u ir 
 
 l^L^T/L^VU\ 
 
 5EZZ 
 
 Msl^fr-*~-s
 
 CHRISTIAN HEALING
 
 CHRISTIAN HEALING 
 
 THE SCIENCE OF BEING 
 
 CHARLES FILLMORE 
 
 TENTH EDITION 
 
 UNITY SCHOOL OF CHRISTIANITY 
 
 KANSAS CITY, Mo. 
 
 1922
 
 PREFACE 
 
 These are not simply lectures; they are, 
 rather, lessons. They are not to be merely 
 read; they are to be studied and applied as 
 one studies and applies mathematical rules. 
 
 When a suggestion is made to "/ioW a 
 thought" or to affirm or deny a certain prop- 
 osition, the student should stop reading, and, 
 both audibly and mentally, do as bidden. 
 This will set us new thought currents in 
 mind and body, and mafye way for the spir- 
 itual illumination which will follow in all 
 who are faithful to these instructions. 
 
 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 cor- 
 respond. Any one can do mind healing who 
 will use the simple rules of denials and affir- 
 mations here set forth. If you wish to heal 
 another, hold him in mind and mentally re- 
 peat the denials and affirmations; this will 
 raise the consciousness to spiritual reality, 
 where all healing power originates. If you 
 wish to heal yourself, talk * P ur mentality 
 and body as you would talk to a patient. 
 
 2031721
 
 CONTENTS 
 
 LESSON ONE 
 
 The True Character of Being 9 
 
 Statements for the Realization of Divine Mind 18 
 
 LESSON TWO 
 
 Being's Perfect Idea 19 
 
 Statements for the Realization of the Son of God 29 
 
 LESSON THREE 
 
 Manifestation 30 
 
 I AM Realizations 38 
 
 LESSON FOUR 
 
 The Formative Power of Thought 39 
 
 Affirmations for Right Thinking 47 
 
 LESSON FIVE 
 
 How to Control Thought 48 
 
 Cleansing and Purifying Statements 57 
 
 LESSON SIX 
 
 The Word 58 
 
 The Power of Words 66 
 
 LESSON SEVEN 
 
 Spirituality ; or, Prayer and Praise 68 
 
 Living Words to Quicken Spirituality 77 
 
 Establishing the Perfect Substance 78 
 
 LESSON EIGHT 
 
 Faith 79 
 
 Faith Affirmations . . .87
 
 LESSON NINE 
 
 Imagination " 
 
 Perfection in Form Established 98 
 
 LESSON TEN 
 
 Will and Understanding 99 
 
 The Establishment of Will and Understanding 1 08 
 
 LESSON ELEVEN 
 
 Judgment and Justice 110 
 
 Judgment and Justice Statements 119 
 
 LESSON TWELVE 
 
 Love 120 
 
 Love Demonstrated 1 29 
 
 TALKS ON TRUTH 
 
 How Microbes Are Made 135 
 
 The I AM in Its Kingdom 148 
 
 How Shall the Dead Be Raised? 158 
 
 The Development of Divine Love 1 70 
 
 The Ministry of the Word 184 
 
 Ye Must Be Born Again 192 
 
 Obedience 205 
 
 The Church of Christ 217 
 
 The Lord's Body 230 
 
 The Restoration of God's Kingdom 237 
 
 How Mental Healing Is Done 247 
 
 Sample Treatments 248 
 
 Six Days' Treatment 251 
 
 Index ..257
 
 THE TRUE CHARACTER OF BEING 
 
 LESSON ONE 
 
 "There is a spirit in man, And the breath of the 
 Almighty giveth them understanding." The Sci- 
 ence which is here set forth, is founded upon Spirit. 
 It does not conform to intellectual standards, but it is, 
 nevertheless, scientific. The facts of Spirit are of a 
 spiritual character, and, when understood in their 
 right relation, they are orderly. Orderliness is law, 
 and is the test of true science. 
 
 >? The lawful truths of Spirit are more scientific 
 than the constantly shifting opinions of 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. 
 
 3 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 the spiritual realm of conscious- 
 ness, and bring about the "inspiration of the Al- 
 mighty" that gives understanding, 
 y So let it be understood that we are teaching the 
 science of Spirit, and that those who are receptive 
 will be inspired to spiritual consciousness. It is 
 not a difficult matter to accomplish, this inspiration of
 
 10 
 
 Lesson One 
 
 the Spirit. We are all inspired by the Spirit in cer- 
 tain states of consciousness. The understanding of 
 the laws governing 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 spiritual realization is a 
 right understanding of that One designated as the 
 Almighty. It is strictly logical and scientific to as- 
 sume 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 Al- 
 mighty, he must have the character of his Parent. If 
 the earthly child resembles its parents, how much 
 more should the heavenly child. The truth that God 
 is the Father of man does away with the oft-pro- 
 claimed presumption that it is impossible for the finite 
 to understand the Infinite. God must be in his 
 universe as everywhere intelligent power, or it would 
 fall to pieces. God is in the universe as its constant 
 inspiration; hence, it is only necessary to find the 
 point of contact, in order to understand that One in 
 whom we all "live, and move, and have our being." 
 
 , Logic is a fundamental constituent of man's be- 
 ing, 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 standard, and try to convince 
 ourselves that our logic is, somehow, defective. The 
 one important thing which 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
 
 The True Character of Being \ 1 
 
 not according to 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 
 somewhat familiar with the rules of mathematics. 
 Mental propositions are the standards and governing 
 principles in all sciences used by man. In the sci- 
 ence of creation the same rule holds good. You 
 may rest in the assurance that the principles which 
 you mentally perceive as true of God, are inviolate, 
 and if there seems to be error in their outworking, it 
 is because of some misapplication on the part of the 
 demonstrator. By holding to the principle and in- 
 sisting upon its accuracy, you open the way to a 
 fuller understanding of it; you will also be shown 
 the cause of the errors in the demonstration. 
 
 Then, if you have been in confusion mentally in 
 the contemplation of a world both good and evil, 
 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 prop- 
 osition for you. Dismiss all prejudices based upon 
 the mixed perception; make your mind receptive to 
 the clearer understanding which will surely appear 
 when you have taken sides with Spirit, when you 
 look to it alone for the outworking of the problem. 
 
 This is not blind belief; it is an acquiescence in 
 the superconsciousness of the logic of Being. The 
 superconscious is man's only sure guide in the mazes 
 of the creative processes. By trusting to the infalli- 
 bility of this guide, man opens himself to the inspi- 
 ration of the Almighty. Spirituality may be culti-
 
 12 Lesson One 
 
 vated, and the deep things of God may be revealed 
 to any one who will mentally proclaim and affirm the 
 logical perception of the goodness and truth of 
 Being. 
 
 Q 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 Primal Cause; the important consideration is a 
 right concept of its character. The Hindu calls it 
 Brahm, a being of such stupendous proportions that 
 man shrinks into nothingness in contemplating it. 
 Although this greatness of absolute Being is true, 
 there is also another point of view the smallness of 
 that same Being, as evidenced in the presence of its 
 life in the most insignificant creations. 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 uni- 
 verse, not one idea could be taken away without un- 
 balancing the whole. This brings us to a fuller real- 
 ization of our importance in the universe, and to the 
 necessity of finding our right places. It also puts us 
 into very close touch with the Father of all, the one 
 omnipresent Intelligence pervading everything. 
 
 / 6 The Father within you, so lovingly and famil- 
 iarly revealed by Jesus, is not far away in a place 
 called "heaven." His abode is in the spiritual 
 realms which underlie all creative forces. As Jesus 
 realized and taught, "The kingdom of God is within 
 you.'* Spirit is the seat of power; its abode is on the 
 invisible side of man's nature. 
 
 / / This revelation of God immanent in the universe 
 was clearly set forth by Paul: "Over all, and
 
 The True Character of Being 1 3 
 
 through all, and in all." The inspired ministers of 
 all times have proclaimed the same. 
 t/*, The Power that creates and sustains the uni- 
 
 ^verse includes the creating and the sustaining of man. 
 The desire for a fuller understanding of this Power 
 has awakened a great inquiry into the character of 
 the all-pervading One. On every hand men are 
 earnestly seeking to know about God, seeking to 
 come into harmonious relations with him. Some are 
 succeeding, while others seem to make but little 
 progress. The diversity 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. 
 
 I 2 The dictionary definitions of mind and spirit are 
 nearly 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 ex- 
 periences. "Ye are a temple of God, and . . . the 
 Spirit of God 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 creation 
 through the power of mind. The vehicles of mind 
 are thoughts, and it is through our minds in thought 
 action that we shall find God and do his will. 
 / There are mental laws which investigators are 
 discoverag, observing, and tabulating as never be- 
 fore in the world's history. Man is comprehensive 
 enough to see the various factors entering into
 
 14 Lesson One 
 
 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 in- 
 vestigators of nature and her laws, from the intel- 
 lectual and physical viewpoint, fall short of com- 
 plete understanding, because they fail to trace back 
 to the Causing Mind the multitudinous symbols 
 which make up the visible universe. The material 
 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 to 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 Supreme Mind. 
 
 3 Divine Ideas are man's inheritance ; they are 
 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 contained in the one Father-Mind are at 
 the mental command of its offspring. Get behind 
 the thing into the mental realm where it exists as an 
 inexhaustible idea, and you can draw upon it per- 
 petually and never deplete the source. 
 
 With this understanding of the potentiality of 
 Primal 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 Divine Idea of life and activity, and lo! all
 
 The True Character of Being 1 5 
 
 visibility is obedient to us. It is through this under- 
 standing, and its cultivation in various degrees, that 
 men have acquired the ability to raise dead bodies. 
 Jesus understood this realm of supreme ideas, or, 
 as he termed it, "the kingdom of God within." 
 When he raised Lazarus he invoked this power. 
 When Martha talked about a future resurrection, he 
 said, "I am the resurrection, and the life; he that 
 believeth on me, though he die, yet shall he live." 
 One who identifies his whole mind with omnipresent 
 Mind becomes so at-one with it that he can over- 
 come death. 
 
 The real of the universe is held in the Mind of 
 Being as ideas of life, love, substance, intelligence, 
 truth, etc. These ideas may be combined in a mul- 
 titude of ways, producing infinite variety in the 
 realm of forms. There is a right combination, 
 which constitutes the Divine Order, the kingdom of 
 heaven on earth. This right relation of ideas and 
 the science of right thought, is practical Christianity. 
 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 if you are an abstract be- 
 liever without having had any experience or con- 
 scious mental awakening that has given you proof, 
 you should be very industrious in prayer, affirmation, 
 and invocation. Remember, God is not a king who 
 can force his presence upon you whether you will or 
 not, but an omnipresent Mind infolding and inter- 
 
 , penetrating all things. 
 
 /<? There is goodness everlasting and joy beyond 
 (expression in a perfect union between your mind
 
 I 5 Lesson One 
 
 and this perfect Mind. The point of contact is a 
 willingness and a seeking on your part. "Seek, and 
 ye shall find; knock, and it shall be opened unto 
 you." 
 
 A o This question naturally presents itself: If we 
 ^ are offsprings of this Divine Mind, why are we not 
 naturally conscious of its presence? The answer 
 to this is: In using the privilege of our inheritance 
 the power to make ideas visible as things we 
 have created a realm that separates us in conscious- 
 ness from the Father-Mind. This is the teaching of 
 Jesus in the parable of the prodigal son. When we 
 are weary of the sense consciousness, we have only 
 to turn the face (intelligence) toward the parent's 
 house; there we shall meet a loving welcome. 
 A i 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 intercommunion of the man 
 consciousness with the omnipresent spiritual force 
 of the universe, was beautifully exemplified by Jesus. 
 God was closer to him than hands or feet. He re- 
 ferred all things to this loving Father, who was in 
 constant communion and cooperation 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 will open up the mind to a con-
 
 The True Character of Being 1 7 
 
 sciousness of the inner One, and will reveal many 
 things that are hidden from the natural man. 
 
 The fact is, Truth cannot be imparted it must 
 individually experienced. The presence of the 
 Divine 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 it can never be 
 described as it is. The ability of the individual 
 mind to combine the ideas of Divine Mind in a con- 
 sciousness of its own, makes each of us the "only 
 begotten Son," a particular and special creation. 
 No two individuals in all the universe are exactly 
 alike, because there is always diversity in the ideas 
 appropriated from Divine Mind. 
 
 The truth is, then: 
 
 That God is Principle, Law, Being, Mind, 
 Spirit, All-Good, omnipotent, omniscient, omni- 
 present, unchangeable, Creator, Father, Cause, and 
 Source of all that is ; 
 
 That God is individually formed in conscious- 
 ness 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 are expressing ; 
 
 That to bring forth or to manifest the harmony of 
 Divine Mind, or the "kingdom of heaven," all our 
 ideas must be one with Divine Ideas, and must be 
 expressed in the Divine Order of Divine Mind.
 
 IS Lesson One 
 
 STATEMENTS FOR THE REALIZATION OF DIVINE 
 MIND 
 
 (To be used in connection with Lesson One.) 
 
 There is one Presence, one Intelligence, one 
 Substance, 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, 
 the all-seeing Mind. 
 
 Our Father which art in heaven the every- 
 where present inner harmony ; hallowed be thy name 
 wholeness 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.
 
 BEING'S PERFECT IDEA 
 
 LESSON TWO 
 
 The foundation of our science is Spirit, and 
 there must be a spiritual Truth. This spiritual 
 Truth is God thinking out creation. God is the 
 original Mind in which all real ideas 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 through 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 the Logos reveals to us the 
 law under which all things are brought forth the 
 law of mind action. Creation takes place through 
 the operation of the Logos. God is thinking the 
 universe into manifestation right now. Even he can- 
 not create without law. The law of the Divine 
 Creation is the order and harmony of perfect thought. 
 
 God-Mind expresses its thoughts so perfectly 
 that 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 
 
 19
 
 20 Lesson Two 
 
 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, of 
 the universe, and of the law under 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 express 
 itself. You will also understand why the impulse 
 within your soul for higher things keeps welling up. 
 God-Mind is thinking in you; it is pushing your 
 mind to grasp true ideas and carry them into ex- 
 pression. 
 
 It is therefore true, in logic and in inspiration, 
 that man and the universe are within God-Mind as 
 living, acting thoughts. God-Mind is giving itself 
 to its creations, and those creations are evolving an 
 independence which has the power to cooperate 
 with, or to oppose the original Will. It is then of 
 vital importance to study the mind and understand 
 its laws, because the starting point of every form in 
 the universe is an idea. 
 
 Every man ^asks the question at some time, 
 "What am I?" God-Understanding answers,
 
 Being s Perfect Idea 21 
 
 "Spiritually, you are my Idea of Myself as I see 
 Myself in the ideal ; physically, you are the law of 
 my mind executing that Idea." "Great is the mys- 
 tery of godliness," said Paul. A little learning is a 
 dangerous thing in the study of Being. To separate 
 oneself from the Whole and then 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 
 yourself in Being. Know yourself as an integral 
 idea in the Divine Mind, and all other ideas will 
 recognize you as their fellow worker. Throw your- 
 self out of the Holy Trinity, and you become an 
 onlooker. Throw yourself into the Trinity, and 
 you become its avenue of expression. The Trinity 
 is known commonly as Father, Son, and Holy 
 Spirit; metaphysically, it is known as 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 that hath seen me hath seen the 
 Father." But recognizing 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 that there 
 is one Being with three attitudes of mind, we have 
 stated in plain terms all that is involved in the intri- 
 cate theological doctrine of the Trinity. The priest- 
 hood has always found it profitable to make com- 
 plex that which is simple. When religion becomes 
 an industry it has its trade secrets, and they seem 
 very great to the uninitiated. Modern investigation
 
 22 Lesson Two 
 
 of the character and constituency of the mind is 
 taking away all the mysteries of Egyptian, Hindu, 
 Hebrew, and the many other religious and mystical 
 systems of the past. Advocates of these systems are 
 attempting to perpetuate their so-called secret knowl- 
 edge through the occult societies springing up on 
 every side in our day, but they meet 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 affairs, people 
 are suspicious of him. Religious awe for the priest- 
 hood, which is so prevalent in Oriental countries, is 
 lacking in the majority of western people. In India, 
 a yellow-robed holy man is regarded with reverence 
 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 ir- 
 reverent, 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 demonstration. 
 
 The mind of God is spirit, soul, body; that is, 
 mind, idea, expression. The mind of man is spirit, 
 soul, body not separate from God-Mind, but 
 existing in it, and making it manifest in an identity 
 peculiar to the individual. Every man is building 
 into his consciousness the three departments of God- 
 Mind, and his success in the process is evidenced 
 by the harmony in his consciousness 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 adding 
 Spirit, he is on the way to the perfect manhood which
 
 Beings Perfect Idea 23 
 
 God designed. 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 the out- 
 let of an everywhere present life, substance, and 
 intelligence. When his "I" recognizes this fact and 
 adjusts itself to the invisible expressions of the one 
 Mind, man's mind becomes harmonious; his life, 
 vigorous and perpetual; his body, healthy. It is 
 imperative that the individual understand this rela- 
 tion 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 the "Lord's Body." Conscious iden- 
 tification must prevail 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 combinations are, in 
 the individual world, dependent for perfect expres- 
 sion upon man's recognition of, and his loyalty to 
 his origin God-Mind. Man is in God-Mind as a 
 perfect Idea. God-Mind is constantly trying to 
 express in every man its perfect Idea, the real and 
 only man. 
 
 The perfect Man-Idea in God-Mind is known 
 under various names in the many religious systems. 
 The Krishna of the Hindu is the same as the Christos 
 of the Greeks, the same as the Messiah of the He-
 
 24 Lesson Two 
 
 brews. All the great religions of the world are 
 founded upon spiritual science, but not all of that 
 science is understood by their followers. The He- 
 brews had been told again and again, by the spirit- 
 ually 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 understand- 
 ing. They understood only the letter of their re- 
 ligion. A similar lack of understanding prevails 
 generally today. The Christ Man, or perfect Idea 
 of God-Mind, is now being expressed and demon- 
 strated by men and women as never before in the 
 history of the race. Let those who claim to be fol- 
 lowers of the true religion, beware of putting the 
 perfect Idea out of their synagogues, as the Jews did 
 with 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. God-Mind is, under the law of thought, con- 
 stantly seeking to express its perfection in you. It 
 is 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 
 manifestation in your life. It has back of it all the 
 powers of Being, and there is nothing that it can- 
 not 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. 
 
 A most important part of the law of mind action
 
 Being's Perfect Idea 25 
 
 is the fact of thought unity. It is absolutely neces- 
 sary to understand the nature of this fact, before one 
 can demonstrate the power of the superconscious 
 mind. Among our associates, we like, and are at- 
 tracted 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 them- 
 selves to its thought standard. This means that 
 we must think of ourselves as God thinks of us, in 
 order to appreciate and to receive his thoughts and 
 to bring forth the fruits. If you think of yourself as 
 anything less than the perfect child of the perfect 
 Parent, you lower the thought standard of your 
 mind and cut off the influx of thought from the 
 Divine Mind. Jesus referred to this law when he 
 said, "Ye therefore shall be perfect, as your heavenly 
 Father is perfect." 
 
