t, but also that indescribable reciprocity of
_feeling_ by which we instinctively recognize something in another making
them akin to ourselves; and so it is that when we intelligently realize
that the innermost principle of being, must by reason of its universality,
have a common nature with our own, then we have solved the paradox of
universal knowledge, for we have realized our identity of being with the
Universal Mind, which is commensurate with the Universal Law. Thus we
arrive at the truth of St. John's statement, "Ye know all things," only
this knowledge is primarily on the spiritual plane. It is not brought out
into intellectual statement whether needed or not; for it is not in itself
the specific knowledge of particular facts, but it is the undifferentiated
principle of knowledge which we may differentiate in any direction that we
choose. This is a philosophical necessity of the case, for though the
action of the individual mind consists in differentiating the universal
into particular applications, to differentiate the _whole_ universal would
be a contradiction in terms; and so, because we cannot exhaust the
infinite, our possession of it must consist in our power to differentiate
it as the occasion may require, the only limit being that which we
ourselves assign to the manifestation.

In this way, then, the recognition of the community of _personality_
between ourselves and the universal undifferentiated Spirit, which is the
root and substance of all things, solves the question of our release from
the iron grasp of an inflexible Law, not by abrogating the Law, which would
mean the annihilation of all things, but by producing in us an intelligence
equal in affinity with the universal Law itself, and thus enabling us to
apprehend and meet the requirements of the Law in each particular as it
arises. In this way the Cosmic Intelligence becomes individualized, and the
individual intelligence becomes universalized; the two became one, and in
proportion as this unity is realized and acted on, it will be found that
the Law, which gives rise to all outward conditions, whether of body or of
circumstances, becomes more and more clearly understood, and can therefore
be more freely made use of, so that by steady, intelligent endeavour to
unfold upon these lines we may reach degrees of power to which it is
impossible to assign any limits. The student who would understand the
rationale of the unfoldment of his own possibilitie