activity--,i want to enjoy my ,i   
,am-ness by doing something with it4    
,translating these words into a state of
  consciousness in the ,cosmic ,mind    
they become a ,law of ,tendency leading 
to  localised activity1 and1 looking    
only at our own world1 this would mean  
the condensation of the universal       
etheric substance into the primary      
nebula  which later on becomes our solar

 system1 this being the correspondence  
to  the ,self-contemplation of ,spirit  
as passing into specific activity       
instead  of remaining absorbed in simple
 awareness of ,being4 ,then this        
self-recognition would lead to the      
conception of still more specific       
activity having its appropriate polar   
opposite1 or material correspondence1   
in the condensation of the nebula into a
 solar system4    ,now at this stage    
,spirit's conception of itself is that  
of ,activity1 and  consequently the     
material correspondence is ,motion1 as  
distinguished from  the simple diffused 
ether which is the correspondence of    
mere awareness of  ,being1 ,but what    
sort of motion8 ,is the material        
movement evolved at this  stage bound to
 take any particular form8 ,a little    
consideration will show  us that it is4 
,at this initial stage1 the first       
awakening1 so to say1 of  ,spirit into  
activity1 its consciousness can only be 
that of activity  absolute2 that is1 not

 as related to any other mode of        
activity because  as yet there is none1 
but only as related to an all-embracing 
,being2 so  that the only possible      
conception of ,activity at this stage is
 that of  ,self-sustained activity1 not 
depending on any preceding mode of      
activity  because there is none4 ,the   
law of reciprocity therefore demands a  
similar  self-sustained motion in the   
material correspondence1 and            
mathematical  considerations show that  
the only sort of motion which can       
sustain a  self-supporting body moving  
in vacuo is a rotary motion bringing the
 body  itself into a spherical form4    
,now this is exactly what we find at    
both  extremes of the material world4   
,at the big end the spheres of the      
planets  rotating on their axes and     
revolving round the sun2 and at the     
little end  the spheres of the atoms    
consisting of particles which1 modern   
science  tells us1 in like manner rotate
 round a common center at distances     

which  are astronomical as compared with
 their own mass4 ,thus the two ultimate 
units of physical manifestation1 the    
atom and the planet1 both follow the    
same law of self-sustained motion which 
we have found that1 on a priori         
grounds1 they ought in order to express 
the primary activity of ,spirit4 ,and   
we may note in passing that this rotary1
 or absolute1 motion is the  combination
 of the only two possible relative modes
 of motion1 namely1  motion from a point
 and motion to it1 that is to say       
centrifugal and  centripetal motion2 so 
that in rotary1 or absolute1 motion we  
find that  both the polarities of motion
 are included1 thus repeating on the    
purely  mechanical side the primordial  
principle of the ,unity including the   
,duality  in itself4    ,but the ,spirit
 wants something more than mechanical   
motion1 something more  alive than the  
preliminary ,rota1 and so the first step
 toward  individualized consciousness   
meets us in plant life4 ,then on the    

principle  that each successive stage   
affords the platform for a further      
outlook1  plant life is followed by     
animal life1 and this by the ,human     
order in which  the liberty of selecting
 its own conditions is immensely        
extended4 ,in this  way the ,spirit's   
expression of itself has now reached the
 point where its  polar complementary1  
or ,reciprocal1 manifests as            
,intellectual ,man--thus  constituting  
the ,fourth great stage of ,spirit's    
,self-recognition4 ,but the  ,creative  
,process cannot stop here1 for1 as we   
have seen1 its root in the              
,self-contemplation of ,spirit renders  
it of necessity an ,infinite            
,progression4 ,so it is no use asking   
what is its ultimate1 for it has no     
ultimate--its word is ,excelsior--ever  
,life and ,life more ,abundant4         
,therefore the question is not as to    
finality where there is none1 but as to 
the next step in the progression4 ,four 
kingdoms we know3 what is to be the     

,fifth8 ,all along the line the progress
 has been in one direction1 namely1     
toward the development of more perfect  
,individuality1 and therefore on the    
principle of continuity we may          
reasonably infer that the next stage    
will  take us still further in the same 
direction4 ,we want something more      
perfect  than we have yet reached1 but  
our ideas as to what it should be are   
very  various1 not to say discordant1   
for one person's idea of better is      
another  person's idea of worse4        
,therefore what we want to get at is    
some broad  generalization of principle 
which will be in advance of our past    
experiences4 ,this means that we must   
look for this principle in something    
that we have not yet experienced1 and   
the only place where we can possibly    
find principles which have not yet      
manifested themselves is in gremio      
,dei--that is1 in the innermost of the  
,originating ,spirit1 or as ,st4 ,john  
calls it1 in the bosom of the ,father4  

,so we are logically brought to         
personal participation in the ,divine   
,ideal as the only principle by which   
the advance into the next stage can     
possibly be made4 ,therefore we arrive  
at the question1 ,what is the ,divine   
,ideal like8            ,,chapter ,,iii 
,,the ,,divine ,,ideal      ,what is the
 ,divine ,ideal8 ,at first it might     
appear hopeless to attempt to  answer   
such a question1 but by adhering to a   
definite principle we shall  find that  
it will open out1 and lead us on1 and   
show us things which we  could not      
otherwise have seen--this is the nature 
of principle1 and is what  distinguishes
 it from mere rules which are only the  
application of  principle under some    
particular set of conditions4 ,we found 
two principles  as essential in our     
conception of the ,originating ,spirit1 
namely its power  of ,selection and its 
power of ,initiative2 and we found a    
third principle as  its only possible   
,motive1 namely the ,desire of the      

,,living for ever  increasing ,enjoyment
 of ,life4 ,now with these three        
principles as the very  essence of the  
,all-originating ,spirit to guide us1 we
 shall1 ,i think1 be  able to form some 
conception of that ,divine ,ideal which 
gives rise to the  ,fifth ,stage of     
,manifestation of ,spirit1 upon which we
 should now be  preparing to enter4     
,we have seen that the ,spirit's        
,enjoyment of ,life is necessarily a    
reciprocal--it must have a corresponding
 fact in manifestation to answer  to it2
 otherwise by the inherent law of mind  
no consciousness1 and  consequently no  
enjoyment1 could accrue2 and therefore  
by the law of  continuous progression   
the required ,reciprocal should manifest
 as a being  awakening to the           
consciousness of the principle by which 
he himself comes  into existence4       
,such an awakening cannot proceed from a
 comparison of one set of existing      
conditions with another1 but only from  
the recognition of a ,power which is    

independent of all conditions1 that is  
to say1 the absolute ,self-dependence   
of the ,spirit4 ,a being thus awakened  
would be the proper correspondence of   
the ,spirit's ,enjoyment of ,life at a  
stage not only above mechanical motion  
or physical vitality1 but even above    
intellectual perception of existing     
phenomena1 that is to say at the stage  
where the ,spirit's ,enjoyment  consists
 in recognizing itself as the ,source of
 all things4 ,the position in  the      
,absolute would be1 so to speak1 the    
awakening of ,spirit to the  recognition
 of its own ,artistic ,ability4 ,i use  
the word ,artistic as more  nearly      
expressing an almost unstatable idea    
than any other ,i can think of1  for the
 work of the artist approaches more     
closely to creation ex nihilo  than any 
other form of human activity4 ,the work 
of the artist is the  expression of the 
self that the artist is1 while that of  
the scientist is  the comparison of     
facts which exist independently of his  

own personality4  ,it is true that the  
realm of ,art is not without its methods
 of analysis1  but the analysis is that 
of the artist's own feeling and of the  
causes  which give rise to it4 ,these   
are found to contain in themselves      
certain  principles which are           
fundamental to all ,art1 but these      
principles are the  laws of the creative
 action of mind rather than those of the
 limitations of  matter4 ,now if we may 
transfer this familiar analogy to our   
conception of  the working of the       
,all-,originating ,mind we may picture  
it as the ,great  ,artist giving visible
 expression to ,his feeling by a process
 which1 though  subject to no           
restriction from antecedent conditions1 
yet works by a ,law  which is           
inseparable from the ,feeling itself--in
 fact the ,law is the  ,feeling1 and the
 ,feeling is the ,law1 the ,law of      
,perfect ,creativeness4    ,some such   
,self-contemplation as this is the only 
way in which we can  conceive the next1 

or ,fifth1 stage of ,spirit's           
,self-recognition as taking  place4     
,having got as far as it has in the four
 previous stages1 that is to  the       
production of intellectual man as its   
correspondence1 the next step in        
advance must be on the lines ,i have    
indicated--unless1 indeed1 there were a 
sudden and arbitrary breaking of the    
,law of ,continuity1 a supposition which
  the whole ,creative ,process up to now
 forbids us to entertain4 ,therefore we 
may picture the ,fifth stage of the     
,self-contemplation of ,spirit as its   
awakening to the recognition of its own 
,artistic ,ability1 its own absolute    
freedom of action and creative          
power--just as in studio parlance we say
  that an artist becomes free of his    
palette4 ,but by the always present ,law
  of ,reciprocity1 through which alone  
self-consciousness can be attained1     
this ,self-recognition of ,spirit in the
 ,absolute implies a corresponding      
objective fact in the world of the      

,relative2 that is to say1 the coming   
into manifestation of a being capable of
 realizing the ,free ,creative          
,artistry of the ,spirit1 and of        
recognizing the same principle in       
himself1  while at the same time        
realizing also the relation between the 
,universal  ,manifesting ,principle and 
its ,individual ,manifestation4         
,such1 it appears to me1 must be the    
conception of the ,divine ,ideal        
embodied  in the ,fifth ,stage of the   
progress of manifestation4 ,but ,i would
 draw  particular attention to the      
concluding words of the last paragraph1 
for if  we miss the relation between the
 ,universal ,manifesting ,principle and 
its  ,individual ,manifestation1 we have
 failed to realize the ,principle       
altogether1 whether in the ,universal or
 in the ,individual--it is just their   
interaction that makes each become what 
it does become--and in this further     
becoming consists the progression4 ,this
 relation proceeds from the  principle  

,i pointed out in the opening chapter   
which makes it necessary for  the       
,universal ,spirit to be always         
harmonious with itself2 and if this     
,unity  is not recognized by the        
individual he cannot hold that position 
of  ,reciprocity to the ,originating    
,spirit which will enable it to         
recognize  itself as in the ,enjoyment  
of ,life at the higher level we are now 
contemplating--rather the feeling       
conveyed would be that of something     
antagonistic1 producing the reverse of  
enjoyment1 thus philosophically         
bringing out the point of the           
,scriptural injunction1 ,grieve not the 
,spirit4 ,also the re-action upon the   
individual must necessarily give rise   
to a corresponding state of inharmony1  
though he may not be able to define  his
 feeling of unrest or to account for it4
 ,but on the other hand if the  grand   
harmony of the ,originating ,spirit     
within itself is duly regarded1  then   
the individual mind affords a fresh     

center from which the ,spirit           
contemplates itself in what ,i have     
ventured to call its ,artistic          
,originality--a boundless potential of  
,creativeness1 yet always regulated by  
its own inherent ,law of ,unity4    ,and
 this ,law of the ,spirit's ,original   
,unity is a very simple one4 ,it is the 
,spirit's necessary and basic conception
 of itself4 ,a lie is a statement  that 
something is1 which is not4 ,then1 since
 the ,spirit's statement or  conception 
of anything necessarily makes that thing
 exist1 it is logically  impossible for 
it to conceive a lie4 ,therefore the    
,spirit is ,truth4  ,similarly disease  
and death are the negative of ,life1 and
 therefore the  ,spirit1 as the         
,principle of ,life1 cannot embody      
disease or death in its                 
,self-contemplation4 ,in like manner    
also1 since it is free to produce what  
it will1 the ,spirit cannot desire the  
presence of repugnant forms1 and so  one
 of its inherent ,laws must be ,beauty4 

,in this threefold ,law of ,truth1      
,life1 and ,beauty1 we find the whole   
underlying nature of the ,spirit1 and no
  action on the part of the individual  
can be at variance with the             
,originating ,unity which does not      
contravert these fundamental principles4
    ,this it will be seen leaves the    
individual absolutely unfettered except 
in  the direction of breaking up the    
fundamental harmony on which he himself1
  as included in the general creation1  
is dependent4 ,this certainly cannot be 
called limitation1 and we are all free  
to follow the lines of our own          
individuality in every other direction2 
so that1 although the recognition  of   
our relation to the ,originating ,spirit
 safeguards us from injuring  ourselves 
or others1 it in no way restricts our   
liberty of action or  narrows our field 
of development4 ,am ,i1 then1 trying to 
base my action upon  a fundamental      
desire for the opening out of ,truth1   
for the increasing of  ,livingness1 and 

for the creating of ,beauty8 ,have ,i   
got this as an ever  present ,law of    
,tendency at the back of my thought8 ,if
 so1 then this law  will occupy         
precisely the same place in ,my         
,microcosm1 or personal world1  that it 
does in the ,macrocosm1 or great world1 
as a power which is in  itself formless1
 but which by reason of its presence    
necessarily impresses  its character    
upon all that the creative energy forms4
 ,on this basis the  creative energy of 
the ,universal ,mind may be safely      
trusted to work through  the            
specializing influence of our own       
thought#a and we may adopt the maxim    
trust your desires because we know that 
they are the movement of the  ,universal
 in ourselves1 and that being based upon
 our fundamental  recognition of the    
,life1 ,love1 and ,beauty which the     
,spirit is1 their  unfoldments must     
carry these initial qualities with them 
all down the line1  and thus1 in however
 small a degree1 becomes a portion of   

the working of  the ,spirit in its      
inherent creativeness4    ,this         
perpetual ,creativeness of the ,spirit  
is what we must never lose sight  of1   
and that is why ,i want the student to  
grasp clearly the idea of the  ,spirit's
 ,self-contemplation as the only        
possible root of the ,creative          
,process4 ,not only at the first        
creation of the world1 but at all times 
the  plane of the innermost is that of  
,pure ,spirit1#b and therefore at this1 
the originating point1 there is nothing 
else for ,spirit to contemplate         
excepting itself2 then this             
,self-contemplation produces            
corresponding  manifestation1 and since 
,self-contemplation or recognition of   
its own  existence must necessarily go  
on continually1 the corresponding       
creativeness must always be at work4 ,if
 this fundamental idea be clearly       
grasped we shall see that incessant and 
progressive creativeness is the  very   
essence and being of ,spirit4 ,this is  

what is meant by the  ,affirmativeness  
of the ,spirit4 ,it cannot per se act   
negatively1 that is  to say             
uncreatively1 for by the very nature of 
its ,self-recognition such a  negative  
action would be impossible4 ,of course  
if we act negatively then1  since the   
,spirit is always acting affirmatively1 
we are moving in the  opposite direction
 to it2 and consequently so long as we  
regard our own  negative action as being
 affirmative1 the ,spirit's action must 
appear to us  negative1 and thus it is  
that all the negative conditions of the 
world have  their root in negative or   
inverted thought3 but the more we bring 
our  thought into harmony with the      
,life1 ,love1 and ,beauty which the     
,spirit is1  the less these inverted    
conditions will obtain1 until at last   
they will be  eliminated altogether4 ,to
 accomplish this is our great object2   
for though  the progress may be slow it 
will be steady if we proceed on a       
definite  principle2 and to lay hold of 

the true principle is the purpose of our
  studies4 ,and the principle to lay    
hold of is the ,ceaseless ,creativeness 
of  ,spirit4 ,this is what we mean when 
we speak of it as ,the ,spirit of the   
,affirmative1 and ,i would ask my       
readers to impress this term upon their 
minds4 ,once grant that the             
,all-originating ,spirit is thus the    
,spirit of the  ,pure ,affirmative1 and 
we shall find that this will lead us    
logically to  results of the highest    
value4    ,if1 then1 we keep this       
,perpetual and ,progressive             
,creativeness of the ,spirit            
continually in mind we may rely upon its
 working as surely in ourselves as  in  
that great cosmic forward movement which
 we speak of as ,evolution4 ,it is  the 
same power of ,evolution working within 
ourselves1 only with this  difference1  
that in proportion as we come to realize
 its nature we find  ourselves able to  
facilitate its progress by offering more
 and more  favorable conditions for its 

working4 ,we do not add to the force of 
the  ,power1 for we are products of it  
and so cannot generate what generates   
us2 but by providing suitable conditions
 we can more and more highly  specialize
 it4 ,this is the method of all the     
advance that has ever been  made4 ,we   
never create any force 7e4g4            
electricity7 but we provide special     
conditions under which the force        
manifests itself in a variety of useful 
and beautiful ways1 unsuspected         
possibilities which lay hidden in the   
power  until brought to light by the    
cooperation of the ,personal ,factor4   
,now it is precisely the introduction#c 
of this ,personal ,factor that  concerns
 us1 because to all eternity we can only
 recognize things from our  own center  
of consciousness1 whether in this world 
or in any other2  therefore the         
practical question is how to specialize 
in our own case the  generic            
,originating ,life which1 when we give  
it a name1 we call the  ,spirit4 ,the   

method of doing this is perfectly       
logical when we once see  that the      
principle involved is that of the       
,self-recognition of ,spirit4 ,we  have 
traced the modus operandi of the        
,creative ,process sufficiently far  to 
see that the existence of the cosmos is 
the result of the ,spirit's  seeing     
itself in the cosmos1 and if this be the
 law of the whole it must  also be the  
law of the part4 ,but there is this     
difference1 that so long as  the normal 
average relation of particles is        
maintained the whole continues  to      
subsist1 no matter what position any    
particular particle may go into1  just  
as a fountain continues to exist no     
matter whether any particular drop  of  
water is down in the basin or at the top
 of the jet4 ,this is the  generic      
action which keeps the race going as a  
whole4 ,but the question  is1 ,what is  
going to become of ourselves8 ,then     
because the law of the whole  is also   
the law of the part we may at once say  

that what is wanted is for  the ,spirit 
to see itself in us--in other words1 to 
find in us the  ,reciprocal which1 as we
 have seen1 is necessary to its         
,enjoyment of a  certain ,quality of    
,consciousness4 ,now1 the fundamental   
consciousness of the  ,spirit must be   
that of ,self-sustaining ,life1 and for 
the full enjoyment of  this             
consciousness there must be a           
corresponding individual consciousness  
reciprocating it2 and on the part of the
 individual such a consciousness  can   
only arise from the recognition that his
 own life is identical with  that of the
 ,spirit--not something sent forth to   
wander away by itself1 but  something   
included in and forming part of the     
,greater ,life4 ,then by the  very      
conditions of the case1 such a          
contemplation on the part of the        
individual is nothing else than the     
,spirit contemplating itself from the   
standpoint of the individual            
consciousness1 and thus fulfilling the  

,law of  the ,creative ,process under   
such specialized conditions as must     
logically  result in the perpetuation of
 the individual life4 ,it is the ,law of
 the  ,cosmic ,creative ,process        
transferred to the individual4    ,this1
 it seems to me1 is the ,divine ,ideal3 
that of an ,individuality which         
recognizes its ,source1 and recognizes  
also the method by which it springs     
from that ,source1 and which is         
therefore able to open up in itself a   
channel by which that ,source can flow  
in uninterruptedly2 with the result     
that from the moment of this recognition
 the individual lives directly from  the
 ,originating ,life1 as being himself a 
special direct creation1 and not  merely
 as being a member of a generic race4   
,the individual who has reached  this   
stage of recognition thus finds a       
principle of enduring life within       
himself2 so then the next question is in
 what way this principle is likely  to  
manifest itself4            ,,chapter   

,,iv    ,,the ,,manifestation ,,of ,,the
 ,,life ,,principle      ,we must bear  
in mind that what we have now reached is
 a principle1 or  universal potential1  
only we have located it in the          
individual4 ,but a  principle1 as such1 
is not manifestation4 ,manifestation is 
the growth  proceeding from the         
principle1 that is to say1 some ,form in
 which the  principle becomes active4   
,at the same time we must recollect     
that1 though a  form is necessary for   
manifestation1 the form is not          
essential1 for the  same principle may  
manifest through various forms1 just as 
electricity may  work either through a  
lamp or a tram-car without in any way   
changing its  inherent nature4 ,in this 
way we are brought to the conclusion    
that the  ,life-principle must always   
provide itself with a body in which to  
function1  though it does not follow    
that this body must always be of the    
same  chemical constitution as the one  
we now possess4 ,we might well imagine  

some  distant planet where the chemical 
combinations with which we are familiar 
on earth did not obtain2 but if the     
essential life-principle of any         
individual were transported thither1    
then by the ,law of the ,creative       
,process it would proceed to clothe     
itself with a material body drawn from  
the atmosphere and substance of that    
planet2 and the personality thus        
produced would be quite at home there1  
for all his surroundings would be       
perfectly natural to him1 however       
different the laws of ,nature might be  
there from what we know here4    ,in    
such a conception as this we find the   
importance of the two leading           
principles to which ,i have drawn       
attention--first1 the power of the      
,spirit  to create ex nihilo1 and       
secondly1 the individual's recognition  
of the  basic principle of ,unity giving
 permanence and solidity to the frame of
  ,nature4 ,by the former the           
self-recognizing life-principle could   

produce any  sort of body it chose2 and 
by the latter it would be led to project
 one in  harmony with the natural order 
of the particular planet1 thus making   
all  the facts of that order solid      
realities to the individual1 and himself
 a  solid and natural being to the other
 inhabitants of that world4 ,but this   
would not do away with the individual's 
knowledge of how he got there2 and  so1 
supposing him to have realized his      
identity with the ,universal            
,life-,principle sufficiently to        
consciously control the projection of   
his  own body1 he could at will         
disintegrate the body which accorded    
with the  conditions of one planet and  
constitute one which accorded just as   
harmoniously with those of another1 and 
could thus function on any number  of   
planets as a perfectly natural being on 
each of them4 ,he would in all  respects
 resemble the other inhabitants with one
 all-important exception1  that since he
 had attained to unity with his         