 When we go forth in the understanding of man's 
 perfect nature, we find a new state of consciousness 
 forming in us; we think and do many things not ac- 
 cording to the established custom, and the old men- 
 tality rises up and says, "By what authority?" We 
 have so long looked for manmade authority in re- 
 ligious matters that we feel we are treading on dan- 
 gerous 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 prec- 
 edent or tradition, mental ignorance or physical lim- 
 itation: I AM is the "image and likeness of God," 
 the "only begotten Son" (the expressed, or pressed 
 out Mind) of the Most High. This is my true
 
 26 
 
 Lesson Tvo 
 
 estate, and I shall never realize it until I enter into 
 it in mind, because there it is, and nowhere else. 
 
 It is only through the superconscious mind that 
 we can behold and commune with God. "No man 
 hath seen God at any time; the only begotten Son, 
 who 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 law, I said, Ye are 
 gods?" 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, these are 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 point is the difference be- 
 tween those who perceive their sonship as a possi- 
 bility, and those who have demonstrated it in their 
 lives. "Ye must be bora anew," was the proclama- 
 tion of Jesus. The first birth is the human the 
 consciousness of man as an intellectual and physical 
 being; the second birth "anew," is the transforma- 
 tion and translation of the human to a higher plane 
 of consciousness. 
 
 The second birth is "putting on Christ." It is a 
 process of mental adjustment and body transmuta- 
 tion that takes place right here on earth. "Have 
 this mind in you, which was also in Christ 
 Jesus," is an epitome of a mental and physical change 
 which may require years to work out. But all men 
 must go through this change before they can enter 
 into the eternal life and be as Jesus Christ is.
 
 Being's Perfect Idea 27 
 
 This being "bora again," or "bora from above," 
 is not a miraculous change that takes place in man ; 
 it is the establishment in his consciousness of that 
 which has always existed as the Man Idea in Divine 
 Mind. God created man in his "image and like- 
 ness." God being Spirit, the man he creates is 
 spiritual. Therefore, it follows as a logical sequence 
 that man on the positive, formative, creative side of 
 his nature, is the direct emanation of his Maker ; that 
 he is just like his Maker; that he is endowed with 
 creative power, and that he has an inexhaustible re- 
 source from which to draw, in his creative work. It 
 is to this spiritual man that the Father says, "All 
 things that are mine are thine." 
 
 Understanding the status of all men in the Di- 
 vine Mind gives us a new light upon the life of 
 Jesus of Nazareth, and makes plain many of his 
 seemingly mysterious statements. The spiritual con- 
 sciousness, or Christ Mind, was quickened in him, 
 and through it he realized his relation to First Cause. 
 When asked to show the Father, whom he con- 
 stantly talked to as if he were personally present, he 
 said, "He that 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 the Higher \ 
 Man. Foremost of these prophecies is the almost ; . 
 universal desire for the freedom which spiritual life \ 
 promises, freedom from material limitations. The ] 
 mortal perception spurs man on to invent mechanical 1 
 devices which will carry him above limitations. For,/
 
 28 Lesson Tro 
 
 example, he flies by means external. In his spiritual 
 nature he is provided with the ability to overcome 
 gravity; 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 en- 
 ergies waiting to be brought into manifestation. [_ Dis- 
 tributed throughout the body are many nerve centers' 
 whose offices are as yet but vaguely understood. 
 In the New Testament, which is a work on spiritual 
 physiology, these centers are referred to as "cities" 
 and "rooms." The "upper room" is the very top of 
 the head. Jesus was in this "upper room" of his 
 mind when Nicodemus came to see him "by night*^, 
 meaning the ignorance of sense consciousness. It 
 was to this "upper room" that Jesus told his fol- 
 lowers to go on the day of Pentecost, and to pray 
 until the Holy Spirit should come upon them. The 
 superconsciousness, or Christ Mind, finds its first 
 entrance into the natural mind through this higher 
 brain center. VJBy thought, speech, and deed, this 
 mind is brought into manifestation.) The new birth 
 is symbolically described in the nistory of Jesus 
 Christ. 
 
 "Verily I say unto you, that many prophets and 
 righteous men desired to see the things which ye see, 
 and saw them not ; and to hear the things which ye 
 hear, and heard them not" (Matt. 13:17).
 
 Being's Perfect Idea 29 
 
 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, dwelling in the 
 bosom of the Father. 
 
 I am the Lord of my mentality, and the ruler of 
 all its thought people. - 
 f 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. 
 
 Of a truth I am the Son of God. 
 
 All that the Father hath is mine. 
 
 He who hath seen me hath seen the Father. 
 
 I and my Father are one. 
 
 My highest ideal is a perfect man. 
 
 My next highest ideal is that I am that perfect 
 man. 
 
 I am the image and likeness of God, in whom 
 is my perfection. 
 
 It is written in the law of the Lord, "Ye are 
 gods, And . . . sons of the Most High." 
 
 This is written that ye may believe that Jesus is 
 the Christ, the Son of God; and that believing, ye 
 may have life in his name.
 
 MANIFESTATION 
 
 LESSON THREE 
 
 As a rule, religious people are not scientific. 
 They think that religion and science are separated 
 by a gulf, and that the scientific mind is dangerous. 
 Science, to them, is associated with Darwin, Huxley, 
 and other students of natural law, who have been 
 skeptical about the scientific accuracy of the Bible, 
 and who, because of their skepticism, are 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 it is only through the 
 understanding of this science as a fundamental of 
 Christianity that the latter can be fully demonstrated 
 in the life of man. To fail to understand the sci- 
 ence upon which Spirit rests, is to fail in nearly every 
 demonstration of its power. Paul says in I Cor. 
 14:15, "I will pray with the spirit, and I will pray 
 with the understanding also." 
 
 There is a gulf between the high spiritual and 
 the material manifestation. It is only by bridging 
 this gulf that science and religion can be reconciled. 
 The bridge needed is the structure which thought 
 builds. When Christians understand the science of 
 thinking, the power of thought to manifest itself, and 
 
 30
 
 Manifestation 3 1 
 
 how the manifestation of thought is accomplished, 
 they will no longer fear material science. Also, 
 when material scientists have fathomed the real na- 
 ture 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 incorrectly 
 hold that the Bible is a historical description of 
 man's creation. 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 certainly ought to know the character of their 
 own scriptures. Paul was a Hebrew, and thor- 
 oughly versed in the occultism of spiritual writings; 
 he said, referring to the story of Abraham and 
 Sarah, "Which things contain an allegory." He- 
 brews almost universally claim that the story of the 
 Garden of Eden, Adam, Eve, and the serpent, is 
 symbology. 
 
 In the face of these facts, it seems strange that 
 orthodox Christianity should insist that the Bible is 
 a literal history. It is this way of looking at it which 
 has stood in the way of the true spiritual understand- 
 ing. 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. It does not pertain to the manifest universe 
 any more than the history of the inventor's idea per- 
 tains to the machine which he afterwards builds. 
 First, the problem is thought out, and afterwards the 
 structure is produced. So God builds his universe. 
 This is explained in the second chapter of Genesis, 
 which says that God "rested . . . from all his
 
 32 Lesson Three 
 
 work," and yet there were no plants of the^field, 
 "and there was not a man to till the ground." "And 
 Jehovah 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. In the light of 
 true understanding, everything is made plain, and we 
 discern just how the Divine Mind is creating man 
 and the universe; first the ideal concept, then the 
 manifestation. 
 
 The six-days' creation, as described in the first 
 chapter of Genesis, represents six great ideal pro- 
 jections from Divine Mind, each more comprehen- 
 sive than its predecessor. The final climax is reached 
 in the sixth degree, when that phase of being called 
 man, appears, having dominion over everything, or 
 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 mysteries, both 
 religious and material. When we know how mind 
 manifests from the ideal to the so-called real, we 
 are no longer in the dark, but have that truth which 
 Jesus said would make us free. 
 
 There is but one Man. On the spiritual side of 
 his being, every man in the universe has access 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,
 
 Manifestation 33 
 
 all manifestation becomes harmonious and orderly 
 to him, and he sees God everywhere. 
 
 /A right understanding of the Divine Law of cre- 
 ation makes man a necessary faculty in God's great 
 work. Through man, God is forming or manifest- 
 ing outwardly that which exists in the ideal. In 
 order, then, that the creation shall go on and be 
 fulfilled as God has designed, man must not only 
 understand the law of mind action in his individual 
 thought, but he must also understand his relation to 
 the universal Thought. Not only must he under- 
 stand it, but he must consciously cooperate in every 
 thought with Divine Ideals. Jesus Christ under- 
 stood this law, and repeatedly claimed that he was 
 sent of God to carry out the Divine Will in the 
 world. This commission is given to every man, and 
 no one will have satisfaction in life until he recog- 
 nizes this universal law; until he becomes an obe- 
 dient, willing worker with Divine Mind. 
 
 Spiritual man is I AM ; manifest man is / Will. 
 I AM is the Lord God of Scripture, and / 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 of the ideal, we are I AM ; when we 
 are expressing ideals in thought and act, we are / 
 Will When the / 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 con- 
 sciousness which is his under Divine Law. In this 
 state of mind, the real source of supply is cut off,
 
 34 Lesson Three 
 
 and there is a drawing upon the reserve forces of the 
 organism, the tree of life. It is in this experience that 
 man is described as being driven out of the Garden 
 of Eden, or the paradise of Being. ^ 
 
 Every idea projects form. The physical body 
 is the projection of man's idea; we carry the body 
 in the mind. The body is the fruit of the tree of life 
 which grows in the midst of the garden of mind. If 
 the body-idea is grounded and rooted in T)ivine 
 Mind, the body will be filled with a perpetual life 
 flow which 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 char- 
 acter of his thought, he has the key to bodily perfec- 
 tion 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 which 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 the 
 body of Jesus. "Neither was he left unto Hades, 
 nor did his flesh see corruption" (Acts 2:31). 
 
 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. The spiritual body of man is 
 the conception of Divine Mind, the creation of Spirit 
 for us. Our work is to make this body manifest. 
 
 When we have the right understanding of cre- 
 ation, and, with its help, begin the redemption of the
 
 Manifestation 35 
 
 body, the Spirit of God quickens the inner life of the 
 whole organism, and we know that the promise in 
 Acts 2 : 1 7 is being fulfilled in us : "In the last days, 
 saith God, I will pour forth of 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 by 
 an exercise of the free will inherent in us that we sep- 
 arate 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 by 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 
 universe, is often slow to grasp the formless. But 
 there is a state of consciousness in the soul that has, 
 through ages of experience, learned about this form- 
 less world and is at home in it. Our dreams, 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," Paul said in substance. 
 
 Individualize yourself in the highest by affirming 
 that in Spirit and in Truth you are all that God is.
 
 36 Lesson Three 
 
 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 which 
 proceed from the kingdom of God. No one enters 
 into the kingdom of God within, sits upon the throne 
 and abides there, until he has the courage and fear- 
 lessness to proclaim himself joint heir with Jesus 
 Christ. Then he must prove his dominion by his 
 purity of motive, unselfish devotion to Truth uni- 
 versal, and a steady industry and patience in over- 
 coming the limitations of his own sense consciousness. 
 
 Man's true identity is in Divine Mind. The 
 Idea has no mind separate from the one universal 
 realm of ideas. Man must establish himself in the 
 one and only Mind. He came forth from it, and 
 his whole existence depends upon it ; then why should 
 he not consciously make the 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, to 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 under- 
 standing. We are now in a fuller degree of en- 
 lightenment concerning the mental laws governing 
 man and the universe, and consequently we can more 
 definitely and scientifically apply the methods for 
 spiritual development, which, in the religious systems,
 
 Manifestation 37 
 
 are usually followed through faith. To your faith 
 add understanding. 
 
 Getting back into the Garden of Eden, or tak- 
 ing possession of the Promised Land, is a conscious 
 entering into the subjective part of one's own being. 
 In Divine Order the will acts upon the body center 
 from within; in the average person this action is 
 through reflection from without. In practice we 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. 
 
 Man should constantly affirm, "I AM, and / 
 Will manifest the perfection of the Mind within." . 
 The first part of the statement is abstract truth ; the 
 second part is concrete identification. We must 
 learn the law of expression from the abstract to the 
 concrete from the formless to the formed. Every 
 idea makes a structure after its own image and like- 
 ness, and all such ideas and structures are grouped 
 and associated according to their offices. 
 
 '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 it builds its structures in a place by 
 themselves. We have observed certain of the mani- 
 fest centers in our bodies; we have recognized and 
 named them as the seat of emotions, as the expression 
 of characteristics supposed to exist in the soul. Love 
 is universally recognized as expressing 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
 
 3g Lesson Three 
 
 they respond to the / mil and become obedient to 
 it. By this method, man finds that he can control 
 and direct every function of his organism, and per- 
 petuate its life and existence indefinitely. 
 
 This is the "regeneration" of the New Testa- 
 ment, a process of body refinement to the point of 
 physical immortality. Jesus said of this estate: 
 "The regeneration when the Son of man shall sit 
 on the throne of his glory." 
 
 I AM REALIZATIONS 
 
 (To be used in connection with Lesson Three.) 
 
 AM that I AM. 
 AM Identity demonstrated. 
 AM that I AM, and there is no other besides 
 me. 
 
 AM one with Almightiness. 
 AM the Substance of Being made manifest. 
 AM formed in the perfection of the Divine 
 Ideal Man, Christ Jesus. 
 
 My body is not material ; it is spiritual and per- 
 fect 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 estab- 
 lish his kingdom within me. 
 
 I can do nothing of myself, but the Father 
 dwelling 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.
 
 THE FORMATIVE POWER OF THOUGHT 
 
 LESSON FOUR 
 
 That the body is moved by thought, is univer- 
 sally 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 sym- 
 pathy between 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 was found by a system of experiments made at 
 Harvard University, that the thought of running 
 throws the blood into the legs. A man was put flat 
 on his back on a balanced beam, which was adjusted 
 so that the least weight at head or foot registered on 
 the index. When a perfect balance was attained, 
 the man was given a problem in mathematics to solve. 
 Immediately the index showed increased weight at 
 the head, indicating that thought had called the 
 blood there. Then he was told to imagine that he 
 was running, and the index showed the weight grad- 
 ually shifting to the feet. 
 
 Here is proof that thought not only moves the 
 external members of the body, but that it controls 
 the fluids flowing within the body. 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 
 
 39
 
 40 Lesson Four 
 
 affirm that it does, and that it not only moves these 
 various elements of the body, but that it also forms 
 and organizes their activities in the body. 
 
 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 these parts ever 
 wear out. If you had a sewing machine that con- 
 stantly replaced 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, to the law of Divine Nature, to 
 the law of God. It does not matter what you call 
 this fundamental Principle underlying all life the 
 important thing is to understand it, and put oneself 
 in harmony with it. 
 
 We have always been told that we should 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 in breathing 
 pure air, and in wearing suitable clothes. We have 
 done all these things, and there is yet something 
 lacking. It is quite evident that we have not, by 
 observing these external adjustments, gotten at the 
 underlying principle of nature. Nature works in- 
 telligently, and we shall never be able to conform to 
 her laws until we approach her as we would a wise 
 and loving mother, who, we know, gladly gives 
 us what we want when we use it wisely. Nature is 
 not a blind force working in darkness and ignorance.
 
 The Formative Power of Thought 41 
 
 All her works indicate intelligence mind in action. 
 This being true, we perceive that we cannot con- 
 form to the laws of nature until we recognize the 
 Mind through which she works. 
 
 Those who have not thought about this propo- 
 sition, those who have not tried to know and under- 
 stand the mental side of life, are like men walking 
 in broad daylight with their eyes closed. The mind 
 has eyes, and we can see (perceive) the inner intel- 
 ligence if we look with mind. But those who look 
 wholly with the physical eye are really blind 
 "having eyes, see ye not." Man's salvation from 
 sin, sickness, pain, and death comes by understand- 
 ing and conforming to the 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 
 vibrations of the sentient world about him, and spir- 
 itual science discerns that his superconsciousness is 
 inspired with all ideas fundamental in Divine Mind. 
 Man, then, is the key to God and the universe, and 
 he may know all things by studying his own con- 
 stitution. Supreme in this constitution is mind. Man 
 must base all his researches upon mind, because mind 
 is the starting point of every thought and act. 
 
 Some metaphysicians teach that man makes him- 
 self, others teach that God makes him, and still 
 others hold that the creative process is a cooperation 
 of God and man. The latter is proved true by those 
 who have had the deepest spiritual experiences.
 
 42 Lesson Four 
 
 Jesus recognized this dual creative process, as is 
 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 be- 
 tween 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 the creative power through which 
 man builds a mentality and body of perfection. 
 Man understanding!^ uses his creative thought power 
 by mentally perceiving the right relation of ideas, 
 "what he seeth the Father doing," as stated by 
 Jesus. Thus we see the necessity not only of think- 
 ing right thoughts, but also of having a right basis 
 for our thinking. We must think from Principle. 
 The successful mathematician bases all his calcula- 
 tions on the rules of mathematical science; so the 
 successful metaphysician bases his creative thinking 
 on the unlimited ideas of the one Mind. Chris- 
 tianity is a science because it is governed by scien- 
 tific principles of mind. These principles are really 
 the foundation of all the various sciences, but they 
 are secondary, while divine science is primary. 
 
 The physical scientist does not go back of the 
 electron, or molecule, or cell, in his analysis of forms. 
 He postulates that atoms have an existence, but he 
 has never seen one. He assumes that the realm be- 
 yond the ken of physical perception is not possible of 
 investigation. The metaphysician delves into the
 
 The Formative Pouter of Thought 43 \ 
 
 realm where atoms, molecules, and cells are formed, 
 and he not only sees how they are made, but he ac- 
 quires the ability to make them. He finds that they / 
 are all dependent upon ideas ; and that 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. All the manifesta- 
 tions which we see about us are produced in the same 
 way; they have their source in some idea in mind, 
 and they can be formed and transformed at will by 
 one who understands and uses this mind power. 
 
 A study of the mind and its manifold manifes- 
 tations reveals a difference between the thing and the 
 mind in which the thing has its original impetus as 
 an idea. Life in Divine Mind is unlimited as an 
 idea back of perpetual, omnipresent action, but by 
 thought it may be subjected to many limitations. 
 Substance in Divine Mind is an idea of perfection 
 in form, but thought invariably caricatures it. In- 
 telligence in Divine Mind is All-Knowing, but 
 thought has said that there is ignorance, and it has 
 been so demonstrated. It is not true, therefore, that 
 all manifestation is good because the originating idea 
 came from Divine Mind. All ideas have their foun- 
 dation in Divine Mind, but man has put the limita- 
 tion of his thought upon them, and sees them "in a 
 mirror, darkly." 
 
