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Lorsque le document est trop grand pour §tre reproduit en un seul cliche, il est film^ d partir de Tangle sup^rieur gauche, de gauche cl droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 i t 3 ■ * f r §tjj0mX Uxc ©lottils^ " It is the Spirit that qulckcneth, the nesh proflleth nothing." " But If the Spirit of him that rnUcel tip Jeiiuii from the clcnd dwell III yoii, he thnt raised up Christ from till- ilenrl shftll nUo quicken your mortal IxxlirH by lii.i Spirit that dwcllcth In you." SUNDAY EVENING LECTURES spiritual ^cieucie of %xitf '•IVBN BBPORB- The Alliance of Divine Unity, OHA.RIiK3 BRODIB PAXXERSON, f ( Author of *'Shkking thb Kingdom." - .<:^^^ New York : PunLlSHED BY THE AUTHOR, ''t ^, ,^. 1895. 3V7J '^CCL f e.■^^ ' 4 V i,^f ^^4f COPVBK.IIT, llWfl, By r. M. I'AriKRSON. PmM OF Thi PiimrroH Mfo, Co., H*ct»o»o, Conh. THIS ItOUK IS LOVINCiLV DKUICATICI) lU KACIl AM) Al.I. MV STUnKNT.S. :9 ■ f ^- ..tu^s^sssm mm CONTENTS. CHAPrtiH I, 1^ Til* TauB Spirit, ...»••»§ CHAPrKU II. Tiir. Atonement o)t the Soul. . » • • • II CHAITIK III, The lUSUKEElTluN, . . « I > » M CIIAPTKK 11', r»YciriCAL Dkvfxoiment, , t . . . .4" CHAP run r. An Outline uv Spiritual Science, • • > t W CHAPrnK VI, Ii Christ he in You, , ■ . . . • H CHAPTER I'll. The Old and The New, . , , . » . H CHAPTER nil. God, THa All in Ail, , • » » 101 CHAPTER /.v. The Spirit ok CHRisii/firrv, , , . » . IJI A VISIUN OF LKilir, .... t ' .IW 4 . PKii .\r:i;. TMK It'i tiirt-M in tlii!« IkkiIc, with the tfxtciilioti ol the Iniit chapter, were ilelivervd Ix-forc thu Alti.inrc «»f Divine Unit", of Hartlord, (!unn, 'I hiH SIX iety, whir h ii.in cntt red njion its sci oiul year, wa» furnifd for thi- |iiir|iosy the Pope of Rome Is another important factor that should nci be overlooked. A quickening imjiulsc is also perceived among Protestant churcl-.es, which is tending towards the downfall of sectarianism, and a broader and more spiritual interpretation of the great truths taught by Jesus the Christ. The world is entering the spring-time of a new age, where old things are passing away and all things are becoming new; an age in which the gospel of peace and good will to all men shall be known and understood as it never has been in the past. Charles Brodie Patterson. ip West j/st St., New York, January 12, 1895- — #»" CHAPTER I. T H E T R U E S I' I R I T . The letter fails, and systems fall, And every symbol wanes; The spirit over-lirooding all Eternal love remains. — Whittikr. "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." "Which things also we speak, not in the words which man's wisdom teacheth, hut which the Holy Ohost teacheth; comparing spiritual things with spiritual things." — 1 Cor., ii., 12, 13. TT is evident that the writer of the verses just (fuoted possessed a knowledge which tran- scended what he terms the knowledge of the world. " Now we have received," he says, " not the spirit of the world, but the spirit which is of God." He makes a clear distinction between the two. Having himself passed through that mental phase which he refers to as the spirit of the world, he is able to perceive the sharp contrast that °xists between the spirit of the 10 THE TRUE SPIRIT. world as animating mankind, and the spirit of God. His opinion of the spirit of the world would be comparatively valueless had he not been through all the varied experiences of life from a purely worldly point of view, and of this, I think, there can be but little question. He shows himself thoroughly versed in a knowl- edge of tlie ways and doings of the world; thus we may feel assured that he knows whereof he writes. We note here that he passes over this question of the spirit of the world as a minor one when compared with the spirit of God. It might be well for us to consider what this spirit of the world is, and how it acts on man. First of all, its pleasures are derived in a marked degree from th: things which are purely external and which appeal more especially to the personal self— the gratification of purely personal desires. The spirit of the world appeals to man in innumerable ways, yet never to his highest selfhood. Some are carried away by a desire for worldly honors or wealth with its attendant power; others are tempted by the glittering baubles of society. These are but the THE TKUE SrrRlT. n lower phases of the spirit of the world. The desire for fame in the intellectual or scientific world seems more elevating, and is, undoubt- edly, more helpful to others than some of the things I have just enumerated, and yet, after all, it sinks into insignificance in comparison with the knowledge that awaits the awakening of the soul of man. True that awakening is but the springtime of the soul, when all we see is but the evidence of things not yet realized in act ; yet that evidence causes the soul to perceive the littleness of all that is left behind, and, to some degree, the possibilities that lie before. At the same time, this new development that has taken place is the cause of estrangement between the soul so developed and other souls who remain undeveloped. The reason for this is quite plain: One soul seeks its wisdom from the external ; the other finds it in its inner con- sciousness. The worldly wisdom can not un- derstand how any knowledge can be acquired save through the things of the world ; the un- folded soul sees these things in their true light, as being but the shadow of things, of no special ..