tical in quality with that Source, the same as a drop of
water taken from the ocean is, in nature, in characteristics, identical
with that ocean, its source. And how could it be otherwise? The
liability to misunderstanding in this latter case, however, is this: in
that although the life of God and the life of man in essence are
identically the same, the life of God so far transcends the life of
individual man that it includes all else beside. In other words, so
far as the quality of life is concerned, in essence they are the same;
so far as the degree of life is concerned, they are vastly different.

In this light is it not then evident that both conceptions are true?
and more, that they are one and the same? Both conceptions may be
typified by one and the same illustration.

There is a reservoir in a valley which receives its supply from an
inexhaustible reservoir on the mountain side. It is then true that the
reservoir in the valley receives its supply by virtue of the inflow of
the water from the larger reservoir on the mountain side. It is also
true that the water in this smaller reservoir is in nature, in quality,
in characteristics identically the same as that in the larger reservoir
which is its source. The difference, however, is this: the reservoir
on the mountain side, in the _amount_ of its water, so far transcends
the reservoir in the valley that it can supply an innumerable number of
like reservoirs and still be unexhausted.

And so in the life of man. If, as I think we have already agreed,
however we may differ in regard to anything else, there is this
Infinite Spirit of Life behind all, the life of all, and so, from which
all comes, then the life of individual man, your life and mine, must
come by a divine inflow from this Infinite Source. And if this is
true, then the life that comes by this inflow to man is necessarily the
same in essence as is this Infinite Spirit of Life. There is a
difference. It is not a difference in essence. It is a difference in
degree.

If this is true, does it not then follow that in the degree that man
opens himself to this divine inflow does he approach to God? If so, it
then necessarily follows that in the degree that he makes this approach
does he take on the God-powers. And if the God-powers are without
limit, does it not then follow that the only limitations man has are
the limitations he sets to himself, by virtue of not knowing himself?

THE SUP