CHRISTIAN HEALING 
 
 FILLMORE
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 GIFT OF 
 
 Mrs. E. F. DucoroiTnin
 
 ^
 
 THE 
 
 SCIENCE OF BEING 
 
 AND 
 
 CHRISTIAN HEALING 
 
 TWELVE LESSONS 
 
 BY 
 
 CHARLES FILLMORE 
 
 THIRD EDITION REVISED 
 
 UNITY TRACT SOCIETY, 
 
 Unity Building, 913-917 Tracy Avenue, 
 
 Kansas City, Mo. 
 
 1912
 
 PREFACE 
 
 These are not simply lectures, but lessons 
 to be applied as one applies mathematical 
 rules — not to be merely read, but studied. 
 When a suggestion is made to "hold a 
 thought," or affirm or deny a certain prop- 
 osition, the student should stop reading 
 and, both audibly and mentally, do as bid. 
 This will set up new thought-currents in 
 mind and body, and make way for the 
 spiritual illumination which will follow in 
 all who are faithful. 
 
 The Statements following each lesson 
 should be used for mental discipline. 
 Write these Statements down, and apply 
 them daily while studying the lesson to 
 which they correspond. Any one can do 
 mind healing who will use the simple rules 
 of denials and affirmations here set forth. 
 If you wish to heal another, hold him in 
 mind and mentally repeat the denials and 
 affirmations, which will raise the con- 
 sciousness to Spiritual Reality, where all 
 healing power originates. If you wish to 
 heal yourself, talk to your mentality and 
 body as you Avould to a patient. 
 
 1
 
 LESSON ONE 
 
 THE TRUE CHARACTER OF BEING 
 
 [HERE is a spirit in man: and the inspiration 
 of the Ahnighty giveth him understanding." 
 The Science which is here set forth is founded 
 upon Spirit, but it is none the less scientific because it 
 does not conform to intellectual standards. The facts 
 of Spirit are of a spiritual character, and, when under- 
 stood in their right relation, are orderly, which is the 
 test of true science. 
 
 The lawful truths of Spirit are more scientific than 
 the constantly shifting intellectual standards. The only 
 real science is the Science of Spirit. It never changes. 
 It is universally accepted by all who are in the Spirit, 
 but it is necessary to be "in the Spirit" before it can be 
 understood. The mind of the Spirit must become active 
 in those who would grasp the orderly Science of Being 
 which these Lessons proclaim. 
 
 It is not absolutely necessary that the spiritual part 
 of man's nature be active in the beginning of his study 
 of this science: the primal object of the lessons is to 
 quicken this realm of consciousness, and bring about the 
 "inspiration of the Almighty" that gives understanding. 
 So let it be understood that we are teaching the
 
 6 Lesson One 
 
 Science of Spirit, and that those who are receptive will 
 be inspired to spiritual consciousness. This is not a diffi- 
 cult matter, this inspiration of the Spirit spoken of in 
 Job. We are all inspired by the Spirit in certain states 
 of consciousness. The understanding of the laws govern- 
 ing the realm of Spirit will make it possible to attain this 
 consciousness and receive this inspiration, whenever the 
 requirements are met. 
 
 The starting point in this realization is a right un- 
 derstanding of that One designated as the Almighty. 
 It is strictly logical and scientific to assume that man 
 comes forth from this One, who is named variously, but 
 who all agree is the origin of everything. Since man is 
 the offspring of the Almighty he must have the character 
 of his Parent. If the earthly child resembles its parents, 
 how much more so should the heavenly child. This 
 truth does away with the oft-proclaimed presumption 
 that it is impossible for the finite to understand the Infi- 
 nite. God must be in his universe as an everywhere-intel- 
 ligent power, or it would fall to pieces. God is in the 
 universe as its constant inspiration ; hence, it is only nec- 
 essary to find the point of contact in order to understand 
 that One in whom we all "live, move, and have our being." 
 
 Logic is a fundamental constituent of man's being, 
 and all minds acquiesce in statements of logical sequence. 
 We all see the relation and unity of cause and effect, 
 mentally stated, but because the realm of forms does not 
 carry out our premise, we fall away from the true stand- 
 ards and try to convince ourselves that our logic is some-
 
 The True Character of Being 7 
 
 how defective. The one important thing the student of 
 spiritual science must learn is to trust the logic of the 
 mind. If appearances are out of harmony with your 
 mental premise, do not let them unseat your logic. 
 "Judge not according to the appearance, but judge 
 righteous judgment." You would not take the mixed 
 figures of a child working a problem in mathematics as 
 an example of the trueness of the principle; nor could you 
 detect the error in the problem unless you were some- 
 what familiar with the rules of mathematics. Mental 
 propositions are the standards and governing principles 
 in all the sciences used by man. In the science of crea- 
 tion the same rule holds good. You may rest in the as- 
 surance that the principles which you mentally perceive 
 as true of God are inviolate, and if there seems to be 
 error in this outworking it is because of some misap- 
 plication on the part of the demonstrator. By holding 
 to the principle, and insisting upon its accuracy, you 
 open the way to a fuller understanding of it, and to 
 the cause of the errors in the demonstration. 
 
 Then, if you have been in confusion mentally in the 
 contemplation of a good God and an evil world, and 
 have in consequence gotten into skeptical ways, the 
 only true remedy is to stand by the pure reason of your 
 spiritual perception and let it clear up the proposition 
 for you. Dismiss all prejudices based upon the mixed 
 perception, and make your mind receptive to the clearer 
 understanding, which will surely appear when you have
 
 8 Lesson One 
 
 taken sides with the Spirit, and looked to it alone for 
 the outworking of the problem. 
 
 This is not blind belief, but an acquiescence in the 
 logic of the superconsciousness of your own being, which 
 is the only sure guide in the mazes of creative processes. 
 It is through trusting this superconscious mind that man 
 opens himself to the inspiration of the Almighty. Spirit- 
 uality may be cultivated, and the deep things of God re- 
 vealed to any one who will mentally proclaim and af- 
 firm the logical perception of the goodness and truth 
 of Being. 
 
 The central proposition in the inspiration of the 
 Spirit is that God, or Primal Cause, is good. It does 
 not make any great difference what you name this Pri- 
 mal Cause; the important consideration is a right con- 
 cept of its character. The Hindoo calls it Brahm, a be- 
 ing of such stupendous proportions that man shrinks 
 into nothingness in contemplating him. Although this 
 greatness of Being is true, there is also another point of 
 view — the smallness of that same Spirit, as evidenced 
 in the presence of its life in the most insignificant crea- 
 tions. So, in order to get at the very heart of Being, 
 it is necessary to realize that it is manifesting in the 
 least as well as in the greatest, and that in the bringing 
 forth of a universe not one idea could be taken away 
 without unbalancing the whole. This brings us to a 
 fuller realization of our importance in the universe, and 
 the necessity of finding our right place. It also puts us
 
 The True Character of Being 9 
 
 in very close touch with the Father of all, the One Omni- 
 present Intelligence pervading everything. 
 
 The Father within you, so lovingly and familiarly 
 revealed by Jesus, is not far away in a place called 
 "heaven," but his abode is in the spiritual realms which 
 underlie all creative forces. As Jesus realized and 
 taught, "The kingdom of God is within you." On the 
 invisible side of man's nature is the abode of the Spirit, 
 which is the seat of power. 
 
 This revelation of God immanent in the universe 
 was clearly set forth by Paul: "In you all, through you 
 all, and above you all." The inspired ministers of to-day 
 are proclaiming the same. Rev. Dr. Lyman Abbott 
 
 once said: 
 
 "The conception of God as a first great cause, who ages 
 ago set in motion certain secondary causes which control the 
 world, and with which he interferes from time to time as ex- 
 igency may require, is giving place to a conception of one 
 great, eternal, underlying cause, as truly operative to-day as 
 he was in the days of old. This energy is an intelligent energy. 
 The relations of the physical world are intellectual relations. 
 Science does not create, it discovers them. Science thinks the 
 thoughts of God after him. 
 
 "While science has thus been leading us to see God in 
 physical nature, philosophy has been leading us to see God in 
 all the events of history. The doctrine of evolution, which is 
 not the same as Darwinism, is the doctrine that the world's 
 progress is from a lower to a higher stage, from a simplex to 
 a more complex condition. Thus history is no longer the mere 
 record of great events, or the story of great lives; it is the 
 philosophical xmfolding of a great development, the end and 
 issue of which is the kingdom of God on earth.
 
 10 Lesson One 
 
 "But has this God any relation to the individual, so that 
 we can have some consciousness of him and some connection 
 with him? Or is there an invisible curtain between the soul 
 and this power in nature — this righteous direction of history: 
 Literature is the interpreter of life, and to literature we turn 
 for an answer to this question. And this answer is given to us 
 by the great poets, and by no one more clearly and beautifully 
 than by Tennyson: 
 
 "'Speak to him, thou, for he hears, and spirit with spirit can 
 meet; 
 Closer is he than breathing, and nearer than hands or feet.' 
 
 "The notion of a humanized God sitting in the center of 
 the universe ruling things, is gone, and in the place of this 
 science has brought us back to this: 'We are ever in the pres- 
 ence of the Infinite;' and history has brought us back to this: 
 'There is a power not ourselves that makes for righteousness'; 
 and literature has brought us back to this: 'Spirit with spirit 
 can meet. Closer is he than breathing, nearer than hands or 
 feet' Would you think the personality was gone because it 
 was operative before your eyes? 
 
 "What we mean by personality is this: the infinite and 
 eternal energy, from which all things proceed, is an energy 
 that thinks; that feels; that proposes and does, and is think- 
 ing and feeling and proposing and doing as a conscious life, 
 of which ours is only a poor and broken reflection. Too long, 
 I think, we have stood at the foot of the cross or at the door 
 of the tomb and not seen the stone rolled away, and the trium- 
 phant Saviour emerging. Too long have we thought of the 
 life of Christ ending with passion and death. But the greater 
 part of his life is his post-resurrection life." 
 
 This fuller understanding of the very near presence 
 of the creating and sustaining power of the universe, in- 
 cluding man, has awakened a great inquiry into the 
 character of this all-pervading One, and on every hand
 
 The True Character of Being 11 
 
 men are earnestly seeking to know about, and come into 
 harmonious relations with him. Some are succeeding, 
 while others seem to make but little progress. The di- 
 versity of results obtained is caused by the various ways 
 of approaching the One Mind, for such God is. Mind 
 is the key to the whole situation, and when man clearly 
 discerns the Science of Mind, he will solve easily all the 
 mysteries of creation. 
 
 The dictionary definitions of mind and spirit are 
 almost identical, and with this analogy we much more 
 easily get in touch with God. If spirit and mind are 
 synonymous, we readily perceive that there is no great 
 mystery about spiritual things, nor are they far removed 
 from our daily thoughts and experiences. "Ye are the 
 temple of God, and his spirit dwelleth in you," simply 
 means that God dwells in us as our minds dwell in our 
 bodies. Thus we see that God creates and moves crea- 
 tion, through the power of mind, whose vehicles are 
 thoughts. It is through our minds that we shall find 
 God and do his will. 
 
 There are mental laws which are being discovered, 
 or observed and tabulated, by investigators as never be- 
 fore in the world's history. Man is comprehensive 
 enough to see the various factors entering into creative 
 processes of mind, and he is, through the study of mental 
 laws, perceiving and accepting the science in ideas, 
 thoughts and words. But the investigators of Nature 
 and her laws from the intellectual and physical view- 
 point fall short of complete understanding, because they
 
 12 Lesson One 
 
 fail to trace back to the Causing Mind the multitudinous 
 symbols which make up the visible universe. The mate- 
 rial forms that we see about us are the chalk marks of a 
 mighty problem being outworked by the One Mind. To 
 comprehend that problem, and catch a slight glimpse of 
 its meaning, we must grasp the ideas which the chalk 
 marks represent. This is what we mean by studying 
 Mind back of Nature. Man is mind and he is capable 
 of comprehending the plan and detailed ideas of the Su- 
 preme Mind. 
 
 Divine Ideas are man's Inheritance — ideas pregnant 
 with all possibility, because ideas are the foundation and 
 cause of all that man desires. 
 
 With this understanding as a foundation, we easily 
 perceive how "all mine are thine." All the ideas con- 
 tained in the One Father Mind are at the mental com- 
 mand of every offspring. Get behind the thing into 
 the mental realm where it exists as an inexhaustible 
 idea, and you can draw upon it perpetually and never 
 deplete the source. 
 
 With this understanding of the potentiality of Pri- 
 mal Cause, we find it a simple matter to work the 
 problem of life — the key to the situation being ideas. 
 Thus life in expression is activity; in Being it is an idea 
 of activity. To make life appear on the visible plane, 
 we have but to open our minds and thoughts to the Di- 
 vine Idea of life and activity, and lo ! all visibility is obe- 
 dient to us. It is through this understanding, and its 
 cultivation in various degrees, that men have acquired
 
 The True Character of Being 18 
 
 the ability to raise dead bodies. Jesus understood this 
 Realm of Supreme Ideas, or, as he termed it, "the king- 
 dom of God within," or amongst you, and when he 
 raised Lazarus he invoked its power. When Martha 
 talked about a future resurrection, he said, "I am the 
 resurrection and the life; he that believeth on me, though 
 he were dead, yet shall he live." One who identifies 
 his whole mind with this Omnipresent Mind becomes so 
 at-one with it that he can overcome death. 
 
 The real of the universe is held in the Mind of Be- 
 ing as ideas of life, love, substance, intelligence, truth, 
 etc. These ideas may be combined in a multitude of 
 ways, and produce infinite variety in the realm of forms. 
 There is a right combination, which constitutes the Di- 
 vine Order, the kingdom of heaven on earth. This right 
 relation of ideas, and the science of right thought, will 
 form an important part of the future lessons of this 
 course. 
 
 The student in the Science of Being should start 
 all his investigations and mental processes from this 
 One Mind foundation. If you are skeptical about the 
 existence of God, or are an abstract believer without 
 having had any experience or conscious mental awaken- 
 ing that has given you proof, you should be very indus- 
 trious in prayer, affirmation and invocation. Remem- 
 ber, God is not a king who can force his presence upon 
 you whether you will or not, but an Omnipresent Mind 
 enfolding and interpenetrating all things. 
 
 There is goodness everlasting, and joy beyond ex-
 
 14 Lesson One 
 
 pression in a perfect union between your mind and this 
 Perfect Mind. The point of contact is a willingness on 
 your part and a seeking. "Seek and ye shall find; 
 knock and it shall be opened unto you." 
 
 The question naturally presents itself, if we are 
 offsprings of this Divine Mind, why are we not natural- 
 ly conscious of its presence? The answer to this is that 
 we have used the privilege of our inheritance — the power 
 to make ideas visible as things — and created a realm that 
 separates us in consciousness from the Father Mind. 
 This is the teaching of Jesus in the parable of the prod- 
 igal son. When we are weary of the sense conscious- 
 ness, we have only to turn our face (intelligence) toward 
 the parent's house and there meet a loving welcome. 
 
 The understanding that God is not in a distant 
 heaven, nor located in any way geographically, gives 
 us a feeling of nearness and unity with the parent mind. 
 This inter-communion of the man consciousness with the 
 Omnipresent Spiritual Force of the universe, was beau- 
 tifully exemplified by Jesus. God was closer to him 
 than hands or feet. He referred all things to this lov- 
 ing Father, who was in constant communion and co- 
 operation with the Son. Yet there was, even in his case, 
 this independent personal consciousness that beset him 
 when he sought to be free from mortal limitations. So 
 we should not be discouraged or cast down if we do not 
 quickly find the kingdom of God within us. Jesus spent 
 whole nights in prayer; we should not be weary with a 
 few moments each day. A daily half-hour of meditation
 
 The True CharxVcter of Beino 15 
 
 will open up the mind to a consciousness of the Inner 
 One, and reveal manj' things that are hidden from the 
 natural man. 
 
 The fact is, Truth cannot be imparted — it must 
 be individually experienced. The presence of the Di- 
 vine Mind in the soul cannot be told in words; it can be 
 hinted at and referred to in parable, and likened unto 
 this and unto that, but never described as it is. This 
 ability of the individual mind to combine the ideas of 
 Divine Mind in consciousness of its own, makes each of 
 us the "only begotten son," a particular and special crea- 
 tion. No two individuals in all the universe are exactly 
 alike, because there is always diversity in the ideas ap- 
 propriated from Divine Mind. 
 
 The truth is, then, that God is Principle, Law, 
 Being, Mind, Spirit, All-Good, Omnipotent, Omniscient, 
 Omnipresent, Unchangeable, Creator, Father, Cause and 
 Source of all that is. 
 
 That God is individually formed in consciousness in 
 each of us, and is known to us as "Father," when we 
 recognize him within us as our Creator, as our mind, as 
 our life, as our very being. 
 
 That Mind has Ideas; Ideas have Expression. All 
 manifestation in our world is the result of the ideas we 
 are holding in mind and expressing. 
 
 That to bring forth or manifest the harmony of Di- 
 vine Mind, or the "kingdom of heaven," all our ideas 
 must be one with Divine Ideas, and must be expressed in 
 the Divine Order of that Mind.
 
 16 Lesson One 
 
 STATEMENTS FOR THE REALIZATION OF DIVINE 
 
 MIND 
 
 (To be used in connection with Lesson One.) 
 
 There is One Presence, One Intelligence, One Sub- 
 stance, One Life, the Good Omnipotent. 
 
 God is the name of the Everywhere Present Prin- 
 ciple, in whom I live, move, and have my being. 
 
 God is the name of My Good. 
 
 In you all and through you all, and above you all, 
 God Almighty. 
 
 Thy Name is Spirit. I know Thee as the One All- 
 Seeing Mind. 
 
 Our Father which art in heaven — the everywhere 
 present inner harmony; hallowed by thy name — whole- 
 ness manifests thy character. 
 
 Thou art always with me as indwelling Wisdom 
 and Love. 
 
 Thy Law is now the Standard of my life and I am 
 at Peace. 
 
 I in Thee and Thou in me. 
 
 Thou art never absent from me — I now see Thee 
 face to face. 
 
 I think Thy thoughts after Thee. 
 
 I dwell in Thee and share Thy Omnipotence. 
 
 In Thee is my Perfection.
 
 LESSON TWO 
 
 BEING'S PERFECT IDEA 
 
 I HE foundation of our Science is Spirit, and there 
 must be a Spiritual Truth. This Spiritual 
 Truth is God thinking out creation. God is 
 tlie Original Mind in which all identities exist. The one 
 Original Mind creates by thought. This is stated in the 
 first chapter of John: 
 
 "In the beginning was the Word {Logos — Thought- Word), 
 and the Word was with God, and the Word was God. 
 
 "The same was in the beginning with God. 
 
 "All things were made by him; and without him was not 
 any thing made that hath been made." 
 
 Eadie's Biblical Cyclopaedia says, "The term Logos 
 means thought expressed, either as an idea in mind or as 
 vocal speech." 
 
 An understanding of this reveals to us the law un- 
 der which all things are brought forth — the law of Mind 
 action. All creation is working under this law, and God 
 is thinking the universe into manifestation right now. 
 God is under the law of his mind action. He cannot 
 create without law, and that law is the order and har- 
 mony of perfect thought. 
 
 God-Mind expresses its thoughcs so perfectly that
 
 18 Lesson Two 
 
 there is no occasion for change, hence all prayers and 
 supplications for the change of God's will to conform 
 to human desires are futile. God does not change his 
 mind nor trim his thought to meet the conflicting 
 opinions of mankind. Understanding the perfection of 
 God-thoughts, man must conform to them, then he will 
 discover that there is never necessity for any change of 
 the will of God in human affairs. 
 
 A key to God-Mind is with every one — it is the 
 action of the individual mind. Man is created in the 
 "image and likeness" of God; he is therefore a phase 
 of God-Mind, and his mind must act like the Original 
 Mind. Study your own mind, and through it you will 
 find God-Mind. In no other way can you get a complete 
 understanding of yourself, the universe and the law un- 
 der which it is being brought forth. When you see the 
 Creator thinking out his universe as the mathematician 
 thinks out his problem, you will understand the necessity 
 of the very apparent effort that nature makes to ex- 
 press itself. You will also understand why the impulse 
 within your soul for higher things keeps welling up. 
 God-Mind is thinking in you, and pushing your mind to 
 grasp true ideas and carry them into expression. 
 
 It is therefore true, in logic and inspiration, that 
 man and the universe are within the God-Mind as living, 
 acting thoughts. God-Mind is giving itself to its crea- 
 tions, and they are evolving an independence that has 
 the power to co-operate with, or oppose the Original 
 Will. It is then of vital importance to study the mind.
 
 Being^s Perfect Idea 19 
 
 and understand its laws, because the starting point of 
 every form in the universe is an idea. 
 
 Every man asks the question some time, "What am 
 I?" God-Understanding answers, "Spiritually, you are 
 my Idea of Myself as I see Myself in the Ideal; physic- 
 ally, you are the law of my Mind executing that Idea." 
 ''Great is the mystery of goodliness," said Paul. A lit- 
 tle learning is a dangerous thing in the study of Being. 
 To separate one's self from the Whole, and attempt to 
 find out the great mystery, is like dissecting inanimate 
 flesh to find the sources of life. 
 
 If you would know the mystery of Being, see your- 
 self in Being. Know yourself as an integral idea in the 
 Divine Mind, and all other ideas will recognize you as 
 their fellow-worker. Throw yourself out of the Holy 
 Trinity, and you become an on-looker. Throw yourself 
 into this Trinity, and you become its avenue of expres- 
 sion. The religious know this Trinity as Father, Son 
 and Holy Spirit; to the metaphysician it is Mind, Idea, 
 Expression. These three are One. Each sees itself as 
 including the other two, yet, in creation, separate. Jesus, 
 the type man, placed himself in the God-head, and said, 
 "He who hath seen me hath seen the Father." But recog- 
 nizing the supremacy of the Spiritual Principle, which 
 he was demonstrating, he said, "The Father is greater 
 than I." 
 
 Reducing the Trinity to simple numbers takes away 
 much of its mystery. When we say there is one Being 
 with three attitudes of mind, we have stated in plain
 
 20 Lesson Two 
 
 terms all that is involved in the intricate theological 
 doctrine of the Trinity. The priesthood has always 
 found it profitable to make complex that which is sim- 
 ple. When religion becomes an industry it has its 
 trade secrets, and they seem very great to the un- 
 initiated. Modern investigation of the character and 
 constituency of the mind is taking away all the mystery 
 of Egyptian, Hindoo, Hebrew, and the many other re- 
 ligious and mystical systems of the past. They are at- 
 tempting to perpetuate their so-called secret knowledge 
 in the occult societies springing up on every side in our 
 day, but with indifferent success. The modern Truth- 
 seeker takes very little on trust. Unless the claimant to 
 occult lore can demonstrate his power in the world of af- 
 fairs, people are suspicious of him. Religious awe for 
 the priesthood, which is so prevalent in Oriental coun- 
 tries, is lacking in the majority of Western people. In 
 India, a yellow-robed holy man is regarded with rev- 
 erence by both adults and children, while in this country, 
 adults stare, and small boys throw rocks, until he seeks 
 the protection of the police. This seems irreverent, 
 almost heathenish, yet it is the expression of an innate 
 repudiation of everything that seeks to establish itself 
 on any other foundation than that of practical demon- 
 stration. 
 
 The Mind of God is Spirit, Soul, Body; that is. 
 Mind, Idea, Expression, so the mind of man is spirit, 
 soul, body — not separate from the God-Mind, but exist- 
 ing in it, and making it manifest in an identity peculiar
 
 Being's Perfect Idea 21 
 
 to itself. Every man is building into his consciousness 
 the three departments of the God-Mind, and his success 
 in the process is evidenced by the harmony in his con- 
 sciousness of Spirit, soul and body. If he is all body, 
 he is but one-third expressed. If to body he has added 
 soul, he is two-thirds man, and if to these two he is add- 
 ing Spirit, he is on the way to perfect manhood as de- 
 signed by God. Man has neither spirit, soul nor body 
 of his own — he has identity only. He can say, "I." He 
 uses God-Spirit, God-Soul and God-Body as his "I" 
 elects. If he uses them with the idea that they belong to 
 him, he develops selfishness, which limits his capacity 
 and dwarfs his product. 
 
 In his right relation man is the inlet and outlet of 
 an everywhere-present life, substance and intelligence. 
 When his "I" recognizes this fact, and adjusts itself to 
 these invisible expressions of the One Mind, man's mind 
 becomes harmonious, his life vigorous and perpetual, and 
 his body healthy. It is imperative that the individual un- 
 derstand this relation in order to grow naturally. It 
 must not only be understood as an abstract proposition, 
 but it is necessary to consciously blend our life with God- 
 Life, our intelligence with God-Intelligence, and our 
 body with God-Body. Conscious identification must pre- 
 vail in the whole man before he can be in right relation. 
 This involves not only a recognition of the Universal 
 Intelligence, Life and Substance, but also their various 
 combinations in man's consciousness. These combina- 
 tions are dependent for their perfect expression in man's
 
 22 Lesson Two 
 
 world, upon his recognition of and loyalty to his origin — 
 God-Mind. He is in that Mind as a Perfect Idea, and 
 that Mind is constantly trying to express that Perfect 
 Idea, or Perfect Man, in every man, for it is the real and 
 only man. 
 
 The Perfect Man-Idea in God-Mind is known un- 
 der various names in the many religious systems. The 
 Krishna of the Hindoo is the same as the Christos of the 
 Greeks and the Messiah of the Hebrews. All the great 
 religions of the world are founded upon spiritual science, 
 but not all of the science is understood by their followers. 
 The Hebrews had been told again and again by the 
 spiritually wise that a Messiah, or Christ-Man, would 
 be born in their midst, but when he came they did not 
 recognize him, because of their lack of understanding. 
 They understood the letter only of their religion. The 
 same is true today. The Christ-Man, or Perfect Idea of 
 God-Mind, is now being expressed and demonstrated by 
 men and women as never before in the history of the race, 
 yet those who claim to be followers of the true religion 
 are putting it out of their synagogues, just as they did 
 Jesus the Christ. The ancient Pharisees asked Jesus, 
 "By what authority doest thou these things?" And 
 the modern Pharisees are repeating the same question. 
 The substance of Jesus' answer was, "By their fruits ye 
 shall know them." (Read Matthew 21:23-46). 
 
 This Perfect Idea of God-Man is your true self, 
 and the God-Mind is, under the law of thought, con- 
 stantly seeking to express its perfection in you. It is
 
 Being's Perfect Idea 28 
 
 your Spirit, and when you ask for its guidance, and 
 place yourself, by prayer and affirmation, in mental 
 touch with it, there is a great increase in its manifesta- 
 tion in your life. It has back of it all the powers of 
 Being, and there is nothing that it cannot do, if you give 
 it full sway, and make your thought strong enough to 
 carry out the great forces which it is seeking to express 
 in you. 
 
 Here is a most important part of the law of 
 mind action, which it is absolutely necessary to un- 
 derstand before one can demonstrate the power of the 
 Superconscious Mind. That is the law of thought unity. 
 Among our associates we like and are attracted to those 
 who understand and sympathize with our thought. The 
 same law holds good in Divine Mind — its thoughts are 
 drawn to, and find expression in the minds of those who 
 raise themselves to its thought-standard. This means 
 that we must think of ourselves as God thinks of us, in 
 order to appreciate and receive his thoughts and bring 
 forth the fruits. If you think of yourself as anything 
 less than the Perfect Child of a Perfect Parent, you 
 lower the thought-standard of your mind, and cut off 
 the influx of thought from the Divine Mind. Jesus re- 
 ferred to this law when he said, "Be ye perfect even as 
 your Father in heaven is perfect." 
 
 When we go forth in this right understanding we 
 find a new state of consciousness forming in us — we 
 think and do many things not according to the establish- 
 ed custom, and the old mentality rises up and says, "By
 
 24 Lesson Two 
 
 what authority?" We have so long looked for man-made 
 authority in religious matters that we feel we are tread- 
 ing on dangerous ground if we dare to think beyond 
 prescribed doctrines. Right here we should appeal to 
 the Supreme Reason of the Spirit, and proclaim what we 
 perceive as the highest truth, regardless of precedent or 
 tradition, mental ignorance or physical limitation. I am 
 the "image and likeness of God," the "only begotten 
 Son," the expressed, or pressed out. Mind of the Most 
 High. This is my true estate, and I shall never realize it 
 until I enter into it in mind, because there it is, and no- 
 where else. 
 
 It is only through this Superconscious Mind that 
 we can behold and commune with God. "No man hath 
 seen God at any time; the only begotten Son, which is in 
 the bosom of the Father, he hath declared him." 
 (John 1:18.) It is taught that Jesus was exclusively 
 the "only begotten Son," but he himself said, "Is it 
 not written in your Scripture, Ye are gods, and sons of 
 the Most High?" He proclaimed the unity of all men 
 in the Father: "I am the light of the world." "Ye are the 
 light of the world." Paul says, " As many as are led 
 by the Spirit of God, they are the sons of God." "We are 
 heirs of God, and joint-heirs with Christ." — Rom. 
 8: 14, 17. 
 
 We should not overlook one important point in 
 this matter of sonship. That is, the difference between 
 those who perceive their sonship as a possibility, and 
 those who have demonstrated it in their lives. "Ye must
 
 Being's Perfect Idea 25 
 
 be born from above," was the proclamation of Jesus. 
 The first birth is the human — the consciousness of man 
 as an intellectual and physical being; the second birth 
 "from above" is the transformation and translation of the 
 human to a higher plane of consciousness. 
 
 This is "putting on Christ." It is a process of 
 mental adjustment and body transmutation, that takes 
 place right here on earth. "Let the same mind be in you 
 that was in Christ Jesus/' is an epitome of a mental and 
 physical change that may require years to work out. But 
 all men must go through this change before they can 
 enter into eternal life and be as Jesus Christ is. 
 
 This being "born again," or "born from above," is 
 not a miraculous change that takes place in man, but 
 the establishment in his consciousness of that which has 
 always existed in the Man Idea in Divine Mind. Man is 
 created by God in his "image and likeness." God being 
 Spirit, the man he creates is spiritual. Therefore, it fol- 
 lows as a logical sequence that man on the positive, 
 formative, creative side of his nature is the direct emana- 
 tion of his Maker and just like him — endowed with 
 creative power, and an inexhaustible resource to draw 
 from. It is to this Divine Idea that the Father says, 
 "Son, all mine is thine." 
 
 This understanding of the status of all men in the 
 Divine Mind throws a new light upon the life of Jesus 
 of Nazareth, and makes plain many of his mysterious 
 statements. The Spiritual Consciousness, or Christ- 
 Mind, was quickened in him, and through it he realized
 
 £6 Lesson Two 
 
 his relation to First Cause. When asked to show the 
 Father, whom he constantly talked to as if he were per- 
 sonally present, he said, "He who hath seen me hath 
 seen the Father." Personality had been merged into the 
 Universal. The Mind of Being and the Thought of 
 Being were joined, and there was no consciousness of 
 separation or apartness. 
 
 Everything about man presages this higher man. 
 First of all is the almost universal desire for that 
 freedom from material limitations which the spiritual 
 life promises. The mortal perception spurs man on to 
 invent mechanical devices to rise above limitations. For 
 example, he seeks to fly by means external. In his 
 spiritual nature he is provided with the ability to over- 
 come gravity, and when this power is developed it will 
 be common to see men and women passing to and fro 
 in the air, without wings or mechanical appliances of any 
 description. 
 
 The human organism has a world of latent energies 
 waiting to be brought into manifestation. There are 
 nerve centers with their accompanying brain cells, dis- 
 tributed throughout the body, whose offices are but 
 vaguely understood. In the New Testament, which is 
 a work on Spiritual Physiology, these are referred to as 
 "cities" and "rooms." The "upper room" is the very top 
 of the head. Here Jesus was when Nicoderaus came to 
 see him "by night" — meaning the ignorance of sense con- 
 sciousness. It was to this "upper room" that Jesus told 
 his followers to go on the day of Pentecost and pray until
 
 Being's Perfect Idea 27 
 
 the Holy Spirit should come upon them. The Super- 
 consciousness, or Christ-Mind, finds its first entrance 
 into the natural mind in this higher brain center. 
 Through thought, speech and deed this mind is brought 
 into manifestation. The new birth is symbolically de- 
 scribed in the history of Jesus Christ. 
 
 "Verily, I say unto you. That many prophets and 
 righteous men have desired to see those things which ye 
 see, and have not seen them; and to hear those things 
 which ye hear, and have not heard them." — Matt. 13:17. 
 
 STATEMENTS FOR THE REALIZATION OF THE 
 
 SON OF GOD 
 
 (To be used in connection with Lesson Two.) 
 
 I am the Son of God, and the Spirit of the Most 
 High dwells in me. 
 
 I am the only begotten Son, which is in the bosom 
 of the Father. 
 
 I am the Lord of my mentality and ruler of all its 
 Thought-People. 
 
 I am the Christ of God. 
 
 Through Christ I have dominion over every thought 
 and word. 
 
 I am the Beloved Son in whom the Father is well 
 pleased. 
 
 All that the Father hath is mine. 
 
 Of a truth I am the Son of God. 
 
 He who hath seen me hath seen the Father.
 
 28 Lesson Two 
 
 I and my Father are one. 
 
 My Highest Ideal is a Perfect Man. 
 
 My next Highest Ideal is that I be that Perfect 
 Man. 
 
 I am the Image and Likeness of God, in whom is 
 my Perfection. 
 
 It is written in the Law of my Lord, "Ye are gods 
 and Sons of the Most High." 
 
 This is written that ye may believe that Jesus is the 
 Clirist, the Son of God; and that believing ye may have 
 life in his name.
 
 LESSON THREE 
 
 MANIFESTATION 
 
 S a rule, religious people are not scientific. 
 They think religion and science are separated 
 by a gulf and that the scientific mind is dan- 
 gerous. Science to them is associated with Darwin, Hux- 
 ley, and other students of natural law, who have been 
 skeptical about the scientific accuracy of the Bible, and 
 because of their skepticism branded as infidels. Hence, 
 it has come to be almost heresy for a good Christian to 
 think about his religion as having a scientific side. 
 
 By science we mean the systematic and orderly 
 arrangement of knowledge. This definition does not 
 confine science to the material world. There is a 
 science in Christianity, and only through the understand- 
 ing of this as fundamental can it be fully demonstrated 
 in the life of man. To fail to understand the science 
 upon which Spirit rests, is to fail in nearly every demon- 
 stration of its power. Paul says in I. Cor. 14:15, "I 
 will pray with the Spirit, and I will pray with the un- 
 derstanding also." 
 
 There is a gulf between the high spiritual and the 
 most external material manifestation, and only through 
 the bridging of this gulf can science and religion be rec-
 
 so Lesson Three 
 
 onciled. This bridge is the structure which thought 
 builds. When Christians understand the science of 
 thinking, and the power of thought to manifest itself, 
 and how that manifestation is accomplished, they will 
 no longer fear material science. Also, when material 
 scientists have fathomed the real nature of that living 
 force which they discern as ever active in all of Nature's 
 structures, they will have more respect for religion. 
 
 Both the religionist and the physicist hold that the 
 Bible is an historical description of man's creation — 
 neither is correct. Beginning with the very first chapter 
 of Genesis the Bible is an allegory. It is so regarded by 
 the majority of Hebrew scholars, and they ought cer- 
 tainly to know the character of their own scriptures. 
 Paul was a Hebrew, and thoroughly versed in the occult- 
 ism of spiritual writings, and he said, referring to the 
 story of Abraham and Sarah, "Which things are an al- 
 legory." Hebrews almost universally claim that the story 
 of the Garden of Eden, and Adam and Eve and the 
 serpent, is symbology. 
 
 In the face of these facts, it seems strange that 
 orthodox Christianity should insist upon the Bible as a 
 literal history. It is this way of looking at it which has 
 killed out the true spiritual understanding. Read in 
 the light of the Spirit, the first chapter of Genesis is a 
 description in symbol of the creative action of Universal 
 Mind in the realm of ideas, and does not pertain to the 
 manifest universe any more than the inventor's idea 
 pertains to the machine which he afterwards builds.
 
 Manifestation 31 
 
 First, the problem is thought out, and afterwards the 
 structure produced. So God builds his universe. This is 
 explained in the second chapter of Genesis, which says 
 that God "rested from his work," and yet there were no 
 plants of the field, "and there was not a man to till the 
 ground." "And the Lord God formed man of the dust of 
 the ground, and breathed into his nostrils the breath of 
 life; and man became a living soul." 
 
 Only through the perception of the mental law by 
 which ideas manifest from the formless to the formed, 
 can we understand and reconcile these two apparently 
 contradictory chapters. But in the light of this under- 
 standing everything is made plain, and we discern just 
 how the Divine Mind is creating man and the imiverse; 
 first the ideal concept, then the manifestation. 
 
 The six days' creation as described in the first 
 chapter of Genesis, represents six great ideal projec- 
 tions from Divine Mind, each more comprehensive 
 than its predecessor, until the final climax is reached 
 in the sixth degree, when the declaration is that a being, 
 described as man, shall appear who shall have dominion 
 over everything, ox every idea, that has gone before. 
 This ideal man, who is the "image and likeness" of 
 "Elohim," is the epitome and focal center around which 
 all creation revolves. Hence, the one important study 
 of man is the mind of man. It is the key to all myster- 
 ies, both religious and material. When we know how 
 mind manifests from the ideal to the so-called real, we
 
 32 Lesson Three 
 
 are no longer in the dark, but have that truth which 
 Jesus said would make us free. 
 
 There is but one Man. Every man in the universe 
 has access on the spiritual side of his being to that Man, 
 eternally existing in Divine Mind as a perfect man idea. 
 When man appreciates this mighty truth, and applies 
 it in his conscious thinking, all manifestation becomes to 
 him harmonious and orderly, and he sees God every- 
 where. 
 
 A right understanding of the Divine Law of creation 
 makes man a necessary faculty in God's great work. 
 Through man God is creating or manifesting outwardly 
 that which exists in the ideal. In order, then, that the 
 creation shall go on and be fulfilled as God has de- 
 signed, man must not only understand the law 
 of mind action in his individual thought, but also his 
 relation to the Universal Thought. Not only must he un- 
 derstand it, but he must consciously put himself men- 
 tally into right relation with Divine Ideals. Jesus Christ 
 understood this law, and repeatedly claimed that he was 
 sent of God to carry out the Divine Will in the world. 
 This is true of every man, and none will have satisfac- 
 tion in life until he recognizes this Universal Law, and 
 becomes obedient to and a willing worker with Divine 
 Mind. 
 
 Spiritual man is I am; manifest man is / Will. I 
 AM is the Lord God of Scripture, and I Will the Adam. 
 It is the I AM man that forms and breathes into the / 
 Will man the "breath of life." When we are in the realm
 
 Manifestation 33 
 
 of the ideal we are I am; when we are expressing those 
 ideals in thought and act we are / Will. When the I 
 Will gets so absorbed in its realm of expression that it 
 loses sight of the ideal, and centers all its attention in the 
 manifest, it is Adam listening to the serpent and hiding 
 from the Lord God. This breaks the connection between 
 Spirit and manifestation, and man loses that conscious- 
 ness which is his under Divine Law. In this state of 
 mind there is a drawing upon the reserve forces of 
 the organism, or tree of life; and the real source of 
 supply being cut off, man is figuratively described as 
 driven out of the Garden of Eden, or Paradise of Being. 
 
 Every idea projects form. Man's body is the pro- 
 jection of an idea in his mind, and we all carry our 
 bodies in our minds. The body is the fruit of the tree 
 of life that grows in the midst of the garden of mind. 
 If the body-idea is grounded and rooted in Divine Mind 
 the body will be filled with a perpetual life flow that 
 will repair all its waste and heal all its diseases. 
 
 When man realizes that there is but one body, and 
 that the conditions in his body express the character of 
 his thought, he has the key to bodily perfection and 
 immortality in the flesh. But "flesh and blood" cannot 
 inherit the Kingdom of God. The "flesh and blood" 
 here referred to is the corruptible body-idea whicli men 
 carry in mind. When we get the right idea of the 
 origin and character of the body, the corruptible will 
 put on incorruption, and our bodies will be raised from 
 the dead as was that of Jesus. "Neither was he left
 
 34 Lesson Three 
 
 unto Hades, nor did his flesh see corruption." — Acts 2:31. 
 
 Then the resurrection of our bodies from the dead 
 begins in our minds. We must change our ideas about 
 the body and hold to the Truth of its origin and destiny 
 as conceived by God, in whose Mind its real being 
 exists. Our work is to make manifest that which God 
 has conceived in mind, or created in Spirit for us, that is 
 a spiritual body. 
 
 When we have this understanding and begin the 
 redemption of the body, the Spirit of God quickens the 
 inner life of the whole organism and we know that the 
 promise in Acts 2:17 is being fulfilled in us. "In 
 the last days, saith God, I will pour forth my Spirit upon 
 all flesh." 
 
 The problem before man in the present race con- 
 sciousness is how to get back to the "Father's house," 
 in which is inexhaustible abundance. As it is through 
 an exercise of the free will inherent in us that we sepa- 
 rate ourselves from the Father, so it must be through 
 that same faculty that we again make a conscious union 
 with him. We must realize the foolishness of living in 
 that most external realm where only the husks of things 
 are, and upon which we would fain satisfy ourselves, 
 but cannot. Then let us turn our attention within, and 
 through traveling for a season in that direction, we shall 
 find the source and substance of life. 
 
 This turning within, after one has for a long time 
 been looking without, is no easy matter. The mind 
 that has been trained to the standards of the formed
 
 Manifestation 85 
 
 universe is often slow to grasp the formless. But 
 there is a state of consciousness in the soul that has, 
 through ages of experiences, learned about this formless 
 world and is at home in it. Our dreams and visions 
 and spiritual experiences, of which we seldom speak, 
 come from this inner realm. So it is found that we 
 have a household waiting for us on the subjective side 
 of our being, and its welcome is worth all the effort of 
 the journey. We "seek a country" from which we came 
 forth, as referred to in Hebrews. — 11:14. 
 
 Individualize yourself in the highest by affirming 
 that in Spirit and in Truth you are all that God is. 
 This is true of man's spiritual nature, and he must claim 
 the supreme inheritance before he can enter into the 
 mighty mental and spiritual forces that proceed from 
 the Kingdom of God. No one ever enters into the 
 "Kingdom of God within" and sits upon the throne, or 
 abides there, until he has the courage and fearlessness 
 to proclaim himself joint heir with Jesus Christ. Then 
 he must prove his dominion through purity of motive, un- 
 selfish devotion to Truth Universal, and a steady industry 
 and patience in overcoming the limitations of his own 
 sense consciousness. 
 
 Man's true identity is in Divine Mind. That is, he 
 has no separate mind from the One Universal Realm of 
 Ideas. He must establish himself in that One and 
 Only Mind. He came forth from it, and his whole exist- 
 ence depends upon it; then why not consciously make the
 
 S6 Lesson Three 
 
 mental connection that will establish the harmony and 
 order upon which all existence depends ? 
 
