IMAGE EVALUATION
TEST TARGET (MT-3)

i/j

(/.

1.0

I.I

1.25

"■-' l|28 1121

1*'
I'-'

IIIIIM

III J

1.4

100

1.6

PhotogiBphic

ScienCbS
Corporation

33 WEST MAIN STREET

WEESTiR.N.Y. i45&0

(716) 873-4S03

-1^

CIHM/ICMH

Microfiche

Series.

CIHM/ICMH
Collection de
microfiches.

Canadian Institute for Historical Microrep^oductions / Institut canadien de microreproductions historiques

Technical and Bibliographic Notes/Notes techniques et bibliographiques

The Institute has attempted to obtain the best
original copy available for filming. Features of this
copy which may be bibliographically unique,
which may alter any of the images in the
reproduction, or which may significantly change
the usual method of filming, are checked below.

L'Insritut a microfilm^ le meilleur exomplaire
qu'il lui a ete possible de se procurer Les details
de cet exemplaire qui sont peut-dtre uniques du
point de vue bibliographique, qui peuvent modifier
une image reproduite, ou qui peuvent exiger una
modification dans la m6thode normale de filmage
sont indiqu^s ci-dossous.

Coloured covers/
Couverture de couleur

Covers damaged/
Couverture endommagee

Coloured pages/
Pages de couleur

Pages damaged/
Pages endommagees

Covers restored and/or laminated/
Couverture restaur^e et/ou pellicul6e

□

Pages restored and/or laminated/
Pages restaur^es et/ou pelliculees

Cover title missing/

Le titre de couverture manque

□

Pages discoloured, stained or foxed/
Pages d^colorees, tachet^es ou piquees

Coloured maps/

Cartes g^ographiques en couleur

Pages detached/
Pages d^tachees

Coloured ink li.e other than blue or black)/
Encre de couleur (i.e. autre que bleue ou noire)

Showthrough/
Transparence

Coloured plates and/or illustrations/
Planches et/ou illustrations en couleur

Quality of print varies/
Quality in^gale de I'impression

Bound with other material/
Reli6 avec d'autres documents

Includes supplementary material/
Comprend du materiel supplementaire

Tight binding may cause shadows or distortion
along interior margin/

Lareliure serree peut causer de I'ombre ou de la
distortion le long de la marge int^rieure

Blank leaves added during restoration may
appear within the text. Whenever possible, these
have been omitted from filming/
II se peut que certaines pages blanches ajout^es
lors d'une restauration apparaissent dans le texte,
mais, lorsque cela 6tait possible, ces pages n'ont
pas et^ film^es.

Only edition available/
Seule Edition disponible

Pages wholly or partially obscured by errata
slips, tissues, etc., have been refilmed to
ensure the best possible image/
Les pages totalement ou partiellement
obscurcies par un feuillet d'errata, une pelure,
etc., ont ete filmees ^ nouveau de facon a
obtenir la meilleure image possible

Additional comments:/
Commentaires supplementaires;

This item is filmed at the reduction ratio checked below/

Ce document est film^ au taux de reduction indiqu^ ci-dessous.

10X 14X 18X 22X

26X

30X

12X

16X

20X

24)

?8X

32X

The copy filmed here has been reproduced thanks
to the generosity of:

Library of Congress
Photoduplication Service

L'exemplairu film^ fut reproduit grace d la
g^n^rosit^ de;

Library of Conqross
Photoduplication Service

The images appearing here are the best quality
possible considering the condition atid legibility
of the original copy and in keeping with the
filming contract specifications.

Les images suivantes ont 6x6 reproduites uvec le
plus grand soin, compte tenu de la condition et
de la nettet6 de I'exemplaire film^, et en
conformity avec les conditions du contrat de
filmage.

Original copies in printed paper covers are filmed
beginning with the front cover and ending on
the last page with a printed or illustrated impres-
sion, or the back cover when appropriate. All
other original copies are filmed beginning on the
first page with a printed or illustrated impres-
sion, and ending on the last page with a printed
or illustrated impression.

Les exemplaires originaux dont la couverture en
papier est imprim6e sont film6s en commenpant
par le premier plat et en terminant soit par la
derni^re page qui comporte une empreinte
d'impression ou d'illustration, soit par le second
plat, selon le cas. Tous les autres exemplaires
originaux sont film^s en commengant par la
premidre page qui comporte une empreinte
d'impression ou d'illustration et en terminant par
la dernidre page qui comporte une telle
empreinte.

The last recorded frame on each microfiche
shall contain the symbol •— ♦• (meaning 'COf\l-
TINUED '), or the symbol V (meaning "END"),
whichever applies.

Un des symboles suivant? apparattra sur la
dernidre image de chaque microfiche, selon le
cas: le symbole — ^ signifie "A SUiVRE", le
symbole V signifie "FIN".

Maps, plates, charts, etc., may be filmed at
different .'eduction ratios. Those too large to be
entirely included in one exposure are filmed
beginning in the upper left hand corner, left to
right and top to bottom, as many frames as
required. The following diagrams illustrate the
method:

Les cartes, planches, tableaux, etc., peuvent etre
film^s it des taux de reduction diffdrents.
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.

■ *

§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

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

LOVINCiLV DKUICATICI) lU KACIl AM) Al.I.
MV STUnKNT.S.

:9
■ f

^- ..tu^s^sssm

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|ios<r «»f siMrlym^; the
mmt advanced Rpiritual thoiiKht of the day, and
with this { nd in viiw, nicndiers of chiircht-H, ah w«'II
:iN those who are not, meet tojjethcr in (Jhristian
unity.

In re( iiKnitinn of this unity of [uirpose, the fol-
low iiig st.it'Mient of print iples ii tln' foiirul.iiion on
whit li they liulKI, .itid to which the author of this
hook iiioRt heartily snbucriltes:

RTATI-MKNT Of I'KINCII'Lr.S.

We believe anci tearh the universal Fatherhood
and Motherhood of (lod.

'I'hc universal Urothcrhood and Sisterhood of
man.

'I'hat One I.ifc is Immanent in the universe, and
is both center and cirruinferenee of all thinj;s visi-
ble and invisib!'?.

That One Intellij^cnce is in all, through ail, and
above all, and that from this Infinite Life and Intel-
ligence proceed all Light, Love and Truth.

That the life of Jesus the Christ shows forth the
perfect ideal unto which all must eventually attain.

Ill ;i former l)0()i^. " Scekin}- tlic Kingdom," tlic
aullior cxpnssed t .. desire tli.it tlie time might
soon come wlien iill Christian iioo|)U; would become
united as one, seeking one end, tlie eslahlislunent
of God's kingdom on eartli, and that such a union
wouhl greatly hasten tlie time .v'len a knowledge of
God's truth would cover the earth as the waters
cover the face of the great deep. All the signs of
the times point to the early accomplishment of this
greatly to lie desired end. The World's Congress
of Religions at (^icago, where people of all nation-
alities nnd religions met together on a common
platform, foresh.tdowr. the complete realization of
the brotherhood of man.

The enliglueiied Christi.m policy pursued l>y
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

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.

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

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.

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-

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.

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<t, by any manner of means, be worked
(lut for us by another, no matter how Christlikc
that other may be. The new birth is a ^;ift of
God to man, and no man can confer it on
another. Nevertheless, it is true that the soul
which has passeil frtim death unto life can point
out to another soul the way that leads to eternal
life. The light, shinintj throu^^h such an illu-
mined soul, shows to the unenlightened their
need of something that they are as yet lacking
in, and it is only as this need is realized, that the
true desire is awakened in their hearts.

"If I had not come," s.iid Jesus, "ye had not
sinned." Why? Because when men beheld
that life of utter unselfishness and purity, that
spirit of forgiveness that could cry out when in
agony on the cross, "Father, forgive them, for

Tttr TKfr sriKiT.

tlicy know not wli.it tlicy «lo," they were cun*
victal of sin. Tlu-y nali/ccl the \\\\:,\\ ideal
that Jtrsiis lutl«l up to their view, and tliat any
la'..k of conformity was sin, "Ye mii^t all
coiML- to the ine asiire of the stature of Christ."
Until that measure is rea<;hed, there will always
be lack of conformity. Oh! hut ran that he
reached? My the '^trace of God, I helieve with
all my heart and soul it ran. VVhrn and where,
I know not, hut this I know, it was not only the
tcichin^js of the apostles, but Jesus himself tes-
tifies to the truth of this.

"lUit it is with man's soul as it was with
nature; the be',;innin!.j of creation is lit,'ht. 'I'lll
the eye have vision, the whole members arc in
bonds." Truly the unfolding' of the Christ prin-
ciples in the soul of man is the be^jinniri^j of
light— the true creation. This can be brou^dit
about only by seeing the duty lying nearest to
us and performing that duty. Said Jesus:
"Whatsoever your hands find to do, do it with
your might."

The little things in life, in all probability,
count more towards true development than the

!•

nil ik'fh M'ttur.

* .

i;ir.it thiiH;>« 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.

¥.

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...

THE TRI'F. SPfK/T.

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

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.

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.

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..

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<ST or THK sort.

\x\\^% and sacrifices of sin, thou hast had tio
pleasure. * ♦ * Then said lie, Lo, F conic to
do thy will, O, Ciod. He takcth away the firiit
that he may establish the second."

The sacrifice of bulls, jjoats, or other animals
symboli/.cs the sacrifices that we must make be-
fore the hi}.jher will can take full possession of
our souls. The shcddin^j of blood is the putting
off of the old nature, the animal nature, so that
the spiritual may acquire the ascendency in the
soul of man.

A few years ago while staying in the coun-
try, I noticed what I supposed was a species of
caterpillar clinging to the side of a building. It
almost seemed as if it had grown there. Its
exterior presented rather a horny surface and
looked very much like common brown clay.
To the touch there was no evidence of life.
Day after day I watched it. At last one day
the outer shell, the earthy form, was broken
and a beautiful butterfly appeared. At the mo-
ment it freed itself from its tenement of clay, one
large drop of blood fell, and the thought came
to me at that time, and it has been in my mind

ruh- M-os'hMhst or riii .sot'f„

at inl» rv.ils (vrr siiuc, that without the shcdiliti^;
of hliHul th«Te can bo no remission of sins,
Without the «lyinjj to the old, there can he no
livin^,' to the new. An<l 1 understand what the
apostle meant when he said : " Flesh and blood
can not inherit the kin|.;dom of (iod; neither dotli
corruption inherit incorruption," "Hut if we
walk in the li^'ht, as lie in in the li^ht, we have
fellowship one with another, and the blood of
Jesus Christ, His Son, cicanseth us from all
sin."

Yes, it is the blood of Christ — the life of
Christ, as is made clear to us throu^^h the life of
Jesus the Christ — that brings us from under the
bonda{Tc of sin and death into the glorious lib-
erty of the sons of God. Then, and then only,
do wc perceive that we are born, "not of blood,
nor of the will of the flesh, nor of the will of
man, but of God." With Jesus the Christ, the
old covenant had passed away and the new was
brouf;ht to light in his life. Truly did he say,
" For this is my blood of the new testament,"
we might interpret it, this is my will, " which is
shed for many, for the remission of sins."

//// ,(7v»v/A/A,vr MA' Tin suvi..

.11

TIm! ^ivin^; up dl hi. (ivvii will, so tliat his
whole life inii;ht Ik: hroii^^ht intr> 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

• '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 innXwItii Ml* "in

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

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

4-1
r

' '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.

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

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.-

THE RF.SVRHr.CTIOS,

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 : •]

i '-

is
f

? 1;

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 :

! ■

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

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."

* 5

■.irmmi0l0^^^

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

THK KKSt'UMhinoy,

knowk<l^jc and wisdotn that never can he ac-
•Hiireil in any ittlu-r way. V<rs, the •.uiil ni man
in the temple of the livin^j (ind, the Holy of
Ifolies, and G«d acting; from within us must
ever be the source of all our wisrlom and power,
must ever he the source of all that is true and
noble, of all that is hrif^ht and beautiful, of all
that is eternal and true. No matter how dili-
gently we may seek it elsewhere, the pearl of
preat price can alone be found within. All that
we are and all that we can ever hope to be is,
and will be, derived from this everlastinj.^ foun-
tain of life springing up in the soul of man.

As we go down into the fathomless depths
of our bein^i, we make the discovery that the
Christ, Son of the livinfj God, only begotten
Son of the Father, dwells there in all hi.s glory
and majesty; we see the new birth to be the
resurrection of the Christ within our own souls,
the Christ that we have crucified through the
varn desires of the flesh, the Christ that we have
rejected because of the purely worldly desires of
the mind; and we realize that we have been lost.
but now have we passed from death unto lii'e.

i 'i

• //// fftsf'k'hfrrrnw,

from uikUt tin- l>.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 iin<h.T»
Htand till- law of the Spirit of l.ifv.

