reason in that perfect wholeness of the Law of Being which only needs our recognition of it to be used by us to any extent we wish. Some people possess the power of visualization, or making mental pictures of things, in a greater degree than others, and by such this faculty may advantageously be employed to facilitate their realization of the working of the Law. But those who do not possess this faculty in any marked degree, need not be discouraged by their want of it, for visualization is not the only way of realizing that the law is at work on the invisible plane. Those whose mental bias is towards physical science should realize this Law of Growth as the creative force throughout all nature; and those who have a mathematical turn of mind may reflect that all solids are generated from the movement of a point, which, as our old friend Euclid tells us, is that which has no parts nor magnitude, and is therefore as complete an abstraction as any spiritual nucleus could be. To use the apostolic words, we are dealing with the substance of things not seen, and we have to attain that habit of mind by which we shall see its reality and feel that we are mentally manipulating the only substance there ultimately is, and of which all visible things are only different modes. We must therefore regard our mental creations as spiritual realities and then implicitly trust the Law of Growth to do the rest. VII. RECEPTIVITY. In order to lay the foundations for practical work, the student must endeavour to get a clear conception of what is meant by the intelligence of undifferentiated spirit. We want to grasp the idea of intelligence apart from individuality, an idea which is rather apt to elude us until we grow accustomed to it. It is the failure to realize this quality of spirit that has given rise to all the theological errors that have brought bitterness into the world and has been prominent amongst the causes which have retarded the true development of mankind. To accurately convey this conception in words, is perhaps, impossible, and to attempt definition is to introduce that very idea of limitation which is our object to avoid. It is a matter of feeling rather than of definition; yet some endeavour must be made to indicate the direction in which we must feel for this great truth if we are to find it. The idea is that of realizing personality without that selfhood which differentiates one individual from another. "I am not that other because I am myself"--this is the definition of individual selfhood; but it necessarily imparts the idea of limitation, because the recognition of any other individuality at once affirms a point at which our own individuality ceases and the other begins. Now this mode of recognition cannot be attributed to the Universal Mind. For it to recognize a point where itself ceased and something else began would be to recognize itself as _not_ universal; for the meaning of universality is the