>^«M»' ■>f 13 THE TRUE SriHIT. value in themselves; thus the wisdom of man loses all the importance it formerly possessed. The soul is now instructed by that higher wis- dom of the spirit, and with true spiritual insight discerns the things of the spirit, "comparing spiritual things with spiritual things." It might be inferred, however, from what the apostle says regarding the spirit of the world and the spirit of God, that there were two minds active in the universe, but such is not the case. A critical examination of this so-called spirit of the world discloses to our understanding the fact that it is but a transitory and fleeting mental state, at best but the shadow of something that will vanish away. On every side we are reminded that the great majority of mankind, as yet, put their faith and trust in the spirit of the world— the shadows containing more for them than the reality; to them the spirit of God is seemingly the visionary illusive spirit. Little good, however, can accrue from dwelling on this particular phase of the subject. Too great stress already is laid on the contradictories of truth and not enough on the TltP. TKVF. srrRiT. u realities of life. It is of infinitely more value for us to know of the way that leads to eternal life than to [,'rope in the darkness of material thin^js. When Nicodcmus came to Jesus to enquire the way of life, he was answered, "Ye must be born apain." Naturally his interest was awak- ened. It is very apparent, however, that he had no true idea concerning the second birth of which Jesus spake, and yet he was a teacher in Israel, high in authority, an expounder of the law, and one who undoubtedly lived it. ICvery- thing seems to point to him as a man of integ- rity and uprightness. Still there was something lacking; something that a study of the law could not give. Conformity to the Mosaic law might lead up to it. The external law may lead us to Pisgah's height, but the river rolls between the moun- tains and the promised land, and into that prom- ised land we can not go until we are bcrn again. We may climb the mountains of law, but the law is of no avail when we seek to cross the river. The river is the barrier between law and spirituality; thus something more than a knowl- M THr. TKIfK snitiT, cd^e of the law is required before we can pass into the better land. Hut the spiritual must be discerned spiritually. The new birth can not be explained so that wc can apprehend it otherwise than spiritually, and it is absolutely necessary to know of a verity that wc have passed from death unto life, before we can .strike the corre- sponding chord in the soul of another, which may cause him to ri.sc from the dead. We are all dead; we arc all lost until that new birth takes place, when we realize that we "are not born of blood, or the will of the flesh, but the will of God;" until we arrive at a knowledge of our oneness with the source of all life; until we perceive of a very truth thi,* God worketh in us to will and to do. and our wills are brou^jht into submission to the divine. Tennyson truly says: "Our wills are ours, we know not how, Our will.i are ours to make them Thine." So long as man is controlled by the spirit of the world he is in bondage to that spirit; but when the time arrives, and that time must come sooner or later to all souls, when the influx of THK ritVK SPIRtr. the divine spirit becomes so ^'rcat that the spirit of God becomes the controlling power, then will man know that free(l<»m consists in obeying the hif^'her will. How, then, can we m.ike plain a knowlcrlfje of the new birth? Only to a limited decree can this be done. "The wind bloweth where it list- elh, and thou hearest the sound thereof, but canst not tell whence it comcth, and whither it goeth : so is every one that is born of the Spirit." While that .Spirit is as free as the sunshine, yea, even more free than the air we breathe, one can not t,'ivc of it to another. Kach must open the window of his soul and allow it to flow in. To some degree, we may be able to impart knowledge of spiritual thini^s to others, but there must first be an awakenmg of the soul. Otherwise we might as well talk to them in an unknown tongue, expecting them to understand, as to seek to make clear spiritual truths when there is lack of true spiritual discernment. One can not breathe for another, and yet it may be possible to impart a knowledge whereby another may breathe deeper and fuller. That knowledge. if l« rw TKi'K srrft/r. •r however, must be put to u«e. if he w«mltl de- rive any special benefit from it. True it is that .soul acts tin soul, hut «»nly as one soul responds to another is there any awakeniut;. Therefore nothint; can l)e actually accomplished by i)roxy in the way of the soul's developnunt; in other words, each must work out his own salvation. It can nt« It r< tlMi)ii|;!i the perriumini; of r.uh tliity .irisini; tliiv I'y tUy lliit wr In'mmif i'«Hi.»l to tlu' ^;rr.U cnu'ij'i'iu iis of life. We Mt.iiiii ill our i»vn li^'.lit wlu-ii we i^'.iiorc "tlic petty tliiiHts" of liff, or lliitiU tltnii ton trivial for i'oiiHidei.itioit. Notliiiic i-< tiivi.il; iiotliiii^', in Htn.ill; everything larrien within itself the seed of a ^jreater ihinn. The kinj,;(ioiii for man to .subjeet is not to he soii^'Jtt oiilHide of liin own conscionsneHs. Witen he arrives at the