s must make no mistake
here. He must realize that the whole process is that of bringing the
universal within the grasp of the individual by raising the individual to
the level of the universal and not vice-versa. It is a mathematical truism
that you cannot contract the infinite, and that you _can_ expand the
individual; and it is precisely on these lines that evolution works. The
laws of nature cannot be altered in the least degree; but we can come into
such a realization of our own relation to the universal principle of Law
that underlies them as to be able to press all particular laws, whether of
the visible or invisible side of Nature, into our service and so find
ourselves masters of the situation. This is to be accomplished by
knowledge; and the only knowledge which will effect this purpose in all its
measureless immensity is the knowledge of the personal element in Universal
Spirit in its reciprocity to our own personality. Our recognition of this
Spirit must therefore be twofold, as the principle of necessary sequence,
order or Law, and also as the principle of Intelligence, responsive to our
own recognition of it.

VIII.

RECIPROCAL ACTION OF THE UNIVERSAL AND INDIVIDUAL MINDS.

It must be admitted that the foregoing considerations bring us to the
borders of theological speculation, but the student must bear in mind that
as a Mental Scientist it is his business to regard even the most exalted
spiritual phenomena from a purely scientific standpoint, which is that of
the working of a universal natural Law. If he thus simply deals with the
facts as he finds them, there is little doubt that the true meaning of many
theological statements will become clear to him: but he will do well to lay
it down as a general rule that it is not necessary either to the use or
understanding of any law, whether on the personal or the impersonal side of
Nature, that we should give a theological explanation of it: although,
therefore, the personal quality inherent in the universal underlying
spirit, which is present in all things, cannot be too strongly insisted
upon, we must remember that in dealing with it we are still dealing with a
purely natural power which reappears at every point with protean variety of
form, whether as person, animal, or thing. In each case what it becomes to
any individual is exactly measured by that individual's recognition of it.
To each and all it bears the relation of supporter of the race, and wh