The Hidden Power, and Other Papers upon Mental Science

on of the intelligence of spirit, subsisting in the initial atoms, to the aggregation of this intelligence as the conscious identit

. If, therefore, we continue to follow up the law we have been considering, it leads us to the conception of a unit of intelligence as far superior to that of the individual man as the unity of his individual intelligence is superior to that

rely fanciful notion. We find it as the law by which our own conscious individuality is constituted; and we find the analogous principle working universally on the physical plane. It is known to physical science as the "law of inverse squares," by which the forces of reciprocal attraction or repulsion, as the case may be, are not

st not allow ourselves to be misled by appearances; we must remember that the perceptible results of the working of any principle consist of two factors-the principle itself or the active factor, and the subject-matter on which it acts or the passive factor; and that while the former is invariable, the latter is variable, and that th

g from the intimate association into which those parts enter with one another, which unity, according to this law of the generation of power by attraction, is infinitely superior, both in intelligence and power, to any less fully integrated mode of spirit. Thus a natural principle, common alike to physical and spi

is himself centred in a higher system in which he is only one of innumerable similar atoms, and this system again in a higher until we reach the supreme centre of all things; intelligence and power increa

hus, then, the subordination of the individual man to the supreme mind, so far from curtailing his liberty, is the very condition which makes liberty possible, or even life itself. The generic movement of the whole necessarily carries the part along with it; and so long as the part allows itself thus to be carried onwards there will be no hindrance to its free working in any direction for which it is fitted by its own individuality. This truth was set forth in the old Hindu religi

he is not good enough to give of his own proper motion. So long as we retain this infantile idea we have not come into the liberty which results from the knowledge of the certainty of Law. Supreme Mind is Supreme Law, and can be calculated upon with the same accuracy as when manifested in any of the particular laws of the physical world; and the result of studyi

onsiveness of spirit which manifests itself as obedience to our wishes, when we look to those degrees of spirit which are lower than her own individuality, must manifest itself as a necessary inflowi

and power. Thus, by a natural law, the demand creates the supply, and this supply may be freely applied to any and every subject-matter that commends itself to us. There is no limit to the supply of this energy other than what we ourselves put to it by our thought; nor is there any limit to the purposes we may make it serve other than

ersal principles of life upon which they are founded; for there is not one law for the part and another for the whole, but the same law of Being permeates both alike. In proportion, therefore, as we realise the true law of our own individuality we shall find that it is one with the law of progress for the rac

bilities and consequent limitation of our own powers. If, therefore, the evidence of harmonious correlation throughout the physical world leads irresistibly to the inference of intelligent spirit as the innermo