true uHilcrstandin)^;, .ill i ontr.uhet()ries of uni- versal love and truth will appear as they are, nieaiMnj;less, Sickness, nin, anil death will no lon^jer hoUl tlomiivion over him, for he will ij.ive passed from ileath unto life — to the j;l(ui- ous lilierty i>f a son of (lod. Just as \nn^, however, as wc continue to en- dow the spirit of the wt)rlil with life and pow«r, M'hich it docs not aiul never could possess, so !on|; wi'l ickness rnd death reiy;n in our physi- cal bodies. If wc sow to the flesh, wc must reap the result of that sowinj,'. Everlastinji life is the reward of sowing to the spirit, and the fruition is love, joy, and peace. nil mi ;,ft^tf i» Ktit soiiHoiii' .s,iyH, "ft Ih so lMr»l to rt.ali/« fhr fnifli or .ill M»is; th«n' .irr •-»» many IhinnH to lofitrriij with in tint worlil " Vi., (In-. !• on«; c»f till' 'U'efriiiu;ly t'.ri.'.it ol»'.tac,k"i tlial roiifroiit us. I woiilil like to ii'.k II «|iit\lion: Wayv any of you ever solvr«l a |»rol»li:fn of life throi($;h conlintion? No, th«: lift: prolilt in-, .ire not Holv(;il in tli.it way. It is >.ini|ily !» ttin^ tlif li;;ht shim: th.it ilispils d.iikiniss. Do mmI fi(;lit a^J.linst «vil or ilarkncHn; ovcrronn; tht:ir hn.iiiini; power hy a recognition of th«: oinnipr*" .rnfx- of ^ood. If you ^jo forth to wa^^c haltic a(.;.iinst the so-called powi-rs of d.irkncss, dcfc.it will «;otn«: at every stej), for you are ascrihintj pf>w«:r and intelli^'cnce to the •shadow. With the Christ I say unto you, "Resist not evil," because hy re- sisting; you tnagnify in mind its seemin;,' power. You arc jjivin^; entity to the unreal. Ile-iv* n and hell are but conditions of niind; our world is what we make it. If wc would have it bri'^ht and beautiful, wc must j)ictiirc in mind the true and the liistin^,', the thintjs that brin^' r».-st and peace to the soul; then will joy and ^jladness attend our every way. Purcnes.** of heart and '////: TRi'i: srifiiT. fi ¥. tranquillity of mind present a rcllcctiny surface that will mirror the attributes of God. "The pure in heart shall sec God." They shall see Mis life and love made manifest in their own souls. When wc cease to fi^dit the sceminiT powers of darkness, then will they v^anish before the light o{ truth. Do not judge; do not condemn. There is One who judgcth, and we know that His judgment is true. The resistance and condem- nation of so-called evil will never diminish it one iota; it will serve to perpetuate it. The gospel of every scientist should be, Peace and good will toward all men; this is the acceptable year of the Lord. A little spiritual knowledge sometimes be- gets spiritual pride. It has often the effect of making people believe that they are in some way superior to their less enlightened brothers. Too often do we hear people speak of their "being in the truth." Now it is of vastly more importance that we live the truth, and that, in- step.d of trying to find points of disagreement between ourselves and others, we seek to find ..tv... n THE TRI'F. SPfK/T. 21 the points on which we arc agreed. It would be well for us if we could carry this idea into all our investigations, whether of a religious or a scientific nature. Let us always have the spirit of true charity that lays aside all prejudice, big- otry, and pride, which earnestly seeking for the good and true taketh no account of evil. On this plane of phenomenal existence, the true order of everything is reversed; that which was first is seemingly last, and that which was last, first. Man looks without, for knowl- edge and understanding, before looking within. He seeks the solution of life in the visible form. He conceives that in the material the things seen are the realities of the universe, and that all the problems of life are to be solved by the knowledge of existing forms. Yet in his last analysis what does he find? Simply this, that he is (!ealing with the unknowable, and the something that he deemed to be so solid and enduring he finds disappearing before his eyes in gases that can not be seen and which, to the touch, offer no resistance. For a few moments let us consider the ;il 33 THE TKun srimr. qucstidu of evolution. Science, staitin^j with the protoplasm, follows on through the various orders of forms, secinjj lower forms bein;,' rc- placctl by hiplicr phases of cJcvclo|)mcnt. Some- where between man and the ape, there appears to be a break in the continuity of form not as yet accounted for. Never mind. Suppose, for instance, it could be accounted for, and that every link from the protoplasm to man should be found compHte, what then? The form of man passes away — what follows? Does mate- rial science reveal any continued existence of the life that animated that form? No, it does not, nor does it throw any lif^ht even on how the protoplasm first became animated by life; in fact, material science has nothing to say in regard to this mysterious life-principle. The work of the material scientist is really the classification of things seen; he deals with effect, not cause; his true office is not, as many suppose, to de- stroy, but to fulfill. He does not divest the uni- verse of its mystery or wonder. He is simply working back, according to the inverted order of things to the truth that lies beyond all form. ^ ■nil. Tkri: sriKiT. 