dence with that
of the New Thought, which tells us that limitations exist only where we
ourselves put them, and that to view ourselves as beings of limitless
knowledge, power, and love is to become such in outward manifestation of
visible fact. Any objection, therefore, to the New Thought teaching
regarding the possibilities latent in Man apply with equal force to the
teachings of Jesus. His teaching clearly was that the perfect
individuality of Man is a Dual-Unity, the polarisation of the Infinite
in the Manifest; and it requires only the recognition of this truth for
the manifested element in this binary system to demonstrate its identity
with the corresponding element which is not externally visible. He said
that He and his Father were One, that those who had seen him had seen
the Father, that the words which he spoke were the Father's, and that it
was the Father who did the works. Nothing could be more explicit.
Absolute unity of the manifested individuality with the Originating
Infinite Spirit is asserted or implied in every utterance attributed to
Jesus, whether spoken of himself or of others. He recognises only one
radical difference, the difference between those who know this truth and
those who do not know it. The distinction between the disciple and the
master is one only of degree, which will be effaced by the expansive
power of growth; "the disciple, when he is perfected, shall be as his
Master."

All that hinders the individual from exercising the full power of the
Infinite for any purpose whatever is his lack of faith, his inability to
realise to the full the stupendous truth that he himself is the very
power which he seeks. This was the teaching of Jesus as it is that of
the New Thought; and this truth of the Divine Sonship of Man once taken
as the great foundation, a magnificent edifice of possibilities which
"eye hath not seen, nor ear heard, neither hath entered into the heart
of man to conceive," grows up logically upon it--a glorious heritage
which each one may legitimately claim in right of his common humanity.

II

_The Great Affirmation_

I take it for granted that my readers are well acquainted with the part
assigned to the principle of Affirmation in the scheme of the New
Thought. This is often a stumbling-block to beginners; and I feel sure
that even those who are not beginners will welcome every aid to a deeper
apprehension of this great central truth. I, therefore, purpose to
examine t