Genus Homo, or the human race. We also, as a race, are under
the Law of Averages. The race continues to exist, but from the moment of
birth the individual life is liable to be cut short in a hundred
different ways. In producing man, however, Generic Creation has produced
a _type_ having a mental and physical constitution capable of perceiving
the underlying principle of _all_ creation, that is, of seeing the
relation between the Word and the Law. We cannot conceive creation by
type going further than this. By the nature of this type every human
being has the potential of a further evolution, which will set it free
from bondage to an impersonal Law of Averages, by specializing it
through the Power of the Word, that is, by bringing the Personal Factor
to bear upon the Impersonal Factor, and so unfolding the possibilities
which can be achieved by their united activities. We have the power of
using the Word so as to specialize the action of the Law, not by
altering the Law, which is impossible, but by realizing its principle,
and enabling it to work under conditions which are not spontaneously
provided by Nature, but are provided by our own selection. The
_capacity_ for this exists in all human beings, but the practical
application of this capacity depends on our recognition of the
principles involved; and it is for this reason that I commenced this
book by citing instances of the combined working of Law and Personality
in purely physical science. I wanted first to convince the reader from
well ascertained facts, that the Law contains infinite possibilities,
but that this can only be brought out through the operation of the mind
of man.

It is here that we find the value of the maxim "Nature unaided fails."
The more we consider this maxim and the principle of Unity and
Continuity, the clearer it will become, that Limitation is no part of
the Law itself, but results only from our own limited comprehension of
it; and that St. James uses no meaningless phrase, but is stating a
logical and scientific truth, when he speaks of "The perfect Law of
Liberty" (Jas. i, 25). What we have to do is, to follow this up, not by
petulant self-assertion, but by quietly considering the why and
wherefore of the whole thing. In doing so we can fortify ourselves with
another maxim, that "Principle is not limited by Precedent." When we
spread the wings of thought and speculate as to future possibilities,
our conventionally-minded friends may say w