,creative ,principle he would  not be   
tied by the laws of matter as they were4
    ,any one who should attain to such a
 power could only do so by his          
realization of the all-embracing ,unity 
of the ,spirit as being the  ,foundation
 of all things2 and this being the basis
 of his own extended  powers he would be
 the last to controvert his own basic   
principle by  employing his powers in   
such a way as to disturb the natural    
course of  evolution in the world where 
he was4 ,he might use them to help      
forward the  evolution of others in that
 world1 but certainly never to disturb  
it1 for  he would always act on the     
maxim that ,order is ,heaven's ,first   
,law4    ,our object1 however1 is not to
 transfer ourselves to other planets but
 to  get the best out of this one2 but  
we shall not get the best out of this   
one  until we realize that the power    
which will enable us to do so is so     
absolutely universal and fundamental    
that its application in this world is   

precisely the same as in any other1 and 
that is why ,i have stated it as a      
general proposition applicable to all   
worlds4    ,the principle being thus    
universal there is no reason why we     
should  postpone its application till we
 find ourselves in another world1 and   
the  best place and time to begin are   
,here and ,now4 ,the starting point is  
not in  time or locality1 but in the    
mode of ,thought2 and if we realize that
 this  ,point of ,origination is        
,spirit's power to produce something out
 of nothing1  and that it does this in  
accordance with the natural order of    
substance of  the particular world in   
which it is working1 then the spiritual 
ego in  ourselves1 as proceeding direct 
from the ,universal ,spirit1 should be  
able  first1 to so harmoniously combine 
the working of spiritual and physical   
laws in its own body as to keep it in   
perfect health1 secondly to carry  this 
process further and renew the body1 thus
 eradicating the effects of  old age1   

and thirdly to carry the process still  
further and perpetuate this  renewed    
body as long as the individual might    
desire4    ,if the student shows this to
 one of his average acquaintances who   
has never  given any thought to these   
things1 his friend will undoubtedly     
exclaim  ,tommy rot6 even if he does not
 use a stronger expletive4 ,he will at  
once  appeal to the past experience of  
all mankind1 his argument being that    
what  has not been in the past cannot be
 in the future2 yet he does not apply   
the  same argument to aeronautics and is
 quite oblivious of the fact that the   
,sacred ,volume which he reverences     
contains promises of these very things4 
,the really earnest student must never  
forget the maxim that ,principle is  not
 bound by ,precedent--if it were we     
should still be primitive savages4      
,to use the ,creative ,process we must  
,affirm the ,creative ,power1 that is to
  say1 we must go back to the ,beginning
 of the series and start with ,pure     

,spirit1 only remembering that this     
starting-point is now to be found in    
ourselves1 for this is what             
distinguishes the individual ,creative  
,process  from the cosmic one4 ,this is 
where the importance of realizing only  
,,one  ,originating ,power instead of   
two interacting powers comes in1 for it 
means  that we do not derive our power  
from any existing polarity1 but that we 
are  going to establish polarities which
 will start secondary causation on the  
lines which we thus determine4 ,this    
also is where the importance comes in   
of recognizing that the only possible   
originating movement of spirit must  be 
,self-contemplation1 for this shows us  
that we do not have to contemplate      
existing conditions but the ,divine     
,ideal1 and that this contemplation of  
the ,divine ,ideal of ,man is the       
,self-contemplation of the ,spirit from 
the  standpoint of ,human               
,individuality4    ,then the question   
arises1 if these principles are true1   

why are we not  demonstrating them8     
,well1 when our fundamental principle is
 obviously  correct and yet we do not   
get the proper results1 the only        
inference is  that somewhere or other we
 have introduced something antagonistic 
to the  fundamental principle1 something
 not inherent in the principle itself   
and  which therefore owes its presence  
to some action of our own4 ,now the     
error  consists in the belief that the  
,creative ,power is limited by the      
material  in which it works4 ,if this be
 assumed1 then you have to calculate the
  resistances offered by the material2  
and since by the terms of the ,creative 
,process these resistances do not really
 exist1 you have no basis of            
calculation at all--in fact you have no 
means of knowing where you are1 and     
everything is in confusion4 ,this is why
 it is so important to remember that    
the ,creative ,process is the action of 
a ,single ,power1 and that the          
interaction of two opposite polarities  

comes in at a later stage1 and is  not  
creative1 but only distributive--that is
 to say1 it localizes the  ,energy      
already proceeding from the ,single     
,power4 ,this is a fundamental  truth   
which should never be lost sight of4 ,so
 long1 however1 as we fail to  see this 
truth we necessarily limit the ,creative
 ,power by the material it  works in1   
and in practise we do this by referring 
to past experience as the  only standard
 of judgment4 ,we are measuring the     
,fifth ,kingdom by the  standard of the 
,fourth1 as though we should say that an
 intellectual man1 a  being of the      
,fourth ,kingdom1 was to be limited by  
the conditions which  obtain in the     
,first or ,mineral ,kingdom--to use     
,scriptural language we are  seeking the
 ,living among the dead4    ,and        
moreover at the present time a new order
 of experience is beginning to  open out
 to us1 for well authenticated instances
 of the cure of disease by  the         
invisible power of the ,spirit are      

steadily increasing in number4 ,the     
facts are now too patent to be          
denied--what we want is a better        
knowledge  of the power which accounts  
for them4 ,and if this beginning is now 
with us1  by what reason can we limit   
it8 ,the difference between the healing 
of  disease and the renewal of the      
entire organism and the perpetuation of 
life  is only a difference of degree and
 not of kind2 so that the actual        
experience of increasing numbers shows  
the working of a principle to which  we 
can logically set no limits4    ,if we  
get the steps of the ,creative ,process 
clearly into our minds we shall  see why
 we have hitherto had such small        
results4        ,spirit creates by      
,self-contemplation2      ,therefore1   
,what it contemplates itself        as  
being1 that it becomes4      ,you are   
individualized ,spirit2      ,therefore1
 ,what you contemplate as      the ,law 
of your being becomes the      ,law of  
your being4    ,hence1 contemplate a    

,law of ,death arising out of the       
,forces of the ,material  reacting      
against the ,power of the ,spirit and   
overcoming it1 and you impress  this    
mode of self-recognition upon ,spirit in
 yourself4 ,of course you cannot  alter 
its inherent nature1 but you cause it to
 work under negative  conditions and    
thus make it produce negative results so
 far as you yourself  are concerned4    
,but reverse the process1 and           
contemplate a ,law of ,life as inherent 
in the  very ,being of the ,spirit1 and 
therefore as inherent in spirit in      
yourself2  and contemplate the forces of
 the ,material as practically           
non-existent in  the ,creative ,process1
 because they are products of it and not
 causes--look  at things in this way and
 you will impress a corresponding       
conception upon  the ,spirit which1 by  
the ,law of ,reciprocity1 thus enters   
into  ,self-contemplation on these lines
 from the standpoint of your own        
individuality2 and then by the nature of

 the ,creative ,process a  corresponding
 externalization is bound to take place4
 ,thus our initial  question1 ,how did  
anything come into existence at all1    
brings us to the  recognition of a ,law 
of ,life which we may each specialize   
for ourselves2  and in the degree to    
which we specialize it we shall find the
 ,creative  ,principle at work within us
 building up a healthier and happier    
personality  in mind1 body1 and         
circumstances4    ,only we must learn to
 distinguish the vehicles of ,spirit    
from ,spirit  itself1 for the           
distinction has very important bearings4
 ,what distinguishes  the vehicles from 
the ,spirit is the ,law of ,growth4 ,the
 ,spirit is the  ,formless principle of 
,life1 and the vehicle is a ,form in    
which this  principle functions4 ,now   
the vehicle is a projection by the      
,spirit of  substance coordinate with   
the natural order of the plane on which 
the  vehicle functions1 and therefore   
requires to be built up comformably to  

that order4 ,this building up is what we
 speak of as ,growth2 and since the     
principle which causes the growth is the
 individualized ,spirit1 the rate at    
which the growth will go on will depend 
on the amount of vitalizing energy  the 
,spirit puts into it1 and the amount of 
vitalizing energy will depend on  the   
degree in which the individualized      
,spirit appreciates its own  livingness1
 and finally the degree of this         
appreciation will depend on the  quality
 of the individual's perception of the  
,great ,all-originating ,spirit  as     
reflecting itself in him and thus making
 his contemplation of ,it nothing  else 
than the ,creative ,self-contemplation  
of the ,spirit proceeding from an       
individual and personal center4 ,we must
 therefore not omit the ,law of  ,growth
 in the vehicle from our conception of  
the working of the ,spirit4 ,as  a      
matter of fact the vehicle has nothing  
to say in the matter for it is  simply a
 projection from the ,spirit2 but for   

this very reason its formation  will be 
slow or rapid in exact proportion to the
 individual spirit's  vitalizing        
conception4 ,we could imagine a degree  
of vitalizing conception  that would    
produce the corresponding form          
instantaneously1 but at present  we must
 allow for the weakness of our spiritual
 power--not as thinking it  by any means
 incapable of accomplishing its object1 
but as being far slower  in operation   
now than we hope to see it in the       
future--and so we must not  allow       
ourselves to be discouraged1 but must   
hold our thought knowing that  it is    
doing its creative work1 and that the   
corresponding growth is slowly  but     
surely taking place--thus following the 
,divine precept that men ought  always  
to pray and not to faint4 ,gradually as 
we gain experience on these  new lines  
our confidence in the power of the      
,spirit will increase1 and we  shall be 
less inclined to argue from the negative
 side of things1 and thus  the          

hindrances to the inflow of the         
,originating ,spirit will be more and   
more removed1 and greater and greater   
results will be obtained4    ,if we     
would have our minds clear on this      
subject of ,manifestation we should     
remember its threefold nature3--,first  
the ,general ,life-,principle1 secondly 
the ,localization of this principle in  
the ,individual1 and thirdly the        
,growth of the ,vehicle as it is        
projected by the individualized spirit  
with  more or less energy4 ,it is a     
sequence of progressive condensation    
from the  ,undifferentiated ,universal  
,spirit to the ultimate and outermost   
vehicle--a  truth enshrined in the      
esoteric maxim that ,matter is ,spirit  
at its lowest  level4    ,the forms thus
 produced are in true accord with the   
general order of ,nature  on the        
particular plane where they occur1 and  
are therefore perfectly  different from 
forms temporarily consolidated out of   
material drawn from  other living       

organisms4 ,these latter phantasmal     
bodies are held together  only by an act
 of concentrated volition1 and can      
therefore only be  maintained for a     
short time and with effort2 while the   
body which the  individualized spirit1  
or ego1 builds for itself is produced by
 a perfectly  natural process and does  
not require any effort to sustain it1   
since it is  kept in touch with the     
whole system of the planet by the       
continuous and  effortless action of the
 individual's sub-conscious mind4       
,this is where the action of            
sub-conscious mind as the builder of the
 body  comes in4 ,sub-conscious mind    
acts in accordance with the aggregate of
  suggestion impressed upon it by the   
conscious mind1 and if this suggestion  
is that of perfect harmony with the     
physical laws of the planet then a      
corresponding building by the           
sub-conscious mind will take place1 a   
process  which1 so far from implying any
 effort1 consists rather in a restful   

sense  of unity with ,nature4#d    ,and 
if to this sense of union with the ,soul
 of ,nature1 that ,universal            
,sub-conscious ,mind which holds in the 
cosmos the same place that the          
sub-conscious mind does in ourselves--if
 to this there be superadded a  sense of
 union with the ,all-creating ,spirit   
from which the ,soul of ,nature  flows1 
then through the medium of the          
individual's sub-conscious mind such    
specialized effects can be produced in  
his body as to transcend our past       
experiences without in any way violating
 the order of the universe4 ,the ,old   
,law was the manifestation of the       
,principle of ,life working under       
constricted conditions3 the ,new ,law is
 the manifestation of the same          
,principle working under expanding      
conditions4 ,thus it is that though ,god
  never changes we are said to increase 
with the increase of ,god4              
,,chapter ,v    ,,the ,,personal        
,,factor      ,i have already pointed   

out that the presence of a single       
all-embracing  ,cosmic ,mind is an      
absolute necessity for the existence of 
any creation  whatever1 for the reason  
that if each individual mind were an    
entirely  separate center of perception1
 not linked to all other minds by a     
common  ground of underlying mentality  
independent of all individual action1   
then  no two persons would see the same 
thing at the same time1 in fact no two  
individuals would be conscious of living
 in the same world4 ,if this were  the  
case there would be no common standard  
to which to refer our  sensations2 and1 
indeed1 coming into existence with no   
consciousness of  environment except    
such as we could form by our own unaided
 thought1 and  having by the hypothesis 
no standard by which to form our        
thoughts1 we  could not form the        
conception of any environment at all1   
and consequently  could have no         
recognition of our own existence4 ,the  
confusion of thought  involved even in  

the attempt to state such a condition   
shows it to be  perfectly inconceivable1
 for the simple reason that it is       
self-contradictory and self-destructive4
 ,on this account it is clear that  our 
own existence and that of the world     
around us necessarily implies the       
presence of a ,universal ,mind acting on
 certain fixed lines of its own  which  
establish the basis for the working of  
all individual minds4 ,this  paramount  
action of the ,universal ,mind thus sets
 an unchangeable standard  by which all 
individual mental action must eventually
 be measured1 and  therefore our first  
concern is to ascertain what this       
standard is and to  make it the basis of
 our own action4    ,but if the         
independent existence of a common       
standard of reference is  necessary for 
our self-recognition simply as          
inhabitants of the world we  live in1   
then a fortiori a common standard of    
reference is necessary for  our         
recognition of the unique place we hold 

in the ,creative ,order1 which is  that 
of introducing the ,personal ,factor    
without which the possibilities         
contained in the great ,cosmic ,laws    
would remain undeveloped1 and the       
,self-contemplation of ,spirit could    
never reach those infinite unfoldments  
of which it is logically capable4       
,the evolution of the ,personal ,factor 
is therefore the point with which we    
are most concerned4 ,as a matter of     
fact1 whatever theories we may hold to  
the contrary1 we do all realize the same
 cosmic environment in the same  way2   
that is to say1 our minds all act       
according to certain generic laws  which
 underlie all our individual diversities
 of thought and feeling4 ,this  is so   
because we are made that way and cannot 
help it4 ,but with the  ,personal       
,factor the case is different4 ,a       
standard is no less necessary1 but  we  
are not so made as to conform to it     
automatically4 ,the very conception  of 
automatic conformity to a personal      

standard is self-contradictory1 for  it 
does away with the very thing that      
constitutes personality1 namely  freedom
 of volition1 the use of the powers of  
,initiative and ,selection4 ,for  this  
reason conformity to the ,standard of   
,personality must be a matter of        
choice1 which amounts to the same thing 
as saying that it rests with each       
individual to form his own conception of
 a standard of ,personality2 but  which 
liberty1 however1 carries with it the   
inevitable result that we shall  bring  
into manifestation the conditions       
corresponding to the sort of            
personality we accept as our normal     
standard4    ,i would draw attention to 
the words ,normal ,standard4 ,what we   
shall  eventually attain is1 not what we
 merely wish1 but what we regard as     
normal4 ,the reason is that since we    
sub-consciously know ourselves to be    
based upon the inherent ,law of the     
,universal ,mind we feel1 whether we can
  reason it out or not1 that we cannot  

force the ,all-producing ,mind to work  
contrary to its own inherent qualities1 
and therefore we intuitively  recognize 
that we cannot transcend the sort of    
personality which is normal  according  
to the ,law of ,universal ,mind4 ,this  
thought is always at the back  of our   
mind and we cannot get away from it for 
the simple reason that it is  inherent  
in our mental constitution1 because our 
mind is itself a product  of the        
,creative ,process2 and to suppose      
ourselves transcending the              
possibilities contained in the          
,originating ,mind would involve the    
absurdity  of supposing that we can get 
the greater out of the less4            
,nevertheless there are some who try to 
do so1 and their position is as         
follows4 ,they say in effect1 ,i want to
 transcend the standard of humanity  as 
,i see it around me4 ,but this is the   
normal standard according to the ,law   
of the ,universe1 therefore ,i have to  
get above the ,law of the ,universe4    

,consequently ,i cannot draw the        
necessary power from that ,law1 and so  
there  is nowhere else to get it except 
from myself4 ,thus the aspirant is      
thrown  back upon his own individual    
will as the ultimate power1 with the    
result  that the onus lies on him of    
concentrating a force sufficient to     
overcome  the ,law of the ,universe4    
,there is thus continually present to   
him a  suggestion of struggle against a 
tremendous opposing force1 and as a     
consequence he is continually subjecting
 himself to a strain which grows  more  
and more intense as he realizes the     
magnitude of the force against  which he
 is contending4 ,then as he begins to   
realize the inequality of the  struggle 
he seeks for extraneous aid1 and so he  
falls back on various  expedients1 all  
of which have this in common that they  
ultimately amount to  invoking the      
assistance of other individualities1 not
 seeing that this  involves the same    
fallacy which has brought him to his    

present straits1 the  fallacy1 namely1  
of supposing that any individuality can 
develop a power  greater than that of   
the source from which itself proceeds4  
,the fallacy is  a radical one2 and     
therefore all efforts based upon it are 
fore-doomed to  ultimate failure1       
whether they take the form of reliance  
on personal force  of will1 or magical  
rites1 or austerity practised against   
the body1 or  attempts by abnormal      
concentration to absorb the individual  
in the  universal1 or the invocation of 
spirits1 or any other method--the same  
fallacy is involved in them all1 that   
the less is larger than the greater4    
,now the point to be noted is that the  
idea of transcending the present        
conditions of humanity does not         
necessarily imply the idea of           
transcending  the normal law of         
humanity4 ,the mistake we have hitherto 
made has been in  fixing the ,standard  
of ,personality too low and in taking   
our past  experiences as measuring the  

ultimate possibilities of the race4 ,our
  liberty consists in our ability to    
form our own conception of the ,normal  
,standard of ,personality1 only subject 
to the conditions arising out of the    
inherent ,law of the underlying         
,universal ,mind2 and so the whole thing
  resolves itself into the question1    
,what are those fundamental conditions8 
,the ,law is that we cannot transcend   
the ,normal2 therefore comes the        
question1 ,what is the ,normal8    ,i   
have endeavored to answer this question 
in the chapter on the ,divine  ,ideal1  
but since this is the crucial point of  
the whole subject we may  devote a      
little further attention to it4 ,the    
,normal ,standard of ,personality  must 
necessarily be the reproduction in      
,individuality of what the ,universal   
,mind is in itself1 because1 by the     
nature of the ,creative ,process1 this  
standard results from ,spirit's         
,self-contemplation at the stage where  
its  recognition is turned toward its   

own power of ,initiative and ,selection4
 ,at  this stage ,spirit's              
,self-recognition has passed beyond that
 of  ,self-expression through a mere    
,law of ,averages into the recognition  
of what  ,i have ventured to call its   
,artistic ,ability2 and as we have seen 
that  ,self-recognition at any stage can
 only be attained by the realization of 
a  relation stimulating that particular 
sort of consciousness1 it follows  that 
for the purpose of this further advance 
expression through individuals  of a    
corresponding type is a necessity4 ,then
 by the ,law of ,reciprocity such       
beings must possess powers similar to   
those contemplated in itself by the     
,originating ,spirit1 in other words    
they must be in their own sphere the    
image and likeness of the ,spirit as it 
sees itself4    ,now we have seen that  
the ,creating ,spirit necessarily       
possesses the powers  of ,initiative and
 ,selection4 ,these we may call its     
active properties--the  summing up of   

what it does4 ,but what any power does  
depends on what it  is1 for the simple  
reason that it cannot give out what it  
does not  contain2 therefore at the back
 of the initiative and selective power  
of the  ,spirit we must find what the   
,spirit is1 namely1 what are its        
substantive properties4 ,to begin with  
it must be ,life4 ,then because it is   
,life it must be ,love1 because as the  
undifferentiated ,principle of ,life it 
cannot do otherwise than tend to the    
fuller development of life in each      
individual1 and the pure motive of      
giving greater enjoyment of life is     
,love4 ,then because it is ,life guided 
by ,love it must also be ,light1 that is
  to say1 the primary all-inclusive     
perception of boundless manifestations  
yet to be4 ,then from this proceeds     
,power1 because there is no opposing    
force at the level of ,pure ,spirit2 and
 therefore ,life urged forward by ,love 
or the desire for recognition1 and by   
,light or the pure perception of the    