 Nearly all religious systems aim to bring about this 
 unity between God and man, and many of them are quite 
 successful in their methods. We owe much to the church, 
 and the education and helps which we have received 
 directly and indirectly through the efforts of spiritually 
 minded people in all ages. The Truth has pressed upon 
 them and they have demonstrated it up to their highest 
 understanding. Now, however, we are in a fuller degree 
 of enlightenment of the mental laws governing man and 
 the universe, and can more definitely and scientifically 
 apply the method for spiritual development, which in the 
 religious systems are usually followed through faith. To 
 your faith add understanding. 
 
 This getting back into the Garden of Eden, or taking 
 possession of the "Promised Land," is a conscious enter- 
 ing into the subjective part of one's own being. Instead 
 of the Will acting upon the body center from within — 
 which is Divine Order — in the average person it acts 
 through reflection from without. That is, we really live 
 outside our bodies instead of within them. This gives us a 
 very slender hold upon them and they are in consequence 
 weak and apt to slip away from us on very slight pretexts. 
 Then man should constantly affirm, "I am, and / 
 Will manifest the perfection of the Mind within." This 
 is the abstract statement — then there is the concrete iden- 
 tification. We must learn the law of expression from 
 the abstract to the concrete — from the formless to the
 
 Manifestation 37 
 
 formed. Every idea makes a structure after its own 
 image and likeness^ and all such ideas and structures are 
 grouped and associated according to the ideas which they 
 represent. 
 
 All ideas pertaining to power group themselves 
 about structures impregnated with power. Such ideas 
 are not attracted to ideas of love. Love has its group and 
 builds its structures in a place by themselves. Thus in 
 our bodies we have observed certain of these manifest 
 centers, and recognized and named them as the seat of 
 emotions, and expressions of characteristics supposed to 
 exist in the soul. Love is universally recognized as ex- 
 pressing itself through the heart, and intelligence through 
 the head. 
 
 In the study of Mind and Spirit, these inner cen- 
 ters of consciousness are concentrated upon until they 
 respond to the I Will, and they gradually become obe- 
 dient to it, and man finds that he can control and direct 
 every function of his organism, and perpetuate its life and 
 existence indefinitely. 
 
 This is the "regeneration" of the New Testament, 
 a process of body refinement to the point of physical im- 
 mortality. Jesus said of this estate: "The regeneration 
 when the Son of man shall sit in the throne of his glory."
 
 38 Lesson Three 
 
 I AM REALIZATIONS 
 (To be used in connection with Lesson Three.) 
 
 I AM that I AM. 
 
 I AM Identity demonstrated. 
 
 I AM that I AM and there is none beside me. 
 
 I AM one with Almightiness. 
 
 I AM the Substance of Being made manifest. 
 
 I am formed in the perfection of the Divine Idea? 
 Man, Christ Jesus. 
 
 My body is not material, but spiritual, and perfect 
 in all its Being. 
 
 Centered and established in the One Mind, I am not 
 disturbed by the falsities without. 
 
 My identity is in God, and my work is to establish 
 his Kingdom within me. 
 
 I can do nothing of myself, but the Father dwell- 
 ing in me, he doeth the works. 
 
 I am striving in all my thoughts and ways to make 
 the "image and likeness of God" manifest. 
 
 My life is hid with Christ in God. 
 
 I am unified with the One Living Substance. 
 
 Thy Living Mind hath entered into me and I am 
 whole. 
 
 I am the Resurrection and the Life.
 
 LESSON FOUR 
 
 THE FORMATIVE POWER OF THOUGHT 
 
 Hx\T the body is moved by thought is universally 
 accepted, but that thought is also the builder of 
 the body is not so widely admitted. We know 
 that thought moves the various members of the body, be- 
 cause we have constantly before us the close sympathy be- 
 tween thought and act. Before I run, I think I will run, 
 and my legs begin to move swiftly in imagination before 
 I begin the action outwardly. It is found by a system 
 of experiments made at Harvard College, that the thought 
 of running throws the blood into the legs. A man is put 
 flat on his back on a balanced beam, which is adjusted 
 so that the least weight at head or foot will register 
 on the index. When a perfect balance is attained, the 
 man is given a problem in mathematics to solve. Im- 
 mediately the index shows increased weight at the 
 head, indicating that thought has called blood there. 
 Then he is told to imagine that he is running, and again 
 the index shows the weight gradually shifting to the 
 feet. This is so nicely adjusted as to give the exact 
 weight of substance that changes place with the various 
 thoughts held. 
 
 Here is proof that thought not only moves the ex-
 
 40 Lesson Four 
 
 ternal members of the body, but the flowing fluids within 
 it. If thought so readily moves the blood from place to 
 place, who shall say that it does not more quickly move 
 the nerve fluid, or that still more volatile substance, the 
 magnetic force that pervades all organisms? We affirm 
 that it does, and that it not only moves these various ele- 
 ments of the body, but that it forms them as well. 
 
 Medical authorities of the highest repute tell us 
 that certain organs of the body are self-renewing, and 
 that it is a puzzle to them how they ever wear out. If 
 you had a sewing machine that had the power to con- 
 stantly replace the little particles worn away by 
 friction, can you imagine a time when that machine would 
 be destroyed ? In health, man's body has this power and 
 when it is in harmony it never wears out. The harmony 
 referred to is adjustment to the law of Being, or the 
 law of Divine Nature, or the law of God. It does not 
 matter what you call this fundamental Principle underly- 
 ing all life — the important thing is to understand it, 
 and put one's self in harmony with it. 
 
 We have always been told that we would be healthy 
 if we conformed to the laws of Nature, but no one has 
 been able to tell us just what these laws are. Some 
 have said that this conformity consists in eating the 
 right kind of food, or in drinking the right kind of water 
 in the right sort of way, or breathing pure air and wear- 
 ing suitable clothes. We have done all these things, and 
 there is yet something lacking- It is quite evident that 
 we have not, through observing these external adjust-
 
 The Formative Power of Thought 41 
 
 ments, gotten at the underlying principle of Nature. 
 Nature works intelligently, and we shall never be able 
 to conform to her laws until we approach her as we 
 would a wise and loving mother, whom we know gladly 
 gives us what we want when we use it wisely. Nature, 
 then, is not a blind force working in darkness and igno- 
 rance. All her works indicate intelligence — mind at 
 work. This being true, we perceive that we cannot 
 conform to the laws of Nature until we recognize the 
 Mind through which she works. 
 
 Those who have not thought about this propo- 
 sition, and tried to know and understand the mental 
 side of life, are like men walking in broad daylight 
 with their eyes closed. The mind has eyes, and we can 
 see, or perceive this inner intelligence if we look with 
 the mind. But those who look wholly with the phys- 
 ical eye are really blind; "having eyes they see not." 
 Man's salvation from sin, sickness, pain and death 
 will come only through an understanding of and con- 
 formity to this orderly Mind back of all existence. 
 "Ye shall know the truth, and the truth shall make 
 you free." 
 
 Man is an epitome of Being. Material science 
 says that his body contains a portion of all the ele- 
 ments in the earth and air. Psychology finds his soul 
 responding to all the emotions, sensations and vibra- 
 tions of the sentient world about him, and spiritual 
 science discerns that his superconsciousness is inspired 
 with all ideas fundamental in Divine Mind. Man,
 
 42 Lesson Four 
 
 then, is the key to God and the universe, and he may 
 know all things by studying his constitution. Supreme 
 in this constitution is mind. Man must base all his 
 researches upon mind, because it is the starting point 
 of every thought, act and form. 
 
 Some metaphysicians teach that man makes him- 
 self, others that God makes him, and others that the 
 creative process is a co-operation of God and man. 
 The latter is proved true by those who have had the 
 deepest spiritual experiences. Jesus recognized this 
 dual creative process, as shown in many statements 
 relative to his work and the Father's work. "My 
 Father worketh even until now, and I work." — (John 
 5:17.) God creates in the ideal, and man carries out in 
 the manifest what God has idealized. Jesus treats of 
 this relation between the Father and the son in the 
 fifth chapter of John: "The son can do nothing of 
 himself, but what he seeth the Father doing: for what 
 things soever he doeth, these the Son also doeth in like 
 manner." 
 
 Thought is man's creative power, and when he 
 uses it understandingly — that is, by mentally per- 
 ceiving the right relation of ideas in Divine Mind, or, 
 as stated by Jesus, "What he seeth the Father doing," 
 he builds a mentality and body of perfection. Thus Ave 
 see the necessity of not only thinking right thoughts, 
 but of having a right basis for our thinking. We must 
 think from Principle. The successful mathematician 
 bases all his calculations on the rules of mathematical
 
 The Formative Power of Thought 43 
 
 science; so the successful metaphj-sician bases his crea- 
 tive thinking on the unlimited ideas of the One Mind. 
 This is what makes Christianity a science — it is gov- 
 erned by scientific principles of mind. These principles 
 are really the foundation of all the various sciences, 
 but they are secondary, while it is primary. 
 
 The physical scientist does not go back of the 
 cell or molecule in his analysis of forms. He postu- 
 lates that atoms have an existence, but he has never seen 
 one. He assumes that the realm beyond the ken of 
 physical perception is not possible of investigation. But 
 the metaphysician delves into the realm where atoms, 
 molecules and cells are formed, and he not only sees 
 how they are made, but he acquires the ability to make 
 them. He finds that they are all dependent upon ideas, 
 and by using right ideas he can make manifest any form 
 or shape he may desire. For example, what is named 
 externally substance has its source in a mental idea of 
 form and shape. What is termed life has its source in 
 an idea of action. What is termed intelligence has its 
 source in an idea of knowing. So with all the manifesta- 
 tions we see about us ; they all have their source in some 
 idea in mind, and can be formed and transformed at 
 will by one who understands and can use this mind 
 power. 
 
 A study of the mind and its manifold manifesta- 
 tions reveals that there is a difference between the 
 thing and the mind in which it had its original impetus 
 as an idea. Life in Divine Mind is unlimited as an
 
 44 Lesson Four 
 
 idea of perpetual, omnipresent action, but through 
 thought it may be subject to many limitations. Sub- 
 stance in Divine Mind is an idea of perfection in form, 
 but thought has caricatured it on every side. Intel- 
 ligence in Divine Mind is all-knowing, but thought has 
 said there is ignorance, and it has been so demon- 
 strated. It is not true, therefore, that all manifestation 
 is good because it has its origin in Divine Mind. The 
 underlying ideas have their foundation there, but man 
 has put the limitation of his thought upon them, and sees 
 them "through a glass darkly." 
 
 Applying this to individual consciousness, we find 
 just how man thinks his body into disease. Instead 
 of basing his thought upon what is true in the Absolute 
 of Being, he bases it on conditions as they appear in the 
 formed realm about him, and the result is bodily discord 
 in multitudinous shapes. There is a universal thought- 
 substance pervading all Nature that is more sensi- 
 tive than the phonographic record. These records re- 
 ceive and preserve every vibration of sound, but the 
 thought-substance does better than this; it transcribes 
 not only all sounds, but even the slightest vibration of 
 thought. The telephone system of a large city is a good 
 illustration of the manner in which thought works on 
 the organism. The nerves are the wires, and the nerve 
 fluids the electricity. The ganglionic aggregations 
 throughout the body are the sub-stations. The pre- 
 siding intelligence sends its thought from the head; 
 "Central," at the solar plexus, receives it and makes
 
 The Formative Power of Thought 45 
 
 connection with the part of the body designated. 
 You think of your stomach, and instantly the connection 
 is made with that center, and the Presiding Thought 
 stationed there takes your message and carries it into 
 efifect. If the message is, "You are weak," it is so re- 
 corded. If it is, "You are strong, vigorous, fearless 
 spiritual intelligence, life and substance," that mes- 
 sage is transcribed and carried into action in due 
 process. 
 
 Every part of the body is thus connected with this 
 great solar plexus central station, and it is very obedi- 
 ent in carrying out instructions received from the pre- 
 siding intelligence in the head. There are several great 
 sub-centers and innumerable minor centers pervad- 
 ing the whole organism. These centers of thought are 
 the formed ideas of mind, which have an affinity for one 
 another, based upon the attractive power of Love, which 
 is the binding factor of the organism. Physical science 
 calls this binding energy the centripetal power, but 
 all forces of whatever character are mental, and must be 
 reduced to ideas, thoughts and words, to be understood. 
 
 All ideas pertaining to life expression have their 
 center of action in that part of the body called the gen- 
 erative function, and whatever thought we think, or 
 express in words, about life, is immediately 'phoned to 
 this generative ganglion and registered there. These 
 thoughts are not only registered, but there is, through 
 repeated thinking, built up an Ego, or identity, at that 
 center whose dominant thought is life-action in its va-
 
 46 Lesson Four 
 
 rious phases. This life center is Divine, and should be 
 thought about and used in the purest, highest way. 
 This will lead to the perfect manifestation of life in 
 the whole body. All thoughts about the loss of life, or 
 the weakness of life, or the impurity of life, should be 
 persistently denied out of mind, and the strongest kind 
 of affirmation made of what life is in God. In this way 
 we connect the life center with its spiritual source, and 
 it is restored to Divine harmony. 
 
 A majority of the ills that afflict the body have 
 their origin in erroneous thoughts about life, and a 
 misuse of the life function. In Genesis it is compared 
 to a tree — its roots are in the ground and its branches 
 reach up to the heavens. All the pleasant sensations 
 in the organism are produced through union of the 
 forces emanating from this center. Through the nerves, 
 or branches, it sends its currents of life to the very ex- 
 tremities of the body, and even beyond into the finer 
 ethers of the soul. It is spiritual, but so subtle (serpent- 
 like) are its vibrations that man is tempted to eat, or 
 consume in its pleasant sensations, the reserve forces, or 
 fruits of his organism, here stored up. This unfrocks him 
 — takes away his robe of power and mastery and domin- 
 ion over the physical forces that environ him. Instead of 
 abiding at the center of his body, and consciously ruling 
 it and the world of Nature without, he is "cast out of 
 the garden." 
 
 But, through right understanding and right thoughts 
 and words, man shall regain the kingdom within
 
 The Formative Power of Thought 47 
 
 and be reinstated in the Garden of Eden. This pro- 
 cess of man again taking up power and dominion is 
 now being carried out in all those who are seeking the 
 righteousness of the Christ consciousness. In this higher 
 thought realm, all ideas pertaining to the life of man are 
 in harmonious relation, and when we ask in silent thought 
 for this knowledge our minds are flooded with its light. 
 We apprehend only according to the receptivity, stead- 
 fastness, understanding and persistent faith of our 
 minds. But we grow in faith and understanding, and 
 no matter how slow we seem to be progressing, we should 
 never be discouraged nor give up. Every one is heir to 
 this higher thought consciousness, and all must eventually 
 attain it. When the beauty of this spiritual realm is 
 spread before us we should express gratitude — give 
 thanks to the great Soul of the Universe. When the as- 
 tronomer Kepler realized the grandeur of the laws that 
 were revealed to him, he exclaimed, "I thank Thee, God, 
 that I think Thy thoughts after Thee." 
 
 AFFIRMATIONS FOR RIGHT THINKING 
 (To be used in connection with Lesson Four.) 
 
 "As he thinketh in his heart, so is he." 
 My heart is righteous toward God. 
 When my thoughts are gathered together in my 
 Christ Name, there I am in the midst of them. 
 
 I will think no evil, for thou art always with me.
 
 48 Lesson Four 
 
 The thoughts of God are his angels: "He hath 
 given his angels charge concerning me." 
 
 The thought of foolishness is sin. Prov. 24 :9. 
 
 The thoughts of the righteous are right. Prov. 12:5. 
 
 Commit thy works unto the Lord and thy thoughts 
 shall be established. Prov. l6:3. 
 
 I know the thoughts that I think toward you, saith 
 the Lord, thoughts of peace, and not of evil. Jer. 29:11- 
 
 How precious also are thy thoughts unto me, O 
 God. Psalms 139:17. 
 
 Search me, O God, and know my heart; try me, 
 and know my thoughts. Psalm 139:23. 
 
 Bring into captivity every thought to the obedi- 
 ence of Christ. IL Cor. 10:5. 
 
 Finally, brethren, whatsoever things are true, what- 
 soever things are honorable, whatsoever things are just, 
 whatsoever things are pure, whatsoever things are lovely, 
 whatsoever things are of good report; if there be any 
 virtue, and if there be any praise, think on these things. 
 Phil. 4:8.
 
 LESSON FIVE 
 
 HOW TO CONTROL THOUGHT 
 
 I HE thoughts of mind are identities having a cen- 
 tral ego. By this we mean that every thought 
 has a center around which all its elements re- 
 volve, and to which it is obedient, when no higher power 
 is in evidence. Thoughts are capable of expressing them- 
 selves — they think. Man thinks, and he thinks into 
 his thoughts all that he is, hence those thoughts must 
 be endowed with secondary power of thought. 
 
 There is, however, a difiference between the original 
 thinker and the secondary thought. One has its animat- 
 ing center in Spirit, and the other in thought. One is 
 Son of God, and the other Son of man. 
 
 The one essential fact to understand is, that there 
 can be no manifestation without intelligence as a 
 fundamental factor and constitutent part. Every form 
 in the universe, every function, all action, and all sub- 
 stance, has a thinking part which is receptive to and can 
 be controlled by man. Edison says he has observed 
 that every molecule has three things: intelligence, sub- 
 stance and action. It knows where it wants to go, it 
 has form and it moves. 
 
 This intelligent principle in all things is the key
 
 50 Lesson Five 
 
 to the metaphysician's work. He does not concern him- 
 self with the action and reaction of the chemistry of 
 matter, nor does he care to know all the intricate laws 
 of electricity and magnetism in order to get the very 
 highest use of them. They are susceptible to thought, 
 through the knowing factor in their construction, and to 
 this he appeals. It is through this all-pervading intel- 
 ligence that man exercises his highest dominion. The 
 Scripture statement of man's power and dominion over 
 all things is true only when he is estimated mentally. 
 
 It is the testimony of all philosophers that every 
 thing is in a state of construction or destruction. These 
 two forces are all-pervading, and apparently essential 
 in building the universe. The metaphysician discerns 
 the cause of these two movements to be the "Yes" and 
 the "No" of mind. These dual attributes of mind are 
 in evidence everywhere, yet not understood by those who 
 observe the form instead of the Spirit. The positive and 
 negative poles of the magnet are states of mental affir- 
 mation and denial. In acid and alkali, sour and sweet, 
 chemistry is proclaiming "Yes" and "No." Night and 
 day, heat and cold, sunshine and shadow, intelligence 
 and ignorance, good and evil, saint and sinner, all are 
 the reflections of mental affirmations and denials. Thus 
 the common denominator of all manifestation is "Yes* 
 or "No." 
 
 It is found that by the use of these mind forces man 
 can dissolve things by denying their existence, and build 
 them up by affirming their presence. This is a simple
 
 How TO Control Thought 51 
 
 statement, but when it is applied in all the intricate 
 thought-forms of the universe, it becomes complex. 
 This law of mental denial and affirmation will prove its 
 truth to all those who persistently use it. 
 
 This power of the mind to build or destroy is 
 exemplified most strikingly in the human body. What- 
 ever we aiBrm as true of us, in due season manifests 
 itself somewhere in the organism. Whatever we deny 
 is taken away, when the law has had time to work 
 itself out. 
 
 The body is made of cells; some in a radiant state, 
 and some crystallized into form. The visibility of these 
 radiant thought-forms is the result of an affirmation 
 of the ponderability of substance, or, it is the belief in 
 man's mind that his body is material instead of spiritual. 
 The affirmative state of mind is a binding, holding 
 process, and it involves all thoughts and their manifes- 
 tations that come within its scope. If man affirms 
 his unity with the life, substance and intelligence of God, 
 he lays hold of these spiritual qualities, but if he affirms 
 the reality of matter and the physical body, he forms a 
 material picture that works itself out in flesh. 
 
 Affirmations and denials do not have to be made 
 in set terms, like, "I affirm my body to be material," 
 but the general trend of the mind, the sum total of 
 thought in all its aspects, aggregates the affirmation that 
 fixes and crystallizes thoughts into forms. The universal 
 desire and striving of men and women for material 
 possessions is the strongest kind of affirmation and af-
 
 52 Lesson Five 
 
 fects both mind and body in a marked degree. 
 Stomach troubles and constipation are common com- 
 plaints with those who are financially grasping. The 
 tense state of mind which this affirmation sets up extends 
 throughout the body, and all the muscles, nerves and 
 organs become fixed and almost immovable. This was 
 forcibly illustrated in a certain banker, who was so 
 grasping that his right hand closed up and he could not 
 open it. Again, a set ambition and intense desire to 
 excel in some chosen field of work will produce like 
 results. A dominating will, fixed in any direction, is 
 a form of affirmation, and it affects the life-action in the 
 organism according to its intensity. Inactivity, con- 
 gestion, stiffness, rigidity, may all be traced to excessive 
 affirmation. 
 
 The metaphysical remedy for this selfish state of 
 mind is denial. "Deny thyself and follow me." The 
 "me" here referred to is the higher self, the Christ, and 
 the "self" is personality. Denial is a putting away the 
 mental error, and entering into conscious relaxation of 
 both mind and body. The healer does not tell the patient 
 audibly that his constipation is caused by his grasping or 
 stingy state of mind, but he mentally denies it, and holds 
 the patient open and receptive to the Great Unselfish 
 Mind of the Universe. People do not realize how they 
 are bound by their selfishness, and it is not wise to tell 
 them openly, until they are in understanding of the differ- 
 ence between their real being and the mortal personality. 
 
 Where the "No" phase of mind is too much in
 
 How TO Control Thought SS 
 
 evidence the whole consciousness is in relaxation. 
 This excessive negation makes the thought indefinite and 
 vacillating, and the body weak and flabby. Prolap- 
 sus, dropsy, certain forms of kidney complaints, and 
 nearly all relaxations in body and functions, are the 
 result of the "I can't" state of mind. For example, 
 a business man who has for years been intent on money- 
 making, who meets with a large loss and mourns over it, 
 will have kidney trouble of some kind. He believes that 
 he has lost his substance, and a void thought begins its 
 dissipation of the very tissues of his body. One who 
 has been very ambitious for the attainment of some of- 
 fice or position, and defeated, will usually "let go" the 
 positive mental pole and drop to the negative. The 
 result is bodily weakness somewhere. We speak of such 
 people as having "lost their grip." This is exactly what 
 they have done — their mental relaxation has loosened 
 their grasp upon the organism, and it is in a condition of 
 dissolution. Physicians have marveled that so many 
 public men have diabetes and Bright's disease. It is 
 because they have been defeated in their ambitions, and 
 given up. The "failure" state of mind throws the whole 
 organism into a panic, and its functions are weakened in 
 their life-action. Instead of the tonic of aspiration and 
 hope, there is the enervation of discouragement and de- 
 spair. 
 
 These are conditions that come to those who trust 
 in the arm of flesh. When the mind of man is set on 
 high, he never gives up nor allows defeat to thwart
 
 54 Lesson Five 
 
 his righteous ambitions. His thought is not set on 
 selfish attainment, consequently he does not experi- 
 ence a mental vacuum when he meets with loss. To 
 one in spiritual understanding there is no loss. The 
 going and coming of material and intellectual things are 
 but changes in the panorama of life. This is con- 
 stantly taking place, and will continue so long as we live 
 in the consciousness of duality, the "Yes" and "No" 
 state of existence. 
 
 The object of man's existence is to demonstrate 
 the Truth of Being. This demonstration takes place 
 through experience; but there are two ways of working 
 out experience. The first is through knowing the law 
 underlying every process, and the second is through 
 blindly testing the process without understanding the 
 law. 
 
 In the allegory of the Garden of Eden we have an 
 illustration of the choice the race, to which we belong, 
 made when a certain stage of discretion was attained. 
 Adam represents generic man. In his early stages he 
 was under the Law of Divine Knowing — the Lord God 
 was his guide and instructor, and he made no mis- 
 takes, but lived consciously in Divine Light. 
 
 All experience develops personal identity — the 
 consciousness of the power itself. This is the bringing 
 forth of the free-will which is inherent in all. In the 
 course of his demonstrations of Being man arrives at this 
 place where he feels his own capacity, and he knows 
 he can exercise it without restraint. "Satan" is the per-
 
 How TO Control Thought 55 
 
 sonal mind that tempts man to try experience without 
 knowledge. In Divine Illumination man does not enter 
 consciously into that dual condition typified by the 
 tree of the knowledge of good and evil. Good is all, and 
 evil that which might be if man forsook his guiding light. 
 In the serene Mind of God there is no duality, no 
 good and bad, day and night, understanding and igno- 
 rance — the brilliancy of the All-Knowing dissolves all 
 shadows and negations. 
 
 It is man's privilege to abide in this Light, and 
 know how to work out the problem of existence as ac- 
 curately as the mathematician, who follows without 
 deviation the rules of his science. The Lord admon- 
 ishes the unfolding Adam not to "eat," that is, incorpo- 
 rate into his consciousness this knowledge of duality — - 
 good and evil. But, like the child who refuses to take the 
 advice of one who knows, man falls into the sense of 
 pleasure and excess, the reaction of which is pain, and 
 he thus has consciousness of an opposite to the good. 
 This dual mentality naturally sets up positive and neg- 
 ative forces in his mind, which are reflected into his 
 body. The commotion is so great that the soul is forced 
 out of its temple — man is put out of the garden, and in 
 time forgets his former Edenic state. 
 
 Some metaphysicians argue that this eating of the 
 tree of the knowledge of good and evil was a neces- 
 sary step in man's evolution — that it is through experi- 
 ence we learn all truth, and without this experience 
 we would always remain infants. Just here is the dif-
 
 56 Lesson Five 
 
 ference between the Christian and the Gentile — the one 
 seeks the guiding light of the Spirit in all his ways, 
 while the other ignores that light and works out his char- 
 acter like Adam, by the "sweat of his face." Hard ex- 
 periences come into our lives because we do not know 
 the law of harmonious thinking. If we think that evil 
 exists as a power in the world, and that it is working 
 in our lives and the lives of those about us, we make it 
 an active force, and it appears to be all that we im- 
 agine it. The poet truly discerned, "There is neither 
 good nor ill, but thinking makes it so." 
 
 Some metaphysicians claim that it is not wise to 
 make denials ; that the affirmation includes all the men- 
 tal movement necessary to man's perfect develop- 
 ment. This position would be tenable if we had built 
 up our consciousness according to Divine Law. The 
 student who has carried his mathematical problem for- 
 ward without making an error does not find it necessary 
 to erase. But if he sees where he has made a wrong 
 computation, what then? Nothing but an erasure, fol- 
 lowed by a right computation, will bring the correct 
 answer. We have all fallen short of Divine Ideals, and 
 we must cross out our errors and add in the truths, until 
 our characters are up to the Jesus Christ standard. 
 
 Repentance is a form of denial. The forgiveness 
 of sin is an erasure of mortal thoughts from conscious- 
 ness. The joy which comes to the converted Christian 
 is the inflow of Divine Love after the mind has been 
 cleansed by denial of sin. This is a real experience,
 
 How TO Control Thought 57 
 
 ■which may be repeated again and again by one who un- 
 derstands the law of Holy Spirit baptism, until the 
 whole man is sanctified and freed from sin. Christians 
 look back upon this joyous exaltation, which they had 
 when they were converted, as an experience which comes 
 but once in a lifetime, and they think that it was brought 
 about by the Lord as a special sign of their change of 
 heart. But metaphysicians, who have studied the law of 
 mind and practiced denials and affirmations as a 
 science, find that they can throw themselves into this 
 ecstatic state at will. 
 
 To attain this, begin each day by a denial of all 
 thoughts of selfishness. This is following the com- 
 mand of Jesus, "Deny thyself and follow me." The 
 mortal self is the Ego around which revolve all 
 thoughts that bind us to error. We cannot cross it all out 
 at once, but little by little we cast out the specific 
 thoughts that have accumulated and built up that false 
 state of consciousness termed Judas. In the life of 
 Jesus, Judas represents the false Ego which error 
 thought has generated. This "son of perdition" is so 
 interwoven into the consciousness that to kill him at one 
 fell swoop would destroy the mentality, so he must be 
 counted as one of the twelve, while we know that he 
 "hath a devil." 
 
 In the symbology of Jesus' life, Judas is repre- 
 sented as the treasurer; he "carried the bag." This 
 means that this Ego has possession of the sex, or Life 
 Center, in the organism, and is using it for its own selfish
 
 58 Lesson Five 
 
 ends. Judas was "a thief." The selfish use of the life 
 and vitality of the organism for the gratification of sense 
 pleasure, robs the higher nature, and the spiritual man 
 is not built up. This is the betrayal of Christ, and it 
 is constantly taking place in those who live to fleshly, 
 selfish ends. 
 
 A time comes, however, when Judas must be elimi- 
 nated from consciousness. The agony of mind and 
 final crucifixion of Jesus, represent the crossing out 
 wholly of the false Ego, Judas. 
 
 "I die daily," said Paul. The "I" that dies daily is 
 personal consciousness, which is formed of fear, igno- 
 rance, disease, the lust for material possessions, pride, 
 anger, and the legion of demons that cluster about the 
 personal Ego. The only Savior of this one is Jesus 
 Christ, the spiritual Ego, or superconsciousness. We 
 cannot in our own strength solve the great purifying 
 problem, but by giving ourselves wholly to Christ, 
 constantly denying the demands of the personal self, we 
 grow into the Divine Image. This is the process through 
 which we "awake in Thy likeness." 
 
 CLEANSING AND PURIFYING STATEMENTS 
 (To be used in connection with Lesson Five.) 
 
 God is good and God is all, therefore I refuse to 
 believe in the reality of devil or evil in any of its forms. 
 
 God is life and God is all; therefore I refuse to 
 believe in the reality of loss of life, or death.
 
 How TO Control Thought 59 
 
 God is power and strength and God is all ; there- 
 fore I refuse to believe in inefficiency and weakness. 
 
 I am in authority. I say to this thought, Go, and he 
 goeth; to another, Come, and he cometh. (Read Matt. 
 8:5-13.) 
 
 God is wisdom and God is all ; therefore I refuse 
 to believe in ignorance. 
 
 God is spiritual substance and God is all ; there- 
 fore there is no reality in the limitations of matter. 
 
 God is inexhaustible resource and God is all ; there- 
 fore I refuse to believe in the reality of lack or poverty. 
 
 God is love and God is all; therefore I refuse to 
 believe in hate or revenge. 
 
 He that is slow to anger is better than the mighty; 
 and he that ruleth his spirit than he that taketh a city. 
 Prov. 16:82.
 
 LESSON SIX 
 
 THE WORD 
 
 IN PURE metaphysics there is but one Word, 
 the Word of God. This is the original Crea- 
 tive Word, or thought of Being. It is the 
 ''God said" of Genesis. It is also referred to in the first 
 chapter of John as the Logos. This cannot be ade- 
 quately translated into English. In the original it in- 
 cludes wisdom, judgment, power, and, in fact, all the 
 inherent potentialities in Being. This Divine Logos was, 
 and is always, in God; in fact, it is God as Creative 
 Power. The Divine Mind creates under law; that is, 
 mental law. Man may get a comprehension of the cre- 
 ative process of Being by analyzing the action of his 
 own mind. First is mind, then the idea in mind of what 
 the act shall be, then the act itself. In Divine Mind the 
 idea is referred to as the Word. 
 
 According to Genesis, and all the mystical writings 
 bearing upon creation, the Divine Mind expresses its 
 Word, and through the activity of that Word the Universe 
 is brought forth. Man is the consummation of the Word, 
 and his spirit has within it the concentration of all that 
 is contained within the Word. Jesus is called the Word 
 of God. That Word became flesh and dwelt among
 
 The Word 61 
 
 us, and we beheld his glory as the "only begotten of the 
 Father." God being perfect, his idea, or thought, or 
 Word, must be perfect, and this is spiritual man; it is 
 through this man, or Word of God, that all things are 
 brought into manifestation, or made. "And without the 
 Word was not anything made that was made." That 
 Word is the "only begotten of God," because there is but 
 one idea of man in Divine Mind, and that is man's per- 
 fect pattern. 
 
 In the first chapter of John it is implied that there 
 are things made that are not after Divine Ideals, conse- 
 quently not real. The creations of the Word of God are 
 permanent and incorruptible. As an imitator of Divine 
 Mind, man has the power to form and make manifest 
 whatsoever he idealizes, but unless his thought is unified 
 with Divine Mind, and guided in its operations by Infinite 
 W^isdom, his creations are perishable. 
 
 Mental processes enter into all creations. Physical 
 science has discovered that every atom has substance, 
 force and intelligence — these are the constituent parts 
 of mind. Mind is the one and only creative power, and 
 all attempts to account for creation from any other stand- 
 point are futile. The creative processes of mind are con- 
 tinuously operative — creation is going on all the time, but 
 the original plan, or design in Divine Mind, is finished. 
 
 Man cannot know how the thought, or Word, works 
 except through his own consciousness ; consequently, 
 he must understand, control and put in order his own 
 word, for through it he comprehends the Word of God.
 
 62 Lesson Six 
 
 Our most important study, then, is our own consciousness. 
 The old Greeks recognized this and wrote over their 
 temple, "Man, know thyself." The Self of man is spirit- 
 ual, and when in direct conscious unity with the Parent 
 Mind has real creative power. Man reflects his every- 
 day thought, and his mind is forming conditions, even to 
 changing the face of Nature itself. Every thought that 
 goes forth from the brain sends vibrations into the sur- 
 rounding atmosphere, and all things are set into action. 
 The effect is in proportion to the ability of the thinker 
 to concentrate his mental forces. The average thought 
 vibration produces but temporary results, but under in- 
 tense activity conditions more or less permanent are 
 impressed upon the sensitive plate of the Universal 
 Ether, and through it brought into physical manifesta- 
 tion. 
 
 Every idea originating in Divine Mind is expressed 
 in the mind of man, and through his thought brought to 
 the outer plane of consciousness. In the organism itself 
 are centers that respond to the Divine Ideas as a musical 
 instrument sympathetically responds to musical vibra- 
 tions. Then through another movement on what is 
 termed the conscious, or most outer plane of action, the 
 thought takes expression as the spoken word. There is 
 in the formed conscious man, or body, a point of concen- 
 tration for this word, through which it is expressed 
 in invisible vibrations. For example, at the root of the 
 tongue is a brain center, and through it the mind controls 
 the larynx, tongue, and all organs used in forming words.
 
 The Word 63 
 
 Following the creative law through from the formless to 
 the formed, we can see how an idea fundamental in Di- 
 vine Mind, is reflected into man's mind, takes form in his 
 thouglit, and is expressed through his spoken word. If 
 in each step of this process he conformed to the Divine 
 Creative Law, man's word would make things instantly, 
 as Jesus made the loaves and fishes. But having lost, in 
 a measure, the steps in this creative process from the 
 within to the without, there are many breaks and ab- 
 normal conditions, and more failures than successes in 
 the products. 
 
 However, every word has its effect, though unseen 
 and unrecognized. Jesus said a man should be held ac- 
 countable for "every idle word," and a close observance 
 of the power of mind in the affairs of the individual 
 proves this to be true. What we think we usually ex- 
 press in words, and those words bring about in our lives 
 and affairs whatever we put into them. A weak thought 
 in the mind is followed by words of weakness, which 
 through the law of expression and form, changes the 
 character of everything that receives them. 
 
 The nerves are the wires that transmit the messages 
 to every part of the body, and they as thought forma- 
 tions carry out in their turn the word that has been 
 spoken into them. To talk about nervousness and weak- 
 ness, is to make those conditions in the body, while on 
 the other hand to speak and send forth the word of 
 strength and affirm nerve poise, will bring about that 
 result. To talk about a weak stomach will make your
 
 64 Lesson Six 
 
 stomach weak. To tell about how bad your liver is will 
 fix that idea in your liver. The usual conversation 
 among people creates ill instead of good health, because 
 of wrong words. If the words are of disease as a reality, 
 a vibration of disintegrating forces is set into action, that 
 in the end shatters the strongest organism. 
 
 As an example of the vibratory power of the spoken 
 word, a vocalist can shatter a wine glass by concentrating 
 upon it certain tones. The fact is, that every time we 
 speak we cause the atoms of the body to tremble and 
 change their places. Not only do we cause the atoms 
 of our own bodies to change their locality, but we raise or 
 lower the rate of vibration, and otherwise affect the 
 bodies of others with whom we come in contact. The 
 mother can, by telling the little child that it looks sick or 
 tired, produce those conditions in it, while words of 
 health, life and strength set into activity the body func- 
 tions, which they in turn express in harmony with the 
 dominant thought. 
 
 Thus every word brings forth after its kind. The 
 "seed" is the creative idea inherent in it, which it 
 inherits from its parent source — God. The enthusiast 
 in floral culture, who hovers over and talks in loving 
 tones to her flowers, always has success with them, while 
 her neighbor, who is cold and indifferent, fails. It is 
 the mental emanation, and the Creative Word, that stim- 
 ulate the receptive mentality of Nature, and although 
 the enthusiast may know nothing of the laws of mind, 
 she is using it in its most effective mode, the Creative
 
 The Word 65 
 
 Word. In like manner the mind healer, mentally and 
 audibly speaks to the same all-pervading receptacle, 
 and it responds by building up wasted tissues and weak- 
 ened functions. 
 
 Mind is everywhere, and its avenues of expression 
 are, like the ether of wireless telegraphy, strung in every 
 direction. This wonderful discovery that messages can 
 be sent the earth round without visible wires, should for- 
 ever silence those who have been incredulous when 
 thought transference through a like ether is claimed. 
 But there is even a more rapid and subtle transmitter of 
 ideas than mental vibrations, and that is, unity with 
 Supreme Mind. This Mind exists as the Absolute — the 
 Unlimited. In its consciousness there is no apartness, 
 no separation, and whoever puts himself in that con- 
 sciousness can accomplish things instantly. 
 
 When the centurion said to Jesus, "Speak the word 
 only, and my servant shall be healed," the Master said 
 he had not found so great faith in all Israel, and his heal- 
 ing Word was, "As thou hast believed, so be it unto thee." 
 We must have a certain amount of faith in the substance 
 of the invisible and its ability to do our will. When 
 Peter recognized in Jesus that inner principle called 
 Christ the Son of God, the response was, "Flesh and 
 blood hath not revealed it unto thee, but my Father 
 which is in Heaven." The Father must have been pres- 
 ent to Peter as he was to Jesus, and the "heaven," in 
 which Jesus said he was, must also have been there. 
 The fact is. Being is always present. It is mortal igno-
 
 66 Lesson Six 
 
 ranee and laek of faith that prevents our realization of 
 this truth. The more we believe in the wisdom, po^ver, 
 substance, love and life of the One Mind, the greater is 
 its activity in us and our affairs. Not only should we 
 have faith in the All-Presence, but we should also de- 
 velop our understanding to the end that we may know 
 why this is so. Physical science is in advance today of 
 religion in its recognition of a universal life, substance 
 and intelligence. Religion is looking for this mighty 
 Creator away off in some distant heaven, right in the 
 face of the distinct teaching of Jesus Christ that God is 
 Spirit, and his kingdom is within man. 
 
 But physical science also falls short in its failure to 
 recognize the unity between the everywhere Intelligence 
 and the knowing principle in man. It is seeking to know 
 intellectually, or from the plane of forms and shapes, 
 that which is of the mind. Physical science has estab- 
 lished the presence of the creative forces, but does not 
 know the power that moves them. Divine Metaphysics 
 has discovered the moving power to be the thought and 
 word of man, and is proving the truth in results in a 
 multitude of directions. 
 
 The spoken word carries vibrations through the uni- 
 versal ether, and also moves the intelligence inherent in 
 every form, animate or inanimate. It has but very recent- 
 ly been discovered that even rocks and all minerals have 
 life. This is in proof of the omnipresence of the One 
 Animating Substance. Man, being the highest emanation 
 of Divine Mind, has great directive power, and is really
 
 The Word 67 
 
 co-operator with God in creating the Universe. We 
 should be speaking words of truth into everything, not 
 only to mankind, but the mineral, vegetable and animal 
 kingdoms. The fine discernment of the poet has recog- 
 nized that "the very stones cry out," where a tragedy 
 has occurred. The all-penetrating ether receives our 
 thoughts and words, like the wax cylinder of the phono- 
 graph, only a thousand times more accurately, and pre- 
 serves them and echoes them back to us in continuous 
 vibrations. There are no secrets and no concealments. 
 What you think and speak in the inner chamber is pro- 
 claimed on the house tops, said Jesus, and now we know 
 why this is so. The very walls of your room, aye, even 
 the substance of the atmosphere in that room, is proclaim- 
 ing over and over the words you have spoken there, 
 whether you are present or not. 
 
 Not long ago a lady rented a room in a certain city. 
 Several nights in succession, just as she fell asleep, she 
 heard a man talking incoherently about the grain market. 
 This continued for some time and she mentioned it to 
 the landlady, who informed her that the room had been 
 last occupied by a dealer on the board of trade. 
 
 This Power of the Word is given man to use. The 
 better he understands the character of God and his rela- 
 tion to humanity, the more unselfishly will he exercise 
 this power. Because some are using it in selfish ways 
 should not deter others who have a better understanding 
 of the law from using it in righteous ways. "Ask what- 
 soever ye will in my name and it shall be done unto you,"
 
 68 Lesson Six 
 
 is an invitation none should ignore. If we need things, 
 and they are necessary to our happiness, it is not sacri- 
 legious to get them in God's way, and thereby strengthen 
 our faith in his power. In a letter just received a lady 
 says: 
 
 "Twice in my life I have consciously used the law for a set 
 purpose and both times it acted perfectly, and scared me with 
 its promptness, and I want you to assure me that it is right; 
 it savors so of 'necromancy,' or some such dark practice, 
 though I know my appeal was each time made to the Higher 
 Life, and reverently, with thanksgiving. 
 
 "In the first case, I came home from 'down East' to find 
 that our old dog had an innumerable family of fleas, which 
 swarmed the house. I would not kill them. I swept and 
 cleaned, and picking individuals up I put them out doors 
 with directions appropriate to their nature, but still they 
 swarmed, till one morning I was trying to meditate after 
 bathing. I sat down on the side of my bed with my bare feet 
 on the floor. Well, I can't tell you how many fleas began to 
 dance on my feet; certainly a number amply suflBcient to 
 bring one back to earth with a thud, however deep he might 
 have sunk in contemplation. It certainly had a rousing effect 
 on me, and I looked at them, and with all the force I could 
 command demanded of The One freedom from this disturbance 
 of my devotions, and oh, it was done! From that day to this 
 there have been no fleas in the house. They went, and I never 
 thought of them after that morning. My meditations were no 
 longer disturbed, and when I realized what I had done, I 
 was awed into the deepest humility. 
 
 "The other case was a very little thing, but showed the 
 action of the law just as promptly. I had a finger nail which 
 I could not allow to grow at all above the flesh without having 
 it split and tear back into the 'quick' catching on everything 
 I touched. One evening when it had been particularly annoy-
 
 The Word 69 
 
 ing, I held it up before me and talked to the life cells com- 
 posing it, and directed them to seal up that place and weave 
 across the other way, telling them that if I didn't know just how 
 they were to do it, they knew and must work accordingly. 
 Afterward, though I didn't try to throw it out of my mind, I 
 didn't think of it until a day or two later I found I was using 
 that forefinger in ways that I had before guarded it from, on 
 account of the split nail, and on taking notice of it found that 
 though it was growing some distance above the flesh, it was 
 perfectly whole and smooth. It is now the best looking finger 
 nail on my hand." 
 
