If we realize what I have endeavored to make clear in the earlier portion of this book, that the whole creation is produced by the operation of the Divine Will upon the Soul of Nature, it will be evident that we can set no limits to the potencies hidden in the latter and capable of being brought out by the operation of the Personal Factor upon it; therefore, granted a sufficiently powerful concentration of will, whether by an individual or a group of individuals, we can well imagine the production of stupendous effects by this agency, and in this way I would explain the statements made in Scripture regarding the marvelous powers to be exercised by the Anti-Christ, whether personal or collective. They are psychic powers, the power of the Soul of Man over the Soul of Nature. But the Soul of Nature is quite impersonal and therefore the moral quality of this action depends entirely on the human operator. This is the point of the Master's teaching regarding the destruction of the fig tree, and it is on this account He adds the warning as to the necessity for clearing our heart of any injurious feeling against others whenever we attempt to make use of this power (Mark xi: 20-26). According to His teaching, then, this power of controlling the Soul of Nature by the addition of our own Personal Factor, however little we may be able to recognize it as yet, actually exists; its employment depends on our perception of the inner principles common to both, and it is for this reason the ancient wisdom was summed up in the aphorism "Know thyself." No doubt it is a wonderful Knowledge, but on analysis it will be found to be perfectly natural. It is the Knowledge of the cryptic forces of Nature. Now it is remarkable that this ancient maxim inscribed over the portals of the Temple of Delphi is not to be found in the Bible. The Bible maxim is not "Know thyself" but "Know the Lord." The great subject of Knowledge is not ourself but "the Lord"; and herein is the great difference between the two teachings. The one is limited by human personality, the other is based on the Infinitude of the Divine Personality; and because of this it includes human personality with all its powers over the Soul of Nature. It is a case of the greater including the less; and so the whole teaching of Scripture is directed to bringing us into the recognition of that Divine Personality which is the Great Original in whose image and likeness we are made. In proportion as we grow into the recognition of _this_ our own personality will explain, and the creative power of our thought will cease to work invertedly until at last it will work only on the same principles of Life, Love and Liberty as the Divine Mind, and so all evil will disappear from our world. We shall not, as some systems teach, be absorbed into Deity to the extinction of our individual consciousness, but on the contrary our individual consciousness will continually expand, which is what St. Paul