,law of ,infinite ,possibility1 must    
necessarily produce ,power1 for the     
simple  reason that under these         
conditions it could not stop short of   
action1 for  that would be the denial of
 the ,life1 ,love1 and ,light which it  
is4 ,then  because the ,spirit is ,life1
 ,love1 ,light1 and ,power1 it is also  
,peace1 again  for a very simple reason1
 that being the ,spirit of the ,whole it
 cannot set  one part in antagonism     
against another1 for that would be to   
destroy the  wholeness4 ,next the       
,spirit must be ,beauty1 because on the 
same principle of  ,wholeness it must   
duly proportion every part to every     
other part1 and the  due proportioning  
of all parts is beauty4 ,and lastly the 
,spirit must be  ,joy1 because1 working 
on these lines1 it cannot do otherwise  
than find  pleasure in the              
,self-expression which its works afford 
it1 and in the  contemplation of the    
limitlessness of the ,creative ,process 
by which each  realized stage of        

evolution1 however excellent1 is still  
the stepping-stone  to something yet    
more excellent1 and so on in everlasting
 progression4    ,for these reasons we  
may sum up the ,substantive ,being of   
the  ,all-originating ,spirit as ,life1 
,love1 ,light1 ,power1 ,peace1 ,beauty1 
and ,joy2  and its ,active ,power as    
that of ,initiative and ,selection4     
,these1 therefore1  constitute the basic
 laws of the underlying universal       
mentality which sets  the ,standard of  
,normal ,personality--a standard which1 
when seen in this  light1 transcends the
 utmost scope of our thought1 for it is 
nothing else  than the ,spirit of the   
,infinite ,affirmative conceived in     
,human ,personality4  ,this standard is 
therefore that of the ,universal ,spirit
 itself reproduced  in ,human           
,individuality by the same ,law of      
,reciprocity which we have found  to be 
the fundamental law of the ,creative    
,process--only now we are tracing  the  
action of this ,law in the ,fifth       

,kingdom instead of in the ,fourth4     
,this ,standard1 then1 we may call the  
,universal ,principle of ,humanity1 and 
having now traced the successive steps  
by which it is reached from the  first  
cosmic movement of the ,spirit in the   
formation of the primary nebula1  we    
need not go over the old ground again1  
and may henceforward take this  ,divine 
,principle of ,humanity as our ,normal  
,standard and make it the  starting     
point for our further evolution4 ,but   
how are we to do this8 ,simply  by using
 the one method of ,creative ,process1  
that is1 the  ,self-contemplation of    
,spirit4 ,we now know ourselves to be   
,reciprocals of  the ,divine ,spirit1   
centers in which ,it finds a fresh      
standpoint for  ,self-contemplation2 and
 so the way to rise to the heights of   
this ,great  ,pattern is by             
contemplating it as the ,normal         
,standard of our own  ,personality4     
,and be it noted that the ,pattern thus 
set before us is ,universal4 ,it is the 

embodiment of all the great principles  
of the ,affirmative1 and so in no way   
interferes with our own particular      
individuality--that is something built  
up upon this foundation1 something      
additional affording the differentiating
  medium through which this unifying    
,principle finds variety of expression1 
therefore we need be under no           
apprehension lest by resting upon this  
,pattern we should become less          
ourselves4 ,on the contrary the         
recognition of  it sets us at liberty to
 become more fully ourselves because we 
know that  we are basing our            
development1 not upon the strength of   
our own unaided  will1 nor yet upon any 
sort of extraneous help1 but upon the   
,universal ,law  itself1 manifesting    
through us in the proper sequence of the
 ,creative  ,order2 so that we are still
 dealing with ,universal principles1    
only the  principle by which we are now 
working is the ,universal ,principle of 
,personality4    ,i wish the student to 

get this idea very clearly because this 
is really the  crux of the passage from 
the ,fourth ,kingdom into the ,fifth4   
,the great  problem of the future of    
evolution is the introduction of the    
,personal  ,factor4 ,the reason why this
 is so is very simple when we see it4   
,to take a  thought from my own ,dor    
,lectures we may put it in this way4 ,in
 former  days no one thought of building
 ships of iron because iron does not    
float2  yet now ships are seldom built  
of anything else1 though the relative   
specific gravities of iron and water    
remain unchanged4 ,what has changed is  
the ,personal ,factor4 ,it has expanded 
to a more intelligent perception of  the
 law of flotation1 and we now see that  
wood floats and iron sinks1 both  of    
them by the same principle working under
 opposite conditions1 the law1  namely1 
that anything will float which bulk for 
bulk is lighter than the  volume of     
water displaced by it1 so that by       
including in our calculations  the      

displacement of the vessel as well as   
the specific gravity of the  material1  
we now make iron float by the very same 
law by which it sinks4  ,this example   
shows that the function of the ,personal
 ,factor is to analyze  the             
manifestations of ,law which are        
spontaneously afforded by ,nature and to
  discover the ,universal ,affirmative  
,principle which lies hidden within     
them1  and then by the exercise of our  
powers of ,initiative and ,selection to 
provide such specialized conditions as  
will enable the ,universal ,principle   
to work in perfectly new ways           
transcending anything in our past       
experience4  ,this is how all progress  
has been achieved up to the present2 and
 is the  way in which all progress must 
be achieved in the future1 only for the 
purpose of evolution1 or growth from    
within1 we must transfer the method to  
the spiritual plane4    ,the function1  
then1 of the ,personal ,factor in the   
,creative ,order is to  provide         

specialized conditions by the use of the
 powers of ,selection and  ,initiative1 
a truth indicated by the maxim ,nature  
unaided fails2 but the  difficulty is   
that if enhanced powers were attained by
 the whole population  of the world     
without any common basis for their use1 
their promiscuous  exercise could only  
result in chaotic confusion and the     
destruction of the  entire race4 ,to    
introduce the creative power of the     
,individual and at the  same time avoid 
converting it into a devastating flood  
is the great problem  of the transition 
from the ,fourth ,kingdom into the      
,fifth4 ,for this purpose  it becomes   
necessary to have a ,standard of the    
,personal ,factor independent  of any   
individual conceptions1 just as we found
 that in order for us to  attain        
self-consciousness at all it was a      
necessity that there should be a        
,universal ,mind as the generic basis of
 all individual mentality2 only in      
regard to the generic build of mind the 

conformity is necessarily  automatic1   
while in regard to the specializing     
process the fact that the  essence of   
that process is ,selection and          
,initiative renders it impossible  for  
the conformity to the ,standard of      
,personality to be automatic--the very  
nature of the thing makes it a matter of
 individual choice4    ,now a ,standard 
of ,personality independent of          
individual conceptions must be  the     
essence of ,personality as distinguished
 from individual  idiosyncrasies1 and   
can therefore be nothing else than the  
,creative ,life1  ,love1 ,beauty1 etc41 
viewed as a ,divine ,individuality1 by  
identifying  ourselves with which we    
eliminate all possibility of conflict   
with other  personalities based on the  
same fundamental recognition2 and the   
very  universality of this ,standard    
allows free play to all our particular  
idiosyncrasies while at the same time   
preventing them from antagonizing the   
fundamental principles to which we have 

found that the ,self-contemplation  of  
the ,originating ,spirit must           
necessarily give rise4 ,in this way we  
attain  a ,standard of ,measurement for 
our own powers4 ,if we recognize no such
  ,standard our development of spiritual
 powers1 our discovery of the immense   
possibilities hidden in the inner laws  
of ,nature and of our own being1 can    
only become a scourge to ourselves and  
others1 and it is for this reason  that 
these secrets are so jealously guarded  
by those who know them1 and  that over  
the entrance to the temple are written  
the words ,eskato  ,bebeloi--,hence ye  
,profane4    ,but if we recognize and   
accept this ,standard of ,measurement   
then we need  never fear our discovery  
of hidden powers either in ourselves or 
in ,nature1  for on this basis it       
becomes impossible for us to misuse     
them4 ,therefore it  is that all        
systematic teaching on these subjects   
begins with instruction  regarding the  
,creative ,order of the ,cosmos1 and    

then proceeds to exhibit  the same      
,order as reproduced on the plane of    
,personality and so affording a  fresh  
starting point for the ,creative        
,process by the introduction of         
,individual ,initiative and ,selection4 
,this is the doctrine of the ,macrocosm 
and the ,microcosm2 and the transition  
from the generic working of the         
,creative ,spirit in the ,cosmos to its 
specific working in the ,individual is  
what is meant by the doctrine of the    
,octave4            ,,chapter ,,vi      
,,the ,,standard ,,of ,,personality     
,we have now got some general idea as to
 the place of the personal factor in    
the ,creative ,order1 and so the next   
question is1 ,how does this affect      
ourselves8 ,the answer is that if we    
have grasped the fundamental fact that  
the moving power in the ,creative       
,process is the self-contemplation of   
,spirit1 and if we also see that1       
because we are miniature reproductions  
of  the ,original ,spirit1 our          

contemplation of ,it becomes ,its       
contemplation of  ,itself from the      
standpoint of our own individuality--if 
we have grasped  these fundamental      
conceptions1 then it follows that our   
process for  developing power is to     
contemplate the ,originating ,spirit as 
the source of  the power we want to     
develop4 ,and here we must guard against
 a mistake  which people often make when
 looking to the ,spirit as the source of
 power4  ,we are apt to regard it as    
sometimes giving and sometimes          
withholding  power1 and consequently are
 never sure which way it will act4 ,but 
by so  doing we make ,spirit contemplate
 itself as having no definite action at 
all1 as a plus and minus which mutually 
cancel each other1 and therefore by  the
 ,law of the ,creative ,process no      
result is to be expected4 ,the mistake  
consists in regarding the power as      
something separate from the ,spirit2    
whereas by the analysis of the ,creative
 ,process which we have now made we  see

 that the ,spirit itself is the power1  
because the power comes into  existence 
only through ,spirit's                  
self-contemplation4 ,then the logical   
inference from this is that by          
contemplating the ,spirit as the power1 
and  vice versa by contemplating the    
power as the ,spirit1 a similar power is
  being generated in ourselves4         
,again an important conclusion follows  
from this1 which is that to generate    
any particular sort of power we should  
contemplate it in the abstract  rather  
than as applied to the particular set of
 circumstances we have in  hand4 ,the   
circumstances indicate the sort of power
 we want but they do not  help us to    
generate it2 rather they impress us with
 a sense of something  contrary to the  
power1 something which has to be        
overcome by it1 and  therefore we should
 endeavor to dwell on the power in      
itself1 and so come  into touch with it 
in its limitless infinitude4    ,it is  
here that we begin to find the benefit  

of a ,divine ,standard of ,human        
,individuality4 ,that also is an        
,infinite ,principle1 and by identifying
  ourselves with it we bring to bear    
upon the abstract conception of infinite
  ,impersonal ,power a corresponding    
conception of ,infinite ,personality1 so
  that we thus import the ,personal     
,factor which is able to use the ,power 
without imposing any strain upon        
ourselves4 ,we know that by the very    
nature  of the ,creative ,process we are
 one with the ,originating ,spirit and  
therefore one with all the principles of
 its ,being1 and consequently one  with 
its ,infinite ,personality1 and         
therefore our contemplation of it as the
  ,power which we want gives us the     
power to use that ,power4    ,this is   
the ,self-contemplation of ,spirit      
employed from the individual  standpoint
 for the generating of power4 ,then     
comes the application of the  power thus
 generated4 ,but there is only one      
,creative ,process1 that of the         

,self-contemplation of ,spirit1 and     
therefore the way to use this process   
for  the application of the power is to 
contemplate ourselves as surrounded by  
the conditions which we want to produce4
 ,this does not mean that we are to  lay
 down a hard and fast pattern of the    
conditions and strenuously endeavor  to 
compel the ,power to conform its working
 to every detail of our mental          
picture--to do so would be to hinder its
 working and to exhaust ourselves4      
,what we are to dwell upon is the idea  
of an ,infinite ,power producing the    
happiness we desire1 and because this   
,power is also the ,forming ,power of   
the universe trusting it to give that   
form to the conditions which will  most 
perfectly react upon us to produce the  
particular state of  consciousness      
desired4    ,thus neither on the side of
 in-drawing nor of out-giving is there  
any  constraining of the ,power1 while  
in both cases there is an initiative and
  selective action on the part of the   

individual--for the generating of  power
 he takes the initiative of invoking it 
by contemplation1 and he makes          
selection of the sort of power to       
invoke2 while on the giving-out side he 
makes selection of the purpose for which
 the ,power is to be employed1 and      
takes the initiative by his thought of  
directing the ,power to that purpose4   
,he thus fulfils the fundamental        
requirements of the ,creative ,process  
by  exercising ,spirit's inherent       
faculties of initiative and selection by
 means  of its inherent method1 namely  
by ,self-contemplation4 ,the whole      
action is  identical in kind with that  
which produces the cosmos1 and it is now
  repeated in miniature for the         
particular world of the individual2 only
 we  must remember that this miniature  
reproduction of the ,creative ,process  
is  based upon the great fundamental    
principles inherent in the ,universal   
,mind1  and cannot be dissociated from  
them without involving a conception of  

the  individual which will ultimately be
 found self-destructive because it cuts 
away the foundation on which his        
individuality rests4    ,it will        
therefore be seen that any individuality
 based upon the fundamental  ,standard  
of ,personality thus involved in the    
,universal ,mind has reached the  basic 
principle of union with the ,originating
 ,spirit itself1 and we are  therefore  
correct in saying that union is attained
 through1 or by means of1  this         
,standard ,personality4 ,this is a great
 truth which in all ages has been  set  
forth under a variety of symbolic       
statements2 often misunderstood1 and    
still continuing to be so1 though owing 
to the inherent vitality of the  idea   
itself even a partial apprehension of it
 produces a corresponding  measure of   
good results4 ,this falling short has   
been occasioned by the  failure to      
recognize an ,eternal ,principle at the 
back of the particular  statements--in a
 word the failure to see what they were 

talking about4 ,all  principles are     
eternal in themselves1 and this is what 
distinguishes them  from their          
particular manifestations as laws       
determined by temporary and  local      
conditions4    ,if then1 we would reach 
the root of the matter we must penetrate
 through  all verbal statements to an   
,eternal ,principle which is as active  
now as  ever in the past1 and which is  
as available to ourselves as to any who 
have  gone before us4 ,therefore it is  
that when we discern an ,eternal and    
,universal ,principle of ,human         
,personality as necessarily involved in 
the  ,essential ,being of the           
,originating ,universal ,spirit--,filius
 in gremio  ,patris--we have discovered 
the true ,normal ,standard of           
,personality4 ,then  because this       
standard is nothing else than the       
principle of ,personality  expanded to  
infinitude1 there is no limit to the    
expansion which we  ourselves may attain
 by the operation in us of this         

principle2 and so we  are never placed  
in a position of antagonism to the true 
law of our being1  but on the contrary  
the larger and more fundamental our     
conception of  personal development the 
greater will be the fulfilment which we 
give to  the ,law4 ,the ,normal         
,standard of ,personality is found to be
 itself the ,law  of the ,creative      
,process working at the personal level2 
and it cannot be  subject to limitation 
for the simple reason that the process  
being that of  the ,self-contemplation  
of ,spirit1 no limits can possibly be   
assigned to  this contemplation4    ,we 
need1 therefore1 never be afraid of     
forming too high an idea of human       
possibilities provided always that we   
take this standard as the foundation  on
 which to build up the edifice of our   
personality4 ,and we see that this      
standard is no arbitrary one but simply 
the ,expression in ,personality of  the 
,,one all-embracing ,spirit of the      
,affirmative2 and therefore the only    

limitation implied by conformity to it  
is that of being prevented from  running
 on lines the opposite of those of the  
,creative ,process1 that is to  say1    
from calling into action causes of      
disintegration and destruction4 ,in  the
 truly ,constructive ,order1 therefore1 
the ,divine ,standard of ,personality   
is as really the basis of the           
development of specific personality as  
the  ,universal ,mind is the necessary  
basis of generic mentality2 and just as 
without this generic ultimate of ,mind  
we should none of us see the same  world
 at the same time1 and in fact have no  
consciousness of existence1 so  apart   
from this ,divine ,standard of          
,personality it is equally impossible   
for  us to specialize the generic law of
 our being so as to develop all the     
glorious possibilities that are latent  
in it4    ,only we must never forget the
 difference between these two statements
 of  the ,universal ,law--the one is    
cosmic and generic1 common to the whole 

race1  whether they know it or not1 a   
,standard to which we all conform       
automatically by the mere fact of being 
human beings2 while the other is a      
personal and individual ,standard1      
automatic conformity to which is        
impossible because that would imply the 
loss of those powers of ,initiative  and
 ,selection which are the very essence  
of ,personality2 so that this  ,standard
 necessarily implies a personal         
selection of it in preference to  other 
conceptions of an antagonistic nature4  
,,chapter ,,vii    ,,race ,,thought     
,,and ,,new ,,thought      ,the steady  
following up of the successive stages of
 the ,creative ,process  has led us to  
the recognition of an ,individuality in 
the ,all-creating  ,spirit itself1 but  
an ,individuality which is by its very  
nature ,universal1  and so cannot be    
departed from without violating the     
essential principles  on which the      
further expansion of our own            
individuality depends4 ,at the  same    

time it is strictly individual1 for it  
is the ,spirit of  ,individuality1 and  
is thus to be distinguished from that   
merely generic  race-personality which  
makes us human beings at all4           
,race-personality is of  course the     
necessary basis for the development of  
this ,individuality2 but  if we do not  
see that it is only the preliminary to  
further evolution1 any  other conception
 of our personality as members of the   
race will prevent our  advance toward   
our proper position in the ,creative    
,order1 which is that of  introducing   
the ,personal ,factor by the exercise of
 our individual power of  initiative and
 selection4    ,it is on this account   
that ,race-thought1 simply as such1 is  
opposed to the  attempt of the          
individual to pass into a higher order  
of life4 ,it limits  him by strong      
currents of negative suggestion based on
 the fallacy that the  perpetuation of  
the race requires the death of the      
individual2#e and it is  only when the  

individual sees that this is not true1  
and that his race-  nature constitutes  
the ground out of which his new         
,individuality is to be  formed1 that he
 becomes able to oppose the negative    
power of race-thought4  ,he does this by
 destroying it with its own weapon1 that
 is1 by finding in  the race-nature     
itself the very material to be used by  
the ,spirit for  building-up the ,new   
,man4 ,this is a discovery on the       
spiritual plane  equivalent to the      
discovery on the physical plane that we 
can make iron  float by the same law by 
which it sinks4 ,it is the discovery    
that what we  call the mortal part of us
 is capable of being brought under a    
higher  application of the ,universal   
,law of ,life1 which will transmute it  
into an  immortal principle4 ,when we   
see what we call the mortal part of us  
in this  light we can employ the very   
principle on which the negative         
race-thought  is founded as a weapon for
 the destruction of that thought in our 

own  minds4    ,the basis of the        
negative race-thought is the idea that  
physical death is  an essential part of 
the ,normal ,standard of ,personality1  
and that the body  is composed of so    
much neutral material with which death  
can do what it  likes4 ,but it is       
precisely this neutrality of matter that
 makes it just as  amenable to the ,law 
of ,life as to the ,law of ,death--it is
 simply neutral  and not an originating 
power on either side2 so then when we   
realize that  our ,normal ,standard of  
,personality is not subject to death1   
but is the  ,eternal ,essence and ,being
 of ,life itself1 then we see that this 
neutrality  of matter--its inability to 
make selection or take initiative on its
 own  account--is just what makes it the
 plastic medium for the expression of   
,spirit in ourselves4    ,in this way   
the generic or race-mind in the         
individual becomes the  instrument      
through which the specializing power of 
the ,spirit works toward  the building  

up of a personality based upon the truly
 ,normal ,standard of  ,individuality   
which we have found to be inherent in   
the ,all-originating  ,spirit itself3   
and since the whole question is that of 
the introduction of  the factor of      
personal individuality into the creative
 order of causation1  this cannot be    
done by depriving the individual of what
 makes him a person  instead of a thing1
 namely1 the power of conscious         
initiative and  selection4    ,for this 
reason the transition from the ,fourth  
,kingdom into the ,fifth  cannot be     
forced upon the race either by a ,divine
 fiat or by the generic  action of      
cosmic law1 for it is a specialising of 
the cosmic law which  can only be       
effected by personal initiative and     
selection1 just as iron  can only be    
made to float under certain specialized 
conditions2 and  consequently the       
passage from the ,fourth into the ,fifth
 ,kingdom is a  strictly individual     
process which can only be brought about 

by a personal  perception of what the   
normal standard of the ,new             
,individuality really is4  ,this can    
only be done by the active laying aside 
of the old race-standard  and the       
conscious adoption of the new one4 ,the 
student will do well to  consider this  
carefully1 for it explains why the race 
cannot receive the  further evolution   
simply as a race2 and also it shows that
 our further  evolution is not into a   
state of less activity but of greater1  
not into  being less alive but more     
alive1 not into being less ourselves but
 more  ourselves2 thus being just the   
opposite of those systems which present 
the  goal of existence as re-absorption 
into the undifferentiated ,divine       
essence4 ,on the contrary our further   
evolution is into greater degrees of    
conscious activity than we have ever yet
 known1 because it implies our          
development of greater powers as the    
consequence of our clearer perception   
of our true relation to the             