"Hut now \, c;hri!*t risen from the flead, and
ht'CoMur th<' fir-stfruiti of tht.'ni that slept."

CHAI'TliK !V.

RSYCIIICAL DEVICLOI'MKNT.

What, my soul, was tliy crrnnd here?

Was it mirth or ease,
Or heaping up dust from year to year?

"Nay, MDue of these!"
Spc.nk. soul, arij;lit in His holy si.i;hl,

Whose eye loolcs still
And steadily on thee throuj;h the niylit.

"To do 11 is will I" -Whittikr.

IV/1 ANY people confound psychical develop-
ment with occultism, and it is not unnat-
ural that this mistake should occur, as both
pertain to secret and unseen things. We must
learn, however, to distinguish between the two.
Webster defines the word psychical : of or per-
taining to the human soul, relating to the living
principle in man. He defines the word develop-
ment: the act of developing or disclosing that
which is unknown, the gradual advancement or
growth through a scries of progressive changes.
In other words, psychical development is the un-
folding to the spiritual possibilities latent within
us, while occultism pertains more to a knowl-

k»-

..^i^hg^jM.. JKn» «.^.

/•V YCniCA I. nii Vlit.OI'StHNT.

clop-
inat-
both
must
two.
pcr-
ving
;lop-
that
It or
iges.
un-
thin

3W1-

edgc r>f 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.

5 \

mumu jiWii' - '^f t 'W'* !' *!

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.

[

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-

', \

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.

w^taaiBjiiiM i)"<iifcii»

fHYCmCAL l)Kyi'.l.OPStr.NT. Bl

This is the law; in no other way can we be-
come i)sychically developed. It is true certain
kinds of abnormal development can be acc|uired
in other ways. It is possible to learn concen-
tration of mind by looking intently at a black
spot on the wall ; it may be possible to develop
clairvoyance by mirror ^'azing, but the concen-
tration and clairvoyance thus obtained are only
counterfeits of the real. No true or lasting prog-
ress can come through the development of our
hidden powers, when, by so doing, we shut out
the light of spirituality in the soul. There is
also more or less danger to the one so engaged.
We must understand the uses of the different
powers we develop; otherwise we shall not know
the true use to make of them, and how can we
know the use of powers which we have abnor-
mally developed. It is always well to bear in
mind that the great • the knowledge or power
we possess, the greater the evil it becomes to
ourselves and others when put to a wrong or
perverted use. The greatest good when per-
verted becomes the greatest evil. True spirit-
ual power may seem more difficult to acquire

/Mv ///( ir HI II i.or.viNi.

lli.iii soinc othrr tliiiins. but. wlini once ac-
• liiircd. it will never Icivc you; it will cvrr prove
a source of strcn-itli and pcice. while the Tilse
(levelopineiit. in the end, will surely prove a
source of unrest and weakness. A pure and
unselfish life will do more to fit you to become
possessed of spiritual powers than all the study
of ma^iic, oecultisni, or clairvoyance.

Mesmerism has been called the key to oc-
cult sciences, but beware of the key; have noth-
ing to do with it. G.nl never intended that one
soul should ever control another. I'Veedom is
written in every law of nature ; only throut,di free-
dom of will can man hope to attain to Iii{,rln..r
planes ,>i existence. Whatever thwarts or inter-
feres with individual liberty retards soul ^'rowth
Man's freedom of will onsists, not in obey-
ing the dictates of the lower mind, the selfish
desires, but in the perfect obedience to the law
of God which is written in his own being. The
renunciation of selfishness is ever followed by
spiritual growth. It is through divesting the
mind of its purely personal self, attaching no im-
portance to personal feelings and things, and

--rvt^'

- • " ' ■ '• ai w a i Bj -r'M m i >:

/'Mi ///' u i>i /■/ mrytrNT,

i»

scokinfi to rc.'ili/.c the hn;lier sdfhfjod, tint true
iiwlividiiiilily is attained, which will ( odtinn*; to
1,1 ,1 when this piinly persona! self has vanishtid
away. A belief in pcrsfinality chokes out all
that is true and noble, and in its place spring,' up
thorns and briars

Sense and intellectual natures are both
focused on personality and seek to obtain pleas-
ures and happiness at the expense of other souls.
Flee from this false sense of tilings; happiness
is not attained in this way. No harmony of mind
can come to the individual who dwells in this
false thoufjht of personality. The kingdom of
heaven i.-> L.irniony, power, peace, wisdom, and
these thinj^s are born of somcthin;j hi;,'her — the
love of the ^jood, not of a part, but of the whole;
the recoffnition of the indwe!lin;( of Gjd, not
alone in our own souls, but in the soul of the
universe. We are members one of another; an
invisible union exists between us which we now
fail to perceive, owing to our wrong conceptions
concerning the personal man. We, as scientists,
talk of the oneness of life and intelligence, but do
we realize what this means and how much it

4J:

-.-!-^-5r -— -"P-— n-WBJte^BffiF

/'.v vrinr.t I. ni: i •i:i.op.\niST.

ill

means? Oh, that wc ini^,'lit! for with such reali-
zation would creep into the soul of man a higher,
truer and a purer love than he has ever kn^wn
before. Instead of the narrow love of self, love
of family, friends or nation, the soul would over-
flow with a boundless love, not limited, hut limit-
less. And as that love takes possession and
reigns in our hearts and souls, wo shall find this
to be true, that we love not family, friends, or
nation less, but through loving the whole, we
become more capable of loving each part of the
whole.

Christ .said. "He that findeth his life shall
lose it: and he that loseth his life for my sake
shall find it." In order to live on a higher plane
of existence, we must die to a knowledge of the
personal self, instead of perpetuating it through
the gratification of purely personal desires. The
caterpillar dies that the butterfly may live. The
personal man must cease to be before the soul
can become fully alive to the .spiritual man.
Death is but a dying to one state that we may
live in another. When we die to the sense na-
ture, we shall awaken to the psychical. If we

■ilMWa4**'md»«'<'i'llBM».

4-»

I'srcHK •. I /. UK I Ki.i >f:%ff-:\r.

»7

live to ])lense ourselves, wc sliall ever be unable
to j)lea.se that mind of God, which i i even now
seeking' to direct our every thouj^ht; that will of
God, which is latent in each and every soul.
Which is of the most importance? Yc can not
serve both; serve one, ye must. Which shall it
be? "Choose ye this day which yc shall serve,"
for, although the path to health, happiness, and
peace is a straijjlit and narrow one, yet it is one
that leads up to the very gates of eternal day.

The mind of man has been so engaged in the
study of the visible world about him, that to a
marked degree he has overlooked the invisible
forces, both within and without. We have
reached an epoch in the world's history where
many arc turning away from a study of the
seen, where the mind having wearied from
oft-repeated endeavors to find the solution of
life in the world of form, is turning to a
study of the unseen. Evolution in itself can
never disclose to our vision the spiritual re-
alities of the universe. We must go back of
all existing forms to arrive at eternal verities.
We must see beyond the world of effects, be-

/'.v >'( 7//tvi /. n/ 1 •i:i.t>rMt:.\ r.

cause all causation lies within the realm i>f the
unseen. Midicul men "finely the patholo ;y of
the body, .uul there are mi-nt.il licalirs uli<»
study the patholoj^y of the tnind. It is barely
possible that thty are both necessary states of
cvoUition, hut they are only necessary to those
having; no hi^'hcr knowlcdjjc of the truth. A
study of patholoj^'y of cither mind or body is but
goini; down into the shadows, thu d^vollin^J in
things that contradict the- jjood and the true. If
we would carry li}fht to souls who sit in dark-
ness, we must dwell in the light ourselves. If
we are groping about in the shadows involved
in the contradictories of truth, how is it to be
expected that our light will become manifest to
tlicm? In order to reach and be beneficial to
other souls, we must have a recognition of the
possibilities inherent within them, and how can
we have such recognition, if we ourselves have
not unfolded to the possibilities of the power
and goodness contained within our own being?

The study of truth, beginning in the deepest
recesses of our own consciousness, making itself
first manifest to ourselves, will eventually be-

-ti
'I

rs\rtftc:if. nK\'rj.ni'MK\r. •

C')ruc manifest tu tlu)^c about u,s. Wc cm never
(liscovrr 'X thruwr li^:jht on thr way tint leads
to life for another, until wo have first made that
(lisi;ovcry for ourselves. The j^oodness that wc
see in others we see only in proportion as wc
have unfolded to a knowledge of goodness in
our own souls. The seominj; evil, the lack of
truth that we ^oe in others is but, after all, evil
and lack of truth in ourselves. Of course we
would express in our own way the {jo'"hiess or
lack of !,'i)udncss wc see in others. No tw.> per-
sons express thin-js exactly alike. While one
person may judj^'e and condetun another for
what he considers pride, for instance, if he makes
a thorough examination of himself, he will find
the same ([uality of mind, or rather lack of
quality, expressing it'.clf ir, other ways in ex-
actly the same proportion. The yard stick
by which we measure other people is the only
one that wc can use in mcasurin<j ourselves. We
can, therefore, see the necessity of tindinji the
good and the true within our own conscious-
ness, in order that we may ^ dge righteously.
If wc could thoroughly understand the lights

r/m

'jt.' jjMivnLAXi

ssssrff'

/M( ///I (/ />/ 1 1 lonn NT,

,)n«l sli.ulcs of oui ovvrt bein^;, it would not be
posnible for u-* to c<>nilcnin or ^it in jmlijmcnt on
any other >«oul. It in not an thoujjlj there were
niany way* that souls couhl take to reach a ni<»re
perfect state of hcinj,', so that there mi^;ht he <lif-
fcrcnren of opinion as to the better way to take;
the way that one soul treads in its unfolding; ifl
the way that all souls must trcail.

Jesus said that the way was a straight and
narrow one, and also adiled: "and few there be
that finil it." I Ic did not mean to iniply that
the way would not eventually he found, but
simply meant that the minds of those about
him were so taken up with thoui.;hts of this
worUI, its cares and its pleasures, that their eyes
were blinded to the true way; in other words,
that the ^ijrcat majority of mankind was bent on
scekinj; pleasures and ha[)piness in the world
without them, while few were seeking '^ 'f ^hc
kin.;dom that lies within.

The straif^ht and narrow way i.s the discern-
ing of the good and the true, allowin^j the mind
to dwell on the realities of life, and the unfolding
to the Christ principle, thereby banishing, put-

> »-# XW-f '

wmimmimA

I^VCHICAI. mVKI.nfSf^:Sr,

«l

tint; behind us tin: •>atan of cDHtr.nlictorics, the
father of darkness and lies, Truly the way is a
Htraittht and narrow one, and it is» only a barren
and thanklcsi task to seek it other than withiti

tlie Houl.

Sonic day it will bi-- universally kn«»wn that H
man's bo«ly is nothin;,' but a book «ir record
of his life — \ book wherein the mind's histor>'
is written, and both ;;ood and bad tnou^du,* are
recorded therein — and after the book is opened,
read, and understt)od, a new book will be
opened, which is the book of life, and its pa^cs
will not be marred with anything' that can de-
file. The lie will not appear side by side with
the truth, but the light of truth will illumine
every page of that wondrous book of life, liut
none will bo found worthy to open even the
cover of this book of life until the other is closed

until the knowledge of evil ceases to be. We

stand to-day on the very threshold of spiritual
knowledge and its consequent power, knowledge
that surpa'^scs any that the world can offer,
power that pertains, not to the things of this
world, but to our own spiritual well-being. Self

t--iffl?;-.r««

<gMMiiWi—iMp*"^' M-. . 1 1 . 1 i Kiui(TOi . ! i n i M aLvjii' i m * »'ii i Ui iw»i»iii

wmr

PSVCmCAL DEVKI.OrMI-.ST.

B .

\i-

is the barrier that stands in the doorway and
bars our entrance. He who enters that door-
way leaves self behind. Human will must ac-
cord with divine will. "Behold, I stand at the
door and knock." The indwelling Christ would
point the way of life. That Christ is seeking to
attain the ascendency in the hearts and minds
of all people, and yet we turn away. We are
not ready to forego the pleasures of the world
for the peace the world can not give nor yet
take away. We are blind about many things
now; sometime we will see clearly. The
spiritual senses have been hid; covered up by
the physical. When we have subordinated the
lower self to the higher will, then will joy and
peace and rest flow into our lives, and the
things that have been hidden will be revealed.
The love of God and the love of man will then
become a living spring, flowing through our
thoughts and words and deeds, blessing every-
one, throwing a light upon the path of life that
will enable others to more clearly discern the
way that leads to everlasting day.

•fax'

riSfiCjaf-

CHAPTER V.