 Applying this to individual consciousness, we 
 find just how man thinks his body into disease. In- 
 stead of basing his thought upon what is true in the
 
 44 Lesson Four 
 
 absolute of Being, he bases it on conditions as they 
 appear in the formed realm about him, and the re- 
 sult is bodily discord in multitudinous shapes. There 
 is a universal thought substance pervading all Nature 
 that is more sensitive than the phonographic record. 
 These mechanical records receive 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 illus- 
 tration of the manner in which thought works on the 
 organism. The nerves are the wires and the nerve 
 fluids are the electricity. The ganglionic aggrega- 
 tions throughout the body are the substations. The 
 presiding intelligence sends its thought from the 
 head; "Central," at the solar plexus, receives the 
 message and makes connection with the part of the 
 body designated. You think of your stomach; in-\ 
 stantly the connection is made with that center and ' 
 the presiding thought stationed there takes your mes- 
 sage and carries it into effect. If the message is, 
 "You are weak," weakness is recorded. If the 
 word comes, "You are strong, vigorous, fearless, 
 spiritual, intelligence, life, and substance," that mes- / 
 sage is transcribed and carried into action. 
 
 Every part of the body is connected with this 
 great solar plexus central station, which is very obe- 
 dient in carrying out instructions received from the 
 presiding intelligence in the head. There are several 
 great subcenters and innumerable minor centers per- 
 vading the organism. These centers of thought are 
 the formed ideas of mind which have an affinity for 
 one another, based upon the attractive power of
 
 The Formative Power of Thought 45 
 
 love, the binding factor of the organism. Physical 
 science calls this binding energy the centripetal 
 power, but all forces of whatever character are men- 
 tal, and they 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 
 generative system; whatever thought we think or 
 express in words about /i/e, is immediately sent to 
 this generative ganglion and registered there. These 
 thoughts are not only registered, but man has, by 
 repeated thinking, built up an ego, or identity, at 
 that center. The dominant thought of this identity 
 is life action in its various phases. The 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 af- 
 firmation 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 in 
 misuse of the life function. In Genesis, the life cen- 
 ter 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 
 by union with the forces emanating from this center. 
 Along the nerves, or branches, it sends its currents 
 of life to the very extremities of the body, and even 
 beyond, into the finer ethers of the soul. It is
 
 46 Lesson Four 
 
 spiritual, but its vibrations are so subtle (serpentlike) 
 that man is tempted to eat its fruits, to consume in 
 its pleasant sensations the reserve forces of his organ- 
 ism here stored. His indulgence unfrocks him 
 takes away his robe of power and mastery and 
 dominion 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. 
 
 By a right understanding and by the right 
 thoughts and words, man will regain the kingdom 
 within and will be reinstated in the Garden of Eden. 
 This process of man's taking up power and dominion 
 again, is now being carried out in all those who are 
 seeking the righteousness of the Christ Con- 
 sciousness. In this higher thought realm, all ideas 
 pertaining to the life of man are in harmonious re- 
 lation, 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 astronomer, Kepler, real- 
 ized the grandeur of the laws that were revealed to 
 him, he exclaimed, "I thank thee, God, that I think 
 thy thoughts after thee."
 
 The Formative Power of Thought 47 
 
 AFFIRMATIONS FOR RIGHT THINKING 
 
 (To be used in connection with Lesson Four.) 
 
 "As he thinketh within himself, so is he/' 
 
 My heart is righteous toward God. 
 
 Where 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. 
 
 The thoughts of God are his angels: "He shall 
 give his angels charge concerning thee." 
 
 The thought of foolishness is sin. Prov. 24 :9. 
 
 The thoughts of the righteous are just. Prov. 
 12:5. 
 
 Commit thy works unto Jehovah, And thy pur- 
 poses shall be established. Prov. 16:3. 
 
 I know the thoughts that I think toward you, 
 saith Jehovah, thoughts of peace, and not of evil. 
 Jer. 29:11. 
 
 How precious also are thy thoughts unto me, O 
 God! Psalm 139:17. 
 
 Search me, O God, and know my heart: Try 
 me, and know my thoughts. Psalm 139:23. 
 
 Bringing every thought into captivity to the 
 obedience of Christ. II Cor. 10:5. 
 
 Finally, brethren, whatsoever things are true, 
 whatsoever things are honorable, whatsoever things 
 are just, whatsoever things are pure, whatsoever 
 things are lovely, whatsoever things are of good re- 
 port; if there be any virtue, and if there be any 
 praise, think on these things. Phil. 4:8.
 
 HOW TO CONTROL THOUGHT 
 
 LESSON FIVE 
 
 The thoughts of mind are identities that have a 
 central ego. By this we mean that every thought 
 has a center around which all its elements revolve, 
 and to which it is obedient when no higher power 
 is in evidence. Thoughts are capable of expressing 
 themselves they think. Man thinks, and he thinks 
 into his thoughts all that he is, hence man's thoughts 
 must be endowed with secondary power of thought. 
 
 There is, however, a difference between the 
 original thinker and the secondary thought. One 
 has its animating center in Spirit, the other in thought. 
 One is Son of God; the other is son of man. 
 
 The one essential fact to understand is, that 
 there can be no manifestation without intelligence as 
 a fundamental factor and constituent part. Every 
 form in the universe, every function, all action, all 
 substance all these have a thinking part which is 
 receptive to and controllable by man. Material 
 science has observed that every molecule has three 
 things : intelligence, substance, and action. It knows 
 where it wants to go, it has form, and it moves. 
 
 This intelligent principle in all things is the key 
 to the metaphysician's work. He does not concern 
 himself with the action and reaction of the chemistry 
 of matter, nor does he need to know all the intricate 
 laws of electricity and magnetism in order to get the 
 very highest use of them. They are susceptible to 
 
 48
 
 Hor to Control Thought 49 
 
 thought through the knowing factor in their construc- 
 tion, and to this susceptibility he appeals. It is 
 through this all-pervading intelligence that man ex- 
 ercises his highest dominion. The Scriptural state- 
 ment 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 states are all-pervading, and they are ap- 
 parently essential in building the universe. The 
 metaphysician discerns the cause of these two move- 
 ments to be the "Yes" and the "No" of mind. 
 These dual attributes of mind are in evidence every- 
 where, but they are not understood by those who ob- 
 serve the form instead of the Spirit. The positive 
 and negative poles of the magnet are states of men- 
 tal affirmation 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 determining 
 factor in 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 that he can build them up by affirming their 
 presence. This is a simple statement, but when it is 
 applied in all the intricate thought forms of the uni- 
 verse, it becomes complex. The law of mental 
 denial and affirmation will prove its truth to all those 
 who persistently use it. 
 
 The power of the mind to build or destroy is ex- 
 emplified most strikingly in the human body. What-
 
 5Q Lesson Five 
 
 ever we affirm as true of us, manifests itself in due 
 season 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, 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 ; it involves all thoughts 
 and all thought manifestations that come within its 
 scope. If man affirms his unity with the life, sub- 
 stance, and intelligence of God, he lays hold of these 
 spiritual qualities; if he affirms the reality of matter 
 and the physical body he forms a material picture 
 that works itself out in flesh. 
 
 Affirmations do not have to be made in set 
 terms, like, "I affirm my body to be material ;" the 
 general trend of the mind, the sum total of thought 
 in all its aspects, aggregate 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, affect- 
 ing both mind and body in a marked degree. Stom- 
 ach troubles and constipation are common complaints 
 with those who are financially grasping. The tense 
 state of mind which this affirmation sets up, extends 
 throughout the body; 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 so rigidly that 
 he could not open it. Again, a set ambition and in-
 
 Hov> to Control Thought 51 
 
 tense 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, congestion, stiffness, rigid- 
 ity, may all be traced to excessive affirmation. 
 
 The metaphysical remedy for this selfish state 
 of mind is denial. Jesus said that man must "Deny 
 himself . . . and follow me." The "me" here 
 referred to is the higher self, the Christ, and the 
 "himself" is personality. Denial is putting away the 
 mental error, and an entering into conscious relax- 
 ation of both mind and body. The healer does not 
 tell the patient that his constipation is caused by 
 grasping, stingy states of mind. Instead, he men- 
 tally denies these habits 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 understand the difference between 
 their real being and the mortal personality. 
 
 Where the "No" phase of mind is too much in 
 evidence, the whole consciousness is in relaxation. 
 This excessive negation makes the thought indefinite 
 and vacillating, the body weak and flabby. Pro- 
 lapsus, dropsy, certain forms of kidney complaints, 
 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
 
 52 
 
 Lesson Five 
 
 tissues of his body. One who has been very am- 
 bitious for the attainment of some office or position, 
 and who has been defeated in that ambition, will 
 usually "let go" the positive mental pole and drop 
 to the negative. The result is bodily weakness some- 
 where. 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, 
 through defeat, they have dropped from success to 
 discouragement. The "failure" state of mind 
 throws the whole organism into a panic, and its func- 
 tions are weakened in their life action. Instead of 
 the tonic of aspiration and hope, there is the ener- 
 vation of discouragement and despair. 
 
 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 us nor allows defeat to 
 thwart his righteous ambitions. His thought is not 
 set on selfish attainment, consequently he does not 
 experience a mental vacuum when he meets with 
 loss. To one in spiritual understanding, there is no 
 loss. The going and coming of material and intel- 
 lectual things are but changes in the panorama of 
 life. Changes are constantly taking place, and will 
 continue as long as we live in the consciousness of 
 duality, the "Yes" and "No" state of existence, 
 which is mortality. 
 
 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 work-
 
 Ho+> to Control Thought 53 
 
 ing out experience. The first is by knowing the 
 law underlying every process, and the second is by 
 blindly testing the process without understanding 
 the law. 
 
 The race to which we belong, made a choice 
 when a certain stage of discretion was attained. An 
 illustration of this choice is the allegory of the Gar- 
 den of Eden. Adam represents generic man. In 
 his early stages he was under the Law of Divine 
 Knowing the Lord God was his guide and instruc- 
 tor; he made no mistakes, but lived consciously in 
 Divine Understanding. 
 
 AH experience develops personal identity the 
 consciousness of the powers of Being in the self. 
 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 
 ewn capacity, and he knows he can exercise it with- 
 out restraint. "Satan" is the personal 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 ; evil is 
 that which might be if man forsook his guiding light. 
 In the serene Mind of God there is no duality, no 
 good and bad, no day and night, no understanding 
 and ignorance. The brilliancy of the All-Knowing 
 dissolves all shadows, all negations. 
 
 It is man's privilege to abide in the Light, to 
 know how to work out the problem of existence as 
 accurately as the mathematician who follows, with- 
 out deviation, the rules of his science. The Lord ad- 
 monishes the unfolding Adam not to "eat," not to
 
 54 Lesson five 
 
 incorporate into his consciousness the 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 re- 
 action of sense is pain. Through these experiences, 
 man comes into a consciousness of an opposite to the 
 good. The dual mentality naturally sets up positive 
 and negative forces in his mind, and these opposing 
 forces 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 eating the fruit 
 of the tree of knowledge was a necessary step in 
 man's evolution; that by experience we learn all 
 truth, and that without experience We would always 
 remain infants. Here is the difference 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 character like 
 Adam, by the sweat of his face. Hard experiences 
 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, that it is working in our lives 
 and in the lives of those about us, we make it an 
 active force, and it appears to be all that we imagine 
 it. The poet truly discerned, "There is nothing 
 either good or bad, but thinking makes it so." 
 
 Some metaphysicians claim that it is not wise to 
 make denials; that the affirmation includes all the 
 mental movement necessary to man's perfect devel- 
 opment. This position would be tenable if we had 
 built up our consciousness according to Divine Law.
 
 How to Control Thought 55 
 
 The student who has carried his mathematical prob- 
 lem forward 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, followed by a right computation, 
 will bring the correct answer. We have all fallen 
 short of Divine Ideals ; we must cross out our errors, 
 and insert the truths, until our characters are brought 
 up to the Jesus Christ standard. 
 
 Repentance is a form of denial. The forgive- 
 ness of sin is an erasure of mortal thoughts from 
 consciousness. The joy which comes to the con- 
 verted Christian is the inflow of Divine Love after 
 the mind has been cleansed by denial of sin. This 
 is a real experience which may be repeated again 
 and again by one who understands the law of Holy 
 Spirit baptism, until the whole man is sanctified and 
 freed from sin. Christians think of the joyous exal- 
 tation that marked their conversion as a special sign 
 from the Lord in recognition of their change of 
 heart. They look back upon it as an experience that 
 comes but once in a lifetime. But metaphysicians 
 who have studied the law of mind, who have prac- 
 ticed denials and affirmations as a science, find that 
 they can throw themselves into this ecstatic state at 
 will. 
 
 The mortal self is the ego around which revolve 
 all thoughts that bind us to error. We cannot cross 
 all out at once, but little by little we cast out the 
 specific thoughts which 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
 
 56 Lesson Five 
 
 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 ends. Judas was a "thief." The selfish use 
 of the life and vitality of the organism for the grati- 
 fication 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 
 eliminated 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, formed of fear, ig- 
 norance, 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 supercon- 
 sciousness. We cannot, in our own strength, solve 
 the great purifying problem, but by giving ourselves 
 wholly to Christ, and constantly denying the de- 
 mands of the personal self, we grow into the Divine 
 Image. This is the process by which we "awake, 
 with beholding thy form."
 
 Hov> to Control Thought 57 
 
 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 in 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. 
 
 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; 
 therefore 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. 16:32.
 
 THE WORD 
 
 LESSON SIX 
 
 In pure metaphysics there is but one word, the 
 word of God. This is the original creative Word, 
 or thought of Being. It is the "God said" of 
 Genesis. It is referred to in the first chapter of John 
 as the Logos. It cannot be adequately translated 
 into English. In the original it includes wisdom, 
 judgment, power, and in fact, all the inherent po- 
 tentialities of Being. This Divine Logos was and 
 always is 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 creative process of Being by analyzing the ac- 
 tion 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 other mystical 
 writings bearing upon creation, the Divine Mind ex- 
 presses 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. 
 "The Word became flesh, and dwelt among us (and 
 we beheld his glory, glory as of the only begotten 
 from the Father)." God being perfect, his idea, 
 thought, word must be perfect. The perfect One of 
 God is spiritual man. It is through spiritual man, or 
 
 58
 
 The Word 59 
 
 Word of God, that all things are made, are brought 
 into manifestation. "And without him was not any- 
 thing made that hath been made." The Word is 
 the "only begotten" of God, because there is but one 
 idea of man in Divine Mind, and that idea is man's 
 perfect pattern. 
 
 In the first chapter of John it is implied that there 
 are things made that are not after divine ideals, 
 consequently 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 un- 
 less his thought is unified with Divine Mind and 
 guided in its operations by Infinite Wisdom, his 
 thought forms are perishable. 
 
 Mental processes enter into all creations. Phys- 
 ical science has discovered that every atom has sub- 
 stance, force, and intelligence; these are the three 
 constituent parts of mind. Mind is the one and only 
 creative power, and all attempts to account for cre- 
 ation from any other standpoint are futile. The cre- 
 ative processes of mind are continuously operative; 
 creation is going on all the time, but the original 
 plan, the design in Divine Mind is finished. 
 
 Man cannot know how the thought, or Word, 
 works except through his own consciousness; con- 
 sequently, he must understand, control, and put in 
 order his own word, for through it he comprehends 
 the Word of God. Our most important study, then, 
 is our own consciousness. The old Greeks recog- 
 nized this and wrote over their temple, "Man, know 
 thyself." The self of man is spiritual, and when in 
 direct conscious unity with the parent Mind, it has
 
 50 Lesson Six 
 
 permanent formative power. Even in his ignorant 
 use of thought, man's mind is forming conditions, 
 even to the changing of the face of nature itself. 
 Every thought that goes forth from the brain, sends 
 vibrations into the surrounding atmosphere, and the 
 realm of things is moved to 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 intense 
 activity conditions more or less permanent are im- 
 pressed upon the sensitive plate of the universal 
 ether, and through it, they are brought into physical 
 manifestation. 
 
 Every idea originating in Divine Mind is ex- 
 pressed in the mind of man ; through the thought of 
 man, the Divine Mind idea is 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 vi- 
 brations. 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 concentration for this word; and 
 through this point, the word 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, the tongue, and all the organs used in 
 forming words. Following the creative law from the 
 formless to the formed, we can see how an idea fun- 
 damental in Divine Mind is grasped by the man ego, 
 how it takes form in his thought, and how it is later 
 expressed through his spoken word. If, in each step
 
 The Word 61 
 
 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 
 abnormal conditions, more failures than successes 
 in the products. 
 
 However, every word has its effect, though un- 
 seen and unrecognized. Jesus said a man should be 
 held accountable for "every idle word," and a close 
 observation of the power of mind in the affairs of the 
 individual, proves this to be true. What we think, 
 we usually express in words; and our 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. Through the law of expression 
 and form, words of weakness change the character 
 of everything that receives them. 
 
 The nerves are the wires that transmit the mes- 
 sages to all parts of the body, and these parts being 
 thought formations, they carry out, in their turn, the 
 word that has been spoken into them. Talking 
 about nervousness and weakness will produce those 
 conditions in the body; while on the other hand, 
 sending forth the word of strength, and affirming 
 nerve poise, will bring about the desired strength and 
 poise. Talking about a weak stomach will make 
 your stomach weak. Talking 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
 
 62 Lesson Six 
 
 forces is set into action, and this, 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. 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 other- 
 wise affect the bodies of others with whom we come 
 in contact. By telling the little child that it looks 
 sick and tired, the mother produces these conditions 
 in its mentality and body. If the mother addresses 
 words of health, life, and strength to the child, these 
 will set its bodily functions into activity, and they 
 will in turn express the harmony of the dominant 
 thought. 
 
 Tims every word brings forth after its kind. 
 The "seed" is the creative idea inherent in the word, 
 the nature 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 emana- 
 tion and the creative Word that stimulate the recep- 
 tive mentality of nature, and although the enthusiast 
 may know nothing of the law of mind, she is using it 
 in its most effective mode, the creative 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 expres-
 
 The Word 63 
 
 sion, like the ether of wireless telegraphy, are strung 
 in every direction. The wonderful discovery that 
 messages can be sent around the earth without visible 
 wires, should forever silence those who have been 
 incredulous when thought transference through a 
 like ether is claimed. But there is an even 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 sepa- 
 ration, and whoever puts himself into its conscious- 
 ness, can accomplish things instantly. 
 