,all-originating ,spirit4 ,it is the    
recognition  that we may1 and should1   
measure ourselves by this ,new ,standard
 instead of  by the old race-standard   
that constitutes the real ,new ,thought4
 ,the ,new  ,thought which gives ,new   
,life to the individual will never be   
realized so  long as we think that it is
 merely the name of a particular sect1  
or that  it is to be found in the       
mechanical observance of a set of rules 
laid down  for us by some particular    
teacher4 ,it is a ,new ,fact in the     
experience of  the individual1 the      
reason for which is indeed made clear to
 him through  intellectual perception of
 the real nature of the ,creative       
,process1 but  which can become an      
actual experience only by habitual      
personal intercourse  with that ,divine 
,spirit which is the ,life1 ,love and   
,beauty that are at the  back of the    
,creative ,process and find expression  
through it4    ,from this intercourse   
new thoughts will continually flow in1  

all of them  bearing that vivifying     
element which is inherent in their      
source1 and the  individual will then   
proceed to work out these new ideas with
 the knowledge  that they have their    
origin in the selection and initiative  
power of the  ,all-creating ,spirit     
itself1 and in this way by combined     
meditation and  action he will find     
himself advancing into increasing light1
 liberty and  usefulness4 ,the advance  
may be almost imperceptible from one day
 to  another1 but it will be perceptible
 at longer intervals1 and the one who is
  thus moving forward with the ,spirit  
of ,god will on looking back at any time
  always find that he is getting more   
livingness out of life than he was a    
year previously4 ,and this without      
strenuous effort1 for he is not having  
to  manufacture the power from his own  
resources but only to receive it--and   
as for using it1 that is only the       
exercise of the power itself4 ,so       
following on these lines you will find  

that ,rest and ,power are identical2    
and so you get the real ,new ,thought   
which grows in ,newness every day4      
,,chapter ,,viii    ,,the ,d,,nouement  
,,of ,,the ,,creative ,,process         
,then comes the question1 ,what should  
logically be the dnouement of the       
progression we have been considering8   
,let us briefly recapitulate the steps  
of the series4 ,universal ,spirit by    
,self-contemplation evolves ,universal  
,substance4 ,from this it produces      
cosmic creation as the expression of    
itself as functioning in ,space and     
,time4 ,then from this initial movement 
it  proceeds to more highly specialized 
modes of ,self-contemplation in a       
continually ascending scale1 for the    
simple reason that self-contemplation   
admits of no limits and therefore each  
stage of self-recognition cannot be     
other than the starting-point for a     
still more advanced mode of             
self-contemplation1 and so on ad        
infinitum4 ,thus there is a continuous  

progress toward more and more highly    
specialized forms of life1 implying     
greater liberty and wider scope for     
enjoyment as the capacity of the        
individual life corresponds to a higher 
degree of the contemplation of  ,spirit2
 and in this way evolution proceeds till
 it reaches a level where it  becomes   
impossible to go any further except by  
the exercise of conscious  selection and
 initiative on the part of the          
individual1 while at the same  time     
conforming to the universal principles  
of which evolution is the  expression4  
,now ask yourself in what way individual
 selection and initiative would be      
likely to act as expressing the         
,originating ,spirit itself8 ,given the 
knowledge on the part of the individual 
that he is able by his power of         
initiative and selection to draw        
directly upon the ,all-originating      
,spirit  of ,life1 what motive could he 
have for not doing so8 ,therefore1      
granted  such a perfect recognition1 we 

should find the individual holding      
precisely  the same place in regard to  
his own individual world that the       
,all-originating ,spirit does to the    
cosmos2 subject only to the same ,law of
  ,love1 ,beauty1 c41 which we found to 
be necessarily inherent in the          
,creative ,spirit--a similarity which   
would entirely prevent the individual   
from exercising his otherwise limitless 
powers in any sort of antagonism to  the
 ,spirit of the ,great ,whole4    ,at   
the same time the individual would be   
quite aware that he was not the         
,universal ,spirit in propria persona1  
but that he was affording expression  to
 it through his individuality4 ,now     
,expression is impossible except        
through ,form1 and therefore form of    
some sort is a necessity of             
individuality4 ,it is just here1 then1  
that we find the importance of that     
principle of ,harmony with ,environment 
of which ,i spoke earlier1 the          
principle in accordance with which a    

person who had obtained complete        
control of matter1 if he wished to      
transport himself to some other planet1 
would appear there in perfect conformity
 with all the laws of matter that       
obtained in that world2 though1 of      
course1 not subject to any limitation of
  the ,life ,principle in himself4 ,he  
would exhibit the laws of matter as     
rendered perfect by the ,law of         
,originating ,life4 ,but if any one now 
living  on this earth were thus         
perfectly to realize the ,law of ,life  
he would be in  precisely the same      
position here as our imaginary visitor  
to another  planet--in other words the  
dnouement of the ,law of ,life is not   
the putting  off of the body1 but its   
inclusion as part of the conscious life 
of the  ,spirit4    ,this does not imply
 any difference in the molecular        
structure of the body  from that of     
other men1 for by the principle of      
,harmony of which ,i have  just spoken1 
it would be formed in strict accordance 

with the laws of  matter on the         
particular planet2 though it would not  
be subject to the  limitations resulting
 from the average man's non-recognition 
of the power  of the ,spirit4 ,the man  
who had thus fully entered into the     
,fifth ,kingdom  would recognize that1  
in its relation to the denser modes of  
matter his  body was of a similar dense 
mode4 ,that would be its relation to    
external  environment as seen by others4
 ,but since the man now knew himself as 
not  belonging to these denser modes of 
manifestation1 but as an                
individualization of ,primary ,spirit1  
he would see that relatively to  himself
 all matter was ,primary ,substance1 and
 that from this point of view  any      
condensations of that substance into    
atoms1 molecules1 tissues1 and the  like
 counted for nothing--for him the body  
would be simply ,primary  ,substance    
entirely responsive to his will4 ,yet   
his reverence for the ,law of  ,harmony 
would prevent any disposition to play   

psychic pranks with it1 and  he would   
use his power over the body only to meet
 actual requirements4    ,in this way1  
then1 we are led to the conclusion that 
eternal life in an  immortal physical   
body is the logical dnouement of our    
evolution2 and if  we reflect that1 by  
the conditions of the case1 the owners  
of such bodies  could at will either    
transport themselves to other worlds or 
put off the  physical body altogether   
and remain in the purely subjective life
 while  still retaining the power to    
reclothe themselves in flesh whenever   
they  chose1 we shall see that this     
dnouement of evolution answers all      
possible  questions as to the increase  
of the race1 the final destruction of   
the  planet1 and the like4    ,this1    
then1 is the ultimate which we should   
keep in view2 but the fact  remains     
that1 though there may be hidden ones   
who have thus attained1 the  bulk of    
mankind have not1 and that the common   
lot of humanity is to go  through the   

change which we call death4 ,in broad   
philosophical terms death  may be       
described as the withdrawal of the life 
into the subjective  consciousness to   
the total exclusion of the objective    
consciousness4 ,then  by the general law
 of the relation between subjective and 
objective mind1  the subjective mind    
severed from its corresponding objective
 mentality has  no means of acquiring   
fresh impressions on its own account1   
and therefore  can only ring the changes
 on those impressions which it has      
brought with it  from its past life4    
,but these may be of very various sorts1
 ranging from  the lowest to the        
highest1 from those most opposed to that
 ultimate destiny  of man which we have 
just been considering1 to those which   
recognize his  possibilities in a very  
large measure1 needing little more to   
bring about  the full fruition of       
perfected life4 ,but however various may
 be their  experiences1 all who have    
passed through death must have this in  

common  that they have lost their       
physical instrument of objective        
perception and  so have their mode of   
consciousness determined entirely by the
 dominant  mode of suggestion which they
 have brought over with them from the   
objective side of life4#f ,of course if 
the objective mentality were also       
brought over this would give the        
individual the same power of initiative 
and selection that he possesses while in
 the body1 and1 as we shall see  later  
on1 there are exceptional persons with  
whom this is the case2 but for  the     
great majority the physical brain is a  
necessity for the working of the        
objective mentality1 and so when they   
are deprived of this instrument their   
life becomes purely subjective and is a 
sort of dream-life1 only with a  vast   
difference between two classes of       
dreamers--those who dream as they  must 
and those who dream as they will4 ,the  
former are those who have  enslaved     
themselves in various ways to their     

lower mentality--some by  bringing with 
them the memory of crimes unpardoned1   
some by bringing with  them the idea of 
a merely animal life1 others less       
degraded1 but still in  bondage to      
limited thought1 bringing with them only
 the suggestion of a  frivolous worldly 
life--in this way1 by the natural       
operation of the ,law of  ,suggestion1  
these different classes1 either through 
remorse1 or unsatisfied  desires1 or    
sheer incapacity to grasp higher        
principles1 all remain  earth-bound1    
suffering in exact correspondence with  
the nature of the  suggestion they have 
brought along with them4 ,the           
unchangeable ,law is that  the          
suggestion becomes the life2 and this is
 equally true of suggestions of  a      
happier sort4 ,those who have brought   
over with them the great truth that     
conditions are the creations of thought1
 and who have accustomed themselves     
while in objective life to dwell on good
 and beautiful ideas1 are still  able1  

by reason of being imbued with this     
suggestion1 to mold the  conditions of  
their consciousness in the subjective   
world in accordance  with the sort of   
ideas which have become a second nature 
to them4 ,within  the limits of these   
ideas the dominant suggestion to these  
entities is that  of a ,law which       
confers ,liberty1 so by using this ,law 
of the constructive  power of thought   
they can determine the conditions of    
their own  consciousness2 and thus      
instead of being compelled to suffer the
 nightmare  dreams of the other class1  
they can mold their dream according to  
their  will4 ,we cannot conceive of such
 a life as theirs in the unseen as      
otherwise than happy1 nevertheless its  
range is limited by the range of the    
conceptions they have brought with them4
 ,these may be exceedingly beautiful    
and thoroughly true and logical as far  
as they go2 but they do not go the      
whole way1 otherwise these spirits would
 not be in the category which we  are   

considering but would belong to that    
still higher class who fully  realize   
the ultimate possibilities which the    
,law of the ,expression of  ,spirit     
provides4    ,the otherwise happy       
subjective life of these more           
enlightened souls has  this radical     
defect that they have failed to bring   
over with them that  power of original  
selection and initiative without which  
further progress  is impossible4 ,i wish
 the student to grasp this point very   
clearly1 for it  is of the utmost       
importance4 ,of course the basis of our 
further evolution  is conformity to the 
harmonious nature of the ,originating   
,spirit2 but upon  this foundation we   
each have to build up the superstructure
 of our own  individuality1 and every   
step of advance depends on our personal 
development of power to take that step4 
,this is what is meant by taking an     
initiative4 ,it is making a ,new        
,departure1 not merely recombining the  
old  things into fresh groupings still  

subject to the old laws1 but introducing
  an entirely new element which will    
bring its own ,new ,law along with it4  
,now if this is the true meaning of     
initiative then that is just the  power 
which these otherwise happy souls do not
 possess4 ,for by the very  conditions  
of the case they are living only in     
their subjective  consciousness1 and    
consequently are living by the law of   
subjective mind2  and one of the chief  
characteristics of subjective mind is   
its incapacity  to reason inductively1  
and therefore its inability to make the 
selection  and take the initiative      
necessary to inaugurate a ,new          
,departure4 ,the well  established facts
 of mental law show conclusively that   
subjective mind  argues only            
deductively4 ,it argues quite correctly 
from any given premises1  but it cannot 
take the initiative in selecting the    
premises--that is the  province of      
inductive reasoning which is essentially
 the function of the  objective mind4   

,but by the law of ,auto-suggestion this
 discarnate  individual has brought over
 his premises with him1 which premises  
are the  sum-total of his inductions    
made during objective life1 the         
conception of  things which he held at  
the time he passed over1 for this       
constituted his  idea of ,truth4 ,now he
 cannot add to these inductions1 for he 
has parted  with his instrument for     
inductive reasoning1 and therefore his  
deductive  reasoning in the purely      
subjective state which he has now       
entered is  necessarily limited to the  
consequences which may be deducted from 
the  premises which he has brought along
 with him4    ,in the case of the       
highly-developed individualities we are 
now considering  the premises thus      
brought over are of a very far-reaching 
and beautiful  character1 and           
consequently the range of their         
subjective life is  correspondingly wide
 and beautiful2 but1 nevertheless1 it is
 subject to the  radical defect that it 

is debarred from further progress for   
the simple  reason that the individual  
has not brought over with him the mental
 faculty  which can impress his         
subjective entity with the requisite    
forward movement  for making a new      
departure into a ,new ,order4 ,and      
moreover1 the higher the  subjective    
development with which the individual   
passed over the more  likely he will be 
to realize this defect4 ,if during      
earth-life he had  gained sufficient    
knowledge of these things he will carry 
with him the  knowledge that his        
discarnate existence is purely          
subjective2 and therefore  he will      
realize that1 however he may be able to 
order the pictures of his  dream1 yet it
 is still but a dream1 and in common    
with all other dreams  lacks the basis  
of solidity from which to take really   
creative action4    ,he knows also that 
the condition of other discarnate       
individualities is  similar to his own1 
and that consequently each one must     

necessarily live in  a world apart--a   
world of his own creation1 because none 
of them possess  the objective mentality
 by which to direct their subjective    
currents so as  to make them penetrate  
into the sphere of another subjective   
entity1 which  is the modus operandi of 
telepathy4 ,thus he is conscious of his 
own  inability to hold intercourse with 
other personalities2 for though he may  
for his own pleasure create the         
semblance of them in his dream-life1 yet
 he  knows that these are creations of  
his own mind1 and that while he appears 
to be conversing with a friend amid the 
most lovely surroundings the friend     
himself may be having experiences of a  
very different description4 ,i am1 of   
course1 speaking now of persons who have
 passed over in a very high state  of   
development and with a very             
considerable1 though still imperfect1   
knowledge of the ,law of their own      
being4 ,probably the majority take their
  dream-life for an external reality2   

and1 in any case1 all who have passed   
over without carrying their objective   
mentality along with them must be  shut 
up in their individual subjective       
spheres and cease to function as        
centers of creative power so long as    
they do not emerge from that state4     
,but the highly advanced individuals of 
whom ,i am now speaking have passed     
over with a true knowledge of the ,law  
of the relation between subjective  and 
objective mind and have therefore       
brought with them a subjective          
knowledge of this truth2 and therefore1 
however otherwise in a certain  sense   
happy1 they must still be conscious of a
 fundamental limitation which  prevents 
their further advance4 ,and this        
consciousness can produce only one      
result1 an ever-growing longing for the 
removal of this limitation--and  this   
represents the intense desire of the    
,spirit1 as individualized in  these    
souls1 to attain to the conditions under
 which it can freely exercise  its      

creative power4 ,sub-consciously this is
 the desire of all souls1 for  it is    
that continual pressing forward of the  
,spirit for manifestation out  of which 
the whole ,creative ,process arises2 and
 so it is that the great cry            
perpetually ascends to ,god from all as 
yet undelivered souls1 whether in or    
out of the body1 for the deliverance    
which they knowingly or unknowingly     
desire4    ,all this comes out of the   
well-ascertained facts of the law of    
relation  between subjective and        
objective mind4 ,then comes the         
question1 ,is there no  way of getting  
out of this law8 ,the answer is that we 
can never get away  from universal      
principles--but we can specialise them4 
,we may take it as  an axiom that any   
law which appears to limit us contains  
in itself the  principle by which that  
limitation can be overcome1 just as in  
the case of  the flotation of iron4 ,in 
this axiom1 then1 we shall find the clue
 which  will bring us out of the        

labyrinth4 ,the same law which places   
various  degrees of limitation upon the 
souls that have passed into the         
invisible  can be so applied as to set  
them free4 ,we have seen that everything
 turns  on the obligation of our        
subjective part to act within the limits
 of the  suggestion which has been most 
deeply impressed upon it4 ,then why not 
impress upon it the suggestion that in  
passing over to the other side it  has  
brought its objective mentality along   
with it8    ,if such a suggestion were  
effectively impressed upon our          
subjective mind1  then by the           
fundamental law of our nature our       
subjective mind would act in  strict    
accordance with this suggestion1 with   
the result that the objective  mind     
would no longer be separated from it1   
and that we should carry with us  into  
the unseen our whole mentality1 both    
subjective and objective1 and  so be    
able to exercise our inductive powers of
 selection and initiative as  well there

 as here4    ,why not8 ,the answer is   
that we cannot accept any suggestion    
unless we  believe it to be true1 and to
 believe it to be true we must feel that
 we  have a solid foundation for our    
belief4 ,if1 then1 we can find a        
sufficient  foundation for adequately   
impressing this suggestion upon         
ourselves1 then  the principles of      
mental law assure us that we shall carry
 our objective  faculty of initiative   
and selection into the unseen4          
,therefore our quest is  to find this   
,foundation4 ,then1 since we cannot     
accept as true what we  believe to be   
contrary to the ultimate law of the     
universe1 if we are to  find such a     
foundation at all it must be within that
 ,law2 and it is for  this reason that  
,i have laid so much stress upon the    
,normal ,standard of  ,human            
,individuality4 ,when we are convinced  
that this ideal completeness is  quite  
normal1 and is a spiritual fact1 not    
dependent upon the body1 but  able to   

control the body1 then we have got the  
solid basis on which to  carry our      
objective personality along with us into
 the unseen1 and the  well-established  
laws of our mental constitution justify 
the belief that we  can do so4    ,from 
these considerations it is obvious that 
those who thus pass over in  possession 
of their complete mentality must be in a
 very different position  from those who
 pass into a condition of merely        
subjective life1 for they  have brought 
their powers of selection and initiative
 with them1 and can  therefore employ   
their experiences in the unseen as a    
starting-point for  still further       
development4 ,so1 then1 the question    
arises1 ,what lines will  this further  
development be likely to follow8    ,we 
are now considering the case of persons 
who have reached a very high  degree of 
development2 who have succeeded in so   
completely uniting the  subjective and  
objective portions of their spiritual   
being into a perfect  whole that they   

can never again be severed2 and who are 
therefore able to  function with their  
whole consciousness on the spiritual    
plane4 ,such  persons will doubtless be 
well aware that they have attained this 
degree of  development by the ,law of   
the ,creative ,process working in terms 
of their  own individuality1 and so they
 would naturally always refer to the    
original  ,cosmic ,creation as the      
demonstration of the principle which    
they have to  specialize for their own  
further evolution4 ,then they would find
 that the  principle involved is that of
 the manifestation of ,spirit in ,form2 
and they  would further see that this   
manifestation is not an illusion but a  
reality1  for the simple reason that    
both mind and matter are equally        
projections  from the ,great            
,originating ,spirit4 ,both alike are   
thoughts of the ,divine  ,mind1 and it  
is impossible to conceive any greater   
reality than the ,divine  ,thought1 or  
to get at any more substantial source of

 reality than that4  ,even if we were to
 picture the ,divine ,mind as laughing  
at its productions  as being mere       
illusions relatively to itself 7which ,i
 certainly do not71  still the relation 
between the individual mind and material
 existence would  be a reality for the  
individual1 on the simple mathematical  
ground that  like signs multiplied      
together invariably produce a positive  
result1 even  though the signs          
themselves be negative2 so that1 for us1
 at every stage of  our existence       
substance must always be as much a      
reality as mind4 ,therefore  the        
manifestation of ,spirit in ,form is the
 eternal principle of the  ,creative    
,process whether in the evolution of a  
world-system or in that of  an          
individual4    ,but when we realize that
 by the nature of the ,creative ,process
 substance  must be an eternal verity we
 must not suppose that this is true also
 of  particular forms or of particular  
modes of matter4 ,substance is a        

necessity for the expression of ,spirit1
 but it does not follow that ,spirit  is
 tied down to any particular mode of    
expression4 ,if you fold a piece of     
paper into the form of a dart it will   
fly through the air by the law of the   
form which you have given it4 ,again1 if
 you take the same bit of paper and     
fold it into the shape of a boat it will
 float on water by the law of the  new  
form that you have given it4 ,the thing 
formed will act in accordance  with the 
form given it1 and the same paper can be
 folded into different  forms2 but if   
there were no paper you could put it    
into any shape at all4  ,the dart and   
the boat are both real so long as you   
retain the paper in  either of those    
shapes2 but this does not alter the fact
 that you can  change the shapes1 though
 your power to do so depends on the     
existence of  the paper4 ,this is a     
rough analogy of the relation between   
ultimate  substance and particular      
forms1 and shows us that neither        

substance nor  shape is an illusion2    
both are essential to the manifestation 
of ,spirit1  only by the nature of the  
,creative ,process the ,spirit has power
 to  determine what shape substance     
shall take at any particular time4      
,accordingly we find the great ,law     
that1 as ,spirit is the ,alpha of the   
,creative ,process1 so solid material   
,form is its ,omega2 in other words the 
,creative ,series is incomplete until   
solid material form is reached4         
,anything short of this is a condition  
of incompleteness1 and therefore the    
enlightened souls who have passed over  
in possession of both sides of their    
mentality will realize that their       
condition1 however beatific1 is still   
one  of incompleteness2 and that what is
 wanted for completion is expression    
through a material body4 ,this1 then1 is
 the direction in which such souls      
would use their powers of initiative and
 selection as being the true line  of   
evolution--in a word they would realize 

that the principle of ,creative         
,progression1 when it reaches the level 
of fully developed mental man1          
necessarily implies the ,resurrection of
 the ,body1 and that anything short  of 
this would be retrogression and not     
progress4    ,at the same time persons  
who had passed over with this knowledge 
would  never suppose that ,resurrection 
meant merely the resuscitation of the   
old  body under the old conditions2 for 
they would see that the same inherent   
law which makes expression in concrete  
substance the ultimate of the  creative 
series also makes this ultimate form    
depend on the originating  movement of  
the spirit which produces it1 and       
therefore that1 although  some concrete 
form is essential for complete          
manifestation1 and is a  substantial    
reality so long as it is maintained1 yet
 the maintaining of the  particular form
 is entirely dependent on the action of 
the spirit of which  the form is the    
external clothing4 ,this resurrection   

body would therefore  be no mere        
illusory spirit-shape1 yet it would not 
be subject to the  limitations of matter
 as we now know it3 it would be physical
 matter still1  but entirely subject to 
the will of the indwelling spirit1 which
 would not  regard the denser atomic    
relations of the body but only its      
absolute and  essential nature as       
,primary ,substance4 ,i want the student
 to grasp the idea  that the same thing 
may be very different when looked at1 so
 to say1 from  opposite ends of the     
stick4 ,what is solid molecular matter  
when viewed from  the outside is plastic
 primary substance when viewed from the 
inside4 ,the  relations of this new body
 to any stimulus proceeding from outside
 would be  those of the external laws of
 ,nature2 but its relation to the       
spiritual ego  working from within would
 be that of a plastic substance to be   
molded at  will4 ,the employment of such
 power would1 however1 at all times be  
based  upon the reverent worship of the 