 This is a good example of tlie necessity of speaking 
 the Word with force and intensity, that is, authority. 
 The I AM, Jesus, speaks in us as "one having authority." 
 Assume the power and it is made evident to you. 
 
 The curses of the witch, and the blessings of the 
 priests, have always been believed in by so-called igno- 
 rant and credulous people. In the light of modern 
 revelation the charge of ignorance should be shifted to 
 the unbelieving. The word of one in authority carries 
 weight and produces far-reaching effects. The fiat of 
 the physician that a certain disease will result disas- 
 trously to the patient, is believed, and acts as a foil to 
 all the healing forces of nature. A pin scratch has 
 resulted in blood-poison, because the word of fear that 
 such a result might follow was not denied. 
 
 Man has the power to deny and dissolve all disin- 
 tegrating, discordant and disease-forming words. This 
 is the greatest discovery of all ages. No other is to be 
 compared to it. You can make yourself a new creature,
 
 70 Lesson Six 
 
 and build the world about you to your highest ideals. 
 Do not fear, but speak to the Law Supreme the desires 
 of your heart. If your word is selfish, that which comes 
 to you through its use will be unsatisfactory, and you 
 will profit by the experience, and thus learn to speak the 
 words of righteousness only. But it is your duty, as ex- 
 presser of the Divine Law. to speak forth the Logos, the 
 very Word of God, and cause the Garden of Eden, the 
 everywhere present Mind Substance, to manifest its in^ 
 nate perfection. 
 
 THE POWER OF WORDS 
 (To be used in connection with Lesson Six.) 
 
 Death and life are in the power of the tongue. 
 Prov. 18:21. 
 
 He that keepeth his mouth, keepeth his life. Prov. 
 1S:3. 
 
 Whoso keepeth his mouth and his tongue, keepeth 
 his soul from troubles. Prov. 21: 23. 
 
 A fool's mouth is his destruction, and his lips are the 
 snare of his soul. Prov. 18: 7. 
 
 Seest thou a man that is hasty in his words ? There 
 is more hope of a fool than of him. Prov. 29: 20. 
 
 Pleasant words are as an honeycomb, sweet to the 
 soul, and health to the bones. Prov. 16:24. 
 
 The wicked is snared by the transgression of his 
 lips. Prov. 12:13.
 
 The Word 71 
 
 The lips of the wise shall preserve them. Prov. 
 14:3. 
 
 Put away from thee a froward mouth, and pcrversi 
 lips put far from thee. Prov. 4:24. 
 
 Shun profane and vain babblings, for they will in 
 crease unto more ungodliness, and their word will eat 
 as doth a canker. II. Tim. 2:16-17. 
 
 He that will love life and see good days, let him 
 refrain his tongue from evil, and his lips that the\ 
 speak no guile. I. Peter 3:10. 
 
 To him that ordereth his conversation ;iri<ilit. ^.vil 
 I show the salvation of God. Psalms 50:23. 
 
 I will take heed to my ways, that I sin not with in\ 
 tongue: I will keep my mouth with a bridle, while th« 
 wicked is before me. Psalms 39:1- 
 
 What man is he that desireth life, and loveth man\ 
 days, that he may see good? Keep thy tongue from 
 evil and thy lips from speaking guile. Psalms 34: 12-13. 
 
 The tongue of the wise is health. Prov. 12:18. 
 
 Every idle word that men shall speak, they shai! 
 give account thereof in the day of judgment. Matt 
 12:36.
 
 LESSON SEVEN 
 
 SPIRITUALITY; OR PRAYER AND PRAISE 
 
 I HE Bible describes man in his wholeness — 
 Spirit, soul and body — in a multitude of sym- 
 bols. These symbols are men, places, tents, 
 ;emples, etc. The name of every person mentioned in the 
 Bible has a meaning representative of that person's char- 
 acter. The twelve sons of Jacob represent the twelve 
 foundation faculties of man. The name of each of these 
 sons, correctly interpreted, gives the development and 
 office of its particular faculty as a trinity ; that is, its 
 relation to consciousness in Spirit, in soul and in body. 
 For example, when the sons of Jacob were born, their 
 mothers revealed the character of the faculty which they 
 represented, as set forth in the 29th and 30th chapters 
 of Genesis. 
 
 It is written of the birth of Reuben, "Leah con- 
 ceived and bare a son, and she called his name Reuben; 
 for she said. Surely the Lord hath looked upon my af- 
 fliction." The emphasis is upon the word "looked," and 
 by referring to the Concordance we find that the mean- 
 ing of the name Reuben is, "One who sees; vision of the 
 sun." It is clear that this refers to the bringing forth of 
 sight.
 
 Spirituality; or Prayer and Praise 73 
 
 "And she conceived again, and bare a son; and said, 
 Because the Lord hath heard that I was hated." Here 
 the emphasis is upon the word "heard/' and we find 
 that Simeon means, "That hears or obeys; that is, heard." 
 This is the bringing forth of hearing. 
 
 "And she conceived again, and bare a son ; and said. 
 Now this time will my husband be joined unto me." In 
 this case the emphasis is upon the word ''joined." Levi 
 means unity, which in body is feeling ; in soul, sympathy ; 
 and in Spirit, love. So each of these twelve faculties 
 in the complete man functions in this threefold degree. 
 
 What is here described as the twelve sons of Jacob 
 is the first, or natural bringing forth of the faculties, 
 which arrive at a higher expression in the twelve disci- 
 ples of Jesus Christ. Simon Peter is hearing and faith 
 united. John is feeling and love joined. When we be- 
 lieve what Ave hear, it forms in us the Substance of the 
 Word, which is Peter, a rock, a sure foundation. "Faith 
 Cometh by hearing, and hearing by the Word of God." 
 
 The Bible is a very wonderful book, and as man 
 develops in spiritual understanding, it reveals itself to 
 him, and he sees why it has been reverenced and called 
 holy by the people. It is a deep exposition of mental 
 laws, and of the physiology of the body in its true estate ; 
 that is, mind in action, instead of mere material func- 
 tions. But above all, the Bible explains the spiritual 
 character of man and the laws governing his relation to 
 God. This is all symbolically set forth as states of con- 
 sciousness, illustrated by parables and allegories. Paul
 
 74 Lesson Seven 
 
 says, referring to the history of Sarah and Abraham, 
 "Which things are an allegory." — (Galatians 4:24.) It 
 is written of Jesus Christ, "And without a parable spake 
 he not unto them, that it might be fulfilled which was 
 spoken by the prophet saying, I will open my mouth in 
 parables ; I will utter things which have been kept secret 
 from the foundation of the world." Jesus Christ was 
 himself a parable, and his life an allegory of the experi- 
 ences that man passes through in development from nat- 
 ural to spiritual consciousness. Hence, the Bible and the 
 prophets can be understood only by those who arrive 
 mentally at the same place that the writers were in when 
 they gave forth their message. It requires the same in- 
 spiration to read the Scriptures that it did to write them. 
 
 In the 29th chapter of Genesis we read of Jacob's 
 wife Leah, "And she conceived again, and bare a son: 
 and she said, Now will I praise the Lord: therefore she 
 called his name Judah." The Hebrew meaning of the 
 word "Judah" is praise. In the Spirit, praise, or prayer, 
 the Judah faculty, accumulates ideas. In sense con- 
 sciousness this faculty is called acquisitiveness, where it 
 accumulates material things, and when self is dominant, 
 "hath a devil." This is Judas. 
 
 Each of the twelve faculties has a center and a defi- 
 nite place of expression in the body. Physiology has 
 designated these as brain and nerve centers. Spiritual 
 perception reveals them to be aggregations of ideas, 
 thoughts and words. Thoughts make cells, and thoughts 
 of like character are drawn together in the body by the
 
 Spirituality; or Prayer and Praise 75 
 
 same law that draws into assemblies and communities 
 people of kindred ideas. The head is the center of the 
 intellectual, the heart the affectional, and the abdomen 
 the sensual man. These are subdivided into a multitude 
 of functions necessary to the building up of manifest man 
 as he is idealized in Divine Mind. 
 
 At the very apex of the brain is a ganglionic center 
 which we may term Reverence or Spirituality. It is here 
 that man holds converse with the intelligence of Divine 
 Mind. This center is the place or "upper room," of a 
 spiritual consciousness, which is in Scripture designated 
 as Judah, and its office is to pray and praise. This 
 faculty is also the seat of action of that mysterious realm 
 called the superconscious, which gives all thought an ele- 
 vating, inspiring quality. All lofty ideals come from this 
 faculty, and it is the inspiration of everything that ele- 
 vates and idealizes in religion, poetry, art, and, in fact 
 all things that are true and real. Instead of a supplica- 
 tion, prayer should be a jubilant thanksgiving. It quick- 
 ens the mind far better than a tonic, and it draws like a 
 mighty magnet spiritual qualities that are expressed in 
 mind, body and affairs. 
 
 Spirituality is one of the foundation faculties of the 
 mind. It is that consciousness which relates man directly 
 to the P'ather-Mind. It is quickened and enlarged 
 through prayer and all forms of religious thought and 
 worship. When we pray we look up from within, not be- 
 cause God is off in the sky, but because this spiritual
 
 76 Lesson Seven 
 
 center in the top of the head becomes active, and our at- 
 tention is naturally drawn to it. 
 
 Prayer is natural to man, and should be cultivated in 
 order to round out his character. Prayer is the language 
 of Spirituality, and when developed makes man master 
 of the realm of creative ideas. In order to get results 
 from the use of this faculty, right thinking should be ob- 
 served here as v.^ell as elsewhere. To pray believing that 
 the prayer may or may not be answered, at the will of 
 God, is missing the mark. It is a law of mind that every 
 idea is fulfilled as soon as conceived, and this law is true 
 in Spirituality, hence we should see to it that we, as Jesus 
 said, "Pray believing that ye have received, and ye shall 
 receive." In the light of mind action, this injunction is 
 clear, and absolutely necessary to the unfailing answer 
 to prayer. If we pray asking for future fulfillment, we 
 form that kind of thought-structure in consciousness, and 
 our prayers are always waiting for that future fulfillment 
 which we have idealized. If we pray thinking that we 
 do not deserve the things we ask for, these untrue and in- 
 definite thoughts carry themselves out, and we grow to 
 look upon prayer with doubt and suspicion. This is 
 called the prayer of blind faith, but evidently it is not 
 the kind that Jesus used, because his prayers were an- 
 swered. 
 
 It should not be inferred that the will of Divine 
 Mind is to be set aside in prayer; we can pray that the 
 will of God enter into us and become a moving factor. 
 "Not my will, but thine be done," prayed Jesus. The
 
 Spirituality; or Prayer and Praise 77 
 
 Father does not take from us our wills, but gives us the 
 utmost freedom, and the understanding of the law through 
 which we can make any condition we desire: "Ask what 
 ye will in my name, and it shall be done unto you/' be- 
 comes our assurance. 
 
 One of the offices of Spirituality is to aggregate 
 ideas. Through it man can draw from the Universal 
 Mind, God thoughts ; that is, ideas absolutely true. 
 Thus prayer is cumulative; it accumulates spiritual Sub- 
 stance and Life and Intelligence, everything necessary 
 to man's highest expression. When we pray in spiritual 
 understanding, this highest realm of mind comes in touch 
 with the Universal and Impersonal Mind, and the very 
 mind of God is joined to the mind of man. God answers 
 our prayers in ideas, thoughts, words, which are trans- 
 lated into the realms without in time and condition. It is 
 therefore important that we pray with understanding of 
 the law, and always give thanks that our prayers have 
 been answered and fulfilled, regardless of appearances. 
 When Jesus multiplied the loaves and fishes, he prayed 
 and blessed and gave thanks. With understanding and 
 realization of the relation between the idea and its ful- 
 fillment he overcame the slow processes of Nature, and 
 the loaves and fishes were increased quickly. We may 
 not be able to at once attain this speedy use of the law, 
 but we will approximate it, and accelerate the process the 
 nearer we hold our idea to the perfection of the realm 
 of ideas. 
 
 Praise is closely related to prayer, and is one of
 
 78 Lesson Seven 
 
 the avenues of expression of Spirituality. Whatever we 
 praise, through an inherent law of mind, we increase. 
 The whole creation responds to praise and is glad. 
 Animal trainers pet and reward their charges with deli- 
 cacies for acts of obedience; children glow with joy and 
 gladness when they are praised. Even flowers grow 
 better for those who love them. We can praise our own 
 ability, and the very brain cells will expand and in- 
 crease in capacity and intelligence when we speak words 
 of encouragement and appreciation to them. 
 
 "Things which are seen were not made of things 
 which do appear." There is an invisible thought-stuff 
 which the mind lays hold of, and through a law, not yet 
 fully understood, makes things. Every thought moves 
 upon this invisible substance in increasing or diminishing 
 degree. When we praise the richness and opulence of our 
 God, this thought-stuff is tremendously increased in our 
 mental atmosphere, and it reflected into everything our 
 minds and hands touch. We can impregnate with it the 
 commonest things and transform them to the pattern of 
 our ideals. A failing business proposition can, through 
 this law persistently applied, be praised right into a suc- 
 cessful one. Even inanimate things seem to receive the 
 word of praise, and go smoothly where before they have 
 been contrary. A lady used this law on her sewing 
 machine, which she had been affirming was in bad order. 
 She says it gave her no trouble afterward. A linotype 
 operator testified that he received a certain spiritual 
 treatment given him by a healer at a certain hour, and his
 
 Spirituality; or Prayer and Praise 79 
 
 linotype, which had been acting badly, immediately fell 
 into harmonious ways. A lady living in a country town, 
 had a rag carpet on her parlor floor, that she had for 
 years hoped might be replaced by a Brussels or ingrain. 
 She heard of this law and began praising the old carpet. 
 Inside of two weeks, greatly to her surprise, she was 
 given a brand new carpet from an unexpected source. 
 These are a few simple illustrations of the possibilities 
 latent in praise. Whether the inanimate things were 
 changed, or the attitude of the individual toward them, 
 does not matter, so long as the desired end was attained. 
 
 That which you want to increase, whatever it may 
 be, praise it. Give thanks that it is now fulfilling your 
 ideal. You can praise yourself from weakness to 
 strength; from ignorance to intelligence; from poverty 
 to affluence; from sickness to health. The little lad with 
 a few loaves and fishes furnished the seed that increased, 
 through the prayer and thanksgiving of Jesus, sufficiently 
 to feed five thousand people. 
 
 If we do not get answer to our prayers, it is because 
 we have not fully complied with the law. "Ye ask and 
 receive not because ye ask amiss." This does not mean 
 that we ask of the Lord things we do not need, but we 
 miss the mark in the method of asking — our relation to 
 Divine Mind is not in harmony with the law, and the 
 failure is not in God but in us. We should therefore 
 never be discouraged, but like Elijah, persist until our 
 prayers are answered. 
 
 All causes that bring about permanent results orig-
 
 80 Lesson Seven 
 
 inate in Spirit. Spirituality, Faith, and Love are God- 
 given faculties, and when we are raised in consciousness 
 to their plane, they naturally act under a spiritual law 
 which we may not comprehend. There is a Law of 
 Prayer, which man will eventually recognize and apply 
 as he now does the laws of mathematics or music. 
 
 Jesus said, "Ask whatsoever ye will in my name, 
 and it shall be done unto you." "In his name," means 
 in his consciousness; that is, the Spiritual or Universal, 
 instead of the personal. He attained a unity with Di- 
 vine Mind, and realized that his thoughts and words 
 were not from himself, but from God. When we pray 
 in his name, we enter into his unity with the Father and 
 have the same consciousness. 
 
 God is the always-present, Indwelling Mind. To 
 realize God, we must quiet our outer thoughts and enter 
 into the stillness, peace and harmony of Spirit. "When 
 thou prayest, enter into thy closet, and when thou hast 
 shut thy door (outer consciousness), pray to thy Father 
 which is in secret, and thy Father which seeth in secret 
 shall reward thee openly." If we make proper connec- 
 tion with Divine Mind in this kingdom of heaven within 
 us, the Father will surely answer our prayers. No good 
 thing will he withhold from us if we comply with the law 
 of righteous asking. "Be still and know that I am God."
 
 Spirituality; or Prayer and Praise 81 
 
 LIVING WORDS TO QUICKEN SPIRITUALITY 
 
 It is the Spirit that quickens; the flesh profits 
 nothing. 
 
 The letter killeth; the Spirit maketh alive. 
 
 The words that I speak unto you are Spirit, and 
 they are life. 
 
 Ye must be born from above. 
 
 I am the light of the world; ye are the light of the 
 world. 
 
 Let your light so shine before men that they may 
 see your good works, and glorify your Father in heaven. 
 
 I am the Light that lighteth every man that cometh 
 into the world. 
 
 My understanding is illumined by the Spirit. I am 
 the light of my consciousness. 
 
 I acknowledge God at all times as the One Source 
 of my Understanding. 
 
 Arise, shine! for thy light is come, and the glory of 
 the Lord is risen upon thee. 
 
 The glory of the Lord is risen upon me, and I walk 
 in the light of life. 
 
 My body is the temple of the living God, and the 
 glory of the Lord fills the Temple. 
 
 Christ within me is my glory. The brightness of 
 his Presence casts out all the darkness of error, and my 
 whole body is full of light. 
 
 He that loveth his brother abideth in the light, and 
 there is none occasion of stumbling in him. 
 
 The Lord is my light and my salvation ; whom shall
 
 82 Lesson Seven 
 
 I fear? The Lord is the strength of my life; of whom 
 shall I be afraid? 
 
 Thy light shall break forth as the morning and thy 
 health shall spring forth speedily. 
 
 ESTABLISHING THE PERFECT SUBSTANCE 
 (To be used in connection with Lesson Seven.) 
 
 So God created man in his own image, in the image 
 of God created he him ; male and female created he them. 
 Gen. 1:27. 
 
 My perfection is now established in Divine Mind. 
 
 Be ye therefore perfect, even as your Father which 
 is in heaven is perfect. Matt. 5:48. 
 
 By seeing perfection in all things I help to make it 
 manifest. "I must be about my Father's business." 
 
 The corruptible flesh is changed into incorruption 
 by seeing it perfect and pure in Christ. 
 
 I am the image and glory of God. I Cor. 11:7. 
 
 I see in mind that perfect character which I desire 
 to be, and thus plant the seed-thought that brings forth 
 the perfect man. 
 
 But we all, with open face beholding as in a glass 
 the glory of the Lord, are changed into the same image 
 from glory to glory, even as by the Spirit of the Lord. 
 IL Cor. 3:18. 
 
 When Christ, who is our life, shall appear, then 
 shall ye also appear with him in glory. Col. 3 'A.
 
 Spirituality; or Prayer and Praise 83 
 
 All the glory and riches of the Father are poured 
 out upon the Son, his image and likeness, which I am. 
 
 "Thy light shall break forth as the morning, and 
 thy health shall spring forth speedily." 
 
 I inherit from my Father, God, wholeness, and 
 there is no longer any power in the fleshly thought of 
 disease or sickness. A well of life-giving thought is 
 opened within me, and I am perpetually renewed in 
 mind and body.
 
 LESSON EIGHT 
 
 FAITH 
 
 |AITH is the substance of things hoped for; the 
 evidence of things not seen. Through faith 
 we understand that the worlds were framed by 
 the Word of God, so that things which are seen were not 
 made of things which do appear. — Heb. 11:1. 
 
 In the 11th chapter of Hebrews Paul piles the 
 achievements of faith mountain high. "By faith Enoch 
 was translated that he should not see death. By faith 
 Noah prepared an ark to the saving of his house. By 
 faith Abraham, being tried, offered up Isaac. By faith 
 Moses, when he was born, was hid three months by his 
 parents. By faith the walls of Jericho fell down. And 
 what shall I more say? for the time will fail me if I 
 tell of Gideon, Barak, Samson, Jephthae; of David and 
 Samuel and the prophets: who through faith subdued 
 kingdoms, wrought righteousness, obtained promises, 
 stopped the mouths of lions, quenched the power of fire, 
 escaped the edge of the sword, from weakness were made 
 strong, waxed mighty in war, turned to flight armies of 
 aliens, and women received their dead by a resurrection." 
 The idea that faith is something that has to do only 
 with one's religious experience is incorrect. Faith is a
 
 Faith 85 
 
 faculty of the mind and finds its most perfect expression 
 in the spiritual nature, but in order to bring out the whole 
 character, it should be developed in all its phases. That 
 it is a power is self-evident. People who have faith in 
 themselves achieve far more than those who do not be- 
 lieve in their ability. We call this innate confidence, 
 but confidence is only a form of faith. Belief is another 
 of faith's expressions. Jesus apparently made no distinc- 
 tion between faith and belief. He said, "Believe ye that 
 I am able to do this?" and "Whosoever shall not doubt 
 in his heart, but shall believe that what he saith cometh 
 to pass, he shall have it." In an analysis of the constit- 
 uent parts of man's consciousness, we locate belief in 
 the mentality, working in the thought-realm, without 
 contact with the more interior substance of the Spirit, 
 upon which true faith is founded. 
 
 Faith is in Spirit related to what Paul calls sub- 
 stance or assurance. Jesus Christ used the same illustra- 
 tion when he referred to Peter, a type of faith, as a Rock 
 upon which he founded his church. Faith must, then, be 
 in Spirit closely allied to that which in the world is sub- 
 stantial, enduring, firm, unyielding, with an added qual- 
 ity of power to do and bring about results in the affairs 
 of those who cultivate it. 
 
 Like the other faculties, faith has a center through 
 which it acts and expresses outwardly its spiritual pow- 
 ers. Physiologists call this center the pineal gland, and 
 they locate it in the upper brain. By meditation man 
 lights up the inner mind and he knows more tlian can be
 
 86 Lesson Eight 
 
 put in words. Those only who have strengthened these 
 interior faculties can appreciate the wonderful unde- 
 veloped possibilities in man. The physiologist sees the 
 faculties as brain cells; the psychologist, as thought- 
 combinations, but the spiritually-minded beholds them 
 as pure ideas, unrelated, free, all-potential. 
 
 Faith can be extended in consciousness in every 
 direction and accomplish wonderful things if quickened 
 and allowed free expression in its native realm. When 
 Jesus said, "If ye have faith as a grain of mustard seed, 
 ye shall say unto this mountain, remove hence to yonder 
 place; and it shall remove; and nothing shall be impos- 
 sible unto you," he referred to faith working in spiritual 
 consciousness. Such results are possible only to the 
 faith that co-operates with Creative Law. Where faith 
 is planted in outer things the results are not worthy of 
 mention. Men have named them luck, accident, chance, 
 etc. They seem to work for a little while, then suddenly 
 change, showing that they are not under any enduring 
 law. 
 
 When faith is reflected in the intellectual realm the 
 results are usually profitable to the man of brains. If 
 he has faith in his art, or his science, or his philosophy, 
 it answers his purpose, for a time at least. But here it 
 never gets beyond the traditions and experiences of pre- 
 cedent. Intellectual people do no miracles through faith, 
 because they always limit it to what the intellect says is 
 law. It is when faith is exercised deep in spiritual con- 
 sciousness that it finds its right place, and, under Divine
 
 Faith 87 
 
 Law, brings results seemingly miraculous, without varia- 
 tion or disappointment. 
 
 Faith has always had a very large place in the ex- 
 periences of religious people, because they have given 
 it free scope and expected great things through it from 
 the Lord. But nearly all faith demonstrations have been 
 the result of a sort of blind confidence that God would 
 carry out whatever was asked him. Sometimes the pe- 
 titioner was disappointed, and a series of disappoint- 
 ments usually led to doubt and the conclusion that God 
 had in some way changed his law. The early Christians 
 were taught by Jesus and his disciples to have faith in 
 God, and they did wonderful and, so-called, miraculous 
 works. As time went on, and their attention was more 
 and more drawn to worldly things, the Christians of a 
 later day became separated from the spiritual forces 
 within and their faith lost its energy. Then they began 
 teaching that miracles were no longer necessary ; that 
 God had given them to the early Christians because 
 they did not have the Bible nor an organized church. 
 They also taught that the miracles were given to prove 
 that Jesus was the Son of God. 
 
 Now we have a fuller understanding of the law of 
 God, and we know that whatever has been done can be 
 done again under like conditions. If Jesus and his 
 disciples, and the early Christians, did marvelous things 
 through the prayer of faith, we can do them. All that 
 is required is persistence in the use of faith, until we 
 make connection with the higher realms of conscious-
 
 88 Lesson Eight 
 
 ness, where, as Jesus said, though our faith be small as 
 the smallest of seeds, it will spring forth and demon- 
 strate its power to carry out every desire that we put into 
 it. ''Nothing shall be impossible unto you" if your faith 
 is in Spirit and working in harmony with Divine Mind. 
 
 The Christian religion has been a great factor in 
 the development of faith in the inner realms of man's 
 being. ''Blessed are they that have not seen, and yet 
 have believed." The power to see in Spirit is peculiar 
 to faith. In its outer expression it is sight: interiorly it 
 is that which perceives the reality or substance of Spirit. 
 Mental seeing is knowing; as when a certain proposition 
 is presented to us, and we perceive its truth, we say, 
 "I see, I see," meaning that we mentally discern. 
 
 Faith in the reality of things spiritual develops the 
 faith-center in the brain, called the pineal gland. When 
 this embryo eye is illuminated with spiritual faith it 
 sheds a radiance like a halo around the head, which ex- 
 tends in lessening degree throughout the whole body. 
 "If thine eye be single, thy whole body shall be full of 
 light." The halo, which the early artists painted around 
 the heads of saints, was not imaginary, but real. This 
 illuminating power of faith covers the whole constitution 
 of man, and makes him master of all the forces centering 
 about spiritual consciousness. Faith and prayer go hand 
 in hand. 
 
 "Hast thou faith.? have it to thyself before God. 
 Happy is the man that condemneth not himself in that 
 thing which he alloweth." Have faith in what you do,
 
 Faith 89 
 
 and after it is done do not condemn yoiirself. We are 
 all seeking happiness, contentment, and we know by 
 experience that we are happy when we are in tune with 
 our environment. There are a great variety of ideas 
 that cause us inharmony. We think that if we have 
 money and friends we can be happy; but it is not things 
 that make happiness. It is our mental attitude toward 
 things that fixes our relation to them, and the better we 
 understand the innate substance of the world about us 
 the more do we appreciate it. 
 
 Faith is ever active and should be the true substance 
 of every idea. We must have faith in our power, capac- 
 ity and ability, and to have this faith our thoughts must 
 be centered in the great Universal Mind. Success lies in 
 God. Whatsoever is not of faith is sin ; then whatsoever 
 is of faith is not sin. This is the new standard of right- 
 eousness for the man who is putting on Christ. It is his 
 breastplate, his protection while he is coming up into 
 knowledge of the Absolute Good. Sin is missing the 
 mark, and we miss it by not having faith. 
 
 Faith in the reality of the forces invisible, called 
 mental and spiritual, is absolutely necessary to one who 
 expects to succeed in demonstrating the Higher Law. 
 Jesus was the herald of a set of laws that will revolution- 
 ize the whole civilization of this world and produce a 
 new and higher type of men. He called this new con- 
 dition for the uplift of the race the "Kingdom of 
 Heaven," and he said it must be built upon the founda- 
 tion typified by Peter (a rock), which is faith. The
 
 90 Lesson Eight 
 
 development of the faith faculty in the mind is as nec- 
 essary to the worker in spiritual principles as is the 
 development of the mathematical faculty in the worker 
 in mathematics. Neither of these faculties comes at a 
 bound fully formed into consciousness, but both grow by 
 cultivation. "Increase our faith" said the disciples, and 
 Jesus answered, "Have faith in God." 
 
 All readers of Scripture recognize Peter as a type 
 of faith, and we may, by studying his experiences, get 
 hints of the development of that faculty in ourselves. 
 The fluctuating allegiance to Jesus of Peter illustrates 
 the growth of faith in one who has had no develop- 
 ment of that faculty. Faith and doubt contend for the 
 supremacy in Peter and we wonder why Jesus should 
 choose as his chief disciple this vacillating, weak and 
 cowardly fisherman. Bue we observe that Peter was 
 enthusiastic, and bold at times, and also receptive and 
 patient under reproof. He had never walked on the 
 water, but when Jesus said "come," he boldly went out 
 to meet him. Doubt was dominant and he sank, but the 
 helping hand was extended to him and he was made 
 stronger by the experience. This and many other illus- 
 trations in the history of Peter, shows how faith grows in 
 the mind, and we should not be discouraged if our first 
 efforts fall short of the desired end. 
 
 A very little faith often produces surprising results 
 The forces invisible are much closer than we think, and 
 when we turn our attention in that direction the response 
 is usually so pronounced and so swift that we cannot
 
 Faith 91 
 
 but feel that a miracle has been performed, A more 
 intimate acquaintance with the Divine Law convinces 
 us that all things are possible under it if we only believe, 
 and at the same time conform our thoughts to its prin- 
 ciple. 
 
 Peter, (faith) James (understanding) and John 
 (love) were the three disciples who were very close to 
 Jesus and they are more prominent in his history than 
 the others. This indicates that these three faculties are 
 developed in advance of the others, also that they are 
 closely associated. Understanding reveals to us that 
 God is a Mind Principle whose foundation is ideas. 
 When this relation of the Creative Principle dawns upon 
 us we see how easy it is to commune with God. Through 
 this communion we almost unconsciously strengthen 
 Faith, and we find that one faculty helps another to 
 grow. But there must be room in which to grow and 
 this is made by Love. Selfishness is limitation and it 
 binds man in a little prison called personality. The 
 only way to enlarge the character and give play to all the 
 faculties is through love. Love enlarges the field of 
 consciousness by leveling the thoughts of enmity and 
 opposition. Make friends with all your adversaries 
 quickly, whether they be persons, thoughts or things. 
 
 We are constantly making conditions through our 
 thoughts. Some people declare that everything is against 
 them. If they miss a car they say, "It is always the 
 way." and they build up that state of mind and every- 
 thing seems contrary to them.
 
 92 Lesson Eight 
 
 In all of our lives we should condemn nothing that 
 comes to us and nothing that we do. We know the law ; 
 let us keep it, and not set up any adverse conditions by 
 our thoughts of condemnation. Whatever you are doing, 
 be happy in it. If you are getting wrong results do not 
 believe in an angry God. You are getting the result of 
 your acts according to your faith. Be wise; pronounce 
 nothing evil, and only good wiU come. Shall we call 
 everything good? Yes. If the savage knew this law he 
 could lift himself to a higher consciousness by it. We get 
 out of savagery by seeing good. 
 
 Have faith in the innate goodness of all men and 
 all conditions. Do not condemn, no matter how great 
 the provocation. What you think, you create in your 
 own consciousness. Enlarge your range of vision and 
 you may see good in what now seems evil. God is good 
 and God is all, hence there can be no real condition but 
 the good. Why should we waste our time fighting the 
 evil? If we build our character upon Faith, Understand- 
 ing and Love, with the great I am as the focal center, 
 we shall become pillars in the Temple of God.
 
 Faith 93 
 
 FAITH AFFIRMATIONS 
 (To be used in connection with Lesson Eight.) 
 
 "Now faith is the substance of things hoped for, 
 the evidence of things not seen." 
 
 Holding continuously to the reality of things spirit- 
 ual establishes them in mind — they become mental sub- 
 stance. 
 
 I believe in the presence and power of the One 
 Mind, and it is to me Substantial Intelligence. 
 
 "According to your faith be it unto you." 
 
 My doubts and fears are dissolved and dissipated, 
 and I rest in confidence and peace in thy Unchange- 
 able Law. 
 
 ''Great is thy faith; be it unto thee even as thou 
 wUt." 
 
 With my mind's eye I see more and more the reality 
 of the True Ideas ever existing in Divine Principle. 
 
 "I believe; help thou mine unbelief." 
 
 Jesus said, "Have faith in God." 
 
 I am saved from pain and sorrow through my un- 
 swerving faith in the protection and care of God. 
 
 "Lord, increase our faith." 
 
 My faith grows greater day by day, because it is 
 planted in Truth, and through it all the mountains of 
 mortal error are moved into the sea of nothingness. 
 
 "Thy faith hath made thee whole; go thy way."
 
 LESSON NINE 
 
 IMAGINATION 
 
 [HE teaching about the things of the Spirit is 
 said to be mystical. The reason of this is that 
 man has not come into consciousness of the 
 many faculties necessary to comprehend Spirit. Victor 
 Hugo said, "There are no occult or hidden truths ; every- 
 thing is luminous with mind." So we find in the study 
 of Truth that what is called mysterious and occult is 
 simply a range of facts that man has not yet explored. 
 When he expands his mind and takes in a larger horizon, 
 he sees the relation of a multitude of hitherto unknown 
 laws, which, from his limited viewpoint, have seemed 
 mysterious. 
 
 Mind manifests through faculties, and in order to 
 comprehend largely, there must be an increase of these 
 avenues. That man has latent possibilities goes with- 
 out argument, and that there is a limit to the ability 
 of the mind, is unthinkable. What a man imagines he can 
 do, that he can do. It is a question of getting about 
 it in the right way. To allow the imagination to drift 
 in day-dreams never brings anything to pass. Ideas 
 must be worked up into living, breathing, thinking 
 things. Man can compress into visibility his vagrant
 
 Imagination 95 
 
 ideas as the chemist liquifies and makes visible the in- 
 tangible atmosphere; but to do this he must, like that 
 chemist, have the machinery. 
 
 Physiology says that to think, man must have 
 brains. However, thinking is not limited to material 
 cells, but, like everything in the universe, has a wide 
 range of expression. There are brains within brains, 
 and cells within cells. All through the body are brain- 
 centers whose office has not yet been determined. Very 
 recent discoveries in psychology show that these nerve 
 centers are acted upon by invisible forces. Psychology 
 teaches that man has what is called a subconscious mind 
 that transcends in knowledge and ability his conscious 
 mind, A still higher teaching, that of Jesus Christ, is 
 that man has a mind called the Lord, that transcends both 
 the conscious and the subconscious. Yet the harmonious 
 working in unity of these seemingly three minds is neces- 
 sary to the bringing forth of the latent possibilities of 
 the man. 
 
 In Truth there is but one Mind, in which all things 
 exist. Then to speak accurately, man does not have 
 three minds, nor even one mind, but he expresses Mind 
 in a multitude of ways. To believe in the possession of 
 a mind, and that it is necessary to store up knowledge, 
 makes living burdensome. This is why very intellectual 
 people are often unpractical and unsuccessful; they have 
 accumulated more knowledge than they have wisdom and 
 power to apply. Like the miser who starves surrounded 
 by his gold, these perish for lack of real understanding.
 
 96 Lesson Nine 
 
 Through thinking of their stored-up knowledge as a per- 
 sonal possession, it has become insulated from the origi- 
 nal fount of wisdom and life, and is in consequence stale 
 and forceless. 
 
 There is in man that which, when opened, will place 
 him in direct contact with Universal Knowledge, and he 
 can instantly and continuously draw for anything he may 
 wish to know. God is our fount of wisdom even as he is 
 our source of supply. The understanding of the Christ- 
 Mind reveals that man of himself knows nothing. Jesus, 
 who developed this Higher Consciousness, claimed that 
 all his knowledge and power came direct from the Father 
 — "I of mine own self can do nothing; the Father with- 
 in me, he doeth the works." 
 
 All that man really needs is to quicken and round 
 out the thinking centers in his consciousness ; then the 
 Divine Mind will think through him. This Supreme 
 Mind holds man at its center a perfect instrument 
 through which to express its possibilities. The writer 
 of the first chapter of Genesis says that man is the 
 "image and likeness" of God. He is the I-am-age, or 
 the identical I am of God-Mind in expression. God 
 looks in the mirror of the universe and sees himself as 
 man; he gives himself to man, and man in his highest is 
 God manifest. "He who hath seen me hath seen the 
 Father." Thus God gives to his image the power to ex- 
 press all that he is. This not only includes man's ability 
 to think, but also the power to shape and form thought. 
 This formative power of thought requires a distinctive
 
 Imagination 97 
 
 faculty^ which is called the "imagination." The mind 
 makes its forms as women make biscuits. First is the 
 gathering of the materials, then the mixing, then the 
 biscuit cutting, which gives shape to the substance. In 
 thinking, man accumulates a mass of ideas about sub- 
 stance and life, and with his imagination makes them 
 into forms. 
 
 Whatever we mirror in our minds becomes a liv- 
 ing, active thing, and through it we are connected with 
 the world about us. Every thought, through this imag- 
 ing faculty, makes a form, and a multitude of thoughts 
 make a multitude of forms. These crowd in upon each 
 other around the central I-am-age, and appear in what 
 is called body. Physiology says that all the organs of 
 the body are made up of cells, and that every cell bears 
 the form and character of its particular organ. The 
 liver is made of a multitude of little livers, the heart of 
 little hearts, etc. The starting point is an idea, and 
 through the mechanism of the mind (often erroneously 
 called the mechanism of the body) man forms his organ- 
 ism. With this key one can unlock the door of his tem- 
 ple, and in mind visit all its various rooms and set the 
 furniture in order. 
 
 The imagination has its center of action in the front 
 brain and uses what phrenology calls the perceptive fac- 
 ulties. It is really the author of these faculties, and size, 
 weight, form, color, etc., are its children. When it flashes 
 its light into the cells that make up these organs, they 
 at once respond to the thought, and create forms out of
 
 98 Lesson Nine 
 
 the invisible ether corresponding to the idea the imagina- 
 tion holds. If this idea originates in Spirit, the creation 
 is harmonious and according to the Law. But these cen- 
 ters are so sensitive and receptive to thought that they 
 also receive impressions from without, and make in the 
 ether, forms of corresponding character. This is an in- 
 version of the Creative Law, which is that all creations 
 shall have their patterns in the mind. When man allows 
 his imagination to run on in a lawless way he brings 
 about such discord in mind and body that the flood of 
 error thought submerges his understanding and he is 
 drowned in it. "And God saw that the wickedness of 
 man was great in the earth, and that every imagination 
 of the thoughts of his heart was only evil continually." 
 Gen. 6:5. 
 
 "And, behold, I, even I, do bring a flood of waters 
 upon the earth, to destroy all flesh." — Gen. 6:17. 
 
 All things, including the mind, work from center to 
 circumference. A knowledge of this fact puts man on 
 his guard, and he directs that his imagination shall not 
 create things in his mind which have been impressed 
 upon him from without. This does not imply that the 
 world without is all error, and all that appears the crea- 
 tions of mortal mind, but that it is not a safe source for 
 patterns from which to make the members of the body. 
 When Moses was instructed by the Lord to furnish the 
 tabernacle, the command was, "See that thou make all 
 things according to the pattern showed to thee in the 
 mount." "The mount" is the place of high understand-
 
 Imagination 99 
 
 ing in Mind, which Jesus called the kingdom of God 
 within. The wise metaphysician always resolves every 
 mental picture, and all forms and shapes of every kind 
 seen in visions, dreams, etc., into ideas. The idea is the 
 foundation, the real, which, understood and molded by 
 the power of the Word, can create or re-create the form 
 at the direction of the individual I am. This simple law 
 developed to a certain degree makes man an adept or 
 master. Through handling the cause of things, he at- 
 tains the mastery over things, and instead of giving up to 
 his emotions and feelings, he controls them. Instead of 
 letting his imagination run riot, conjuring up all sorts of 
 situations, he holds it steady to a certain set of ideas 
 which he wants brought forth. "Thou wilt keep him in 
 perfect peace whose imagination is stayed on thee." — 
 Isaiah 26:3 (margin). 
 
 As man develops in understanding his imagination 
 is first of the latent faculties to quicken. Esau repre- 
 sents the natural man, and Jacob a new and higher con- 
 cept of man supplanting him. Hence Jacob is called the 
 "supplanter." Historically, he seems a trickster, taking 
 advantage of those of less wisdom, but this is merely to 
 show how the higher principle appropriates the good 
 everywhere. Imagination was the leading faculty in 
 Jacob's mind. He dreamed of a ladder reaching from 
 earth to heaven, and the angels of God ascending and de- 
 scending upon it. This is a prophecy of the union of 
 the ideal and its manifestations, or the Spirit and the 
 body, through the pure thoughts of the Absolute, repre-
 
 100 Lesson Ninb 
 
 sented by the angels. Farther along in his development, 
 Jacob awakened all of his faculties, represented by his 
 twelve sons. Joseph was a dreamer, and an interpreter 
 of dreams. He was the favorite Son of Jacob, the I am, 
 who gave him a coat of many colors. This is all repre- 
 sentative of the imaginative faculty which Joseph typi- 
 fies. 
 
 The history of Joseph is the history of every man's 
 imagination when developed under the Divine Law. His 
 dreams were messages from God, and God interpreted 
 them for him, and his life is the most interesting and fas- 
 cinating romance in the Bible. At its inception the way 
 of Joseph was thorny, but through his obedience to the 
 Spirit, he reached the highest place in the king's domain. 
 This shows that man begins the development of the imag- 
 ination in the darkness of materiality and the depths of 
 ignorance, represented by Joseph cast into the pit and 
 sold into Egypt. Through spiritual understanding, that 
 "dreamer" becomes the most practical son of the family, 
 and, by following his dream interpretations, multitudes 
 are saved from starvation. The individual application 
 of this is, having our attention fixed on Spirit, we dis- 
 cern the ebb and flow of the forces in the organism, 
 and we know how to conserve and husband our resources. 
 Instead of treating the visions of the night as idle 
 dreams, we should inquire into them, and seek to know 
 the cause and the meaning of every mental picture. 
 Every dream has origin in thought, and every thought 
 makes a mind-picture. The study of dreams and visions
 
 Imagination 101 
 
 is an imiiortant one, because it is through these mental 
 pictures that the Lord communicates with man in a cer- 
 tain stage of his unfoldment. Solomon was instructed 
 in dreams. "In Gibeon the Lord appeared to Solomon 
 in a dream by night: And God said, Ask what I shall 
 give thee." In Job 33:15-16, we read, "In a dream, in 
 a vision of the night, when deep sleep falleth upon men, 
 in slumberings upon the bed ; then he openeth the ears of 
 men, and sealeth their instruction." "Then was the secret 
 revealed to Daniel in a vision of the night." Joseph, the 
 father of Jesus, was told in a dream to take the young 
 child and go down into Egypt. Peter was shown his 
 intolerance in a vision, and Paul was obedient to the 
 "heavenly vision." All the great and wise in every age 
 have been instructed by God in dreams and visions. 
 "Where there is no vision the people perish." — Prov. 
 29:18. 
 
 Every form and thing, whether in the ether or the 
 earth, represents some idea or mental attitude. The 
 idea is first projected into the invisible ether, and after- 
 ward formed in consciousness. The mind of man sees 
 all things through thought forms made by the imagina- 
 tion. The lover idealizes the object of his affection, and 
 is often disappointed on close acquaintance. We are al- 
 ways creating ideals that have existence alone in our 
 minds. A true story is told of a sailor who went on a 
 long voyage and left his affianced behind. He thought 
 of her continuously, and often saw her in his dreams. 
 Finally he began to see and talk to her in his waking
 
 102 Lesson Nine 
 
 state, and she told him many remarkable things. She 
 said it was her soul that visited him; that her body was 
 in her English home, waiting his return. After some 
 twenty years he arrived at home, expecting to find his 
 loved one, and was dumbfounded to learn that she was 
 married, had a family and had forgotten him. Out of 
 his own thought-substance he had created the object of 
 his affection, and she had faithfully reflected all his 
 thoughts about her. 
 