 When the centurion said to Jesus, "Only say 
 the word, and my servant shall be healed," the 
 Master said he had not found so great faith in all 
 Israel, and his healing word was, "As thou hast 
 believed, so be it done unto thee." We must have a 
 certain amount of faith in the substance of the in- 
 visible, and in 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 who 
 is in heaven." The Father must have been present 
 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. Mortal igno- 
 rance and lack of faith prevent our realization of 
 this truth. The more we believe in the wisdom, 
 power, 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 develop our understanding to the end 
 that we may know why it manifests through us.
 
 64 Lesson Six 
 
 Physical science is today in advance of religion in 
 its recognition of a universal life substance and intel- 
 ligence. 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 that his kingdom is within man. 
 
 But physical science falls short in that it fails to 
 recognize the unity between the everywhere Intelli- 
 gence and the knowing principle in man. It is seek- 
 ing to know intellectually, or from the plane of 
 forms and shapes, that which is of the mind. Phys- 
 ical science has recognized the presence of the cre- 
 ative forces, but it 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 through results in a 
 multitude of directions. 
 
 The spoken word carries vibrations through the 
 universal ether, and also moves the intelligence in- 
 herent in every form, animate or inanimate. It has 
 been discovered that even rocks and all minerals 
 have life. This is proof of the omnipresence of the 
 one animating Substance. Man, being the highest 
 emanation of Divine Mind, has great directive 
 power, and is really cooperator with God in form- 
 ing the universe. We should be speaking words of 
 truth to everything, not only to mankind, but to the 
 mineral, vegetable, and animal kingdoms. The fine 
 discernment of the poet reveals that "the very stones 
 cry out," where a tragedy has occurred. The all- 
 penetrating ethers receive our thoughts and words, 
 like the wax cylinder of the phonograph, only a thou- 
 sand times more accurately; it preserves them and
 
 The Word 65 
 
 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 from the housetops, 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 proclaiming over and over the words you 
 have spoken there, whether you are present or not. 
 For example, 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 men- 
 tioned 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 own relation to humanity, the more unselfishly 
 will he exercise this power. Some are using it in 
 selfish ways, but this should not deter others who 
 have a better understanding of the law, from using 
 it in righteous ways. "If ye shall ask anything of the 
 Father, he will give it you in my name," is a promise 
 none should ignore. If we need things, and if they 
 are necessary to our happiness, it is not sacrilegious to 
 set into action this higher law in attaining them. 
 
 The curses of the witch, and the blessings of the 
 priest have always been believed in by so-called 
 ignorant and credulous people. In the light of 
 modern revelation, the charge of ignorance should be 
 shifted to the unbelieving. The word of one in au- 
 thority carries weight and produces far-reaching 
 effects. The fiat of the physician that a certain dis-
 
 66 Lesson Six 
 
 ease must result disastrously to the patient, will, 
 when believed, act as a foil to all the healing forces 
 of nature. A pin scratch has resulted in blood 
 poison, because there was no proper denial that such 
 a result might follow. 
 
 Man has the power to deny and dissolve all dis- 
 integrating, discordant, and disease-forming words. 
 Knowledge of this fact is the greatest discovery of 
 all ages. No other revelation from God to man is 
 to be compared with it. You can make yourself a 
 new creature, and you can 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, but you will profit by 
 the experience, and thus learn to speak words of 
 righteousness only. But it is your duty as expresser 
 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 mani- 
 fest its innate 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. 
 
 The tongue of the wise is health. Prov. 12:18. 
 He that guardeth his mouth keepeth his life. 
 Prov. 13:3. 
 
 Whoso keepeth his mouth and his tongue Keep- 
 eth his soul from troubles. Prov. 21 :23.
 
 The Word 67 
 
 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 a honeycomb, Sweet to 
 the soul, and health to the bones. Prov. 1 6 :24. 
 
 The lips of the wise shall preserve them. Prov. 
 14:3. 
 
 Put away from thee a wayward mouth, And 
 perverse lips put far from thee. Prov. 4:24. 
 
 Shun profane babblings: for they will proceed 
 further in ungodliness, and their word will eat as 
 doth a gangrene. II Tim. 2:16-17. 
 
 He that would love life, And see good days, 
 Let him refrain his tongue from evil, And his lips 
 that they speak no guile. I Peter 3:10. 
 
 To him that ordereth his way aright Will I show 
 the salvation of God. Psalm 50:23. 
 
 I will take heed to my ways, That I sin not 
 with my tongue : I will keep my mouth with a bridle. 
 While the wicked is before me. Psalm 39 : 1 . 
 
 What man is he that desireth life, And loveth 
 many days, that he may see good? Keep thy tongue 
 from evil, And thy lips from speaking guile. Psalm 
 34:12-13. 
 
 Every idle word that men shall speak, they shall 
 give account thereof in the day of judgment. 
 Matt. 12:36.
 
 SPIRITUALITY; OR, PRAYER AND 
 PRAISE 
 
 LESSON SEVEN 
 
 By the employment of many symbols, the Bible 
 describes man in his wholeness Spirit, soul, and 
 body. The symbols used are men, places, tents, 
 temples, etc. The name of every person mentioned 
 in the Bible has a meaning representative of that 
 person's character. The twelve sons of Jacob rep- 
 resent the twelve foundation faculties of man. The 
 name of each of these sons, correctly interpreted, 
 gives the development and office of its particular 
 faculty in triune association; that is, its relation to 
 consciousness in Spirit, in soul, and in body. For 
 example, when the sons of Jacob were bora, their 
 mothers revealed the character of the faculty which 
 they represented. This is 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, Because Jehovah hath looked 
 upon my affliction." The emphasis is upon the 
 word "looked," and by referring to the Concord- 
 ance, we find that the meaning of the name Reuben 
 is, "One who sees; vision of the sun." It is clear 
 that this refers to the bringing forth of sight. 
 
 "And she conceived again, and bare a son : and 
 said, Because Jehovah hath heard that I am hated." 
 Here the emphasis is upon the word "heard," and 
 
 68
 
 Spirituality; or Prayer and Praise 69 
 
 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 uni'fp, which in body is feel- 
 ing, in soul, sympathy, and in Spirit, love. So each 
 of these twelve faculties in the complete man func- 
 tions in this threefold degree. 
 
 What is here described as the twelve sons of 
 Jacob is the first, or natural bringing forth of the 
 faculties. A higher expression of the faculties is 
 attained in the twelve disciples of Jesus Christ. 
 Simon Peter is hearing and faith united. John is 
 feeling and love joined. When we believe what we 
 hear, there is formed in us the Substance of the 
 Word, which is Peter, a rock, a sure foundation. 
 "Belief cometh of hearing, and hearing by the word 
 of Christ." 
 
 The Bible is a very wonderful book; 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 it is also a treatise on the true 
 physiological estate of the body. It shows that the 
 human organism is mind in action, rather than an 
 aggregation of purely material functions. But 
 above all, the Bible explains the spiritual character 
 of man and the laws governing his relation to God. 
 These are symbolically set forth as states of con- 
 sciousness, illustrated by parables and allegories. 
 Paul says, referring to the history of Sarah and 
 Abraham, "Which things contain an allegory" (Ga-
 
 70 Lesson Seven 
 
 latians 4 :24) . It is written of Jesus Christ, "And 
 without a parable spake he nothing unto them : that 
 it might be fulfilled which was spoken through the 
 prophet, saying, I will open my mouth in parables; 
 I will utter things hidden from the foundation of the 
 world." Jesus Christ was himself a parable; his 
 life was an allegory of the experiences that man 
 passes through in development from natural to spir- 
 itual consciousness. Hence, the Bible and the 
 prophets can be understood only by those who arrive 
 mentally at the same place that the writers were 
 when they gave forth their messages. It requires the 
 same inspiration to read the Scriptures that it re- 
 quired originally to receive and 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, This time will I praise Je- 
 hovah : 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 consciousness this fac- 
 ulty is called acquisitiveness ; 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 
 definite place of expression in the body. Physiology 
 has designated these faculty locations 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 same law 
 that draws into assemblies and communities, people 
 of kindred ideas. The intellectual man centers in
 
 Spirituality; or Prayer and Praise 71 
 
 the head; the affectional man lives in the heart; the 
 sensual man expresses through the abdomen. The 
 activities of these indicated regions are subdivided 
 into a multitude of functions, all of which are neces- 
 sary 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 the throne of 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 conscious- 
 ness designated in Scripture as Judah. Its office is to 
 pray and praise. The Judah faculty opens the 
 portal of that mysterious realm called the super- 
 conscious, where thought is impregnated with an 
 uplifting, transcendent quality. All lofty ideals, all 
 the inspiration that elevates and idealizes in religion, 
 poetry, and art originate here. It is the kingdom of 
 the true and real in all things. 
 
 The importance of Judah is indicated by his 
 place in the family of Jacob and Leah. Jacob, 
 supplanter, was betrothed to Rachel, ewe. At the 
 time of the espousal, the father of Rachel substituted 
 his elder daughter Leah, for the covenanted bride. 
 Leah means weary. The first son of Leah was 
 sight; weariness saw the light of Spirit. The second 
 son was hearing; she was able to receive the Word. 
 The third son was union; she merged with the Limit- 
 less. The fourth son was praise. After the birth 
 of Judah, Leah "left off bearing." Praise is the 
 complement of sight, hearing, and unity. It is the 
 redemption of weariness, and from it issues Messiah, 
 the Anointed One, Savior of the world. Instead of
 
 72 Lesson Seven 
 
 a supplication, prayer should be a jubilant thanks- 
 giving. This method of prayer quickens the mind 
 miraculously, and, like a mighty magnet, it draws out 
 those spiritual qualities which transform the whole 
 man when they are given expression 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 Father-Mind. It is quickened and 
 enlarged through prayer, and through other forms of 
 religious thought and worship. When we pray we 
 look up from within, not because God is off in the 
 sky, but because this spiritual center in the top of 
 the head becomes active, and our attention is nat- 
 urally drawn to it. 
 
 Prayer is natural to man, and it should be culti- 
 vated in order to round out his character. Prayer is 
 the language of spirituality; when developed, it 
 makes man master in the realm of creative ideas. 
 In order to get results from the use of this faculty, 
 right thinking should be observed here as well as 
 elsewhere. To pray believing that the prayer may 
 or may not be answered at the will of God, is miss- 
 ing the mark. It is a law of mind that every idea is 
 fulfilled as soon as conceived. This law holds true 
 in the spiritual realm. "All things whatsoever ye 
 pray and ask for, believe that ye receive them, and 
 ye shall have them." In the light of mind action, 
 the law expressed in these words is clear. More- 
 over the faith implied is 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 al-
 
 Spirituality; or Prayer and Praise 73 
 
 ways waiting for that future fulfillment which we 
 have idealized. If we pray thinking that we do not 
 deserve the things for which we ask, these untrue 
 and indefinite thoughts carry themselves out, and we 
 grow to look upon prayer with doubt and suspicion. 
 This is called the prayer of blind faith, but it is not 
 the kind that Jesus used, because his prayers were 
 answered. 
 
 It should not be inferred that the will of Divine 
 Mind is to be set aside in prayer ; we are to pray that 
 the will of God enter into us and become a moving 
 factor in our lives. "Not my will, but thine, be 
 done," prayed Jesus. The Father does not take our 
 wills from us. Rather, he gives us the utmost free- 
 dom in the exercise of the will faculty, and he also 
 imparts an understanding of the law through which 
 we can make any condition that we desire. "What- 
 soever ye shall ask in my name, that will I do," 
 becomes our assurance. 
 
 One of the offices of spirituality is to aggregate 
 ideas, and through this action man draws absolutely 
 true ideas from the universal Mind. Thus prayer 
 is cumulative; it accumulates spiritual Substance, 
 Life, Intelligence; it accumulates everything neces- 
 sary to man's highest expression. When we pray in 
 spiritual understanding, this highest realm of man's 
 mind contacts universal, impersonal Mind; the very 
 mind of God is joined to the mind of man. God 
 answers our prayers in ideas, thoughts, words; 
 these are translated into the realms without, in time 
 and condition. It is, therefore, important that we 
 pray with understanding of the law, important that 
 we always give thanks that our prayers have been
 
 74 
 
 Lesson Seven 
 
 answered and fulfilled, regardless of appearances. 
 When Jesus multiplied the loaves and fishes, he 
 prayed, blessed, and gave thanks. With under- 
 standing and realization of the relation between the 
 idea and the fulfillment of the idea, he overcame the 
 slow processes of nature, and the loaves and fishes 
 were increased quickly. We may not be able to at- 
 tain at once this speedy use of the law, but we shall 
 approximate it, and we shall accelerate the natural 
 processes, the nearer we hold our idea to the per- 
 fection of the realm of ideas. 
 
 Praise is closely related to prayer; it is one of 
 the avenues through which spirituality expresses 
 itself. Through an inherent law of mind, we in- 
 crease whatever we praise. The whole creation re- 
 sponds to praise, and is glad. Animal trainers pet 
 and reward their charges with delicacies for acts of 
 obedience; children glow with joy and gladness 
 when they are praised. Even vegetation grows 
 better for those who love it. 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. 
 
 "What is seen hath not been made out of things 
 which appear." There is an invisible thought-stuff 
 on which the mind acts, making things through a law 
 not yet fully understood. Every thought moves 
 upon this invisible substance in increasing or dimin- 
 ishing degree. When we praise the richness and 
 opulence of our God, this thought-stuff is tremend- 
 ously increased in our mental atmosphere; it reflects 
 into everything our minds and hands touch. When 
 the common things are impregnated with our con-
 
 Spirituality; or Prayer and Praise 75 
 
 sciousness of Divine Substance, they are trans- 
 formed according to our ideals. Through persistent 
 application of the Judah faculty, a failing business 
 proposition can be praised into a successful one. 
 Even inanimate things seem to receive the word of 
 praise, responding in orderly obedience when, before, 
 they had seemed to be unmanageable. A lady used 
 the 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 that his lino- 
 type, 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; she had 
 for years hoped that this carpet might be replaced 
 by a better one. She heard of the law and began 
 praising the old carpet. Inside of two weeks, 
 greatly to her surprise, she was given a new carpet, 
 from an unexpected source. These are a few simple 
 illustrations of the possibilities latent in praise. 
 Whether the changes were in the inanimate things or 
 in the individuals dealing with them, does not matter, 
 so long as the desired end was attained. 
 
 Turn the batteries of praise upon whatever you 
 wish to increase. Give thanks that it is now fulfill- 
 ing your ideal. The faithful law, faithfully ob- 
 served, will reward you. You can praise yourself 
 from weakness to strength; from ignorance to intel- 
 ligence; from poverty to affluence; from sickness to 
 health. The little lad with a few loaves and fishes 
 furnished the seed that, through the prayer and
 
 76 Lesson Seven 
 
 thanksgiving of Jesus, increased sufficiently to feed 
 five thousand people. 
 
 If we do not receive answers 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 ; it means that we miss the mark in 
 the method of asking our relation to Divine Mind 
 is not in harmony with the law; the failure is not in 
 God, but in us. We should, therefore, never be dis- 
 couraged, but like Elijah, we should persist until our 
 prayers are answered. 
 
 All causes that bring about permanent results 
 originate in Spirit. Spirituality, faith, and love are 
 God-given faculties, and when we are raised in con- 
 sciousness to their plane, they act naturally 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, "Whatsoever ye shall ask in my 
 name, that will I do." We ask "in his name" when 
 we pray in the Jesus consciousness of universal 
 Spirit. He attained unity with Divine 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 attain 
 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 thine inner 
 chamber, and having shut thy door [outer conscious-
 
 Spirituality; or Prayer and Praise 77 
 
 ness] , pray to thy Father who is in secret, and thy 
 Father who seeth in secret shall recompense thee." 
 If we make proper connection 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 right- 
 eous asking. "Be still, and know that I am God." 
 
 LIVING WORDS TO QUICKEN SPIRITUALITY 
 
 "It is the spirit that giveth life; the flesh profit- 
 eth nothing." 
 
 "The letter killeth, but the spirit giveth life." 
 
 "The words that I have spoken unto you are 
 spirit, and are life." 
 
 Ye must be bora from above. 
 
 "I am the light of the world;" "ye are the light 
 of the world." 
 
 "Let your light shine before men ; that they may 
 see your good works, and glorify your Father who 
 is 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 Jehovah 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
 
 78 Lesson Seven 
 
 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 no occasion of stumbling in him. 
 
 The Lord is my light and my salvation; whom 
 shall 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.) 
 
 And God created man in his own image, in the 
 image of God created he him ; male and female cre- 
 ated he them. Gen. 1 :27. 
 
 My perfection is now established in Divine 
 Mind. 
 
 Ye therefore shall be perfect, as your heavenly 
 Father is perfect. Matt. 5 :48. 
 
 By seeing perfection in all things I help to make 
 it manifest. "I must be in my Father's house." 
 
 The corruptible flesh is changed into incorrup- 
 tion by seeing it perfect and pure in Christ. 
 
 I see in mind that perfect character which I de- 
 sire to be, and thus plant the seed-thought that brings 
 forth the perfect man. 
 
 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. II Cor. 3:18. 
 
 When Christ, who is our life, shall be mani- 
 fested, then shall ye also with him be manifested in 
 glory. Col. 3 :4.
 
 FAITH 
 
 LESSON EIGHT 
 
 Faith is assurance of things hoped for, a con- 
 viction of things not seen. ... By faith we under- 
 stand that the worlds have been framed by the 
 word of God, so that what is seen hath not been 
 made out of things which appear. Heb. 11:1, 3. 
 
 In the 1 1 th 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, Jephthah; of 
 David and Samuel and the prophets: who through 
 faith subdued kingdoms, wrought righteousness, ob- 
 tained 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. 
 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 faculty of the mind which finds its most 
 perfect expression in the spiritual nature, but in order 
 to bring out the whole character it should be devel- 
 
 79
 
 80 Lesson Eight 
 
 oped 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 believe in 
 their own ability. We call this self-faith innate con- 
 fidence, but confidence is only a form of faith. Be- 
 lief is another of faith's expressions. Jesus appar- 
 ently made no distinction 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 constituent 
 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. 
 
 In Spirit, faith is related to what Paul calls sub- 
 stance or assurance. Jesus Christ used the same 
 illustration when he referred to Peter, a type of 
 faith, as a Rock upon which he founded his church. 
 Here is proof that faith is closely allied to the endur- 
 ing, firm, unyielding forms of earth substance. But 
 free faith has the power to do, and to 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 powers. 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 receives more than he can put into words. Only 
 those who have strengthened these interior faculties 
 can appreciate the wonderful, undeveloped possi- 
 bilities in man. The physiologist sees the faculties as 
 brain cells; the psychologist views them as thought
 
 Faith 81 
 
 combinations, but the spiritually minded beholds 
 them as pure ideas, unrelated, free, all-potential. 
 