,all-creating ,spirit2 and it would     
therefore never be exercised otherwise  
than in accordance with the  harmonious 
progress of the ,creative ,process4     
,proceeding on these lines the  spirit  
in the individual would stand in        
precisely the same relation to his  body
 that the ,all-originating ,spirit does 
to the cosmos4    ,this1 then1 is the   
sort of body which the instructed would 
contemplate as  that in which he was to 
attain resurrection4 ,he would regard   
it1 not as an  illusion1 but as a great 
reality2 while at the same time he would
 not need  to trouble himself about its 
particular form1 for he would know that 
it  would be the perfect expression of  
his own conception of himself4 ,he would
  know this because it is in accordance 
with the fundamental principle that     
external creation has its root in the   
,self-contemplation of ,spirit4         
,those passing over with this knowledge 
would obviously be in a very  different 
position from those who passed over with

 only a subjective  consciousness4 ,they
 would bring with them powers of        
selection and  initiative by which they 
could continue to impress fresh and     
expanding  conceptions upon their       
subjective mind1 and so cause it to     
carry on its  work as the seed-ground of
 the whole individuality1 instead of    
being shut  up in itself as a mere      
circulus for the repetition of          
previously received  ideas2 and so in   
their recognition of the principle of   
physical  resurrection they would have a
 clear and definite line of             
auto-suggestion4  ,and because this     
suggestion is derived from the          
undeniable facts of the  whole cosmic   
creation1 it is one which both          
subjective and objective mind  can      
accept as an established fact1 and so   
the suggestion becomes effective4  ,this
 suggestion1 then1 becomes the          
self-contemplation of the individual    
spirit2 and because it is in strict     
conformity with the generic principle   

of the ,original ,creative ,activity1 of
 which the individual mind is itself a  
product1 this becomes also the          
,self-contemplation of the ,originating 
,spirit  as seeing itself reflected in  
the individual spirit2 so that1 by the  
basic  law of the ,creative ,process1   
this suggestion is bound sooner or later
 to  work out into its corresponding    
fact1 namely1 the production of a       
material  body free from the power of   
death and from all those limitations    
which we  now associate with our        
physical organism4    ,this1 then1 is   
the hope of those who pass over in      
recognition of the great  truth4 ,but   
how about those who have passed over    
without that recognition8  ,we have seen
 that their purely subjective condition 
precludes them from  taking any         
initiative on their own account1 for    
that requires the presence  of objective
 mind4 ,their subjective mind1 however1 
still retains its  essential nature2    
that is1 it is still susceptible to     

suggestion1 and still  possesses its    
inherent creativeness in working out any
 suggestion that is  sufficiently deeply
 implanted in it4 ,here1 then1 opens up 
a vast field of  activity for that other
 class who have passed over in          
possession of both  sides of their      
mentality4 ,by means of their powers of 
initiative and  selection they can on   
the principle of telepathy cause their  
own subjective  mind to penetrate the   
subjective spheres of those who do not  
possess those  powers1 and they can thus
 endeavor to impress upon them the great
 truth of  the physical ultimate of the 
,creative ,process--the truth that any  
series  which stops short of that       
ultimate is incomplete1 and1 if insisted
 upon as  being ultimate1 must become   
self-destructive because in opposition  
to the  inherent working of the         
,universal ,creative ,spirit4 ,then1 as 
the perception  of the true nature of   
the ,creative ,process dawned upon any  
subjective  entity1 it would by reason  

of accepting this suggestion begin to   
develop an  objective mentality1 and so 
would gradually attain to the same      
status as  those who had passed over in 
full possession of all their mental     
powers4    ,but the more the objective  
mentality became developed in these     
discarnate  personalities the more the  
need of a corresponding physical        
instrument  would assert itself1 both   
from their intellectual perception of   
the  original cosmic process1 and also  
from the inherent energy of the ,spirit 
as  centered in the ultimate ego of the 
individual4 ,not to seek material       
manifestation would be the contrary of  
all we have traced out regarding the    
nature of the ,creative ,process2 and   
hence the law of tendency resulting     
from the conscious union of subjective  
and objective mind in the individual    
must necessarily be toward the          
production of a physical form4 ,only we 
must  recollect1 as ,i have already     
pointed out1 that this concentration of 

these  minds would be upon a principle  
and not upon a particular bodily shape4 
,the  particular form they would be     
content to leave to the inherent        
self-expressiveness of the ,universal   
,spirit working through the particular  
ego1 with the result that their         
expectation would be fixed upon a       
general  principle of physical          
,resurrection which would provide a form
 suited to be  the material instrument  
of the highest ideal of man as a        
spiritual and  mental being4 ,then1     
since the subjective mind is the        
automatic builder of  the body1 the     
result of the individual's acceptance of
 the ,resurrection  principle must be   
that this mental conception will        
eventually work out as a  corresponding 
fact4 ,whether on this planet or on some
 other1 matters not1  for1 as we have   
already seen1 the physical body evolved 
by a soul that is  conscious of its     
unity with the ,universal ,spirit is    
bound to be in  conformity with the     

physical laws of any planet1 though from
 the  standpoint of the conscious ego   
not limited by them4    ,in this way we 
may conceive that those who have passed 
over in possession  of both sides of    
their spiritual nature would find a     
glorious field of  usefulness in the    
unseen in helping to emancipate those   
who had passed over  in possession of   
their subjective side only4 ,but from   
our present analysis  it will be seen   
that this can only be effected on the   
basis of a  recognition of the principle
 of the ,resurrection of the ,body4     
,apart from  the recognition of this    
principle the only possible conception  
which the  discarnate individual could  
form of himself would be that of a      
purely  subjective being2 and this      
carries with it all the limitations of a
  subjective life unbalanced by an      
objective one2 and so long as the       
principle of physical resurrection is   
denied1 so long the life must  continue 
to be merely subjective and consequently

 unprogressive4#g    ,but it may be     
asked why those who have realized this  
great principle  sufficiently to carry  
their objective mentality into the      
unseen state are  liable to the change  
which we call death4 ,the answer is that
 though they  have realized the general 
principle they have not yet divested    
themselves  of certain conceptions by   
which they limit it1 and consequently by
 the law  of subjective mind they carry 
those limitations into the working of   
the  ,resurrection principle itself4    
,they are limited by the race-belief    
that physical death is under all        
conditions a necessary law of ,nature1  
or by the theological belief that  death
 is the will of ,god2 so then the       
question is whether these beliefs are   
well founded4 ,of course appeal is made 
to universal experience1 but it does    
not follow that the universal experience
 of the past is bound to be the         
universal experience of the future--the 
universal experience of the past  was   

that no man had ever flown across the   
,english ,channel1 yet now it has  been 
done4 ,what we have to do1 therefore1 is
 not to bother about past  experience1  
but to examine the inherent nature of   
the ,law of ,life and see  whether it   
does not contain possibilities of       
further development4 ,and the  first    
step in this direction is to see whether
 what we have hitherto  considered      
limitations of the law are really       
integral parts of the law  itself4 ,the 
very statement of this question shows   
the correct answer2 for  how can a force
 acting in one direction be an integral 
part of a force  acting in the opposite 
direction8 ,how can the force which     
pulls a thing  down be an integral part 
of the force which builds it up8 ,to    
suppose1  therefore1 that the           
limitations of the law are an integral  
portion of the  law itself is a reductio
 ad absurdum4    ,for these reasons the 
argument from the past experience of the
 race counts  for nothing2 and when we  

examine the theological argument we     
shall find  that it is only the old     
argument from past experience in another
 dress4 ,it  is alleged that death is   
the will of ,god4 ,how do we know that  
it is the  will of ,god8 ,because the   
facts prove it so1 is the ultimate      
answer of all  religious systems with   
one exception2 so here we are back again
 at the old  race-experience as the     
criterion of truth4 ,therefore the      
theological  argument is nothing but the
 materialistic argument disguised4 ,it  
is in our  more or less conscious       
acceptance of the materialistic         
argument1 under  any of its many        
disguises1 that the limitation of life  
is to be found--not  in the ,law of     
,life itself2 and if we are to bring    
into manifestation the  infinite        
possibilities latent in that ,law it can
 only be by looking  steadily into the  
principle of the ,law and resolutely    
denying everything  that opposes it4    
,the ,principle of ,life must of        

necessity be ,affirmative1  and         
affirmative throughout1 without any     
negative anywhere--if we once  realize  
this we shall be able to unmask the     
enemy and silence his guns4    ,now to  
do this is precisely the one object of  
the ,bible2 and it does it in  a        
thoroughly logical manner1 always       
leading on to the ultimate result by    
successive links of cause and effect4   
,people will tell you that the ,bible   
is their authority for saying that      
,death is the will of ,god2 but these   
are  people who read it carelessly2 and 
ultimately the only reason they can give
  you for their manner of interpreting  
the ,bible is that the facts prove      
their interpretation to be correct2 so  
that in the last resort you will  always
 find you have got back to the old      
materialistic argument from past        
race-experience1 which logically proves 
nothing4 ,these are good  well-meaning  
people with a limited idea which they   
read into the ,bible1 and  so limit its 

promises by making physical death an    
essential preliminary to  ,resurrection4
 ,they grasp1 of course1 the great      
central idea that ,perfected  ,man      
possesses a joyous immortal ,life       
permeating spirit1 soul and body2 but   
they relegate it to some dim and distant
 future1 entirely disconnected from  the
 present law of our being1 not seeing   
that if we are to have eternal  life it 
must necessarily be involved in some    
principle which is eternal1  and        
therefore existing1 at any rate         
latently1 at the present moment4 ,hence1
  though their fundamental principle is 
true1 they are all the time mentally    
limiting it1 with the result that they  
themselves create the conditions  they  
impose upon it1 and consequently the    
principle will work 7as  principles     
always do7 in accordance with the       
conditions provided for its  action4    
,unless1 therefore1 this limiting belief
 is entirely eradicated1 the            
individual1 though realizing the        

fundamental principle of ,life1 is bound
 to  pass out of physical existence2 but
 on the other hand1 since he does take  
the recognition of this fundamental     
principle with him1 it is bound to bear 
fruit sooner or later in a joyous       
,resurrection1 while the intermediate   
state can only be a peaceful            
anticipation of that supreme event4     
,this is  the answer to the question why
 those who have realized the great      
principle  sufficiently to carry their  
objective mentality into the unseen     
world are  still liable to physical     
death2 and in the last analysis it will 
be found  to resolve itself into the    
remains of race belief based upon past  
experience4 ,these are they who pass    
over in sure and certain hope of a      
glorious ,resurrection--sure and certain
 because founded upon the very ,being   
of ,god ,himself1 that inherent ,life of
 the ,all-creating ,divine ,spirit which
  is the perpetual interaction of the   
,eternal ,love and ,beauty4 ,they have  

grasped the ,life-giving ,truth1 only   
they have postponed its operation1      
because they have the fixed idea that   
its present fruition is an absolute     
impossibility4    ,but if we ask the    
reason for this idea it always comes    
back to the old  materialistic argument 
from the experience of past conditions1 
while the  whole nature of advance is in
 the opening up of new conditions4 ,and 
in this  advance the ,bible is the      
pioneer book4 ,its whole purport is to  
tell us most  emphatically that death is
 not the will of ,god4 ,in the story of 
,eden ,god  is represented as warning   
man of the poisonous nature of the      
forbidden  fruit1 which is incompatible 
with the idea of death as an essential  
feature  of man's nature4 ,then from the
 point where man has taken the poison   
all the  rest of the ,bible is devoted  
to telling us how to get rid of it4     
,christ1 it  tells us1 was manifested to
 bring ,life and ,immortality to        
light--to abolish  death--to destroy the

 works of the devil1 that is the        
death-dealing power1  for he that hath  
the power of death is the devil4 ,it is 
impossible to  reconcile this           
life-giving conception of the ,bible    
with the idea that death  at any stage  
or in any degree is the desire of ,god4 
,let us1 therefore1  start with the     
recognition that this negative force1   
whether in its minor  degrees as disease
 or in its culmination as death1 is that
 which it is the  will of ,god to       
abolish4 ,this also is logical2 for if  
,god be the ,universal  ,spirit of ,life
 finding manifestation in individual    
lives1 how can the  desire of this      
,spirit be to act in opposition to its  
own manifestation8  ,therefore          
,scripture and common-sense alike assure
 us that the will of ,god  toward us is 
,life and not death4#h    ,we may       
therefore start on our quest for ,life  
with the happy certainty that  ,god is  
on our side4 ,but people will meet us   
with the objection that though  ,god    

wills ,life to us1 ,he does not will it 
just yet1 but only in some dim  far-off 
future4 ,how do we know this8 ,certainly
 not from the ,bible4 ,in the  ,bible   
,jesus speaks of two classes of persons 
who believe on ,him as the              
,manifestation or ,individualisation of 
the ,spirit of ,life4 ,he speaks of     
those who1 having passed through death1 
still believe on ,him1 and says that    
these shall live--a future event4 ,and  
at the same time ,he speaks of those    
who are living and believe on ,him1 and 
says that they shall never die--thus    
contemplating the entire elimination of 
the contingency of death 7,john xi4     
#be74    ,again ,st4 ,paul expresses his
 wish not to be unclothed but to be     
clothed  upon1 which he certainly would 
not have done had he considered the     
latter  alternative a nonsensical fancy4
 ,and in another place he expressly     
states  that we shall not all die1 but  
that some shall be transmuted into the  
,resurrection body without passing      

through physical death4 ,and if we turn 
to  the ,old ,testament we find two     
instances in which this is said to have 
actually occurred1 those of ,enoch and  
,elijah4 ,and we may note in passing    
that the ,bible draws our attention to  
certain facts about these two           
personages which are important as       
striking at the root of the notion that 
austerities of some sort are necessary  
for the great attainment4 ,of ,enoch  we
 are expressly told that he was the     
father of a large family1 and of        
,elijah that he was a man of like nature
 with ourselves--thus showing us  what  
is wanted is not a shutting of ourselves
 off from ordinary human life  but such 
a clear realization of the ,universal   
,principle1 of which our  personal life 
is the more or less conscious           
manifestation1 that our  commonest      
actions will be hallowed by the ,divine 
,presence2 and so the grand  dnouement  
will be only the natural result of our  
daily habit of walking  with ,god4 ,from

 the stand-point of the ,bible1         
therefore1 the attainment of  physical  
regeneration without passing through    
death is not an  impossibility1 nor is  
it necessarily relegated to some far off
 future4  ,whatever any one else may say
 to the contrary1 the ,bible            
contemplates such  a dnouement of human 
evolution as a present possibility4     
,then if we argue from the philosophical
 stand-point we arrive at precisely  the
 same result4 ,past experience proves   
nothing1 and we must therefore make  a  
fresh start by going back to the        
,original ,creative action of the       
,spirit  of ,life itself4 ,then1 if we  
take this as our starting point1        
remembering  that at the stage of this  
original movement there can be no       
intervention  by a second power1 because
 there is none1 why should we mentally  
impose any  restriction upon the action 
of the ,creative ,power8 ,certainly not 
by its own  ,law of ,tendency1 for that 
must always be toward fuller            

self-expression2 and  since this can    
only take place through the individual1 
the desire of the  ,spirit must always  
be toward the increasing of the         
individual life4 ,nor yet  from anything
 in the created substance1 for that     
would either be to suppose  the ,spirit 
creating something in limitation of its 
own ,self-expression1 or  else to       
suppose that the limiting substance was 
created by some other power  working    
against the ,spirit2 and as this would  
mean a ,duality of powers we  should not
 have reached the ,originating ,power at
 all1 and so we might put  ,spirit and  
,substance equally out of court as both 
being merely modes of  secondary        
causation4 ,but if we see that the      
,universal ,substance must be  created  
by emanation from the ,universal        
,spirit1 then we see that no  limitation
 of ,spirit by substance is possible4   
,we may therefore feel  assured that no 
limitation proceeds either from the will
 of the ,spirit or  from the nature of  

,substance4    ,where1 then1 does       
limitation come from8 ,limiting         
conditions are created by  the same     
power which creates everything else1    
namely1 the  ,self-contemplation of     
,spirit4 ,this is why it is so important
 to realize  that the individual mind   
forms a center from which the           
self-contemplating  action of ,spirit is
 specialized in terms of the            
individual's own mode of  thinking1 and 
therefore so long as the individual     
contemplates negative  conditions as    
being of the essence of his own         
personality1 he is in  effect employing 
the ,creative ,power of the             
,self-contemplation of ,spirit          
invertedly1 destructively instead of    
constructively4 ,the ,law of the        
,self-contemplation of ,spirit as the   
,creative ,power is as true in the      
microcosm as in the macrocosm1 and so   
the individual's contemplation of       
himself as subject to the law of sin and
 death keeps him subject to that  law1  

while the opposite self-contemplation1  
the contemplation of himself as         
rejoicing in the ,life of the ,spirit1  
the ,perfect ,law of ,liberty1 must     
necessarily produce the opposite        
results4    ,why1 then1 should not      
regeneration be accomplished here and   
now8 ,i can see  no reason against it1  
either ,scriptural or philosophical1    
except our own  difficulty in getting   
rid of the race-traditions which are so 
deeply  embedded in our subjective      
minds4 ,to get rid of these we require a
 firm  basis on which to receive the    
opposite suggestion4 ,we need to be     
convinced  that our ideal of a          
regenerated self is in accord with the  
,normal ,standard  of ,humanity and is  
within the scope of the laws of the     
universe4 ,now to  make clear to us the 
infinitude of the truly ,normal         
,standard of ,humanity  is the whole    
purpose of the ,bible2 and the          
,manifestation of this ,standard  is set
 before us in the ,central ,personality 

of the ,scriptures who is at  once the  
,son of ,god and the ,son of ,man--the  
,great ,exception1 if you will1  to man 
as we know him now1 but the ,exception  
which proves the ,rule4 ,in  proportion 
as we begin to realize this we begin to 
introduce into our own  life the action 
of that ,personal ,factor on which all  
further development  depends2 and when  
our recognition is complete we shall    
find that we also  are children of ,god4
            ,,chapter ,,ix              
,,conclusion      ,we are now in a      
position to see the place occupied by   
the individual in the  ,creative ,order4
 ,we have found that the originating and
 maintaining force of  the whole        
,creative ,process is the               
,self-contemplation of the ,spirit1 and 
that this necessarily produces a        
,reciprocal corresponding to the idea   
embodied in the contemplation1 and thus 
manifesting that idea in a  correlative 
,form4 ,we have found that in this way  
the externalization of the  idea        

progresses from the condensation of the 
primary nebula to the  production of    
human beings as a race1 and that at this
 point the simple  generic reproduction 
of the idea terminates4 ,this means that
 up to1 and  including1 genus homo1 the 
individual1 whether plant1 animal1 or   
man1 is  what it is simply by reason of 
race conditions and not by exercise of  
deliberate choice4 ,then we have seen   
that the next step in advance must      
necessarily be by the individual        
becoming aware that he has power to mold
  the conditions of his own             
consciousness and environment by the    
creative  power of his thought2 thus not
 only enabling him to take a conscious  
part  in his own further evolution but  
precluding him from evolving any further
  except by the right exercise of this  
power2 and we have found that the crux  
of the passage from the ,fourth to the  
,fifth ,kingdom is to get people so to  
understand the nature of their creative 
power as not to use it  destructively4  