AN OUTLINE OF SPIRITUAL SCIENCE.

Detached, separated! I siiy there is no such separa-
tion; nothing hitherto was ever stranded, cast asiile; but all,
were it only a withered leaf, works together with all; is borne
forward on the bottomless, shoreless Hood of action, and lives
through perpetual metamorphoses. The withered leaf is not
dead and lost; there are forces in it and around it. though
working in inverse order; else how could it rot? Despise not the
rag from which man makes paper, or the litter from which the
earth makes corn. Rightly viewed no meanest object is insig-
nificant; all objects are as windows, through which the philo-
sophic eye looks into infinitude itself.— CARl.vi.E.

UI DIE DAILY," .said a New Testament
writer. The same writer also said: "This
one thing I do, forgetting those things which
are behind, and reaching forth imto those things
which are before, I press toward the mark for
the prize of the high calling of God in Chri.st
Jesus." In the study of any subject, if we would
know of it undei standingly, we must approach
it with tmbiased minds. We must be willing to
lay aside. prejudice, in order to prove the truth
or the falsity it contains. Truth is eternal and

imfm^sfgm^>Siiism^^-^js&£^'^

...■^.- •a^-»,,...-.^i.^^

i«ri. g>iiiM Hi i nn4,'i,'rt LWi.^Mrj7tiM i»^ iP*^ ' 7 y j <W ''». l» < iiiwi ^ ' Wi i(iaii» i^

■*■•■

.(.V oi'TtJxi: (>/•• sriKrrr.ii. sni-Nir.

unchanging;. It is the satnc yesterday, to-day
and fi)icver. liut man's ideas in relation to the
truth arc over chaii|.jin^. Day l)y day is he
dyiiii,' to the thiiij^s that he conceived to be
truth in tlie past; liay by day is he living', as liis
mental vision discerns new scenes in the spirit-
ual realm of truth. To-day we have an itieal
of what we should like to do and be, and we
strive to attain to it. On the morrow, aj^'ain
our ideal has expanded. There is no finality to
our conceptions of truth.

Do not be deceived; there is no permanent
camping ground on which we can pitch our
tents and say: Here we will abide. Many try
to do this, and as a result have both spiritual
and physical stagnation. That which retards the
growth of the soul has also its direct action
upon the body. As we seek to cultivate every
faculty of the mind, every organ of the body
will respond to that state. Transformation of
the body can only take place through the re-
newing of the mind. We can, therefore, see
the vital necessity of putting the things of
the past behind us, and of a continued effort

"«ff

•rnu'V^s

■■ *- •'• "> • m^LV lf lU iii i^

mmm:-.iss^'-^'

AN OltTl.lNE OF SrtKlTUM. SCIESTI:.

to press forwiinl to those thin<;s tliat are be-
fore.

\\a not deceived. Know that it is only as
we press forward that success will attend our
efforts. If newly awakened desi;-cs thrill our
minds, let us not seek to put them a.side, and
thereby rjuench the Spirit of Truth that is seek-
ing,' to animate us. If, however, we are [icrfectly
satisfied with the th-igs that we believe in, then
to such 'twere worse than folly to proclaim a new
gospel. The Christ comes, not to call the right-
eous, but sinners to repentance. It is the hungry
and the thir.sty to whom the promise is given.

Desire is an essential qualification in man's
search after truth. It is absolutely necessary
that we should seek if we would find; then let
us be fearless in our quest after truth. We may
have to strike out of the beaten paths. If we
are on the frontier, we may have to make new
paths for ourselves, for if we would know the
truth, we must follow wherever it leads. We
can not make it conform to suit our own con-
veniences; we can not bend it to hedge in our
little creeds and beliefs. As we climb the moun-

■■iSSS^''^

J - 1irtn il H l i li t .ll " I i niB» i f» IIT I <r! | l i '> i H l ' I . J l , I I'.BM IIii iu MK ii l lOWl— H!»l— »IP»PWI*

^«-'

.(A' ovtum: of sriK/Tc.ir. sr/rycr.

ri '

•' i,
i V

•

tain f>f 'ruth, the thinj^'s that stemed of so much
importance in the valley become more insi^'-
nificant. In the valley our view was circum-
scribed; we walked with the multitude; what
the nuiltitiide thouj^ht, we thought; what the
multitude did, we did. We conceived that all
the universe was contained in the little valley
that was bounded by the mountains; that ill
knowledj^fe was to be found there. Buc as we
ascend the mountain side wc get glimpses of
new and fairer scenes. VVe are putting the
things of the past behind; we are looking for-
ward to the things that are before.

Are wc content to dwell in the valley? Or
will we climb the mountain heights ? The things
of yesterday were but th'j stepping-stones to the
things of to-day, and the things of to-day will be
the stepping-stones on the morrow. There is
no abiding place. One height attained brings
to our vision still greater heights. Tlie com-
mand is ever forward. Tennyson says:

"I held it truth, with him who sings
To one clear harp in divers tones:,
That men m.iy rise on stepping stones
Of their dead selves to liigher things."

VWWUK n« iiil »tw *»?|'

"•wtMrk"'

"tvntftrntAs^amt^'-^ssa

wfiij Krtmaitmff''i!ui^~y>^ "

AN OUTUSI-. or srrKtTi'Ai. saP.ffCF..

What wc term spiritual science to-day is
but a stepping-stone to something still hif^her.
This has been true of all religious or scientific
systems. This science does not come to take
away any good thing. It does not come to de-
stroy, but to fulfill. It is clearly a gospel of
peace and good will, a gospel of glad tidings,
a gospel that carries healing on its wings. I do
not wish to thru.st it upon anyone. I do not
ask anyone to believe it, but this I do say, that
if it appeals to your own spiritual consciousness,
and you fail to make it a part of your bei^ g, the
loss is yours. I am not pleading with you to
conform to any creed, to join any particular
body of people. My only desire is that individ-
ually you may be benefited both spiritually and
physically. This, then, is my sole object, and
as briefly as possible, I will endeavor to give you
some idea of what is termed mental or spiritual
science.

The past fifteen or eighteen years have been
years of upheaval and growth in the religious
world. This upheaval and growth has not been
confined to any one religious body, but, to some

^■^M\ ■iwaaw'^aa;"'^-^'*

- Bwn p nr ^M i ^a. y towij M jjiyi pW I ti i ^W ' J5'iyi ' w *i "at^' ii'> '*''-'"

• I

/«.v ovTu.\n OF spraiTVAi. sc/fxck.

cic^riec, has been found in all. lint, besides this,
there is something to chronicle more noteworthy
than the development that has been going on in-
side of the churches. This is the wonderful
growth of certain new bndi<>s of ])coj)le who
designate themselves under the names of Chris-
tian, Mental, or Spiritual Scientists.

The fundamental ground on whicii they all
stand is the superiority of mind over what is
known as the material creation. It may be
thought by some that this is no new departure.
As regards theory, it is not, but as regards prac-
tice, it is. With a vast majority of mankind, the
material universe is of much more importance
than the unseen universe. This is no idle asser-
tion. It is a fact that can be demonstrated be-
j'ond question of a doubt.

The theory that many people entertain, that
their mind is greater than their body, is at best
only a theory as far as they are concerned. No
practical good can accrue from theories that we
fail to put into practice, and thus the world de-
rives comparatively little benefit from this one.
Hut what untold good it might derive if it only

"■>i«*-t*k;-

r.jsiife--^"

AN OVTUNK OF SPimTVAl. SC/r.S'CE.

realized the truth contained in the theory that
the soul is superior to its material environment;
that the soul is the dominating,' power, not the
body.

Therefore, it is my desire to outline the great
essential principles that are believed in by the
above bodies of people, who are all practically
believint,' alike, although denominating them-
selves under different names. True it is that
some of these bodies take more radical ground
than others, but it usually proceeds from those
impulsive souls who would see the end, as it
were, before the beginning; who, not recogniz-
ing the limitations with which the finite man
has to deal, would reach out after the ultimate,
would strive for the unattainable. I refer to the
unattainable of the present; it may not be the
ultimate of the future, neither the unattainable.
But it is in the nature of things that man siiould
develop naturally, should grow gradually into
the higher life, and into the higher understand-
ing, no matter how ardently he might wish it
otherwise.

I mniw w .ii-j . T .^• i iciag,"*' ' ^ ^ .^; ' ' * '^! ^ '^^ ^'**'*''*'*

TO >\ i<rn/\/ (>/■ '<f/f,'f /" 1/ s. // \(/

Without (loiiht, spiritual srionn' Ins Ii.k!
Ml. lift (suffer from its fricMi'Js thin (mm its <tic-
mii's; yi't, Mutwithst.iiulint; this, it is (dm|)utc(|
tlj.it there art; nearly one million ik-o|)Ic in this
country who arc hclicvers in the science. Is
this not .1 little .airprisinfj wlieii everything,' in
taken into consiileration? The over zealous de-
sire on the part of many of its adherents to
promote the cause has not always worked for
its ^Tcatest success. Medical doctors !i;ive ridi-
culed it and laii^dicd it to siorn. ilie niinistry,
as a whole, has opposei! it as being unchristian.
The press, with few exceptions, has been far
from favorable towards it, .md souj,dit to con-
found it with faith cure and spiritualism.

It ira.st be plain to- all that there is a won-
derful vitality to be fouml in the science, when,
in spite of such opposition as has been evinced,
it has increased with such wonderful rapidity.
The reasons for this remarkable increase are
these: The science has somethin}^ more than
theory to offer; it has something that is tangi-
ble. It does not hold out reward or punishment
in the future for good or evil deeds done in this

V ntlTIJ.VI: It/ .'./'/A-//'' 1/ Sf/f:\rf'-.

life, l)tit '..lys: "l»(;lioM now is tli<- '1 ly "f salva-
tion;" t'vcn now yoii may h'; ni.i'l<- svlioW- .iti'l
frocd from your infirmities. It slir)ws the sick
and suffering,' a way of escape. It preaclics the
^jospel of (.;la(i tiflin^'s of peacx- and jjood will to
all. It lays hold on the |»rest;nt and only refers
to the past to acr|iiire knowled'^e concornin^; the
present. No vain, useless rf;;jrets for thin^js left
undone, or done in the pa^t, because such re',iret3
are useless; yes, worse than useless. "What I
have written, I have written," said I'ilate, and so
of the things of the past. We would bury them
in the past, and never refer to them, save as a
means of finding' a solution to inc. problems of
the present. And so the science teaches of the
evcrlastinfj now.

Riffhtly it has been namerl, by some, the
Science of the Christ, because its teachincjs are
to set ai liberty the cai)tives, the recover>' of
sight to the blind and the healinj,' of the bruised.
Rightly it has been named the Science of the
Christ, because it preaches the acceptable year
of the Lord; because it preaches of peace and
good will to all men. Ri;,'htly it has been named

AN OVTUNK Oil SUKITVAh SCIKNCK.

the Science of the C^irist, because it teaches the
I-'athcrhooclof God and the brotherhood of man,
and that respect of persons in this world is car-
ried to idolatry; that as all men arc the children
of one Father, one child is no more in the Fath-
er's eyes than another, but that all are undirpo-
injr different processes of tle\clopnient, and that
the most highly developed can not say to the
least developed, I have no need of thee. Riiihtly
it has been named the Science of the Christ, be-
cause it teaches that it is the "Spirit that (|uick-
eneth.the flesh is of no profit." and that throuj;h
the sowini,' to the spirit we shall of the spirit
reap life evcrlastinff.

You may say that all these things have been
tauf^dit before. Very true, but with a great ma-
jority they have been more theoretical than
great living principles which could be applied in
the present.

And now to outline more fully the principles
believed in by the scientists: In the first place,
we believe that one life is immanent in the uni-
verse, and is both the center and the circumfer-
ence of all things visible and invisible. Tenny-

as ovTus'K rtF snmrt'it. scfuxcK.

Hon has expressed it most buautilully and con-
cisely:

" Tha xtin, tli« moun, thu >t*n, tliu »c«>, th« hiil<> nn<l lit

Are not ihest, O umil. the vi»lori of Him who rci|jn< '
U (till iht vi'tion ilc< tlidtigh h« he not tlmt which lie
s«em» ?

Drrnmt tre true while they iMt, Rnd rh> we not live in

ilreumn '
Sjicnk to Him thou for he hear*, and iplrit with spirit

con me«t —
Cloter ii He th^m bn-athing, ami nearer than |ian<l» and

feet."

This is not the pantheism that believes the
visible universe to be God; but we do believe
that God expresses llitiiself in all visible things,
and that man is the hii^hest expression of God's
work on this planet. There may be diversity of
expression, but the One Life is existing; in all,
throu^jh all, and above all.

