wisely alternate the personal and impersonal aspects respectively between his individual mind and the Universal Mind; when he is seeking for guidance or strength he will regard his own mind as the impersonal element which is to receive personality from the superior wisdom and force of the Greater Mind; and when, on the other hand, he is to give out the stores thus accumulated, he must reverse the position and consider his own mind as the personal element, and the Universal Mind as the impersonal, which he can therefore direct with certainty by impressing his own personal desire upon it. We need not be staggered at the greatness of this conclusion, for it follows necessarily from the natural relation between the subjective and the objective minds; and the only question is whether we will limit our view to the lower level of the latter, or expand it so as to take in the limitless possibilities which the subjective mind presents to us.

I have dealt with this question at some length because it affords the key to two very important subjects, the Law of Supply and the nature of Intuition. Students often find it easier to understand how the mind can influence the body with which it is so intimately associated, than how it can influence circumstances. If the operation of thought-power were confined exclusively to the individual mind this difficulty might arise; but if there is one lesson the student of Mental Science should take to heart