 Faith can be extended in consciousness in every 
 direction. It will 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 moun- 
 tain, Remove hence to yonder place ; and it shall re- 
 move; and nothing shall be impossible 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 men- 
 tion. 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 precedent. 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 consciousness that 
 it finds its right place, and here under Divine Law, 
 without variation or disappointment, it brings results 
 seemingly miraculous. 
 
 Faith has always had a very large place in the 
 experiences of religious people because they have 
 given it free scope, expecting great things through 
 it from the Lord. But nearly all faith demonstra-
 
 82 Lesson Eight 
 
 tions have been the result of a sort of blind confi- 
 dence that God would carry out whatever was 
 asked of him. Sometimes the petitioner was disap- 
 pointed, and a series of disappointments usually led 
 to doubt and to 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, so-called miracu- 
 lous 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 
 once 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 our 
 use of faith until we make connection with the 
 higher realms of consciousness, where, as Jesus said, 
 though our faith be as small as the smallest of seeds, 
 it will spring forth and demonstrate its power to 
 carry out every desire that we put into it. "Noth- 
 ing shall be impossible unto you," if your faith is in 
 Spirit, and if your work is in harmony with Divine 
 Mind. 
 
 The Christian religion has been a great factor
 
 Faith 83 
 
 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 this 
 power is sight; interiorly it is that which perceives 
 the reality of substance of Spirit. Mental seeing is 
 knowing; when we perceive the truth of a propo- 
 sition, we say, "I see, I see," meaning that we men- 
 tally 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, and extends in lessening degree throughout the 
 whole body. "When thine eye is single, thy whole 
 body also is 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, making 
 him master of all the forces centering about spiritual 
 consciousness. Faith and prayer go hand in hand. 
 S "The faith which thou hast, have thou to thy- 
 /self before God. Happy is he that judgeth not him- 
 / self in that which he approveth." Have faith in 
 ^ what you do, and after it is done do not condemn 
 yourself. We are all seeking happiness, content- 
 ment, and we know by experience that we are happy 
 we are in tune with our environment. There 
 is a great variety of ideas which 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
 
 g4 Lesson Eight 
 
 innate substance of the world about us, the more do 
 we appreciate it. 
 
 Faith is ever active, and it should be made the 
 true substance of every idea. We must have faith in 
 our own power, capacity, 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 righteousness 
 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, power, and willingness of the 
 mental and spiritual forces, is absolutely necessary to 
 one who expects to succeed in demonstrating the 
 higher law. Jesus was the herald of a set of laws 
 which will revolutionize the whole civilization of this 
 world and which will produce a new and higher type 
 of man. He called this new condition for the uplift 
 of the race, the "kingdom of heaven," and he said it 
 must be built upon the foundation typified by Peter 
 (a rock) , which is faith. The development of the 
 faith faculty in the mind is as necessary to the worker 
 in spiritual principles as is the development of the 
 mathematical faculty in the worker of mathematics. 
 Neither of these faculties comes at a bound fully 
 formed into consciousness, but both grow by culti- 
 vation. "Increase pur faith," said the disciples, and 
 Jesus answered, "Have faith in God." 
 
 All readers of Scripture recognize Peter as a 
 type of faith. By studying his experiences, we may 
 get suggestions on the development of that faculty
 
 Faith 85 
 
 in ourselves. The fluctuating allegiance of Peter to 
 Jesus illustrates the growth of faith in one who has 
 had no development of that faculty. Faith and 
 doubt contend for the supremacy in Peter, and we 
 wonder why Jesus would choose as his chief disciple 
 this vacillating, weak, and cowardly fisherman. But 
 we observe that Peter was enthusiastic, bold at 
 times, 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 
 entered his mind, and he sank ; but the helping hand 
 was extended to him and he was made stronger 
 by the experience. This and many other illustra- 
 tions in the history of Peter, show 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 re- 
 sults. The forces invisible are much closer than we 
 think, and when we turn our attention in their direc- 
 tion the response is usually so pronounced and so 
 swift that we cannot but feel that a miracle has been 
 performed. A more intimate acquaintance with the 
 Divine Law convinces us that under it all things are 
 possible if we only believe, and if we at the same 
 time conform our thoughts to its principle. 
 
 Peter (faith), James (judgment), and John 
 (love) were the three disciples who were very close 
 to Jesus, and they are more prominent in his history 
 than all the others. This indicates that these three 
 faculties are developed in advance of the others, also 
 that they are closely associated. Understanding re- 
 veals to us that God is a Mind-Principle whose 
 foundation is ideas. When this character of the
 
 86 Lesson Eight 
 
 creative Principle dawns upon us, we see how easy 
 it is to commune with God. Through this com- 
 munion 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 room 
 is made by love. Selfishness is limitation; 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 a state of mind 
 in which everything seems contrary to them. 
 
 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. What- 
 ever you are doing, be happy in it. If you are get- 
 ting 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 will 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, Y u 
 create in your own consciousness. Enlarge your
 
 Faith 87 
 
 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 evil? If we 
 build our character upon faith, understanding, and 
 love, with the great I AM as the focal center, we 
 shall become pillars in the temple of God. 
 
 FAITH AFFIRMATIONS 
 
 (To be used in connection with Lesson Eight.) 
 
 "Now faith is assurance of things hoped for, a 
 conviction of things not seen." 
 
 Holding continuously to the reality of things 
 spiritual establishes them in mind they become 
 mental substance. 
 
 I believe in the presence and power of the one 
 Mind, and it is to me substantial Intelligence. 
 
 "According to your faith be it done unto you." 
 
 My doubts and fears are dissolved and dissi- 
 pated; in confidence and peace I rest in thy un- 
 changeable Law. 
 
 "Great is thy faith : be it done unto thee even as 
 thou wilt." 
 
 With my mind's eye, I see more and more the 
 reality of the true Ideas ever existing in Divine Prin- 
 ciple. 
 
 "I believe; help thou mine unbelief." 
 
 Jesus said, "Have faith in God." 
 
 I am saved from pain and sorrow through my 
 unswerving faith in the protection and care of God. 
 
 "Lord, Increase our faith." 
 
 My faith grows greater day by day, because it
 
 88 Lesson Eight 
 
 is planted in Truth, and through it all the mountains 
 of mortal error are moved into the sea of nothingness. 
 
 The understanding of Spirit clarifies my faith. 
 
 "I know him whom I have believed." I am per- 
 suaded that he is able, that he is willing, that he is 
 desirous of giving me whatsoever I ask. 
 
 My faith comprehends the beauty of wholeness. 
 
 My faith is of God and in God. 
 
 "Go thy way; thy faith hath made thee whole."
 
 IMAGINATION 
 
 LESSON NINE 
 
 The teachings about the things of the Spirit are 
 said to be mystical. We have found them so be- 
 cause we have not come into consciousness of the 
 many faculties necessary to comprehend Spirit. 
 Victor Hugo said, "There are no occult or hidden 
 truths; everything is luminous with mind." So we 
 find in the study of Truth that what is called mys- 
 terious 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 former viewpoint, seemed mysterious. 
 
 Mind manifests through faculties; in order to 
 comprehend increasingly, there must be an increase 
 of these avenues. That man has latent possibilities 
 goes without 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 daydreams never brings any- 
 thing to pass. Ideas must be worked up into living, 
 breathing, thinking things. Man can compress into 
 visibility his vagrant ideas as the chemist liquefies and 
 makes visible the invisible atmosphere; but to do 
 this, he must, like the chemist, have the machinery. 
 
 Physiology says that to think, man must have 
 brains. However, thinking is not limited to material 
 
 89
 
 90 Lesson Nine 
 
 cells, but, like everything else 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 offices have not yet been 
 determined. Psychology shows that these nerve 
 centers are acted upon by invisible forces. Psychol- 
 ogy teaches that man has what is called a subcon- 
 scious mind, and that it transcends the conscious 
 mind in knowledge and in ability. Jesus Christ 
 gives us this still higher teaching concerning our men- 
 tal powers: Man has a mind called the Lord, 
 transcending both the conscious and the subcon- 
 scious. Yet the harmonious working in unity of 
 these seemingly three minds is necessary to the bring- 
 ing forth of the latent possibilities of the man. 
 
 In Truth there is but one Mind, in which all 
 things exist. Accurately speaking, man does not 
 have three minds, nor does he have 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 bur- 
 densome. This is why very intellectual people are 
 often unpractical and unsuccessful; they have ac- 
 cumulated 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. Through thinking of their stored-up 
 knowledge as a personal possession, they have insu- 
 lated it from the original fount of wisdom and life, 
 and it has consequently become stale and forceless. 
 
 There is in man that which, when opened, will 
 place him in direct contact with universal Knowl- 
 edge, and he can instantly and continuously draw
 
 Imagination 9 1 
 
 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 devel- 
 oped this higher consciousness, claimed that all his 
 knowledge and power came direct from the Father 
 "I can of myself do nothing: . . . the Father 
 abiding in me doeth his works." 
 
 All that man really needs is the quickening and 
 rounding out of the thinking centers in his conscious- 
 ness; then the Divine Mind will think through him. 
 This supreme Mind holds man at its center, a per- 
 fect instrument through which to express its possi- 
 bilities. The writer of the first chapter of Genesis 
 says that man is the "image and likeness" of God. 
 He is the 7-am-age, or the identical I AM of God- 
 Mind in expression. God looks into the mirror of 
 the universe and sees himself as man; he gives him- 
 self to man, and man in his highest is God manifest. 
 "He that hath seen me hath seen the Father." 
 Thus God gives to his image the power to express 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 distinc- 
 tive faculty, which is called the "imagination." 
 The mind makes its forms in a way similar to that in 
 which 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 
 substance and life, and with his imagination he 
 makes them into forms. 
 
 Whatever we mirror in our minds becomes a
 
 92 Lesson Nine 
 
 living, active thing, and through it we are connected 
 with the world about us. Through the work of the 
 imaging faculty, every thought 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. Phys- 
 iology 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 
 temple, 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; it uses what phrenology calls the per- 
 ceptive faculties. It is really the author of these 
 faculties; 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 out of the invisible ether they create 
 forms which correspond to the idea held in the imag- 
 ination. If the idea originates in Spirit, the creation 
 is harmonious and according to the Law. These 
 centers are so sensitive and receptive to thought that 
 they take impressions from without, and make in the 
 ether those forms which correspond to the impres- 
 sions received. This is an inversion of the creative 
 Law, which is that all creations shall have their pat- 
 terns in the mind. When man allows his imagina- 
 tion to run on in a lawless way, he brings about such
 
 Imagination 93 
 
 discord in mind and body that the flood of error 
 thought submerges his understanding and he is 
 drowned in it. "And Jehovah saw that the wicked- 
 ness 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 I, behold, I do bring the 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, or that all 
 appearance is the creation of mortal mind; it means 
 that the outer is not the safe pattern 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 that was showed thee in the 
 mount." "The mount" is the place of high under- 
 standing in Mind, which Jesus called the kingdom 
 of God within. The wise metaphysician resolves 
 into idea each mental picture, each form and shape 
 seen in visions, dreams, etc. The idea is the founda- 
 tion, the real; when understood and molded by the 
 power of the word, it creates or re-creates 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 attains the mastery over things, and instead 
 of giving up to his emotions and feelings, he controls 
 them. Instead of letting his imagination run riot,
 
 94 Lesson Nine 
 
 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, n>/iose 
 imagination is stayed on thee" (Isaiah 26:3, 
 margin) . 
 
 As man develops in understanding, his imagina- 
 tion is the first of the latent faculties to quicken. 
 Esau represents the natural man, and Jacob a new 
 and higher concept 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. Im- 
 agination was the leading faculty in Jacob's mind. 
 He dreamed of a ladder reaching from earth to 
 heaven, the angels of God ascending and descending 
 upon it. This is prophecy of union between the 
 ideal and its manifestations, between Spirit and 
 body; the union is made by pure thoughts of the 
 Absolute the angels of Jacob's dream. 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 representa- 
 tive of the imaging faculty which Joseph typifies. 
 
 The history of Joseph is the history of every 
 man's imagination when developed under the Di- 
 vine Law. His dreams were messages from God, 
 and God interpreted them for him; his life is the 
 most interesting and fascinating romance in the 
 Bible. At its inception, the way of Joseph was 
 thorny, but through his obedience to the Spirit he
 
 Imagination 95 
 
 reached the highest place in the king's domain. 
 This shows that man begins the development of the 
 imagination in the darkness of materiality and in the 
 depths of ignorance, represented by Joseph cast into 
 the pit and sold into Egypt. Through spiritual un- 
 derstanding, the "dreamer" becomes the most prac- 
 tical son of the family ; by following his dream inter- 
 pretations, multitudes are saved from starvation. 
 The individual application of this is: Having our 
 attention fixed on Spirit, we discern 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, seeking 
 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 is an important one, because it is 
 through these mental pictures that the Lord com- 
 municates with man in a certain stage of his unfold- 
 ment. Solomon was instructed in dreams. "In 
 Gibeon Jehovah 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 unto Daniel in a vis- 
 ion 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
 
 96 Lesson Nine 
 
 been instructed by God in dreams and visions. 
 "Where there is no vision, the people cast off re- 
 straint" (Prov. 29:18). 
 
 Every form and thing, whether in the ether or on 
 the earth, represents some idea or mental attitude. 
 The idea is first projected into the invisible ether, 
 and afterward formed in consciousness. The mind 
 of man sees all things through thought forms made 
 by the imagination. The lover idealizes the object 
 of his affection, and is often disappointed on close 
 acquaintance. We are always creating ideals that 
 have existence in our minds alone. A true story is 
 told of a sailor who went on a long voyage and left 
 his affianced behind. He thought of her continu- 
 ously, and often saw her in his dreams. Finally he 
 began to see and talk to her in his waking 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, awaiting his return. After some 
 twenty years he arrived at home, expecting a wel- 
 come from his loved one. He was dumbfounded to 
 learn that she was married, had a family, and had 
 forgotten him. Out of his own mind 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 im- 
 press 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 watched her little daughter pass through a 
 heavy iron gate. The gate swung shut and the 
 mother imagined that it caught and crushed the little
 
 Imagination 97 
 
 one's fingers. But the child had withdrawn her fin- 
 gers before the gate struck. 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 ini- 
 tiation, the candidate was told that the word "Cow- 
 ard" was to be branded upon his back with a red-hot 
 iron. A piece of ice was used instead, but the prom- 
 ised brand arose in blistered letters. 
 
 We could cite cases without number to prove 
 the power of the imagination in forming and trans- 
 forming the body. Also, one mind can suggest to 
 another and produce any desired condition, if there 
 be mental receptivity. This can be done most ef- 
 fectively 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 according to the inten- 
 sity 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 the imaging law he 
 builds it up until it becomes manifest. On the other 
 hand, he can use the same power to make good ap- 
 pear on every side. The marks of old age can be 
 erased from the body by mentally 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 tran- 
 sient patching up with lotions and external appli- 
 cations is foolish ; the work must be a mental trans-
 
 98 Lesson Nine 
 
 formation. "Be ye transformed by the renewing of 
 your mind." 
 
 The highest and best work of the imagination is 
 the transformation it works in character. Imagine 
 that you are one with the Principle of Good and you 
 will become good. To imagine oneself perfect fixes 
 the idea of perfection in the invisible mind substance, 
 and the mental forces at once begin the work of 
 bringing forth perfection. 
 
 Paul saw this wonderful law at work in character 
 forming 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." 
 
 PERFECTION IN FORM ESTABLISHED 
 
 (To be used in connection with Lesson Nine.) 
 
 I see my countenance in its divine perfection. 
 
 Thou wilt keep him in perfect peace whose im- 
 agination is stayed on Thee. 
 
 I see perfection in all forms and shapes. 
 
 His Son is the brightness of His glory, and the 
 express image of His person. 
 
 I see the light of the Christ Consciousness al- 
 ways. 
 
 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 instruc- 
 tion. Job 33:15, 16. 
 
 I know the reality back of the shadows.
 
 WILL AND UNDERSTANDING 
 
 LESSON TEN 
 
 "If any man willeth to do his will, he shall know 
 of the teaching" (John 7:17). 
 
 Man manifests that which exists eternally in 
 Being. We talk about the faculties of man's mind 
 as if they belong to the individual and have 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 the 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 manifes- 
 tation proves the character of the cause. In dealing 
 with the faculties of man, the 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 the one Mind is that it is absolute, and that all 
 its manifestations are in essence like unto itself. 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 Di- 
 vine Mind. 
 
 In analyzing these faculties and in establishing 
 
 99
 
 100 Lesson Ten 
 
 their relation in the individual consciousness, we 
 should clearly understand that they are never sepa- 
 rated 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 re- 
 lation. "Will" and "know" designate what we 
 term the will and the understanding faculties of 
 mind. Through appropriation, through expansion 
 and growth in consciousness, will and understand- 
 ing would seem to have their source in individual 
 man. But however adapted by man, they can never 
 be divorced from the Mind of Being in which they 
 exist as essential members of its wholeness. 
 
 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 conscious- 
 ness of cause, the power to make or break without 
 limitation, constructive and destructive ability with a 
 universe of workable potentialities. 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 per- 
 fectly free. But we know that God is the Great 
 Unlimited, and man, his "image and likeness," must 
 be of the same character; consequently man has the 
 same freedom that God has to act in the fulfillment 
 of desire. God does not dictate man's acts, although 
 he may instruct and draw him through love away 
 from error. The idea that God makes man do cer-
 
 Will and Understanding 101 
 
 tain things cannot be true in a single instance, be- 
 cause if it were, man would not be a free agent. If 
 God interfered with man's will in some things, it 
 would follow 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 the original "I will be what I will to 
 be." In mind, both Jehovah and Jesus mean 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 har- 
 mony with Divine Law. This is the union of will 
 and understanding. In the Scripture, these are des- 
 ignated as Ephraim and Manasseh, 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 fore- 
 head. 
 
 The will should never be retarded in its devel- 
 opment, but should be strengthened along all lines. 
 The idea of breaking the will of children is wholly 
 erroneous. The perfect man is produced by round- 
 ing out the will and joining it to the understanding. 
 The idea of giving up the will should not include the 
 thought of weakening it, or causing it to become in 
 any way less ; it properly means that the will is being 
 instructed how to act for the best. Do not act until 
 you know how to act. "Look before you leap." 
 This does not imply that one shall be inactive and 
 indefinite, waiting for understanding, as do many
 
 102 Lesson Ten 
 
 people who are afraid to act because they may possi- 
 bly do the wrong thing ; it means that understanding 
 will be quickened and the will strengthened by the 
 confidence which comes to it as a result of knowl- 
 edge. 
 