 Through the power of the imagination we impress 
 upon the body the concepts of the mind. Birthmarks have 
 long been recognized as the effect of the mother's mind, 
 and this mental sympathy does not end with birth. Here 
 are actual occurrences: A lady watching her little 
 daughter pass through a heavy iron gate, saw it swing to, 
 and she imagined that it caught and crushed the little 
 one's fingers, but the child withdrew her fingers be- 
 fore the gate reached them. The mother felt the pain 
 in her own hand, and the next day she found a dark 
 streak across her fingers where she imagined the child's 
 were crushed. In a certain secret society initiation, the 
 candidate was told that the word "coward" was to be 
 branded upon his back with a red-hot iron. A piece of 
 ice was used instead, but the promised brand arose in 
 blistered letters. 
 
 So we could cite cases without number to prove the 
 power of the imagination in forming and transforming 
 the body. Also, one mind can suggest to another and 
 produce any desired condition, if there is mental recep-
 
 Imagination 103 
 
 tivity. This can be done most effectively through the 
 hypnotic state, but hypnosis is not always necessary. 
 Experiments prove that we are constantly suggesting all 
 sorts of things to one another, and getting results accord- 
 ing to the intensity of the imagination. Thus disease is 
 reflected into susceptible minds by people merely talking 
 about disease as an awful reality. 
 
 A man can imagine he has some evil condition in 
 body or affairs, and through this law build it up until 
 it becomes manifest. On the other hand, he can use the 
 same power to make good appear on every side. The 
 marks of old age can be erased from the body by mental- 
 ly seeing it youthful. If you want to be healthy, do not 
 imagine so vain a thing as weakness and decrepitude. 
 Make your body perfect by seeing perfection in it. The 
 transient patching up with lotions and external applica- 
 tions is foolish — the work must be a mental transforma- 
 tion. "Be ye transformed by the renewing your mind." 
 
 The highest and best work of the imagination is in 
 transforming the character. Imagine that you are one 
 with the Principle of Good and you will become good. 
 To imagine one's self perfect fixes the ide.i of perfec- 
 tion in the invisible mind-substance, and all its forces go 
 at once to work to bring forth that perfection i^aul 
 saw this wonderful law at work in character turming 
 through imitating Christ, "But we all, with unveiled 
 face beholding as in a mirror the glory of the Lord, are 
 transformed into the same image from glory to glory, 
 even as from the Lord the Spirit."
 
 104 Lesson Nine 
 
 PERFECTION IN FORM ESTABLISHED 
 (To be used in connection with Lesson Nine.) 
 
 I see my countenance in its divine perfection always. 
 
 Thou wilt keep him in perfect peace whose imagi- 
 nation is stayed on thee. 
 
 I see perfection in all forms and shapes. 
 
 His Son is the brightness of his glory, and the ex- 
 press image of his person. 
 
 I see the light of the Christ-consciousness always. 
 
 I am formed anew every day in my mind and body. 
 
 Be ye renewed in the spirit of your mind. 
 
 My spirit is quickened in Christ. 
 
 In a dream, in a vision of the night, he openeth the 
 ears of men, and sealeth their instruction. Job 33:15. 
 
 I know the reality back of the shadows.
 
 LESSON TEN 
 
 WILL AND UNDERSTANDING 
 
 F any man will do his will, he shall know of 
 
 the doctrine." — John 7:17. 
 
 Man manifests that which exists eternally in 
 Being. We talk about the faculties of man's mind as if 
 they belonged to the individual, and had their origin in 
 him. Man exists in the One Invisible Mind. He may 
 assume to have a mind of his own, but his origin and 
 destiny are in that Original Mind. 
 
 Primal causes are complete, finished, absolute. All 
 that man manifests has its origin in a Cause which we 
 name Divine Mind, Spirit, God. This being true in 
 logic and intuition, it is not a difficult matter to arrive 
 at the conclusion that the manifestation proves the 
 character of the cause. In dealing with the faculties of 
 man, this relation between them and the One Mind 
 should not be lost sight of. There is but One Mind, and 
 that Mind cannot be separated or divided, because, like 
 the principle of mathematics, it is indivisible. All that 
 we can say of this Mind is that it is Absolute, and that 
 all its manifestations are in essence like unto it. This 
 brings us to the true estimate of man, and when we speak 
 of spiritual man, or Christ-Man, or the Son of God, we 
 refer to this original expression of Divine Mind.
 
 106 Lesson Ten 
 
 In analyzing these faculties, and establishing their 
 relation in the individual consciousness, we should clear- 
 ly understand that they are never separated from their 
 Principle, the Divine Mind. In the text quoted above, 
 Jesus refers to two of the powers of man, and brings 
 out a certain phase of their relation. "Will" and 
 "know" designate what we term the WiU and the Under- 
 standing, faculties of mind. These powers still exist in 
 the Mind of Being, although they seem to have been ap- 
 propriated by the individual man, and appear in their 
 expansion and growth in his consciousness, as if he were 
 their source. 
 
 Self-consciousness is like an eddy in the ocean — 
 all the elements that are found in the ocean are also 
 found in the eddy, and every eddy may in due course 
 receive and give forth all that is in the ocean. As the 
 will of God, man represents I am identity. This is self- 
 consciousness, freedom to act without dictation of any 
 kind, selfhood without consciousness of cause, the power 
 to make or break without limitation, constructive and 
 destructive ability with a universe of workable potential- 
 ities. The will is the man. Without absolute freedom 
 of will, man would be an automaton. If his will were 
 restricted in the least degree on any side, he would not 
 be perfectly free. But we know that God is the Great 
 Unlimited, and man, his "image and likeness," must be 
 of the same character, consequently he is just as free to 
 act in fulfillment of his desire, as is God. God cannot 
 interfere with man's acts, although he may instruct and
 
 Will and Understanding 107 
 
 draw him through love away from error. The idea that 
 God makes man do certain things cannot be true in a 
 single instance, because if it were, man would not be 
 a free agent. If God interfered with man's will in some 
 things, it would foUow that he could interfere in any 
 and all things. Logic and observation clearly reveal 
 the freedom of man in everything. 
 
 Creative thought uses the will to build up indi- 
 vidual consciousness. The Lord God, or Jehovah of 
 Genesis, is in the original, "I will be what I will to be." 
 Both Jehovah and Jesus mean, in mind, I am. I am 
 is man's self-identity. I am is the center around which 
 man's system revolves. When the I am is established in 
 a certain understanding of its Principle it is guided in 
 its acts, and they are in harmony with Divine Law. This 
 is the union of the Will and Understanding. In the 
 Scripture, these are designated as Ephraim and Manas- 
 seh, sons of Joseph. Their allotment in the Promised 
 Land was joined, indicating that these faculties work 
 in the body from a single brain center. This center is 
 in the forehead. 
 
 The will should never be retarded in its development, 
 but strengthened along all lines. The idea of breaking 
 the will of children is wholly erroneous. What is needed 
 is the rounding out of the understanding, which joined to 
 . the will makes the perfect man. The idea of giving up 
 the will should not include the thought of weakening it, 
 or causing it to become in any way less, but that it may 
 receive instruction and become obedient thereto. Do not
 
 108 Lesson Ten 
 
 act until you know how to act. "Look before you leap." 
 This does not imply that one shall be inactive and indefi- 
 nite, waiting for understanding, as do many people who 
 are afraid to act because they may possibly do the wrong 
 thing, but that understanding shall be quickened, and 
 the will strengthened by the confidence which comes to 
 it as a result of knowledge. 
 
 To strengthen the will, and at the same time disci- 
 pline it along right lines, requires an understanding noth- 
 ing less than divine. But man can balance his will and his 
 understanding, and when he does this he will always do 
 the right thing at the right time. Nearly every mistake 
 is the result of will acting without the co-operation of 
 its brother, understanding. When the will gets in the 
 habit of acting on its own account, man becomes emo- 
 tional and willful. This state of consciousness leads to 
 all kinds of bodily discords. Willfulness makes tense- 
 ness, and a tense mind ties in knots the nerves, muscles, 
 and tendons of the whole organism. The metaphysician 
 observing these conditions, treats for relaxation of will 
 and a general letting go of the whole system. The uni- 
 versal treatment for this condition given by Jesus Christ 
 is, "Not my will, but thine be done." This causes per- 
 sonal will to "let go" and a unification of man's will with 
 God's will to take place. When this is accomplished all 
 goes well. 
 
 Willful people often complain of a feeling like a 
 tight band around their heads. This is the pressure of 
 thought-substance which the will has laid hold of, and
 
 Will and Understanding 109 
 
 is clinging to with centripetal force. In all such cases, 
 and, in fact, in every sense of pressure, treat against 
 personal willfulness and afl5rm the divine freedom. 
 
 Every organ of the body is affected by the action of 
 the will, and when it becomes fixed in a certain attitude 
 it holds the whole body to its central affirmation. The 
 determination to have one's own way, regardless of the 
 rights of others, stops the free action of the heart, and in 
 sympathy the stomach is affected. Such people seldom 
 realize that they have a set determination as to how 
 things shall be done in their lives, and they are some- 
 times slow in accepting the higher understanding, which 
 is necessary to untangle the mistakes of the ignorant 
 will. Contrariness is another name for perverted will. 
 An idea of self and its needs takes possession of the 
 mind, and the will is used to carry out this short-sighted 
 policy. The result is a belittling of the whole man. 
 People who are contentious for their personal rights, 
 place themselves in bondage to material conditions and 
 stop spiritual growth. 
 
 How shall we bring to bear the Divine Will? By 
 understanding; by Universal Wisdom; by affirming, 
 "Not my will, but thine be done." God is potential, un- 
 formed will; man is manifest God-will, or good-will. 
 When man links his will with the Principle of force he 
 has superior executive capacity. He brings forth 
 swiftly faculties, that under the slow action of mortality, 
 would take ages to develop. 
 
 The Understanding is that in man which compre-
 
 110 Lesson Ten 
 
 hends — takes cognizance of and compares in wisdom. 
 Its comparisons are not made in the realm of form, but 
 in the realm of ideas. It knows how to accomplish 
 things. There is a knowing quality in Divine Mind. God 
 is Supreme Knowing. We may know without experience. 
 The human family has learned by hard knocks that expe- 
 rience is a severe schoolmaster. In the allegory of Adam 
 and Eve, we have a picture of man falling under the 
 sway of the serpent and choosing to learn by experience. 
 One of the esoteric meanings of the serpent is 
 "experience." All the bitter lessons that come through 
 blundering ignorance can be evaded when men declare 
 their Divine Understanding, and follow the Divine guid- 
 ance. 
 
 For all willfulness, the treatment should be affir- 
 mations of spiritual understanding- The will is not to 
 be broken, but disciplined. The absolute freedom of the 
 individual must be maintained at all hazards. God is 
 the One Principle, which every one is as free to use as he 
 is the principle of mathematics or music, and the princi- 
 ple never interferes. But understanding must come, if 
 principles are to be rightly applied. Freedom leads to 
 many errors, and yet liberty is a part of man's being, and 
 he must learn that the freedom of the Law does not mean 
 lust and license, but control and conservation. 
 
 We should be careful not to enter into any healing 
 system which interferes with freedom. Hypnotism is 
 not real healing. Any system is radically wrong that 
 suppresses the will. It is the work of the true healer
 
 Will and Understanding 111 
 
 to instruct the patient, to show cause and remedy from 
 the viewpoint of spiritual understanding. All other 
 methods are temporary. The old states of mind will 
 come again into action unless the causing thought is un- 
 covered and removed. A man may have a paralyzed arm 
 through selfish desire for money, and though he may 
 find temporary relief in mere mental suggestion of 
 health, or hypnotism, he will never get permanent heal- 
 ing until he understands the Divine Law governing pos- 
 sessions, and conforms thereto. 
 
 There are people who claim they are being spirit- 
 ually developed through mediumship. This is error. 
 If you believe you are under the control of another will, 
 and give up to it, your will is gradually weakened, 
 and if continued, you will lose control entirely. The 
 will must be strengthened by being constantly used in 
 Divine Understanding. Mesmerism weakens the will. 
 Spiritual understanding quickens and makes alive. God 
 never puts anyone to sleep. "Awake thou that sleepest 
 and Christ shall give thee light." 
 
 Never say "I don't know;" "I don't understand." 
 Claim your Christ understanding at all times, and de- 
 clare, "I am not under any spell of human ignorance. 
 I am one with Infinite Understanding." The accumu- 
 lation of ignorance through association with ignorant 
 minds can be dissolved by the Word. You may know by 
 simply holding that you know. This is not egotism, but 
 spiritual knowing. When you declare Divine Under- 
 standing, you sometimes meet your old line of thought
 
 112 Lesson Ten 
 
 and are disappointed. Right then continue to hold for 
 knowing. Judge not by appearances. Do not act until 
 you get the assurance; and if you keep in the Spirit by 
 affirmation, the assurance will come. Will it come by 
 voice.'' No; you know through the faculty of intuition. 
 Divine knowing is direct influx of mind of God with 
 mind of man. Sometimes we are taught by symbols, 
 visions, etc., but this is only one way the Divine Mind 
 has of expressing itself. When the mind deals with 
 God-ideals it asks for no symbols, visible or invisible, but 
 rests on pure knowing. It was in this consciousness that 
 Jesus said: "I thank thee that thou hast heard me, and 
 I know that thou hearest me always." 
 
 A very practical application of the Truth about the 
 will can be made in the matter of self-control. Those 
 who try to get control from the personal will, fall short. 
 We should be free to express all that we are. If you 
 are afraid of any force within you, that fear leads to 
 suppression. In the true self-control, the will and the un- 
 derstanding both play a part. The feelings and appetites 
 and passions must be disciplined. They are not merely 
 to be held in check by the will, but they are to be lifted 
 up and developed through the Christ-Mind. 
 
 The problem of self-control is never settled until all 
 that man is comes in touch with the Divine Will and 
 Understanding. We must understand all of our forces 
 before we can establish them in harmony. This over- 
 coming is easy, if you go about it in the right way, but 
 if you try to take dominion through will-force and sup-
 
 Will and Understanding 113 
 
 pression you will find it hard and will never accomplish 
 any permanent results. Get your I am centered in God, 
 and from that place of Truth speak true words. In 
 this way you will gain real spiritual mastery and raise 
 your will-consciousness from the human to the Divine. 
 
 The will plays the leading part in all systems of 
 thought concentration. The simple statement, "I will 
 to be well," gathers the forces of mind and body about 
 the central idea of wholeness, and the will holds the 
 center just as long as the I am continues its affirmation. 
 No one ever died until he let go his will, and thousands 
 live on and on through the force of a determined will. 
 
 The "devil" which we are to overcome is the ad- 
 verse will which seeks to master man in the without. 
 This "adversary" troubles us because we strive to main- 
 tain personal freedom instead of Divine Guidance. Self- 
 confidence is a virtue when founded on the Truth of 
 Being, but when it arises from the personal conscious- 
 ness, it keeps man from his dominion. Are you trying 
 just from yourself to be free from the traditions of the 
 outer world, or are you resting in the understanding and 
 assurance that you are the Son of God? To know your- 
 self as the Son of God is to overcome the "devil" — the 
 personal self. The "devil" makes you believe you are the 
 son of the flesh. To overcome say, "I put Satan behind 
 me by the realization that God is my Father. I am cen- 
 tered in him, and all things are under his dominion. I 
 live in the Infinite power that produces all self-control. 
 I have no necessity for controlling people. Events and
 
 114 Lesson Ten 
 
 people are controlled by Law. There is an eternal Law 
 of Justice. I am one with that Law, and rest in it." 
 
 Among the disciples of Jesus, Matthew represents 
 the Will, and Thomas the Understanding. Matthew was 
 the tax-gatherer who sat at the gate, representing the 
 executive part of the government; so the will is the ex- 
 ecutive faculty of the mind, and carries out the edicts of 
 the I AM. All thoughts that go in or out of man's con- 
 sciousness pass the gate at which sits the Will, and if 
 that Will understands its office, the character and value 
 of every thought is inquired into, and a certain tribute 
 exacted for the benefit of the whole man. 
 
 Thomas, the Understanding, is represented as under 
 discipline ; that is, not yet in the light of the Spirit. The 
 Understanding, in its first steps in Truth, wants its les- 
 sons and accompanying demonstrations to be couched in 
 terms like those in the world without. When the Christ 
 showed himself to Thomas he said he would not believe 
 unless he could see the print of the nails, and feel the 
 wound in his side. When this was granted and the 
 ocular proof given him, and Jesus had said, "Be not 
 faithless, but believing," Thomas was awakened spirit- 
 ually, and answered, "My Lord, and my God." 
 
 Those people who are being educated in Truth 
 through the written and spoken Word will finally ar- 
 rive at that place where the true light from the Spirit 
 will dawn upon them, and they will, like Thomas, see 
 with spiritual understanding, and have proof of the real- 
 ity of the Christ-Mind.
 
 Will and Understanding 115 
 
 THE ESTABLISHMENT OF WILL AND UNDER- 
 STANDING 
 (To be used in connection with Lesson Ten) 
 
 My Understanding is established in Divine Mind. 
 
 "You shall know the truth and the truth shall make 
 you free." 
 
 The will of God is ever uppermost in my conscious- 
 ness. 
 
 "Not my will but thine be done." 
 
 I firmly believe in the Guiding Intelligence direct- 
 ing all my thoughts. 
 
 "There is a Spirit in man, and the inspiration of 
 the Almighty giveth him understanding." 
 
 The willfulness and stubbornness of the flesh has 
 no power in me. I am obedient unto the Spirit and re- 
 ceptive to all its secret thoughts. 
 
 "Not of the will of the flesh, nor of the will of man, 
 but of God." 
 
 I am willing to change my mind. 
 
 "Be ye transformed by the renewing of your mind." 
 
 The Christ of God is born in my consciousness and 
 I am glorified in my understanding.
 
 LESSON ELEVEN 
 
 JUDGMENT AND JUSTICE 
 
 Judge not that ye be not judged. For with what judgment 
 ye judge, ye shall be judged: and with what measure ye mete, 
 it shall be measured to you again. — Matt. 7:1-2. 
 
 And thou shalt put in the breastplate of judgment the 
 Urim and the Thummim; and they shall be upon Aaron's heart, 
 when he goeth in before the Lord: and Aaron shall bear the 
 judgment of the children of Israel upon his heart before the 
 Lord continually. — Exodus 28:30. 
 
 "Urim and Thummim (Lights and Perfections). These 
 were the sacred symbols (worn upon the breastplate of the 
 High Priest, upon his heart) by which God gave oracular re- 
 sponses for the guidance of his people in temporal matters. 
 What they were is unknown; they are introduced in Exodus 
 without explanation, as if familiar to the Israelites of that day. 
 Modern Egyptology supplies us with a clue; it tells us that 
 Egyptian high priests in every town, who are also its magis- 
 trates, wore round their necks a jeweled gem bearing on one 
 side the image of Truth, and on the other sometimes that of 
 Justice, sometimes that of Light. When the accused was ac- 
 quitted, the judge held out the image for him to kiss. In the 
 final judgment Osiris wears around his neck the jeweled Jus- 
 tice and Truth. The LXX. translates Urim and Thummin by 
 'Light and Truth.' Some scholars suppose that they were 
 the twelve stones of the breastplate; others that they were two 
 additional stones concealed in its fold. Josephus adds to these 
 the two sardonyx buttons, worn on the shoulders, which he
 
 Judgment and Justice 117 
 
 says emitted luminous rays when the response was favorable; 
 but the precise mode in which the oracles were given is lost in 
 obscurity." — Bible Glossary of Antiquities. 
 
 I HE Law as given by Moses is for guidance of 
 man in the evolution of his faculties. The 
 figures, personalities, and symbols represent 
 potentialities developed and undeveloped on various 
 planes of consciousness. The High Priest stands for 
 spiritual man officicating between God and mortal man. 
 The breastplate in an armor protects the most vital parts, 
 the heart being the center, so the breastplate of the High 
 Priest was judgment, worn over the heart. The heart is 
 love, the affectional consciousness in man, and may be 
 subject to the force of weak sympathy, unless balanced 
 by another power in which is discrimination, or judg- 
 ment. 
 
 This breastplate had on it twelve precious stones 
 representing the twelve tribes of Irsael, which clearly 
 means that the twelve faculties of the mind must be 
 massed at this great brain center, the Solar Plexus, and 
 all their intelligence brought into play in the final judg- 
 ments of the mind. The Urim and Thummin ("Lights 
 and Perfections"), under the Egyptian symbology 
 "Truth and Justice," are the oracular edicts of Divine 
 Mind which are intuitively expressed as a logical sequence 
 of the Divine Principle, Truth and Justice. 
 
 A modern metaphysician would interpret all this as 
 the omnipresence of Divine Mind in its perfect idea,
 
 118 Lesson Eleven 
 
 Christ. The Truth is ready at all times to give judg- 
 ment and justice. As God is Love, so God is Justice. 
 These are in Divine Mind in unity, but are made mani- 
 fest in man's consciousness too often in diversity. It is 
 through the Christ-Mind in the heart that they are uni- 
 fied. When justice and love meet at the heart center, 
 there is balance, poise, and righteousness. When judg- 
 ment is divorced from love, and works from the head 
 alone, there goes forth the human cry for justice, for 
 man is hard and heartless in his mere human judgment; 
 punishment is meted out without consideration of motive 
 or cause, and justice goes awry. 
 
 Good judgment, like every other faculty of the 
 mind, is developed from the Principle, and in its perfec- 
 tion is expressed through man's mind with all of its ab- 
 solute relations uncurtailed. Man has the right con- 
 cept of Judgment, and ideally the judges of our courts 
 have that unbiased and unprejudiced discrimination 
 which ever exists in the Absolute. A prejudiced judge is 
 abhorred, and one who allows himself to be moved by his 
 sympathies is not considered safe. 
 
 The metaphysician finds it necessary to place his 
 judgment in the Absolute in order to demonstrate its 
 supreme power. This is accomplished by first declaring 
 that one's judgment is spiritual and not material; that 
 its origin is in God, and that all its conclusions are based 
 in Truth, and are absolutely free from prejudice, false 
 sympathy, or mortal ignorance. This gives a working 
 center from which the ego or I am begins to set in order
 
 Judgment and Justice 119 
 
 its own thought-world. The habit of jud i;ing others even 
 in the most insignificant matters of daily life must be 
 discontinued. "Judge not lest ye be judged," said Jesus. 
 This law works out in a multitude of directions, and if 
 we do not observe it in small things, we shall find our- 
 selves failing in large. 
 
 Judging from the plane of the mortal leads right 
 into condemnation, and condemnation is always followed 
 by affixing a penalty. We see faults in others, and 
 pass judgment upon them without considering motives or 
 circumstances. Our judgment is often biased and preju- 
 diced; yet we do not hesitate to think of some form of 
 punishment to be meted out to the guilty one. He may 
 be guilty or not guilty ; his guilt or innocence rests in the 
 Divine Law, and we have no right to pass judgment. In 
 our ignorance, we are creating thought forces that will 
 react upon us. "As ye judge ye shall be judged." 
 "With what measure ye mete, it shall be measured to you 
 again." Whatever thought you send out, will come back 
 to you. This is an unchangeable law of thought action. A 
 man may be just in all his dealings, yet condemn others 
 for their injustice, and that thought will bring him into 
 unjust conditions; so it is not safe to judge except in 
 the Absolute. Jesus said that he judged no man on his 
 own account, but in the Father; that is, the Principle. 
 This must be the stand which every one shall take — rest- 
 ing judgment of others in the Absolute. When this is 
 done, the tendency to condemn will grow less and less 
 until man, seeing his fellowman as God sees him, will
 
 120 Lesson Eleven 
 
 leave him to the Law of the Absolute in all cases where 
 he seems unjust. 
 
 The great judgment day of Scripture indicates a 
 time of separation between the true and the false. There 
 is no warrant for the belief that God sends man to ever- 
 lasting punishment. Modern interpreters of the Scrip- 
 ture say that the "hell-fire" referred to by Jesus means 
 simply a state in which purification is taking place. 
 
 The word "hell" is not translated with clearness 
 sufficient to represent the various meanings of the word 
 in the original language. There are three words from 
 which hell is derived: sheol, "the unseen state;" hades, 
 "the unseen world," and gehenna, "Valley of Hinnom." 
 These are used in various relations, nearly all of them 
 allegorical. In a sermon Archdeacon Farrar said: 
 "There would be the proper teaching about hell if we 
 calmly and deliberately erased from our English Bibles 
 the three words, 'damnation, hell, and everlasting.' Yet 
 I say unhesitatingly — I say, claiming the fullest right to 
 speak with the authority of knowledge, that not one of 
 those words ought to stand any longer in our English 
 Bible, for in our present acceptation of them, they are 
 simply mistranslations." This corroborates the meta- 
 physical interpretation of Scripture, and sustains the 
 truth that hell is a figure of speech which represents a 
 corrective state of mind. When error has reached its 
 limit, the retro-active law asserts itself, and judgment, 
 being part of that law, brings the penalty upon the trans- 
 gressor. This penalty is not punishment, but discipline,
 
 Judgment and Justice 121 
 
 and if the transgressor is repentant and obedient, he is 
 forgiven. Under our civil law, criminals are confined in 
 penitentiaries where order, regular habits, and industry 
 are inculcated, and that which seems punishment proves 
 to be educational. Men are everywhere calling for 
 broader educational methods in our prisons, which is an 
 acknowledgment of the necessity of purification through 
 discipline and training in morals. This is the penalty 
 taught by Jesus — the judgment passed upon sinners — 
 the fire of hell. When it is received in the right spirit 
 this fire burns up the dross in character and purifies 
 mind and body. 
 
 Metaphysicians have discovered that there is a cer- 
 tain relation between the functions and organs of the 
 body and the ideas in the mind. The liver seems to be 
 connected with mental discrimination, and whenever man 
 gets very active along the line of judgment, and espe- 
 cially where condemnation enters in, there is disturbance 
 of some kind in that part of the organism. A habit of 
 judging others with severity and fixing in one's mind 
 what the punishment should be, causes the liver to become 
 torpid and to cease its natural action; the complexion is 
 muddy as a result. "There is therefore now no condem- 
 nation to them which are in Christ Jesus, who walk not 
 after the flesh, but after the Spirit." This statement held 
 in mind, and carried out in thought and act, will heal that 
 kind of liver complaint. Another form of thought related 
 to judgment is the vacillating mind which never seems to 
 know definitely what is the proper thing to do. "A dou-
 
 122 Lesson Eleven 
 
 ble-minded man is unstable in all his ways." There must 
 be singleness of mind, and loyalty to true ideas. Every- 
 one should have definite ideas of what is just and right, 
 and stand by them. This stimulates the action of the 
 liver, and often gives so-called bad people good health, 
 because they are not under self-condemnation. Condem- 
 nation in any of its forms retards freedom of action in 
 the discriminative faculty. When we hold ourselves in 
 guilt and condemnation, the natural energies of the mind 
 are weakened, and the whole body becomes inert. 
 
 The remedy for all that appears unjust is denial of 
 condemnation of others, or of one's self, and affirmation 
 of the great Universal Spirit of Justice, through which 
 all unequal and unrighteous conditions are finally ad- 
 justed. 
 
 Observing the conditions that exist in the world, the 
 just man would have them righted according to what he 
 perceives to be the equable law. Unless such a one has 
 spiritual understanding he is very apt to bring upon 
 himself physical disabilities in his efforts to reform men. 
 If his feelings come to a point of "righteous indignation" 
 and he "boils" with anger over the evils of the world, 
 he will cook the corpuscles of his blood. Jesus gave this 
 treatment for such a mental condition: "The Father 
 judgeth no man, but hath committed all judgment unto 
 the Son." This Son is the Christ, Universal Cosmos, and 
 into its equity, man should commit the justice which he 
 wishes to see brought into human affairs. Put all the 
 burdens of the world upon the One Supreme Judge and
 
 Judgment and Justice 128 
 
 hold every man, and all the conditions in which men are 
 involved, amenable to the law of God. By so doing you 
 will set into action mind forces powerful and far-reach- 
 ing. 
 
 If you think that you are unjustly treated by your 
 friends, your employers, or your government, or those 
 with whom you do business, simply declare the activity 
 of this Almighty IMind, and you will set into action men- 
 tal forces that will find expression in the executors of the 
 law. This is the most lasting reform to which man can 
 apply himself. It is much more effective than legislation, 
 or any attempt to control unjust men in mortal ways. 
 
 Jealousy is a form of mental bias that blinds the 
 judgment and causes one to act without weighing the 
 consequences. The effect of this state of mind upon the 
 liver is violent action one day and torpidity the next, 
 finally resulting in a "jaundiced eye" and yellow skin. 
 We speak of one "blinded by jealousy," and also "blind- 
 ed by prejudice." We do not mean by this that their 
 eyes have been put out, but that their understanding has 
 been darkened. Whatever darkens the understanding 
 interferes in some way with the action of the purifying 
 functions of the organism, and the fluids and pigments 
 are congested and the skin darkened in consequence. 
 
 The remedy for all this is a dismissal of that poor 
 judgment which causes one to be jealous, and a fuller 
 trust in the great All- Ad justing Justice. In this there 
 should be active trust, which is a form of prayer — a 
 placing definitely in the hands of God the things that
 
 124 Lesson Eleven 
 
 come into life and seem disturbing elements. This is 
 much more than mere doubtful trust or negative expect- 
 ancy that things will be made right. The Spirit of Jus- 
 tice should be appealed to and prayed to with the persist- 
 ency of an Elijah, or of the Gentile woman, whose im- 
 portunity was rewarded. When the metaphysician sits 
 by his patient with closed eyes he is not asleep, but very 
 much awake to the reality and mental visibility of forces 
 that enter into and make the conditions of the body. 
 This spiritual activity is necessary to demonstration of 
 the Law. 
 
 Success in the world is largely dependent upon good 
 judgment. A prominent business man was once asked 
 what he considered the most valuable trait of mind in an 
 employee, and he replied, "Good judgment." Every- 
 where business men are looking for people who have 
 judgment equal to the making of quick decisions on the 
 spur of the moment. Many years ago a station agent at 
 a little town in Texas, where the wreck of a passenger 
 train took place, showed his good judgment by settling 
 right on the spot with the injured. He did this without 
 authority from headquarters, but he showed such excel- 
 lent judgment that his ability was recognized and he was 
 rapidly advanced, until he became president of one of 
 the largest railroad systems in the United States. 
 
 This ability of the mind to arrive at quick and right 
 conclusions can be cultivated by clearing up the under- 
 standing and acknowledging the One Supreme Mind in 
 which is all discrimination. Take the stand that it is
 
 Judgment and Justick 1J5 
 
 your inheritance from God to judge wisely and quickly, 
 and do not depart therefrom by statements of inefficiency 
 in matters of judgment. When you are in doubt as to 
 the right thing to do in attaining justice in worldly af- 
 fairs, ask that this eternal Spirit of Justice shall go forth 
 in your behalf and bring about and restore to you that 
 which is your very own. Do not ask for anything but 
 your very own under the righteous law. Some people 
 unconsciously over-reach in their desire for possessions. 
 When they put the matter in the hands of the Spirit, and 
 things do not turn out just as they had fixed them in their 
 mortal way, they are disappointed and rebellious. This 
 will not do under the spiritual law, which requires that 
 man shall be satisfied with Justice, and accept the re- 
 sults, whatever they may be. There is a divinity that 
 shapes our ends, and it can be co-operated with by one 
 who believes in things spiritual, and all the voyage of 
 life be made prosperous and happy. 
 
 JUDGMENT AND JUSTICE STATEMENTS 
 (To be used in connection with Lesson Eleven.) 
 
 Teach me thy way, O Lord, and lead me in a plain 
 path. Psalm 27: 11. 
 
 The righteousness of the Divine Law is active in 
 all my affairs and I am protected. 
 
 Stand therefore, having your loins girt about with
 
 126 Lesson Eleven 
 
 truth, and having on the breastplate of righteousness. 
 Eph. 6:14. 
 
 The meek will he guide in judgment. Psalm 25: 9. 
 
 I will sing of mercy and judgment. Psalm 101: 1. 
 
 My judgment is just; because I seek not mine own 
 will but the will of the Father. 
 
 Judge not lest ye be judged. 
 
 Behold now, I have ordered my course; I know 
 that I shall be justified. Job 13:18. 
 
 I believe in the Divine Law of Justice, and I trust 
 it to set right every transaction that comes into my 
 life. 
 
 There is now no condemnation to them that are in 
 Christ Jesus. 
 
 I no longer condemn, criticise, censure or find fault 
 with my associates. Neither do I belittle nor condemn 
 myself.
 
 LESSON TWELVE 
 
 LOVE 
 
 Behold what manner of love the Father hath bestowed 
 upon us, that we should be called the children of God: and 
 such we are. — I John 3:1. 
 
 He that abideth in love abideth in God, and God abidetb 
 in him. — I John 4:16. 
 
 He that hath my commandments, and keepeth them, he it 
 is that loveth me: and he that loveth me shall be loved of my 
 Father, and I will love him, and will manifest myself unto him. 
 John 14:21. 
 
 OVE, in Divine Mind, is the idea of Universal 
 Unity. In expression, love is the power that 
 joins and binds in Divine Harmony the Uni- 
 verse and everything in it. 
 
 Among the faculties of the mind Love is pivotal. Its 
 center of mentation in the body is the Solar Plexus. The 
 physical representative of love is the heart, the office of 
 which is to equalize the circulation of the blood in the 
 body. As the heart equalizes the life-flow in the body, 
 so love harmonizes the thought of the mind. 
 
 Levi (love) of the twelve sons of Jacob, represent- 
 ing the twelve faculties of mind, was brought forth by the 
 human soul (Leah), who said at his birth, "Now this
 
 128 Lesson Twelve 
 
 time will my husband be joined unto me." We connect 
 our soul forces with whatever we center our love upon. 
 If we love the things of sense or materiality, we are 
 joined or attached to them through a fixed law of Being. 
 The soul or thinking part of man should in Divine Order 
 be joined to its spiritual Ego. If it allows itself to 
 become joined to the outer, or sense-consciousness, it 
 makes personal images which are limitations. The Lord 
 commanded Moses to make all things after the pattern 
 shown in the mount. This "mount" is the place of high 
 understanding, or spiritual consciousness, whose center 
 of action is in the very apex of the brain. 
 
 In the regeneration, our love goes through a trans- 
 formation which broadens, strengthens, and deepens it. 
 We no longer confine love to family, friends and personal 
 relations, but expand it to include all things. The denial 
 of human relationships seems at first glance to be a 
 repudiation of human kinship, but it is merely a cleansing 
 of the mind from limited ideas of human kinship. If God 
 is the Father of all, then all men and women are brothers 
 and sisters, and one who sees spiritually should open his 
 heart and cultivate that universal love which God has 
 given as the unifying element in the human family. Just 
 to the extent that we separate ourselves into families, 
 cliques, and religious factions, do we put away God's 
 love. Unless there is a specific denial along every line 
 of human thought-bondage, one will still be under the 
 law of sense. A direct affirmation of spiritual unity, 
 based upon obedience, should be made by every one who
 
 Love 129 
 
 desires to realize this true relation. Jesus said, "Who 
 is my mother? and who are my brethren? And he 
 stretched forth his hand toward his disciples, and said, 
 Behold my mother and my brethren ! For whosoever 
 shall do the will of my Father which is in heaven, the 
 same is my brother and sister and mother." 
 
 Among the disciples of Jesus Christ, John repre- 
 sents love — he laid his head on the Master's bosom. 
 When this disciple is called, love is quickened in con- 
 sciousness. The calling of this disciple consists in bring- 
 ing to consciousness a right understanding of the true 
 character of love, and its exercise in all the relations of 
 life. One should make it a practice to meditate regularly 
 upon the Idea Love in Universal Mind, with the prayer, 
 "Divine Love, manifest thyself in me." Then there 
 should be periods of mental concentration upon the love- 
 center in the Solar Plexus, near the heart. It is not 
 necessary to know the exact location of this aggregation 
 of love cells. Think about love with the attention directed 
 in the breast, and a quickening will follow, and all the 
 ideas that go to make up love will be set into rapid mo- 
 tion. This produces a positive love-current, that, when 
 sent forth with power, will break up and render null and ; 
 void opposing thoughts of hate. These thoughts of hate j 
 will be dissolved, not only in the mind of the thinker, but • 
 in the minds of those with whom he comes in con- 
 tact in mind or body. The love-current is not pro- 
 jected by the will, but is a setting free of a natural 
 equalizing, harmonizing force which has in most peo- 
 
 /
 
 ISO Lesson Twelve 
 
 pie been dammed up by human limitations. The ordinary 
 man is not aware that he possesses this mighty power 
 that will turn away every shaft of hate that is aimed 
 at him. We know that "a soft answer turneth away 
 wrath/' but here is a faculty native to man, and ex- 
 isting in every soul, which may be used at all times 
 to bring about harmony and unity between those who 
 have been dis-united through misunderstandings, con- 
 tentions and selfislmess. 
 
 Henry Drummond says that Paul's 13th chapter of 
 I Corinthians is the greatest love-poem ever written. 
 His book, "The Greatest Thing in the World," analyzes 
 love and portrays its various activities based upon Paul's 
 poem. We quote as follows: 
 
 "The Spectrum of Love. 'Love is a compound 
 thing,' Paul tells us. It is like light. As you have seen 
 a man of science take a beam of light and pass it through 
 a crystal prism, as you have seen it come out on the other 
 side of the prism broken up into its component colors — 
 red and blue and yellow and orange, and all the colors 
 of the rainbow — so Paul passes this thing, Love, through 
 the magnificent prism of his inspired intellect, and it 
 comes out on the other side broken up into its elements. 
 And in these few words we have what one might call the 
 Spectrum of Love, the analysis of Love. Will you ob- 
 serve what its elements are.^" Will you notice that they 
 have common names ; that they are virtues which we hear 
 about every day; that they are things that can be 
 practiced by every man in every place in life; and how
 
 LovK 181 
 
 by a multitude of small things and ordinary virtues, the 
 supreme thing, the summum honum, is made up? The 
 Spectrum of Love has nine ingredients, viz.: 
 
 "Patience — 'Love suffereth long.' Kindness — 'and 
 is kind.' Generosity — 'Love envieth not' Humility — 
 'Love vaunteth not itself, is not puffed up.' Courtesy — 
 'Doth not behave itself unseemly.' Unselfishness — 'Seek- 
 eth not her own.' Good Temper — 'Is not easily pro- 
 voked.* Guilelessness — 'Thinketh no evil.' Sincerity — 
 'Rejoiceth not in iniquity, but rejoiceth in the truth.' 
 
 Professor Drummond in his address upon this chap- 
 ter to Mr. Moody's students, gathered at Northfield, 
 Mass., said: "How many of you will join me in reading 
 this chapter once a week for the next three months? A 
 man did that once and it changed his whole life. Will 
 you do it? Will you?" 
 
 Love is more than mere affection, and all our words 
 protesting our love are not of value unless we have this 
 inner current, which is real substance. Though we have 
 the eloquence of men and angels, and have not this deeper 
 feeling, it profits us nothing. We should then deny the 
 mere conventional, surface affection, and set our minds on 
 the very substance of love- 
 Charity is not love. You may be kind-hearted, and 
 give to the poor and needy until you are impoverished, 
 yet not acquire love. You may be a martyr to the cause 
 of Truth, and consume your vitality in good works, yet 
 be far from love. Love is a force that runs in the mind 
 and body like molten gold in a furnace. It does not
 
 132 Lesson Twelve 
 
 mix with the baser metals — it has no affinity for anything 
 less than itself. Love is patient; it never gets weary or 
 discouraged. Love is always kind and gentle ; it does not 
 envy — jealousy has no place in its world. Love never 
 becomes puffed up with human pride, and does not brag 
 about itself. It is love that makes the refinement of the 
 natural gentleman or lady, although he or she may be 
 ignorant of the world's standards of culture. Love does 
 not seek its own — its own comes to it without seeking. 
 Jesus Christ came proclaiming the spiritual rela- 
 tion of the human family. He said, "It is written in your 
 scriptures, an eye for an eye, and a tooth for a tooth, but 
 I say unto you. Love your enemies, do good to them which 
 hate you, bless them that curse you, and pray for them 
 which despitefully use you." To do this, one must be 
 established in the consciousness of Divine Love, and it 
 requires discipline of the mental nature to fulfill such 
 a high standard. "Love is the fulfilling of the Law," 
 which law is founded in the eternal and imchangeable 
 unity of all things. Physical science has discovered 
 that everything can be reduced to a few primal elements, 
 and that if the universe were destroyed it could be built 
 up again from a single cell. So this law of harmony, 
 which has its origin in Love, is established in the midst 
 of every individual. "I will put my law in their inward 
 parts and write it in their hearts." But before this fixed 
 inward principle can be brought to the surface, man must 
 open the way by having faith in the power of love to 
 accomplish all that Jesus claimed for it.
 
 Love 13S 
 
 "The love of money is the root of all evil," This 
 does not say that money is the root of all evil, but the 
 love of it. Money is a convenience and saves men many 
 burdens in the exchange of values. Primitive civilization 
 used the cumbersome custom of trading products without 
 a money representative, while modern progress uses 
 money more and more as a medium of exchange. Money 
 is therefore good to the man of sense ; but when he allows 
 himself to become enamored of it, and hoards it, he makes 
 it his god. The erasement of this idea from huuian con- 
 scousness is part of the metaphysician's work. Trust- 
 ing in God, we have faith in him as our Resource, and he 
 becomes a perpetual spiritual supply and support; but 
 having faith in the power of material riches, our trust 
 is weaned from God and established in this transitory 
 substance of rust and corruption. This point is not 
 clearly understood by those who are hypnotized by the 
 money idea. When the metaphysician affirms God his 
 opulent supply and support, and declares that he has 
 money in abundance, the assumption is that he loves 
 money and depends upon it in the same way that the 
 devotees of mammon do. The difference is, that one 
 trusts in the law of God while the other trusts in the 
 ways of mammon. The man who blindly gives himself 
 up to money-getting acquires a love for it, and finally be- 
 comes its slave. The wise metaphysican deals with the 
 money idea, and masters it. 
 
 When Jesus said, "I have overcome the world, the 
 flesh and the devil," he meant that through the use of
 
 134 Lesson Twelve 
 
 certain words, he had dissolved all adverse states of 
 consciousness in materiality, appetite, and selfishness. 
 Great stress is laid upon the power of the Word, because 
 Christ is the Word, or Logos, and the Word is the seed 
 in the Mind from which every condition arises. The 
 Word is the most enduring thing in existence. "Heaven 
 and earth shall pass away, but my words shall not pass 
 away." All metaphysicians recognize that certain 
 words, used persistently, mold and transform condi- 
 tions in mind, body and affairs. The word Love over- 
 comes hate, resistance, opposition, obstinacy, anger, 
 jealousy, and all states of consciousness where there is 
 mental or physical friction. Words make cells, and these 
 cells are adjusted one to the other through associated 
 ideas. When Divine Love enters into the thought pro- 
 cess, every cell is poised and balanced in space with 
 mathematical order as to weight and relative distance. 
 Astronomical law and system are the same in the mole- 
 cules of the body and the worlds of a planetary system. 
 Divine love and human love should not be con- 
 founded, because one is as broad as the universe and is 
 always governed by undeviating laws, while the other is 
 fickle, selfish and lawless. It was to this personal as- 
 pect of the love-center in man that Jesus referred when 
 he said, "Out of the heart proceed evil thoughts." But 
 in the regeneration all this is changed, and the heart is 
 cleansed and becomes the standard of right relation be- 
 tween all men. "By this shall all men know that ye are 
 my disciples, if ye have love one to another." We can-
 
 Love 135 
 
 not enter into the Jesus Christ consciousness fully so 
 long as we have a grudge against anyone. The mind is 
 so constituted that a single thought of a discordant char- 
 acter tinges the whole consciousness; so we must cast out 
 all evil and resisting thoughts, before we can know the 
 love of God in its fullness. "If thou bring thy gift to 
 the altar, and there rememberest that thy brother hath 
 aught against thee; leave there thy gift before the altar, 
 and go thy way; first be reconciled to thy brother, and 
 then come and offer thy gift." 
 
