purpose as distinguishing this mode of spirit's intelligence from that of the opposite pole, or Individual Intelligence. This distinction should be carefully noted because it is by the response of the atomic intelligence to the individual intelligence that thought-power is able to produce results on the material plane, as in the cure of disease by mental treatment, and the like. Intelligence manifests itself by responsiveness, and the whole action of the cosmic mind in bringing the evolutionary process from its first beginnings up to its present human stage is nothing else but a continual intelligent response to the demand which each stage in the progress has made for an adjustment between itself and its environment. Since, then, we have recognized the presence of a universal intelligence permeating all things, we must also recognize a corresponding responsiveness hidden deep down in their nature and ready to be called into action when appealed to. All mental treatment depends on this responsiveness of spirit in its lower degrees to higher degrees of itself. It is here that the difference between the mental scientist and the uninstructed person comes in; the former knows of this responsiveness and makes use of it, and the latter cannot use it because he does not know it.

III

THE UNITY OF THE SPIRIT.

We have now paved the way for understanding what is meant by "the unity of the spirit." In the first conception of spirit as the underlying origin of all things we see a universal substance which, at this stage, is not differentiated into any specific forms. This is not a question of some bygone time, but subsists at every moment of all time in the innermost nature of all being; and when we see this, we see that the division between one specific form and another has below it a deep essential unity, which acts as the supporter of all the several forms of individuality arising out of it. And as our thought penetrates deeper into the nature of this all-producing spiritual substance we see that it cannot be limited to any one portion of space, but must be limitless as space itself, and that the idea of any portion of space where it is not is inconceivable. It is one of those intuitive perceptions from which the human mind can never get away that this primordial, all-generating living spirit must be commensurate with infinitude, and we can therefore never think of it otherwise than as universal or infinite. Now it is a mathematical truth that the infinite must be a unity. You cannot have two infinites, for then neither would be infinite, each would be limited by the other, nor can you split the infinite up into fractions. The infinite is mathematically essential unity. This is a point on which too much stress cannot be laid, for there follow from it the most important consequences. Unity, as such, can be neither multiplied nor divided, for either operation destroys the unity. By multiplying, we produce a plurality of units of the same scale as the original; and by dividing, we produce a plurality of units of a smaller scale; and a plurality of units is not unity but multiplicity. Therefore if we would penetrate below the outward nature of the individual to that innermost principle of his being from which his individuality takes its rise, we can do so only by passing beyond the conception of individual existence into that of the unity of universal being. This may appear to be a merely philosophical abstraction, but the student who would produce practical results must realize that these abstract generalizations are the foundation of the practical work he is going to do.

Now the great fact to be recognized about a unity is that, because it is a single unit, wherever it is at all the whole of it must be. The moment we allow our mind to wander off to the idea of extension in space and say that one part of the unit is here and another there, we have descended from the idea of unity into that of parts or fractions of a single unit, which is to pass into the idea of a multiplicity of smaller units, and in that case we are dealing with the relative, or the relation subsisting between two or more entities which are therefore limited by each other, and so have passed out of the region of simple unity which is the absolute. It is, therefore, a mathematical necessity that, because the originating Life-principle is infinite, it is a single unit, and consequently, wherever it is at all, the whole of it must be present. But because it is infinite, or limitless, it is everywhere, and therefore it follows that the whole of spirit must be present at every point in space at the same moment. Spirit is thus omnipresent in its entirety, and it is accordingly logically correct that at every moment of time all spirit is concentrated at any point in space that we may choose to fix our thought upon. This is the fundamental fact of all being, and it is for this reason that I have prepared the way for it by laying down the relation between spirit and matter as that between idea and form, on the one hand the absolute from which the elements of time and space are entirely absent, and on the other the relative which is entirely dependent on those elements. This great fact is that pure spirit continually subsists in the absolute, whether in a corporeal body or not; and from it all the phenomena of being flow, whether on the mental plane or the physical. The knowledge of this fact regarding spirit is the basis of all conscious spiritual operation, and therefore in proportion to our increasing recognition of it our power of producing outward visible results by the action of our thought will grow. The whole is greater than its part, and therefore, if, by our recognition of this unity, we can concentrate all spirit into any given point at any moment, we thereby include any individualization of it that we may wish to deal with. The practical importance of this conclusion is too obvious to need enlarging upon.

Pure spirit is the Life-principle considered apart from the matrix in which it takes relation to time and space in a particular form. In this aspect it is pure intelligence undifferentiated into individuality. As pure intelligence it is infinite responsiveness and susceptibility. As devoid of relation to time and space it is devoid of individual personality. It is, therefore, in this aspect a purely impersonal element upon which, by reason of its inherent intelligence and susceptibility, we can impress any recognition of personality that we will. These are the great facts that the mental scientist works with, and the student will do well to ponder deeply on their significance and on the responsibilities which their realization must necessarily carry with it.

IV.

SUBJECTIVE AND OBJECTIVE MIND.

Up to this point it has been necessary to lay the foundations of the science by the statement of highly abstract general principles which we have reached by purely metaphysical reasoning. We now pass on to the consideration of certain natural laws which have been established by a long series of experiments and observations, the full meaning and importance of which will become clear when we see their application to the general principles which have hitherto occupied our attention. The phenomena of hypnosis are now so fully recognized as established scientific facts that it is quite superfluous to discuss the question of their credibility. Two great medical schools have been founded upon them, and in some countries they have become the subject of special legislation. The question before us at the present day is, not as to the credibility of the facts, but as to the proper inferences to be drawn from them, and a correct apprehension of these inferences is one of the most valuable aids to the mental scientist, for it confirms the conclusions of purely a priori reasoning by an array of experimental instances which places the