 To strengthen the will, and at the same time dis- 
 cipline it along right lines, requires an understanding 
 nothing less than divine. But man can balance his 
 will and his understanding; when he does this he 
 will always do the right thing at the right time. 
 Nearly every mistake is the result of will acting with- 
 out the cooperation of its brother, understanding. 
 When the will is permitted to act on its own account, 
 man becomes emotional and willful. These states 
 of consciousness lead to all kinds of bodily discords. 
 Willfulness makes tenseness, and a tense mind ties 
 knots in the nerves, muscles, and tendons of the whole 
 organism. The metaphysician, observing these con- 
 ditions, treats for relaxation of will and for a gen- 
 eral letting go of the whole system. The universal 
 treatment for this condition given by Jesus Christ is, 
 "Not my will, but thine, be done." This surrender 
 causes personal will to "let go," and a unification of 
 man's will with God's will takes place. When this 
 is accomplished, all goes well. 
 
 Willful people often complain of a feeling like 
 that produced by a tight band around the head. 
 This is the pressure of thought substance which the 
 will has laid hold of and is clinging to with centrip- 
 etal force. In all such cases, and, in fact, in every 
 sense of pressure, treat against personal willfulness 
 and affirm the divine freedom. 
 
 Every organ of the body is affected by the action
 
 Will and Understanding 1 03 
 
 of the will, and when this faculty 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 the stomach is sympathetic- 
 ally affected. Persons affected in these ways sel- 
 dom realize that they have a set determination as to 
 how things shall be done in their lives, and they are 
 sometimes slow in accepting the higher understand- 
 ing which is necessary to the untangling of mistakes 
 made by 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 re- 
 sult is a belittling of the whole man. People who 
 are contentious for their personal rights, place them- 
 selves in bondage to material conditions and stop 
 spiritual growth. 
 
 How shall we bring to bear the Divine Will? 
 By understanding; by universal Wisdom; by af- 
 firming, "Not my will, but thine, be done." God is 
 potential, unformed will ; man is manifest God- Will, 
 or good- will. When man links his will with the 
 principle of force he has superior executive capac- 
 ity. He swiftly brings forth faculties which, under 
 the slow action of mortality, would take ages to 
 develop. 
 
 There is a knowing quality in Divine Mind. 
 God is Supreme Knowing. That which compre- 
 hends in man is Understanding; it knows and com- 
 pares in Wisdom. Its comparisons are not made in 
 the realm of form, but in the realm of ideas. It 
 knows how to accomplish things. We may know
 
 104 Lesson Ten 
 
 without experience. The human family has learned 
 by hard knocks that experience is a severe school- 
 master. In the allegory of Adam and Eve, we have 
 a picture of man falling under the sway of the ser- 
 pent 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 in it follow the Divine 
 Guidance. 
 
 For all willfulness, the treatment should be af- 
 firmations 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; we are all as 
 free to use God as we are free to use the principles 
 of mathematics and music. The principle never in- 
 terferes, but if it is to be rightly applied we must de- 
 velop uderstanding. Freedom leads to many errors, 
 but since it is a part of Being, man must learn to 
 use it properly; he must learn that the freedom of 
 the law means control and conservation, not lust 
 and license. 
 
 We should be careful not to enter into any heal- 
 ing system which interferes with freedom. Hypno- 
 tism is not real healing. Any system that suppresses 
 the will is radically wrong. It is the work of the 
 true healer to instruct the patient, to show cause and 
 remedy from the viewpoint of spiritual understand- 
 ing. All other methods are temporary. The old 
 states of mind will come again into action unless the 
 causing thought is uncovered and removed. A man 
 may have a paralyzed arm through selfish desire for
 
 mil and Understanding 105 
 
 money, and though he may find temporary relief in 
 mere mental suggestions of health, or hypnotism, he 
 will never get permanent healing until he under- 
 stands the Divine Law governing possessions, and 
 conforms thereto. 
 
 There are people who claim they are being spir- 
 itually developed through mediumship. This is 
 error. If you believe that you are under the control 
 of another will, if you give up to another will, your 
 own will is gradually weakened. If you continue 
 to submit to the domination of another, you will 
 finally lose control of your own life. 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 any one to sleep. "Awake, thou 
 that sleepest, . . . and Christ shall shine upon thee." 
 
 Never say, "I don't know;" "I don't under- 
 stand." Claim your Christ understanding at all 
 times, and declare, "I am not under any spell of 
 human ignorance. I am one with Infinite Under- 
 standing." The accumulation 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 know- 
 ing. When you declare Divine Understanding, you 
 sometimes meet your old line of thought and are dis- 
 appointed. Right then continue to hold for know- 
 ing. 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
 
 106 Lesson Ten 
 
 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: "Father, I thank thee that thou heardest 
 me. And I knew 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 through the personal 
 will fall short. We should be free to express all 
 that we are. If you are afraid of any force within 
 you, your fear leads to suppression. In the true self- 
 control, the will and the understanding 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 into touch with the Divine 
 Will and Understanding. We must understand all 
 of our forces before we can establish them in har- 
 mony. This overcoming is easy if you go about it in 
 the right way. But if you try to take dominion 
 through will force and suppression, you will find it 
 hard and will never accomplish any permanent re- 
 sults. 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 and Understanding 1 07 
 
 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 
 adverse will which seeks to master man in the with- 
 out. This "adversary" troubles us because we strive 
 to maintain personal freedom instead of submitting 
 to Divine Guidance. Self-confidence is a virtue 
 when founded on the Truth of Being, but when it 
 arises from the personal consciousness it keeps man 
 from his dominion. Are you trying just from your- 
 self to be free from the traditions of the outer world, 
 or are you resting in the understanding and asssur- 
 ance that you are a son of God? To know yourself 
 as a son of God is to overcome the "devil" the 
 personal self. The "devil" makes you believe that 
 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 centered 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 people are con- 
 trolled by law. There is an eternal law of justice. 
 I am one with that law and I rest in it." 
 
 Among the disciples of Jesus, Matthew repre- 
 sents 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 executive faculty of the mind, and 
 carries out the edicts of the I AM. All thoughts
 
 108 Lessson Ten 
 
 that go in or out of man's consciousness 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 lessons and accompanying demonstrations 
 to be couched in terms like those in the world with- 
 out. When the Christ showed himself to Thomas, 
 the latter said that he would not believe unless he 
 could see the print of the nails and feel the wound 
 in the side of the Lord. This double proof was 
 given him, and Jesus said, "Be not faithless, but be- 
 lieving." Thomas was then spiritually awakened 
 and he made the acknowledgment: "My Lord and 
 my God." 
 
 Those people who are being educated in Truth 
 through the written and spoken word will finally 
 arrive 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 reality of the Christ Mind. 
 
 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 con- 
 sciousness.
 
 Will and Understanding 1 09 
 
 "Not my will, but thine, be done." 
 
 I firmly believe in the Guiding Intelligence 
 directing all my thoughts. 
 
 "There is a spirit in man, And the breath of the 
 Almighty giveth them understanding." 
 
 The willfulness and stubbornness of the flesh 
 have no power in me. I am obedient unto the Spirit 
 and receptive 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.
 
 JUDGMENT AND JUSTICE 
 
 LESSON ELEVEN 
 
 Judge not, that ye be not judged. For with what judg- 
 ment ye judge, ye shall be judged : and with what measure 
 ye mete, it shall be measured unto you. Matt. 7:1, 2. 
 
 And thou shall put in the breastplate of judgment the 
 Urim and the Thummim; and they shall be upon Aaron's 
 heart, when he goeth in before Jehovah: and Aaron shall 
 bear the judgment of the children of Israel upon his heart 
 before Jehovah 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 
 responses 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 
 magistrates, 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 acquitted, the judge held out the image for him to kiss. 
 In the final judgment, Osiris wears around his neck the 
 jeweled Justice and Truth. The LXX. translates Urim 
 and Thummin by "Light and Truth." Some scholars sup- 
 pose 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 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. 
 
 The law as given by Moses, is for guidance of 
 110
 
 Judgment and Justice 1 1 1 
 
 man in the evolution of his faculties. The figures, 
 personalities, and symbols represent potentialities de- 
 veloped and undeveloped on various planes of con- 
 sciousness. The High Priest stands for spiritual 
 man officiating between God and mortal man. The 
 breastplate in an armor protects the most vital part, 
 the heart. The heart is love, the affectional con- 
 sciousness in man; it may be subject to the force of 
 weak sympathy, unless balanced by another power in 
 which is discrimination, or judgment. 
 
 The breastplate had on it twelve precious stones, 
 representing the twelve tribes of Israel. This 
 clearly means that the twelve faculties of the mind 
 must be massed at the great brain center called the 
 solar plexus. It means that all the intelligence of 
 man's faculties must be brought into play in the 
 final judgments of the mind. The Urim and Thum- 
 mim (Lights and Perfections) , under the Egyptian 
 symbology, "Truth and Justice," are the oracular 
 edicts of Divine Mind which are intuitively ex- 
 pressed as a logical sequence of the Divine Prin- 
 ciple, Truth and Justice. 
 
 A modern metaphysician would interpret all 
 this as the omnipresence of Divine Mind in its per- 
 fect idea, Christ. The Truth is ready at all times 
 to give judgment and justice. As God is Love, so 
 God is Justice. These are in Divine Mind in unity, 
 but are made manifest in man's consciousness too 
 often in diversity. It is through the Christ Mind in 
 the heart that they are unified. When justice and 
 love meet at the heart center, there is balance, poise, 
 and righteousness. When judgment is divorced from 
 love, and works from the head alone, there goes
 
 1 12 Lesson /even 
 
 forth the human cry for justice. In his mere human 
 judgment, man is hard and heartless; 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 Principle. In its perfection 
 it is expressed through man's mind, with all its abso- 
 lute relations uncurtailed. Man has the right con- 
 cept of judgment, and ideally the judges of our 
 courts have that unbiased and unprejudiced dis- 
 crimination which ever exists in the Absolute. A 
 prejudiced judge is abhorred, and one who allows 
 himself to be moved by his sympathies is not con- 
 sidered 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 de- 
 claring that one's judgment is spiritual and not ma- 
 terial; that its origin is in God; that all its con- 
 clusions are based in Truth, and that they are abso- 
 lutely 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 its own 
 thought world. The habit of judging others, even 
 in the most insignificant matters of daily life, must 
 be discontinued. "Judge not, that ye be not judged," / 
 said Jesus. The law of judgment works out in 
 a multitude of directions, and if we do not observe 
 it in small things, we shall find ourselves failing in 
 large. 
 
 Judging from the plane of the mortal, leads into 
 condemnation, and condemnation is always followed 
 by affixing a penalty. We see faults in others, and
 
 Judgment and Justice 1 1 3 
 
 pass judgment upon them without considering mo- 
 tives or circumstances. Our judgment is often 
 biased and prejudiced; 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 igno- 
 rance, we are creating thought forces that will react 
 upon us. "With what judgment ye judge, ye shall 
 be judged." "With what measure ye mete, it shall 
 be measured unto you." Whatever thought you send 
 out, will come back to you. This is an unchange- 
 able law of thought action. A man may be just in 
 all his dealings, yet if he condemns others for their 
 injustice, that thought action will bring him into un- 
 just 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, he 
 judged in the Principle. This is the stand which 
 every one must take resting judgment of others in 
 the Absolute. When this is done the tendency to 
 condemn will grow less and less, until man, seeing his 
 fellow man as God sees him, will 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 everlasting punishment. Modern interpreters 
 of the Scripture say that the "hellfire" referred to 
 by Jesus means simply a state in which purification 
 is taking place. 
 
 The word "hell" is not translated with clearness
 
 1 1 4 Lesson Eleven 
 
 sufficient to represent the various meanings of the 
 word in the original language. There are three 
 words from which "hell" is derived: sheol, "the un- 
 seen state;" hades, "the unseen world; and ge- 
 henna, "valley of Hinnom" These are used in the 
 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 de- 
 liberately erased from our English Bibles the three 
 words, 'damnation,' 'hell,' and 'everlasting.' 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 cor- 
 roborates the metaphysical interpretation of Scrip- 
 ture, 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 retroactive 
 law asserts itself, and judgment, being part of that 
 law, brings the penalty upon the transgressor. This 
 penalty is not punishment, but discipline, 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 indus- 
 try are inculcated, and that which seems punishment, 
 proves to be educational. Men are everywhere call- 
 ing for broader educational methods in our prisons, 
 and this demand is an acknowledgment of the neces- 
 sity of purification through discipline and training in 
 morals. This purifying process is the penalty taught 
 by Jesus the judgment passed upon sinners the 
 fire of hell. When it is received in the right spirit,
 
 Judgment and Justice 1 1 5 
 
 this fire burns up the dross in character and purifies 
 mind and body. 
 
 Metaphysicians have discovered that there is a 
 certain 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, especially 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 becomes muddy as a 
 result. "There is therefore now no condemnation 
 to them that 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 double-minded man, 
 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-condemna- 
 tion. Condemnation in any of its forms retards free- 
 dom 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
 
 1 ] 6 Lesson Eleven 
 
 of condemnation of others, or of self, and affirmation 
 of the great universal Spirit of justice, through which 
 all unequal and unrighteous conditions are finally 
 adjusted. 
 
 Observing the conditions that exist in the world, 
 the just man would have them righted according to 
 what he perceives to be the equitable 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: "For neither doth the 
 Father judge any man, but he hath given all judg- 
 ment unto the Son." This Son is the Christ, uni- 
 versal Cosmos; to its equity, man should commit 
 the justice which he wishes to see brought into hu- 
 man affairs. Put all the burdens of the world upon 
 the one supreme Judge and 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-reaching. 
 
 If you think that you are unjustly treated by 
 your friends, your employers, your government, or 
 those with whom you do business, simply declare the 
 activity of the almighty Mind, and you will set 
 into action mental 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 by mortal ways. 
 
 Jealousy is a form of mental bias that blinds the
 
 Judgment and Justice \ 1 7 
 
 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 jeal- 
 ousy," or "blinded by prejudice." We do not 
 mean by this that the physical eyes have been put 
 out, but that the 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 becomes darkened in con- 
 sequence. 
 
 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-adjusting Justice. In 
 this there should be active trust, which is a form of 
 prayer. The disturbing elements that come into life 
 should be definitely placed in the hands of God. 
 This is much more than mere doubtful trust, or neg- 
 ative expectancy that things will be made right. 
 The Spirit of justice should be appealed to and 
 prayed to with the persistency of an Elijah, or of the 
 Gentile woman whose importunity 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 the 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
 
 1 1 8 Lesson Eleven 
 
 trait of mind in an employee, and he replied, "Good 
 judgment." Everywhere 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 
 excellent judgment that his ability was recognized 
 and he was rapidly advanced until he became presi- 
 dent of one of the largest railroad systems in the 
 United States. 
 
 The ability of the mind to arrive at quick and 
 right conclusions can be cultivated by clearing up the 
 understanding, and acknowledging the one supreme 
 Mind in which is all discrimination. Take the stand 
 that it is your inheritance from God to judge wisely 
 and quickly, and do not depart therefrom by state- 
 ments of inefficiency in matters of judgment. When 
 you are in doubt as to the right thing to do in at- 
 taining justice in worldly affairs, 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 uncon- 
 sciously overreach in their desire for possessions. 
 When they put the matter into 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 results, whatever they may be.
 
 Judgment and Justice 1 1 9 
 
 "There is a divinity that shapes our ends," and it can 
 be cooperated with by one who believes in things 
 spiritual, and all the voyage of life will thereby be 
 made prosperous and happy. 
 
 JUDGMENT AND JUSTICE STATEMENTS 
 
 (To be used in connection with Lesson Eleven.) 
 
 Teach me thy way, O Jehovah; 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 girded your loins with 
 truth, and having put on the breastplate of right- 
 eousness. Eph. 6:14. 
 
 The meek will he guide in justice. Psalm 25 :9. 
 
 I will sing of lovingkindness and justice. 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 set my cause in order; I 
 know that I am righteous. 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, criticize, censure, or find 
 fault with my associates. Neither do I belittle nor 
 condemn myself.
 
 LOVE 
 
 LESSON TWELVE 
 
 Behold what manner of love the Father hath bestowed 
 upon us. that we should be called children of God: and 
 tuch we are. I John 3:1. 
 
 He that abideth in love abideth in God, and God abid- 
 eth in him. I John 4:16. 
 
 He that hath my commandments, and keepeth them, he 
 k 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. 
 
 Love, in Divine Mind, is the idea of universal 
 unity. In expression, love is the power that joins 
 and binds in Divine Harmony the universe 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. 
 
 We have found that the twelve sons of Jacob 
 represent the twelve faculties of mind. When Levi 
 (love) was brought forth by the human soul 
 (Leah), his mother said, "Now this 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 
 
 120
 
 Love 121 
 
 Being. In the Divine Order of being, the soul, or 
 thinking part of man is 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 
 transformation which broadens, strengthens, and 
 deepens it. We no longer confine love to family, 
 friends, and personal relations, but expand it to in- 
 clude all things. The denial of human relationships 
 seems at first glance to be a repudiation of the family 
 group, but it is merely a cleansing of the mind from 
 limited ideas of love when this faculty would satisfy 
 itself solely by means of human kinship. If God is 
 the Father of all, then men and women are brothers 
 and sisters in a universal family, and one who sees 
 spiritually should open his heart and cultivate that 
 inclusive 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 re- 
 ligious 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 
 desires to realize this true relation. Jesus said, 
 "Who is my mother? and who are my brethren? 
 And he stretched forth his hand towards his dis- 
 ciples, and said, Behold, my mother and my breth-
 
 122 Leon Tvebc 
 
 ren! For whosoever shall do the will of my Father 
 who is in heaven, he is my brother, and sister, and 
 mother." 
 
 Among the disciples of Jesus Christ, John rep- 
 resents love he laid his head on the Master's 
 bosom. When this disciple is called, love is quick- 
 ened in consciousness. The calling of this disciple 
 consists in bringing to consciousness a right under- 
 standing of the true character of love, also its exer- 
 cise in all the relations of life. One should make it 
 a practice to meditate regularly upon the love idea 
 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 neces- 
 sary to know the exact location of this aggregation 
 of love cells. Think about love with the attention 
 drawn within the breast, and a quickening will fol- 
 low ; all the ideas that go to make up love, will be set 
 into rapid motion. This produces a positive love 
 current, which, when sent forth with power, will 
 break up opposing thoughts of hate, and render them 
 null and void. These thoughts of hate will be dis- 
 solved, not only in the mind of the thinker, but in the 
 minds of those with whom he comes in contact in 
 mind or body. The love current is not a projection 
 of the will ; it is a setting free of a natural, equaliz- 
 ing, harmonizing force which in most people has been 
 dammed up by human limitations. The ordinary 
 man is not aware that he possesses this mighty power 
 which will turn away every shaft of hate that is 
 aimed at him. We know that "a soft answer turaeth 
 away wrath," but here is a faculty native to man.
 
 Love 123 
 
 existent in every soul, which may be used at all times 
 to bring about harmony and unity among those who 
 have been disunited through misunderstandings, con- 
 tentions, and selfishness. 
 
