az as the
needed complement to Jachin; and when we find the common point in which
these two unite, we have raised the Royal Arch through which we may
triumphantly enter the Temple. We must dissociate the Universal
Personalness from every conception of individuality. The universal can
never be the individual: that would be a contradiction in terms. But
because the universal personalness is the root of all individual
personalities, it finds its highest expression in response to those who
realize its personal nature. And it is this recognition that solves the
seemingly insoluble paradox. The only way to attain that knowledge of the
Infinite Law which will change the Via Dolorosa into the Path of Joy is to
embody in ourselves a _principle_ of knowledge commensurate with the
infinitude of that which is to be known; and this is accomplished by
realizing that, infinite as the law itself, is a universal Intelligence in
the midst of which we float as in a living ocean. Intelligence without
individual personality, but which, in producing us, concentrates itself
into the personal individualities which we are. What should be the relation
of such an intelligence towards us? Not one of favouritism: not any more
than the Law can it respect one person above another, for itself is the
root and support for each alike. Not one of refusal to our advances; for
without individuality it can have no personal object of its own to conflict
with ours; and since it is itself the origin of all individual
intelligence, it cannot be shut off by inability to understand. By the very
terms of its being, therefore, this infinite, underlying, all-producing
Mind must be ready immediately to respond to all who realize their true
relation to it. As the very principle of Life itself it must be infinitely
susceptible to feeling, and consequently it will reproduce with absolute
accuracy whatever conception of itself we impress upon it; and hence if we
realize the human mind as that stage in the evolution of the cosmic order
at which an individuality has arisen capable of expressing, not merely the
livingness, but also the personalness of the universal underlying spirit,
then we see that its most perfect mode of self-expression must be by
identifying itself with these individual personalities.

The identification is, of course, limited by the measure of the individual
intelligence, meaning, not merely the intellectual perception of the
sequence of cause and effec