lute and Universal, because there cannot be two
Universal Spirits, for then neither would be universal. We may,
therefore, logically infer that because "the Father" is Universal
Spirit, "the Son" is Spirit not universal; and the only definition of
Spirit not-universal is Spirit individualised and particular. The
Scripture tells us that "the Spirit is Life," and taking this as the
definition of "Spirit," we find that "the Father" is Absolute,
Originating, Undifferentiated Life, and "the Son" is the same Life
differentiated into particular forms. Hence, in the widest sense of the
expression, "the Son" stands for the whole creation, visible or
invisible, and in this sense it is the mere differentiation of the
universal Life into a multiplicity of particular modes. But if we have
any adequate idea of the intelligent and responsive nature of
Spirit[2]--if we realise that because it is Pure Being it must be
Infinite Intelligence and Infinite Responsiveness--then we shall see
that its reproduction in the particular admits of innumerable degrees,
from mere expression as outward form up to the very fullest expression
of the infinite intelligence and responsiveness that Spirit is.

[Footnote 2: _Intelligence_ and _Responsiveness_ is the
Generic Nature of Spirit in _every_ Mode, and it is the
_concentration_ of this into centres of consciousness that
makes personality, i. e., _self_-conscious individuality.
This varies immensely in degree, from its first adumbration
in the animal to its intense development in the Great Masters
of Spiritual Science. Therefore it is called "The Power that
Knows Itself"--It is the power of _Self_-recognition that
makes _personality_, and as we grow to see that our
personality is not all contained between our hat and our
boots, as Walt Whitman says, but _expands_ away into the
Infinite, which we then find to be _the Infinite of
ourselves_, the _same_ I AM that I am, so _our personality_
expands and we become conscious of ever-increasing degrees of
Life-in-ourselves.]

The teachings of Jesus were addressed to the hearts and intelligences of
men, and therefore the grade of sonship of which he spoke has reference
to the expression of Infinite Being in the human heart and intellect.
But this, again, may be conceived of in infinite degrees; in some men
there is the bare potentiality of sonship entirely undeveloped as yet,
in others the beginnin