 Henry Drummond says that Paul's 13th chap- 
 ter of I Corinthians is the greatest love poem ever 
 written. In his book based upon this chapter, "Love, 
 the Supreme Gift," Professor Drummond analyzes 
 love and portrays its various activities. 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 rain- 
 bow so Paul passes this thing, love, through the magnifi- 
 cent 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 observe 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, by a multitude of small things and 
 ordinary virtues, the supreme thing, the summum bonum, 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." Guile lessness "Thinketh no evil." Sincerity 
 "Rejoiceth not in iniquity, but rejoiceth in the truth." 
 
 Professor Drummond, in his address upon this 
 chapter to Mr. Moody *s students gathered at North-
 
 124 Lesson Tnckc 
 
 field, 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 of 
 angels, and have not this deeper feeling, it profits us 
 nothing. We should deny the mere conventional, 
 surface affection, and set our minds on the very sub- 
 stance of love. 
 
 Charity is not love. You may be kind-hearted, 
 and give to the poor and needy until you are im- 
 poverished, 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 mix with the baser 
 metals it has no affinity for anything less than it- 
 self. Love is patient; it never gets weary nor dis- 
 couraged. 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 re- 
 lationship of the human family. His teaching was 
 always of gentleness, nonresistance, love. "I say 
 unto you, Love your enemies, and pray for them that
 
 Love 125 
 
 persecute you." To do this, one must be established 
 in the consciousness of Divine Love, and it requires 
 discipline of the mental nature to preserve such a 
 high standard. The Divine Law is founded in the 
 eternal unity of all things, and "love therefore is 
 the fulfilment of the law." Physical science has 
 discovered that everything can be reduced to a few 
 primal elements, and that if the universe were de- 
 stroyed 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 in their 
 heart will I write it." 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. 
 
 "The love of money is a root of all kinds of 
 evil." This says that the love of money, not money 
 itself, is the root of all kinds of evil. Money is a 
 convenience that saves men many burdens in the ex- 
 change of values. Primitive civilization used the 
 cumbersome custom of trading products without a 
 money representative, while modem 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 erasure 
 of this idea from human consciousness is part of the 
 metaphysician's work. Trusting in God, we have 
 faith in him as our Resource and he becomes a per- 
 petual 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
 
 126 Lesson Twelve 
 
 of rust and corruption. This point is not clearly 
 understood by those who are hypnotized by the 
 money idea. When the metaphysician affirms God 
 to be 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 differ- 
 ence 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 becomes its slave. The wise 
 metaphysician deals with the money idea, and mas- 
 ters it. 
 
 When Jesus said, "I have overcome the world," 
 he meant that by the use of certain words he 
 had dissolved all adverse states of consciousness in 
 materiality, appetite, and selfishness. Christ is the 
 Word, the Logos. Because the word is the mind 
 seed from which springs every condition, great stress 
 is laid upon the power of the word, both in the 
 Scriptures and in the metaphysical interpretations of 
 the Scriptures. 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 conditions in mind, 
 body, and affairs. The word love overcomes 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 tolhe other through associated 
 ideas. When Divine Love enters into the thought 
 process, every cell is poised and balanced in space,
 
 Love 127 
 
 in mathematical order as to weight and relative 
 distance. Law and order rule in the molecules of 
 the body with the exactness which characterizes 
 their action in 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 aspect of the love center in man that Jesus 
 referred when he said, "Out of the heart of men, 
 evil thoughts proceed." But in the regeneration all 
 this is changed; the heart is cleansed and becomes 
 the standard of right relation between all men. "By 
 this shall men know that ye are my disciples, if ye 
 have love one to another." We cannot enter fully 
 into the Jesus Christ consciousness so long as we have 
 a grudge against any one. The mind is so consti- 
 tuted that a single thought of a discordant character 
 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 therefore thou 
 art offering thy gift at the altar, and there remember- 
 est 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 gave us 
 not a spirit of fearfulness; but of power and love 
 and discipline." A woman who understands this 
 law was 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. An-
 
 128 Lesson Tvehe 
 
 other woman 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 unhitched the horse; the 
 grateful animal walked directly over to the house 
 where the woman 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 ; 
 the man's heart was softened, and he was reformed. 
 The new heaven and the new earth which are 
 now being established between men and nations the 
 world over, are based upon love. When men under- 
 stand each other, love increases. This is true, not 
 only among men, but among men and the animal 
 world, and even the vegetable world. In Yellow- 
 stone 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 shall dwell with the lamb, and the 
 leopard shall lie down with the kid; and the calf 
 and the young lion and the falling 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 Jehovah, 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 knoweth not God; for God is 
 love. Herein was the love of God manifested 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 pro- 
 pitiation for our sins. Beloved, if God so loved us, we also
 
 Love 129 
 
 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 we know 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 he that abid- 
 eth in love abideth in God, and God abideth in him. Herein 
 is love made perfect with us, that we may have boldness in 
 the day of judgment; because as he is, even so are we in 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, I 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 him, 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 In- 
 finite Love. 
 
 God is Love, and every one that loveth is born of 
 God. 
 
 I am bora 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.
 
 130 Lcuon Twelve 
 
 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 
 bestowed upon us, that we should be called the sons 
 of God. 
 
 I love the Lord my God with all my heart, and 
 with all my mind, and with all my soul, and with 
 all my strength. 
 
 But now abideth faith, hope, love, these three; 
 and the greatest of these is love. I Cor. 13:13.
 
 TALKS 
 
 ON 
 
 TRUTH
 
 HOW MICROBES ARE MADE 
 
 And out of the ground Jehovah God formed every 
 beast of the field, and every bird of the heavens; and 
 brought them unto the man to see what he would call them : 
 and whatsoever the man called every living creature, that 
 was the name thereof. Gen. 2:19. 
 
 He that overcometh, I will give to him to sit down with 
 me in my throne. Rev. 3 :2 1 . 
 
 The author of Genesis was evidently a great 
 metaphysician. He described Being as God, Je- 
 hovah God, and Adam. We would express the 
 same truth in the terms, Mind, Idea, and Manifesta- 
 tion. The manifestation is always the self-conscious, 
 hence the limited. This is Adam. But Mind, Idea, 
 and Manifestation are one. 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 Jehovah God, and the omni- 
 present Fount of Jehovah God is the one God. This 
 being true, man has no permanent existence while he 
 is wholly in the consciousness of the personal estate. 
 The Adam condition is not all of his being; it is 
 merely a part. His being is summed up in a con- 
 sciousness of God, Jehovah 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 its conditions complied with, the consciousness 
 of the omnipresence of the Three in One is pro- 
 claimed: "Believest thou not that I am in the Father, 
 
 135
 
 136 Talk* on Truth 
 
 and the Father in me? the words that I say unto you 
 I speak not from myself: but the Father abiding in 
 me doeth his works" (John 14:10). 
 
 Adam is perfectly legitimate in his right place, 
 and that place is the consciousness of the omnipres- 
 ence of the Father; here 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 manifesta- 
 tion of Being that "names" or gives character to 
 its potentialities. 
 
 Man is not Adam; Adam is a part of man's 
 consciousness. Adam is your intellect, but you 
 transcend the intellect. You form your intellect 
 from the "dust of the ground;" that is, from the 
 omnipresent substance, and through it as a kind of 
 reflecting lens, you give character to your surround- 
 ings. 
 
 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 metaphysical depth of Genesis. Jehovah God 
 is described as bringing "every beast of the field, and 
 every bird of the heavens" 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 "birds of the 
 heavens" are ideas of spiritual life. It is the Adam, 
 or intellect, that gives character to both ideal con- 
 ditions; it is through 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 
 in a measure opened to the light of Spirit, and his
 
 How Microbes A re A/a de 1 3 7 
 
 power over ideas recognized. "I will give unto thee 
 the keys of the kingdom of heaven : and whatsoever 
 thou shall 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 repe- 
 tition on a higher plane of the allegory of Jehovah 
 God bringing to Adam the beasts of the field and 
 fowls of the heavens to see what he would call them. 
 
 He who studies Mind may know how to "dis- 
 cern the signs of the times." He becomes familiar 
 with certain underlying principles and he recognizes 
 them in their different masks in the whirligig of time. 
 Under the veil of historical symbology the Scrip- 
 tures portray 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 now being poured out 
 upon mankind ; it includes all who will dwell in the 
 fadeless, immanent Light, the Christ of God. 
 
 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 Egyp- 
 tians refused to give freedom to the Israelites (their 
 spiritual ideas), and they saw frogs, lice, locusts, and
 
 1 38 Talk* on Truth 
 
 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 animalcules. 
 
 It is now almost universally accepted by phy- 
 sicians 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 de- 
 scribed by experts like Pasteur and Koch, whose 
 antidotes for these destructive little animals have 
 been widely advertised. Their remedy consists in 
 destroying the microbe they do not attempt to ex- 
 plain 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 nor 
 whither he may go. 
 
 The reflective mind is not satisfied with this 
 superficial way of dealing with such destructive 
 agents. It asks their cause, but no answer is vouch- 
 safed on the part of those who study microbes. 
 Only the students of mind can answer the question 
 of the origin of microbes and disease germs, and 
 only from the mental point of observation can there 
 come a rational explanation of these minute life 
 forms. 
 
 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 it may be explained and understood in
 
 Microbes Are Made 1 39 
 
 its details only by metaphysicians of the deepest 
 mental insight, but it is summed up in what is com- 
 monly called "thinking." 
 
 Many factors enter into the process of "think- 
 ing." The capacity of the thinker to form thoughts, 
 to give them substance and force is the great factor. 
 The understanding of right and wrong, truth and 
 error, substance and shadow, is also important. 
 Many other significant conditions enter into that 
 mental process loosely termed "thinking." 
 
 But we should not be ignorant of the fact that 
 every mental process is generative, that from thinking 
 is evolved what is called living. Thinking is forma- 
 tive every thought clothes itself in a life form ac- 
 cording to the character given it by the thinker. This 
 being true, it must follow that thoughts of health 
 will produce microbes whose office is to build up 
 healthy organisms, that thoughts of disease will pro- 
 duce microbes of disorder and destruction. Here 
 we have the connecting link between materia medica 
 and metaphysics. The physician observes the rav- 
 ages of the disease microbe, but is at a loss to ac- 
 count for its source ; the metaphysician stands in the 
 factory of Mind and sees thoughts poured into vis- 
 ibility as microbes. This opens up a field of causes 
 unlimited in extent. 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 its producing thought. There is no 
 escape from this conclusion, no escape from the 
 mighty possibilities of good and ill that rest with 
 the thinker. 
 
 Take an illustration by observing the various
 
 140 Talks on Truth 
 
 stages of the law in the case of diphtheria. A child 
 is attacked ; the doctor is called, and from symptoms, 
 he detects the disease. He communicates his fears 
 to the family, and in addition to the diphtheria mi- 
 crobe, another of more deadly character commences 
 its inroads upon the nerve centers of the whole 
 family, including the weakened, and therefore 
 doubly susceptible patient; this is the microbe of 
 /ear, 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 newspaper arti- 
 cle, describing his discovery, says : 
 
 Death is caused by a certain specific microbe, that can 
 be recognized and bred, just as the microbes of various dis- 
 eases have been discovered and propagated by Koch. 
 Pasteur, and other bacteriologists. The labors of these 
 great men have made further discovery possible, and it was 
 through the 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 culmi- 
 nation of disease must have its own specific microbe to put 
 the finish to the work of dissolution, without which the vari- 
 ous organs of the body, distempered and degraded from 
 their pristine purity and vital activity, would remain a puru- 
 lent 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
 
 How Microbes Are Made \ 4 1 
 
 might properly have been anticipated by the meta- 
 physician. If thought is creative, it must cover every 
 phase of life; every thought must form its microbe; 
 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 con- 
 sciousness, or intellect, gave it form and name. 
 
 Anger, jealousy, malice, avarice, lust, ambition, 
 selfishness, and in fact all of the detestable ideas 
 that mankind harbors, produce living organisms after 
 their kind. If we had microscopes strong enough, we 
 would find our bodies to be composed of living mi- 
 crobes, doing to the best of their ability the tasks 
 which intellect has set before them. 
 
 If you have said, "I hate you," there have been 
 created 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 
 disease every day, or rename an old one, and each 
 is endued with its specific microbe that gives it stand- 
 ing 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, sick- 
 ness, the thousand erroneous states of consciousness 
 have their microbes. These organisms whose office 
 it is to make men miserable, do their work to the
 
 142 Talks on Truth 
 
 very best of their ability. They are not responsible 
 for their existence; they 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 regu- 
 lator of affairs should look, but to those who are 
 creating them, and thereby bringing into existence 
 discord and disease. 
 
 Remedies beyond number are advertised for 
 microbes, but they are guaranteed to kill the little 
 wiggler only. What is needed is a medicine that 
 will prevent his appearance. To apply the remedy 
 to the poor little microbe is like trying to stop the 
 manufacture of counterfeit money by destroying all 
 that is found in circulation. 
 
 All counterfeit thought comes from the intellect, 
 which alone originates the disease germ and the 
 destructive microbe. We need go no farther than 
 this disobedient Adam to find the cause of all the ills 
 to which humanity has become slave. 
 
 Wisdom is not an attribute of the intellect. The 
 assumption of wisdom is the one thing against which 
 the Lord God especially warned Adam. "But of 
 the tree of the knowledge of good and evil, thou 
 shall not eat of it: for in the day that thou eatest 
 thereof thou shalt surely die." 
 
 This very clearly indicates the inability of the 
 intellect, on its own account, to set up a standard of 
 knowledge of good and evil ; it also declares the end 
 to which Adam will come if he disregards the pro- 
 hibition specified. 
 
 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
 
 Holy Microbes Are Made \ 43 
 
 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 offices of wisdom and 
 understanding. 
 
 The intellect is the formative, character-giving 
 mechanism in the man; it draws its substance and 
 intelligence from the Spirit. Like the prism through 
 which the ray of white light is passed, it shows the 
 potentialities of the Spirit. If it looks within and 
 seeks the 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 accord- 
 ing to that plan only when it admits that there is a 
 higher source of wisdom than itself, when it submits 
 to wisdom all its own ideas. 
 
 The manifestation of life is through the Adam 
 consciousness, and he is, in a way, attached to and 
 responsible for the forms thus made visible. Hence 
 the reform the transformation of existing con- 
 ditions must be made from the standpoint of Adam 
 as an important factor. 
 
 To ignore Adam is to slight one of the estab- 
 lished creations of Jehovah 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 
 transform him. He is not a safe guide in anything 
 his conclusions are derived from observation of con- 
 ditions as he sees them in the external world. He 
 judges according to appearance, which is but one 
 side of the whole. Appearances say that microbes
 
 144 Talks on Truth 
 
 are dangerous and destructive, but one who is fa- 
 miliar with their origin is not alarmed, because he 
 knows that there is a power and wisdom stronger 
 and wiser than the ignorant intellect. 
 
 It is to this power that we are compelled to go 
 before we can right the wrongs that now dominate 
 the minds of men. There is but one fount of wis- 
 dom, and that is Wisdom itself. 
 
 The belief that wisdom is attained through the 
 study of things, is an error prevalent in this age. 
 They who wait upon the Lord shall be wise. That 
 the wisdom of health can be evolved from the study 
 of disease microbes is a 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 wisdom 
 and love, and their character indicates the success 
 or failure of the undertaking. 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 Jehovah 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 mani- 
 fest, and man should rise to the dignity of his office 
 and formulate according to the plans of Divine 
 Mind. 
 
 Disease germs and microbes would quickly dis- 
 appear 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
 
 HOT* Microbes Are Made 1 45 
 
 will be a pleasure in God's eye. If he makes 
 microbes, it is because he thinks microbe thoughts. 
 When he thinks God thoughts he will form only the 
 beauties of nature and mankind, 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 exact as the progressive steps in a mathematical 
 problem in which no error is made, a law as har- 
 monious as that which governs 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 unfold- 
 ment 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 to blot these 
 errors from the world of mankind. 
 
 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, leads 
 out from the I AM. As Moses delivered the chil-
 
 146 Talks on Truth 
 
 dren of Israel from the Egyptian darkness of their 
 ignorance by affirming 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 word." Then his 
 words are set before us: "I am the way, and the 
 truth, and the life;" "I am the resurrection, and the 
 life;" "I am the light of the world;" "I am meek 
 and lowly in heart;" "Before Abraham was born, 
 I am." 
 
 I AM is the polar star around which all the 
 thoughts of man revolve. Even the little, narrow 
 concept of the personal "I am" may be led out into 
 the consciousness of the great and only I AM by 
 filling its thought sphere with ideas of Infinite Wis- 
 dom, 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, 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-plenty you will not knock elbows 
 with any one if you get out of the surging crowd 
 and hitch your "I AM" to the star of spiritual under- 
 standing. 
 
 Cease making disease microbes, and turn your at- 
 tention to higher things. Make love alive by think- 
 ing love. Make wisdom the light of the world by 
 affirming God's omnipresent 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 germs. The real, the en-
 
 Hor Microbes Are Made \ 47 
 
 during things of God are to be brought into visibil- 
 ity in just this simple way. This is the way the 
 I AM makes itself manifest. The method is so easy 
 that the man of great intellect passes it by; it is so 
 plain that a simpleton may understand 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 everywhere Spirit, and a heart filled 
 with love and goodness for everything. "I thank 
 thee, O Father, Lord of heaven and earth, that 
 thou didst hide these things from the wise and un- 
 derstanding, and didst reveal 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 com- 
 pels, 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. Be- 
 hold, 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. 
 
 Ideas are hinged they swing in and they swing 
 out. Not every one has observed this. But every 
 one must observe it, and note also the swing of his 
 particular ideas. An idea that swings in has a mis- 
 sion. It is of the Spirit, and has power to do far be- 
 yond 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 them- 
 selves to it; then they lose their identity as limited 
 things and take on the Unlimited. 
 
 A single idea bora of Wisdom is irresistible. 
 No one can estimate the power for good of an idea 
 generated in the center of the home of ideas, the 
 Christ within. When an idea 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, water-tight above and below. He put his 
 idea into visibility and sent the ship forth on the 
 waves. At first it rode the sea with comparative 
 
 148
 
 The 1 Am in Its Kingdom 1 49 
 
 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. 
 
 You are daily, hourly conceiving ideal ships 
 and sending them out upon the waves of the angry 
 sea of human thoughts. They are apparently water- 
 tight; they carry your highest aspirations and de- 
 sires. You look longingly for their return, but they 
 do not come. Why is it? They were staunchly 
 built according to human 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 which you send out upon 
 the turbulent seas of human thought must be bal- 
 lasted 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. 
 
 I AM expresses through / Will; it is the business 
 of I AM to know when the / Will activities are 
 ideally true. Knowing is a part of Being which I 
 AM appropriates to the end that the works of / Will 
 may accord with the spiritual universe. 
 