The next step is this: If there be but One
Life in all, then in reality there can be but One
Intelligence. That intellitjence may be expressed
in a diversity of ways and decrees in different
things, nevertheless the intellif;encc that is in
the mineral and crystal, that is in a greater de-
gree in the lower order of animal life, is the

• ^ ^' ^?^s '

^M\w iiitfllii;tnii- tll.it ili)niii);itcH tllc soul nf
tii.in. .iitti till* .ti^;i'l-> .iiiil ,)rt'lt.ii^;rls of thr
lii);)it r splifrfA ol' li(;ht .iiiti life. It is tli> oik
tiinl woikii^j in .ill; it is the diu' ititcllin* iu «■
il.»min.itiii;| .ill ihin-s, Iioim tin- Ic.i.st even iiiiltt
the j;ii .itc.t

III tile tliii'il pl.tii-, sticiltists ilii not Ixltcvi-
in the iv.ility .»f thr visihlr trr.ition i . l)t•in^J
Hi'p.ir.ito .iiul ilislinct from tin- s|)iiilii,il. I licy
alVHin tli.it tluTi" is tint one siilMt.incc in tlu- iini-
v<Tsc. .mil til, It \^ >piiil. li.ivin^^ its ori^^in .iiul
Mourcf ill tin- Indnito Cr«Mlor; tli.it llic visible
universe is hut the n-lli'ttioii, or lall it cxprcs-
iiiuti, of an invisiitli' universe; that all Ihinfj.s
visible have eonie from the invisible, and to the
invisible will return aj^'.iin; that it is not the thitij,',s
that we sec that are etern.il, but the thinj^s that
arc unseen; th.it we shouki not place our faith in
any visible thinjj, or anything that can be appre-
hemlcd solely throujjh the sense nature of man.

These, then, are the jj'eat foumlation princi-
ples upon which the science rests. If they can
be disapproved, or shown to be false, then there
is no tenable jjround on which the spiritual or

4S iinnist ot \ntfniru. .vr/Avr>

TfV

( liiisliiiu ^ticntist^ i.Mi rest, Hii, li "ui (.lilli

111' tun III ill.' iimlfrlyiii;; |trii)' i|il' . , il «»iir
roiiiitl.itioii IS tin- !<'»• I. <>l III' A;;«:>», lli- n 'I""
ImiMih;; sImII ^tirt-ly Ht.in'l, .m-l tip' m;itiri.»listic
ti iwUiP y III llic .\',;e shall not pM-vail ajjainst it,
1(11 iiusi; il is a buiMiri;; n-if wrriii;;lit Uy h irvls,
Itiit ouf ill It is eternal in tin; li< avcns

lint iiitw I'-t IIS look more ■ lostrly iril-i ili' nat-
ural ami l<)j;ii al Mutounc of a l)t;lii;f in thise un-
derlying prim i|)le.. 'Hie statt;inent-i tint fnllow
may Ik: at variance with yiur preconceivetl iileas,
but the one tiling you wilt observe is the har-
mony that exists in the teaching's, fr.»m be^jin-
nin^' to en' I. There is nf)thinK of that impossi-
ble or c Mtraclictory belief which so lar-^'cly
enters into many reli^jions. An')ther thine,' you
will notice from the be^nnnin^', that it tlocs not
deal with externals, but deals directly with
cause; that it is not a system that would cre-
ate division ainontj men, but one that would be
productive of harmony and ^jood svill.

Perhaps some mi^;ht ask here. Why is it that
there are divisions already amon^ the scientists?
This (juestion can be answered satisfactorily. In

}

urn " ' i '! l 'i .M. ' "l ' U! !' W '** '

AN OUTLINE OF SPIRITUAL SCIENCE.

the first place, the division consists to a very
larjje de^iree in name. Let the scientists of two
different schools get together, and it v/ill be
found that instead of disagreement there is per-
fect agreement ou essential things. In the sec-
ond place, personality has been largely the
means of keeping the different bodies of scien-
tists apart. Now this belief in personalit}' is not
in accord with the teachings of the science; the
science deals with principles, not with personal-
ity. It is a matter of regret that many scientists
fail to get the higher conception of this, and are
placing, to some degree, thtir trust in person-
ality instead of principles. Is it to be wondered
at, when we take into consideration early educa-
tion and customs? Yet, in so far as they put
their trust^j* personality, they are enslaved ; they
are in bondage. Only as they are guided by the
Spirit of truth, which is to enlighten every man
that Cometh into the world, are they free. No
personality, however greatly developed, can in
any way take the place of the Spirit of Truth,
which alone can guide you into all truth and
rigl.c^ousness.

AN OVTUSF. OF SPrRlTVAI. SCIENCE.

But let us sec where a belief of these thinfjs
will lead us. One conclusion is this, if God is
altogether good, then all things that He created
arc altDijcther good. If God is altogether wise,
then only as we are animated by His wisdom
can we be wise. If there is but one substance
in the universe, man by placing his belief in
material thifigs is putting himself in opposition
to God, and by resorting to material rem.edies
he is putting his faith ii^ things that are lower
than himself in the scale of creation; in other
words, he is bowing down to them; he is look-
ing to them for life and health and strength,
when he should be putting his whole t'-ust in
the source of his being.

Materia mcdica has had its day. luor thou-
sands of years it has been tried and found want-
ing. Those who are best able to speak on the
medical systems of to-day, men who have devoted
their Hves to the study of it, no longer lay claim
to its being a science. If medicine is a .science,
it should have demonstrated its ability by this
time to cope unfailingly with some one of the
numerous diseases with v/hich it is brought in

i iirVg ff y * . ^ " **

MF.^t»«'#tt«K.

.;«t*-TF*?

7»

.lA' OUTUXE OF SP/A'/TC.ir. sc//:.\c7:.

contact. Every now and then the world is tre;itcd
to some wonderful new discovery in the science
of medicine; an elixir of life that will renew a
man's youth; a lymph that will cure consump-
tion, and other diseases kindred to it. These
thin<Ts at first produce a sensation amoni^ the
people, but in course of time the wonderful dis-
covery comes to naught. So has it been throufjjh-
out the ages as regards all material remedies,
and so will it be. Materia medica has never
cured a sick or diseased soul, and it is not in the
nature of things that it ever will.

The question might be put to me here, But
\vh\- are all these things created? Is there no
purpose or no use for them? Yes, there is a
use for everything, but disease, evil, and 'orrow
come not from the rightful use of thi'. but
rather from the abuse. Everything in its rightful
place is good, but when things are misplaced
through man's ignorance, and are made to usurp
a place which the Creator never designed for
them, then the things which were created good
become seemingly evil. In other words, they
revolt against the use to which they are put, and

AX OUTLINE OF SP/K/Tir.it saFNCR.

this revolt becomes inharmony, disorder, and
disease. This state of things will continue until
man has attained unto a true knowledge of the
different uses of things, and subordinates his
lower physical nature to the higher spirits .il
nature. When this state has been reached, then
all this seeming evil will disappear; harmony
will reign where once there was discord ; out of
chaos will come order, and the things of the
past will be remembered no more.

Is it too much to ask of the public an intel-
ligent hearing on this subject ? Are the people
so wedded to their materialistic ideas that they
can not calmly listen to what is to be said in
favor of this new departure? I only use the
word new in a limited sense, for some people
throughout all time, or as far back as we have
any knowledge, have believed in these things.
Is it asking too much, I say, that they give it an
impartial trial ; that instead of being blinded
by prejudice and ignorance, bigotry and super-
stition, or perhaps a belief in their own superior
knowledge, they listen to what is to be said on
this side of this question ? How hard it is to

fr""""

AN OUTLINE OF SPIRITUAL SC/F.NCE.

give up the cherished ideals and the habits that
have been formed in our earlier years. VVc
cling to them with a tenacity that would per-
haps be worthier of a better purpose. We are
so fearful of losing them, and we do not wish
these ideals shattered. But if you were aware
that these ideals are little better than idols,
would you cherish them so closely ? This fact
must come home to all, sooner or later, for
in the end truth must prevail. How childish
it seems on the part of some who show
themselves so fearful of losing their reli^t^ion
when they investigate this subject. Surely a
religion that can be so easily lost is not the
right kind of a religion in which to put our faith.
Why not be desirous for the truth, for the sake
of the truth alone? It would almost seem as if
many were fearful this might prove to be the
truth, conscious that if they once realized it a
radical change must take place in their ways of
thinking and doing. True it is, that it would no
longer be possible for them to lay their numer-
ous aches and pains, coughs, colds, etc., on the
things they ate or drank, or a change of atmos-

/tA OVTUNE or SPIRITUAL SCIESCE.

\ \

phcre, or any other material surrounding. This,
doubtless, might produce a serious incon-
venience, for instead of bestowing their male-
dictions on the good things in this life, that have
been provided for them by an all wise Father,
they would have to tr?/;e the responsibility to
where it belon^^ed ; they would have to look
for conditions within their own mental atmos-
phere, rather thin in the physical atn>osphere
that surrounded them. This might prove a
serious matter.

Ikit to return to our subject, A belief in the
fundamental grounds of the science must also
lead us to this conclusion, that if there is but
one life in the universe, then that one life can in
no way become sick or diseased ; neither can any
lart die nor can it cease to be. True it is, that
the expression of things around us may change,
but the expression is not the life. At best it is
but the symbol of something behind it. Symbols
and forms may change, may pass away, but the
life which animated those forms can never cease
to be. Then all this seeming sickness and dis-
ease comes from our perverted ideas of the

if-

ivtM8lte(wiwi3f>^:«WA'-'^' ^^ftT'^iBgRWflwflwMeSJ^IFJ

i.v iurn\r i^i- srih'iri'M. si ii.\(i

truth, tiMiKs (Vom our -cpaiatiii}; .1 |>,ii| Iroiii
tlu- wlii.Ic. roiiics liom oiir Ijclicvinf; 111 \\U'.
.\\y,\\\ lium the t)iic soiiroc .d li("r. Oh tliat we
t»ii;;ht scf iIiMily iho trull, nf what a poet has
wrilUii: "All is of (In.l, that is, ..r is to he."
If wr coultl hut ri-ali/c this; if wo (..uhl liut
scr Ihr unity iit all thiiit;s; if wo could I)ut know
that (Joii is wi>rl<iii;; williin ns to do jlis own
Kood will .md ploisuio, (Ikmi out of all this
si-cMiiiiiM disonicr would coim- joy and poarc;
out of all this scomin;; sickness ami disease
woulil come health ami sUen^th.

We should no loti-^er put our trust in the
false gods; \vc sliould no lons^cr seek after
material remeilies that hrin^^ no rest to the
soul. We should only seek for health and
strength and life from the source of all lile, and
our souls would be satisfied.

This is the storv' that Jesus came to tell ;
this is \\\?. gospel of peace and good will.
These are the things seen and foretold by the
prophets, and the covenant that the Lord was
to make with his people : "After those days,
saith the Lord, I will put my law in their inward

.■IV miiiM III .i-nrii'M. ■.(ft:tr

parts. ,iii<! write it iti tlinr lirart , .iti'l will I.'-
thtir fio.l. aii.l tlicy .ImH !»'■ my |,. oplc. /\n<l
they .liall U:m.\\ ii-i more rvrry man 111 , iif.ii/li •
Ix.r, and (.-Viiry man In , l/rr.tlicr, sayin;;, Know
the Lord, for thry Iiall know tne. from tlir I'.a.t
f,f tliint inito »hi; ^'.rcatcst of them, saitli tlif;
F.onl; for I will forgive their iniriuily, and f will
rcmnnlxr their sin no m<»re,"

(If)d's law has ever befMi written on the tab-
lets of man's heart, Wnl man lookinf^ without,
looking.; at the shadow of lhin'/,s instead of the
reality, has failed to perceive it.

" Ves! in my si.irit 'loth Thy s;-irif ,'iin«
As shines th'; Minhe-ini in .i <\r>,y of riew."

Salvation from sin, sickness or divjase is not

to be found from the without. God act.^ on man

from the '.vithin.

*' Within! within, oh turn
Triv spirit's eyts, and learn
Thy wanfltriny senses gently to control;
Thy dearest Friend dwells deep withiii thy soul,
And asks thyself of tl.ee.

That heart, and mind, and sense. He n.ay rriake whole
In perfect hartnony."

Another conclusion we arrive at in the study

of this science is, that ma'^-^'Jnly attains his truest

vmraeiir-mmmme^l

^
rr

^.v ni'TUNr or sriniTVAi. scihsck.

.ind highest liberty when he has broii},rht his so-
called will into subjection to the hij^her will;
when he has subordinated the animal soul anil
the intellectual soul to the divine soul ; when
he recoj^nizes and obeys tlie laws of God as the
only unchan-jin;,,' law in the universe.

