fundamental to whole races, and not exclusive to particular
individuals. Consequently the images in the Mind of the Spirit
must be absolute types of the true essentials of the perfect
development of the race, just what Plato meant by architypal
ideas. This is the perfect subsistence of the thing in the
thought. Therefore it is that our evolution as centres of
CREATIVE activity, the exponents of new laws, and through them of
new conditions, depends on our realizing in the Divine Mind the
architype of mental perfection, at once as thought and feeling.
But when we find all this in the Divine Mind, do we not meet with
an infinite and glorious Personality? There is nothing lacking of
all that we can understand by Personality, excepting outward
form; and since the very essence of telepathy is that it
dispenses with the physical presence, we find ourselves in a
position of interior communion with a Personality at once Divine
and Human. This is that Personality of the Spirit which St. John
saw in the apocalyptic vision, and which by the very conditions
of the case is the Alpha and Omega of Humanity.

But, as I have said, it is simply GENERIC in itself, and it
becomes active and specific only by a purely personal relation to
the individual. But once more we must realize that nothing can
take place except according to Law, and therefore this specific
relation is nothing arbitrary, but arises out of the generic Law
applied under specific conditions. And since what makes a law
generic is precisely the fact that it does not supply the
specific conditions, it follows that the conditions for the
specializing of the Law must be provided by the individual. Then
it is that his recognition of the originating creative movement,
as arising from combined Thought and Feeling, becomes a practical