 Divine Love in the heart establishes one in fear- 
 lessness and indomitable courage. "God hath not given 
 us the spirit of fear, but of power, and of love, and of a 
 sound mind." A lady who understands this law was once 
 attacked by a tramp. She looked him steadily in the 
 eye and said, ''God loves you." He released his hold 
 upon her and slunk away. Another lady saw a man 
 beating a horse that could not pull a load up a hill. 
 She silently said to the man, "The love of God fills your 
 heart, and you are tender and kind." He immediately 
 unhitched the horse, and, strange to relate, the grateful 
 animal walked directly over to the house where the lady 
 was, and put his nose against the window behind which 
 she stood. A young girl sang "Jesus Lover of My Soul" 
 to a calloused criminal, and his heart was softened, and he 
 was reformed. 
 
 The new heaven and the new earth which is now 
 being established between men and nations the world 
 over is based upon love. When men understand each
 
 136 Lesson Twelve 
 
 other, love increases. This is true not only between men, 
 but between men and the animal, and even the vegetable 
 worlds. In Yellowstone Park, where protection of 
 animals has been commanded by our government, grizzly 
 bears come to the house doors and eat scraps from the 
 table, and wild animals of all kinds are tame and 
 friendly. "The wolf also shall dwell with the lamb, 
 and the leopard shall lie down with the kid; and the calf 
 and the young lion and the fatling together; and a little 
 child shall lead them. * * * They shall not hurt nor 
 destroy in all my holy mountain: for the earth shall be 
 full of the knowledge of the Lord, as the waters cover 
 the sea." 
 
 Beloved, let us love one another: for love is of God; and 
 every one that loveth is begotten of God, and knoweth God. 
 He that loveth not know^eth not God; for God is love. Herein 
 was the love of God manifest in us, that God hath sent his 
 only begotten Son into the world that we might live through 
 him. Herein is love, not that we loved God, but that he loved 
 us, and sent his Son to be the propitiation for our sins. Be- 
 loved, if God so loved us, we also ought to love one another. 
 No man hath beheld God at any time: if we love one another, 
 God abideth in us, and his love is perfected in us; hereby know 
 we that we abide in him, and he in us, because he hath given 
 us of his Spirit. And we have beheld and bear witness that 
 the Father hath sent the Son to be the Saviour of the world. 
 Whosoever shall confess that Jesus is the Son of God, God 
 abideth in him, and he in God. And we know and have believed 
 the love which God hath in us. God is love; and vhe that 
 abideth in love abideth in God,"and God abideth in him. Here- 
 in is love made perfect with us, that we may have boldness in 
 the day of the judgment; because as he is, even so are we in
 
 Love 137 
 
 this world. There is no fear in love: but perfect love casteth 
 out fear, because fear hath punishment; and he that feareth is 
 not made perfect in love. We love, because he first loved us. 
 If a man say, 1 love God, and hateth his brother, he is a liar: 
 for he that loveth not his brother whom he hath seen, cannot 
 love God whom he hath not seen. And this commandment have 
 we from hinoj that he who loveth God, love his brother also — 
 I. John 4:7-21. 
 
 LOVE DEMONSTRATED 
 (To be used in connection with Lesson Twelve.) 
 
 God is love, and he that dwelleth in love, dwelleth 
 in God. 
 
 I dwell consciously in the very presence of Infinite 
 Love. 
 
 God is love, and every one that loveth is born of 
 God. 
 
 I am born of Love. 
 
 Love is the fulfilling of the law. 
 
 I love everybody and everything. 
 
 Faith worketh by love. 
 
 I have faith in the Supreme Power of love. 
 
 God hath not given us the spirit of fear, but of 
 power and of love, and of a sound mind. 
 
 I am fearless, powerful and wise in God's love. 
 
 Behold what manner of love the Father hath be- 
 stowed upon us that we should be called the sons of 
 God. 
 
 I love the Lord my God with all my heart, and with
 
 138 Lesson Twelve 
 
 all mj mind, and with all my soul, and with all my 
 strength. 
 
 And now abideth faith, hope and love, these three: 
 but the greatest of these is love. — I. Cor. 13:13.
 
 TALKS 
 
 ON 
 
 TRUTH
 
 HOW MICROBES ARE MADE 
 
 And out of the ground the Lord God formed every beast 
 of the field, and every fowl of the air; and brought them unto 
 Adam to see what he would call them: and whatsoever Adam 
 called every living creature, that was the name thereof. — 
 Gen. 2: 19. 
 
 To him that overcometh, will I grant to sit with me on 
 my throne. — Rev. 3:21. 
 
 I HE author of Genesis was evidently a great met- 
 aphysician. He described Being as God, 
 Lord God, and Adam. We would express the 
 same truth in the terms, Mind, Idea and Manifestation. 
 The manifestation is always the self-conscious, hence 
 the limited. This is Adam. But these three are one, 
 because the manifestation rests upon and is sustained by 
 the Idea, and the Idea is encompassed by the Mind that 
 conceives it; therefore the Real of Adam is the Lord 
 God, and the Omnipresent Fount of the Lord God is 
 the One God. This being true, man has no permanent 
 existence while he is alone in the consciousness of this 
 Adam or personal estate, because this is not all of his 
 being, but merely a part. His being is summed up in a 
 consciousness of God, Lord God, and Adam. These 
 three are not separated but are omnipresent in every- 
 one. The only walls of separation are those built by 
 consciousness of separation. When Wisdom is found, and
 
 142 Talks on Truth 
 
 her conditions complied with, the consciousness of the 
 omnipresence of the Three in One is proclaimed: "Be- 
 lievest thou not that I am in the Father and the Father in 
 me? the words that I speak unto you I speak not of my- 
 self: but the Father that dwelleth in me, he doeth the 
 works." — John 14:10. 
 
 Adam is perfectly legitimate in his right place, and 
 that place is the consciousness of the omnipresence of 
 the Father ; then he is back again in the garden of Eden. 
 Adam has a very important place in creation in that 
 he is the factor in the manifestation of Being that 
 "names" or gives character to its potentialities. 
 
 Man is not Adam: Adam is a part of man's con- 
 sciousness. Adam is your intellect, but you transcend 
 the intellect. You form your intellect from the "dust 
 of the ground"; that is, the omnipresent substance, and 
 through it, as a kind of reflecting lens, you give char- 
 acter to your surroimdings. 
 
 Those familiar with the study of the operations of 
 the intellect tell us that it is constantly making images 
 of the ideas that float into its surroundings. It is when 
 we know this that we are astonished at the metaphys- 
 ical depth of Genesis. The Lord God is described as 
 bringing the "beasts of the field and the fowls of the 
 air" to Adam "to see what he would call them." 
 
 The "beasts of the field" are the ideas in Being 
 pertaining to organized life, and the "fowls of the air" 
 are ideas of spiritual life. It is the Adam, or intellect, 
 that gives character to both ideal conditions ; it is through
 
 How Microbes are Made 143 
 
 him that man makes his heaven or his hell. Among the 
 disciples of Jesus, Peter represented one aspect of the 
 I AM. He had been partially opened to the light 
 of Spirit, and his power over ideas recognized. "And 
 I will give unto thee the keys of the kingdom of heaven : 
 and whatsoever thou shalt bind on earth shall be bound 
 in heaven ; and whatsoever thou shalt loose on earth 
 shall be loosed in heaven." — (Matt. 16: 19-) This is 
 a repetition on a higher plane of the allegory of the 
 Lord God bringing to Adam the beasts of the field and 
 fowls of the air to see what he would call them. 
 
 He who studies Mind may know how to "discern 
 the signs of the times." He becomes familiar with cer- 
 tain underlying principles and he recognizes them in 
 their different masks in the whirligig of time. All Scrip- 
 ture veils under historical symbology the movements of 
 Mind in its different cycles of progress. These cycles 
 repeat themselves over and over again, but each time on 
 a little higher plane. Thus the sphere or circle is a type 
 of the complete Mind, but in manifestation the circles 
 are piled one on top of another in an infinite spiral. 
 
 We today are repeating the mental circle of two 
 thousand years ago. The descent of the Spirit into the 
 earth consciousness, as symbolized by the life and death 
 of Jesus Christ, is being again enacted in our age. The 
 idea of a personal Messiah has been raised to include 
 messiahship for all who will drink of the waters of life 
 and light immanent in all, and now being poured out 
 upon all mankind.
 
 144 Talks on Truth 
 
 But principles do not change — man makes his 
 heaven or his hell just as he did two thousand or two 
 million years ago. In the days of Moses, the Egyptians 
 refused to give freedom to the Israelites (their spirit- 
 ual ideas) and they saw frogs, lice, locusts and blood 
 in earth, air and water. Today those who contend for 
 the Egyptian darkness of the intellect, see in the same 
 earth, air and water, disease germs, death microbes, and 
 destructive animalculae. 
 
 It is now almost universally accepted by physicians 
 that the majority of diseases are caused by minute forms 
 of life commonly called "microbes" or disease germs. 
 Cancer, consumption, diphtheria, croup, etc., each has 
 its specific microbe, which is the invisible yet active 
 agent. These microbes may be seen with very strong 
 microscopes, and the form and character of the different 
 varieties are fully described by experts like Pasteur 
 and Koch, whose antidotes for these destructive little an- 
 imals have been widely advertised. Their remedy con- 
 sists in destroying the microbe — they do not attempt to 
 explain his origin. They find the little worker busy 
 in the bodies of mankind and they seek to put him 
 out of action, not asking where he came from or whither 
 he may go. 
 
 But the reflective mind is not satisfied with this 
 superficial way of dealing with such destructive agents. 
 It asks their cause, but no answer is vouchsafed on the 
 part of those who study microbes. Only the students 
 of mind can answer this question of the origin of mi-
 
 How Microbes are Made 145 
 
 crobes and disease germs, and it can be explained from 
 no other standpoint. 
 
 The Adam-man, the intellect, is responsible for all 
 the microbes. He gives character to all the ideas that 
 exist — he "names" them. This process is intricate and 
 may be explained and understood in its details only by 
 metaphysicians of the deepest mental insight, but it is 
 summed up in what is commonly called "thinking." 
 
 Many factors enter into the process of "thinking." 
 There is the capacity of him who thinks to form his 
 thoughts and give them substance and force. There is 
 also the understanding of right and wrong, truth and 
 error, substance and shadow. These and many other 
 conditions enter into that mental process loosely termed 
 "thinking." 
 
 But we should not be ignorant of the fact that every 
 mental process is generative — from thinking is evolved 
 what is called living. Thinking is formative — every 
 thought clothes itself in a life form according to the 
 character given it by the thinker. This being true it 
 must follow that thoughts of health will produce microbes 
 whose ofBce is to build up healthy organisms, and 
 thoughts of disease will produce microbes of disorder 
 and destruction. Here we have the connecting link be- 
 tween materia medica and metaphysics. The physician 
 observes the ravages of the disease microbe, but is at a 
 loss to account for its source; while the metaphysician 
 stands in the storehouse of thoughts and sees them 
 poured into visibility as microbes. This opens up a field
 
 146 Talks on Truth 
 
 of causes of unlimited extent. If every thought that 
 flits through the mind of every man, woman and child 
 in the universe produces a living organism, a microbe 
 of character like the thought, what mighty possibilities 
 for good or ill rest with the thinkers ! There is no es- 
 cape from this conclusion, and everybody must sooner or 
 later accept it. 
 
 Take an illustration and observe the various stages 
 of the law in the case of diphtheria. A child is attacked ; 
 the doctor is called and from symptoms detects the 
 disease. He communicates his fears to the family, 
 and in addition to the diphtheria microbe, another of 
 more deadly character commences its inroads upon the 
 nerve centers of the whole family, including the weak- 
 ened and therefore doubly susceptible patient — this is 
 the microbe of fear, which paralyzes life throughout the 
 body. When these microbes have done their work up to 
 a certain point, still another is created to complete it — 
 the microbe of death. 
 
 This may seem an exaggeration, but we have the 
 authority of Dr. Parker, a physician of New York, who 
 states that he has discovered the microbe of death and 
 experimented with it. A recent newspaper article, de- 
 scribing his discovery, says: "Death is caused by a cer- 
 tain specific microbe, that can be recognized and bred, 
 just as the microbes of various diseases have been dis- 
 covered and propagated by Koch, Pasteur and the other 
 bacteriologists. The labors of these great men have 
 made further discovery possible, and it was through the
 
 How Microbes are Made 147 
 
 study of their achievements that Dr. Parker conceived 
 the idea that, inasmuch as disease was caused by these 
 infinitesimal derangers of the human system, the cul- 
 mination of disease must have its own specific microbe 
 to put the finish to the work of dissolution, without which 
 the various organs of the body, distempered and degrad- 
 ed from their pristine purity and vital activity, would 
 remain a purulent mass of living corruption unable to 
 resolve itself into its primal elements and to form other 
 combinations, a process which we see taking place every 
 day as defunct animal matter sinks into the earth or 
 vanishes into the air to afford food for new and active 
 organisms." 
 
 This is not at all improbable, but the discovery 
 might properly have been anticipated by the metaphy- 
 sician. If thought is creative it must cover every phase 
 of life, and every thought must form its microbe, and 
 every life expression must have originated in some 
 thought. These propositions are axiomatic, and when 
 one familiar with mind discovers a microbe he should 
 know just what idea in the Adam consciousness, or in- 
 tellect, gave it form and name. 
 
 Anger, jealousy, malice, avarice, lust, ambition, 
 selfishness, and in fact all of the detestable ideas that 
 mankind harbor, produce living organisms after their 
 kind. If we had microscopes strong enough we would 
 find our bodies to be composed of living microbes, do- 
 ing to the best of their ability, the tasks which the in- 
 tellect has set before them.
 
 148 Talks on Truth 
 
 If you have said, "I hate you/' there has been cre- 
 ated in your atmosphere hate germs that will do the 
 work for which you created them. If one's enemies 
 alone were attacked by these microbes of thought the 
 law would not be so severe, but they have no respect 
 of person, and are apt to turn upon the body of their 
 creator and tear it down. 
 
 Doctors are especially industrious in creating mi- 
 crobes in their particular line. They make a new dis- 
 ease every day, or rename an old one, and each is en- 
 dued with its specific microbe that gives it standing 
 among the people who believe in such things, and its 
 inventor goes down in medical history as a benefactor 
 of the race. 
 
 So the fears, the doubts, the poverty, sin, sickness, 
 and the thousands of erroneous states of consciousness 
 — all have their microbes. These organisms whose of- 
 fice it is to make men miserable, do their work to the 
 very best of their ability. They are not responsible 
 for their existence, but are the formed vehicles of thought 
 and the servants of those who gave them life. So it is 
 not to the microbes that the wise regulator of affairs 
 should look, but to those who are creating them and there- 
 by bringing into existence discord and disease. 
 
 Remedies beyond number are advertised for mi- 
 crobes, but they are guaranteed to kill the little wig- 
 gler only. What is needed is a medicine that will pre- 
 vent his appearance. To apply the remedy to the poor 
 little microbe is like trying to stop the manufacture of
 
 How Microbes ark Made 149 
 
 counterfeit money by destroying all that is found in 
 circulation. 
 
 All counterfeit thought comes from the intellect. 
 It alone originates the disease germ and the destructive 
 microbe, and we shall go no farther than this disobe- 
 dient Adam to find the cause of all the ills to which hu- 
 manity has become slave. 
 
 Wisdom is not an attribute of the intellect. The 
 assumption of wisdom by it is the one thing it is es- 
 pecially warned against by the Lord God. "But of the 
 tree of the knowledge of good and evil, thou shalt not eat 
 of it: for in the day that thou eatest thereof thou shalt 
 surely die." 
 
 This very clearly indicates the inability of the in- 
 tellect, on its own account, to set up a standard of knowl- 
 edge of good and evil, and the end to which it will come 
 if it does so. 
 
 That there is something wrong in the standard of 
 good is evidenced by the variety of opinions in the world 
 as to what is good and what is evil. There should be 
 no question on such vitally important points, and there 
 would not be if the intellect would relinquish its claim 
 to a knowledge of good and evil, and relegate to the 
 Spirit the office of Wisdom and Understanding. 
 
 The intellect is the formative, character-giving 
 mechanism in the man; it draws its substance and in- 
 telligence from the Spirit. Like the lens through which 
 the ray of white light is passed, it reflects the potenti- 
 alities of the Spirit. If it looks within and seeks the
 
 150 Talks on Truth 
 
 guidance of the Spirit;, it reflects Divine ideas upon the 
 screen of visibility. This is the plan which the Lord 
 has for it, and it is building according to that plan only 
 when it admits that there is a higher source of wisdom 
 than itself, and seeks it. 
 
 The manifestation of life is through the Adam con- 
 sciousness, and he is in a way attached to and responsi- 
 ble for the forms thus made visible. Hence the reform 
 — the transformation — of existing conditions must be 
 made from the standpoint of Adam as an important fac- 
 tor. 
 
 To ignore Adam is to slight one of the established 
 creations of the Lord God. If Adam was not a part of 
 the Divine plan, why was he formed from the dust of 
 the earth, the breath of life breathed into him, and a 
 living soul capacity given to him? 
 
 No, we are not to erase Adam, but we are to trans- 
 form him. He is not a safe guide in anything — his con- 
 clusions are derived from observation of conditions as 
 he sees them in the external world. He judges accord- 
 ing to appearance, which is but one side of the whole. 
 Appearances say that microbes are dangerous and de- 
 structive, but one who is familiar with their origin is 
 not alarmed, because he knows that there is a power 
 and wisdom stronger and wiser than the ignorant in- 
 tellect. 
 
 It is to this power that we are compelled to go be- 
 fore we can right the wrongs that now dominate the
 
 How Microbes are Made 151 
 
 minds of men. There is but one fount of wisdom, and 
 that is Wisdom itself. 
 
 Wisdom cannot be evolved from the study of mi- 
 crobes — it is they who wait upon the Lord who shall 
 be wise. Herein is one of the most universal errors of 
 this age — the idea that wisdom is attained through the 
 study of things. This is the concept of the intellect 
 in its tendency to look without instead of within. The 
 without, the universe of things formed, is not and never 
 can be a source of wisdom. The things formed are the 
 results of efforts to combine W^isdom and Love, and their 
 character indicates the success or failure of the under- 
 taking. When Wisdom and Love have been invoked, and 
 their harmony made manifest in the thing formed, God 
 is manifest. 
 
 We love to give "names" or character to the ideas 
 of the Lord God, because it is our office in the grand plan 
 of creation to do so. The glory of the Father is thus 
 made manifest through the Son. In no other way can 
 the ideas in Being be made manifest, and man should 
 rise to the dignity of his office and formulate accordinj^ 
 to the plans of Divine Mind. 
 
 Disease germs and microbes would quickly disap- 
 pear from the earth if men would consult God before 
 passing judgment upon his creations. It is not man's 
 province to formulate anything but what will be a pleas- 
 ure in his eye. If he makes microbes it is because he 
 thinks microbe thoughts. When he thinks God thoughts 
 he will form the beauties of nature and mankind only,
 
 152 Talks on Truth 
 
 and there will no longer be anything in all his world that 
 will cause a fear or pang of pain. God is not the author 
 of this condition of so-called "progress from matter 
 to mind" — God is the one source from which and of 
 which man makes his existence. 
 
 There is a law of unfoldment in Being, a law as 
 harmonious and exact as the progressive steps in a math- 
 ematical problem in which no error is made; or in a 
 musical production where discord has found no place. 
 But microbes and disease germs are not a part of this 
 Divine Law. They are as far removed from it as would 
 be error in the steady, careful steps in the progressive 
 unfoldment of numbers, or false notes in symphony or 
 song. 
 
 It does not require labored arguments or hard 
 thinking to see how easily the problems of life would be 
 made orderly and Divine if men would let the Lord into 
 their minds. Jesus said the yoke was easy and the 
 burden light. He was victor over all the hard conditions 
 to which men and women think themselves yoked, and 
 he made light of sin, disease and poverty by annulling 
 them and preaching boldly, in the face of an adverse 
 theology, that it was the prerogative of the Son of man 
 so to do. ^ 
 
 There is a royal road for every man — a road in 
 which he will be conscious of that dominion which is his 
 by Divine right. That road Jesus said led out from the 
 I AM. As Moses delivered the children of Israel from 
 the Egyptian darkness of their own ignorance by af-
 
 How Microbes are Made 153 
 
 firming in their ears the power of the I am, so Jesus 
 gives us a series of affirmations that will deliver us from 
 the wilderness of ignorance. His command is, "Keep 
 my sayings." Then his sayings are set before us: "I 
 AM, the Way, the Truth and the Life" ; "I am, the resur- 
 rection and the life"; "I am, the light of the world"; "I 
 AM, meek and lowly of heart"; "Before Abraham was, 
 
 I AM." 
 
 "I am" is the polar star around which all the 
 thoughts of man revolve. Even the little narrow con- 
 cept of the personal "I am" may be led out into the con- 
 sciousness of the great and only I am by filling its 
 thought sphere with ideas of infinite wisdom, life and 
 love. 
 
 "Hitch your wagon to a star," said Emerson. Your 
 wagon is that which carries you along. Your I am is 
 that which carries you up or down, to heaven or to hell, 
 just according to the idea to which you have attached 
 it. Then "hitch it to a star" and let it carry you to 
 the broad expanse of heaven. There is room a-plcnty— 
 you will not knock elbows with anyone if you get out 
 of the surging crowd and hitch your "I am" to the star of 
 Spiritual Understanding. 
 
 Cease making microbes and turn your attention to 
 higher things. Make love alive by thinking love. Make 
 wisdom the light of the world by affirming God's omni- 
 present intelligence. See in mind the pure substance 
 of God and it will surely appear. This is the way 
 to destroy microbes — this is the antidote for disease
 
 154 Talks on Truth 
 
 germs. The real, the enduring things of God are to be 
 brought into visibility in just this simple way. This is 
 the way the I am makes itself manifest. It is so easy 
 that the man of great intellect passes it by, it is so 
 plain that a simpleton may xinderstand it, A college 
 education is not necessary. You do not have to know 
 about anything whatsoever except God, How easy it 
 is, how light the burden! No long, tedious years of 
 study; no delving into depths of intricate theories and 
 speculations about molecules, atoms, and ethers; but 
 just a simple childlike attention directed to the every- 
 where Spirit, and a heart filled with love and goodness 
 for everything, "I thank thee, O Father, Lord of heaven 
 and earth, because thou hast hid these things from the 
 wise and prudent, and hast revealed them unto babes." 
 
 "The soul of things is sweet, the heart of Being is 
 celestial rest; stronger than woe is will; that which was 
 Good doth pass to Better, Best. 
 
 "Ye suffer from yourselves. None else compels, 
 none other holds you that ye live and die, and whirl 
 upon the wheel, and hug and kiss its spokes of agony, 
 its tire of tears, its nave of nothingness. Behold, I 
 show you truth! Lower than hell, higher than heaven, 
 outside the utmost stars, farther than Brahm doth dwell, 
 before beginning and without an end, as space eternal 
 and as surety sure, is fixed a Power divine which moves 
 to Good; only ITS laws endure."
 
 THE I AM IN ITS KINGDOM 
 
 Why, man, he doth bestride the narrow world 
 
 Like a Colossus; and we petty men 
 
 Walk under his huge legs, and peep about 
 
 To find ourselves dishonorable graves. 
 
 Men at some times are masters of their fates; 
 
 The fault, dear Brutus, is not in our stars, 
 
 But in ourselves, that we are underlings. 
 
 — Shakespeare. 
 
 |DEAS are hinged — they swing in and they swing 
 out. Not every one has observed this. But 
 every one must observe it, and note the swing 
 of his particular ideas. An idea that swings in has a 
 mission. It is of the Spirit, and has power to do far 
 beyond an idea that swings out and dissipates its forces 
 in the whirl at the periphery. On the inner side, ideas 
 behold the great Wisdom and attach themselves to it — 
 they then lose their identity as limited things and take 
 on the Unlimited. 
 
 A single idea born of Wisdom is irresistible. No 
 one can estimate the power for good of an idea gener- 
 ated in the center of the home of ideas, the Christ within. 
 When it comes from that great galaxy of Supreme Ideas 
 it goes forth in strength and harmony. It is a perfect 
 sphere with no point liable to friction or collision. 
 
 A man once conceived the idea of building a ship. 
 It was to be water-tight above and below. He put it
 
 156 Talks on Truth 
 
 into visibility and sent it forth on the waves. At first 
 it rode the sea with comparative safety, but storms came 
 on, the waves dashed against it, and it went down. Why ? 
 Because he had not ballasted it. It was secure above 
 and below from the elements, but it was not equalized in 
 the rolling waves. 
 
 So you are daily and hourly conceiving ideal ships 
 and sending them out upon the waves of the angry sea 
 of human thoughts. They are water-tight apparently — 
 they carry your highest aspirations and desires. You 
 look longingly for their return, but they never come. 
 Why is it? They were staunch built according to hu- 
 man plans. But something was lacking. You failed 
 to put your soul into them. They were shells, without 
 depth of hold or cargo of love. 
 
 All the mental ships you send out upon the turbu- 
 lent seas of human thought must be ballasted with your 
 heart's love or they will eventually founder. They may 
 float safely for a season, but the reefs wait for them in 
 the distance, and you may watch in vain for their return. 
 
 It is the province of the I am to know when its 
 ideas are seaworthy. Knowing, however, is a realm in 
 Being; it has place in the grand scheme of God, and 
 must be discovererd and appropriated by the I am be- 
 fore it can be counted a safe captain. 
 
 The I AM is not in itself power, wisdom, love; it 
 is simply the vehicle to which these realities harness 
 themselves. 
 
 In its right relation in Being I am never possesses or
 
 The I Am in Its Kingdom 157 
 
 owns anything. All things in the universe are its 
 to use, but it must not claim them as personal property. 
 
 If the wheel that rests in the water and communi- 
 cates energy to the machinery of the mill should sud- 
 denly become possessed with conscious volition and pro- 
 ceed to dip out a portion of the stream as its individ- 
 ual property, it would well represent the position of the 
 I AM that attempts to separate its powers and capac- 
 ities from the Universal. 
 
 The I AM is pure Spirit; without parts, passions or 
 members of any description. It is the prism through 
 which the white light of Being is focused and refracted 
 on the screen of visibility in multi-color. 
 
 But the I AM is not inertia — it is ever spurred on 
 by an original impulse to know. To know is not a sim- 
 ple process — it is complex. That is, it is complex when 
 a single factor of Being is left out by him who seeks 
 to know. 
 
 The I AM has its being in heaven; its home is in the 
 realm of perfect ideals, the Christ within, but it has its 
 freedom. It loves to be. To be is to enjoy. To enjoy 
 is for the time to be that which we enjoy. When you 
 are absorbed in the recital of an interesting story you 
 are lost to all else. The I am is for the moment iden- 
 tified with that which it enjoys. Here is the solution 
 of a great mystery — how the I am ever came to sepa- 
 rate itself from its sphere of Wisdom. 
 
 But it is wonderfully simple when you understand 
 it. You are demonstrating the so-called fall of man
 
 IBS Talks on Truth 
 
 every time you lose yourself in the whirl of sense-pleas- 
 ure. The mission of the I am is happiness. It seeks joy 
 and bliss ; they are set before it in unstinted measure and 
 it revels in their intoxicating draughts, but the mastery 
 of the higher mind should ever be maintained. 
 
 But sensations of pleasure originate in and depend 
 for their vitality upon the Center, and when the I am 
 follows off the thing and forgets the source, it eventu- 
 ally finds the pleasure waning. The impetus grows less 
 and less until that which in the beginning was pleasure 
 becomes so slow of action that its inertia leaves the im- 
 pression of pain. 
 
 "Life, liberty and the pursuit of happiness" is 
 the inherent birthright of every one of us. We exist to 
 that end, and we recognize perpetual joy as our nat- 
 ural state by our constant efforts to attain it. 
 
 That our efforts are not always crowned with suc- 
 cess should cause us to pause and consider. Have we 
 not left out some factor necessary to happiness, and if 
 so, what is it.'' 
 
 We think of heaven as a place of unending hap- 
 piness, and we have been taught that it is somewhere 
 in the skies. But in the geography of the universe, 
 heaven has not been authoritatively marked. Jesus 
 Christ, of all those claiming intimate acquaintance with 
 spiritual things, gave heaven definite location. He of- 
 ten referred to the Father dwelling in him; he also told 
 others that the Spirit of God dwelt in them. As a final 
 climax he definitely located heaven "within you."
 
 The I Am in Its Kingdom 159 
 
 This has always been looked upon by the world's 
 people as a figure of speech, and even metaphysicians 
 who have delved into the abstractions of mind, have had 
 vague ideas about there being such a place as heaven 
 within them. They have said it was a state, a condition. 
 
 So it is, but it is also a place. It is not outside of 
 your body today, and inside of it tomorrow, nor is it sus- 
 ceptible of being anywhere else but right at the center, 
 to you, of that which you term the physical man. 
 
 This insistence upon the location of heaven is a 
 startling proposition to those who have postulated mind 
 as universal, without bounds or limitations. 
 
 We are seeking to get into the kingdom of heaven 
 where all things shall be added unto us, and it is proper 
 that we should know where that heaven is. All that we 
 really know about ourselves at present comes to us 
 through comparison with the "things that do appear." 
 We have a body, which we clearly perceive is moved by 
 an invisible principle called the mind. We have never 
 seen this mind, nor felt it, nor sensed it in any way. 
 
 We simply know that certain combinations of 
 thought produce effects upon the sense man. This all 
 takes place from our center of consciousness, our phys- 
 ical body. Then, so far as we are concerned, the mys- 
 tery of Being is wrapped up in and around that which 
 we are wont to call clay. Do not mistake the propo- 
 sition, and assume that the physical man as he now ap- 
 pears to your comprehension is the summum bonum of 
 existence. This is not the claim. The claim is that it,
 
 160 Talks on Truth 
 
 to your consciousness, surrounds and gives definite place 
 to that which you seek — "the kingdom of heaven within 
 you." 
 
 The argument is frequently brought forward that 
 the "lesser cannot contain the greater." This is but 
 a play upon words, so far as the relations of mind are 
 concerned. We know that in Being there can be no 
 greater and no lesser. Mind is — it is not a thing, but 
 that which, through orderly process, produces the thing. 
 This orderly process, we have learned by observation, 
 is from an invisible center to a visible circumference. 
 So if you behold anywhere in the universe a form, you 
 may know that within that form is a potential center 
 from which spring all its qualities. 
 
 That the invisible cause is or is not confined to that 
 form is not essential to the proposition. So far as the 
 sentient identity of the form itself is concerned its source 
 of intelligence and life is always within, and it can never 
 know anything about its cause except from that center. 
 
 When an astronomer sees a system of planets de- 
 scribing mathematical circles, he knows without look- 
 ing that there is at the center of those circles a power 
 that holds them in place. Every atom in the human 
 body is a miniature planet revolving about its own in- 
 visible center, and all the atoms revolve about a great 
 center within. I have discovered this to be an absolute 
 fact in my own experience. I have by persistent prac- 
 tice learned to drop my attention from the head to a 
 point under the heart. This is separating the I am
 
 The I Am in Its Kingdom l6l 
 
 from the personal, or limited consciousness, and con- 
 necting it with the universal, or spiritual consciousness, 
 with which it forms a union at the point mentioned. 
 When my I am touches this inner center there springs 
 into its consciousness a wonderful vibration, and to every 
 part of the body strong currents of energy are trans- 
 mitted. At this point I seem to be in touch with all cre- 
 ation; the barriers of form are as nothing; there is only 
 a great sea of throbbing life. I am but a novice in this 
 inner exploration, but I have penetrated far enough to 
 know that it is the undiscovered country for which we 
 are all seeking. I have not only found the invisible center 
 of my consciousness, but many sub-centers, and so many 
 marvelous things in connection therewith that I cannot 
 for lack of comparisons describe them, even if I knew 
 a language that would convey to the natural man a con- 
 ception of their marvels and the joy and satisfaction they 
 give to the soul. 
 
 I have proved to my own satisfaction that when 
 Jesus said, "The kingdom of God is within you," he 
 meant it literally and not figuratively. There is within 
 every one a place — a conscious sphere of mind, having 
 all the attractions described or imagined as belonging to 
 heaven. My most exalted ideas of the joys of heaven 
 never anticipated the ecstatic thrill that suffuses my 
 whole being while I rest in spirit at this center within. I 
 know that Jesus was talking about facts when he told 
 his disciples that the kingdom of heaven would come 
 when the without was as the within. This is my work
 
 162 Talks on Truth 
 
 and your work — to make this without conform to the 
 within. 
 
 It seems marvelous that we should be so totally un- 
 conscious of this undiscovered country right under our 
 hearts. When I drop down there and feel its sweetness 
 and lights and the inner voice tells me that this exists 
 in every one just as it does in me, I cannot comprehend 
 how we have been so long ignorant of it. Yet I know 
 that before the discovery of the circulation of the blood 
 men knew nothing about the intricate canal system within 
 their own bodies. Then why should it be improbable that 
 still deeper within exists another realm on a different 
 plane ? 
 
 But this kingdom within is not material — it is spir- 
 itual. In it is the seat of the King, and when we become 
 suflSciently acquainted with it, we shall be enabled to 
 reign from the throne which was prepared for us from 
 the beginning. 
 
 This inner country is the domain of that superior 
 wisdom which we term the Christ. Jesus called it the 
 Father within him, and to it he ascribed all his power 
 and wisdom. 
 
 It is not created for our especial benefit, nor do we 
 evolve it through thinking; it is that Word which was 
 in the beginning with God and is God — we simply recog- 
 nize it, and through that recognition we realize its pres- 
 ence. 
 
 The theory that we are progressing from a lower 
 to a higher state is not tenable when viewed from this
 
 The I Am in Its Kingdom 163 
 
 inner place of understanding. When we touch its shin- 
 ing shore we suddenly seem to know that we are at 
 home again; that there has somehow been a departure, 
 a separation of the I am from its rightful place in the 
 bosom of the Father. 
 
 That the man has wandered away from and lost con- 
 sciousness of his wisdom sphere is claimed by all ancient 
 teachers of inner truths. The banishment of Adam from 
 the garden of Eden is an allegory based upon this truth, 
 and the four gospels reiterate again and again that the 
 mission of Jesus of Nazareth was to find that which was 
 lost; not that man is lost or in condemnation, but the I, 
 the Man Identity, has "gone into a far country"; is 
 ignoring its Father or Cause. 
 
 That this sphere of wisdom is present in what has 
 come to be known as the subjective consciousness of man, 
 is demonstrated, in a certain measure, in hypnotic ex- 
 periments. The I of the hypnotized subject is tempor- 
 arily separated from the external and thrown on to the 
 internal plane, where it functions in marvelous manner 
 in matters pertaining to mental action. This has given 
 rise to the theory of two egos, the subjective and the 
 objective. 
 
 The fact is that there is but one ego, one I, and 
 its domain of consciousness is not limited to the things 
 of sense, but should range all creation from the within 
 to the without. Instead of these sporadic cases of a 
 higher sense in man being considered abnormal, it is 
 time we knew that they are normal, and that the limi-
 
 l64 Talks on Truth 
 
 tations and ignorance of the five-sense man is the ab- 
 normal. 
 
 The regaining of this lost consciousness is a matter 
 that rests between man and God. We cannot get into 
 this "kingdom" through such artificial means as mes- 
 merism, hypnotism, mediumship or any of the so-called 
 short cuts to spirituality. 
 
 The I AM can never be coerced or robbed of its per- 
 fect freedom, and all attempts to do so will meet with 
 final disaster. When we have once decided to return to 
 the Father's house, to regain this lost estate within, it 
 is an easy road. It may seem hard at the start, because 
 we have to throw away so much luggage, but it gets 
 easier as we get closer and closer to the great heart of 
 the loving Father. A Helper has been provided, the 
 "Spirit of Truth who will lead you into all truth" — all 
 we have to do is to honestly and sincerely seek to enter 
 in. "Seek and ye shall find ; knock and it shall be opened 
 unto you." This promise is to every one, the rich, the 
 poor, the ignorant and the wise.
 
 HOW SHALL THE DEAD BE RAISED? 
 
 S disciples of Jesus Christ we are commanded 
 to "raise the dead." To clearly understand 
 this part of our mission, we should acquaint 
 ourselves with the philosophy of death; what it is and 
 how it came about. 
 
 Death is defined by Webster as "permanent cessa- 
 tion of all the vital functions." This, like all definitions 
 derived from sense observation, is quite incomplete. It 
 gives us no idea of the relation which death bears to its 
 polar opposite, life; nor of the process through which 
 life passes in order to appear absent in that which has 
 "cessation of the vital functions." Following this to a 
 final analysis we find that we must understand about life 
 before we can apprehend that appearance of its absence 
 in a form called dead. 
 
 In this, as in every other investigation of Truth from 
 the correct premise, we find that we can never get at its 
 right relation by examining the negative side. One could 
 not correct the errors in a mathematical calculation with- 
 out first understanding the rules governing numbers. 
 Some people think they can learn about how to be healthy 
 by studying disease ; but they get farther and farther into 
 disease, until they turn about and study health. Then 
 when they have learned about health, disease has no at- 
 tractions for them, and its study ceases.
 
 166 Talks on Truth 
 
 In metaphysics we find the early students insisting 
 upon having explained to them all about evil — how it 
 originated, and why it has place in existence, when the 
 origin of all that is, is good. They worry and stew, and 
 cudgel their thoughts over this question until in sheer 
 desperation they, as a rule, give it up. The tangle of a 
 good God and a bad devil will not straighten itself out 
 from their plane of perception. The trouble is that they 
 don't know enough about the good. They want to know 
 all about the evil without first being acquainted with the 
 positive side of the question. They are like children 
 who know nothing about the harmony of music, yet insist 
 upon a full explanation of discords before they will go 
 on with their lessons. Then, to know all about evil, first 
 get thoroughly familiar with the good. 
 
 So we find in our investigation of the character and 
 place of death, that studying it by itself we can get no 
 starting point for even a single fact. It has no founda- 
 tion in itself. Every definition that we can frame implies 
 death to be the absence of something, and we are forced 
 to inquire into that which is absent before we can know 
 the meaning of the condition which that absence appears 
 to have brought about. 
 
 When we have made ourselves familiar with Life 
 we shall know all about death without studying it at all. 
 We shall know it from its true standpoint — absolute 
 negation — that which might be if Life were not all. 
 Those who worry over the cause of evil always find when 
 they drop their investigations from the negative stand-
 
 How Shall the Dead Be Raised? 167 
 
 point and go over to the positive and make themselves 
 familiar with the good, that all their questions are an- 
 swered by the Good itself, because it and it only, can 
 explain all the vagaries that arise in the consciousness 
 where it is not permanent. 
 
 A study of Life reveals it to be an expression of 
 Being that gives rise to animation, vivacity, vigor, en- 
 ergy. We recognize that Life may appear in a form in 
 superabundance, accompanied by little intelligence. 
 Thus we learn to discriminate. We perceive that life 
 has character distinct in its expression from intelligence. 
 We find that the life expressed in and through our own 
 bodies requires the husbanding, directing power of our 
 intelligence. Life gives animation and vigor to the ani- 
 mal man, stimulating the lower as well as the higher 
 faculties. Right here many people do not exercise wis- 
 dom in their living. They think that because life stim- 
 ulates all the faculties they should all be gratified in 
 the way which their desire indicates. The foolish de- 
 sires of the animal man are thus allowed their full ex- 
 ercise and the share of life force which should go to the 
 intellectual and spiritual man is wasted, and he is robbed 
 of his sustenance because he does not imderstand the law 
 of his being. 
 
 We find that life is a principle; that it is inherent 
 in Being, everywhere present at all times; that it is 
 manifest to consciousness through vehicles; that these 
 vehicles are animated by life according to their capacity 
 or power to express it; that that capacity or power of
 
 l68 Talks on Truth 
 
 expression is governed by the idea of life which is in- 
 fused into it by the generative power of the I am. 
 
 Electricity, for illustration, is everywhere as invis- 
 ible potentiality. It may be brought into expression and 
 use through a motor. Some people think that the size of 
 an electric motor is the measure of its power. This is 
 not true. It is the character of the coiled wires within 
 that measures its capacity. Fine wire closely wound 
 gives power to the motor. So a fine, intense, high per- 
 ception of life, accompanied by a burning desire to ex- 
 press it in its purity, marks the highest form of the 
 animated vehicle of God's vitality. 
 
 Man, the highest expression of God's Life, manifests 
 it through an external vehicle called the body. Physi- 
 ologists long ago discovered that it was not the size of 
 the body, nor its beauty, that determined its vitality. 
 
 Life in the body is governed by the hold the I am 
 has upon the idea of life, coupled, of course, with judg- 
 ment and discretion in conservation of the other factors 
 that enter into its expression. But let the idea of life be 
 firmly grasped, and put into practical use through thought 
 and word, and the other factors fall into line. 
 
 The energy generated through an electrical motor 
 depends upon action for its expression, and a force must 
 be provided whose oflSce it is to get up motion. We find 
 a parallel to this in making life manifest in these human 
 motors, our bodies. Thinking and speaking are our 
 methods of communicating action and energy. We must 
 think life into the living. Jesus at the raising of Lazarus
 
 How Shall the Dead Be Raised? 169 
 
 first "lifted up his eyes." He thus through mental dy- 
 namics connected his idea of the universality of life with 
 the Universal Life itself, and he was able to say, "I 
 thank thee that thou hast heard me." 
 
 "And when he had thus spoken he cried with a loud 
 voice, Lazarus, come forth !" 
 
 We have here illustrated that it is not the percep- 
 tion alone of the everywhere presence of life that fulfills 
 the law, but in order to make it manifest, we must speak 
 it into visibility. 
 
 Yet again; we may perceive the truth that life is 
 everywhere waiting to be spoken into all forms, and with 
 a clear understanding of this truth may speak the words 
 of life, but do not get the anticipated results. What is 
 the reason.'' 
 
 We go deeper into the factors constituting our 
 Being and discover that life or energy depends upon 
 substance through which to make itself manifest to our 
 consciousness. If we have wasted our substance in 
 riotous living our word goes forth without a vehicle. 
 
 We should be just as careful of the stored-up sub- 
 stance of the consciousness, of which the body is the 
 lower stratum, as we are of the thoughts and words we 
 express. If our substance is being wasted in the lusts 
 of the flesh our word will lack in life-giving qualitj'. 
 Jesus had overcome "the world, the flesh and the devil." 
 He had cast out of his consciousness the limitations of 
 matter — he surmounted the appetites and passions of 
 the animal man, and dissolved all fear of evil.
 