8 It should not be understood that science refuses to ^o beyond the purely sense knowl- cd},'c of thing's, for we find such a noted scien- tist as Tyndall declarinj;: "The mind of man has the power of penetrating' fir beyond the boundaries of his five senses. The things which are seen in the material world depend for their action upon the things unseen." Max Miiller says, "Our reasoning faculties break down com- pletely before all problems concerning the ori- gin of things." So, if we would continue our investigations after Irutfi we must realize that beyond the physical senses, beyond uie faculties of the mind even, there is something else which can reveal to the soul of man spiritual truths necessary for his development. It is the spirit of God, active in man, that compares spiritual things with spiritual. Mate- rial science, dealing with the classification of forms, arrives at last to a dividing line, be- yond which it can not go. It is the boundary between the visible and the invisible. From this onward, the spiritual scientist alone can pursue the path. We find the order of tr ■/'///■: TutK .si'iKir. thini^s here reversed. The soul first perceives the realities of the universe — that the things seen arc temporal, but the unseen arc eternal. And ironi this science of spirit must come not only the first word but the last, concerning the problem of life. Although there is a change from one plane to another, we can sec a correspondence exist- ing between the two. We can see that the visi- , ble has ever been declaring to us the invisible. And, again, we can note the correspondence ex- isting between the material and the spiritual scientist. The former fails to account for the life-germ in the protopla.sm, or the beginning of animated form, while the latter can form no con- ception of the beginning of life; he knows that he is animated by life, and he also has a realiz- ing sense that after this earthly form ceases to be, he will continue to exist in that One Life. The material scientist classifies and com- pares form with form; the spiritual scientist compares spiritual things with spiritual. The first, while seeing form pass away before his very eyes, yet contends that it is impossible for THE TRVE SP/K/T. an even an atom to be destroyed. In what way then does the spiritual scientist have the first and the last word? In the bcfjinnin^f, God, Creative Power before Creation, and so the highest spiritual development in man exclaims, " Before Abraham was, I am." The soul of man is a thouf^ht of God; the soul of man is a word of God. The visible heavens and earth may pass away, but the word of God shrfll abide for- ever. Thus we sec the first word is / am, and when earth forms have passed away, the / am will still continue to declare its endless being in the soul of man. "I am, () God, and surely Thou must be." CHAPTER II. THE ATONKMl'.NT OF TlIK SOUL, I am fully convinced that the soul is indestructible, and that its activity will continue thioutjh eternity. It is like the sun which, to mir tyes, .sucms to set in nij^ht; but it has in reality only gone to difluse its light elsewhere.— GoETHK. For the life of the flesh is in the blood; and I have (jiven It to you upon the altar to make an atonement for your souli; for it is the blood that maketh an atonement for the soul.— Lev. .wii., 11. CROM Genesis to Revelation, the word blood is of frequent occurrence. In fact, there are comparatively few words in either Old or New Testament that "ccupy such a place of promi- nence as this one. There is, without doubt, a greater meaning attached to it than people com- tnonly suppose — a meaning of higher and nobler significance than we have heretofore given it. The blood is the vital life fluid of the body, and upon the purity and quality of the blood the whole physical organism depends. The blood then becomes representative of life. In other words, the blood is the symbol of the unseen THE ATOSEStKST Ol' THE SOVl.. V life which is in all and throii^'h all and above all. The fibrin, or most vital part of the blood, is socmin!,My the most indestructible of all mate- rial things. F;xccs.sive heat does not seem to destroy it. No matter what len^'th of time it may bo submerged in acids, they have no appar- ent effect upon it, and just as soon as the con- ditions are favorable, it gives evidence of life force contained within, by beginning the con- struction of new forms, sending out feelers in every direction and collecting from the earth and atmosphere about it all that is necessary for the development of this energy or force that is latent within. The conditions are simply warmth and moisture, and its work of rebuild- ing begins. The blood stands ever symbolic of life. It will then be much easier for us to arrive at a true understanding of many things which at the present time are to us vague and indefinite. Long before the Mosaic dispensation, the conception of sacrifices had entered into the mind of man. We see it in the case of Abraham and Isaac; with the burning by fire of the sacri- TUB ATONEMEST OF THE SOI'/.. iliee Came the purification of the one who offered up the sacrifice. A time came in the history of the people, when the sacrificen were offered up by proxy; when the priests assumed the office of mediators and offered the sacrifices for the sins of the people. The priests themselves were obliged to be without physical blemish; any form of skin disease, even, barred them from this privilege. Perhaps some of us who know that every fac- ulty of mind acts upon some organ of the body can see the significance of this, and that, in order to be without physical blemish, it would require the cultivation of all the different faculties of mind. There are many things in connection with this subject, that I would like to enter into more fully, but deem it best, in this lecture, to confine my remarks more especially to one or two phases of the subject, the one most impor- tant of all, the shedding of blood for the remis- sion of sins — the offering up as a .sacrifice the animal part of our own natures, " For it is not possible that the blood of bulls and of goats should take away sins. * * * In burnt offer- Tin-. ,\TOStMi u<;cr)r(l with the xotirce of all life, was the atr>ncmfnt, hin will and jjurponc? bcinj.; at one with the siipn.inc will of the universe. And there is no w.iy ^iven under heaven whereby we can be .saved, other than the way he .so dearly shows. I'aul sccin^j this exclaitiis, " Ifavinjj there- fore, brethren, bf)ldncsH to enter into the holiest by the blood of Jesus by a new and living; way, which he has rf)nserratr»l for us." The way is consecrated — the way is shown — but we must enter and walk therein, if vvc would attain to a hit^hcr life. We can enter therein only as we die to the lower — as we sacrifice the animal nature. Kvcry phase of the animal nature is to be found in the physical man. There are just a.s many animals in man as ever entered Noah's ark, for man stands as the epitome of all below him. Every characteristic of the animal kingdom is to be found in the human mind. Where and how these characteristics were acquired, I will M • 'I ■^tS^ jS("« ni>t attempt tti nay, but that the iniml poHMCtiieii ituch attrihutcri tlicrc can ho no i|iu stimi. ( )ftrn* timet the ch.ir.(ctoiiHtK-Ht»r Mome one animal h nLinifesteil in one por^on, while in another, not one. or even two, l»iit often five or six arc tliscernible. SometiineH the traits of the nobler .inirnaU prolomifiate; a^jain. tho<«c of tlie baser. The cunning of the fox, the ^iibtilty of the ser- pent, tlie treachery of the cat, anil the snarlinjj of the cur are all seen in cliffirent tiei^m-i in (litVercnt people. It is this animal kin^'dom \n man tiiat must be brought into subjection before the lion and the lamb can lie side by side. When man has once succecdeo in subduing or eradicating this animal nature within him, then will all animals external to himself come into complete subjection to his will. From the serpent, the lion, the leopaid, or any of the now called ilangerous animals, he will have nothing to fear. The animal of the animal kingdom attacks the animal in man. The poison in the serpent corresponds to the poison in the lower nature of man, and so long as that poison there exists, the bite of the serpent will be fatal to TitK ^T»v^Mfi\r i>t nih stit/i. man. Jcsiia Huitl of thoic who hrlicved, and Inrlicvini^; in not only knowing; but also livirif;, "They shall take it|» nerpcritH ; and if they drink uiiy dtMilly tiling,', it shall not hurt thctn." Noth- ing' from the without can harm us, save ax wc have thin^^s within ,*which c«»rrcspond to the without. When wi- have succeeded in sacr'ficin^ the more savaj^e anitiiah, s(ltn^:tIlin^J yet rcnj.-iins to be done — even the lamb, the j»cntl'-st of all ani- mals, must be sacrificed to attain to the spiritual life, the life that is neither catinjj nor drinking, but is joy and peace in the Holy (jhost. 'I / '\ i«. I innXwItii Ml* "in r CHAPTER 111. / THE RESURRECTION. Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be. Oh ! living will that shall endure. When all that seems shall suffer shock. Rise in the spiritual rock, Flow through our deeds and make them pure. — Tbnnvson. " But now is Christ risen from the dead, and become the firstfruits of them that slept."— I. Cor. xv., 20. IT IS impo.ssible to think of Easter without associating with it pictures of springtime, grassy meadows, budding trees, blossoming flowers, and singing birds. Nature now gives evidence of a renewing power that has been lying dormant tliroughcut the stormy winter. With the spring come new hopes and impulses. Higher and nobler aspirations thrill the mind, causing a quickened action of the life forces both in mind and body. Everything is acted upon by this quickening and renewing power of 34 n N. le the hout ;ime, ning ives aeen nter. Ises. lind, both ipon r of spring. Nature is awakening from her long sleep — not death, but sleep. There is no death, but there is sleep ; there is rest. There are peri- ods in the progress of worlds and souls when rest is needful, when rest is necessary. Yet such periods of sleep and rest are followed by an awakening. There is something about early spring that is different from that of any other season. It is the indescribable expectancy of something about to be made manifest, the foreshadowing of things to come. You look at the trees ; there are no leaves, and yet they actually seem to be throb- bing with a new life. The sun, rain, and wind are calling them to awaken from their sleep. The long night of winter is passing away; morn- ing is dawning. Spring is emblematic of youth. Vigorous youth with all its new desires and impulses gives but little token of what the later fulfillment may be. Harvest time is in the future, but a joyous expectancy pervades all things. The lethargy, the stupor, the sleep of winter is end- ing, and a new resurrection is taking place. j:,i 