And now in the summing' up of this whole
matter, what are the results flowing from a belief
in this science? If it is barren of results, then it
has no place in the world as a relifrious or
health-givinjr system. Ikit if we find that it re-
sults in peace of mind and health of body, by its
works it should be judged. If wc find that it
produces in the mind of man a higher ideal, both
as regards the Author of his being and him-
self; if wc find that it creates in man a greater
love for God and his fellow men, then it must
be judged according to its works.

Men may sit in judgment against it, doctors
may laugh it to scorn, and theologians hold it in
contempt, yet if it be of God, naught shall pre-
vail against it. And who dare say that it is not
of God, when it is demonstrating, day by day,
all the claims that have been made for it by its

AS ourr.i.vE or ."tprmrt'.M. xciksch. •»

fi)ll()\vcrs ? Rcmcniber this is not a ciucstion of
personalities; it is a ([ucstion of principles; prin-
ciples that must live throu^'hout ete»nity; prin-
ciples that must concern the wcll-1 ein^ of all
souls ever born, or to be born, intc this world.
Wc all desire health and happines^. The way
is open ; will we enter and wolU therein? There
is no other way. Knowledge of spiritual truth
is the one thing needful. Spiritual truth must
be discerned spiritually.

. jiaB*«s!i«t»«i<»a^>«"«w>»*'*'*«iw»!«»i

CHAPTI-R VI.

tV CHUrST UK IN ViM .

Thr Imjipincs* of man .li|» n.l, .,n no itced and iir) liook
it dilw.uU on thf dominion of trulli, wliltli is the Ki-.lci-mer
nnd Saviour, the MtN,|r,|,, ai^l ili« Kin({.— Uaumi Wmk.

Wiiflrclo.u liciiccfoiih know wc no man nfter llit (li»li,
yea, thouKli wl Imvc known Christ after llic (ksli, yet now
hencciii'tli know wf him no more.

Th-. iftorc if any man he in l'liri»t, lie is a new cre.ilurc,
old Ihinns nre passed away; i.cliold, all things are become
new, n r,. . _ \^ 17

IT WAS said of Josiis the Christ that he .spakf
an one liavin;^' authority, not as did the
ScrilM -i and the Pharisees. It was also said that
never man spake as lie did. The expounders of
the l.«.,v, during hi.s time, alway.s quoted, as au-
thority, Moses and the prophets. They were
mere automata, through which Moses and the
prophets spake. Their ilepcndence was not
placed, to any degree, upon the controHir.g and
animating spirit of their own higher selfhood.
They could expound the letter of the law, but
had no conce[)tion of its spirit. Thus it was

// cHKisT iir f.\ yi>t:

that not al<»nc the pnipli, hut tlio vi-ry priest-
hood itu-lf, lost alt sense of spiritual wt)rship,
anil became involved in tli<- wilderness of form,
from which not even J«.suh could extricate them.
Rcalizinj,', as he did, the hopelessness of tryini^'
to ,iccf)ni|)lish such m end. he tlid not even
make the attempt. 'Ihey were dead to all
knowled^'e of any hi^jher interpretation <>f the
law, other than a literal one, and if he sought to
infuse new life it wf)uld only be at the expense
ofUie old, without bein^ any ^'ain to the new;
thi; old bottles would be broken, but the wine
would be spilled. And so he turned to the
people who were looked upon as the outcasts of
the house of Israel. It is rarely that you find
him ([uotin^' the opinions of any of the Old
Testanient authorities to strengthen his position.
He occasionally refers to the prophet Isaiah,
more, I think, because of Isaiah's spiritual devel-
opment, and his intuitive perception which
could foresee events that in the future would
come to pass. It was simply to recall to the
minds of the people that the predictions which
Isaiah had made were now being fulfilled ; not

m If cnitrsT /»A Av Yor

th.it he ncc(lc<l to use as .uithority the wouU or
Mayings of anyone who had lived in the pa-t,
lie »liil not i^jnore the Mojtaic hiws, but souj^ht
to shnvv that there were higher laws that should
Control till- sold, other than tho.^e ^ivcn hy
Moses. Perhaps we can ima;jine the surprise
that would come to a people who believetl im-
plicitly in their law, as bein^ from ("lod, when
greeted in thi.s wise: "Ye have heard that it
hath been said, An eye for an eye, and a tooth
for a tooth ; but I say unto you, Th.it
ye resist not evil." Here his words tran-
scended their law, and it must have impressed
th('m more forcibly than did the teachings of
others, who always depended upon authority
other than their own. We are very liable to be
swayed to and fro by the opinions of those
whom we look upon as being authorities, and
many never take any position of their own with-
out first consulting the particular authorities in
whom they place the most confidence. We are
apt to get on the wrong road when we place our
trust in any personality. It is always well to
thoughtfully consider the o[)inions and counter

^^•iBll

->>^^%r

IMAGE EVALUATION
TEST TARGET (MT-3)

> %6

L-^/

i/i

N§

■^

1.0

I.I

1.'^ IIIII28

iiin T

ii!4

1.25 III 1.4

1|M
1.6

<^»

'e.

CJ^/'/- 0^. •>» ,v '^ /

Photogrphic

Sciences
Coiporation

<<^

^<b

N^. ^

^^i>

4^ <>

'^O

<•.'*

23 WtST MA>N SiaEET

WEBSTER, NY. 14580

(716) e72-4503

'^/^ '"*

[V^^

&?/

i/j

CIHM/ICMH

Microfiche

Series.

CIHM/ICMH
Collection de
microfiches.

Canadian Institute for Historical Microreproductions / Institut canadien de microreproductions historiques

IF aiftlST Dr. IN YOV.

opinions on any subject, but we should do this
refijardless of personality. We find as Jesus
transcended the law, the apostle Paul tran-
scended the personality of Jesus, or arose to a
plane where the personal man was replaced by
the indwellin}^ of the Christ, so that he could
say, even though he had known Christ after the
flesh; even though he had believed in the per-
sonal man, yet now, henceforth he would know
him no more; that even the personality of Jesus
must disappear before the all pervading Spirit of
Truth. To a very marked degree we are all
placing our dependence on personality. The
Christian world of to-day fails to get the higher
conception of the Christ. It worships and bows
down before personality; it lives in the letter,
and therefore must fail in the spirit. If we are
alive to one state we must be dead to the other.
We might speak of three kinds of worship
or religions — physical, intellectual and the in-
tuitive or spiritual religion. Physical religion
would be that which receives its comfort and
sustenance from things purely external to the
soul ; the placing of one's hope and trust in the

^ . f* -^w!

rr CHRIST nr i\ »-.v.

various forms and symbols used tliroughoiit the
world. It is iin appeal that is made directly to
the sense nature of man — grand churches
beautifullj- furnished, elaborate pa^'cantry of
ceremonials that are pleasincj to the eye. Add
to this a litile sentiment and emotion, and \vc
s^et the sum and substance oi physical relip;ion.

Intellectual reli^;ion is that which deals in
creeds and formulates laws for the soul to
re\erc and obey. It is a jirocess whereby man
seeks to make the intellect the dominant or
controlling factor in life; ridiculing the opinions
of those who claim that there are faculties of
soul superior to the intellect. The religion of
the intellect is more cold and barren of results
than even that of the physical. Lastly, the
spiritual or intuitive religion is that which sets
aside form and symbol, creed and personality,
and recognizes and obeys the voice of the
Higher Will — the voice of God, that ever speaks
to man from within his own conscious being.

To the physical worshiper the church of
God is without : the spiritually enlightened soul
recognizes that church within. There is un-

//■• amrsT r.F. rx yor.

doubtcdly a divine purpose working; in and
throu.^'h the three, livery thin;^' must work
for the accomplishment of a hi;^her end, be the
effect what we term either t,food or evil. If it
were possible for us to see the end with the
beLjinnin;4. we mi;^ht be more reconciled con-
cernincj many things than we are at the present
time, and theicfore I truly believe that every
step, or every phase, in religion is a needful
one. Neither would I disparage or make light
of either physical or intellectual religions.
They are the stepping stones on which we
mount to higher things. But when we
endeavor to spiritualize the physical and intel-
lectual religions of the past ; to transfer them
to a higher plane, we are only burdening our-
selves with things which can be of no possible
use to us in the development of the soul,
either in the present or future. When the
Christ becomes manifest, old things pass away ;
all things become new. The things we con-
ceived to be of importance ; the things that we
literally thought were necessary for our salva-
tion, have become of none effect ; they vanish

■<i<^.»« i im t Hm ^iti^tf um m-

^aMiltn imiimmdiiM'm

«3

IF CHRIST HE IN YOU.

away like mist before the li^'ht of the sun. The
new birth has disclosed a new creature, possess-
ing little in common with the old. Its aspira-
tions and needs are neither on the physical nor
yet on the intellectual plane of existence. It is
freed from the wt)rship of either form or creed ;
it bows not down, neither worships anythinpf
save the one living and true God, the iiivisii)le
and formless One, for where the spirit of the
Lord is. there is liberty. What authority can
there be higher than the will of God, acting
in the soul of man ? Does the Bible teach that
this mind or will of God acts in and through
us ? Most emphatically it does. And further-
more distinctly states, that as many that are
led by the Spirit of God, they are sons of God.
Then it is necessary for the old things to pas.s
away, before the new can make themselves
manifest. It is necessary to cease from^' wor-
ship of personality or form, before the spiritual
man can stand revealed. It is necessary to
realize that all things are ours ; things present
or things to come, and it is not necessary to
place our dependence upon any authority

//•• CHHIST liF. f.V YOlf.

U.1

When the truth makes us free, then wc are
free indeed. And who amont; us does not lont;
for a fuller. a larger freedom than \vc have? To
be free from the cares and anxieties of life ? To
be free from the conventionalities and littleness
of the world ? To be free from a false standard
of judgment and condemnation which we have
for one another? But freedom will come to us
only as we seek after the true and the lastinj^ ;
only as lower conditions are replaced by higher
ones. Freedom must come to us in proportion
as we give of our lives in being helpful to
others. We should be mindful not to say, or
even think, harshly or unkindly of others. We
should reserve our judgment and condemnation
of others and use it in judging and condemning
our own wrong thoughts and deeds. Are we
more competent to judge and condemn than
Jesus ? And yet he said to the people about
him, " Ye judge after the flesh ; I judge no
man." An angel from Heaven, pure and spot-
less as snow, could not dwell on this earth
without being judged and condemned. Look
at John the Baptist ; he had no regard for the

""•I 11

IF CHKlSr /IK /N i'Otf.

ways of the people of the world, and fasted often ;
and the people said he had a devil. Jesus did
much as others about his catinj,' and drinkinff,
and of him they said, " Hehold a f,duttonous man,
and a wine bibber." Lot each and all of us be
persuaded in our minds as to the true and the
false, and then act accordinfjly. Kind thoughts
and words and deeds will not alone hasten our
own freedom, but brinj; it to others. It will be the
seed sown that will brin^' forth an hundred fold.
It will hasten the birth of the new man that is
to be imaj,'e and likeness of his Creator. It will
be productive of peace of both mind and body.
"Trust in the Lonl, and do t,food." What
more is there to reli^rion than this? Do this
and all is well ; fail to do it and all other wor-
ship will count as nothinj^."

" We know we have p.isseil from death unto
life, because we love the brethren."

" A new commandment give I unto you,
That ye love one another."

CHAPTER V!I.

THE Ol.l) AND TlIK NI'AV.

The law of Pericverftncf is amonR tliu decpcil in man;
l,y nature he lintcs chan>;e; seldom will he unit hi» old hou<ic
till it has actually fallen alimit his tari. Tlins have I ui-n
Solemnities linu'er as Cen'inonies, sacred Synd)ul as idle
i'ttijeants, to the extent of three hundred yearn and more after
all life and sacredness had evaiiorated out of them. — Cari.YI K,

And no man puttelh new wine into old bottles; else the
new wine doth burst the l«)ttles, and the wine is s].illed, and
the bottles will be marred; but new wine must be put into
new bottles.— Mark ii., 22.

npiIE bottles referred to in the above tjuotation
were made from the skins of animals. The
gases, produced by the fermentation taking
place in the new wine, caused so much increased
expansion, it was not considered safe to put the
new wine into old bottles. This hotnely illus-
tration was very aptly selected by Jesus to show
the difference existing between himself and the
other religious leaders of that day. His method
differed entirely from theirs. His constant ap-
peals were made rather to the outcast of the
house of Israel than to those of good standing.
It is not to be wondered at that the leaders of

TIIS, out ANli THH NHW.

religious thoutjht should criticise his course.
Just previous to the remarks made in reference
to the new wine in old bcjtties, Jesus sat at
meat in the house of a publican named Levi.
Many publicans and sinners sat with Jesus and
his disciples, and they ate and drank. Hut
when the Scribes and Pharisees saw that Jesus
ate and drank with the publicans and sinners,
they said unto his disciples, how is it that he
eatcth and drinkcth with publicans and sinners?
"When Jesus heard it, he saith unto them, They
that are whole have no need of the physician,
but they that are sick. I came not to call the
rij^hteous. but siimers to repentance."

The hatred and "ealousy whicij the other
religious leaders felt for Jesus was occasioned
not so much perhaps by his sayings as by his
violation of their customs and their religious
rites. If he had been thoroughly orthodox in
the observance of all the form and ceremony as
prescribed by their law, he would not have made
himself so offensive to them, but running coun-
ter to all their traditions of the past, as he did,
little wonder it was that they hated him.

t"ffr'ji.^«

• 7 iw» V ,^a ' « a "^*^t^ X -ilS

THR OUi ANt) Tim NRm

Only too well Jc«us realized that if his mis-
sion was to prove a huccchs, if his ^Jospc•l was
to reach to the emis of the earth, nivin^; life antl
\\^\\\. to all people, it could have no fellowship
with their deati formalism; new wine should
not be put into old bottles. He knew that
his words would fall on ears that heard not;
that the seed he souj,'ht to plant would only fall
on rocky ground or be choked out by thorns
and weeds.

People who were in every way satisfied with
themselves and in what they believed, were in
no way ready to see ami know the truths that
Jesus brou^'ht to li^ht in his j^'ospel. Rather
was his mission to the lost sheep of the house of
Israel, to those who had a realizing,' .sense of
their fallen condition. Here at least he was not
confronted with opposition based upon tradition.
In various ways these publicans and sinners had
violated the law ; because of their violations they
were excluded from all the reliy;ious rites and
ceremonies of the Jewish synagogue; in fact,
were excluded from mini^linj^, in any way, with
the orthodox of their own people. It became a

THS out A SO THR NKtt',

much easier matter for Jesus to impress their
minds with th«' truth of liis teachings than it
would have been the minds of the people who
deemed themselves the true ex|)onents of the
Jewish religion. In their conformity to the
symbol they had lost all the true knowledj,'c
contained in the symbol. With their lips, Isaiah
had said, they were worshiping God. but their
hearts were fir from Ilim, For doctrines, they
were teachinjj the commandments of men ; they
were rejecting; the commandments of God that
they mi^rht keep the traditions of man.

To introduce a gospel tliat i)ertained to spir-
itual thing's, anions' such a |)eop!e, would have
proved an impossibility. While the old formn
mij^ht have been broken, the wine would have
been spilled, and nothiiifr would have been ac-
complished save the breakin^j of the old tradi-
tions—the pullin}^ down instead of the building
up, and his mission would not have caused any
renewetl spiritual activity among them.

ICxactly the same condition that confronted
Jesus, fices us to-day. They that worship God
must worship Him in the spirit and in the truth.

-J -

rmt aui and tmk nhw,

The traditions of men «rc of no avail to the cn-
li^Jhtcne(l soul. Spiritual truth muit be attaincil
spiritually. Forms and symbols are <if the
earth, earthy; the letter killcth. the spirit giveth

life.

To-day we are asked the (piestion. Why is it
that so many spiritual scientists turn their backs
upon the church? Why do they not ouform
to all the rites and ceremonies of the church?
If they have i;reatcr knowledge of spiritual
things, why not remain inside of the church and
try to reform and spiritualize the tcachitit:;s of
the church? It is the old. old <|uestion. Men
do not put new winr into old bottles, else the
bottles burst and the wine is spilled.

It is a hopeless task to carry the t,'0spel to
people who deem they hav.: all the ^jospcl. The
Christ comes not to call the rii^htcous, but sin-
ners to repentance. The spiritual scientist would
but stultify his convictions if he soujjht to ob-
serve the traditions of men in which he had no
belief whatever, lie woidd simply be playing
the part of a hypocrite, and he would get abso-
lutely nothing for so doing.

-J

u»

nil itin \.\i> nil xi if

I am a lli(ir'nu;li l)i-lit;vfr in the (."Ihik !i of
Cluist, l)iit thf inipdrcds of divisions which ex-
ist in Christianity arc nurcly sectarian orp^'aniza-
tions. Althoiiijh i-ach claims t(» be tl>e true
ciiiirch, tlie Churcii of Christ is not any one of
them or even all of then?. The Chnrch of Christ
is composed of all people who are both within
and withiHit such orj^anizations, and who pattern
their lives after the Christ. This is the f)nly
true t'\st of membership in the Christ Church.
Only as men sec tin: truth of this, can they be-
come free from the bondage of sectarianism.
This bui!din«; walls around about ourselves,
shutting out oui- fellow men from intercourse
with us, is not the Christ doctrine at all ; is not
a go.spel of peace and good will to all men. It
is only man's narrow conception of Christ's
teachings.

The Christ gospel is as free as the air we
breatnc; man can not liedge it in and hold it to
the exclusion of all other men who do not con-
form to some nte or ceremony he prescribes.
The Christ doctrine deals with thoughts — spir-
itual entities, not material forms. The soul ol

ma-x—rsrair-vsK:

■////. (11 1> ANii nil •.I If

I'll

man nr.ist «li«- to all .;.<t< rnals <.i rcli^'.ion an<l
awak«:n tc tli(- spiritual realities of the universe.
TIk; truth shall make; you free. nrA the oljserv-
ante of the traditions of men. 'I he life an'l inn-
mortality that J.-sus hrou^M.t to li^;hl lhrou<;h
his ^;osi)ei is nr.t. as our teachers of the i>ast
have told us, the life and immortality that is (o
ln\ hut the life and immortality we have now.
It is not a thin^j of the future, hut of the present.
God is not a God of the dead, but of the living;.
We seek, not the dead Saviour, but the risen
Christ. "Kor the law of the Spirit <A life
in Christ Jesus, hath made us free from the law
of sin and death."

It is not the observance of any man made
law that brinf,'s this freedom, but it is the un-
foldin^r to that hi^dier mind, that truer will, that
is self existent in the soul of man. It is the
awakcnincj of the soul to the possibilities con-
tained within itself. We but shut the windows
of the soul when we seek truth elsewhere. We
put barriers in the way cf our own progress, our
own true development, when we seek for God
outside of His temple.

109

Till-, oi.i) ,\.\n THE xr.ir.

The soul of man is tlio temple of God. No
external church or temple built by the hiind.s of
man can take the place of that only temple.
All are but symbols of the };reater truth; the
holy of the holies is within. Man is, always has
been, and ever shall be, a spiritual beint^, en-
dowed with eternal life. He is one with the
source of all life. Not that he 7>iaj> become one
at some time in the future, but is now. The
soul lives in the present and will always live in
the present. It dwells in eternity now; there is
neither past nor future. That which has been,
is now, and that which is to be, hath already
been. Life and immortality are written in every
soul that cometh into the world.

-^SB I , ' Vffij s« q r ig'- : . ! ';.jj»j j i-. i j i uj.jt. i . juji.

CHAPTER Vll!.

r,OI>, THK AI.I. IN ALL.

Oil tliou eternal One; whose i)resence bright

All space doth occupy, all motion j^uitlc;
Unchangc'il through time s all devastatint; flight;

Thou only God; There is no God beside:
Being above all beings; Mighty One!

Whom none can comprehend and none explore,
Who fdl'st existence with Thyself alone;

Embracing all, supporting, ruling o'er,—
l!eing whom we call God— and know no more.

—From the Russian by Sir John Bowrinc.

And the glory which thou gavest me I have given them;
that they may be one, even as we are one: I in them, and
thou in me, that they may be made perfect in one.— John
xvii., 22, 2:5.

JVA AN'S knowledge concerning the science ot
life is as yet in its infancy ; he is traveling
through an almost unknown country, and many
are the surprises that awr.it him by the way.
True it is, that important discoveries have been
and are being made, but they only serve to
widen the horizon of his mental vision. The
intellect staggers when it surveys the possi-

103

KVJ

OOl), rill M.I. IS M.I..

hilitics that arc opcniii},' up, possibilities so vast
that many dccni thcni hut thf illiisif)ns of
visionary and clistortL'd minds. lUit let such
sleep on ; the dreamer is more awake to tlie
livini; realities of life than he who deems that
with liis eyes he can see, and with his finders
touch, real things. Yes, the mind of man has
been and is so engaged in trying to imravel
the secrets of the universe through a material-
istic science, that has ever ignored a supreme
Law Giver, his attention has been abstracted
from the real science of life, to a science that
has dealt solely with effects. The visible, that
which is made tangible to the senses, is only
effect. Hack of it, in the mental, the spiritual
realm, is the plane of causation.

The material scientist is beginning to recog-
nize his limitation. He has gone almost as
far as it is possible to go in his endeavors to
discover the solution of life in the material. It
is now dawning upon his mind that his work
has simply been the arrangement and classifica-
tion of existing forms; that he is no nearer
the solution of his problem than lie was at the

'"WuM.-*?..! ■ iiiKr ■tfwi 11 «<Mjmi wi»-Jt»»jw

<,nn. Till Ml. IN M.I. »

bcf^iiiniriK. Me bepins to realize that the things
which have sccmccl most enduring arc as
the shadow, or the vapor that passes away.
He has seen what hcj deemed to be most endur-
intf chan^in<^ from solid to liquid, and from
li(|iiid to j^ascous, before his very eyes, The
tan^dblc becoming intan^M!)lc; the visible be-
coming' invisible. Mental force is the supreme,
the dominant force of the universe, and all
expression of force is correlated to it. The
expression is not the thing expressed, neither
can expression be more than a picture or a
symbol of the cause that lies back of it.

I ask you to consider what I term mental
force, in its broadest sense. Perhaps a better
term would be spiritual force. Consider it then
as all embracing — a i)Ower that animates the
atom ; controlling planets, suns and systems in
their course. In other words, it is the soul or
motive power of the universe.

" Earth, these solid stars, this weight of body and limb.
Are they not sign and symbol of thy division from Him?"
"And the car of man can not hear, and the eye of man can

not see;
But if we could see and hear, this Vision were it not He?"

100

GOV, Tim AU. IS Al.l..

In the book of Job, we read, "Canst thou by
searching; find out God?" And yet, on every
side, whichever way we turn, we see the opera-
tion of His eternal laws; we see the handiwork
of the Creator. " Day unto day uttcrcth speech,
and nijjht unto ni<^ht showeth knowledge."

The premise of the science of life is that
God is one, the all in all, eternal and unchang-
ing, Omnipotent, Omnipresent, Omniscient ; that
Mis life and intelligence arc immanent in all
things visible and invisible; that unity, oneness,
is the foundation upon which we build.

There can be no question whatever but that
the Jews regarded God as being one. Both Old
and New Testaments fully substantiate this
position. This conception of unity, however,
does not exclude duality or trinity. The duality
and trinity of God are made as manifest in the
Old Testament as in the New. Of that, we can
find evidence in the first chapter of Genesis:
" Let us make man in our image, after our like-
ness." " So God created man in his own
image, in the image of God created he him ;
male and female created he them."

'•WmBcr.

a on, THE AU. t.\ AU..

liou by
I every
opePfi-
diwork
si)ecch,

is that
chang-
t; that
in all
ncncss,

lit that
)th Old
te this
3wever,
duality
t in the
we can
rcnesis:
ur like-
lis own
e him ;

It is well for us t<j remember that there is
just as truly the Mother-God as the Kathcr-
God. We see the duality clearly, but it has
not in auy way interfered with unity. Male
and female are not images of God, but image
of God. In the next cha[)ter the trinity is made
clear. God's breathing into man the breath
of life, imparting of His own life and intelli-
gence to man. God becoming manifest in man
constitutes the trinity, and man gives evidence
first of unity, and yet as truly of trinity ; one
man embracing body, soul, and spirit.

In order not to be misunderstood as regards
the question of trinity, let me ex[)lain more
fully. Throughout nature we find the male and
female principles in all things. The union of
these two principles generates the seed or the
child. The two principles arc continually be-
getting the third. These three principles we
find, and no more.

We are told very plainly that man was cre-
ated in the image, in the likeness of God. A
few words in reference to that image. The-
ology will tell you that it is true that originally

aon, TlfE AU. IN ALL.

man was image of his Creator, but that he lost
it through the fall. Theology says that which
is not true when it takes that position. What
God has written into the soul, man can neither
add to nor take from. We pos.sess no such
power. That image exists in every soul as
truly and surely as it did in the Adam. The
light shincth in the darkness, but the darkness
comprehends it not. What likeness does the
seed bear to the plant or tree ? None that we
can see. It is only a little, insignificant, black
seed, and yet, in the soul of the seed, I use the
term soul advisedly — every living, moving thing
is possessed of soul life — in the soul of the seed
is contained the perfect image and likeness of
the parent plant or tree. That image has not
as yet made itself manifest, but is that any
reason why we should deny it away ? No, in
the unfolding, it will first disclose one phase,
then another, and so on, until at last, in its
fullness, we see the perfect image of the father-
mother plant or tree.