 170 Talks on Truth 
 
 Jesus demonstrated the law of God and his word 
 was with power. He became the word of God incarnate, 
 because he fulfilled all the requirements of the Law. 
 
 But this is the privilege of every man. Whoever 
 dedicates his whole life to the Supreme Good, and 
 through devotion, right thinking, right doing, right act- 
 ing, pure living and pure speaking fulfills the law, may 
 have all the power of Jesus. God is no respecter of 
 persons, but terribly exact in requiring the observance 
 of the law to the least j ot and tittle. 
 
 So we say that death cannot be explained without 
 first an acquaintance with life, and an acquaintance 
 with life carries with it an acquaintance with God. We 
 find that every time we seek to know the origin of an 
 effect we must go back to the Supreme Cause before we 
 get a complete explanation. 
 
 In the matter of life, we discover by following all 
 the clues given us in our own experiences, that they 
 point to intelligence as well as force. In other words, 
 life falls far short of its mission if it is not equalized 
 by intelligence. Yet thousands who are seeking health, 
 which means more life, have no especial desire to be- 
 come acquainted with God. Many think that health 
 and fullness of life may be had without him, and when 
 asking the help of a metaphysician, often stipulate that 
 they shall not be given any religious doctrines with the 
 treatments. They might with like consistency engage 
 a locomotive without an engineer. All the ills and dis- 
 cords of humanity may be traced to this one error — the
 
 How Shall the Dead Be Raised? 171 
 
 indiscriminate and thoughtless use of life separated from 
 intelligence. 
 
 What men need above all in this day is more wis- 
 dom — more discretion in the use of the life they have. 
 More life with the same old destructive ignorance in 
 using it would but add to their misery. 
 
 Yet God does not dictate what shall be man's choice 
 in this or any other act. If he finds the law through 
 which life is made manifest in his consciousness, he may 
 use it blindly and ignorantly if he so elects. But he 
 must also abide the result, and tliis is where man sets up 
 his wail of sorrow ; he does not like to reap his sowing. 
 
 Death came into our world through the ignorant 
 use of life, and death can only be put out by a wise use 
 of life. Death is the result of a wrong concept of life 
 and its use. In the beginning of man's experiments 
 with the powers of Being he had no concept of death. 
 His consciousness was intact and his unfoldment in wis- 
 dom gradual and orderly. But his desire to experiment 
 predominated. Sensation was sweet and enticing and 
 absorbed so much of his attention that he forgot wis- 
 dom — he "hid" from his Lord — and the result is an 
 absence from his Eden, or the Divine Harmony of the 
 Law. 
 
 When there is disorder in the working parts of a 
 machine it breaks down or flies to pieces. That is just 
 what occurred in man's body. When intelligence was 
 no longer present in its full complement in his conscious- 
 ness there was lack of harmony, which resulted in such
 
 172 Talks on Truth 
 
 discord that the parts flew asunder — soul and body 
 separated, and man named this dissolution death. Then 
 in its train, the fear and horror caused by this disso- 
 lution was imaged into man's mind and he made it a 
 secondary cause — so we find the mere belief of death 
 in the world today slaying its thousands. 
 
 In raising the dead there are then two factors to 
 deal with. The idea of the reality of death and the fear 
 of death have both become destructive beliefs in the race 
 consciousness and they must be taken up and dissolved. 
 The total unreality of death must be portrayed to the 
 deluded consciousness. The omnipresence and omnip- 
 otence of life is beyond dispute, and there can be no 
 question but that death is a condition set up in human 
 consciousness alone. God is not dead and does not rec- 
 ognize or countenance death; neither does man when 
 freed from its delusion. Jesus said, "Let the dead bury 
 their dead. Follow thou me." 
 
 The first step in demonstrating over death is to get 
 the belief entirely out of the mind that it is God-ordained 
 or of force or effect anywhere in the realm of Pure Being. 
 
 The next step is to live so harmoniously that the 
 whole consciousness shall be not only resurrected from 
 its belief in death, but also so vivified and energized 
 with the idea of undying life that it cannot dissolve 
 or separate. 
 
 We regard the Apostle's words, "dead in trespasses 
 and sins," as metaphorical. But an analysis of man in 
 the super-mundane part of his being, reveals that sin or
 
 How Shall the Dead Be Raised? 173 
 
 departure from Divine Law in the use of a faculty, ac- 
 tually results in its death. That is, after violent exercise 
 of a power there is such reaction that it goes into a com- 
 atose state or "sleep of death." Death is the failure on 
 the part of man to sustain harmonious life in the body. 
 
 Death and sleep are brothers in a metaphysical 
 sense. The life action is never wholly withdrawn from 
 all parts of a form, but there is such cessation of vitality 
 that dissolution of the outer shell takes place and it is 
 named death. But Jesus pronounced death to be sleep, 
 and that the sleeper could be awakened when the vitality 
 was restored in divine order. Jesus said Lazarus was 
 asleep, and "I go that I may awake him out of sleep." 
 
 But his disciples did not see deeply, and took for 
 granted that Lazarus had merely fallen into a trance or 
 prolonged sleep, and said, "Lord, if he sleep, he shall do 
 well." 
 
 "Then said Jesus unto them plainly, Lazarus is 
 dead." 
 
 Paul frequently referred to those who had dis- 
 solved the body as brethren who had "fallen asleep." 
 
 The Lord told Daniel, "But go thou thy way till 
 the end be; for thou shalt rest, and stand in thy lot at 
 the end of the days." — Dan 12: 13. 
 
 Our poets in their inspired moments have caught 
 this truth, and our literature is replete with references 
 to the "sleep of death." Hamlet in his oft-quoted solil- 
 oquy opens to us in a remarkable way the metaphysics 
 of death:
 
 174 Talks on Truth 
 
 To die; — to sleep: — 
 To sleep! perchance to dream: aye, there's the rub; 
 For in that sleep of death what dreams may come, 
 When we have shuffled off this mortal coil. 
 Must give us pause. 
 
 We are not afraid to go to sleep at night, yet every 
 time we lie down and fall into unconsciousness of the 
 body we are enacting in a small way the sleep of death. 
 In one case the soul leaves the body for a few hours 
 and again takes it up — in the other the soul leaves the 
 body to mortal dissolution; yet it does not fail to return 
 in due time and take up a body — so long as it believes in 
 the limitations of sense. In the sleep of a single night, 
 the one with a clear conscience rests peacefully and is 
 strengthened for another day's experience. But the 
 guilty, anxious, worried sleeper is haunted by dreams. 
 
 The experience of the death-sleeper is similar. If 
 the life of such a one has been according to the Golden 
 Rule he "wraps the drapery of his couch about him and 
 lies down to pleasant dreams." His soul basks in the 
 sunshine of a world elysian and his hope of heaven is 
 for a season fulfilled. 
 
 This, however, is but the rest that prepares him for 
 another day's experience in the work-shop of Being, 
 and like Daniel, he must again "stand in thy lot at the 
 end of the days." This process is repeated again and 
 again until man discovers that there is a law of living 
 that obviates this oft-repeated ''sleep of death." That 
 law is revealed to all who seek to do the will of God and 
 thereby fulfill the law of life.
 
 How Shall the Dead Be Raised? 175 
 
 Here is where we find ourselves today. We know 
 this law of life is based in mind-action^ and that through 
 the mind we may resurrect ourselves from the dead. 
 
 As we explore the mental realm, which is our caus- 
 ative thought, we find it filled with a whole legion of nar- 
 row beliefs, foolish, ignorant beliefs, selfish beliefs, and 
 discordant beliefs. These we have lumped together and 
 denominated "mortal mind," or "carnal mind." 
 
 It is here we first do our "raising of the dead." 
 Each of these beliefs of mortality is a sin. The mean- 
 ing of "sin" is "missing the mark," and these sense-limi- 
 tations miss the mark of divine truth. The light of truth 
 must be turned into our consciousness and each of these 
 sleepers awakened. Some of them may seem for a 
 time beyond our power to resurrect, and our most san- 
 guine thoughts lack faith at the prospect and cry out, 
 "Lord, by this time he stinketh." 
 
 But the Christ power is with us. "Said I not unto 
 thee, that, if thou wouldest believe, thou shouldest see 
 the glory of God ? " 
 
 All things are possible to them that believe in the 
 power of God within men waiting to be made manifest 
 at their word. Then send forth that word and say to 
 every sleeping belief of sense, "Lazarus, come forth !" 
 
 If you do not believe in the power of the Spirit to 
 resurrect your consciousness from its tomb of earthly 
 superstitions, why of course you may make no effort 
 to do it. But if you have faith that it can be done, you 
 can do it.
 
 176 Talks on Truth 
 
 Mental beliefs of every kind do take up their abode 
 in the consciousness and make a home there. If you 
 believe in old age and bodily decrepitude and decay, 
 you will find all the little cells throughout your organ- 
 ism are carrying in their depths just such pictures, as the 
 clear waters of the lake reflect the trees and clouds. If 
 you want these obedient little cells of your soul and body 
 to reflect pictures of health and vigor undying, hold 
 before them in the sky of your mind such images. Not 
 only hold such images before them, but demand that they 
 shall reflect them perfectly. And do not forget to con- 
 serve your bodily energies by pure, careful thinking and 
 living, in order that you may have the transparent sub- 
 stance into which your true thought images may be re- 
 flected, and, in their course, brought to fruitage. 
 
 Many who are faithful in holding right mental im- 
 ages do not get results because they lack a receptacle — 
 they let the lusts of the flesh dissipate all the clear wa- 
 ter of life, and their good thoughts and words are re- 
 turned unto them void. Guard all the powers of your 
 being if you would resurrect them from the dead. They 
 do not stand alone, but are dependent one on another, 
 and must all be brought into subjection to the Christ 
 of God. 
 
 Paul said, "Every man that striveth for the mastery 
 is temperate in all things." 
 
 The resurrection of the dead is the sure and cer- 
 tain work of the true Christian. 
 
 We know that Jesus Christ is the example which we
 
 How Shall the Dead be Raised? 177 
 
 are to follow, and we say with Paul, "If the dead rise 
 not, then is Christ not raised: 
 
 "And if Christ is not raised your faith is vain; ye 
 are yet in your sins. Then they also which are fallen 
 asleep in Christ are perished. 
 
 "But now is Christ risen from the dead, and become 
 the first-fruits of them that slept. 
 
 "For since by man came death, by man came also 
 the resurrection of the dead. 
 
 "For as in Adam all die, even so in Christ shall all 
 be made alive." And 
 
 "The last enemy that shall be destroyed is death." 
 —I Cor. 15.
 
 THE DEVELOPMENT OF DIVINE LOVE 
 
 "O Jerusalem, Jerusalem, thou that killest the prophets, 
 and stonest them which are sent unto thee, how often would 
 I have gathered thy children together, even as a hen gather- 
 eth her chickens under her wings, and ye would not J" 
 
 jESUS weeping over Jerusalem is the picture of 
 a great love welling up in the heart and flow- 
 ing out unto all the ends of the earth — the 
 love of the Good Father for his erring and willful 
 children. 
 
 Such is the love of Christ for his own; such is the 
 love of God through Christ for all creation. 
 
 We may talk about the wisdom of God, but the love 
 of God must be felt in the heart. It cannot be described, 
 and one who has not felt it can have no concept of it 
 from the descriptions of others. But the more we talk 
 about love the stronger it grows in the consciousness, and 
 if we persist in thinking loving thoughts and speaking 
 loving words we are sure to bring into our experience 
 the feeling of that great love that is beyond description 
 — the very love of God. 
 
 It is popularly taught and believed that there is 
 but one love — that "God is Love" and that all love is 
 from him, hence all love is God's love. 
 
 Love is a Divine Principle and can be known in 
 its purity by touching it at its fountain head. There it 
 is not tinged in any way by man's formative thought.
 
 The Development of Divine Love 179 
 
 but flows forth a pure pellucid stream of infinite ecstacy. 
 It has no consciousness of good or evil, pure or impure, 
 but pours itself out in great oceans of living magnetic 
 power, to be used by whomsoever will. 
 
 Man has a faculty through which he receives love 
 from Being — this faculty is commonly called the heart. 
 The heart, however, is but the visible expression of an 
 invisible center of consciousness. The sense man sees 
 the heart, but the soul sees an inner faculty in man 
 through which he may express an attribute of Being. It 
 is man who through his word calls these powers into ac- 
 tivity that he may manifest God. 
 
 Jesus was the orderly man of God manifesting un- 
 der Divine Law the attributes of Being. Jesus "called 
 unto him his disciples"; that is, through his word he 
 spiritually quickened and educated his twelve faculties. 
 The first was Peter, the rock or foundation of his church 
 — his consciousness — which is Faith active in the think- 
 ing faculty. You will find that the character of your 
 whole consciousness depends upon how you think. You 
 may have great love, but unless you guide it with right 
 thoughts it will not build up a harmonious consciousness. 
 Love poured through the heart of a mother who has 
 fear in her thought has shattered the body of many a 
 delicate child. And the thinker must be strong and sure 
 in its grasp upon right thoughts. Andrew, brother to 
 Peter, the second disciple, represents strength. James 
 represents judgment, discrimination, the faculty that 
 chooses the good and eschews the evil. This faculty
 
 180 Talks on Truth 
 
 must be brought out before Love in its fullness is safe 
 in the hands of man. Love has not will nor volition, ex- 
 cept as these are infused into it by the other faculties. 
 John is love, and he leaned on the Master's bosom. This 
 is to symbolize the innocence, tenderness and depend- 
 ence of love. Peter is bold, impetuous, executive — af- 
 firms his undying allegiance to the Master one moment 
 and denies him the next; but the loyalty and constancy 
 of Love was evidenced to the last. 
 
 So we find these four faculties evenly balanced 
 will form the foundation of a harmonious body and 
 
 mind. 
 
 You must think, and think with faith in both God 
 
 and yourself — that is Peter. 
 
 You must think with strength and power — that is 
 Andrew. 
 
 You must think with judgment and discretion — 
 
 that is James. 
 
 You must center all your thought, your strength, 
 your judgment in Love — that is John. 
 
 To Peter, the Faithful thinker, is given the key to 
 the kingdom of heaven, but he can never open the gate 
 until he has reconciled all the other faculties. Many 
 people in this day have found how much depends upon 
 right thinking, and they are counting on getting into 
 the kingdom of health and harmony through holding 
 good thoughts only. They have not always taken into 
 consideration that the thinking faculty is merely the ex- 
 ecutive power in the consciousness and depends upon
 
 Thk Development of Divine Love 181 
 
 many other faculties for the material out of which its 
 thoughts are formed. 
 
 To think without strength is to bring forth weakly 
 — ^without effect. 
 
 To think without judgment is to bring forth mal- 
 formed mental creations, good and evil, spirit and mat- 
 ter, sickness and health, life and death, and the thousand 
 other Babylonish conditions found in the world. 
 
 To think without love is to bring forth hate, dis- 
 cord and inharmony. 
 
 So it is not thought alone that opens the way into 
 the kingdom, but a right use of all the powers of mind 
 and body centered in thought. 
 
 Thinking gives color, tonct, shape, character to all 
 creation, but the essences or materials are drawn from 
 the realms of Spirit. 
 
 So we find in the world, love so turned awry by 
 wrong thinking that it does not represent God. In its 
 beginning it came forth from God, but it has been taken 
 into the "far country" of error-thought and there wasted 
 in riotous living. 
 
 Error-thought has put greed into love, and we have 
 the "root of all evil," the love of money. 
 
 Error-thought has said to love, "We are flesh and 
 blood; this is my child, this is my husband, my father, 
 my mother, my sister, my brother. We are separate 
 from others." Thus error-thought has made Love to 
 serve it in family selfishness. 
 
 "And he looked round about on them which sat
 
 182 Talks on Truth 
 
 about him, and said. Behold my mother and my breth- 
 ren! For whosoever shall do the will of God, the same 
 is my brother, and my sister and mother." This is the 
 love of God in its purity, fresh from the fountain head. 
 
 Wherever love is tainted with selfishness we may 
 know that error-thought has made muddy its clear 
 stream and it has just to that extent ceased to represent 
 the purity in which it exists in the Father. 
 
 Love is the drawing power of mind. It is the mag- 
 net of the universe and about it may be clustered all the 
 attributes of Being by one who thinks in Divine Order. 
 
 Many who have found the law of true thinking and 
 its effect, wonder why supply does not come to them 
 after months and years of holding thouglits of boimty. 
 It is because they have not developed love. They have 
 formed the right image in mind, but the magnet that 
 draws the substance from the storehouse of Being has 
 not been set into action. 
 
 To demonstrate supply we must think supply, and 
 thus form it in the consciousness. We must also con- 
 serve all the ideas of substance in the mind — and also the 
 fluids of the body, their representatives — because we 
 must have a base for our form. We must vibrate the 
 love center in thought, word and act. Then there will 
 come to us on the wings of invisibility that to satisfy 
 every need. This is the secret of demonstrating plenty 
 from the invisible ethers, and without any external ef- 
 fort whatsoever. 
 
 "Love taketh no account of evil."
 
 The Development of Divine Love 188 
 
 Love never sees anything wrong in that which it 
 loves. If it did it would not be pure Love. Pure Love 
 is without discriminating power. It simply pours itself 
 out upon the object of its attraction and takes no ac- 
 count of the result. By so doing Love sometimes casts 
 its pearls before swine, but its power is so great that it 
 transforms all it touches. 
 
 Do not be afraid to pour out your love upon all the 
 so-called evil in the world. Deny the appearance of 
 evil and affirm the all power and everywhere presence 
 of Love and Goodness. Take no account of the evil that 
 appears in your life and affairs. Refuse to see it as evil. 
 Declare that what seems evil has somewhere a good 
 side, which shall, through your persistent affirmation of 
 its presence, be made visible. By this creative power 
 of your own thought you change that which seemed evil 
 into good, and Love will pour its healing balm over all. 
 Sickness is not good, because it is not of God, but 
 he who, through past ignorant thoughts and acts, finds 
 himself in its grasp, can more quickly get out by af- 
 firming it to be a good lesson for him, which he shall 
 take to his heart and profit by. If he wail and bemoan 
 his sad fate, he is throwing into the healing waters of 
 Love the shadow of gloom, and it will to him be dark- 
 ened to that extent. 
 
 Always remember that Love is the great Magnet of 
 God. It is of itself neither good nor evil. These are 
 qualities given to it by the thinking faculty in man. 
 Whatever you see for your Love that it will draw to
 
 184 Talks on Truth 
 
 you, because as a magnet it attracts whatever you set 
 your desire upon. To focus your love about self and 
 selfish aims will cause it to draw around you the lim- 
 ited things of personality and the hollow shams of the 
 sense life. To focus love upon money and the possess- 
 ions of the material world will make you the slave of 
 mammon, and your life will be a failure and a disap- 
 pointment. To focus your love upon anything less than 
 the All-Good will eventually prove short of your high- 
 est aspiration, and you will find yourself outside the 
 Kingdom of Heaven. 
 
 "Love suflereth long and is kind." 
 
 Love does not resent injuries. It does not take 
 affront and insult into account. Pure Love does not 
 recognize personality, hence when one is in the con- 
 sciousness of Love he cannot be hurt or suffer at what 
 may be said to him or about him. "A soft answer turn- 
 eth away wrath" is ever on the lips of Love, and who- 
 ever makes this his thought-focus will reduce to peace 
 and harmony the rising tide of impatience and anger 
 that may be surging about him. 
 
 One with strong love and the right focal idea may 
 control turbulent multitudes by his silent thought alone. 
 
 When we speak of the power of Love it should be 
 understood that we mean power exercised through Love. 
 Power is a faculty of mind. It associates itself with 
 some other faculty and in conjunction with it is made 
 manifest. In the relation of man's faculties in Divine 
 Mind, Power and Love are associated in action, but in
 
 The Development of Divine Love 185 
 
 man's present concept of that relation he has associated 
 intellect and power. From this wrong relation arise 
 the tryanny and oppression so evident in the world. 
 
 Power should never be exercised except through 
 Love. Whoever associates his power and intellect and 
 attempts in a blind way to force to fulfillment his de- 
 sires, will always bring about discord and unrighteous 
 oppression. 
 
 Power cannot be used successfully through intel- 
 lect, because intellect lacks wisdom. Wisdom associates 
 itself with Love, and can be found in its purity only 
 at the heart center, hence we speak of the "still, small 
 voice within." Elijah found that the voice of God was 
 not in the wind, in the earthquake or the fire — these be- 
 ing of the intellect — but the "still, small voice." 
 
 Intellect is not wise. Wisdom is not its office. In- 
 tellect is the executive officer of Wisdom, and can do 
 right only when faithfully carrying out the instructions 
 of its Principal. 
 
 We see how dangerous to the welfare of man it is 
 for Intellect to assume knowledge and call upon Power 
 to help it in carrying out its ignorant ideas. Power is 
 the faculty in mind that propels outwardly, and must 
 necessarily have balance in some other faculty, in order 
 to hold its equilibrium. There is but one other faculty 
 that has opposite action, and that is Love, whose office 
 is attraction. Thus when Power and Love are asso- 
 ciated the centrifugal and the centripetal forces of Be- 
 ing are equalized in man, and he harmonizes all the work
 
 186 Talks on Truth 
 
 given him to do by the Lord God, and his dominion over 
 the forces of Being is exercised in peace and harmony. 
 Peace and harmony are the focalizing ideas that chord 
 with the divine nature of Love, and when they are asso- 
 ciated in the mind there is no limit to man's power. It 
 is said, by those who know the power of spiritual forces, 
 that one man developed large enough in Love might dis- 
 solve this planet with his word. But one so developed 
 would never do anything to in any way interfere with the 
 life and rights of another. Love does not take offense, 
 and surely its very last thought should be to offend. 
 
 Among a certain class of Hindoo mystics are those 
 called Bhakti, or disciples of Love. They know the 
 power of Love to protect and care for them, and they 
 cultivate it until all nature is in love with and befriends 
 them. Thousands of the common people are killed an- 
 nually in India by serpents and wild animals, yet these 
 mystics have so brought forth the power of love in them- 
 selves that serpents and savage animals do not injure 
 them. They live in the wildest jungles, and during 
 periods of silent devotion, lasting sometimes weeks and 
 even months, the open forest is their home. Cases are 
 recorded where birds have built their nests in the hair 
 of such a sleeping devotee during a period of silence. 
 They respect the rights of the tiniest insect, and under 
 no circumstances kill anything or interfere with it in 
 any way. This is putting Love to practical test, and it 
 always proves its Divine origin and power. 
 
 You may trust Love to get you out of your difficul-
 
 The Development of Divine Lovb 187 
 
 ties. There is nothing too hard for it, if you put your 
 confidence in it and act without dissimulation. But do 
 not talk love and in your heart feel resentment. This 
 will bring discord to your members and rottenness to 
 your bones. Love is candor and frankness. Deception 
 is in no part of Love, and he who tries to use it in that 
 sort of company will prove himself a liar, and Love will 
 desert him in the end. 
 
 There is no envy in Love. Love is satisfaction in 
 itself. Not that satisfaction with personal self and its 
 possessions and attractions, which is but vanity, but an 
 inner satisfaction that sees good everywhere and in ev- 
 erybody. It insists that all is good, and by refusing to 
 see anything but good, that quality finally appears up- 
 permost in itself and all things. When only good is 
 seen and felt how can there be anything but satisfaction? 
 
 The one who has found this inner Love, and lets it 
 pour its healing currents into his soul and body, is for- 
 tunate beyond all description. Instead of envying an- 
 other, the desire is to show others the great joy which 
 may be theirs when they have opened out the flood-gates 
 of their love nature. 
 
 Truly, "Love envieth not." 
 
 Yet with all these glorious possessions, beyond the 
 power of man to describe, "Love vaunteth not itself — 
 is not puffed up." Love does not brag about its demon- 
 strations. It simply lives the life, and lets its works 
 speak for it. 
 
 Love does not seek its own. It does not make ex-
 
 188 Talks on Truth 
 
 ternal effort to get anything, not even that which intel- 
 lect claims belongs to it. It is here that Love proves itself 
 to be the invisible magnet that draws to man what- 
 ever he needs. But instead of leaving this department 
 of the work to Love, the intellect has seen what it want- 
 ed, and then, in its cumbersome way, gone about the get- 
 ting. Thus the real begetting power in man has been 
 ignored until its true office has been forgotten and its 
 power suppressed. 
 
 When Love, the universal magnet, is brought into 
 action in the consciousness of our race it will change 
 all our methods of support and supply. It will harmo- 
 nize all the forces of nature, and the discords that now 
 infest earth and air will disappear. It will control the 
 elements until they shall obey man, and bring forth 
 that which will supply all his needs without the sweat 
 of his face. This earth shall yet be made Paradise 
 through the power of Love. 
 
 That condition will begin to set in for each one of 
 us just as soon as we develop the love nature in ourselves. 
 
 When Love has begun its silent pulsations at our 
 solar center no one can keep us in want or poverty. 
 Love itself will draw unto us in the invisible currents of 
 the inner ether all that belongs to us; and all belongs to 
 us that we require to make us happy and contented. 
 
 This mighty magnet is a quality of God that is ex- 
 pressed through man, and it cannot be suppressed by 
 any outside force. No environment or external condi- 
 tion can keep back Love when once you have firmly de-
 
 The Development of Divine Love 189 
 
 cided in mind to give it expression. The present unlov- 
 ing condition of the world is no bar to you; in fact, it is 
 an incentive. You will know as you begin to make Love 
 manifest how great a sinner you have been — how far 
 short you have fallen in making yourself the man or 
 woman of God. This will show you by comparison how 
 greatly you have missed the mark of the high calling, 
 which is yours in Christ. 
 
 We have all been taught the beauties of Love and 
 its great power in the world, but no one has explained 
 that it has a center of action in the body that was de- 
 signed by the Creator to do a specific work. The man 
 or woman who has not developed the love center is ab- 
 normal, is living in partial exercise only of conscious- 
 ness. The love center has its nerves and muscles in the 
 body, which through neglect have become atrophied in 
 nearly the whole race. But they are just as necessary 
 to the perfect man as the legs and arms ; and even more 
 80, because with the love center active one might live hap- 
 pily and successfully without legs or arms. 
 
 The body is the instrument of the mind, and no 
 one has ever seen his real body as it is in the sight of 
 God, except through the mind. The body of flesh, bones 
 and blood that the eye of sense beholds is not the true 
 body any more than the heart of flesh is the true organ 
 of Love. 
 
 The true body is an electrical body; an indestructi- 
 ble body, and this body of flesh is the grosser vibration 
 which the sense-consciousness beholds. But the Spirit-
 
 190 Talks on Truth 
 
 body is not absent or dead, but simply inactive. When 
 through purification of his ideas and acceleration of his 
 mental energies man comes into sight of the real forces 
 of Being, his whole body is quickened into new life, and 
 the body of flesh responds to its vibrations. This is done 
 through the mind — through thinking right thoughts and 
 doing right things also, because man is in ultimate a unit, 
 and the thinking and doing cannot be separated. 
 
 To develop the love center commence by affirming, 
 "From this time forth and forevermore I shall know 
 no man after the flesh. I shall not see men and women 
 as body and mortal thought. I shall always behold them 
 with the eye of Love, which sees only perfection." Ask 
 daily that Love be made alive in you; that she take up 
 her abode at your magnetic center and make it alive with 
 her strong, steady pulsations of spiritual energy. 
 
 Let your attention rest for a few moments every 
 day at the heart center in your body while you declare 
 silently : 
 
 "You are the abode of Love. You are filled and 
 thrilled with the mighty magnetic forces which she uses 
 to do her work. You are powerful and active to do only 
 good, and see only goodness and purity everywhere." 
 
 Many people say they cannot see love in others who 
 are not so manifesting — that they do not feel loving 
 themselves, and cannot therefore exercise love. But 
 this development of your own love center will make you 
 see it, just as the eye sees light. It is diflBcult to feel 
 love with a dormant love organ, but exceedingly easy
 
 The Dkvilopment of Divine Loye 191 
 
 when that organ commences to exercise its inherent po- 
 tentialities. 
 
 Love is in the world in a diluted form as affection 
 between husband and wife, parents and children, friend 
 and friend, but it can be made manifest in its original 
 strength and purity by each man and woman going to 
 the fountain head, and letting its mighty currents stream 
 forth. 
 
 Sex lust has diverted the vital forces in the body 
 away from the love center, the solar plexus, and it is al- 
 most dormant in many men. When a pure-minded wom- 
 an sends forth her desire for love such men interpret it 
 sexually and are excited to lust. Love is disappointed, 
 and loathing of the ignorant animal eventually follows. 
 Love is not sex lust. 
 
 The love of God for his children is beyond descrip- 
 tion, — a love so tender and deep that it cannot be men- 
 tioned in the same breath with the ordinary love as 
 known by the world. 
 
 This great love of Being can be made known only 
 on its own plane, and man must have awakened within 
 him the capacity to feel a mighty love — a love deeper 
 and wider than all the thoughts and words of men have 
 compassed since the beginning of language — before he 
 can comprehend how great is the love of God. 
 
 But only the meek and lowly in heart may know the 
 depths of the Father's love. It is not revealed to the 
 self-sufficient, because they do not open the way through 
 their own childlike, innocent hearts.
 
 192 Talks on Truth 
 
 The Father yearns to have his love felt by us every 
 one. He has given us the capacity to feel it, and he 
 waits until we develop it and open our souls to the flood 
 of good that he will pour out to us through his all-suf- 
 ficient love. 
 
 Father, Almighty! We bow before thy goodness, 
 and invoke in prayer and supplication thy silent pres- 
 ence as Love. May its steady currents of power draw 
 us into thy mighty arms where we shall rest secure from 
 all the buffets of the world. We come as little children 
 into the sacred precincts of thy Love, knowing full well 
 that no hand of force ever finds a welcome here. 
 
 Open to us the inner peace and harmony which are 
 born of Love. Let all fear depart from our minds as 
 the shadows at morning light. Let us bask forever in 
 the sunshine of perpetual Love! thy Love — thy never- 
 failing Love! Amen.
 
 
 THE MINISTRY OF THE WORD 
 
 I HIS question of the Word of God, its character 
 and office, and its relation to man, is one 
 widely discussed by the theological world. 
 The statement made by John at the opening of his 
 gospel is of deep metaphysical import, and has always 
 been a stumbling-block to believers in a personal God. 
 Only one who understands mind, its laws and inheren- 
 cies, can grasp the proper relation between God and 
 his Word as here presented by John. 
 
 It is interpreted to mean Jesus Christ of Nazareth; 
 and so it does in a free application of a unirersal con- 
 sciousness manifesting through an individual. But this 
 is a limited view of the question, and does not touch the 
 vital points of the Word and its relation to man and aU 
 creation. 
 
 John says that "all things were made by him; and 
 without him was not anything made that was made." 
 However, this does not cover the point — it omits to 
 state that there is a vital connection still existing be- 
 tween the things made and the maker. 
 
 This is where theology has wandered away from 
 the very present sentient and vitally active Spirit per- 
 meating all things, man not excepted. 
 
 It is here also that the very essence of the pure 
 metaphysical doctrine propounded and demonstrated by 
 Jesus Christ has its greatest virtue.
 
 194 Talks on Truth 
 
 It is not a doctrine of "has beens," not a statement 
 of creation on ^^osf mortem grounds, but its vitality is 
 in it. It lives with a life and vigor that is in no wise 
 lost in the recital of what occurred in the misty past, 
 nor what may occur in the problematical future. 
 
 Jesus Christ was imbued with a spirit purely his 
 own. He did not borrow his mission, nor his words, nor 
 his precepts from Egypt, Persia or India. He was a 
 genius that burned with his own wick and oil. He was 
 not a child of tradition, nor did he allow the muggy 
 thought of Jewry to befog his midday mind. He was not 
 a Son of God by proxy, but appeared in person and pre- 
 sented his heavenly credentials. There was not in his 
 whole history and ministry a single loop-hole for the 
 belief in absence or apartness of God. Herein lies the 
 appropriateness of our claim to him as a forerunner of 
 the doctrine we advocate. He is our elder brother, and 
 to him we are indebted for the clearest presentation of 
 Spiritual Science that has ever been given to the world. 
 
 It is of vital importance how a doctrine is pre- 
 sented. Some people think it is only necessary to talk 
 religion in flowing words and heavenly tones. This is 
 one way, but Jesus did not adopt it. His presentation 
 was peculiar in that it carries with it, and illustrates 
 by its works, that it has a basis more enduring than 
 mere metaphysical presumption. 
 
 The imagination will carry out any idea or set of 
 ideas that the I reflects into it, hence theories are not to 
 be trusted. There must be evidence in works. To
 
 The Ministry of thk Word 195 
 
 produce works there must be a working power. This 
 is exactly what the Word is — the working power of 
 God. 
 
 Every process that we khow anything about has its 
 regular advancing steps from inception to conclusion, 
 and these steps are taken according to recognized prin- 
 ciples. 
 
 The student of languages must have intelligence as 
 a base of operation, next he must have ideality, and 
 next expression. To leave out one of these factors is 
 to thwart the end sought. 
 
 Who can learn a language without the ideal upon 
 which to form his concepts? Then who can express 
 that language without the word through which to con- 
 vey to the listening ear the inner ideal? 
 
 Herein is the Word of God prototyped. It is that 
 which conveys to the world the concepts of the Most 
 High. It is not the Most High in his wholeness, but 
 it carries with it the power behind the throne, because 
 "these three are one" — the Father (Principle), the 
 Son (the Ideal), and the Holy Ghost (the Formative 
 Word). 
 
 These three are also minimized in each individual, 
 and through every ego is being poured all the powers of 
 Father, Son and Holy Ghost just to the extent that the 
 ego recognizes, acknowledges and appropriates them. 
 They are in the world as Omnipresent Principle, and 
 have an abiding place everywhere, because they are 
 as ubiquitous as the air. No man lives a moment with-
 
 196 Talks on Truth 
 
 out them, yet few men recognize them — "The light 
 shineth in darkness and the darkness comprehendeth 
 it not." 
 
 "There was a man sent from God, whose name was 
 John." This is a step from darkness to light. John 
 is the sense-consciousness turned toward the creative 
 light. It is not that light itself, but bears witness of 
 that light — recognizes it, and proceeds to clear the way ; 
 tears down the walls of darkness that shut that light 
 from the view of the purblind ego, not blind from choice, 
 but in its own conceits. This is the darkness into which 
 the light shines, and where it is not comprehended. 
 
 But John "bears witness of the Light." Whoso- 
 ever testifies in the favor of Truth, though he be far 
 removed from its brightness, is its friend, and is mak- 
 ing straight the way for its full blaze into his conscious- 
 ness. 
 
 Light in the Scriptures always means intelligence, 
 hence that which shines into the consciousness, and is 
 not comprehended by it, is the clear revealing on the 
 plane of Spirit of that higher truth which Spirit alone 
 comprehends. 
 
 To catch in his understanding this light, man must 
 rise out of the sense state into the realm of free ideas. 
 Here is where the Word does its work; here it is that 
 "all things were made by him, and without him was not 
 anything made that was made." 
 
 Outside of pure metaphysics (and by pure meta- 
 physics is meant a clear understanding of the realm of
 
 The Ministry of the Word 197 
 
 ideas and their legitimate expression) there can be no 
 correct interpretation of this peculiar statement: "With- 
 out him was not anything made that was made." This 
 implies that there is a making which is not legitimate 
 — not in accordance with principle inherent in Being. 
 
 Those who have made a study of Mind from an 
 independent standpoint, that is, have opened themselves 
 to the influx of original ideas from Spirit, have dis- 
 covered, in manner inexplicable to mortal sense, that 
 there are apparent creations which are not creations 
 at all, but transitory formations that lose their cohe- 
 sion and dissolve when their mental sustenance is with- 
 drawn. 
 
 These formations are produced by the mentality 
 working independent of its wisdom sphere. They are 
 not permanent, because they lack in that which is es- 
 sential to the permanent, — harmony. There can be 
 no creation without a creator, and there being but one 
 Creator there can be but one creation. 
 
 God is the origin of all, and from him, in orderly 
 steps through his Perfect Idea (Son) and Wise Builder 
 (Holy Ghost), all creation proceeds. 
 
 The Son (man) looks to the Father for all instruc- 
 tion, and the Father responds to his demands by send- 
 ing forth the Holy Spirit equipped with wisdom and 
 power necessary to perform the work. 
 
 Man stands in the God-head as the imaging fac- 
 ulty. He gives form, outline, condition, relation to the 
 infinite possibilities of the formless; but the formless
 
 198 Talks on Truth 
 
 knows how it should be formed to be enduring, and this 
 knowledge is communicated to man, along with the 
 power to form, when he looks for it and acknowledges it. 
 His failure to ask for this wisdom does not nullify his 
 formative powers, however, because he is by nature the 
 formative faculty of Being. 
 
 Hence, when man ignores the wisdom of the Spirit 
 and proceeds to build his world independently, he makes 
 many states and conditions which are not made at all; 
 they are merely malformations, and must of necessity 
 fall to pieces of their own disproportion. 
 
 All states are mental states. There is nothing else 
 in all the universe, visible or invisible. Whoever im- 
 agines anything else is throwing on the screen of his 
 universe the crude pictures of an uninspired mentality. 
 Such pictures last for a season, but their own discords 
 are their final destruction. 
 
 So in the very nature of things a way must exist 
 whereby man may form his consciousness in harmony 
 and consequent permanency. That way is in and 
 through his acknowledgment of the Holy Spirit, the 
 Word of God. 
 
 This is that quality of Being that knows. It is pure 
 knowing, and he who cultivates it becomes so filled with 
 understanding that he intuitively perceives the right of 
 every question or proposition submitted to him. He 
 does not have to study books nor have experience in 
 the realm of things. 
 
 Jesus of Nazareth was an enigma to the worldly
 
 The Ministry of the Word 199 
 
 wise of Judea. They wondered where he got his un- 
 derstanding, never having studied letters. But he did 
 not claim to have wisdom of himself; he recognized its 
 true source in the Father — "The words I speak unto 
 you are not mine, but the Father dwelling in me." 
 
 So every one coming into conscious recognition of 
 the Mind of Spirit knows that he knows without hav- 
 ing learned through any of the avenues recognized as 
 necessary by the intellectual man. It is not a system 
 of reasoning from premise to conclusion, but a direct 
 summing up of the whole case in Omnipresent Knowing. 
 
 The why and wherefore of this may be explained 
 to those who have in even a small measure disentangled 
 the ego from the sense mind. It requires a degree of 
 familiarity with principles. If you can comprehend a 
 state where Pure Mind exists free from the limitations 
 of time, space and condition, you can grasp, in a degree, 
 the working field of pure knowing. 
 
 There is within every man such a place — the 
 "Secret Place of the Most High." When man finds this 
 place and accepts its privileges as his, he is let into 
 the realm of pure metaphysics, where Mind alone with 
 all its transcendent powers holds free, untrammeled 
 sway. This is the point in every man where God joins 
 hands with him, and where the Word of God finds en- 
 trance into his mentality. It is here tliat man under- 
 stands what it is to be inspired by the Spirit to say and 
 do those things extraordinary in the sight of the world. 
 
 Peter was besought by Simon Magus to teach him
 
 200 Talks on Truth 
 
 the secret of this superior magic, but he was not able to 
 do so. It was not for sale for money consideration. It 
 can only be had for love and obedience. 
 
 He who would pick this fruit from the tree of life 
 must himself reach up and get it. He must aspire to it first, 
 and then in prayer and true word act as if he had al- 
 ready received it; that is, he must go right ahead preach- 
 ing the gospel, healing the sick and doing the other com- 
 mandments of the Master, exactly as if he were already 
 filled with the Holy Ghost. 
 
 When the disciples of Jesus wanted to forbid those 
 who were doing works in his name, he said, "Forbid 
 them not." So every one who goes ahead and does the 
 very best he knows in the name of the Most High 
 Good will, by virtue of his works, draw down upon him- 
 self the baptism of the Holy Ghost — the Word of God, 
 In the Scriptures the Word of God is usually per- 
 sonified, indicating self-consciousness. This must be 
 true, and he who acknowledges it as such finds that he 
 is led as by One who knows all the affairs of his life 
 — aye, his most secret thoughts. 
 
 "As many as received him to them gave he power 
 to become the Sons of God." 
 
 Thus this Word of God is the revelation to man of 
 the power and possibilities of his own being. It is the 
 light that brings to his notice the inner mechanism of 
 his soul and body. Where he externally sees only flesh, 
 blood and bones, the search-light of this Word discloses 
 the presence of secret springs and living streams of
 
 The Ministry of the Word 201 
 
 energy and life. Man awakens from his dream of sense 
 and begins to visit the different rooms in the temple he 
 has lived in, but knows so little about. This he is per- 
 mitted to do through this "Light that lighteth every man 
 that Cometh into the world." 
 
 When man's consciousness is lighted up by this 
 Wisdom Word he finds himself master of the powers 
 and privileges of Infinity. He then says with Jesus. 
 "All power is given unto me in heaven and in earth." 
 These are the privileges of the Sons of God, which Son 
 every man potentially is. 
 
 But to be, or not to be, rests upon the immutable 
 law of the Word of God, for only through the light 
 which it sheds can man see and appropriate the privi- 
 leges which are his by original birth. It is only those 
 who receive him who become in fact the Sons of God.
 
 YE MUST BE BORN AGAIN 
 
 And no one has ascended into the heaven, save he who 
 out of the heaven descended — the Son of Man. — John 3:13. 
 (Rotherhara translation.) 
 
 ESUS said, "Except a man be born of water 
 and of the Spirit," and, "That which is born 
 of flesh is flesh, and that which is born of the 
 Spirit is Spirit." Who and what is this that is subject 
 to so many births? 
 
 This important invisibility that takes on these Pro- 
 tean forms is man, according to Jesus. But what is man? 
 
 Plato told his students that a good description of 
 man was a "biped without feathers." Diogenes learned 
 of this definition, procured a chicken, and after plucking 
 its feathers, turned it loose before Plato's class with the 
 words, "Behold Plato's man!" This is a peculiarly 
 fitting illustration of the ignoble end of all definitions 
 that circumscribe man to form. 
 
 Jesus evidently referred to an invisible something 
 that was born of flesh, then again was born of Spirit; 
 and, the inference is, was capable of an infinite number 
 of experiences in birth and rebirth. 
 
 What is this invisible something that says, "Be- 
 fore Abraham was, I am"? Who are you that was born 
 into this round of experiences that you are now passing 
 through, and where did you come from? What is it that 
 says 1 am r
 
 Ye Must Be Born Again 203 
 
 When your voice says "I am," does it do so on its 
 own responsibility, or is it moved by an invisible One? 
 Who is this invisible One, and what is his relation to 
 the voice through which he speaks? These are the most 
 important questions that were ever put to any school 
 on earth. When we begin to consider them, in even the 
 most primary way, we are entering the realm of the 
 gods. 
 
 Over the entrance to the Greek temple was written 
 "Know thyself," and it is always written over every 
 door that opens from ignorance to wisdom. "Know 
 thyself," know who and what you are, where you came 
 from, what you are doing here, and where you are going. 
 
 If you want to know all this, meditate upon the 
 
 "I AM." 
 