,now what we require to see is that the 
,creative ,process has  always only one 
way of working1 and that is by          
,reciprocity or ,reflection1  or1 as we 
might say1 by the law of ,action and    
,re-action1 the re-action  being always 
equivalent and correspondent to the     
action which generated it4  ,if this    
,law of ,reciprocity be grasped then we 
see how the progress of the  ,creative  
,process must at length result in       
producing a being who himself  possesses
 the power of independent spiritual     
initiative and is thus able to  carry on
 the creative work from the stand-point 
of his own individuality4    ,now the   
great crux is first to get people to see
 that they possess this  power at all1  
and then to get them to use it in the   
right direction4 ,when  our eyes begin  
to open to the truth that we do possess 
this power the  temptation is to ignore 
the fact that our power of initiative is
 itself a  product of the similar power 
subsisting in the ,all-originating      

,spirit4 ,if  this origin of our own    
creative faculty is left out of sight we
 shall fail  to recognize the           
,livingness of the ,greater ,life within
 which we live4 ,we  shall never get    
nearer to it than what we may call its  
generic level1 the  stage at which the  
,creative ,power is careful of the type 
or race but is  careless of the         
individual2 and so at this level we     
shall never pass into  the ,fifth       
,kingdom which is the ,kingdom of       
,individuality--we have missed the      
whole point of the transition to the    
more advanced mode of being1 in which   
the individual consciously functions as 
a creative center1 because we have  no  
conception of a ,universal ,power that  
works at any higher level than the      
generic1 and consequently to reach a    
specific personal exercise of creative  
power we should have to conceive of     
ourselves as transcending the ,universal
  ,law4 ,but if we realize that our own 
power of creative initiative has its    

origin in the similar faculty of the    
,all-,originating ,mind then we see that
  the way to maintain the ,life-giving  
energy in ourselves is to use our power 
of spiritual initiative so as to impress
 upon the ,spirit the conception of     
ourselves as standing related to ,it in 
a specific1 individual1 and personal    
way that takes us out of the mere       
category of genus homo and gives us a   
specific spiritual individuality of our 
own4 ,thus our mental action  produces a
 corresponding re-action in the mind of 
the ,spirit1 which in its  turn         
reproduces itself as a special          
manifestation of the ,life of the       
,spirit  in us2 and so long as this     
circulation between the individual      
spirit and  the ,great ,spirit is kept  
up1 the individual life will be         
maintained1 and  will also strengthen as
 the circulation continues1 for the     
reason that the  ,spirit1 as the        
,original ,creative ,power1 is a        
,multiplying ,force1 and the  current   

sent into it is returned multiplied1    
just as in telegraphy the  feeble       
current received from a distance at the 
end of a long line operates  to start a 
powerful battery in the receiving       
office1 which so multiplies  the force  
as to give out a clear message1 which   
but for the multiplication  of the      
original movement could not have been   
done4 ,something like this we  may      
picture the multiplying tendency of the 
,originating ,mind1 and  consequently   
the longer the circulation between it   
and the individual mind  goes on the    
stronger the latter becomes2 and this   
process growing habitual  becomes at    
last automatic1 thus producing an       
endless flow of ,life  continually      
expanding in intelligence1 love1 power  
and joy4    ,but we must note carefully 
that all this can only proceed from the 
individual's recognition that his own   
powers are a derivative from the        
,all-originating ,spirit1 and that they 
can continue to be used  constructively 

only so long as they are employed in    
harmony with the  inherent ,forward     
,movement of the ,spirit4 ,therefore to 
insure this eternally  flowing stream of
 ,life from the ,universal ,spirit into 
the individual there  must be no        
inversion in the individual's           
presentation of himself to the          
,originating ,power3 for through the    
very same ,law by which we seek         
,life--the  ,life namely1 of reciprocal 
action and re-action--every inversion we
 bring  with us in presenting ourselves 
to the ,spirit is bound to be faithfully
  reproduced in a corresponding         
re-action1 thus adulterating the stream 
of  ,pure ,life1 and rendering it less  
life-giving in proportion to the extent 
to  which we invert the action of the   
,life-principle2 so that in extreme     
cases  the stream flowing through and   
from the individual may be rendered     
absolutely poisonous and deadly1 and the
 more so the greater his  recognition of
 his own personal power to employ       

spiritual forces4    ,the existence of  
these negative possibilities in the     
spiritual world should  never be        
overlooked1 and therefore the essential 
condition for receiving  the ,perfect   
,fulness of ,life is that we should     
present ourselves before the  ,eternal  
,spirit free from every trace of        
inversion4 ,to do this means to  present
 ourselves in the likeness of the       
,divine ,ideal2 and in this             
self-presentation the initiative1 so far
 as the individual is consciously       
concerned1 must necessarily be taken by 
himself4 ,he is to project into the     
,eternal ,mind the conception of himself
 as identical with its ,eternal ,ideal2 
and if he can do this1 then by the ,law 
of the ,creative ,process a return      
current will flow from the ,eternal     
,mind reproducing this image in the     
individual with a continually growing   
power4 ,then the question is1 ,how are  
we to do this8    ,the answer is that to
 take the initiative for inducing this  

flow of ,life  individually it is a sine
 qua non that the conditions enabling us
 to do  so should first be presented to 
us universally4 ,this is in accordance  
with  the general principle that we can 
never create a force but can only       
specialize it4 ,only here the power we  
are wanting to specialize is the very   
,power of ,specialization itself2 and   
therefore1 paradoxical as it may seem1  
what we require to have shown us is the 
,universality of ,specialization4       
,now this is what the ,bible puts before
 us in its central figure4 ,taking the  
,bible statements simply and literally  
they show us this unique ,personality   
as the ,principle of ,humanity1 alike in
 its spiritual origin and its  material 
manifestation1 carried to the logical   
extreme of specialization2  while at the
 same time1 as the embodiment of the    
original polarity of  ,spirit and       
,substance1 this ,personality1 however  
unique1 is absolutely  universal2 so    
that the ,bible sets ,jesus ,christ     

before us as the answer to  the         
philosophic problem of how to specialize
 the universal1 while at the  same time 
preserving its universality4    ,if1    
then1 we fix our thought upon this      
unique ,personality as the embodiment   
of universal principles1 it follows that
 those principles must exist in         
ourselves also1 and that ,his actual    
specialization of them is the earnest   
of our potential specialization of them4
 ,then if we fix our thought on this    
potential in ourselves as being         
identical with its manifestation in     
,him1 we  can logically claim our       
identity with ,him1 so that what ,he has
 done we have  done1 what ,he is1 we    
are1 and thus recognizing ourselves in  
,him we present  this image of ourselves
 to the ,eternal ,mind1 with the result 
that we  bring with us no inversion1 and
 so import no negative current into our 
stream of ,life4    ,thus it is that we 
reach the ,father through the ,son1 and 
that ,he is  able to keep us from       

falling and to present us faultless     
before the  presence of the ,divine     
glory with exceeding joy 7,jude #bd74   
,the ,gospel of  the ,word made flesh is
 not the meaningless cant of some petty 
sect nor  yet the cunning device of     
priestcraft1 though it has been         
distorted in both  these directions2 but
 it can give a reason for itself1 and is
 founded upon  the deepest laws of the  
threefold constitution of man1 embracing
 the  whole man1 body1 soul and spirit4 
,it is not opposed to ,science but is   
the  culmination of all science whether 
physical or mental4 ,it is philosophical
  and logical throughout if you start   
the ,creative ,process where alone it   
can  start1 in the ,self-contemplation  
of the ,spirit4 ,the more carefully we  
examine into the claims of the ,gospel  
of ,christ the more we shall find all   
the current objections to it melt away  
and disclose their own  superficialness4
 ,we shall find that ,christ is indeed  
the ,mediator between  ,god and ,man1   

not by the arbitrary fiat of a          
capricious ,deity1 but by a  logical law
 of sequence which solves the problem of
 making extremes meet1  so that the ,son
 of ,man is also the ,son of ,god2 and  
when we see the reason  why this is so  
we thereby receive power to become      
ourselves sons of ,god1  which is the   
dnouement of the ,creative ,process in  
the ,individual4    ,these closing lines
 are not the place to enter upon so     
great a subject1 but  ,i hope to follow 
it up in another volume and to show in  
detail the logic of  the ,bible         
teaching1 what it saves us from and what
 it leads us to2 to show  while giving  
due weight to the value of other systems
 how it differs from  them and          
transcends them2 to glance1 perhaps1 for
 a moment at the  indications of the    
future and to touch upon some of the    
dangers of the  present and the way to  
escape from them4 ,nor would ,i pass    
over in silence  another and important  
aspect of the ,gospel contained in      

,christ's commission  to ,his followers 
to heal the sick4 ,this also follows    
logically from the ,law  of the         
,creative ,process if we trace carefully
 the sequence of connections  from the  
indwelling ,ego to the outermost of its 
vehicles2 while the effect  of the      
recognition of these great truths upon  
the individuality that has  for a time  
put off its robe of flesh1 opens out a  
subject of paramount  interest4 ,thus it
 is that on every plane ,christ is the  
,fulfilling of the  ,law1 and that      
,salvation is not a silly shiboleth but 
the logical and  vital process of our   
advance into the unfoldment of the next 
stage of the  limitless capacities of   
our being4 ,of these things ,i hope to  
write in  another volume1 should it be  
permitted to me1 and in the meanwhile ,i
 would  commend the present abstract    
statement of principles to the reader's 
attention in the hope that it may throw 
some light on the fundamental  nature of
 these momentous questions4 ,the great  

thing to bear in mind is  that if a     
thing is true at all there must be a    
reason why it is true1 and  when we come
 to see this reason we know the truth at
 first hand for  ourselves and not from 
some one else's report--then it becomes 
really our  own and we begin to learn   
how to use it4 ,this is the secret of   
the  individual's progress in any art1  
science1 or business1 and the same      
method  will serve equally well in our  
search after ,life itself1 and as we    
thus  follow up the great quest we shall
 find that on every plane the ,way1 the 
,truth1 and the ,life are ,,one4    ,a  
little philosophy inclineth a man's mind
 to atheism1 but depth in  philosophy   
bringeth men's minds about to           
religion4--,bacon4 ,essay xvi4          
,,chapter ,x    ,,the ,,divine          
,,offering      ,i take the present     
opportunity of a new edition to add a   
few pages on  certain points which      
appear to me of vital importance1 and   
the connection  of which with the       

preceding chapters will1 ,i hope1 become
 evident as the  reader proceeds4       
,assuming the existence in each         
individual of a creative  power of      
thought which1 in relation to himself1  
reflects the same power  existing in the
 ,universal ,mind1 our right employment 
of this power becomes  a matter of      
extreme moment to ourselves4 ,its       
inverted use necessarily holds  us fast 
in the bondage from which we are seeking
 to escape1 and equally  necessarily its
 right use brings us into ,liberty2 and 
therefore if any  ,divine revelation    
exists at all its purpose must be to    
lead us away from  the inverted use of  
our creative faculty and into such a    
higher  specializing of it as will      
produce the desired result4 ,now the    
purpose of  the ,bible is to do this1   
and it seeks to effect this work by a   
dual  operation4 ,it places before us   
that ,divine ,ideal of which ,i have    
already  spoken1 and at the same time   
bases this ideal upon the recognition of

 a  ,divine ,sacrifice4 ,these two      
conceptions are so intimately interwoven
 in  ,scripture that they cannot be     
separated1 but at the present day there 
is  a growing tendency to attempt to    
make this separation and to discard the 
conception of a ,divine ,sacrifice as   
unphilosophical1 that is as having no   
nexus of cause and effect4 ,what ,i     
want1 therefore1 to point out in these  
additional pages is that there is such a
 nexus1 and that so far from being      
without a sequence of cause and effect  
it has its root in the innermost        
principles of our own being4 ,it is not 
contrary to ,law but proceeds from  the 
very nature of the ,law itself4    ,the 
current objection to the ,bible teaching
 on this subject is that no such        
sacrifice could have been required by   
,god1 either because the ,originating   
,energy can have no consciousness of    
,personality and is only a blind force1 
or because1 if ,god is ,love1 ,he could 
not demand such a sacrifice4 ,on the    

former hypothesis we are of course away 
from the ,bible teaching altogether  and
 have nothing to do with it2 but1 as ,i 
have said elsewhere1 the fact of  our   
own consciousness of personality can    
only be accounted for by the  existence1
 however hidden1 of a corresponding     
quality in the ,originating  ,spirit4   
,therefore ,i will confine my remarks to
 the question how ,love1 as  the        
originating impulse of all creation1 can
 demand such a sacrifice4 ,and  to my   
mind the answer is that ,god does not   
demand it4 ,it is ,man who demands  it4 
,it is the instinctive craving of the   
human soul for certainty that  requires 
a demonstration so convincing as to     
leave no room for doubt of our          
perfectly happy relation to the ,supreme
 ,spirit1 and consequently to all  that 
flows from it1 whether on the side of   
the visible or of the invisible4  ,when 
we grasp the fact that such a standpoint
 of certainty is the necessary          
foundation for the building up in       

ourselves of the ,divine ,ideal then it 
becomes clear that to afford us this    
firm basis is the greatest work that    
the ,spirit1 in its relation to human   
personality1 could do4    ,we are often 
told that the offering of sacrifices had
 its origin in  primitive man's         
conception of his gods as beings which  
required to be  propitiated so as to    
induce them to do good or abstain from  
doing harm2 and  very likely this was   
the case4 ,the truth at the back of this
 conception is  the feeling that there  
is a higher power upon which man is     
dependent2 and  the error is in         
supposing that this power is limited by 
an individuality  which can be enriched 
by selling its good offices1 or which   
blackmails you  by threats4 ,in either  
case it wants to get something out of   
you1 and from  this it follows that its 
own power of supplying its own wants    
must be  limited1 otherwise it would not
 require to be kept in good temper by   
gifts4  ,in very undeveloped minds such 

a conception results in the idea of     
numerous  gods1 each having1 so to say1 
his own particular line of business2 and
 the  furthest advance this mode of     
thought is capable of is the reduction  
of  these various deities to two        
antagonistic powers of ,good and of     
,evil4 ,but  the result in either case  
is the same1 so long as we start with   
the  hypothesis that the ,good will do  
us more good and the ,evil do us less   
harm  by reason of our sacrifices1 for  
then it logically follows that the more 
valuable your sacrifices and the oftener
 they are presented the better  chance  
you have of good luck4 ,doubtless some  
such conception as this was  held by the
 mass of the ,hebrew people under the   
sacrificial system of the  ,levitical   
,law1 and perhaps this was one reason   
why they were so prone to  fall into    
idolatry--for in this view their        
fundamental notion was  practically     
identical in its nature with that of the
 heathen around them4  ,of course this  

was not the fundamental idea embodied in
 the ,levitical  system itself4 ,the    
root of that system was the symbolizing 
of a supreme  ideal of reconciliation   
hereafter to be manifested in action4   
,now a symbol  is not the thing         
symbolized4 ,the purpose of a symbol is 
twofold1 to put us  upon enquiry as to  
the reality which it indicates1 and to  
bring that  reality to our minds by     
suggestion when we look at the symbol2  
but if it  does not do this1 and we rest
 only in the symbol1 nothing will come  
of it1  and we are left just where we   
were4 ,that the symbolic nature of the  
,levitical sacrifice was clearly        
perceived by the deeper thinkers among  
the  ,hebrews is attested by many       
passages in the ,bible--,sacrifice and  
burnt  offering thou wouldest not       
7,psalms xl3 #f1 and li3 #af7 and other 
similar  utterances2 and the distinction
 between these symbols and that which   
they  symbolized is brought out in the  
,epistle to the ,hebrews by the argument

  that if those sacrifices had afforded 
a sufficient standpoint for the         
effectual realization of cleansing then 
the worshiper would not need to  have   
repeated them because he would have no  
more consciousness of sin  7,hebrews x3 
#b74    ,this brings us to the essential
 point of the whole matter4 ,what we    
want is  the certainty that there is no 
longer any separation between us and the
  ,divine ,spirit by reason of sin1     
either as overt acts of wrong doing or  
as  error of principle2 and the whole   
purpose of the ,bible is to lead us to  
this assurance4 ,now such an assurance  
cannot be based on any sort of          
sacrifices that require repetition1 for 
then we could never know whether we  had
 given enough either in quality or      
quantity4 ,it must be a once-for-all    
business or it is no use at all2 and so 
the ,bible makes the  once-for-allness  
of the offering the essential point of  
its teaching4 ,he  that has been bathed 
does not need to be bathed again 7,john 

xiii3 #aj74  ,there is now no           
condemnation to them which are in       
,christ ,jesus 7,romans  viii3 i74      
,various intellectual difficulties1     
however1 hinder many people from seeing 
the working of the law of cause and     
effect in this presentment4 ,one is the 
question1 ,how can moral guilt be       
transferred from one person to another8 
,what is called the forensic argument   
7i4e41 the court of law argument7  that 
,christ undertook to suffer in our stead
 as our surety is undoubtedly  open to  
this objection4 ,suretyship must by its 
very nature be confined to  civil       
obligations and cannot be extended to   
criminal liability1 and so the  forensic
 argument may be set aside as very much 
a legal fiction4 ,but if  we realize the
 ,bible teaching that ,christ is the    
,son of ,god1 that is1 the  ,divine     
,principle of ,humanity out of which we 
originated and subsisting in  us all1   
however unconsciously to ourselves1 then
 we see that sinners as  well as saints 

are included in this ,principle2 and    
consequently that the  ,self-offering of
 ,christ must actually include the      
self-offering of every  human being in  
the acknowledgment 7however unknown to  
his objective  mentality7 of his sin4   
,if we can grasp this somewhat abstract 
point of view  it follows that in the   
,person of ,christ every human being1   
past1 present1  and to come1 was        
self-offered for the condemnation of his
 sin--a self-  condemnation and a       
self-offering1 and hence a cleansing1   
for the simple  reason that if you can  
get a man to realize his past error1    
really see his  mistake1 he won't do it 
again2 and it is the perpetuation of sin
 and error  that has to be got rid      
of--to do this universally would be to  
regain  ,paradise4 ,seen therefore in   
this light there is no question of      
transference  of moral guilt1 and ,i    
take it this is ,st4 ,paul's meaning    
when he speaks of  our being partakers  
in ,christ's death4    ,then there is   

the objection1 ,how can past sins be    
done away with8 ,if we  accept the      
philosophical conclusion that ,time has 
no substantive existence  then all that 
remains is states of consciousness4 ,as 
,i have said in the  earlier part of    
this book1 the ,self-,contemplation of  
,spirit is the cause of  all our        
perception of existence and environment2
 and consequently if the                
,self-,contemplation of the ,spirit from
 any center of individualization is     
that of entire harmony and the absence  
of anything that would cause any        
consciousness of separation1 then past  
sins cease to have any part in this     
self-recognition1 and consequently cease
 to have any place in the world of      
existence4 ,the foundation of the whole 
creative process is the calling into    
,light out of ,darkness--that which     
makes manifest is light--and            
consequently the converse action is that
 of sending out of ,light into          
,darkness1 that is1 into ,notbeing4 ,now

 this is exactly what the ,spirit says  
in the ,bible--,i1 even ,i1 am ,he that 
blotteth out thy transgressions         
7,isaiah xliii3 #be74 ,blotting out is  
the sending out of manifestation into   
the darkness of non-manifestation1 out  
of ,being into ,not-being2 and in this  
way the past error ceases to have any   
existence and so ceases to have any     
further effect upon us4 ,it is blotted  
out1 and from this new standpoint  has  
never been at all2 so that to continue  
to contemplate it is to give a  false   
sense of existence to that which in     
effect has no existence4 ,it is  that   
,affirmation of ,negation which is the  
root of all evil4 ,it is the  inversion 
of our ,god-given creative power of     
thought1 calling into  existence that   
which in the ,perfect ,life of the      
,spirit never had or could  have any    
existence1 and therefore it creates the 
sense of inharmony1  opposition1 and    
separation4 ,of course this is only     
relatively to ourselves1  for we cannot 

create eternal principles4 ,they are the
 ,being of ,god2 and as  ,i have already
 shown these great ,principles of the   
,affirmative may be  summed up in the   
two words ,love and ,beauty--,love in   
essence and ,beauty in  manifestation2  
but since we can only live from the     
standpoint of our own  consciousness we 
can make a false creation built upon the
 idea of opposites  to the all-creating 
,love and ,beauty1 which false creation 
with all its  accompaniments of         
limitation1 sin1 sorrow1 sickness1 and  
death1 must  necessarily be real to us  
until we perceive that these things were
 not  created by ,god1 the ,spirit of   
the ,affirmative1 but by our own        
inversion of  our true relation to the  
,all-creating ,being4    ,when1 then1 we
 view the matter in this light the      
,offering once for all of  the ,divine  
,sacrifice for the sin of the whole     
world is seen not to be a  mere         
ecclesiastical dogma having no relation 
of cause and effect1 but to be  the     