The Scriptures continually refer to men as
being sons of God. In the highest and truest

aon, THK ALL AV ALL,

sense of the word, there is but one son of God;
but one universal Christ; and the apostle seeing
this, exclaims, "There is neither Jew nor (ireek,
there is neither bond nor free, there is neither
male nor female : for ye are all one in Christ
Jesus."

When man unfolds to the Christ spirit that
is latent even now within his soul, he will have
knovvledj^e that it is this Christ spirit that is
latent in all souls; that this is the son of the
Father and Mother God; the universal Christ
that constitutes the third principle of the one
God.

liut before this can be realizcil, the thoui^ht
of personality must disappear. The Christ sjjirit
is not and never has been personal. It tran-
scends all personality; it is universal. It is the
Father-Mother-God becoming manifest in all
souls. It is humanity disappearing; before divin-
ity. Jesus said, He called them <;ods unto
whom the word of God came. There is but one
mind in the universe ; there is but one will, and
when we realize this, then will that mind and
will reign supreme in our lives. Then, and then

■p«|i«««

aop, WF. Art f.v Alt..

only, lias the Christ within us arisen froni the
dead. Wc are al)lc tian to discern that li^'ht
which is to cnlit;l>tcn every soul that comcth
into the world; our wills having,' become one
with the divine will, and the mind of riml now
actintj within us to will ami to do.

This constituted the difference between Jesus
and all other men. of whom a New Testament
writer declares, " Who is the ima},'c of the invis-
ible God, the first born of ever)' creature." Ho
alont has made manifest the true imaye of God.
His scllhood was lost, his Godhood found.
God's thoughts conccrninfT man stood revealed ;
His word had become manifest in the flesh.
"And of his fulness have all we received, and
grace for grace."

Why are wc blind to our birthright ? Why
close our eyes to the light? Why grope in the
darkness? The answer is the same as of old.
The animal man loves darkness better than he
does light, realizing that when he comes to the
light the lower must die, be crucified, that the
hitrhcr mav become manifest. And so Christ is
in the grave to some, and in the distant heaven

ao/i. Till ALL /.v All.

ti» othors. "But the rl^'lUeouincss which is of
fiith spcakcth on this wise, Say not in thine
heart, VVlio shall ascend into heaven? (that i«,
to l)rinjj Christ down from above:) Or, who
Hhall descend into the deep? (that is, to faring
up Christ a^ain from the dead.) lUit what
saith it? The word is ni^h thcc, even in thy
mouth, and in thy heart; that is, the word of
faith, whicli wc preach." Yes, the word is
ni^di unto us, even in our hearts. God put
that word there to enlij^hten our way, but wc
seek it where it can not be fountl. In the un-
folding', however, a time must come when we
will surely know that, " Me who is joined unto
the Lord is one spirit;" that, "Ye arc the body
of Christ, and members in particular."

But you ask, " Of what practical use is this
knowledge of our true relationship to God, in
the present time?" It is of the utmost impor-
tance. It will lead us out of the darkness of
material things into the lijjht and life of the
spiritual. It will brinj^ to us the knowlcd},'c
that, "It is the Spirit that (luickeneth; the flesh
profiteth nothing'." It will briny joy and peace

■\\

til

r,(»/). Tin All. /v .1/./..

wIhh- now only h imiw ami iinrrst rcl^;n.
It will liriiin; imitu.il iiLlpfulncHH to otic an
other. It will hriiu; .t rtali/ation of tlu- h.ir
niony that exists and has evt r txistt'«l in all
thin^;s. It will <|iiitkcn ami renew the lioily,
so that the nij;htn>are of sickness and ilinease
can never fill the mind with fear. That peace
and love of (iod which is now hryonti the
hiiinaii lln^lersta^din^^ will then make itself evi-
dent to «IH throu^,di llie spiritual faculties of the
joul which now lie dormant and unused. Shall
wc seek to unfold to tin; hi^;her wisdom, to the
spiritual imderstaiuliiii,', or shall we drift help
Icssly and hopelessly alon^j the tide of time? It
is a (piestion that each and all must settle for
themselves. Il is one fraui.;ht with far greater
importance than any, or all things.

"J?eho!.d, I stand at the door and knock."
Thv C.hri'.t is callinir now. Wil! we awaken from
the akcp of material things to a knowledge of
heavenly ones, and lose our selfhood in God-
hood, thus becoming perfect in the one?

CHAI'TliH IX.

i| !

Till'. .SUKIT «»l CIIMIvriAMTV.

TkWt t» no •i'lth' Tt»: •lusi w* irr^'l
MbII chotu'.i: li*ii«iith ill' %iimm«r >how«M,

T<» Kol'Ifii Kraiii, '>r rintll'W (rull,
Or r«inliow tintfl lloM'eM,

An>l Rvcr nrAf ti<>, th'iU|{h unk«*n,

'Ih*! 'I"iir imiii'irlil njiirils Ireii'l,
i-'or ill iliK boun<lli!<>> univcrM

/, /i//— .iheri! i» no •\iw\.—/er't /.yllon,

lor eh« l»w of ih« Spirit o( lift m ChrUi J«iu« h«th
mail* »« fr«« from l!i« l»w of »ln »ml -IciUh.— Kointn^ »iil., 9.

pvOKS si)iritu.il science liirmoni/c with the
t(Mciiint;s of Jchuh ami his apostles?
Spiritual science believes in a Christianity that
bc^jins in the spirit ami finds outward expres-
sion on the: bf)cly. In other words, we claim if
a man is a true follower of Jesus of Na/ar<.th,
he will express holiness of mind and wholeness
of body; there can be no separation between
the two, so long as the soul continues to use
this body. Hut does this a<jree with the teach-
ings of the New Testament;* In Romans xii.,

it ':

114

THE SPTKIT or CnRrSTrANrTV.

1-2, wc find: "I beseech you therefore, breth-
ren, by the mercies of God, that ye present
your bodies a living,' sacrifice, holy, acceptable
unto God, which is your reasonable service.

"And be not conformed to this world: but
be ye transformed by the renewing of your
mind, that ye may prove what is that good, and
acceptable, and perfect will of God." Is a sick
or diseased body a holy or acceptable offering
unto God ? Yet the apostle tells us that it is
only a reasonable service to present our bodies
holy unto God — the words holy and whole
have exactly the same meaning. And how
keep the body whole ? We are told, " By the
renewing of your mind." The renewing of the
mind, however, comes not through following
after the things of this world. " It is the Spirit-
that quickeneth; the flesh profiteth nothing."
Jesus said to his disciples, " The words that I
speak unto you, they are Spirit, and they are
life." What are words? Words are but the
symbols of thought; it is the thought, as it
comes from the eternal source, that is spirit
and life.

I
I

TIIF. SPIRIT OF CHRISTIANITY,

lis

Has this anything to do with our bodies?
Everything. Man as image and likeness of
God, when in harmony with the source of his
being, reflects God's will and is as inLeparable
from the One as thought is from the mind.
To illustrate, let us say that the mind of
man generates thought; the mind is not the
thought, neither is the thought the mind, and
yet they are inseparable ; they stand in relation
as cause and effect. A little further on we find
that every thought has its mental picture. Every
thought we think, pictures itself in the mind.
And again, we find that thought is not the pic-
ture, neither the picture the thought, yet they
are inseparable. Thus we see thought becom-
ing cause, and the picture or ideal, effect. Still
further, every picture or ideal must express
itself, so our every thought finds its expression
on our bodies, and there is no possible way of
avoiding it. If our minds are receptive to the
spirit of truth, then will the truth find expres-
sion on the body to make it whole.

On a clear night, how perfect is the feflection
of the moon and stars on a calm sheet of water.

iBBnafr i ilTT^'^''''^^*^'^'"'^^^' f ii ■'^''^T?-'--^^^''^'iir > -rrri^nffl^^

■

lie

THR spmrr of christianitv.

But a breeze disturbs the stillness of the water
and the reflection is gone. The stars are still
shinini.^ in the heavens, but they are no longer
mirrored on the face of the deep. So is it with
man. When he puts his sole trust in the
Infinite and Internal One, his mind being in a
calm, peaceful state, he reflects the Divine will.
But when man's mind is disturbed by the breeze
of adversity or sorrow, he no longer mirrors the
perfect will of God; God's love still overshadows
him, but man does not sec its expression.

Every thought viust and does express itself
on the body. Thoughts of purity and truth
produce health. All thought emanating solely
from the carnal desires produces sickness and
disease. All the evil that comes to us comes
simply as the fruit of wrong thought.

A great many people take issue with
spiritual scientists because they make so little
of the body ; but do they make less of the body
than some of the New Testament writers ?
Paul says : " For I know that in me (that is,
in my flesh) dwelleth no good thing." " For
the mind of the flesh is death, but the mind of

■"\

'.tl

THE SPIRIT OF CHRISTIANITY.

the Spirit is life and peace." " They that are in
the flesh can not please God." "Therefore,
brethren, we arc debtors not to the flesh, to
live after the flesh. For if ye live after the flesh,
ye shall die ; but if ye through the Spirit do
mortify the deeds of the body, ye shall live."

The teachings of Jesus and his apostles can

not be misconstrued as regards these things.

They stand out with such clearness and fullness,

none can fail to get their import. Jesus taught,

from first to last, that man is a spiritual being,

endowed with spiritual gifts, and his salvation

consists in his coming into .. full recognition of

the fact that he is a spiritual and not a material

being ; he is not indebted to the body for any

good thing, but the body is ever debtor to the

spirit. Then why should we lay stress on the

body? It is the Spirit that quickeneth, and,

" Man shall not live by bread alone, but by

every word that proceedeth out of the mouth

of God."

The majority of people believe that Jesus
came to found a new religion; to give new
creeds and doctrines to the world. What does

ijLiriiiif

ii n r mj I

^JilWiMttt i lt "

^— ">**t*!^ 'ii*SQllii^^

118

TltE SPIRIT or ClfKISTrA.S'ITy.

Jesus say? In the fourth chapter of Luke, we
find him declaring, "The Spirit of the Lord is
upor me, because he hath anointed me to
preach the gospel to the poor; he hath sent
me to heal the brokenhearted, to preach deliv-
erance to the captives, and recovering of sight
to the blind, to set at liberty them that are
bruised,

"To proclaim the acceptable year of the

Lord."

Spiritual scientists believe that the mission
of Jesus the Christ was just what he said it was.
He was to preach the gospel to the poor.
Strictly speaking, this may not mean those that
are poor in worldly goods only, but all who feel
their own unworthiness and who have a desire
to attain to higher things. We might say they
were poor in spirit, hungering and thirsting after
righteousness. To such, Jesus was to preach
the gospel of life and truth.

Still further we read, " He hath sent me to
heal the brokenhearted." Truly his mission
was a blessed one, and one that rises far above
any whose only aim was to give a new religion

,aatea»i^*S^»^*^*-''--'-^'"^-Si«P

THE SPIRIT OF CHRlSTlAyiTV.

or an ethical code to the world. "To heal the
brokenhearted," how deep these words sink into
the soul. Is it any wonder that men love Jesus?
Is it surprising that we cherish his words and
deeds, when we see the loving compassion he
entertains for all ? The wretched, the sorrowing
and the brokenhearted have found, and will ever
find, comfort in his words and example. Jesus was
so permeated with the Spirit of love, the mere
personality was completely overshadowed ; that
is why he spoke as never man spake before or
since. He says, " I speak not of myself: but the
Father that dwclleth in me, hedoeth the -Arorks."
Besides healing the brokenhearted, he was
to set the captives free. Who were the captives
he was to be instrumental in freeing ? To-day
we find the same kind of captives that existed in
his day. Riches, worldly honors, ambition to
excel, and the desire to win the plaudits of men,
carry many captive to-day as they did long ago.
Jesus was to free the captives ; he would release
the men whom riches held in captivity, by point-
ing to the kingdom within, which would bring
them more abundant riches; riches that could not

i i

— Ill L -iiiJ^L

witfmm»SiMmitfmmM»aiB

120

THE SPIRIT OF CHRISTIANITY.

take wings and fly away, but would last eternally.
He would show the men held captive by worldly
honors, that honors conferred on them from on
\i\^\\ were the only lasting and true ones. He
would teach, the plaudits of men are but vanity;
and that the approval of God is far more to be
desired. Jesus, both by word and example, set
the captive free.

