feelings moulded into such forms as to express those of the
Spirit, then we establish that relation to the Spirit which, by
the conditions of the case, must necessarily lead us to the
conception of new ideals vitalised by a power which will enable
us to bring them into concrete manifestation. It is in this way
that we become differentiating centres of the Divine Thought
giving it expression in form in the world of space and time, and
thus is solved the great problem of enabling the Universal to act
upon the plane of the particular without being hampered by those
limitations which the merely generic law of manifestation imposes
upon it. It is just here that subconscious mind performs the
function of a "bridge" between the finite and the infinite as
noted in my "Edinburgh Lectures on Mental Science" (page 31), and
it is for this reason that a recognition of its susceptibility to
impression is so important.

By establishing, then, a personal relation to the life of the
Spirit, the sphere of the individual becomes enlarged. The reason
is that he allows a greater intelligence than his own to take the
initiative; and since he knows that this Intelligence is also the
very Principle of Life itself, he cannot have any fear that it
will act in any way to the diminution of his individual life, for
that would be to stultify its own operation--it would be
self-destructive action which is a contradiction in terms to the
conception of Creative Spirit. Knowing, then, that by its
inherent nature this Intelligence can only work to the expansion
of the individual life, we can rest upon it with the utmost
confidence and trust it to take an initiative which will lead to
far greater results than any we could forecast from the
stand-point of our own knowledge. So long as we insist on