highest application of the same         
principle of cause and effect by which  
the whole creation1 ourselves included1 
has been brought into existence--  the  
,self-,contemplation of ,spirit         
producing corresponding manifestation1  
only now working on the level of        
,individual ,personality4    ,as ,i have
 shown at the beginning of this book the
 cosmic manifestation of  principles is 
not sufficient to bring out all that    
there is in them4 ,to do  this their    
action must be specialized by the       
introduction of the ,personal  ,factor4 
,they are represented by the ,pillar    
,jachin1 but it must be  equilibriated  
by the ,pillar ,boaz1 ,law and          
,personality the two ,pillars of  the   
,universe2 and in the ,one ,offering we 
have the supreme combination of  these  
two principles1 the highest             
specialization of ,law by the highest   
power of ,personality4 ,these are       
eternal principles1 and therefore we are
  told that the ,lamb was slain from the

 foundation of the world2 and because   
thoughts are things this supreme        
manifestation of the creative           
interaction of ,law and ,personality was
 bound eventually to be manifested in   
concrete action in the world conditioned
 by time and space2 and so it was  that 
the supreme manifestation of the ,love  
of ,god to meet the supreme need  of    
,man took place4 ,the history of the    
,jewish nation is the history of the    
working of the law of cause and effect1 
under the guidance of the ,divine       
,wisdom1 so as to provide the necessary 
conditions for the greatest event in    
the world's history2 for if ,christ was 
to appear it must be in some  nation1 in
 some place1 and at some time3 but to   
trace the steps by  which1 through an   
intelligible sequence of causes1 these  
necessary  conditions were provided     
belongs rather to an investigation of   
,bible  history than to our present     
purpose1 so ,i will not enter into these
 details  here4 ,but what ,i hope ,i    

have in some measure made clear is that 
there is a  reason why ,christ should be
 manifested1 and should suffer1 and rise
 again1  and that so far from being a   
baseless superstition the ,reconciling  
of the  world to ,god through the ,one  
,offering once-for-all offered for the  
sin of  the whole world1 lays the       
immovable foundation upon which we may  
build  securely for all the illimitable 
future4            ,,chapter ,,xi       
,,ourselves ,,in ,,the ,,divine         
,,offering      ,if we have grasped the 
principle ,i have endeavored to state in
 the last  chapter we shall find that   
with this new standpoint a new life and 
a new  world begin to open out to us4   
,this is because we are now living from 
a new  recognition of ourselves and of  
,god4 ,eternal ,truth1 that which is the
  essential reality of ,being1 is always
 the same2 it has never altered1 for    
whatever is capable of passing away and 
giving place to something else is  not  
eternal1 and therefore the real essence 

of our being1 as proceeding  from ,god  
and subsisting in ,him has always been  
the same4 ,but this is the  very fact   
which we have hitherto lost sight of2   
and since our perception of  life is the
 measure of our individual consciousness
 of it1 we have imposed  upon ourselves 
a world of limitation1 a world filled   
with the power of the  negative1 because
 we have viewed things from that        
standpoint4 ,what takes  place1         
therefore1 when we realize the truth of 
our ,redemption is not a  change in our 
essential relation to the ,parent       
,spirit1 the ,eternal ,father1  but an  
awakening to the perception of this     
eternal and absolutely perfect          
relation4 ,we see that in reality it has
 never been otherwise for the simple    
reason that in the very nature of ,being
 it could not be otherwise2 and  when we
 see this we see also that what has     
hitherto been wrong has not been  the   
working of the ,father but our          
conception of the existence of some     

other power1 a power of negation1       
limitation1 and destructiveness1 the    
very  opposite to all that the ,creative
 ,spirit1 by the very fact of ,its      
,creativeness1 must be4 ,that wonderful 
parable of the ,prodigal ,son shows us  
that he never ceased to be a son4 ,it   
was not his ,father who sent him away   
from home but his notion that he could  
do better on his own1 and we all  know  
what came of it4 ,but when he returned  
to the ,father he found that from  the  
,father's point of view he had never    
been otherwise than a son1 and that  all
 the trouble he had gone through was not
 of the ,father but was the  result of  
his own failure to realize what the     
,father and the ,home really  were4#i   
,now this is exactly the case with      
ourselves4 ,when we wake up to the truth
  we find that1 so far as the ,father is
 concerned1 we have always been in ,him 
and in ,his home1 for we are made in    
,his image and likeness and are         
reflections of ,his own ,being4 ,he says

 to us ,son1 thou art ever with me and  
all that ,i have is thine4 ,the         
,self-,contemplation of ,spirit is the  
,creative  ,power creating an           
environment corresponding to the mode of
 consciousness  contemplated1 and       
therefore in proportion as we           
contemplate ourselves as  centers of    
individualization for the ,divine       
,spirit we find ourselves  surrounded by
 a new environment reflecting the       
harmonious conditions which  preexist in
 the ,thought of the ,spirit4    ,this1 
then1 is the sequence of ,cause and     
,effect involved in the teaching of  the
 ,bible4 ,man is in essence a spiritual 
being1 the reflection on the  plane of  
individual personality of that which the
 ,all-,originating ,spirit is  in       
,itself1 and is thus in that reciprocal 
relation to the ,spirit which is  ,love4
 ,this is the first statement of his    
creation in ,genesis--,god saw all  that
 ,he had made and behold it was very    
good1 ,man included4 ,then the ,fall  is

 the failure of the lower mentality to  
realize that ,god ,,is ,love1 in a  word
 that ,love is the only ultimate ,motive
 ,power it is possible to  conceive1 and
 that the creations of ,love cannot be  
otherwise than good and  beautiful4 ,the
 lower mentality conceives an opposite  
quality of ,evil and  thus produces a   
motive power the opposite of ,love1     
which is ,fear2 and so  ,fear is born   
into the world giving rise to the whole 
brood of evil1 anger1  hatred1 envy1    
lies1 violence1 and the like1 and on the
 external plane  giving rise to         
discordant vibrations which are the root
 of physical ill4 ,if  we analyze our   
motives we shall find that they are     
always some mode either  of ,love or    
,fear2 and fear has its root in the     
recognition of some power  other than   
,perfect ,love1 which is ,god the ,,one 
all-embracing ,good4 ,fear has  a       
creative force which invertedly mimics  
that of ,love2 but the difference       
between them is that ,love is eternal   

and ,fear is not4 ,love as the ,original
  ,creative ,motive is the only logical 
conclusion we can come to as to why we  
ourselves or any other creation exists4 
,fear is illogical because to regard  it
 as having any place in the ,original   
,creative ,motive involves a            
contradiction in terms4    ,by accepting
 the notion of a dual power1 that of    
,good and ,evil1 the  inverted creative 
working of ,fear is introduced with all 
its attendant  train of evil things4    
,this is the eating of the deadly tree  
which occasions  the ,fall1 and         
therefore the ,redemption which requires
 to be accomplished is  a redemption    
from ,fear--not merely from this or that
 particular fear but  from the very     
,root of ,fear1 which root is unbelief  
in the ,love of ,god1 the  refusal to   
believe that ,love alone is the         
,creating ,power in all things1  whether
 small beyond our recognition or great  
beyond our conception4  ,therefore to   
bring about this ,redemption there must 

be such a manifestation  of the ,divine 
,love to ,man as1 when rightly          
apprehended1 will leave no  ground for  
fear2 and when we see that the          
,sacrifice of the ,cross was the        
,self-,offering of ,love made in order  
to provide this manifestation1 then we  
see that all the links in the chain of  
,cause and ,effect are complete1 and    
that ,fear never had any place in the   
,creative ,principle1 whether as acting 
in the creation of a world or of a man4 
,the root1 therefore1 of all the        
trouble of the world consists in the    
,affirmation of ,negation1 in using our 
creative power of thought invertedly1   
and thus giving substance to that  which
 as principle has no existence4 ,so long
 as this negative action of  thought    
continues so long will it produce its   
natural effect2 whether in  the         
individual or in the mass4 ,the         
experience is perfectly real while it   
lasts4 ,its unreality consists in the   
fact that there was never any real  need

 for it2 and the more we grasp the truth
 of the all-embracingness of  the ,,one 
,good1 both as ,cause and as ,effect1 on
 all planes1 the more the  experience of
 its opposite will cease to have any    
place in our lives4    ,this truly ,new 
,thought puts us in an entirely new     
relation to the whole of  our           
environment1 opening out possibilities  
hitherto undreamt of1 and this  by an   
orderly sequence of law which is        
naturally involved in our new mental    
attitude2 but before considering the    
prospect thus offered it is well to be  
quite clear as to what this new mental  
attitude really is2 for it is our       
adoption of this attitude that is the   
,key to the whole position4 ,put        
briefly it is ceasing to include the    
idea of limitations in our conception   
of the working of the ,all-,creating    
,spirit4 ,here are some specimens of the
  way in which we limit the creative    
working of the ,spirit4 ,we say1 ,i am  
too  old now to start this or that new  

sort of work4 ,this is to deny the power
  of the ,spirit to vivify our physical 
or mental faculties1 which is  illogical
 if we consider that it is the same     
,spirit that brought us into  any       
existence at all4 ,it is like saying    
that when a lamp is beginning to  burn  
low the same person who first filled it 
with oil cannot replenish it  and make  
it burn brightly again4 ,or we say1 ,i  
cannot do so and so because ,i  have not
 the means4 ,when you were fourteen did 
you know where all the means  were      
coming from which were going to support 
you till now when you are  perhaps forty
 or fifty8 ,so you should argue that the
 same power that has  worked in the past
 can continue to work in the future4 ,if
 you say the means  came in the past    
quite naturally through ordinary        
channels1 that is no  objection2 on the 
contrary the more reason for saying that
 suitable  channels will open in the    
future4 ,do you expect ,god to put cash 
into your  desk by a conjuring trick8   

,means come through recognizable        
channels1 that  is to say we recognize  
the channels by the fact of the stream  
flowing  through them2 and one of our   
most common mistakes is in thinking that
 we  ourselves have to fix the          
particular channel beforehand4 ,we say  
in effect  that the ,spirit cannot open 
other channels1 and so we stop them up4 
,or we  say1 our past experience speaks 
to the contrary1 thus assuming that our 
past experiences have included all      
possibilities and have exhausted the    
laws of the universe1 an assumption     
which is negatived by every fresh       
discovery even in physical science4 ,and
 so we go on limiting the power of  the 
,spirit in a hundred different ways4    
,but careful consideration will show    
that1 though the modes in which we      
limit it are as numerous as the         
circumstances with which we have to     
deal1  the thing with which we limit it 
is always the same--it is by the        
introduction of our own personality4    

,this may appear at first a direct      
contradiction of all that ,i have said  
about the necessity for the ,personal   
,factor1 but it is not4 ,here is a      
paradox4    ,to open out into           
manifestation the wonderful             
possibilities hidden in the  ,creative  
,power of the ,universe we require to do
 two things--to see that we  ourselves  
are necessary as centers for focussing  
that power1 and at the  same time to    
withdraw the thought of ourselves as    
contributing anything to  its           
efficiency4 ,it is not ,i that work but 
the ,power2 yet the ,power needs me     
because it cannot specialize itself     
without me--in a word each is the       
complementary of the other3 and the     
higher the degree of specialization is  
to be the more necessary is the         
intelligent and willing co-operation of 
the  individual4    ,this is the        
,scriptural paradox that the son can do 
nothing of himself1  and yet we are told
 to be fellow-workers with ,god4 ,it    

ceases to be a  paradox1 however1 when  
we realize the relation between the two 
factors  concerned1 ,god and ,man4 ,our 
mistake is in not discriminating between
 their  respective functions1 and       
putting ,man in the place of ,god4 ,in  
our everyday  life we do this by        
measuring the power of ,god by our past 
experiences and  the deductions we draw 
from them2 but there is another way of  
putting ,man  in the place of ,god1 and 
that is by the misconception that the   
,all-,originating ,spirit is merely a   
cosmic force without intelligence1 and  
that ,man has to originate the          
intelligence without which no specific  
purpose can be conceived4 ,this latter  
is the error of much of the present  day
 philosophy and has to be specially     
guarded against4 ,this was perceived  by
 some of the medieval students of these 
things1 and they accordingly            
distinguished between what they called  
,animus ,dei and ,anima ,mundi1 the     
,divine ,spirit and the ,soul of the    

,universe4 ,now the distinction is this1
  that the essential quality of ,animus 
,dei is ,personality--not ,a ,person1   
but  the very ,principle of ,personality
 itself--while the essential quality of 
,anima ,mundi is ,impersonality4 ,then  
right here comes in that importance of  
the ,personal ,factor of which ,i have  
already spoken4 ,the powers latent in   
the ,impersonal are brought out to their
 fullest development by the  operation  
of the ,personal4 ,this of course does  
not consist in changing the  nature of  
those powers1 for that is impossible1   
but in making such  combinations of them
 by ,personal ,selection as to produce  
results which  could not otherwise be   
obtained4 ,thus1 for example1 ,number is
 in itself  impersonal and no one can   
alter the laws which are inherent in it2
 but what  we can do is to select       
particular numbers and the sort of      
relation1 such as  subtraction1         
multiplication1 etc41 which we will     
establish between them2  and then by the

 inherent ,law of ,number a certain     
result is bound to work  out4 ,now our  
own essential quality is the            
consciousness of ,personality2 and  as  
we grow into the recognition of the fact
 that the ,impersonal is1 as it  were1  
crying out for the operation upon it of 
the ,personal in order to  bring its    
latent powers into working1 we shall see
 how limitless is the  field that thus  
opens before us4    ,the prospect is    
wonderful beyond our present conception1
 and full of  increasing glory if we    
realize the true foundation on which it 
rests4 ,but  herein lies the danger4 ,it
 consists in not realizing that the     
,infinite of  the ,impersonal is and    
also that the ,infinite of the ,personal
 is4 ,both  are ,infinite and so require
 differentiation through our own        
personality1  but in their essential    
quality each is the exact balance of the
 other--not  in contradiction to each   
other1 but as complementary to one      
another1 each  supplying what the other 

needs for its full expression1 so that  
the two  together make a perfect whole4 
,if1 however1 we see this relation and  
our  own position as the connecting link
 between them1 we shall see only        
ourselves as the ,personal ,factor2 but 
the more we realize1 both by theory  and
 experience1 the power of human         
personality brought into contact with   
the ,impersonal ,soul of ,nature1 and   
employed with a ,knowledge of its power 
and a corresponding exercise of the     
will1 the less we shall be inclined to  
regard ourselves as the supreme factor  
in the chain of cause and effect        
,consideration of this argument points  
to the danger of much of the present    
day teaching regarding the exercise of  
,thought ,power as a creative agency4   
,the principle on which this teaching is
 based is sound and legitimate for  it  
is inherent in the nature of things2 but
 the error is in supposing that  we     
ourselves are the ultimate source of    
,personality instead of merely the      

distributors and specializers of it4    
,the logical result of such a mental    
attitude is that putting ourselves in   
the place of all that is worshiped as   
,god which is spoken of in the second   
chapter of the ,second ,epistle to the  
,thessalonians and other parts of       
,scripture4 ,by the very hypothesis of  
the  case we then know no higher will   
than our own1 and so are without any    
,unifying ,principle to prevent the     
conflict of wills which must then       
arise--a conflict which must become more
 and more destructive the greater  the  
power possessed by the contending       
parties1 and which1 if there were no    
counterbalancing power1 must result in  
the ultimate destruction of the         
existing race of men4    ,but there is a
 counterbalancing power4 ,it is the very
 same power used  affirmatively instead 
of negatively4 ,it is the power of the  
,personal with  the ,impersonal when    
used under the guidance of that         
,unifying ,principle  which the         

recognition of the ,,one-ness of the    
,personal ,quality in the ,divine       
,spirit supplies4 ,those who are using  
the creative power of thought only  from
 the standpoint of individual           
personality1 have obviously less power  
than those who are using it from the    
standpoint of the ,personality inherent 
in the ,living ,spirit which is the     
,source and ,fountain of all energy and 
substance1 and therefore in the end the 
victory must remain with these  latter4 
,and because the power by which they    
conquer is that of the ,unifying        
,personality itself their victory must  
result in the establishment of ,peace   
and ,happiness throughout the world1 and
 is not a power of domination but of    
helpfulness and enlightenment4 ,the     
choice is between these two mottoes3--  
,each for himself and ,devil take the   
hindmost1 or ,god for us all4 ,in       
proportion1 therefore1 as we realize the
 immense forces dormant in the          
,impersonal ,soul of ,nature1 only      

awaiting the introduction of the        
,personal  ,factor to wake them up into 
activity and direct them to specific    
purposes1  the wider we shall find the  
scope of the powers within the reach of 
man2  and the more clearly we perceive  
the ,impersonalness of the very         
,principle  of ,personality itself1 the 
clearer our own proper position as      
affording the  ,differentiating ,medium 
between these two ,infinitudes will     
become to us4    ,the ,impersonalness of
 the ,principle of ,personality looks   
like a  contradiction in terms1 but it  
is not4 ,i combine these two seemingly  
contradictory terms as the best way to  
convey to the reader the idea of the    
essential ,quality of ,personality not  
yet differentiated into individual      
centers of consciousness for the doing  
of particular work4 ,looked at in  this 
way the ,infinite of ,personality must  
have ,unity of ,purpose for its         
foundation1 for otherwise it would      
consist of conflicting personalities1 in

  which case we have not yet reached the
 ,,one all-originating cause4 ,or to put
  it in another way1 an ,infinite       
,personality divided against itself     
would be  an ,infinite ,insanity1 a     
creator of a cosmic ,bedlam which1 as a 
scientific  fact1 would be impossible of
 existence4 ,therefore the conception of
 an  ,infinite of ,personality          
necessarily implies a perpetual ,unity  
of ,purpose2  and for the same reason   
this ,purpose can only be the fuller and
 fuller  expression of an ,infinite     
,unity of ,consciousness2 and ,unity of 
,consciousness necessarily implies the  
entire absence of all that would  impair
 it1 and therefore its expression can   
only be as ,universal ,harmony4  ,if1   
then1 the individual realizes this true 
nature of the source from which  his own
 consciousness of personality is derived
 his ideas and work will be  based upon 
this foundation1 with the result that as
 between ourselves peace  and good will 
towards men must accompany this mode of 

thought1 and as  between us and the     
strictly ,impersonal ,soul of ,nature   
our increasing  knowledge in that       
direction would mean increasing power   
for carrying out  our principle of peace
 and good will4 ,as this perception of  
our relation to  the ,spirit of ,god and
 the ,soul of ,nature spreads from      
individual to  individual so the        
,kingdom of ,god will grow1 and its     
universal recognition  would be the     
establishing of the ,kingdom of ,heaven 
on earth4    ,perhaps the reader will   
ask why ,i say the ,soul of ,nature     
instead of saying  the material         
universe4 ,the reason is that in using  
our creative power of  ,thought we do   
not operate directly upon material      
elements--to do that is  the work of    
construction from without and not of    
creation from within4 ,the  whole       
tendency of modern physical science is  
to reduce all matter in the  final      
analysis to energy working in a primary 
ether4 ,whence this energy and  this    

ether proceed is not the subject of     
physical analysis4 ,that is a  question 
which cannot be answered by means of the
 vacuum tube or the  spectroscope4      
,physical science is doing its          
legitimate work in pushing  further and 
further back the unanalyzable residuum  
of ,nature1 but1 however  far back1 an  
ultimate unanalyzable residuum there    
must always be2 and when  physical      
science brings us to this point it hands
 us over to the guidance  of            
psychological investigation just as in  
the ,divina ,commedia ,virgil  transfers
 ,dante to the guidance of ,beatrice for
 the study of the higher  realms4       
,various rates of rapidity of motion in 
this primary ether1  producing various  
numerical combinations of positively and
 negatively  electrified particles1     
result in the formation of what we know 
as the  different chemical elements1 and
 thus explains the phenomena of their   
combining quantities1 the law by which  
they join together to form new          

substances only in certain exact        
numerical ratios4 ,from the first       
movement  in the primary ether to solid 
substances1 such as wood or iron or our 
own  flesh1 is thus a series of         
vibrations in a succession of mediums1  
each  denser than the preceding one out 
of which it was concreted and from which
  it receives the vibratory impulse4    
,this is in effect what physical science
  has to tell us4 ,but to get further   
back we must look into the world of the 
invisible1 and it is here that          
psychological study comes to our aid4   
,we  cannot1 however1 study the         
invisible side of ,nature by working    
from the  outside and so at this point  
of our studies we find the use of the   
time-honored teaching regarding the     
parallelism between the ,macrocosm and  
the ,microcosm4 ,if the ,microcosm is   
the reproduction in ourselves of the    
same principles as exist in the         
,macrocosm or universe in which we have 
our  being1 then by investigating       

ourselves we shall learn the nature of  
the  corresponding invisible principles 
in our environment4 ,here1 then1 is the 
application of the dictum of the ancient
 philosophy1 ,know ,thyself4 ,it  means 
that the only place where we can study  
the principles of the  invisible side of
 ,nature is in ourselves2 and when we   
know them there we  can transfer them to
 the larger world around us4    ,in the 
concluding chapters of my ,edinburgh    
,lectures on ,mental ,science ,i  have  
outlined the way in which the soul or   
mind operates upon the physical         
instrument of its expression1 and it    
resolves itself into this--that the     
mental action inaugurates a series of   
vibrations in the etheric body which1   
in their turn1 induce corresponding     
grosser vibrations in the molecular     
substance until finally mechanical      
action is produced on the outside4 ,now 
transferring this idea to ,nature as a  
whole we shall see that if our mental   
action is to affect it in any way it can