1 4-1 r i' li l| ' '4 4 a ^g S ! ? " ■ ' THE RESUKRKCTIOS, For hundreds of years men have been coinmemoratinfj an event, of which as yet few have gotten the true spiiritual import, an event that is fraught with a greater importance to man than any event that has ever occurred in tlie history of the planet. I refer to the resurrection of Jesus the Christ, his triumph over sin and death, and his awakening to eternal life, to a conscious union with God — a union that had ever existed between his soul and the soul of the universe. The word being thus made manifest in his own soul, the fact of a physical or bodily resurrection is only of minor consideration, although in the past, men have attached greater weight to it than to the spiritual resurrection. The I that was to build the temple was greater by far than the temple itself Yet in all the years that have gone, men have largely ignored the spiritual resurrection and have done homage to the form. They have looked upon the bod- ily resurrection, in many cases, as being the only resurrection. The truth lies far deeper than this. It transcends in its importance and significance any resurrection of the body. The \ THE KI-SI'RRF.CTIOX. 37 body, at best, is only the instrument of the soul. Yet as long as mankind continues in the worship of symbols, so long will form take the place of true spirituality, so long will the bodily resur- rection mean more than the spiritual resurrec- tion. Sometime it will become evident to peo- ple that the spiritual resurrection precedes that of the bodily; that the spiritual resurrection is causative, while the bodily resurrection is effect, or only the natural outcome or sequence of the spiritual. Why ignore the words of Jesus? Why make them of none effect? He said it is the spirit that quickeneth; the flesh is of no profit. If we would commemorate the true resurrec- tion, seeing it in its highest and holiest aspect, we would perceive the grandest, the most tri- umphant achievement in the progress of the soul — the son of man ceasing to be, the son of God arising in all his majesty and might — the passage from the human to the divine. Adam, the earthy man, laid hold on the tree ot knowledge, but the Christ man now lays hold on the tree of life. The divine nature slept in the Adam, but awakened in the Christ. The n r a THE RF.SUKRFXTION, first fruit on the tree of life had now appeared. The new Adam, the heavenly man that was to be the type of a new order, an order that should have neither beginning nor ending of days, had arisen from the dead. What of this resurrec- tion? What docs it imply? Of what does it consist ? Far, far in the past, how far we do not know, God created man. In His own image, in His own likeness, created He him. He en- dowed him with His own life; he wrought in his soul His own intelligence; He breathed into him the breath of life. The Creative power, having endowed man with His own life and in- telligence, now exacts something of that soul thus endowed. He requires that the soul shall now make manifest the powers latent within itself; that it shall use those powers, and find that its greatest good and happiness consist j in doing this. Everything in the universe moves in orderly progression; one state follows another. The perfect man existed in the mind of the Creator before the soul of man ever took a physical ex- pression. The indwelling of God in li e soul T^lilMhln.- I THE RF.SVRHr.CTIOS, 30 was prior to tlie outward form, but in the unfold- ing, or evolution of the soul, that which was last becomes, seemingly, first. Thj animal man first appears on this plane of phenomenal existence. This is the inf;incy of the soul. In this state of infancy, or purely sensuous state, the soul is dead to a knowleclj^e of its higher spiritual self- hood. Very dimly does it perceive that there exists something to worship, but sees that some- thing in the world without, conceives the form of things to be more real than all else, and thus endows form after form with attributes and power. Some of its gods are good ; some are evil. As the mind continues to dwell in this wor- ship, something new occurs. It begins to work away from the tangible to the intangible, and to perceive that it is not the form, but a power that animates the form, and at last becomes con- scious, like Abraham, that there are not many powers, but one that is active in all thin'^s At this point, dimly though it may be, the thought of unity enters the mind. With this knowledge comes faith, faith in the power of 1 1 : •] i '- is f ? 1; f Tin-. Kl SVRRhCTIOS. God. Tliis is the first resurrection from the dead. With the twelve sons of Israel a new discovery is niaile. Differe^nt faculties of the mind become evident and are classified. With Moses comes the disccrnincnt of law. The soul formulates laws, commandments, and ordinances wherewith to direct itself, but law only leads to Pisgah's heights; the river rolls between the desert and the promised land. The law leads on thus far, but the river marks the boundary line, beyond which the law can not go. David presents another ty|)e, as the soul seeking to destroy all the enemies of good and giving honor and jiraise to the source of all good. In Isaiah, we discern the greatest spirituality that has yet been made manifest in the soul, the intuitive discernment of great spiritual truths. In John the Baptist, we perceive the forerunner of