But expression is impossible without Form. What Form, then, should Love give to the vehicles of its expression? By the hypothesis of the case it could not find self-expression in forms that were hateful or repugnant to it--therefore the only logical correlative of Love is Beauty. Beauty is not yet universally manifested for the same reason that Life is not, namely, lack of recognition of its Principle; but, that the principle of Beauty is inherent in the Eternal Mind is demonstrated by all that is beautiful in the world in which we live. These considerations show us that the inherent nature of the Spirit must consist in the eternal interaction of Love and Beauty as the Active and Passive polarity of Being. Then this is the Power for the working of which our soul faculties are specially adapted. And when this purpose of the adaptation is recognized we begin to get some insight into the way in which our intuition, imagination, and will should be exercized. By training our thought to habitually dwell upon this dual-unity of the Originating Forces of Love and Beauty the intuition is rendered more and more sensitive to ideas emanating from this supreme source, and the imagining faculty is trained in the formation of images corresponding to such ideas; while on the physical side the molecular structure of the brain and body becomes more and more perfectly adjusted to the generating of vibratory currents tending to the outward manifestation of the Originating Principle. Thus the whole man is brought into unison with himself and with the Supreme Source of Life, so that, in the words of St. Paul, he is being day by day renewed after the image of Him that created him. Our more immediately personal recognition of the All-originating Love and Beauty will thus flow out as peace of mind, health of body, discretion in the management of our affairs, and power in the carrying out of our undertakings; and as we advance to a wider conception of the working of the Spirit of Love and Beauty in its infinite possibilities, so our intuition will find a wider scope and our field of activity will expand along with it--in a word we shall discover that our individuality is growing, and that we are becoming more truly ourselves than we ever were before. The question of the specific lines on which the individual may be most perfectly trained into such recognition of his true relation to the All-embracing Spirit of Life is therefore of supreme importance, but it is also of such magnitude that even to briefly sketch its broad outlines would require a volume to itself, and I will therefore not attempt to enter upon it here, my present purpose being only to offer some hints of the principles underlying that wonderful three-fold unity of Body, Soul, and Spirit which we all know ourselves to be.