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 individual--he 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.