accuracy whatever conception of itself we impress upon it; and hence if we realize the human mind as that stage in the evolution of the cosmic order at which an individuality has arisen capable of expressing, not merely the livingness, but also the personalness of the universal underlying spirit, then we see that its most perfect mode of self-expression must be by identifying itself with these individual personalities. The identification is, of course, limited by the measure of the individual intelligence, meaning, not merely the intellectual perception of the sequence of cause and effect, but also that indescribable reciprocity of _feeling_ by which we instinctively recognize something in another making them akin to ourselves; and so it is that when we intelligently realize that the innermost principle of being, must by reason of its universality, have a common nature with our own, then we have solved the paradox of universal knowledge, for we have realized our identity of being with the Universal Mind, which is commensurate with the Universal Law. Thus we arrive at the truth of St. John's statement, "Ye know all things," only this knowledge is primarily on the spiritual plane. It is not brought out into intellectual statement whether needed or not; for it is not in itself the specific knowledge of particular facts, but it is the undifferentiated principle of knowledge which we may differentiate in any direction that we choose. This is a philosophical necessity of the case, for though the action of the individual mind consists in differentiating the universal into particular applications, to differentiate the _whole_ universal would be a contradiction in terms; and so, because we cannot exhaust the infinite, our possession of it must consist in our power to differentiate it as the occasion may require, the only limit being that which we ourselves assign to the manifestation.