 Your mind reverts to Moses and Jehovah — you 
 think of a mighty "I am" away back in history. You 
 do not connect that far-away "I am" that inspired 
 Moses with your own little every-day "I am" that strug- 
 gles in the "brawl for bread." Yet there is but one 
 I AM. It cannot be cut up into parts; it is Principle. 
 That which says " I am" in all men, women and children 
 is identical. It is like the mathematical one. All the 
 combinations of figures that were ever conceived are 
 but the repetitions of this digit. It is the son of the 
 principle, mathematics. It is inspired by its principle 
 and all the possibilities of that principle are open to it. 
 
 Your I AM is the Son of the God Idea, and all the 
 possibilities of the Principle through that idea are open
 
 204 Talks on Truth 
 
 to you. To "know thyself" is to know that you are I 
 AM, and not flesh and blood. 
 
 It is this I AM that is born of flesh and born of 
 Spirit. It is not flesh, neither is it Spirit, if by Spirit 
 is meant a state of consciousness. It is just I am, the 
 center from which all states of consciousness are gener- 
 ated. Speaking definitely, it is never born into any 
 state of consciousness, because it always transcends 
 all conditions. It is the Supreme Dictator that deter- 
 mines the state of consciousness in and through which it 
 will function. "I will be what I will to be" is its dic- 
 tum. 
 
 It may choose to be born into the flesh, and it may 
 choose to be born into the Spirit. Through its decision 
 it sets in motion the machinery of the universe to carry 
 out its will. "Legions of angels" hasten to obey its call 
 when it knows who and what it is. 
 
 It is evident that we have some time chosen to be 
 born into the flesh or we would not be in it. If we 
 have had enough of the flesh, it is our privilege to drop 
 it out of our minds and be born of the Spirit. "That 
 which is born of the flesh is flesh ; and that which is born 
 of the Spirit is spirit." The "flesh" is a state of con- 
 sciousness ; the "Spirit" is a state of consciousness. 
 
 The ego, or I am, functions in these states of con- 
 sciousness according to its desire. The moving factor 
 of the I AM is desire. It desires a certain experience 
 — on the wings of that desire it carries itself where it 
 can be fulfilled. In the process of fulfillment the ego
 
 Ye Must be Born Again 205 
 
 may forget that it has ever so desired, but the law never 
 forgets. 
 
 If you are functioning in the flesh, you may be 
 sure that you somewhere, sometime, desired an experi- 
 ence to which this answers. 
 
 There are no accidents in the laws of Being. "As 
 a man sows so shall he reap" is another way of saying 
 that for every cause there is an adequate effect. This 
 law of sequence is the balance wheel of the universe. 
 Like all laws that inhere in Being, it is good. 
 
 The ego can have any experience that it wills to 
 have. If it wills to revel in sensation, a state where 
 sensation holds high carnival is provided. If its appe- 
 tite for sensation is satiated, other states are open to it; 
 it may be "born of the Spirit." 
 
 But before journeying hence, the tangled ends of 
 this experience must be straightened out. "Let all 
 things be done in decency and order" is written over the 
 door of all of God's playhouses. 
 
 If you choose to function in the realm of sensation, 
 and through any cause have brought about disorder, 
 you cannot leave until harmony is restored. 
 
 If you lack wisdom, there is a way provided to get 
 it — "The Spirit of Trutfii, he will lead you into all 
 Truth." 
 
 Your real self is that which says I am. It cannot 
 be described, because description is limitation, and it 
 is unlimited in its capacity to he. It is the All-Possi- 
 bility, yet it is ignorant of the states of consciousness
 
 206 Talks on Truth 
 
 into which it is ushered until it has experienced them. 
 In the flesh consciousness it is Will. In the spiritual 
 consciousness it is Love. Both are blind unless married 
 to Intelligence in the one, and Wisdom in the other. 
 
 There are people who have had enough fleshly ex- 
 perience and desire to be born into the Spirit. That 
 desire will open the door into the Spirit. You have 
 only to desire to be, and you will surely find the way 
 to be that which you desire. There is no exception to 
 this inherent principle of Being. You have sometime 
 polarized your desire in the direction of the flesh, or 
 you would not be having the experience of the flesh. 
 
 Do not condemn the flesh nor bewail your lot. The 
 flesh is an obedient servant, and now expresses your 
 idea of what form should be. In its virgin purity it is 
 the immaculate substance of Being. If it appears cor- 
 rupt, or subject to corruption, humanity has made it so 
 through ignorance, and humanity must again purify it 
 by restoring it to the heaven of its consciousness, when 
 it will cease to be flesh. That which the world conceives 
 to be flesh has no existence in Being whatever. It is 
 a malformation of the substance idea of Being, and must 
 be transformed by right conception of the Divine Per- 
 fection before the mortal can put on the immortal. 
 
 Thus all things are right here ready for our using, 
 to function through in the fulfillment of our desire to 
 experience sensation. If we have failed to get satis- 
 faction, it is not the fault of the substance, but our use 
 of the substance. Now that we wish to transfer our
 
 Ye Must be Born Again 207 
 
 experiences to the realm of the Spirit, to light, instead 
 of sensation, we have but to comply with the conditions 
 of that realm to do so. 
 
 There is a Primal Substance and all states of con- 
 sciousness are in it. We do not have to go anywhere 
 to find it; it is here. We are basing our present ex- 
 periences upon it and calling it flesh. If we desire to 
 see it as Spirit, we must so call it, and seek to know the 
 mental attitude on our part necessary to make it show 
 forth the conditions of Spirit. 
 
 "The kingdom of heaven is within you." It is not 
 afar off, nor is it hard to find if your desire has headed 
 you in its direction. 
 
 The question is. Do you really want to be born into 
 the Spirit? 
 
 The majority of people would answer this query in 
 the affirmative without a moment's thought. But this 
 is mere impulse, and not a careful consideration of the 
 most important matter that was ever presented to the 
 
 I AM. 
 
 To be born into the Spirit is to come into an en- 
 tirely new and different state of consciousness. This 
 has a mighty meaning back of it. What makes up your 
 present consciousness? Is it not the things of sense? 
 
 Analyze your surroundings and see if they are not 
 all based upon the perception of the five senses. You 
 swing in your little orbit of family ties. You believe 
 that you were born into the world through a chain of 
 fleshly ancestors to which you are bound by filial love
 
 208 Talks on Truth 
 
 that to your present understanding is inviolable. Yet 
 he who had passed from the flesh consciousness into the 
 Spirit looked back and said, "Call no man your father 
 upon the earth: for one is your Father, which is in 
 heaven." 
 
 So the I AM that desires to function on the spirit- 
 ual plane must drop all belief of fleshly parentage. It 
 must count as rubbish all pride of ancestry and "blue 
 blood." It must forever cease to talk about the social 
 prestige of "our family/' or in any way bolster up its 
 transitory experience in the flesh by considering as of 
 any weight the reputation of its ancestors among men. 
 This must all be denied away as a dream of the night, 
 because it is one of the strong cords that bind the I am 
 to the flesh. 
 
 Every tie of earthly relationship must be recog- 
 nized as the passing condition of a brief fleshly ex- 
 perience. Your children are not yours as you have 
 looked upon them. They are egos like yourself, who 
 through some similarity of desire have been attracted to 
 your mental stratum. They may be older than you in 
 experience and wisdom. Do not let your affections throw 
 both them and you into a little vortex of family selfish- 
 ness. You will love them with a love that will help to 
 lift them into the eternal heaven when you know that 
 they are not your children, your brothers and sisters, 
 your fathers and mothers, but that all men and women 
 compose one great common family, with God as the 
 Father-Mother. "For whosoever shall do the will of
 
 Ye Must be Born Again 209 
 
 my Father which is in heaven, the same is my brother 
 and sister and mother." 
 
 The I AM was born into the flesh through desire, 
 and it is desire that keeps it in the consciousness of the 
 flesh. The five senses are simply avenues of one great 
 central desire — sensation. The I am desired experience 
 in sensation, and the five senses are the five formulated 
 avenues through which it enjoys that experience. 
 
 Sensation is not an evil, except when you choose to 
 let it crawl on its belly through the fleshly avenues. It 
 is the serpent that beguiles man when he turns it out- 
 ward into mere seeming — hearing, seeing, feeling, tast- 
 ing and smelling. In this wilderness of sense Moses 
 lifted it up. Moses was the law which the I am sent 
 forth. 
 
 You must make a law for this serpent that is hold- 
 ing you in the sensations of the flesh. You desire to be 
 born into the Spirit, but you cannot rise out of the flesh. 
 Something binds you down. Like a captive balloon you 
 are tugging at the guy ropes that fasten you to earth. 
 
 Mind is the only causative power. It makes and 
 unmakes all laws through words. The I am floats in 
 mind and formulates the words that set mind in motion. 
 
 If you are bound to the flesh, the cords that hold 
 you are concreted words. If you want to be unbound, 
 it must be accomplished through words. The cords are 
 states of consciousness that you must dissolve. This 
 dissolving process is done through words expressing de- 
 nial — negations.
 
 210 Talks on Truth 
 
 In cutting yourself loose from the bonds of Egypt, 
 your I AM must go forth and make laws of denial. They 
 are the loosing of the bonds, and their dominant note 
 is of negation — "thou shalt not." 
 
 "Thou shalt not commit adultery" is a denial that 
 regulates the animal consciousness and helps it along 
 the path to higher things; but Jesus said, "Ye have 
 heard that it was said by them of old time. Thou shalt 
 not commit adultery: But I say unto you, That whoso- 
 ever looketh on a woman to lust after her hath commit- 
 ted adultery with her already in his heart." 
 
 He was laying down the law of the spiritual con- 
 sciousness — instructing those who wanted to be born 
 out of the flesh into the Spirit. In that realm the flesh 
 man with his carnal sensations has no part. "And Jesus 
 answering said unto them. The children of this world 
 marry and are given in marriage; But they which shall 
 be accounted worthy to obtain that world and the res- 
 urrection from the dead, neither marry nor are given 
 in marriage." 
 
 Do not be deluded by those who cry, "All is good, 
 therefore all the desires of the flesh are good and should 
 be indulged." Jesus plainly said, "That which is born of 
 the flesh is flesh, and that which is born of the Spirit is 
 Spirit," definitely marking out two states of conscious- 
 ness. 
 
 The I AM is always the same. Your identity is pre- 
 served wherever you are, in the flesh or in the Spirit; 
 but the two states are as distinct as America and
 
 Ye Must be Born Again 211 
 
 Europe. When you are in Europe you come into rela- 
 tion with people and surroundings quite different from 
 those in America. So he who has let go the bonds of 
 the flesh and come into the Spirit finds himself in an- 
 other country. 
 
 In the flesh his sensation was turned outward 
 through feeling, and he was bound to the eternally roll- 
 ing wheels of birth and death through physical gener- 
 ation. When he is born into the Spirit he cuts off the 
 indulgence of the external, and is delighted to learn that 
 sensation finds an interior faculty through which it ex- 
 presses itself in perpetual ecstasy. Had he continued 
 to indulge the desires of the flesh in the external he 
 would never have discovered the enduring faculty of 
 the internal. 
 
 Jesus said, "In my Father's house are many man- 
 sions"; that is, there are many states of consciousness. 
 Each state is good for him who enjoys it. Therefore we 
 should not condemn the flesh consciousness, nor those 
 who prefer to remain in it. Neither should we who are 
 satiated with the flesh continue to bow down and wor- 
 ship it, nor believe the subtle argument that it is Spirit 
 because it came forth from mind. 
 
 In claiming your unity with Spirit, you must be 
 willing to conform to the conditions of Spirit. If you 
 are not, you will be torn in the conflict. You cannot wor- 
 ship two masters. 
 
 When you have renounced the fleshly consciousness, 
 and resolved to live in the Spirit, you have made a cov-
 
 212 Talks on Truth 
 
 cnant with the Most High to leave the domain of the 
 flesh forever. You have entered into an agreement with 
 your invisible self, which is far more binding than any 
 man-made contract could possibly be. 
 
 If you agreed to go to California and remain there 
 for a consideration to be paid by your employer, you 
 would in honor be bound to carry out your contract. 
 You would arrange to leave the things of this region be- 
 hind you, and faithfully seek to prepare yourself for 
 the new requirements in that country. This is exactly 
 the attitude you should take when you have agreed with 
 the Father to do his will and be born into the Spirit. 
 
 You are going into an entirely new country to you, 
 and your experiences will be strange and wonderful. 
 The customs that prevail in the flesh consciousness will 
 not fit the spiritual consciousness. 
 
 Paul says, "The fruit of the Spirit is love, joy, 
 peace, long-suflfering, gentleness, goodness, faith, meek- 
 ness, temperance; against such there is no law. If we 
 live in the Spirit, let us also walk in the Spirit." 
 
 Arc you bringing forth this kind of fruit.'' If you 
 are not, why of course you are not being born of the 
 Spirit, for "by their fruits ye shall know them." 
 
 A large number of students of truth are at this 
 time complaining because they are having trials. They 
 say, "We have denied and affirmed for years. We 
 have studied science and understand it. We are faith- 
 ful to the hours of meditation and are staunch defend-
 
 Ye Must be Born Again 213 
 
 ers of the truths yet we do not demonstrate. Why is 
 it?" 
 
 "If we live in the Spirit, let us also walk in the 
 Spirit." Here is the key that will open the door of 
 causes for you. Do you "also walk in the Spirit"? 
 
 How about the habits of the flesh consciousness.'' 
 Do you still give them rein? 
 
 Remember that you cannot perform a single act 
 without putting your consciousness into it. All things 
 are sustained by your conscious thought projection. 
 Every time you indulge in any of the sensations of flesh 
 you are binding the I am to the fleshly consciousness. 
 
 Spiritual thinking is the pioneer that opens the 
 way into the new birth, but it must be followed by spir- 
 itual acting on the part of every faculty. "Present your 
 bodies a living sacrifice, holy, acceptable unto God, 
 which is your reasonable service." 
 
 In the Sermon on the Mount, Jesus laid down the 
 law for those who desired to foUow him into the regen- 
 eration — to be born again. If you seek this spiritual 
 birth, examine your daily life and see if you are con- 
 forming to its requirements. 
 
 If you are angry with your brother, you shall be in 
 danger of the judgment. 
 
 "Agree with thine adversary quickly." Does this 
 allow the intervention of the courts to settle your dis- 
 putes? Did you ever know a man who went to law to 
 agree with his adversary quickly? 
 
 Judicial Courts of Equity are not known in the
 
 214 Talks on Truth 
 
 Spirit, and you can never be born again nor expect the 
 help of the Spirit in your affairs so long as you believe 
 in securing your rights through such contentious chan- 
 nels. If you are sincere in your desire to be born into 
 the Spirit, shun all the entanglements of the world's 
 legal machinery. It is a snare and a delusion. Your 
 triumphs through its methods will in the end turn to 
 dust and ashes. "If any man sue thee at law and take 
 away thy coat, let him have thy cloak also." Trust the 
 defense of your rights to the law of Spirit and you shall 
 be victor in every instance. You may appear to lose 
 both your coat and your cloak, but do not worry. Your 
 Judge is the Almighty Equilibrium of the Universe, and 
 all men and all things are obedient to it in its "Day of 
 Judgment." 
 
 Do you love your enemies ? Do you bless them that 
 curse you, do good to them that hate you, and pray for 
 them which despitefully use you and persecute you? 
 This is required of one who seeks the new birth. 
 
 Are you laying up treasures for yourself upon 
 earth, "where moth and rust doth corrupt, and where 
 thieves break through and steal"? If so, remember 
 the primal law of thought generation — the gluing of the 
 ego to those things which it consciouly seeks ; "for where 
 your treasure is there will your heart be also." You 
 cannot float out into the ethereal substance of the Spirit 
 with bags of gold in each hand. 
 
 Do you allow your mind to drift with the current 
 criticism of the world, magnifying the error and min-
 
 Ye Must be Born Again 215 
 
 imizing the good? This mental habit of the ignorant 
 flesh is carnal judgment — darkness and ignorance see- 
 ing itself reflected in all the universe. Beware of this 
 subtle adversary who goes forth ostensibly to reform the 
 world. 
 
 According to Rotherham^ Jesus said to such: "Why, 
 moreover, beholdest thou the mote that is in the eye of 
 thy brother, while the beam in thine eye thou dost not 
 consider? Or wilt thou say to thy brother. Allow I 
 may cast out the mote in thine eye ; and, behold ! the 
 beam is in thine eye? Hypocrite! Cast out first, out 
 of thine eye, the beam; and then shalt thou clearly see 
 to cast the mote out of the eye of thy brother." 
 
 O Son of God and Son of Man! realize what and 
 who you are. Know consciously what Jesus so suc- 
 cinctly stated: "No one has ascended into the heaven, 
 save he who out of the heaven descended, the Son of 
 Man," the one having his being in heaven. 
 
 Your being is in heaven — the spiritual conscious- 
 ness. You descended from that high estate, and you 
 by right belong there now. You are there now if you 
 will but realize it and comply with the laws of heaven. 
 God is here now in our very midst. The Spirit is here, 
 taking account of our every thought. The Father loves 
 us with his infinite Love. We are his in Truth and must 
 be his in fact. 
 
 Let us now and here consecrate ourselves anew to 
 his Divine guidance and service and agree in thought and 
 word to do his will.
 
 OBEDIENCE 
 
 EFORE the descent of the Holy Spirit upon us 
 we live in the intellect, and our little world 
 is rounded by the thinking faculty. What our 
 ancestors thought is the pattern after which we cut our 
 thinking. To any one who claims a higher fount of wis- 
 dom, we say, "Art thou greater than our father Jacob, 
 which gave us the well, and drank thereof himself, and 
 his children, and his cattle?" 
 
 Thinking is a process in mind. All processes come 
 to an end. Every thought has its premise, its stage of 
 action as a reasonable proposition, and its conclusion. 
 So the / that lets the sphere of its existence be encom- 
 passed by the limited thinking faculty follows the proc- 
 ess of the syllogism, and believes birth, life, and death 
 to be the major, minor, and conclusion of existence. In- 
 stead of recognizing the power to think as simply a 
 faculty of mind, it assumes it to be the whole of mind 
 and all of itself. This identification of the free / with 
 its creations brings about a world of illusions. Instead 
 of accomplishment through the equipoise of effort, it 
 sees no way of reaching the goal except through violent 
 and continued action. To such, existence is not the joy- 
 ous dominion over many obedient powers, but the rebel- 
 lious slave of one. 
 
 To be ushered into life, blindly toil a few years
 
 Obedience 217 
 
 through its fitful maze, and then go out in darkness is 
 surely not the method of wise design. Life must mean 
 more than this, and it does mean more. Man is the 
 builder, and to him is given all the materials out of which 
 to construct the temple in which he dwells. He builds 
 in wisdom or ignorance, according to his obedience — his 
 receptivity to the sphere of intelligence within him. 
 
 Simon, the first disciple of Jesus, represents a 
 receptive attitude of mind. Simon means hearing — 
 listening for the inner voice, and obedience to it 
 when it says, "Launch out into the deep, and let down 
 your nets for a draught." When the thinking faculty is 
 obedient and does as it is told, it is always rewarded with 
 a great "multitude of fishes," or new ideas. It is then 
 counted worthy to be a disciple of the Master and its 
 name is changed to Peter. Faith, the substance of thought, 
 then becomes the rock upon which the body temple 
 is built. If you are living in your thinking faculty in- 
 tellectually, if you believe in birth, life, and death, you 
 must come out of that belief. You are not exercising 
 your rightful dominion, but are subject to one of your 
 powers. 
 
 You are Spirit, the Son of God, and your place is 
 at the right hand of the Father. To realize this is to 
 call down upon yourself the baptism of the Holy Spirit, 
 after which baptism you no longer labor as a carpenter, 
 or fisher, but begin to gather together your disciples — 
 powers of mind. This gathering together of your pow- 
 ers is an orderly process, and you will find that it pro-
 
 218 Talks on Truth 
 
 ceeds right along the lines laid down in the choosing 
 of his disciples by Jesus, as recorded in Matt. 4: 18 and 
 Mark 1: 16. Your first power is the thinking faculty, 
 Simon, and right with him is strength, "his brother An- 
 drew." That is, you discover that your thinking makes 
 your world, and that you also have the power or strength 
 to control your thoughts and make your world conform 
 to your ideas. Then you disentangle the I from the 
 thinking faculty, and take control of and direct that pow- 
 er according to your wisdom. But Wisdom is of the 
 Spirit. "There is a Spirit in man, and the inspiration 
 of the Almighty giveth him understanding." 
 
 After you have separated your / from the thinking 
 faculty you are no better off than before unless you rec- 
 ognize that all wisdom is from the Spirit. You can get 
 flashes of understanding at any time, but the clear light 
 of the Supreme will shine steadily upon you only when 
 you are obedient and receptive to its monitions. The 
 record states that Jesus prayed often; that he sought 
 in every way to do the Father's will, even to suffering 
 the utmost ignominy in order to carry out the message 
 which he had for humanity. He always listened for the 
 "inner voice," and was obedient to it in his meek and 
 lowly work among the humblest class of men. To do the 
 will of the Father was his highest aim, because his suc- 
 cess depended entirely upon knowing that will. "I can 
 of myself do nothing," and "All power is given unto me 
 in heaven and in earth," seem contradictory statements, 
 but when carefully analyzed they corroborate the prem-
 
 Obedience 219 
 
 ise that all wisdom and power come from the Spirit 
 — and that is "given" to man. The highest development 
 of spiritual discernment sees the / possessed of nothing 
 as its own, but the user of all things that the Father has. 
 
 The relation between God and man is very similar 
 to that existing between the co-operative colony and its 
 members. All that the colony owns is for the use of 
 each member to the full extent of his ability to use wise- 
 ly, but he must not attempt to hoard the belongings of 
 the colony or claim them as his exclusive property. To 
 know how to establish this relation between Father and 
 Son is the object of every man, for only through its es- 
 tablishment can come his happiness. Then the first 
 thing to do after the I has come into an understanding 
 that it is given charge of various powers is to know how 
 to properly develop them, and finally use them in the 
 grand scheme of creation. 
 
 Here comes up an extremely intricate and inter- 
 esting point. Can it be rightly said that man possesses 
 any powers? We say that we have judgment, love, etc., 
 but is it not true that these belong to God, and are merely 
 ours to use in the attainment of an object in the plan of 
 creation, which is not yet revealed by the Father? This 
 must be the conclusion of a logical consideration of the 
 matter. Man is given "dominion" over all things, but 
 possession is not conveyed. Thus you do not possess 
 your body even — it belongs to God. If it is sick or dis- 
 cordant in any way, it must be in your idea of the body 
 and not in the real body itself. All of God's creations
 
 220 Talks on Truth 
 
 are perfect; your body as it appears to him must also 
 be perfect, and if you will stand aside and let his Spirit 
 shine through it, you will also see that it is perfect in 
 every part. You simply stand in the light and look upon 
 your shadow as a real creation. There is nothing there 
 at all, for if it were something that came forth from 
 God it would be enduring, while the appearance is that 
 it changes constantly. 
 
 Some of the most miraculous cures ever made have 
 been where the healer simply saw perfection in the pa- 
 tient. He saw with the eye of Spirit that which really 
 exists, and the shadow conformed to his seeing just to 
 the extent of his realization of that spiritual reality. 
 The Father lets you use his substance and intelligence 
 to build shadows about the real, but that they are shad- 
 ows you learn by experience, when you might know by 
 a shorter way. That way is the way of obedience to the 
 Spirit. Obedience comes from a meek and lowly heart — 
 a heart that is willing to serve all and sacrifice its mortal 
 pride on the altar of spiritual Truth. Jesus washed his 
 disciples' feet, the most humble office. He told them, 
 "He that is greatest among you shall be your servant, 
 and whosoever shall exalt himself shall be abased ; and 
 he that shall humble himself shall be exalted." This 
 erasing of the personal man is the short-cut into the 
 kingdom of heaven. It is not a denial of one's self as 
 a "worm of the dust," "a sinner against God," and other 
 misconceptions of the I's relation to the Father, but a 
 letting go of pride, ignorance, selfishness, ambition, and
 
 Obedience 221 
 
 the thousand and one inverted ideas that make the soul 
 opaque to the eye of the Spirit. 
 
 A man's burdens are always the things he has laid 
 claim to as his personal property, and which are thereby 
 deprived of the sustaining ability of the All-Powerful. 
 "Come unto me, all ye that labor and are heavy laden, 
 and I will give you rest." Lay your burdens upon the 
 Spirit. Say unto them, "I let you go gladly." You 
 have no right whatever to take upon yourself any burden. 
 To do so is to run square in the face of the universal 
 law of Good. There is no such thing as a burden in God's 
 scheme of creation, and if you are bearing one, it is be- 
 cause you do not understand who and what you are and 
 your relation in the Great Whole. 
 
 When you carefully sift your burdens, you will find 
 that they arise from some idea of possession. You think, 
 for instance, that you have those dependent upon you 
 who must be provided with the necessities of life. Your 
 idea of their claim upon you arises from your belief that 
 they have no other protector. When you recognize an 
 All-Caring Father, who heeds even the sparrow's fall, 
 you relinquish that idea of your responsibility, and you 
 are relieved. Then through the mental freedom which 
 your mind recognizes, there flow to you and those in 
 whom you are interested greater resources from un- 
 looked-for directions. We do not abandon our friends 
 and withdraw all interest in them, but we recognize their 
 equality with ourselves in the Supreme Mind, and by 
 that recognition they are freed from a mental depend-
 
 222 Talks on Truth 
 
 ency, with which we have unconsciously bound them. 
 They begin to assert their inherent capacities, and step 
 forth with the work which the Spirit within them has 
 chosen. 
 
 People who pose before the world as benefactors 
 and dispensers of charity should rightly be counted ene- 
 mies of mankind. He who dispenses charity tickles his 
 own idea of benevolence, but he is not a friend of the 
 race. Thousands are held in bondage to the belief that 
 they must be helped, when the blessing would be to make 
 them see that their salvation lies in helping themselves. 
 The most prolific burden-producer is that idea that pro- 
 vision must be made for the needs of the future. The 
 childless scrimp and strive to provide a competency for 
 old age; and those with children pursue the same meth- 
 ods, providing for the future of their children. This 
 fear of a future day of want has become a race belief 
 so absorbing that the old, the young, and the middle- 
 aged are its victims under the guise of life insurance. 
 
 If you are obedient to the Spirit you will not suffer 
 these burdens to be loaded upon you. You will live in 
 the present; do your highest duty every day; forget the 
 past, and let the future take care of itself. To trust the 
 Spirit you must know of its guidance by experience. To 
 those who have not learned the guidance of the Spirit, 
 that experience must be acquired. God does not require 
 you to follow his leading on blind trust always. You may 
 look over all creation first and see the evidence of the 
 invisible intelligence pervading everything, even your
 
 Obedience 223 
 
 own body. Then from analogy you can arrive at a so- 
 lution of the question whether or not that same Spirit 
 pervades your consciousness. If you decide that it does, 
 and you have made up your mind to cultivate its ac- 
 quaintance, you may rest in the assurance that the proof 
 will be forthcoming. The Spirit is modest; its voice is 
 silent in a turmoil of argument about its existence. It 
 is not found on the house tops proclaiming its presence. 
 It is Spirit. Spirit is the invisible, silent principle per- 
 vading Being. You are Spirit, and must find yourself 
 before you can communicate with the Universal Spirit. 
 
 The thinking faculty is the gate through which the 
 / comes forth from the invisible to the visible, and it is 
 through this gate you must go to get into the presence of 
 the Sjiirit. Hence, we take words and go unto our God. 
 We come out from his presence through that gate, and 
 we must return the same way. On the inner side is the 
 Garden of Eden, but the cherubim stand there, and the 
 flaming sword that keeps turning every way to keep the 
 tree of life. That flaming sword is the inner motive that 
 rules our thoughts and acts. It turns every way to 
 guard the tree of life, because that tree is the precious 
 substance of the Father. 
 
 Disobedience to the Spirit is refusal to do right at 
 all hazards. We all know the right, but we do not al- 
 ways do it, because it seems to foil immediate attain- 
 ment of the obj ect we seek. We want quick returns, for- 
 getting that "the mills of the gods grind slow, but they 
 grind exceeding small." We want instantaneous heal-
 
 224 Talks on Truth 
 
 ing of our diseases, but are loth to sacrifice the mental 
 habits that cause them. The mind of the flesh knows that 
 its existence depends upon keeping the I in its bonds, 
 and it begs that the discord which its ignorance has pro- 
 duced in the body may be quickly erased without dis- 
 turbing its dominion. Hence, the cry goes up from all 
 over the land, "Heal me! heal me! as Jesus of Naza- 
 reth did those who came to him, but don't ask me to 
 change my ideas." 
 
 Moses stands for the progressive law of the mind, 
 working out its salvation through obedience to the Spirit. 
 It does not in its Egyptian darkness see the way out, nor 
 can it see, except through the eye of spiritual percep- 
 tion. Some people mistake spiritual perception for the 
 reality, and refuse to take the second step of science, 
 which is organic realization of the truths perceived in 
 mind. This second step is one of intricate building, stone 
 by stone, of a living temple in which the Spirit resides 
 forever. No one can undertake this structure of a 
 spiritual body until he has covenanted to follow the di- 
 rections of the Spirit as revealed to him from day to 
 day. If he depends upon teachers, healers, books, or the 
 experience of others, he is like the contractor who starts 
 to build after the design furnished by his architect, and 
 instead of consulting that design and its author at each 
 step, looks here and there and everywhere for advice 
 as to what to do. 
 
 The image and likeness of our spiritual body is as 
 thoroughly defined within us as is the tree in the acorn.
 
 Obedience 225 
 
 Does the acorn consult anything outside of itself as to 
 how it should bring forth a tree? Certainly not. It 
 simply rests in the Spirit, and unfolds from moment to 
 moment, as moved by the impulse within. Exactly the 
 same law is operative in bringing forth the God-man. 
 The external, striving, wandering will must stop its rest- 
 less seeking without, and rest at the center. It must be 
 obedient to that center, and learn the language of Spirit. 
 Moses was forty years a tender of sheep before he was 
 competent to lead his people out of servitude. He 
 learned the language of the Father in his hours of soli- 
 tude, and he knew, without doubting, when he was called 
 to go forth. So we must, every one, find the Father con- 
 sciously in our own inner temples. We must go there 
 day after day and ask for guidance. Mere denials and 
 affirmations will not do it. God is Spirit. Spirit is 
 Mind, and Mind knows. It is not an abstraction that 
 dwells in vacuum to be invoked by some magic formula, 
 but must be cultivated and communed with as a child 
 with its parent. 
 
 Thus the reality of living is to live as Jesus of Naz- 
 areth lived — one with the Father. If our ideas of God 
 are what some one has told us, or what we learned in a 
 course of science lessons, we have not found him. He is 
 the one inner plane, the visibility of the soul. We must 
 know him as nearer, dearer, and closer in consciousness 
 than father, mother, wife, husband, or friend. He must 
 be to us the indwelling love and intelligence that leap 
 forth at every word we speak, every thought we think.
 
 226 Talks on Truth 
 
 He is at our right hand and at our left. He is within 
 us and without us. He dwells in a halo about our 
 heads. His thought vibrates upon the tympanum of our 
 minds, and we speak the divine words of health and hope 
 to all the worlds. 
 
 God is our Father-Mother, the one inspiration of all 
 we do, aU that we are. Why for a moment ignore this one 
 All-Power? Why look to the insipid without when the in- 
 spired within forever sparkles with the vintage of eternal 
 youth, health, wisdom, life ? 
 
 God is. Man is. We are now in the presence of 
 that eternal Is-ness — Osiris and Isis are now our Father- 
 Mother as fully as they were of old Egypt. The mighty 
 works of those men of antiquity are possible to us, when 
 we acquaint ourselves as did they with the power within. 
 Let us not look abroad for power or wisdom, but seek at 
 home. There in the silent recesses of our own souls we 
 will find the pearl of great price. The well of living water 
 must spring up within us. We are his beloved, and noth- 
 ing short of his opulence will satisfy us. Let us no longer 
 stay in that strange country and tend the swine, but come 
 home to the Father's house. We will be thrice welcome. 
 Our life will again spring up with new vigor, and the 
 blush of youth return to our cheeks, when we know that 
 the eternal fount of life forever bubbles up within our 
 own souls. 
 
 It is your mission to express all that you can imagine 
 God to be. Let this be your standard of achievement, 
 and never lower it, nor allow yourself to be belittled by
 
 Obedience 227 
 
 the cry of sacrilege. You may attain to everything you 
 can imagine. If you imagine it possible to God, it is 
 also possible to you. Whatever possibility your mind 
 conceives, that is for you to attain. This is the law — 
 let none belittle himself nor dwarf the Supreme by try- 
 ing to annul it. "All thine are mine, and mine are 
 thine." 
 
 God is, and we are. Let us live in his world — 
 not a world to be tomorrow, next month, next year, or 
 next century, but here and now. God's beautiful uni- 
 verse is all about us, only waiting our acknowledgment 
 of its presence. Let us know God and live — live with 
 love and joy, health and peace here evermore. 
 
 "Thou art, O God, the life and light 
 
 Of all this wondrous world we see; 
 Its glow by day, its smile by night. 
 
 Are but reflections caught from Thee. 
 Where'er we turn Thy glories shine, 
 And all things fair and bright are Thine. 
 
 "When day, with farewell beam, delays 
 Among the opening clouds of even, 
 And we can almost think we gaze 
 
 Through golden vistas into heaven — 
 Those hues that make the sun's decline 
 So soft, so radiant, Lord! are Thine, 
 
 "When night with wings of starry gloom 
 O'ershadows all the earth and skies. 
 Like some dark, beauteous bird, whose plume 
 
 Is sparkling with unnumbered eyes. 
 That sacred gloom, those fires divine. 
 So grand, so countless, Lord! are Thine.
 
 THE CHURCH OF CHRIST 
 
 He came unto his own, and his own received him not. — 
 John 1: 11. 
 
 I HE pure doctrine of Jesus Christ has never been 
 popular with those who like formality and 
 rites in religion. 
 
 The disciples of Jesus Christ were from the ranks of 
 the common people, unlearned in the lore of the Scribes 
 and without reputation, religiously or otherwise. They 
 in their turn became filled with the Holy Spirit, and did 
 unusual works in healing and teaching, yet their con- 
 verts were not largely from orthodox circles. It was the 
 "common people" who heard them and their Master 
 gladly. The aristocracy and the organized church op- 
 posed them at every turn. They were stoned, quartered, 
 and burned, and their doctrines never became the popu- 
 lar religion. Pure Christianity was literally killed out 
 in less than three hundred years after the crucifixion. 
 What is called Christianity is a combination of pagan- 
 ism, Israelitism, and the letter of Jesus' doctrine with- 
 out the spirit. 
 
 This heterogeneous mass became acceptable be- 
 cause it was sanctioned by kings and enforced as the 
 church of the state. As it had a little from all the re- 
 ligions, it offered balm to the forced worshipers from 
 each sect, and thus became quickly popular. 
 
 It is not the doctrine of Jesus Christ, however, and
 
 The Church of Christ 229 
 
 never has been in any of its many forms and sects. Here 
 and there a gleam of truth has come to spiritually awak- 
 ened devotees, and they have broken away from the in- 
 stitution and formed newer and higher standards of 
 truth ; but all have been far short of the original doc- 
 trine set forth by Jesus and his disciples. 
 
 Jesus Christ never organized a church on earth, 
 nor did he authorize any one else to do so. He said to 
 Peter, "On this rock I will build my church." He did 
 not tell Peter that he was to be the head of the church, 
 with a line of popes to follow. He said, "I will build 
 ray church." Jesus Christ is still the head of his church, 
 and its only organization is in Spirit. Whoever attempts 
 to organize it on earth with creeds, tenets, or text books 
 of any kind or description as authority, is in direct op- 
 position to his word and example. He gave but one 
 guide, one source from which his followers should re- 
 ceive their inspiration — "the Holy Spirit whom the Fa- 
 ther will send in my name, he shall teach you all things, 
 and bring all things to your remembrance, whatsoever 
 I have said unto you." 
 
 The puerile claim that this was for his immediate 
 disciples only is hardly worth considering, because of 
 so many texts in which he plainly states his ministry 
 and words are for the world. In the very chapter with 
 this he said, "He that hath my commandments and keep- 
 eth them, he it is that loveth me: and he that loveth me 
 shall be loved of ray Father, and I will love him and 
 manifest myself to him."
 
 230 Talks on Truth 
 
 It was this same Spirit of Truth in Peter that per- 
 ceived the Christ, and of which he said, "Flesh and blood 
 hath not revealed it unto you, but my; Father in heaven." 
 This revealment of Truth direct from the Spirit is the 
 rock upon which the one and only church of Jesus Christ 
 is built — all other authorities are spurious. 
 
 That the one and only true church of Christ is with- 
 out authority or head on earth is evident from the ac- 
 cepted words of Jesus himself. He never authorized 
 the history of his life as recorded in the Gospels, so far 
 as known; yet, accepting them as such history, on their 
 face they bear out the claim of a spiritual church, with 
 only the Holy Ghost as mediator between man and God. 
 It is evident that Jesus saw the tendency in the past 
 among men to make idols of the Scriptures, and it was 
 his aim to do away with that sort of idolatry. Instead of 
 a command to "search the scriptures," Jesus reprimanded 
 the Pharisees in John 5:39, in these words: "Ye search 
 the scriptures, because ye think that in them ye have 
 eternal life; and these are they which bear witness 
 of me." 
 
 It is this eternal binding the thoughts to some ex- 
 ternal authority in book, creed, or tradition that keeps 
 men in bondage to the lower world. When the mind is 
 perfectly free to search out the higher truths of exist- 
 ence, there flow into the consciousness a vigor and viril- 
 ity that set in motion all the crystallized thoughts, 
 and fresh life stirs the whole man. Instead of confin- 
 ing the Infinite God into the little being of parts and
 
 The Church of Christ 231 
 
 passions conceived by some good but ignorant "church- 
 father" of by-gone ages, the open mind flows forth in 
 its own native freedom, and its God is a whole xiniverse, 
 larger in every way than was his of the limited concept. 
 So with all the questions of doctrine that form the stock 
 in trade of hereditary religion. What our forefathers 
 discussed a lifetime, and fought bitter battles over, and 
 left undecided, the free minded sees through in a mo- 
 ment's consideration. He sees through it with unerring 
 accuracy, because his point of view is far removed from 
 the narrow bigotry engrafted by creeds and dogmas into 
 the susceptible mind of the infant churchman. 
 
 The mind of man is like a clear stream that flows 
 from some lofty mountain. It has nothing at its point 
 of origin to corrupt or distort it, but as it flows out into 
 the plane of experience, it meets the obstruction of doubt 
 and fear. It is here that dams are built, and its course 
 turned in many ways. 
 
 Whoever formulates a creed, whoever writes a book 
 claiming to be an infallible guide for mankind, whoever 
 organizes a church in which it is attempted by rules and 
 tenets to save men from their evil ways, whoever at- 
 tempts to offer in any way a substitute for the one Omni- 
 present Spirit of God dwelling in each of us, is an en- 
 emy to mankind. 
 
 But those very things are the first that the mental- 
 ity, not in constant touch with the influx from the Fa- 
 ther, attempts. Man is by nature an organizer. It is 
 his function in the God-head to formulate the potenti-
 
 232 Talks on Truth 
 
 alities of the Principle. It is through man's conscious 
 ego that the Father makes himself manifest to him as 
 Infinite Externality. The within and without are one 
 only when man recognizes that he draws all his life, sub- 
 stance, and intelligence from Infinite Spirit welling up 
 within him. 
 
 Many have caught sight of the fact that the true 
 church of Christ is a state of consciousness in man, but 
 few have gone so far in the realization as to know that 
 a temple is also constructed in the very body of each 
 man and woman, in which the Christ holds religious serv- 
 ices at all times. "Ye are the temple of the living God" 
 was not a symbolical appellation, but a statement of ar- 
 chitectural truth. Through a conversion of the organic 
 substance of the body the thinking faculty in man con- 
 structs, under the direction of the Christ, a new body. 
 It breathes an atmosphere and is thrilled with a life en- 
 ergy more real than that of the external form. When 
 one who has come into the church of Christ in this ul- 
 timate feels the stirring within him of this body of the 
 Spirit, he knows what Paul meant when he said, "There 
 is a natural body, and there is a spiritual body." 
 
 Most of the opposition to the church of Christ comes 
 from those who have never felt the stirring within them 
 of this spiritual body, and they refuse to believe the ex- 
 periences of those who have. They live in the intel- 
 lectual-spiritual, and when the Holy Spirit proceeds to 
 organize within them an abiding place, they refuse it
 
 The Church of Christ 233 
 
 recognition^ and call it "mortal mind," "the devil," or 
 "an unclean spirit." 
 
 It is this blasphemy; against the Holy Ghost that 
 Jesus said could not be forgiven. Everything that a 
 man does or has done the Father freely forgives except 
 the cursing of his Holy Spirit by calling it an unclean 
 spirit. He who understands the law of mental action 
 can easily see why this cannot be forgiven. Mind or- 
 ganizes its states of consciousness according to methods 
 inherent in Being. First is the idea, which is the center 
 in which the form is generated. This form is projected 
 from that center to a circumference, and in its line of 
 structure in the consciousness of man it proceeds to oc- 
 cupy the place of pre-existing forms. The idea of per- 
 fection held in the mind will build a body having for its 
 attributes all the harmony possible to the organism in 
 which it is born. "God giveth it a body as it hath 
 pleased him, and to every seed his own body." That 
 "seed" is the idea held in your mind, and which the 
 Holy Spirit comes to you to nourish and through its 
 ministrations grow in you a new body. 
 
 If you refuse to receive the sensible ministrations 
 of this Holy Spirit, you of course cut off the builder of 
 the eternal temple in which God makes his permanent 
 dwelling place in you. 
 
 When you refuse to receive this baptism of the 
 Holy Ghost, your flesh is not quickened, and must even- 
 tually go back to dust; and you are again sent to school 
 to learn the lesson in another earthly experience.
 
 234 Talks on Truth 
 
 This is the law. Let him who hath ears hear it, 
 and not oppose the structure of that temple of the liv- 
 ing God when the Father in his own way proceeds to 
 build it in obedience to the thought held in man's mind 
 of an enduring, a deathless habitation. Let us, each 
 one of us, see to it that this opposition to Christ and his 
 methods is not found within us. 
 
 If our teaching has been such as to disparage the 
 entertainment of the new sensations in the body when 
 in prayer or the silence, let us cast those ideas out of 
 our minds and throw ourselves wholly on the care of the 
 Spirit. The mind of the flesh vigorously opposes this 
 newcomer in its domain, and if you side with it and cast 
 out the Spirit as unclean, you will find yourself eventu- 
 ally without a body — you have sinned against the Holy 
 Ghost, and are homeless in consequence. 
 
 Pronounce every experience good, and of God, and 
 by that mental attitude you will call forth only the good. 
 What was error will disappear, and only the good re- 
 main. This is the law, and no one can break it. The 
 adversary always flees before the mind that is fixed on 
 the pure, the just, and the upright. There is no error 
 in all the universe that can stand for one moment in the 
 presence of the innocent mind. Innocence is its own 
 defense, and he who invokes the Father with pure mo- 
 tive and upright heart need not fear any experience. 
 God has not forgotten his world nor the children of 
 light. It is his will to build in you his eternal habita- 
 tion, and he will do it in a manner so attractive that you
 
 The Church of Christ 285 
 
 will be delighted with the process after the first few 
 moves have been made. It is not always pleasant to 
 tear down old brick and mortar, but when the new struc- 
 ture commences to go up there is rejoicing. 
 
