natural result of a worship based upon UNEXPLAINED traditions
instead of intelligible principles, and is the very opposite of
that worship in Spirit and in truth which Jesus speaks of as the
true worship.

But when the light begins to break in upon us, all this becomes
changed. We see that a system of terrorism cannot give expression
to the Divine Spirit, and we realize the truth of St. Paul's
words, "He hath not given us the spirit of fear, but of power,
and of love, and of a sound mind." As the true nature of the
relation between the individual mind and the Universal Mind
becomes clearer, we find it to be one of mutual action and
re-action, a perfect reciprocity which cannot be better
symbolized than by the relation between an affectionate husband
and wife. Everything is done from love and nothing from
compulsion, there is perfect confidence on both sides, and both
are equally indispensable to each other. It is simply the
carrying out of the fundamental maxim that the Universal cannot
act on the plane of the Particular except through the Particular;
only this philosophical axiom develops into a warm living
intercourse.

Now this is the position of the soul which is indicated by the
name Hephzibah. In common with all other words derived from the
Semitic root "hafz" it implies the idea of guarding, just as in
the East a hasfiz is one who guards the letter of the Koran by
having the whole book by heart, and in many similar expressions.
Hephzibah may therefore be translated as "a guarded one," thus
recalling the New Testament description of those who are "guarded
into salvation." It is precisely this conception of being guarded