the Christ in the discarding of all external things, the crucifying of the earthly desires. But even yet, the soul is looking to a ^jture state. The voice of warning that comes from it is, " Flee from the wrath to come. Bring forth therefore fruits meet for repentance." At this in I KI'SltHHlA TliKW staj^rc appears on the scene Jcsiis the Christ. Ahiiost up to the very last of his life, he refers to himself over and over a^jain as the son of man. In one respect, however, he differs from all other .sons of man that have ever appeared on the planet, namely, he locates the God con- sciousness as bein^' within himself He sees the will of God as hein^,' the supreme will that should rule his every thought and word. The human is stronfj within him; he is tempted and tried. The pleasures of the world appeal to him. Riches and power are held to his view, but the way he treads is a straight and narrow one. He is blazing out a way through the forest wilderness of sense that is not alone needful for his own triumphant ascension to the Father, but that marks the only way that all souls must tread. He is treading out a way that never son of man trod before; a way that, if followed, will lead all souls through the gates of eternal day; a way that alone discloses life and immortality to our view. "And I. if I be lifled up from the earth," he exclaims, "will draw all men unto me." If I but discover the way, then f- * 1 : I i ! ■ \\ II all m.iyarul will discover it. 'I'hink of the lonely Ijraiuleur; think of tlio tfin|it.ilioii.s that iinist have bfsct liim on tvcry sidi-. Practically In; was alone in the woilu. His own disiiplcs could not understand his words, let .iloiic his motives, and yet a ^;o.d w.is in si^jht; and if tliat could once he attain<'d, he wf)iild hrinj.; lib- erty to the captives, lie would open the eyes of those who were s|)iritiially blind, he would brinj» men out from under the law of sin and death, and into the law of the spirit of life where there would be no more condemnation. And so there was neither faltering; nor turnin^j back, but a continued effort to reach the goal. Only for a moment do we hear: " If it be possi- ble, let this cup pass from mc, nevertheless not as I will, but as thou wilt." With the crucifi.xion died .dl that was human. The soul that could be tempted and tried like as we are, had passed beyond tempta- tion and trials. The resurrection that follows was not one of blood or flesh, nor the will of man, but one wherein the will of God reij^ned supreme. That which God had wrought into % 1 the soul in its l>i;;;jimitiii had mituldc:.! t., all tlie possibilities that wuic latent within itself; and in it rei^^'ncd tin: fullness ..f the fridhead. peifrct iinaK<:, [xirfcct likeness of tin; Isither-Muthcr G.*d. Til.- faith that had animated the Ahra- h.im, in tin; Christ lii.-caine a livin;,' knowledge. All the differciU faculties of mind that the twelve children of Israel and also the twelve disci[)le:i ^ave evidence of was centered in the Christ, lie became the cpitonjc of all that had Konc before. He was the sunimin^' up of all that was vital and true, that was pure and holy of all that had ever been before. And thus he became the ideal. To his fullness wl- all must attain. No one can displace him in the heart and affections of man. Hut we must turn from this false way of viewiiit,' the Chri-,t. Wt; nuiit see that the principles animatin;^ the m.in arc far more than the expression. We must see that the resurrection of the Christ is a spiritual, not physical, resurrection. VVe must even go further than this: we must see and know that, " Thougli Christ a thousand times in Bethlehem were b rn, If he's not born in thee, thy heart is all forlorn." it * 5 ■.irmmi0l0^^^ I I ,i 41 Tl^^: klSIKKFCTlON. The livinj; Christ tmist be found in ouf own Rouln; tl>e rcHiirrcction must take placr there ntj it did in the soul nf Jt"sus the Chri-^t; the son of the iivin^f God is lati-nt in every "loiil that Cometh into the worUl Jchus the Christ h.ns .shown the way; it li«:s within the soul. Who cnn fathom the imtneasuhible ilcpths of one's own mquI? At time, peace and re-^lfuU nesH take posm'ssion of our bcingi and \r\ this state of truni|i4il!ity we pet fjh'mp.scs of some- thing that far transcends all earthly pleasure; it seems as though vve were on the mountain top and our visirm perceives the beauty that Is on every side. Our souls are filled with a desire to accomplish something, to reach out after that which, in .my other frame of mind, we would deem unattainable. Oh, the power that we feel latent within our beinp! Truly do we catch glimpses of that kinj^dom of God which must be found within our own soul, and the ylorj' and power revealed within f\f surpasses all the reve- lation of power without. We find there in the secret chambers of our own soul a peace and love which passeth understanding. We find w THK KKSt'UMhinoy, M knowk.tnil.n;f oC thr lower unto \\\v ^•loiioiiH liltiMly of a ^mi ..f fjoil. Hi.' Cluist hii<» arisi II within ii->. .iml lli.tl li^;lit, wliu h is to •nli :hf«*n vwry ni.in th.it conxth into thi* worl«l, anil uhi«h shall evi-r ^Jlli^l^• ns into the way of lij;ht ami truth, is pcnrivfcl tn lu", not external, hill a lii'lit ailint,' rrmn within. How inuiitMs- urat'li'. wiintlt'rful. heaiitifiil, yi't how trin'; sirn- ploHt of tnitlH, and yrt hy far the ijramicst bc- canse «>f its Miniplicity. WVll saiil till' MaMcr, "Wht-n thou jiraytst, inter into thy clo'^et and shut thy door." How else could we become i-onscimis of the indwelling of the all-pcrvadinu spirit to which the Master referred, usin^j but one word, a word that i.s frau|,'ht with a holier meaning,' than an)' otiur, or, I ini^'ht say, all other words, as the j^reater must always include the lesser? Love is the Alpha and Onicjja, be^innin^j and ending; of all thinijs. More than this, it i.s before beginning' and after cndin^i; it is the all in all, and only as we enter the closet of the soul can we hope to attain to a realization of this love of God which i^ in the soul of man. It is only as we do this »« that wc <:.