ITS OWN sake, knowing that herein is the principle of unfoldment; and doing it simply for its own sake we shall bring to bear upon it a power of concentration which cannot fail of good results—and this quite naturally and without any toilsome effort. We shall then find that the secret of co-operation is to have faith in ourselves because we first have faith in God; and we shall discover that this Divine self-confidence is something very different from a boastful egotism which assumes a personal superiority over others. It is simply the assurance of a man who knows that he is working in accordance with a law of nature. He does not claim as a personal achievement what the Law does FOR him: but on the other hand he does not trouble himself about outcries against his presumptuous audacity raised by persons who are ignorant of the Law which he is employing. He is therefore neither boastful nor timorous, but simply works on in cheerful expectancy because he knows that his reliance is upon a Law which cannot be broken.

In this way, then, we must realize the Life of the Spirit as being also the Law of the Spirit. The two are identical, and cannot deny themselves. Our recognition of them gives them a new starting point through our own mentality, but they still continue to be the same in their nature, and unless limited or inverted by our mental affirmation of limited or inverted conditions, they are bound to work out into fuller and continually fuller expression of the Life, Love, and Beauty which the Spirit is in itself. Our path, therefore, is plain; it is simply to contemplate the Life, Love, and Beauty of the Originating Spirit and affirm that we are already giving expression to it in our thoughts and in our actions however insignificant they may at present appear. This path may be very narrow and humble in its beginning, but it ever grows wider and mounts higher, for it is the continually expanding expression of the Life of the Spirit which is infinite and knows no limits.

ALPHA AND OMEGA.

Alpha and Omega, the First and the Last. What does this mean? It means the entire series of causation from the first originating movement to the final and completed result. We may take this on any scale from the creation of a cosmos to the creation of a lady's robe. Everything has its origin in an idea, a thought; and it has its completion in the manifestation of that thought in form. Many intermediate stages are necessary, but the Alpha and Omega of the series are the thought and the thing. This shows us that in essence the thing already existed in the thought. Omega is already potential in Alpha, just as in the Pythagorean system all numbers are said to proceed from unity and to be resolvable back again into it. Now it is this general principle of the already existence of the thing in the thought that we have to lay hold of, and as we find it true in an architect's design of the house that is to be, so we find it true in the great work of the Architect of the Universe. When we see this we have realized a general principle, which we find at work everywhere. That is the meaning of a general principle: it can be applied to any sort of subject; and the use of studying general principles is to give them particular application to anything we may have to deal with. Now what we have to deal with most of all is ourselves, and so we come to the consideration of Alpha and Omega in the human being. In the vision of St. John, the speaker of the words, "I am Alpha and Omega, the First and the Last," is described as "Like unto a son of man"—that is, however transcendent the appearance in the vision, it is essentially human, and thus suggests to us the presence of the universal principle at the human level. But the figure in the apocalyptic vision is not that of man as we ordinarily know him. It is that of Omega as it subsists enshrined in Alpha: it is the ideal of humanity as it subsists in the Divine Mind which was manifested in objective form to the eyes of the seer, and therefore presented the Alpha and Omega of that idea in all the majesty of Divine glory.

But if we grasp the truth that the thing is already existent in the thought, do we not see that this transcendent Omega must be already existent in the Divine ideal of every one of us? If on the plane of the absolute time is not, then does it not follow that this glorified humanity is a present fact in the Divine Mind? And if this is so, then this fact is eternally true regarding every human being. But if it is true that the thing exists in the thought, it is equally true that the thought finds form in the thing; and since things exist under the relative conditions of time and space, they are necessarily subject to a law of Growth, so that while the subsistence of the thing in the thought is perfect ab initio, the expression of the thought in the thing is a matter of gradual development. This is a point which we must never lose sight of in our studies; and we must never lose sight of the perfection of the thing in the thought because we do not yet see the perfection of the thought in the thing. Therefore we must remember that man, as we know him now, has by no means reached the ultimate of his evolution. We are only yet in the making, but we have now reached a point where we can facilitate the evolutionary process by conscious co-operation with the Creative Spirit. Our share in this work commences with the recognition of the Divine ideal of man, and thus finding the pattern by which we are to be guided. For since the person to be created after this pattern is ourself, it follows that, by whatever processes the Divine ideal transforms itself into concrete reality, the place where those processes are to work must be within ourselves; in other words, the creative action of the Spirit takes place through the laws of our own mentality. If it is a true maxim that the thing must take form in the thought before the thought can take form in the thing, then it is plain that the Divine Ideal can only be externalized in our objective life in proportion as it is first formed in our thought; and it takes form in our thought only to the extent to which we apprehend its existence in the Divine Mind. By the nature of the relation between the individual mind and the Universal Mind it is strictly a case of reflection; and in proportion as the mirror of our own mind blurs or clearly reflects the image of the Divine ideal, so will it give rise to a correspondingly feeble or vigorous reproduction of it in our external life.

This being the rationale of the matter, why should we limit our conception of the Divine ideal of ourselves? Why should we say, "I am too mean a creature ever to reflect so glorious an image"— or "God never intended such a limitless ideal to be reproduced in human beings." In saying such things we expose our ignorance of the whole Law of the Creative Process. We shut our eyes to the fact that the Omega of completion already subsists in the Alpha of conception, and that the Alpha of conception would be nothing but a lying illusion if it was not capable of expression in the Omega of completion. The creative process in us is that we become the individual reflection of what we realize God to be relatively to ourselves, and therefore if we realize the Divine Spirit as the INFINITE potential of all that can constitute a perfected human being, this conception must, by the Law of the Creative Process, gradually build up a corresponding image in our mind, which in turn will act upon our external conditions.

This, by the laws of mind, is the nature of the process and it shows us what St. Paul means when he speaks of Christ being formed in us (Gal. iv. 19) and what in another place he calls being renewed in knowledge after the image of Him that created us (Col. iii. 10). It is a thoroughly logical sequence of cause and effect, and what we require is to see more clearly the Law of this sequence and use it intelligently—that is why St. Paul says it is being "renewed in