blind force, but reveres it as the Supreme Intelligence: and on the other hand he does not grovel before it in doubt and fear, because he knows it is one with himself and is realizing itself through him, and therefore cannot have any purpose antagonistic to his own individual welfare. Realizing this he deliberately places his thoughts under the guidance of the Divine Spirit, knowing that his outward acts and conditions must thereby be brought into harmony with the great forward movement of the Spirit, not only at the stage he has now reached, but at all future stages. He does not at all deny the power of his own thought as the creative agent in his own personal world,--on the contrary it is precisely on the knowledge of this fact that his perception of the true adjustment between the principles of Life is based; but for this very reason he is the more solicitous to be led by that Wisdom which can see what he cannot see, so that his personal control over the conditions of his own life may be employed to its continual increase and development.

In this way our affirmation of the "I am" ceases to be the petulant assertion of our limited personality and becomes the affirmation that the Great I AM affirms its own I AM-ness both in us and through us, and thus our use of the words becomes in very truth the Great Affirmative, or that which