-iti ltr(:r)iiu' (joillikc, that wc can ptt- cclvc "III friif inlicritantj;, that wc can iinf the unseen forces extcrn.il to tlic soul. It is possible to h;tve a knowle'lf.'*; of occult tilings without bcin^j highly developcfl spirit- ually, but it is not possible to be highly devel- oped psychically without possessing knowledge cfjual to and sur[),-issing the knowledge of the occultist. Those who seek to attain to an understanding of occult laws without first being spiritually awakened, are playing with two- edged tools ; and no possible gain can accrue to them, but rather loss from such study. Curi- osity and a love for things uncanny prompt some to investigate this subject, with the result that not a few become mentally unbalanced thereby. Knowledge of unseen forces comes to us naturally when we have progressed to a state where we are neither affrighted nor disturbed by the phenomena we are brought in contact with. Leaving, then, the subject of occultism, we will turn our attention to psychical develop- ment. In order to make the greatest progress in this direction, it will be found necessary to cultivate all the faculties of mind ; by so doing, we will succeed in subduing the animal nature. t 5 \ mumu jiWii' - '^f t 'W'* !' *! 'T 80 PS vciticA f. nh I • Kr.( n:\n- \ r. First of all, strongly desire tranquillity and rest- fulness of mind, in order that truth may mirror or imai,'e itself in mint!. Firmness is another quality that all should seek- to possess. When mind mirrors the truth, firmness is necessary to hold it against all temptation that may appeal to us from any quarter. Forj^iveness is also need- ful. Do not hope to attain to true knowlodfje of spiritual thinjijs when your mind is imbittered or your heart hardened aj^ainst anyone who may have injured or wronged you in any way; by so doing, you bar your way to the true un- folding — forgive and ye shall be forgiven. Ab- stain from theft. Many people who think them- selves far above stealing are baser thieves than those who steal our money. The person who slanders or speaks falsely of another is a worse thief by far than one who .steals our material possessions. If you are unable to see and speak of the good in others, then do not defile your mouth by speaking evil of them, for by so doing you descend to a plane where darkness enslaves the mind. There are still other forms of steal- ing of which we must beware — the getting of PS VC/riCA I. PF.l •f.LOI'Ml-NT. SI [ illicit i^'ain, pcrliaps money or worldly posses- sions without Jiivintj an oiiuivalent in return; the taking of exorbitant interest, thus profiting by others' necessities. Purity of thought is another qualification to the one who would become spiritually unfohL-d. Allow the mind to dwell on all that is pure and beautiful; word and deed will then respond to this renewed mental con- dition. Control your passions; do not let them control you. Many find this more difficult than all else, but repeated failures should only make us desire m.ore ardently to attain to true self control. Veracity is another necessary quality. There are many ways of lying; some people look upon certain forms of lying as an accom- plishment, and it is needless to enumerate, or try to enumerate, the various ways and methods of lying. Freedom from wrath and hatred be- comes absolutely necessary before we can attain to soul knowledge. When we are angry or hate others, our minds are like the sea lashed by the tempest — no rest, no peace; tossed to and fro. Oh! that we might realize the necessity of calming this storm-tossed sea, al- ', \ 11 f 83 PS ycHtc.M. nr. I ■/■/.nr.vr.vT. lowiiijj the still small voice in all ^'eiitleness. yet in all firmness, to speak the wortls, "Peace be still." Greatest of all is the knowle(l<;e acfjuired throtijjh the intuitive faculties. I)n not be deceived by thinking' that all knowled^re must come throu.L,dj the intellect. The court of la.st resort is the intuitive side of your bein^'. People who have cultivated only the intellectual way disacrree with this statement, but their ar- guments arc of no avail to those who have developed the intuitive part of their being. It is not a question of belief to the persons thus unfolded, but one of knowledge; they know whereof they speak. In order, therefore, to unfold intuitively we must practice self-control. We may think it to be an everyday virtue, but the fact is few people have any idea what self-control means. It means far more than the mere control of our words and passions; it means more than denying our- selves earthly pleasures; it means the control of our every thought. Self-control evolves concen- tration of mind, and through it only can true concentration be acquired. ^l w^taaiBjiiiM i)"