it； but on the contrary the fuller recognition of its basic principles； and if this is the case in ordinary physical science it must be equally so when we come to specialize the great Law of Life itself。 The Spirit can never change its essential nature as the essence of Life； Love； and Beauty； and if we adopt these characteristics； which constitute the Law of the Spirit； as the basis of our own thinking； and reject all that is contrary to them； then we afford the broad generic conditions for the specialized thinking of the Spirit through our own minds： and the thinking of the Spirit is that INVOLUTION； or passing of spirit into form； which is the whole being of the creative process。
The mind which is all the time being thus formed is our own。 It is not a case of control by an external individuality； but the fuller expression of the Universal through an organized mentality which has all along been a less perfect expression of the Universal； and therefore the process is one of growth。 We are not losing our individuality； but are coming into fuller possession of ourselves by the conscious recognition of our personal share in the great work of creation。 We begin in some slight measure to understand what the Bible means when it speaks of our…being 〃partakers of the Divine nature〃 （II。 Peter i。 4） and we realize the significance of the 〃unity of the Spirit〃 （Ephesians iv。 3）。 Doubtless this will imply changes in our old mode of thinking； but these changes are not forced upon us； they are brought about naturally by the new stand…point from which we now see things。 Almost imperceptibly to ourselves we grow into a New Order of Thought which proceeds； not from a knowledge of good and evil； but from the Principle of Life itself。 That is what makes the difference between our old thought and our new thought。 Our old thought was based upon a comparison of limited facts： our new thought is based upon a comprehension of principles。 The difference is like that between the mathematics of the infant； who cannot count beyond the number of apples or marbles put before him； and that of the senior wrangler who is not dependent upon visible objects for his calculations； but plunges boldly into the unknown because he knows that he is working by indubitable principles。 In like manner when we realize the infallible Principle of the Creative Law we no longer find we need to see everything cut and dried beforehand； for if so； we could never get beyond the range of our old experiences； but we can move steadily forward because we know the certainty of the creative principle by which we are working； or rather； which is working through us； and that our life； in all its minutes〃 details； is its harmonious expression。 Thus the Spirit thinks through our thought only its thought is greater than ours。 It is the paradox of the less containing the greater。 Our thought will not be objectless or unintelligible to ourselves。 It will be quite clear as far as it goes。 We shall know exactly what we want to do and why we want to do it； and so will act in a reasonable and intelligent manner。 But what we do not know is the greater thought that is all the time giving rise to our smaller thought； and which will open out from it as our lesser thought progresses into form。 Then we gradually see the greater thought which prompted our smaller one and we find ourselves working along its lines； guided by the invisible hand of the Creative Spirit into continually increasing degrees of livingness to which we need assign no limits； for it is the expansion of the Infinite within ourselves。
This； as it appears to me； is the hidden meaning of the two trees in Eden； the Garden of the Soul。 It is the distinction between a knowledge which is merely that of comparisons between different sorts of conditions； and a knowledge which is that of the Life which gives rise to and therefore controls conditions。 Only we must remember that the control of conditions is not to be attained by violent self…assertion which is only recognizing them as substantive entities to be battled with； but by conscious unity with that All…creating Spirit which works silently； but surely； on its own lines of Life； Love； and Beauty。
〃Not by might； nor by power； but by My Spirit； saith the Lord of Hosts。〃
THE WORSHIP OF ISHI。
In Hosea ii。 16 we find this remarkable statement：〃And it shall be at that day； saith the Lord； that thou shalt call Me Ishi； and shalt no more call Me Baali〃； and with this we may couple the statement in Isaiah lxii。 4：〃Thou shalt be called Hephzibah； and thy land Beulah； for the Lord delighteth in thee； and thy land shall be married。〃
In both these passages we find a change of name； and since a name stands for something which corresponds to it； and in truth only amounts to a succinct description； the fact indicated in these texts is a change of condition answering to the change of name。
Now the change from Baali to Ishi indicates an important alteration in the relation between the Divine Being and the worshipper； but since the Divine Being cannot change； the altered relation must result from a change in the stand…point of the worshipper： and this can only come from a new mode of looking at the Divine； that is； from a new order of thought regarding it。 Baali means Lord； and Ishi means husband； and so the change in relation is that of a female slave who is liberated and married to her former master。 We could not have a more perfect analogy。 Relatively to the Universal Spirit the individual soul is esoterically feminine； as I have pointed out in 〃Bible Mystery and Bible Meaning；〃 because its function is that of the receptive and formative。 This is necessarily inherent in the nature of the creative process。 But the individual's development as the specializing medium of the Universal Spirit will depend entirely upon his own conception of his relation to it。 So long as he only regards it as an arbitrary power； a sort of slave owner； he will find himself in the position of a slave driven by an inscrutable force； he knows not whither or for what purpose。 He may worship such a God； but his worship is only the worship of fear and ignorance； and there is no personal interest in the matter except to escape some dreaded punishment。 Such a worshipper would gladly escape from his divinity； and his worship； when analyzed； will be found to be little else than disguised hatred。 This is the 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 by a superior power that distinguishes the worship of Ishi from that of Baali。 A special relation has been established between the Divine Spirit and the individual soul； one of absolute confidence and personal intercourse。 This does not require any departure from the general law of the universe； but is due to that specializing of the law through the presentation of special conditions personal to the individual； of which I have spoken before。 But all the time there has been no change in the Universal Spirit； the only change has been in the mental attitude of the individualhe has come into a new thought； a clearer perception of God。 He has faced the questions； What is God？ Where is God？ How does God work？ and he has found the answer in the apostolic statement that God is 〃over all； through all； and in all；〃 and he realises that 〃God〃 is the root of his （the individual's） own being； ever present IN him； ever working THROUGH him； and universally present around him。
This realization of the true relation between the Originating Spirit and the individual mind is what is esoterically spoken of as the Mystical Marriage in which the two have ceased to be separate and have become one。 As a matter of fact they always were one； but since we can apprehend things only from the stand…point of our own consciousness； it is our recognition of the fact that makes it a practical reality for ourselves。 But an intelligent recognition will never make a confusion of the two parts of which the whole consists； and will never lead the individual to suppose that he is handling a blind force or that a blind force is handling him。 He will neither dethrone God； nor lose himself by absorption in deity； but he will recognize the reciprocity of the Divine and the human as the natural and logical outcome of the essential conditions of the creative process。
And what is the Whole which is thus created？ It is our conscious PERSONALITY； and therefore whatever we draw from the Universal Spirit acquires in us the quality of personality。 It is that process of differentiation of the universal into the particular of which I have so often spoken； which； by a rude analogy； we may compare to the differentiation of the universal electric