 So you will find in your experience with the work of 
 the Holy Spirit in reconstructing your organism that the 
 present structure must be literally torn down atom by 
 atom. It is in its present state temporary and without 
 the conscious life of the indwelling Spirit. You, with 
 the race, have separated yourself from God in conscious- 
 ness; that separation extends to the body, which is the 
 most remote plane of your consciousness. 
 
 In returning, the Father, the innermost of you, the 
 Spirit which is and ever has been pure, first recognizes 
 its true estate. This recognition is on the plane of 
 causes, the ideal, and may remain there for a long time. 
 But the law of seed-time and harvest prevails here as in 
 the natural world, and the idea is the "seed" that will 
 spring forth from its subjective realm, and, when wa- 
 tered by the Holy Spirit through your receptive thought, 
 grow a new organism, which will be a permanent bat- 
 tery, from which you will radiate the transcendent pow- 
 ers of the Spirit forever and forever. 
 
 When this is done, creation is a perfect, homo- 
 geneous symphony of life, light, and love. Discord is 
 eliminated; sin, sorrow, and everything that in any way 
 interferes with the highest ideal of existence are dis- 
 solved, and man realizes that his dominion is to be the 
 obedient outlet of an inexhaustible inlet. Herein is God
 
 236 Talks on Truth 
 
 glorified, that his inexhaustible resources are not lim- 
 ited by man, but allowed full and free flow into a uni- 
 verse without height or depth, beginning or ending. 
 
 He who becomes a member of the true church of 
 Christ, and recognizes the Holy Spirit as his only au- 
 thority, is immediately branded by the worshipers of 
 scriptures and creeds as "heterodox." The Scribes and 
 Pharisees exist in every age and among all peoples. 
 They ever cry out against the true Christian, "He hath 
 Beelzebub; it is the work of the devil; beware of him." 
 The orthodox Christian applies this to the Christian 
 Scientist, and the Christian Scientist, in his turn, applies 
 it to those who refuse to bow their neck's to the creed 
 which he has formulated. 
 
 The true church of Christ is never 'organized upon 
 the earth, because the minute that man organizes his 
 religion he ceases to be guided wholly by the free Spirit 
 of Truth, and to that extent he falls away from the true 
 church. 
 
 Many of the Protestant sects were in their incipiency 
 very close to the original church, Wesley was led by the 
 Spirit, and his ministry was characterized by a spiritual 
 glow and power that were felt all over the religious 
 world. He was free, and had the freedom of Jesus 
 Christ back of him, yet he and his followers were de- 
 spised by the organized church, and it was a stinging 
 epithet to be called a "Methodist." A compromise in 
 creeds, rituals, and formulae for the guidance of members.
 
 The Church of Christ 287 
 
 instead of the Spirit, led to their final external popular- 
 ity — and spiritual death. 
 
 The church of Jesus Christ still waits for a min- 
 istry that will represent it as it is — an organization in 
 heaven without a head in earth, without a creed, without a 
 line of written authority. This church exists, and must 
 be set up in its rightful place — the minds and hearts of 
 men. It can never be confined in any external organ- 
 ization, and whoever attempts such movement, by that 
 act ceases to represent the true church of Christ. 
 
 There is need of such a church, and it is imperative 
 that it be set up. Whoever advocates such a setting up 
 may for a season expect the opposition of the organized 
 institutions on every hand, but the final outcome must 
 be victorious. 
 
 There can be but one leader for man in his search 
 for God — the Spirit within him. When he unreservedly 
 gives himself up to this Spirit he finds that the old world 
 of forms and their limitations are no longer of interest. 
 A new world is opened to his vision. What was the goal 
 of his human life becomes a mere toy to his expanded 
 concepts of God and the destiny of man. 
 
 He finds that the church of Jesus Christ is not a 
 church at all under the new definition. He has looked 
 upon his religion as having to do with the salvation 
 of his soul — a sort of school in which he is coached in 
 catechism and creed that he may be prepared to go to 
 a place called "heaven" after death. 
 
 When the true church is revealed to his soul, all
 
 238 Talks on Truth 
 
 this illusion of the animal man is dissolved. He finds 
 that the church of Jesus Christ has to do with the world 
 right here and now; that it is not a religion as he has 
 been accustomed to regard religion; that it is an organic 
 principle in nature working along definite lines of 
 growth in the building up of a state of consciousness for 
 the whole human race. 
 
 Thus the church of Jesus Christ is an exact science. 
 It has its part in the economy of Being as the organizer 
 of the unorganized. It does not refer to things abstract, 
 but to things concrete. Whoever looks upon it as an 
 abstraction has wholly misconceived it. 
 
 God never performs miracles, if by this is meant 
 a departure from universal law. Whatever the prophets 
 did, was through the operation of laws inherent in Being 
 and open to the discovery of every man. 
 
 Whatever Jesus of Nazareth did, it is likewise the 
 privilege of every man to do. It is simply a question of 
 discernment. This discernment comes through an orderly 
 organic structure in the soul of every man. It is first 
 a state of consciousness, a perception of what is in the 
 potential; this then formulates itself into a working 
 structure that becomes in every man the permanent 
 church of Christ. 
 
 The church of Christ covers every department of 
 man's existence and enters into every fiber of his being. 
 He carries it with him day and night, seven days of the 
 week. He lives in it as a fish lives in water, and he be-
 
 The Church of Christ 239 
 
 comes a new creature. Life becomes an ecstasy, and his 
 cup is full to overflowing. 
 
 The burdens of the human drop out of sight just as 
 fast as the organic church is constructed. The construc- 
 tion of this church is orderly, definite and exact. It is 
 not done in a moment, but brick by brick the man is 
 built from the within to the without, a new creature 
 in consciousness and body. 
 
 This means that your body will be so transformed 
 within and even without that it will never go through 
 the change called death. It will be a resurrected body, 
 becoming more and more refined as you catch sight of 
 the free truths of Being, until it will literally disappear 
 from the sight of those who see with the eye of sense. 
 
 This is the way in which the last enemy, "death," 
 is to be overcome. The corruptible shall put on incor- 
 ruption right here and now. Be careful not to defer 
 this change to some future state, some "day of judg- 
 ment" some sound of a "last trump," but recognize it 
 in the light of an organic change going on in and through 
 your very body from day to day until you literally shine 
 with the glory of the noonday sun. 
 
 This is the promised New Jerusalem, a city in which 
 neither the sun nor the moon is necessary. This is the 
 city of God within you, and your very body shall become 
 so illuminated by the brilliancy of your mind that the 
 light streaming forth will be brighter than that of the sun. 
 This is not a fancy sketch, but a statement of facts based 
 upon spiritual dynamics, of which the body is part.
 
 240 Talks on Truth 
 
 Metaphysicians in this age have caught sight of 
 these possibilities of man when he consciously recog- 
 nizes his relation to God, and proceeds to carry out in 
 thought and act right here that which he perceives to be 
 true in Spirit; but many of them are not wise in their 
 methods of attaining the ultimate organic building. 
 They have made connection with the realm of ideas, but 
 are loth to comply with the requirements of organic 
 growth from the generative idea to its concrete structure. 
 This growth is the construction of the church of Jesus 
 Christ in each one of us, and it is a most delicate and in- 
 tricate process. No external architect is here allowed; 
 the Spirit only can tell what is necessary from day to 
 day, and the Spirit can be heard only by the attentive ego. 
 
 If you have any ideas of your own as to how this 
 new body is to be constructed, drop them immediately. 
 If you have been before the public as a teacher of Divine 
 Science, and have set up in consciousness abstract theories 
 as to the unreality of the body and its sensations, you 
 must be willing to give them all up before you can be 
 received into the regeneration. Although you may have 
 served the Truth long and faithfully, do not be rebellious 
 if all your labors seem as "dust and ashes." The rebel- 
 lious Israelites never got into the Promised Land. You 
 must be meek and lowly. You must be obedient. You 
 must be willing to give up all your plans, your hopes, 
 and your ambitions. The Spirit wants your attention 
 only. If you have done good, you will be rewarded in 
 the process, but you must not claim your good as a merit
 
 The Church of Christ 241 
 
 card which gives you any preference in the regeneration. 
 You must be willing to become as nothing in the sight of 
 men — literally crucified for your good works. Then the 
 personal mentality loses its center, the atoms of your 
 being swiftly change their polarization from the material 
 to the spiritual plane, and you come forth from the tomb 
 of sense with a body of light.
 
 THE LORD'S BODY 
 
 I HE teaching of Christianity is that the human 
 race was originally in a beautiful garden, a 
 state of consciousness described as paradise. 
 Here were placed before them two ways of attaining 
 knowledge — one through experience, the other through 
 the inspiration and guidance of God; and they chose the 
 diverse, or hard way. They followed Satan, thinking 
 that through experience they would get wisdom and 
 pleasure, and in their ignorance they fell short of the 
 law. They did not know how to take advantage of the 
 forces of mind, and the result was death of their bodies. 
 But there was promise of restoration; that men 
 should come back into that paradise or place where eter- 
 nal joy and satisfaction exist; that through Jesus Christ, 
 the original life of man should be restored. Jesus Christ 
 understood the Law of God and came to show us the 
 way to live our lives, to resurrect ourselves out of sin 
 and death into immortality. He resurrected his body, 
 and promised that those who keep his sayings and follow 
 his law should do likewise; and yet nearly two thousand 
 years have passed and no man has demonstrated the 
 resurrection so far as we know. The teaching has been 
 side-tracked and misunderstood. The popular Christian- 
 ity of the day tells us that this resurrection is of the soul ; 
 that it is to take place after death, or in some future 
 time, and that everybody must die.
 
 The Lord's Body 243 
 
 Now a new consciousness, a new understanding of 
 this great teaching of Jesus Christ is needed. We are 
 beginning to understand it scientifically. Our physical 
 scientists are showing us in their laboratories that life 
 should be continuous. They tell us that the functions of 
 our bodies are self-perpetuating if rightly directed. 
 There is no reason why they should be destroyed. All 
 about us are the forces that enter into these bodies, and 
 the elements that are found in chemistry are also in the 
 body of flesh. 
 
 Why then have we failed for these two thousand 
 years? Because we have not understood and applied 
 the Divine Law. The early disciples evidently caught 
 sight of the great truth that man has within himself this 
 resurrecting power to overcome disease and sickness, but 
 it gradually fell away and man has gotten back into the 
 old adverse thought. 
 
 We must first reduce our religion to facts. What 
 do we know about it.^ It is "by their fruits ye shall 
 know them." The fruit of your thought is your body, 
 and you can judge your thought by the character of your 
 body. So also you can change your body by changing 
 your thoughts. Then here is the key to the situation. 
 To resurrect this body we must change our thoughts. 
 Every thought must be in accord with absolute truth, 
 and there must be no adverse thought. We must sepa- 
 rate ourselves from all thought of sickness, weakness, 
 and death. They must have no part in the consciousness 
 of the one who would follow Jesus Christ.
 
 244 Talks on Truth 
 
 Divine metaphysicians take special care that they 
 are logical in their reasoning. They hold that all truth 
 has its origin in Divine Mind. Whatever we can con- 
 ceive as being true must work itself out in creation, and 
 if the creation seems to fall short of the Divine Perfec- 
 tion in any way, it is a fault on our part; either we are 
 not seeing the whole, or we are lacking in understanding. 
 And if we hold to our logic that the Good can create 
 nothing but good, it will bring us to the right conclusion, 
 and the manifestation will always prove itself. Holding 
 to this logic of the mind, and the conclusions of the mind, 
 we find that there are two creations — Divine Mind ideal- 
 izes that which it afterward brings forth, just as a man 
 works out in his mind his invention before he makes the 
 model. God is the all-potential Mind. God creates first 
 in thought, and his idea of creation is perfect, and that 
 idea exists as a perfect model upon which all manifesta- 
 tion rests. The body of man must rest upon a Divine 
 Body Idea in Divine Mind, and it logically follows that 
 the inner life, substance, and intelligence of all flesh are 
 perfect. But you say, "I have not a perfect body, my 
 body is not the perfect idea, because I can see it is ma- 
 terial." It may be that you do not understand; that you 
 do not discern the "Lord's Body," which lack, Paul said, 
 was the cause of weakness and sickness and death. 
 
 We have a perfect body in mind, and that perfect 
 mind-body is expressing itself through our I am, or the 
 Lord God in us ; and it is bringing itself into manifesta- 
 tion just as fast as we will let it; just as fast as we per-
 
 The Lord's Body 245 
 
 ceive God in the flesh. Do you not see how closely you 
 must follow and hold yourself in the true logic? Plato 
 saidj "Pure reason is the highest faculty of the mind." 
 So many people wander away from pure reason because 
 it does not seem to agree with the sight of sense. They 
 say there is evil and error everywhere. It cannot be, 
 then, that God is in the xmiverse. But are they in the 
 understanding of the creative law that man is responsible 
 for the bringing forth of the Divine perfection.? God 
 finished his work in the ideal and we are making it man- 
 ifest. If your body is not perfect, it is because you have 
 not let into your consciousness all of these perfections 
 which exist for you in Divine Mind, and which would be 
 fully expressed through you as they were in Jesus Christ 
 if you would discern the truth of the real ideal body, 
 called the Lord's Body. 
 
 Then if I want to see the real expression of Divine 
 Mind in my body, all I have to do is to mentally image 
 it. I must put my I am identity into it and affirm that 
 the perfect body as idealized by God is now manifest 
 in my hands, in my feet, in my heart, and in every part 
 of my organism. Is that good logic? and will it work? 
 Of course it will. This is the real secret of metaphys- 
 ical healing. In the beginning the Word was God, but 
 the Word became flesh and dwelt among men and they 
 saw his body, his glory, and his perfection. Then Jesus 
 Christ was the Word or Idea of Divine Mind made man- 
 ifest in form. Jesus saved his body from dissolution 
 and raised it up to the heavenly estate, which is sub-
 
 246 Talks on Truth 
 
 stance so pure that no disintegrating force can be found 
 in it. This gives an importance to the body beyond the 
 usual estimate. People think that soul salvation is the 
 object of the Christian life, but Jesus and Paul laid 
 great stress on the ability of man to "lay it down and 
 take it up," even this "Temple of the living God." 
 
 Can we save our bodies from death.? Yes. By 
 seeing them as the very temples of God ; and that means 
 more than looking at them as if you were looking through 
 a telescope. You must see the body with your mind. 
 See it with something more than the intellectual mind. 
 See it with Jehovah, the Lord God within you. 
 
 When the Perfect Man is conceived in pure reason, 
 the reason of Spirit, and man sees himself as he is in 
 God's mind, the Lord's Body begins at once to appear. 
 We can all see our bodies with the "single eye" that 
 Jesus spoke of, and through this faith in the reality of 
 the invisible body regenerate the flesh. The body is 
 wonderfully obedient to the I am mind. It hastens to 
 do its bidding, and is renewed and transformed by a 
 thought. But so many of us see the body as it appears 
 to mortal sense, and thus seeing it there seems to be 
 that kind of a body. The real continues, but the seeming 
 passes away. We know that we are healed by right 
 thought, that we can and do raise these sick bodies and 
 restore them to health. Where is the limit to that heal- 
 ing? There is none. Why can you not go right on and 
 perfect the Body Idea as conceived in Divine Mind? 
 That is where pure reason and logic sustain us. It does
 
 The Lord's Body 247 
 
 not make any difference how many people die, or are 
 going to die, the logic is good if it proves the healing of 
 a single ill. It is a real pleasure to know that there is 
 somebody behind this universe; that there is a real God; 
 that life is something more than the mere piling up of 
 material tilings ; that we can become the real man, and all 
 the pure ideals can be fulfilled here and now. 
 
 The real body of God is a live body. It knows. 
 It is a living body. Above all it is a beautiful body. 
 And God himself is to be in that temple, and it will 
 not be necessary to have any external light, but his light, 
 the light of life and health. It is wonderful how quickly 
 the body responds to thoughts of life and health, and how 
 you can get a flow of health instantly, if you hold the 
 right thoughts. Just closing the outer sense and holding 
 the thought that you are the perfect manifestation of 
 Divine Mind will often heal the body of its ills. We 
 see the disease and cling to it, when it is trying to get 
 away all the time. Disease is not natural, and it knows 
 it. Then relax a little and let the Spirit carry on its y^ 
 perfect work in you, and all at once evil or sick condi- 
 tions will disappear and you will be whole. All good 
 healers will tell you that their best work is done by 
 simply letting go and realizing that there is but One 
 Universal Mind, and that that Mind makes a perfect 
 body for every man. 
 
 We see this law proved again and again in the heal- 
 ing power of nature. All doctors admit that the body 
 is naturally restored to health; that neither they nor
 
 248 Talks on Truth 
 
 drugs do the healing. What causes it to be restored? 
 The Divine Idea of perfection. So our bodies really are 
 the temples of the living God. These so-called material 
 bodies have within them and about them the Divine per- 
 fection. Do not make any separation. Hold that your 
 body is spiritual, and do not hold anything less. It does 
 not make any difference how much your flesh cries out. 
 It may be that flesh and blood and bones can be ex- 
 pressed in a larger and better way; that is for you to 
 determine — but insist upon the truth. Carry out that 
 living, true Word which every one of us knows to be the 
 offspring of Divine Mind. "And the Word became flesh 
 and dwelt among us."
 
 NEW THOUGHT 
 
 EW THOUGHT is the common designation of a 
 complex, and often contradictory, mass of met- 
 aphysical doctrines which have sprung up in 
 the past few years. No new truth has been presented by 
 any of them; simply new ways of thinking about old 
 truths. People who have been religiously educated from 
 the Book of Common Prayer, where all the points of 
 doctrine are clearly set forth, and nothing left to the 
 imagination, are panic-stricken when they meet this New 
 Thought medley, and unless well grounded in Principle, 
 they get right back into the church or gravitate to some 
 of the New Thought imitations of the orthodox churches. 
 It is only the brave, fearless souls that boldly sally forth 
 to meet and wrest the truth from this army of free think- 
 ers. Truth includes all, and the broader the field the 
 greater the crop of Truth. What seems contradiction 
 is but the reports of those who see, like people climbing 
 a mountain, from various levels, or points of view. 
 
 New Thought people are striving to know the Truth 
 as it is revealed direct from the fountain-head. The time 
 is at hand when the promise shall be fulfilled — 
 
 "And they shall not teach every man his fellow-citizen, 
 And every man his brother, saying, Know the Lord: 
 For all shall know me, 
 From the least to the greatest of them."
 
 250 Talks on Truth 
 
 In medieval times the chiefs and barons assumed 
 that they were divinely appointed to govern their fellow 
 men, and their word of authority was accepted by the 
 less aggressive, who became their serfs. Similar con- 
 ditions have existed in even a larger way in religion. 
 Immersed in secular matters, the great majority of men 
 have given no thought of an independent character to 
 religion. What the priesthood has said about the few 
 scraps of spiritual experiences left by the prophets, has 
 been accepted as the whole of God's plan for man's re- 
 ligious salvation. But now a universal demand has 
 sprung up for a better understanding of things spiritual, 
 and the great running to and fro in the religious world 
 today is the first awakening of this new desire of the 
 soul to know for itself whether or not the doctrines 
 preached as authority are true. To arrive at this knowl- 
 edge it is not safe for man to trust his information to 
 others: he must know for himself. 
 
 This, then, is really the foundation of the New 
 Thought movement: that its adherents shall each and 
 all be priest and prophet, and stand alone with the 
 Inner Wisdom as sole guide in matters religious. But 
 not all are living up to this free doctrine. There are 
 leaders many, and schools separating their followers into 
 limitations of various degrees. These are the natural 
 divisions of the inner thought planes finding expression 
 without, and are, in a measure, necessary in the present 
 race development. 
 
 There are those in New Thought who are seeking to
 
 New Thought 251 
 
 carry into the kingdom of heaven their earthly posses- 
 sions. They are trying to use the newly discovered 
 powers of the mind to build up humanity on the old 
 foundations. They proclaim the universality of the One 
 Life and Intelligence, and that all things necessarily 
 resting upon God must be good. This logic is so plausi- 
 ble that a very large number of New Thoughters are not 
 using spiritual discrimination, nor spiritual independ- 
 ence, but are following the way pointed out by some en- 
 thusiastic half-truth discoverer. Thus there are sharp 
 divisions based upon different understandings of the ex- 
 positions of the Divine Law in New Thought circles. 
 
 What may be termed the "Mental Science" school 
 holds that God is not a being of Love and Wisdom, but 
 a force of attraction. They repudiate the Loving Father 
 proclaimed by Jesus Christ, and hold that man is the 
 highest form of self-consciousness in the universe. In 
 their philosophy the human race is now at its highest 
 point of understanding, and they see no evidence of 
 there ever having been a "fall," or lapse in human evo- 
 lution, thus repudiating a fundamental teaching of Chris- 
 tianity. If there has been no lapse in human evolution, 
 there is no need of a mediator or mental mender of bro- 
 ken laws, and Jesus Christ, and the whole Christian 
 plan of redemption through him, are eliminated from 
 their philosophy. 
 
 There is another class of New Thought people who 
 accept Christianity in its true sense, and try to live up 
 to the teachings of Jesus Christ. They discern that
 
 252 Talks on Truth 
 
 there is a great truth hidden in the Christian religion, 
 which its orthodox followers have not discovered. With 
 a scientific understanding of the mind, and its laws of 
 action, they have a key to the occult side of Christianity, 
 and, in fact, all religions, that gives them an entirely 
 new comprehension of life and its object. With this key 
 they unlock all the mysteries of religion and science, and 
 place man where he belongs — master of all creation. 
 
 There are a number of schools, passing imder the 
 general name of New Thought, that adhere to this Chris- 
 tian interpretation, yet even among them there are minor 
 differences. Each teacher tinges with his mental bias 
 the philosophy he promulgates. Not one seems yet to 
 have attained that place where the revelation from the 
 Spirit of Truth, promised by Jesus to his followers, is 
 wholly transparent. For this reason disciples are never 
 safe in accepting the teachings of any school as final, or 
 as having the unadulterated truth. "Prove all things; 
 hold fast to that which is good," is excellent advice. 
 
 This diversity to which we refer is not in funda- 
 mental principles — they are universally the same — but 
 in expressions thereof and man's relations thereto. For 
 instance, there is diversity of opinion as to what is pop- 
 ularly known as the "fall of man." There are those 
 that proclaim that man, being spiritual, could never have 
 fallen, while others accept the Christian doctrine of the 
 "fall," and the redemption through Jesus Christ. In 
 strict logic, man being spiritual could never be anything
 
 New Thought 253 
 
 less than perfect, yet everywhere we see the evidence 
 of his imperfection. 
 
 A close study of the Scriptures reveals a difference 
 between the Son of God and the Son of Man. Compar- 
 ing this with the constituent parts of man's being we 
 discern that the Son of God is the spiritual Ego, or I 
 AM, and the Son of Man the mentality which it inspires 
 and creates. It is the mentality, or personal conscious- 
 ness, that has departed from the observance of the per- 
 fect law, and brought about that state of ignorance, and 
 its consequences in physical deterioration, so prevalent 
 on every hand. This certainly is not a condition which 
 should have existed under the wise use of the perfect 
 potentialities inherent in Being. 
 
 The logic of cause and effect should show that there 
 has been a very serious departure somewhere from spir- 
 itual perfection on the part of the human family. The 
 Hebrew Scriptures teach this from beginning to end. 
 The exclusion of Adam and Eve from the Garden of 
 Eden; the call of the children of Israel out of Egypt; 
 the return of the prodigal son; and the mission of Jesus 
 Christ as proclaimed by himself and his interpreters, 
 all point to there having been a departure by humanity 
 from the true life standard. 
 
 Those in the New Thought who deny that there has 
 been such a lapse, thereby exclude the necessity of a 
 mediator or lielper. Jesus claimed that he had made 
 certain spiritual attainments that gave him power of a 
 superior character as a helper to those who desired to
 
 254 Talks on Truth 
 
 return to their spiritual estate. The majority of those 
 in the New Thought do not accept this, holding that ev- 
 ery man is his own savior, and must make the union with 
 the inner Christ without help from any one. But these 
 same people apply to teachers and healers for help ! 
 
 Practical Christianity teaches that the human race 
 has departed from the Divine Law, and that its only sal- 
 vation from sin, sickness, poverty and death is through a 
 return to the Edenic state. Each must come to the rec- 
 ognition of the spiritual law governing his own being, yet 
 it is possible for one to help another; and the greater 
 the spiritual understanding of the helper, the more ef- 
 fective his help. This brings us to a consideration of 
 Jesus Christ. He was evidently a Master Spirit, and 
 made attainments far beyond those of the ordinary man. 
 He claimed to have opened the way to the original Fount 
 of Mind — the Father — and that he could help all who 
 believed on him and would follow his way. He did not 
 claim to save men without effort on their part. His ad- 
 monition was, "Seek and ye shall find ; knock and it shall 
 be opened unto you." 
 
 The secret of Jesus Christ's mission was in his 
 breaking down certain states of mind that had become 
 crystallized in human mentality. When we are so easily 
 bound by our thoughts of a few days or months, how 
 inextricable must be those thought creations that men 
 have been building up for thousands of years ! The be- 
 lief in the necessity of death is a proposition that nearly 
 all people accept as true, yet it is, from the standpoint
 
 New Thought - 255 
 
 of religion and science, a deflection from the perfect law. 
 Death of the body would never have been part of our 
 experience had we observed the law of our being and kept 
 in touch with the higher consciousness. Physicians say 
 that our body organs are self-renewing, under normal 
 conditions, and that if health could be maintained man 
 would go right on living in his body forever. 
 
 Jesus Christ demonstrated this perpetuity of the 
 body, and he refined his organism until it passed out of 
 the fleshly into the pure substance of Spirit, where it 
 now exists. This is the ultimate of all who overcome 
 the limitations of mortal thought and follow him. We 
 shall not be compelled to live always in these fleshly 
 bodies, but, as Paul discerned, "This corruptible must 
 put on incorruption, and this mortal must put on im- 
 mortality." This change is to come gradually, and with- 
 out death, as we go on and on in our mental and phys- 
 ical purification. 
 
 It is found that pure thoughts produce pure brain 
 cells, these in their turn make pure cells throughout 
 the organism. Thus we see how the human family shall, 
 through an observance of right thought, and the right 
 living that must follow, attain that perfection which is 
 harmony, or heaven, right here on earth. This harmony 
 of thought on the part of all people will finally lead to 
 a harmony in all nature, and the planet itself will be 
 transformed by the thought emanations of the inhab- 
 itants. Thus the New Jerusalem seen in the vision of
 
 256 Talks on Truth 
 
 John will come down out of the heavens and rest upon 
 the earth. 
 
 It will thus be seen that the New Thought student 
 has a broad field to select from; also that he should 
 have his eyes open within in order that he may know 
 to choose the truth from the great mass of matter la- 
 beled "New Thought." So far as the Society of Prac- 
 tical Christianity is concerned, we must candidly say 
 that its teachings are widely different from those of the 
 majority of New Thought doctrines. We accept the 
 original doctrine of Jesus Christ, and we know that the 
 Christian religion is the Divine Plan of help for all sin- 
 ners, and no single individual can stem the tide of human 
 ignorance without it. Jesus is the central figure in a 
 great world-redemption movement, and the Christian 
 Brotherhood is an occult society of far-reaching power. 
 This New Thought is going into the orthodox church, 
 and a great awakening will take place in Christianity. 
 Jesus and his co-workers are going to demonstrate the 
 power of Truth as it is in Christ. The chief corner- 
 stone of the new civilization now being ushered in is 
 Christ Jesus. Practical Christianity builds upon this, 
 and proclaims it in all its teachings. The promise is 
 that we shall demonstrate to religion that it is founded 
 upon science; and to science that it is founded upon re- 
 ligion.
 
 HOW MENTAL HEALING IS DONE 
 
 ROM a study of the foregoing lessons you should 
 be convinced that man and the universe are 
 under the direct creative power of a Supreme 
 Being — name it what you will; and that man needs but 
 to conform to its laws to be healthy, happy, and wise. It 
 logically occurs to you that all healing methods, whether 
 applied to self or others, consist in making a unity be- 
 tween the individual and the Universal Consciousness. 
 No man heals himself or another; the Supreme Mind 
 does the work. "It is not I, but the Father within me, 
 he doeth the works," said Jesus. This is the testimony 
 of all the truly wise. 
 
 Then the first move in all healing is a recognition 
 on your part, and the part of your patient, that God is 
 present as an All-Powerful Mind, equal to the healing 
 of every disease, no matter how bad it may appear. 
 "With God all things are possible." The best way to 
 make this unity with the Father Mind is by prayer. 
 "God is Spirit," and he has a kingdom or ruling center 
 in every soul. Do not look up or out for God, but "pray 
 to the Father in secret" — silently within your own soul 
 — "and he will reward you openly." Many healers use 
 the Lord's Prayer at the beginning of every treatment. 
 Talk to the Father as if he were a present identity. He 
 is visible to your soul, and when you have attained that
 
 258 Talks on Truth 
 
 certain inner confidence called faith, you will realize his 
 Presence as clearly as you do visible things. When you 
 have stilled the outer senses, and are quiet, you are in the 
 mental realm where thoughts are obedient to the Word. 
 Error thoughts must be told to go, and true thoughts to 
 come in their place. 
 
 Thought-causes are so complex that it is impossible 
 to point out in all cases the specific thought that causes 
 a certain disease; but twelve fundamental mind activities 
 lie at the base of all existence, and when any one of these 
 is sounded all the others give attention. 
 
 Nearly all sick people lack vital force, hence the 
 Life treatment is good for all. Hate, anger, jealousy, 
 malice, etc., are almost universal in human consciousness, 
 and a treatment for Love will prove a healing balm. 
 Anxiety, worry, and fear of poverty burden most people, 
 and the Prosperity treatment will be effective. Do not 
 be afraid to use the statements in healing, as a whole or 
 in part; they will always help and never hurt any one. 
 Remember the object of all treatments is to raise the 
 mind to the Christ Consciousness, through which all true 
 healing is accomplished. 
 
 SAMPLE TREATMENTS 
 
 FEAR, ANXIETY, WORRY, DREAD, AND SUSPENSE 
 
 These thoughts cause the mind to become tense, 
 and shut away the Great Helper, the Spirit of Truth. 
 Say silently, "I am now free from fear, anxiety, worry, 
 dread and suspense. I have faith in and trust the Holy
 
 How Mental Healing Is Done 259 
 
 Spirit to protect me, to provide for me, and to bring all 
 xny affairs into divine order." 
 
 NERVOUSNESS 
 
 The mind sends its messages along the nerves, and 
 the nerves being themselves a form of mind, get into a 
 chronic cross-current condition from repeated anxious, 
 worried, fearful thoughts, and the many forms of "nerv- 
 ousness" result. This idea must be specifically denied 
 and the truth affirmed. Say silently, "I am not subject 
 to any kind of nervousness. My nerves are now har- 
 monized, peaceful, and poised in Spirit and in Truth." 
 
 Note — Deny the mental cause first, then the phys- 
 ical appearance. "Nervousness" is produced by worry, 
 anxiety, etc., which should first be healed, then the sec- 
 ondary state which they have produced in the body must 
 be wiped out and the perfect condition affirmed. 
 
 COLDS, GRIPPE, AND INFLUENZAS 
 
 Affirm: "Spirit is not subject to heat or cold. I am 
 Spirit. I am the positive force of Being and put out 
 of my consciousness all negative thoughts. I do not be- 
 lieve in that thing called 'a cold,' nor do I admit for a 
 moment that it has any power over me. I am Spirit, free- 
 flowing life, and my circulation is equalized in God." 
 
 INDIGESTION, DYSPEPSIA, AND STOMACH TROUBLES 
 
 Treatment: "My understanding is established in 
 Spirit. I know the relation between mind and body, be- 
 tween thought and substance. I agree with what I eat, 
 and what I eat agrees with me. I am at peace with all
 
 260 Talks on Truth 
 
 men and all things. I do not resist nor antagonize any- 
 body or anything. My stomach is strong, wise, and en- 
 ergetic, and I always think and speak of it as capable in 
 every way of doing the work given it to do. I do not 
 impose upon my stomach by overloading it. I am guided 
 by Divine Wisdom in eating and drinking, and follow its 
 dictates instead of sense appetite. I am no longer anx- 
 ious about what I shall eat or what I shall drink. I am 
 not hurried nor worried, but rest after each meal from 
 all the cares of life, and give my stomach opportunity to 
 do its perfect work under the Divine Law." 
 
 ALL LIVER TROUBLES 
 
 Treatment: "I am not misjudged nor do I misjudge 
 others. I do not criticise nor condemn. I do not hold 
 bitter, revengeful thoughts against others. I do not 
 think that I have been unjustly treated. God-Mind is 
 my supreme Arbiter, and I rest all judgment in the Di- 
 vine Law of Justice. 
 
 "The quick, swift energy of Spirit now penetrates 
 and permeates every atom of my liver, and it is free to 
 do its perfect work." 
 
 KIDNEY, BLADDER, AND URINAL DISORDERS 
 
 "God is the strength of my life. I do not believe 
 in exhaustion of strength. Strength is always present 
 in its supreme completeness, and I am eternally strong. 
 Spirit is the strength of my loins, and my back is free 
 from all thought of burdens. 
 
 "My life is divinely ordered and I am not afraid
 
 How Mental Healing is Done 261 
 
 of weakness, old age, or death. All the issues of my life 
 are from God, and he is a well of living water within me. 
 "Lustful passions no longer separate me from the 
 pure, spiritual life. My life is lifted up by the Christ 
 Mind and I am resurrected from the dead. My life is 
 hid with Christ in God." 
 
 ALL THROAT AFFECTIONS 
 
 Treatment: "All power is given unto me, in heaven 
 (mind) and in earth (body). Dominion, control, mas- 
 tery are mine by Divine Right, and I refuse to believe 
 in failure or discouragement. 
 
 "I am free, and the inspiration of Spirit is poured 
 into my soul. I am quickened by the Spirit, and the 
 flesh is obedient. I rejoice and am glad because the joy 
 of Christ is mine. I am filled with Spirit-energy and 
 every cell in my organism is alight with God. I am 
 the resurrection and the life." 
 
 SIX DAYS' TREATMENT 
 
 It is found that the mind establishes permanent con- 
 sciousness through six steps or degrees, called in Gene- 
 sis "days." 
 
 First, the mind perceives and affirms Truth to be 
 a Universal Principle. Second, faith in the working 
 power of Truth is born to consciousness. Third, Truth 
 takes definite form in mind. Fourth, the Will carries 
 Truth into acts. Fifth, discrimination is quickened and 
 the difference between Truth and error discerned. Sixth,
 
 262 Talks on Truth 
 
 every thought and word is expressed in harmony with 
 Truth. 
 
 The seventh day is a peaceful confidence and rest 
 in the fulfillment of the Divine Law. 
 
 Through the use of these denials and affirmations 
 for one week a new and more orderly basis of thought 
 is established in mind, and the whole man is harmonized 
 and vitalized. This process often heals obstinate cases, 
 and the six days' course is recommended in conjunction 
 with the special treatments. 
 
 Make your "denials" as if you were gently sweep- 
 ing away cobwebs, and your "affirmations" with strong, 
 bold, vehement, positive mind. 
 
 Each day's treatment, and the whole course if nec- 
 essary, is to be repeated over and over until it manifests 
 its living presence and potency in consciousness. 
 
 If you desire to help another who will not try, or 
 cannot himself successfully bring his mind into har- 
 monious relations with this Principle, think of him, or 
 her, when you hold the daily thought, and the Spirit will 
 cause your word to manifest both in you and in your 
 patient. 
 
 INVOCATION — To precede each day's treatment. 
 I acknowledge thy presence and power, O Blessed 
 Spirit, and in thy Divine Wisdom now erase my mortal 
 limitations, and from thy pure substance of Love bring 
 into manifestation my world according to thy perfect 
 law.
 
 How Mental Healing Is Done 263 
 
 MONDAY 
 
 [Deny] — I am no longer foolish nor ignorant, and 
 the foolishness and ignorance of ancestry can no longer 
 be visited upon me. 
 
 I am free from the foolishness and ignorance of the 
 race and those with whom I associate. The foolishness 
 and ignorance which may have been treasured up by 
 my own understanding are now erased. 
 
 [Affirm] — I am wise with the wisdom of Infinite 
 Mind, and have knoAvledge of all things. I know that I 
 am pure intelligence, and I hereby claim my Divine right 
 to light, life, and liberty in all goodness, wisdom, love, 
 and purity. Let the light of Wisdom appear and the ig- 
 norance of human thought vanish. 
 
 TUESDAY 
 
 [Deny] — I deny the belief that I have inherited 
 disease, sickness, ignorance, or any mental limitation 
 whatsoever. I deny all belief in evil, for God made all 
 that really is, and pronounced it good. Therefore, no 
 such deception as a belief in evil can darken my clear 
 understanding of Truth. Those with whom I associate 
 can no longer deceive me with their words of consider- 
 ation and sympathy. I can no longer deceive myself 
 with such weakness. 
 
 Perish from my world these silly beliefs of dark- 
 ened ignorance. I am now free from them all, and by 
 my powerful word hereby destroy them wholly. 
 
 [Affirm] — God's life is my life, and I vibrate with
 
 264 Talks on Truth 
 
 harmony and wholeness. I am free with the knowledge 
 that all is good; I am,, therefore, perfectly whole and 
 well. 
 
 WEDNESDAY 
 
 [Deny] — I deny the belief that I am a child of the 
 flesh and must suffer the sins of my forefathers "even 
 unto the third and fourth generation." Perish all such 
 ignorant claims. 
 
 I deny that I inherited from my ancestors lustful 
 passions and sensual appetites. 
 
 I deny the belief that the race can reflect upon me 
 lustful passions and sensual appetites. I deny the be- 
 lief that those with whom I associate can reflect upon me 
 lustful passions or sensual appetites. I deny my own 
 ignorant belief in such erroneous ideas. 
 
 [Affirm] — God is Spirit, and I — the Divine Image 
 — am Spirit. I am born of God. God is too pure to 
 behold iniquity, and I am, therefore. Pure Being, with- 
 out a tinge of lust or passion. 
 
 THURSDAY 
 
 [Deny] — I deny that the sins and omissions of my 
 ancestors can reflect upon me in any way. Selfishness, 
 envy, malice, jealousy, pride, avarice, arrogance, cruelty, 
 hypocrisy, obstinacy and revenge are no part of my pres- 
 ent understanding, and I deny all such beliefs in the 
 race, in those with whom I associate, and in my own 
 mind. 
 
 [Affirm] — I am at peace with all mankind. I truly
 
 How Mental Healing Is Done 265 
 
 and unselfishly love all men and women. I now ac- 
 knowledge the perfect law of justice and equality. I 
 know that "God is no resi^ecter of persons," and that 
 every man and woman is my equal in the sight of the 
 Father. 
 
 I do love my neighbor as myself, and I will do unto 
 others as I would have them do unto me. 
 
 FRIDAY 
 
 [Deny] — I deny that I have inherited the conse- 
 quences of fear from my ancestors, or that the race can 
 reflect its fears upon me. The fears of those with whom 
 I associate can no longer hold me in sickness or want, 
 and my own understanding is now fully rid of this 
 illusion. 
 
 There is not and cannot hereafter be any fear in 
 or about my bold world. 
 
 [Affirm] — I am brave and bold with the knowl- 
 edge that I am Spirit and all, and therefore not subject 
 to any opposing power. 
 
 Plenty and prosperity are mine by inheritance from 
 God, and I now, by my steady, persistent word, bring 
 them into manifestation. 
 
 SATURDAY 
 
 [Deny] — I deny that I inherit any belief that in 
 any way limits me in health, virtue, intelligence, or power 
 to do good. 
 
 Those with whom I associate can no longer make 
 me believe that I am a "poor worm of the dust." The
 
 266 Talks on Truth 
 
 race belief that "nature dominates man" no longer holds 
 me in bondage, and I am now free from every belief that 
 might in any way interfere with my perfect expression 
 of health, wealth, peace, prosperity, and perfect satis- 
 faction in every department of life. 
 
 I now, in the sight and presence of Almighty God, 
 unformulate and destroy by my all-powerful word every 
 foolish and ignorant assumption that may impede my 
 march to perfection. My word is the measure of my 
 power. I have spoken, and it shall be so. 
 
 [Affirm] — I am unlimited in my power, and have 
 increasing health, strength, life, love, wisdom, boldness, 
 freedom, charity and meekness, now and forever. 
 
 I am now in harmony with the Father, and stronger 
 than any mortal law. I know my birthright in Pure 
 Being, and boldly assert my perfect freedom. In this 
 knowledge I am enduring, pure, peaceful and happy. 
 
 I am dignified and definite, yet meek and loAvly, in 
 all that I think and do. 
 
 I am at-one with and now fully manifest vigorous 
 life, wisdom, and spiritual understanding. 
 
 I am one with and now fully manifest love, charity, 
 justice, kindness and generosity. 
 
 I am one with and now fully manifest Infinite good- 
 ness and mercy. 
 
 Peace floweth like a river through my mind, and I 
 thank thee, O God, that I am one with Thee. 
 
 SUNDAY 
 
 "Be still and know that I am God."
 
 CONTENTS 
 
 LESSON ONE 
 
 The True Character of Being 5 
 
 Statements for the Realization of Divine Mind l6 
 
 LESSON TWO 
 
 Being's Perfect Idea 17 
 
 Statements for the Realization of the Son of God .... 27 
 
 LESSON THREE 
 
 Manifestation 29 
 
 I AM Realizations 38 
 
 LESSON FOUR 
 
 The Formative Power of Thought 39 
 
 Affirmations for Right Tliinking 47 
 
 LESSON FIVE 
 
 How to Control Thought 49 
 
 Cleansing and Purifying Statements 58 
 
 LESSON SIX 
 
 The Word 60 
 
 The Power of Words 70 
 
 LESSON SEVEN 
 
 Spirituality; or Prayer and Praise 72 
 
 Living Words to Quicken Spirituality 81 
 
 Establishing the Perfect Substance 82 
 
 LESSON EIGHT 
 
 Faith 84 
 
 Faith Affirmations 93
 
 LESSON NINE 
 
 Imagination 94 
 
 Perfection in Form Established 104 
 
 LESSON TEN 
 
 Will and Understanding 105 
 
 The Establishment of Will and Understanding 115 
 
 LESSON ELEVEN 
 
 Judgment and Justice 116 
 
 Judgment and Justice Statements 125 
 
 LESSON TWELVE 
 
 Love 127 
 
 Love Demonstrated 137 
 
 TALKS ON TRUTH 
 
 How Microbes Are Made 141 
 
 The I AM in Its Kingdom 155 
 
 How Shall the Dead Be Raised? 165 
 
 The Development of Divine Love 178 
 
 The Ministry- of the Word 193 
 
 Ye Must Be Born Again 202 
 
 Obedience 216 
 
 The Church of Christ 228 
 
 The Lord's Body 242 
 
 New Thought 249 
 
 How Mental Healing Is Done 257 
 
 Sample Treatments 258 
 
 Six Davs' Treatment 261
 
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