The recovering of sight to the blind was also
a part of his mission. Men's eyes were blinded
from looking so long into the shadow. Spiritual
sight was never given man to peer into the
shadows, but that he might look up to the very
hills from whence cometh his salvation. Look-
ing heavenward, man loses sight of all the un-
real; death is not even a shadow. He sees and
knows nothing save that the great realities, Life,
Love, and Truth, are all and in all. But men
have ever seemed more prone to dwell in dark-
ness than in the light. Shadow has seemed to
contain more than substance; thus they became
blinded— they had no need of sight. So Jesus
came to show them that even though they
were blind, their eyes might yet be opened ;

•ioim^m^

•■Pi

THE smut" (Rf W/HSTIANTTY.

the sight that had been dimmed might yet see
clearly.

And he set at liberty the bruised. Who
were the bruised? The bruised were they who
were going to their temples and synagogues
asking for bread, and their priests and Levitcs
were giving them stones; were feeding them
on that which could never satisfy the hun-
gry soul. The soul can never rest content
on the things of this world. Creed, form, and
ostentation may satisfy the outer man, but never
the inner, and the man or woman who is in any
way bound down to them will be bruised; is a
captive in the fullest sense of the word. The
truth alone can set the weary captive free,

Jesus came also, " To preach the acceptable
year of the Lord." He taught the people that
God was not to be sought after at certain times
or seasons; that it was not required to wait
seven years before the year of rest should come;
that even then was the day of salvation; even
then was the acceptable year of the Lord.

Jesus of Nazareth points out the way. He
preaches the gospel of deliverance, but the deliv-

' " ■' I .■.^"jfj",u ' ..iij ' jg i iiiai. ' jii. "

^m-^

THE SPIRIT OF CHKlSTrASlTV.

ercr is within. Many would h:we us fall down
and worship the man Jesus; they tell us it is
through the shedding of his material blood that
we are to be saved. But vain is this worship.
The Christ within alone can save; alone can

set us free.

In this mission of Jesus, as he has set it forth,
we see nothing of what might be called doc-
trinal; we sec no creeds set forth, no particular
forms enjoined on the people. The religion
Jesus taught was far more practical than theoret-
ical. And so with spiritual scientists. Setting
aside all forms, creeds, and doctrinal views,
they preach the gospel of glad tidings, the
healing of the sick and the recovering of sight
to the blind. Spiritual scientists bring to the
people no new law nor doctrine; they are heal-
ing the sick and they are teaching and preach-
ing a gospel of glad tidings, not a cold, dead

theology.

It is true, I am free to admit, that we do not
conform to the outward forms of religion as
taught by the churches. We would have a
religion devoid of formalism and ostentatious

THK SnUIT OF CHmSTIASlTY,

show. What the world needs to-day is plain,
practical Christianity. Theories may be j^rand
and true, but of what avail arc they when not
put to some practical use? Do you suppose for
one instant that the teachings of Jesus would
have made a lastinj^ impression on the world if
he in any way had failed to live as he taught
others to live?

We find people to-day, who talk about that
wonderful sermon on the mount, and the good
it has accomplished, yet they are very far from
adopting and putting into practical use the great
principles contained therein. In reality, the ser-
mon on the mount might as well never have
been delivered, so far as they get any real or
lasting good from it. Of what earthly use are
all the philosophies and religions of the world,
if not lived up to? "Be not deceived; God is
not mocked." We may deceive men with our
outward professions of religion; we may observe
every rite and form; we may talk like angels of
light, but God knows the thoughts and motives
of the heart. He judges our every thought; to
Him we render our account, and we shall find

"•^v

TIIH SPIRIT ()/•• CHRISriAMTV.

■fr

that mere pretention is not the coin current in
God's realm.

Spiritual scientists say. All is nood ; there is
no evil. Is this contrary to the teachinf,'s of the
Bible? I think not. In the first place we are
distinctly informed that all God created is good;
in the second place, we are told that we can
neither add to nor take from; and lastly, that
God alone can create. The Scriptures proclaim
in no uncertain way the Omnipresence and Om-
nipotence of God ; that God is in all, throuj^'h
all, and above all. Does God in some mysteri-
ous way divide this Omnipresence and Omnipo-
tence with a power that works for evil? We
say no, but that all the seeming evil and discord
in the world arises from lack of knowledge;
arises from spiritual and moral darkness. Jesus
repeatedly refers to evil as darkness. Wc know
darkness is nothing, but lij^ht is a great reality;
one is the seeming, the other the real.

When we realize the union existing between
God and man, evil as an entity will cease to be.
To the pure in heart all things will become
pure. Evil is but the perverted use or the mis-

TttR srtKlT or CHHfSTrAStTV.

placement of good. All things arc goo^ ; *«
can use or abuse. When we put everything to
its ri^;htful use, we have harmony, but no mat-
ter how Rood a thinjj may be, if put to a wronjj
use, discord is the result. Spiritual scientists
stand firmly on this pl.itform : God is Omnipo-
tent and Omnipresent. There is unity in all.
All is good.

A VISION OF T.TGHT.

:ll

" Ttar* )>t|;innlng lo t<«,
I>«rp It* lli« olrep nf th« fit
Whtn tlie sl«r» their facM glut
In it« blue tritnqiiility;
llcnrlii of men upon earih,
Krutii the firnt In tha leconil birth,
To re»l a» the wild wittert re»t
With the colors of Heaven on their hrewt*."

Light o( the World, Hm KnwiN Arnold.

IT WAS NIGHT, I sat alone in my study.
Alone, did I say? No, not alone, for surely
some other presence was there — a presence that
seemed to pervade me. It was within, yet
without; still, it was not I. Then from my
heart I cried out, "O Lord, thoo who art the
fjreat giver of wisdom, give unto me so that I
may speak unto thy children, my brethren, and
point out to them the way that leads to life
everlasting." While thus my thoughts were
tending upward my eyes were opened and lo,
an old man stood by my side. Can I by mere
words describe? Ah, no. Tall and stately,
kingly in presence ; a smile, which expressed

A VUMt W U9Wr,

MO^lMion, Hynipathy, love, li> hted up a face
mich »« I have never beheld on mortal. A
■trance feeling; took poBHcsnion of me ; my own
Noul neemr<l filled with a boundlesn love— love
for all mankind. All the trials and anxieties (»f
life were ^ux\g ; my mind was at rcat— a rent
•uch as I hid never known.

Then I heard a voice saying . " My peice
1 give unto you." " Father." I laid, addressing
the aged visitor, "I thank thee for thy I'racious
words, for they bring to me the b'est assurance
that thou art a messenger from on high."
"Call me not father," said my visitdi, "neither
thank me, for the voice that spake into the«
was not mine. Hut surely thou hast heard the
voice of the Highest speaking to thc<; from
within. Thou seekcst wisdom ; know this, that
il thou would but open the windows of thy
soul, ihe li;,'ht of truth would illumine thy way.
If with thine eyes thou might behold the Sun
of righteousness, then would thou attain unto
thy birthright. All men are children of the
Highest, but surely the child must hear his
Father's voice speaking unto him before the

■I

,m. '. .. ' :i"^.L}\>::ri.".

128

A VISION OF LIGHT,

llii

child can realize the relationship. All men are
brothers, but how few there are who know this
of a verity?" "Then," said I, "tell me why
this is so. Surely it is the great Father's will
that all should know and love Him, that all of
His children should dwell in unity. Why is it
that we dwell in darkness and not in light?
Why are we ever in a state of discord instead of
harmony ? Is there no escape ; is there no way
that leads to a haven of rest where each and
every child of the eternal Father may know and
be known of Him, where all mankind may dwell
in unity and love, knowing of a very truth that
God is father of all, thus realizing to the very
fullest degree that all are brothers?"

This I said very impetuously, for my heart
seemed very full, and the words came rapidly.
Very slowly spake my companion. " Listen," he
said, " and give heed. Look towards the heav-
ens and tell me what thou seest." Turning my
eyes upwards I beheld many men, women and
children clothed in pure white. All seemed to
be surrounded by a light that was indescribable.
Although they appeared to be a great distance

A VISION OF LIGHT.

199

away, yet I could see them plainly, and though
I could not hear them speak, still somehow I
knew that there existed among them a state of
perfect harmony and unity of purpose. All
were looking up as if trying to see something
that was beyond, and then I observed that they
were looking in the direction from whence came
the light. All seemed to be supremely happy;
peace and tranquility were depicted upon every

face.

While I wondered what this vision might
mean, for this I was conscious it was, my com-
panion, whom I had entirely forgotten, spake
unto me again, "Brother, brother, look down
and tell me what thou seest." "All is so dark,"
I said, "I can not see;" but even as I spake I
began to distinguish objects moving about, and
soon I was able to see men, women and children
hurrying to and fro. All seemed confusion; all
were in search of something. Then I began to
reason as to what this could mean when my
companion said, "They too are in search of
light."

At this I wondered greatly, for their heads

W.,lk*I«P

Jlk _

A VISION OF LIGHT.

were bent towards the earth. Then said I, "If
they seek the light why do they not look up-
ward from whence cometh the light ?" " Alas,"
said he, " they know not ; they deem it to be in
the bowels of the earth, and believing this to be
so, why should they look upward ?" " Rut,"
said I, "is there none who have made the dis-
covery that the light is not to be found there,
and who have sought it above ? ' He answered,
" Yes, many." " Then," said I, " how is it that
they have not told their brethren where the light
is to be found?" He answered, "They have
told them." "Then why do they not see?" I
queried. And he, answering me, said, " They
can not see until the lamp is lighted within their
own souls." And I looked upward again and I
perceived that there was not one in all the great
throng but what seemed to emit light from his
own being. At this I was greatly surprised, and
turning to my companion, said, " I pray thee
explain to me what these things mean." Then
said he, " The people whom thou seest going to
and fro on the earth with heads bent downward
are those who seek happiness through the

i :

/I y/S/O.V OF LIGHT.

181

shadow of things. Some believe that if they
can but obtain riches this happiness may be se-
cured. Others think that if they can but receive
the honors of the world, there is nothing
more to be desired. Look closely and observe
this company," said my companion, pointing out
a little band who seemed more bent than the
others. " These people," he said, " are what the
world terms scholars. They have spent their
years digging down deep into the earth to find
the solution of life ; the result has been to drag
them down more than others. Here again is
another band. They run about and might seem
to be happy, but you see the darkness settles
about them more densely perhaps than about
any of the others. These are they who delight
in sensual things ; who care more for gratifying
their own passions than all else."

" But what means this ?" I queried, " there is
a man who seems to be looking towards the
light, and I see that he holds a light, and with
his other hand points upward." " He," said my
companion, " is one who will shortly join the
throng that thou hast seen above. He has

132

A I'/SfO.V OF LIGHT.

made the discovery that light must first be
found within himself; he has found there the
light which is to enlighten every man that com-
eth into the world; his eyes have been opened
so that he can discern the greater light that is
beyond, and he tarries for a brief space of time,
trying to show those around, the light, he now
knows to be in their own being. He points the
way, but they will have none of it ; his light
shines on their darkness, but they comprehend

it not."

" See," I said, " what means this ?" for a
great body of people had gathered together and
were bowing before a golden image. And he
said : " This is the light that they found in the
lowest parts of the earth; men call it gold."
And I noticed that the multitude bowed on
their faces in front of the golden image, ind
while I looked a cloud settled down upon them
and I saw them no more.

Then I looked in another direction and I
saw great multitudes going into a vast temple,
the windows of which were of glass of many
colors; and power was given me to see within.

A VISrON OF UCHT.

133

1 perceived that the windows shut out the hght
from above, so much so that the temple had to
be Hghtcd within. I could see that the people
went through many forms, and that they bowed
themselves to the earth many times. I looked
long and earnestly, but could discern no other
light save the Hght of the candles which lighted
the temple. And I said to my companion,
" What means this ?" He replied, " This body
of people do homage to forms, symbols and
personalities; no light can be found in any of
these things."

" How can the light be found ?" said I; and
he, answering, said, " Look within, for there
alone can the light be first discerned. Ye are
the temple of the living God, the Christ dwell-
eth within thine own soul. First find the light
there, then shalt thou be able to perceive it in
all things. But if the soul be darkened by a
love of things that are of the earth, earthy, thou
canst know naught of the light."

Saying this, my companion disappeared and
I heard within mc a voice saying : " My peace I
give unto thee, not as the world giveth, give I

..^

1:M

A r/S/0\ ('/=■ UGHT.

unto thee. Let not yoiir heart be troubled,
neither let it be afraid; lo, I am with you
always."

Then I awakened.

" Love, which ii sunlight of peace,
Age by age to incrc.ise,
Till Anger and Mate arc dead
And sorrow and death shall cease:
' Peace on earth and (lood will;'
Souls that arc gentle and still
Hear the first music of this
Far-off infinite Uliss!"

_--*,

>led,
you

--*C1

^w»r

^ii^MK >