 only be by the response of  something  
at the back of material substance       
analogous to mind in ourselves2  and    
that there is such a something interior 
to the merely material side  of ,nature 
is proved by what we may call the ,law  
of ,tendency1 not only in  animals and  
plants1 but even in inorganic           
substances1 as shown for instance  in   
,professor ,bose's work on the ,response
 of ,metals4 ,the universal presence  of
 this ,law of ,tendency therefore       
indicates the working of some           
non-material and1 so to say1            
semi-intelligent power in the material  
world1  a power which works perfectly   
accurately on its own lines so far as it
  goes1 that is to say in a generic     
manner1 but which does not possess that 
,personal power of individual selection 
which is necessary to bring out  the    
infinite possibilities hidden in it4    
,this is what is meant by the ,soul  of 
,nature1 and it is for this reason ,i   
employ that term instead of saying  the 

material universe4 ,which term to employ
 all depends on the mode of  action we  
are contemplating4 ,if it is            
construction from without1 then we  are 
dealing with the purely material        
universe4 ,if we are seeking to bring   
about results by the exercise of our    
mental power from within1 then we are   
dealing with the ,soul of ,nature4 ,it  
is that control of the lower degree of  
intelligence by the higher of which ,i  
have spoken in my ,edinburgh ,lectures4 
,if we realize what ,i have endeavored  
to make clear in the earlier portion  of
 this book1 that the whole creation is  
produced by the operation of the        
,divine ,will upon the ,soul of ,nature1
 it will be evident that we can set no  
limits to the potencies hidden in the   
latter and capable of being brought  out
 by the operation of the ,personal      
,factor upon it2 therefore1 granted a   
sufficiently powerful concentration of  
will1 whether by an individual or a     
group of individuals1 we can well       

imagine the production of stupendous    
effects by this agency1 and in this way 
,i would explain the statements made  in
 ,scripture regarding the marvelous     
powers to be exercised by the           
,anti-,christ1 whether personal or      
collective4 ,they are psychic powers1   
the  power of the ,soul of ,man over the
 ,soul of ,nature4 ,but the ,soul of    
,nature is  quite impersonal and        
therefore the moral quality of this     
action depends  entirely on the human   
operator4 ,this is the point of the     
,master's teaching  regarding the       
destruction of the fig tree1 and it is  
on this account ,he  adds the warning as
 to the necessity for clearing our heart
 of any  injurious feeling against      
others whenever we attempt to make use  
of this  power 7,mark xi3 #bj-bf74      
,according to ,his teaching1 then1 this 
power of controlling the ,soul of       
,nature by the addition of our own      
,personal ,factor1 however little we may
 be  able to recognize it as yet1       

actually exists2 its employment depends 
on our  perception of the inner         
principles common to both1 and it is for
 this  reason the ancient wisdom was    
summed up in the aphorism ,know thyself4
 ,no  doubt it is a wonderful           
,knowledge1 but on analysis it will be  
found to be  perfectly natural4 ,it is  
the ,knowledge of the cryptic forces of 
,nature4 ,now  it is remarkable that    
this ancient maxim inscribed over the   
portals of the  ,temple of ,delphi is   
not to be found in the ,bible4 ,the     
,bible maxim is not  ,know thyself but  
,know the ,lord4 ,the great subject of  
,knowledge is not  ourself but the      
,lord2 and herein is the great          
difference between the two  teachings4  
,the one is limited by human            
personality1 the other is based on  the 
,infinitude of the ,divine ,personality2
 and because of this it includes  human 
personality with all its powers over the
 ,soul of ,nature4 ,it is a case  of the
 greater including the less2 and so the 

whole teaching of ,scripture  is        
directed to bringing us into the        
recognition of that ,divine ,personality
  which is the ,great ,original in whose
 image and likeness we are made4 ,in    
proportion as we grow into the          
recognition of this our own personality 
will explain1 and the creative power of 
our thought will cease to work          
invertedly until at last it will work   
only on the same principles of ,life1   
,love and ,liberty as the ,divine ,mind1
 and so all evil will disappear from    
our world4 ,we shall not1 as some       
systems teach1 be absorbed into ,deity  
to  the extinction of our individual    
consciousness1 but on the contrary our  
individual consciousness will           
continually expand1 which is what ,st4  
,paul  means when he speaks of our      
increasing with the increase of         
,god--the  continual expanding of the   
,divine element within us4 ,but this can
 only take  place by our recognition of 
ourselves as receivers of this ,divine  

element4 ,it is receiving into ourselves
 of the ,divine ,personality1 a result  
not to be reached through human         
reasoning4 ,we reason from premises     
which we  have assumed1 and the         
conclusion is already involved in the   
premises and  can never extend beyond   
them4 ,but we can only select our       
premises from  among things that we know
 by experience1 whether mental or       
physical1 and  accordingly our reasoning
 is always merely a new placing of the  
old things4  ,but the receiving of the  
,divine ,personality into ourselves is  
an entirely  ,new ,thing1 and so cannot 
be reached by reasoning from old things4
 ,hence if  this ,divine ultimate of the
 ,creative ,process is to be attained it
 must be  by the ,revelation of a ,new  
,thing which will afford a new          
starting-point for  our thought1 and    
this ,new ,starting-point is given in   
the ,promise of the  ,seed of the ,woman
 with which the ,bible opens4           
,thenceforward this ,promise  became the

 central germinating thought of those   
who based themselves upon  it1 thus     
constituting them a special race1 until 
at last when the necessary  conditions  
had matured the ,promised ,seed appeared
 in ,him of whom it is  written that ,he
 is the express image of ,god's ,person 
7,heb4 ,i3 #c7--that is1  the           
,expression of that ,infinite ,divine   
,personality of which ,i have spoken4   
,no man hath seen ,god at any time or   
can see ,him1 for the simple reason     
that ,infinitude cannot be the subject  
of vision4 ,to become visible there     
must be ,individualization1 and         
therefore when ,philip said ,show us the
  ,father1 ,jesus replied1 ,he that hath
 seen me hath seen the ,father4 ,the    
,word must become flesh before ,st4     
,john could say1 ,that which was from   
the  beginning1 which we have heard1    
which we have seen with our eyes1 which 
we  have looked upon1 and our hands have
 handled1 of the ,word of ,life4 ,this  
is  the ,new ,starting-point for the    

true ,new ,thought--the ,new ,adam of   
the ,new  ,race1 each of whom is a new  
center for the working of the ,divine   
,spirit4  ,this is what ,jesus meant    
when he said1 ,except ye eat the flesh  
and drink  the blood of the ,son of ,man
 ye have no life in you4 ,my flesh is   
meat  indeed1 and my blood is drink     
indeed-- such a contemplation of the    
,divine  ,personality in ,him as will   
cause a like receiving of the ,divine   
,personality  into individualization in 
ourselves--this is the great purpose of 
the  ,creative ,process in the          
individual4 ,it terminates the old      
series which  began with birth after the
 flesh and inaugurates a ,new ,series by
 birth  after the ,spirit1 a ,new ,life 
of infinite unfoldment with glorious    
possibilities beyond our highest        
conception4    ,but all this is         
logically based upon our recognition of 
the ,personalness of  ,god and of the   
relation of our individual personality  
to this ,eternal and  ,infinite         

,personality1 and the result of this is 
,worship--not an attempt to  butter up  
the ,almighty and get ,him into good    
temper1 but the reverent  contemplation 
of what this ,personality must be in    
,itself2 and when we see  it to be that 
,life1 ,love1 ,beauty1 etc41 of which ,i
 spoke at the beginning  of this book we
 shall learn to love ,him for what ,he  
,,is1 and our prayer will  be ,give me  
more of ,thyself4 ,if we realize the    
great truth that the  ,kingdom of       
,heaven is within us1 that it is the    
,kingdom of the innermost  of our own   
being and of all creation1 and if we    
realize that this innermost  is the     
place of the ,originating ,power where  
,time and ,space do not exist and       
therefore antecedent to all conditions1 
then we shall see the true meaning  of  
,worship4 ,it is the perception of the  
,innermost ,spirit as eternally         
subsisting independently of all         
conditioned manifestation1 so that in   
the  true worship our consciousness is  

removed from the outer sphere of        
existence to the innermost center of    
unconditioned being4 ,there we find the 
,eternal ,being of ,god pure and simple1
 and we stand reverently in this        
,supreme ,presence knowing that it is   
the ,source of our own being1 and wrapt 
in the contemplation of ,this1 the      
conditioned is seen to flow out from    
,it4  ,perceiving this the conditioned  
passes out of our consideration1 for it 
is  seen not to be the ,eternal         
,reality--we have reached that level of 
consciousness where ,time and ,space    
remain no longer4 ,yet the reverence    
which the vision of this ,supreme       
,center of all ,being cannot fail to    
inspire  is coupled with a sense of     
feeling quite at home with ,it4 ,this is
 because  as the ,center of all ,being  
it is the center of our own being also4 
,it is  one-with-ourselves4 ,it is      
recognizing ,itself from our own center 
of  consciousness2 so that here we have 
got back to that ,self-contemplation of 

,spirit which is the first movement of  
the ,creating ,power1 only now this     
,self-contemplation is the action of the
 ,all-,originating ,spirit upon ,itself 
from the center of our own              
consciousness4 ,so this worship in the  
,temple of  the ,innermost is at once   
reverent adoration and familiar         
intercourse--not  the familiarity that  
breeds contempt1 but a familiarity      
producing ,love1  because as it         
increases we see more clearly the true  
,life of the ,spirit as  the continual  
interaction of ,love and ,beauty1 and   
the ,spirit's recognition  of ourselves 
as an integral portion of ,its own      
,life4 ,this is not an  unpractical     
dreamy speculation but has a very       
practical bearing4 ,death will  some day
 cease to be1 for the simple reason that
 ,life alone can be the  enduring       
principle2 but we have not yet reached  
this point in our  evolution4 ,whether  
any in this generation will reach it ,i 
cannot say2 but  for the rank and file  

of us the death of the body seems to be 
by far the  more probable event4 ,now   
what must this passing out of the body  
mean to us8  ,it must mean that we find 
ourselves without the physical vehicle  
which is  the instrument through which  
our consciousness comes in touch with   
the  external world and all the         
interests of our present daily life4    
,but the  mere putting off of the body  
does not of itself change the mental    
attitude2  and so if our mind is        
entirely centered upon these passing    
interests and  external conditions the  
loss of the instrument by which we held 
touch with  them must involve a         
consciousness of desire for the only    
sort of life we  have known coupled with
 a consciousness of our inability to    
participate in  it1 which can only      
result in a consciousness of distress   
and confusion such  as in our present   
state we cannot imagine4    ,on the     
other hand if we have in this world     
realized the true principle of  the     

,worship of the ,eternal ,source from   
which all conditioned life flows        
out--an inner communing with the ,great 
,reality--we have already passed  beyond
 that consciousness of life which is    
limited by ,time and ,space2 and  so    
when we put off this mortal body we     
shall find ourselves upon familiar      
ground1 and therefore not wandering in  
confusion but quite at home1  dwelling  
in the same light of the ,eternal in    
which we have been accustomed  to dwell 
as an atmosphere enveloping the         
conditioned life of to-day4 ,then       
finding ourselves thus at home on a     
plane where ,time and ,space do not     
exist  there will be no question with us
 of duration4 ,the consciousness will be
  simply that of peaceful1 happy being4 
,that a return to more active personal  
operation will eventually take place is 
evidenced by the fact that the  basis of
 all further evolution is the           
differentiating of the                  
,undifferentiated ,life of the ,spirit  

into specific channels of work1 through 
the intermediary of individual          
personality without which the infinite  
potentialities of the ,creative ,law    
cannot be brought to light4 ,therefore1 
however various our opinions as to its  
precise form1 ,resurrection as a        
principle is a necessity of the creative
 process4 ,but such a return to more    
active life will not mean a return to   
limitations1 but the opening of a new   
life in which we shall transcend them   
all1 because we have passed beyond  the 
misconception that ,time and ,space are 
of the ,essence of ,life4 ,when the     
misconception regarding ,time and ,space
 is entirely eradicated all other       
limitations must disappear because they 
have their root in this primary         
one--they are only particular forms of  
the general proposition4 ,therefore     
though ,form with its accompanying      
relations of ,time and ,space is        
necessary  for manifestation1 these     
things will be found not to have any    

force in  themselves thus creating      
limitation1 but to be the reflection of 
the mode  of thought which projects them
 as the expression of itself4    ,nor is
 there any inherent reason why this     
process should be delayed till  some    
far-off future4 ,there is no reason why 
we should not commence at once4  ,no    
doubt our inherited and personally      
engendered modes of thought make this   
difficult1 and by the nature of the     
process it will be only when all our    
thoughts are conformed to this principle
 that the complete victory will be  won4
 ,but there must be a commencement to   
everything1 and the more we  habituate  
ourselves to live in that ,center of the
 ,innermost where  conditions do not    
exist1 the more we shall find ourselves 
gaining control  over outward           
conditions1 because the stream of       
conditioned life flows out  from the    
,center of ,unconditioned ,life1 and    
therefore this intrinsic  principle of  
,worship has in it the promise both of  

the life that now is and  of that which 
is to come4 ,only we must remember that 
the really availing  worship is that of 
the ,undifferentiated ,source because   
,it is the ,source1  and not as a       
backhanded way of diverting the stream  
into some petty channel  of conditions1 
for that would only be to get back to   
the old circle of  limitation from which
 we are seeking to escape4    ,but if we
 realize these things we have already   
laid hold of the ,principle  of         
,resurrection1 and in point of principle
 we are already living the  resurrection
 life4 ,what progress we may make in it 
depends on our practical  application of
 the principle2 but simply as principle 
there is nothing in  the principle      
itself to prevent its complete working  
at any moment4 ,this is  why ,jesus did 
not refer resurrection to some remote   
point of time but said1  ,i am the      
resurrection and the life4 ,no principle
 can carry in itself an  opposite and   
limiting principle contradictory of its 

own nature1 and this  is as true of the 
,principle of ,life as of any other     
principle4 ,it is we who  by our thought
 introduce an opposite and limiting     
principle and so hinder  the working of 
the principle we are seeking to bring   
into operation2 but so  far as the      
,principle of ,life itself is concerned 
there is in it no reason  why it should 
not come into perfect manifestation here
 and now4    ,this1 then1 is the true   
purpose of worship4 ,it is to bring us  
into  conscious and loving intercourse  
with the ,supreme ,source of our own    
being1  and seeing this we shall not    
neglect the outward forms of worship4   
,from  what we now know they should mean
 more to us than to others and not less2
  and in especial if we realize the     
manifestation of the ,divine            
,personality  in ,jesus ,christ and its 
reproduction in ,man1 we shall not      
neglect ,his last  command to partake of
 that sacred memorial to ,his flesh and 
blood which ,he  bequeathed to ,his     

followers with the words ,this do in    
remembrance of ,me4    ,this holy rite  
is no superstitious human invention4    
,there are many theories  about it1 and 
,i do not wish to combat any of them1   
for in the end they all  seem to me to  
bring us to the same point1 that being  
cleansed from sin by  the ,divine ,love 
we are now no longer separate from ,god 
but become  partakers of the            
,divine-,nature 7,,ii ,peter ,i3 #d74   
,this partaking of the  ,divine ,nature 
could not be more accurately represented
 than by our  partaking of bread and    
wine as symbols of the ,divine          
,substance and the  ,divine ,life1 thus 
made emblematic of the whole ,creative  
,process from its  beginning in the     
,divine ,thought to its completion in   
the manifestation of  that ,thought as  
,perfected ,man2 and so it brings       
vividly before us the  remembrance of   
the ,personality of ,god taking form as 
the ,son of ,man4 ,we are  all familiar 
with the saying that thoughts become    

things2 and if we affirm  the creative  
power of our own thought as reproducing 
itself in outward  form1 how much more  
must we affirm the same of that ,divine 
,thought which  brings the whole        
universe into existence2 so that in     
accordance with our  own principles the 
,divine ,idea of ,man was logically     
bound to show itself in  the world of   
time and space as the ,son of ,god and  
the ,son of man1 not two  differing     
natures but one complete whole1 thus    
summing up the foundation  principle of 
all creation in one ,undivided          
,consciousness of ,personality4  ,thus  
the ,word or ,divine ,thought of ,man   
became flesh1 and our partaking  of the 
symbolic elements keeps in our          
remembrance the supreme truth that  this
 same ,word or ,thought of ,god in like 
manner takes form in ourselves  as we   
open our own thought to receive it4 ,and
 further1 if we realize that  throughout
 the universe there is only ,,one       
,originating ,life1 sending forth  only 

,,one ,original ,substance as the       
vehicle for its expression1 then it     
logically follows that in essence the   
bread is a portion of the eternal       
,substance of ,god1 and the wine a      
portion of the eternal ,life of ,god4   
,for  though the wine is of course also 
a part of the ,universal ,substance1 we 
must remember that the ,universal       
,substance is itself a manifestation of 
the  ,life of the ,all-,creating        
,spirit1 and therefore this fluid form  
of the  primary substance has been      
selected as representing the eternal    
flowing of  the ,life of the ,spirit    
into all creation1 culminating in its   
supreme  expression in the consciousness
 of those who1 in the recognition of    
these  truths1 seek to bring their heart
 into union with the ,divine ,spirit4   
,from  such considerations as these it  
will be seen how vast a field of thought
 is  covered by ,christ's words ,do this
 in remembrance of ,me4    ,in          
conclusion1 therefore1 do not let       

yourselves be led astray by any         
philosophy that denies the ,personality 
of ,god4 ,in the end it will be found   
to be a foolish philosophy4 ,no other   
starting-point of creation is           
conceivable than the                    
,self-,contemplation of the ,divine     
,spirit1 and the  logical sequence from 
this brings us to the ultimate result of
 the ,creative  ,process in the         
statement that if any man be in ,christ 
he is a ,new  creature1 or as the margin
 has it a new creation 7,,ii ,cor4 v3   
#ag74 ,such  vain philosophies have only
 one logical result which is to put     
yourself  in the place of ,god1 and then
 what have you to lean upon in the hour 
of  trial8 ,it is like trying to climb  
up a ladder that is resting against     
nothing4 ,therefore1 says the ,apostle  
,paul1 ,beware lest any man spoil you   
through philosophy and vain deceit1     
after the tradition of man1 after the   
rudiments of the world1 and not after   
,christ4 7,col4 ,,ii3 #h47 ,the teaching

  of the ,bible is sound philosophy1    
sound reasoning1 and sound science      
because it starts with the sound        
premises that all ,creation proceeds out
 of  ,god1 and that ,man is made in the 
image and likeness of his ,creator4 ,it 
nowhere departs from the ,law of ,cause 
and ,effect1 and by the orderly         
sequence of this law it brings us at    
last to the ,new ,creation both in      
ourselves and in our environment1 so    
that we find the completion of the      
,creative ,process in the declaration   
the tabernacle of ,god is with men      
7,rev4 xxi3 #c71 and in the promise     
,this is the ,covenant that ,i will make
  with them after those days 7i4e41 the 
days of our imperfect apprehension of   
these things7 saith the ,lord1 ,i will  
dwell in them1 and walk in them1  and ,i
 will be their ,god1 and they shall be  
my people1 and ,i will put my  laws into
 their hearts1 and in their minds will  
,i write them1 and their  sins and their
 iniquities will ,i remember no more    

7,heb4 x3 #af4 ,,ii ,cor4 vi3  #af4     
,jeremiah xxxi3 #cc74    ,truly does    
,bacon say1 ,a little philosophy        
inclineth a man's mind to  atheism1 but 
depth in philosophy bringeth men's minds
 about to religion4  --,bacon1 ,essay1  
xvi4            ,,footnotes             
,footnote #a3   ,see my ,dor ,lectures1 
#aiji4    ,footnote #b3   ,see my       
,edinburgh ,lectures on ,mental         
,science4    ,footnote #c3   ,see my    
,dor ,lectures1 #aiji4    ,footnote #d3 
,for the relation between conscious and 
sub-conscious mind see  my ,edinburgh   
,lectures on ,mental ,science4          
,footnote #e3   ,see ,self-,synthesis by
 ,dr4 ,cornwall ,round4    ,footnote #f3
   ,for the relation between subjective 
and objective mind see my  ,edinburgh   
,lectures on ,mental ,science4          
,footnote #g3   ,this view1 it may be   
remarked1 is not necessarily            
incompatible with the conception of     
reincarnation1 on which theory the      
final resurrection or transmutation of  

the body would terminate the series  of 
successive lives and deaths1 thus       
bringing the individual out of the      
circle of generation1 which is the      
circle of ,karma4 ,i may1 perhaps1 have 
the opportunity of considering this     
subject on some future occasion4        
,footnote #h3   ,see my ,bible ,mystery 
and ,bible ,meaning4    ,footnote #i3   
,see ,bible ,mystery and ,bible ,meaning
 by the present author4