 The I AM is not in itself power, wisdom, love; 
 it is simply the vehicle to which these realities har- 
 ness themselves. 
 
 In its right relation in Being, I AM never pos- 
 sesses or owns anything. All things in the universe 
 are its to use, but it must not claim them as personal 
 property.
 
 150 Talks on Truth 
 
 If the wheel that rests in the water and communi- 
 cates energy to the machinery of the mill, should 
 suddenly become possessed with conscious volition 
 and proceed to dip out a portion of the stream as its 
 individual property, it would well represent the po- 
 sition of the I AM that attempts to separate its 
 powers and capacities 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 non>. To know is not 
 a simple process 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 en- 
 joy. 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 identified with that which 
 it enjoys. Here is the solution of a great mystery 
 how the I AM ever came to separate itself from its 
 sphere of wisdom. 
 
 But it is wonderfully simple when you under- 
 stand it. You are demonstrating the so-called fall 
 of man every time you lose yourself in the whirl of 
 sense pleasure. The mission of the I AM is happi- 
 ness. It seeks joy and bliss ; they are set before it in 
 unstinted measure, and it revels in their intoxicating
 
 The I AM in Its Kingdom 151 
 
 draughts, but the mastery of the higher mind should 
 ever be maintained. 
 
 But sensations of pleasure originate in and de- 
 pend for their vitality upon the Center, and when 
 the I AM follows off the things and forgets the 
 source, it eventually 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 impression of pain. 
 
 "Life, liberty and the pursuit of happiness" are 
 the inherent birthright of every one of us. We exist 
 to that end, and by our constant effort to attain per- 
 petual joy we recognize it as our natural state. 
 
 That our efforts are not always crowned with 
 success 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 some- 
 where in the skies. But in the geography of the 
 universe, heaven has not been authoritatively marked. 
 Jesus Christ, of all those claiming intimate acquaint- 
 ance with spiritual things, gave heaven definite lo- 
 cation. He often referred to the Father dwelling 
 in him; he also told others that the Spirit of God 
 dwelt in them. As a climax he definitely located 
 heaven "within you." 
 
 This has always been looked upon by the 
 world's people as a figure of speech, and even meta- 
 physicians 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.
 
 152 Talks on Truth 
 
 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 possible for heaven to exist anywhere but right 
 at the center of what seems to you to be the physical. 
 
 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 kingdom 
 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 prin- 
 ciple called mind. We have never seen this mind, 
 nor felt it nor sensed it in any way. 
 
 We know that certain combinations of thought 
 produce effects upon the sense of man. The action 
 takes place from our center of consciousness, our 
 physical body. Then, so far as we are concerned, 
 the mystery of Being is wrapped up in and around 
 that which we are wont to call clay. Do not mistake 
 the proposition and assume that the physical man as 
 he now appears to your comprehension is the sum- 
 mum bonum of existence. This is not the claim. 
 The claim is that to your consciousness the corporeal 
 man surrounds and gives definite place to that which 
 you seek "the kingdom of God 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 not a
 
 The I AM in Its Kingdom 153 
 
 thing; Mind is. It is 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 anywhere in 
 the universe you behold a form, you may know that 
 within that form there 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 any- 
 thing about its cause except from that center. 
 
 When an astronomer sees a system of planets 
 describing mathematical circles, he knows without 
 looking that there is at the center of those circles a 
 power which holds them in place. Every atom in 
 the human body is a miniature planet revolving 
 about its own invisible center, and all the atoms 
 revolve about a great center within. I have dis- 
 covered this to be an absolute fact in my own expe- 
 rience. I have, by persistent practice, learned to 
 drop my attention from the head to a point under 
 the heart. This is separating the I AM from the 
 personal, or limited consciousness, and connecting 
 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 transmitted. At this point I seem to be 
 in touch with all creation; the barriers of form are 
 as nothing; there is only a great sea of throbbing 
 life.
 
 154 Talks on Truth 
 
 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 con- 
 sciousness, but many subcenters, and so many mar- 
 velous 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 conception 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 im- 
 agined 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. In the redemption 
 of man from sin, the outer thoughts are made to con- 
 form to the inner ideas. This is regeneration, in 
 which man is saved from his evil thoughts Satan 
 and permanently united with his good thoughts 
 Christ. This is my work and your work to con- 
 form to the within. 
 
 It seems marvelous that we should be so totally 
 unconscious of this undiscovered country right under 
 our hearts. When I drop down there and feel its 
 sweetness and light, 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
 
 The I AM in Its Kingdom 155 
 
 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 
 spiritual. In it is the seat of the King, and when 
 we become sufficiently acquainted with it, we shall 
 be able to reign from the throne which was prepared 
 for us from the beginning. 
 
 This inner country is the domain of that su- 
 perior wisdom which we term the Christ. Jesus 
 called this place of wisdom 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, which is with God, 
 which is God; we simply recognize it, and through 
 that recognition, we realize its presence. 
 
 The theory that we are progressing from a lower 
 to a higher state, is not tenable when viewed from 
 this inner place of understanding. When we touch 
 its shining shore, we suddenly seem to know that 
 we are at home again ; that there had somehow been 
 a departure, a separation of the I AM from its 
 rightful place in the bosom of the Father. 
 
 That man has wandered away from and lost 
 consciousness 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 Naza- 
 reth was to find that which was lost ; not that the real 
 man is lost nor in condemnation, but the I, the man
 
 156 Talks on Truth 
 
 identity, has gone "into a far country" and is lost 
 to his spiritual consciousness. 
 
 That this sphere of wisdom is present in what 
 has come to be known as the subjective conscious- 
 ness of man, is demonstrated in a certain measure 
 in hypnotic experiments. The I of the hypnotized 
 subject is temporarily separated from the external 
 and thrown onto the internal plane, where is func- 
 tions 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 is meant to range all creation 
 from the within to the without. Instead of these 
 sporadic cases of a higher sense in man being con- 
 sidered abnormal, it is time for us to know that they 
 are normal, and that the limitations and ignorance of 
 the five sense man is the abnormal. 
 
 The regaining of this lost consciousness is a mat- 
 ter that rests between man and God. We cannot 
 get into this "kingdom" through such artificial means 
 as mesmerism, hypnotism, mediumship, or any of 
 the so-called short cuts to spirituality. 
 
 The I AM can never be coerced or robbed of 
 its perfect freedom, and all attempts to do so will 
 meet with final disaster. When we have once de- 
 cided 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 baggage, 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
 
 The I AM in Its Kingdom 1 57 
 
 . . . shall guide you into all the truth;" all we have 
 to do is to seek honestly and sincerely to enter in. 
 "Seek, and ye shall find; knock, and it shall be 
 opened unto you." This promise is to every one.
 
 HOW SHALL THE DEAD BE RAISED 
 
 As 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 ; we should know what 
 it is and how it came about. 
 
 Death is denned by Webster as "p erma nent 
 cessation 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 func- 
 tions." 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 mathe- 
 matical calculation without first understanding the 
 rules governing numbers. Some people think they 
 can learn how to be healthy by studying disease; 
 but they get further and further into disease when 
 they study it as an entity. The study of health as 
 a real principle involved in the being of man, leads 
 to the discovery of its foundation mental harmony. 
 
 In metaphysics we find the early students in- 
 
 158
 
 Hor Shall the Dead Be Raised 1 59 
 
 sisting upon having explained to them all about evil 
 how it originated, and why it has place in exist- 
 ence, when good is the origin of all that is. They 
 worry and stew and manipulate 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 do not 
 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. To know 
 about evil, we must first become thoroughly fa- 
 miliar with the good. 
 
 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 foundation 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 bring about. 
 
 When we have made ourselves familiar with 
 life, we shall know all about death without study- 
 ing it at all. We shall know it from its true stand- 
 point 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 investiga- 
 tions from the negative standpoint and go over to 
 the positive and make themselves familiar with the 
 Good, that all their questions are answered by the
 
 160 Talks on Truth 
 
 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, 
 energy. We learn that life may appear in a form in 
 superabundance, accompanied by but little intelli- 
 gence. We perceive that the character of life is de- 
 termined by the intelligence it exercises. We find 
 that the life expressed in and through our own bodies 
 requires the husbanding, directing power of our in- 
 telligence. Life gives animation and vigor to the 
 animal man, stimulating the lower as well as the 
 higher faculties. Right here many people do not 
 exercise wisdom in their living. They think that 
 because life stimulates the faculties these should 
 all be gratified in the way in which their desire indi- 
 cates. The desires of the animal man are thus al- 
 lowed their full exercise, 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 understand the law of his being. 
 
 We find that life is a principle; that it is in- 
 herent 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 ca- 
 pacity or power of expression is governed by the 
 idea of life which is infused into it by the generative 
 energy of the I AM. 
 
 Electricity, for illustration, is everywhere as in- 
 visible potentiality. It may be brought into expres- 
 sion and use through a motor. Some people think
 
 Hot Shall the Dead Be Raised 1 61 
 
 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 it capacity. 
 Fine wire closely wound gives power to the motor. 
 So a fine, intense, high perception of life, accom- 
 panied by a burning desire to express it in its purity, 
 marks the highest form of the animated vehicle of 
 God's vitality. 
 
 Man is the highest expression of God; he mani- 
 fests God's life through an external vehicle called 
 the body. Physiologists long ago discovered that it 
 is not the size of the body nor its beauty, that de- 
 termines its vitality. 
 
 Life in the body is governed by the hold the 
 I AM has upon the idea of life. Its character is also 
 tempered by the conservation which judgment and 
 discretion exercise over the other factors of expres- 
 sion. 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 by an electric motor is 
 expressed through action, and a suitable medium for 
 its exercise must be provided. We find a parallel 
 to this in our own lives. Thinking and speaking are 
 our methods of creating energy, and our bodies are 
 the vehicles acted upon by the energy developed. 
 We must thinf? l^ 6 mto the living. Jesus, at the rais- 
 ing of Lazarus, first "lifted up his eyes." He thus, 
 through mental dynamics, connected his idea of the 
 universality of life with the universal Life itself, 
 and he was able to say, "I thank thee that thou 
 heardest me."
 
 162 Talks on Truth 
 
 "And when he had thus spoken, he cried with a 
 loud voice, Lazarus, come forth." 
 
 This event shows that we are to do more than 
 merely perceive the omnipresence of life; to fulfill 
 the whole law of manifestation we must speak life 
 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, we may 
 speak the words of life and yet not get the antici- 
 pated results. What is the reason? 
 
 Going deeper into the factors constituting Being, 
 we discover that life or energy must have substance 
 through which to make itself manifest to conscious- 
 ness. If we have wasted our substance in riotous 
 living, our word is made fruitless because of lack of 
 material upon which to work. 
 
 We should be just as careful of the stored-up 
 substance 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 quality. Jesus cast out of his consciousness 
 the limitations of matter; he mastered the appetites 
 and passions of the animal man and dissolved all 
 fear of evil. 
 
 Jesus demonstrated the law of God, and his 
 word was with power. He became the word of 
 God incarnate, because he fulfilled all the require- 
 ments of the law. 
 
 This is the privilege of every man. Whoever 
 dedicates his whole life to the supreme Good, and 
 by devotion, right thinking, right doing, right acting,
 
 Hov> Shall the Dead Be Raised 1 63 
 
 pure living, and pure speaking, fulfills the law, may 
 have all the power of Jesus. God is no respecter of 
 persons, but he requires an exact observance of the 
 law to the least jot and tittle. 
 
 So we say that death cannot be explained with- 
 out first having an acquaintance with life, an ac- 
 quaintance with life that carries with it an acquaint- 
 ance 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 can get a complete ex- 
 planation. 
 
 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 to 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 become acquainted with God. 
 Many think that health and fullness of life may be 
 had without him, and when asking the help of a 
 metaphysician, they often stipulate that they shall 
 not be given any religious doctrines with the treat- 
 ments. They might with like consistency engage a 
 locomotive without an engineer. All the ills and dis- 
 cords of humanity may be traced to one error the 
 indiscriminate and thoughtless use of life separated 
 from intelligence. 
 
 What men need above all else in this day is more 
 wisdom more discretion in the use of the life they 
 have. More life with the same old destructive ig- 
 norance in using it, would but add to their misery. 
 
 Yet God does not dictate what shall be man's 
 choice in this or in any other act. If man finds the
 
 164 Talks on Truth 
 
 law through which life is made manifest in his con- 
 sciousness, he may use it blindly and ignorantly if he 
 so elects. But he must also abide by the results, and 
 this is where man sets up his wail of sorrow ; he does 
 not like to reap his sowing. 
 
 Death came into our world through the igno- 
 rant use of life, and death can be put out only 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 wisdom was gradual and or- 
 derly. But his desire to experiment predominated. 
 Sensation was sweet and enticing; it absorbed so 
 much of his attention that he forgot wisdom 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 intelli- 
 gence was no longer present in its full complement 
 in his consciousness, there was lack of harmony, and 
 this resulted in such disorder 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 dissolution 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 be- 
 liefs in the race consciousness, and they must be taken
 
 Hon> Shall the Dead Be Raised 1 65 
 
 up and dissolved. The total unreality of death must 
 be portrayed to the deluded consciousness. The 
 omnipresence and omnipotence of life is beyond dis- 
 pute, and there can be no question but that death 
 is a condition set up in human consciousness alone. 
 God is not dead; he does not recognize or counte- 
 nance death ; neither does man, when freed from its 
 delusion. Jesus said, "Follow me; and leave the 
 dead to bury their own dead." 
 
 The first step in demonstrating over death is to 
 get the belief entirely out of the mind that it is God- 
 ordained, or that it is of force or effect anywhere in 
 the realm of pure Being. 
 
 The next step is to live so harmoniously that the 
 whole consciousness will be not only resurrected 
 from its belief in death, but also so vivified and ener- 
 gized with the idea of undying life that it cannot 
 dissolve or separate. 
 
 We regard the apostle's words, "Dead through 
 your trespasses and sins," as metaphorical. But an 
 analysis of man in the supermundane part of his 
 being, reveals that sin or departure from Divine Law 
 in the use of a faculty, actually results in its death. 
 That is, after violent exercise of a power there is 
 such reaction that it goes into a comatose 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 in the experience named death. But Jesus 
 pronounced death to be sleep, and said that the
 
 1 66 Talks on Truth 
 
 sleeper could be awakened when the vitality was re- 
 stored 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 
 is fallen asleep, he will recover." 
 
 "Then Jesus therefore said 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 shall rest, and shall stand in 
 thy lot, al ihe end of ihe days" (Dan. 12:13). 
 
 Our poels in iheir inspired momenls have caughl 
 ihis Irulh, and our lileralure is replele wilh refer- 
 ences lo ihe "sleep of dealh." Hamlel, in his ofl- 
 quoled soliloquy, opens lo us in a remarkable way 
 ihe melaphysics of dealh: 
 
 To die, to sleep; 
 
 To sleep? Perchance to dream ! Ay, 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 nol afraid lo go lo sleep al nighl, yel 
 every lime we lie down and fall inlo unconscious- 
 ness of ihe body, we are enacling in a small way ihe 
 sleep of dealh. In one case ihe soul leaves ihe 
 body for a few hours and again lakes it up in the 
 olher ihe soul leaves ihe body lo mortal dissolution ;
 
 Hov> Shall the Dead Be Raised 1 67 
 
 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 strength- 
 ened 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 workshop of 
 Being, and like Daniel, he must again "stand in 
 thy lot, at the end of the days." This process is re- 
 peated 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 to fulfill the 
 law of life. 
 
 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 
 causative thought, we find it filled with a whole 
 legion of narrow 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
 
 168 Talks on Truth 
 
 meaning of "sin" is "missing the mark," and these 
 sense limitations miss the mark of Divine Truth. 
 The light of Truth must be turned into our con- 
 sciousness and each of these sleepers awakened. 
 Some of them may seem for a time beyond our 
 power to resurrect, and our most sanguine thoughts 
 lack faith at the prospect, and cry out, "Lord, by 
 this time the body decayeth." 
 
 But the Christ power is with us. "Said I not 
 unto thee, that, if thou believedst, thou shouldst 
 see the glory of God?" 
 
 All things are possible to them that believe in 
 the power of God within, waiting to be made mani- 
 fest 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, of course you may make no 
 effort to do it. But if you have faith that it can be 
 done, pou can do it. 
 
 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 that all the little cells 
 throughout your organism are carrying in their 
 depths just such pictures, as the clear waters of the 
 lake reflect the trees and the 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, clear images of 
 these perfect states. Not only hold such images be- 
 fore them, but demand that they shall express them
 
 Hoi Shall the Dead Be Raised \ 69 
 
 perfectly. And do not forget to conserve your 
 bodily energies by pure, careful thinking and living, 
 in order that you may have the transparent substance 
 in which your true thought images may be planted, 
 and, in their course, brought to fruitage. 
 
 Many who are faithful in holding right mental 
 images do not get results, because they lack a re- 
 ceptacle they let the lusts of the flesh dissipate all 
 the clear water of life, and their good thoughts and 
 words are returned 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 in the 
 games exerciseth self-control 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 are to follow, and we say with Paul, "If the 
 dead are not raised, neither hath Christ been raised : 
 
 "And if Christ hath not been raised, your faith 
 is vain ; ye are yet in your sins. Then they also that 
 are fallen asleep in Christ have perished . . . 
 
 "But now hath Christ been raised from the dead, 
 the first-fruits of them that are asleep. 
 
 "For since by man came death, by man came 
 also the resurrection of the dead. 
 
 "For as in Adam all die, so also in Christ shall 
 all be made alive." And 
 
 "The last enemy that shall be abolished is 
 death."
 
 THE DEVELOPMENT OF DIVINE LOVE 
 
 O Jerusalem, Jerusalem, that killeth the prophets, and 
 stoneth them that are sent unto her! how often would I 
 have gathered thy children together, even as a hen gathereth 
 her chickens under her wings, and ye would not! 
 
 Jesus weeping over Jerusalem is the picture of 
 a great love welling up in the heart and flowing 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 can- 
 not 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 think- 
 ing 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 fountainhead. 
 There it is not tinged in any way by man's forma- 
 tive thought, but flows forth a pure, pellucid stream 
 of infinite ecstasy. It has no consciousness of good 
 or evil, pure or impure, but pours itself out in great 
 170
 
 The Development of Divine Love 1 71 
 
 oceans of living magnetic power, to be used by 
 whosoever 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. By his word, man calls his 
 powers into activity that through them he may mani- 
 fest God. 
 
 Jesus was the orderly man of God, manifesting 
 under Divine Law the attributes of Being, Jesus 
 "called unto him his disciples;" that is, by his word 
 he spiritually quickened and educated his twelve 
 faculties. Peter, faith active in the thinking faculty, 
 is the first disciple called. Peter is the rock founda- 
 tion of that consciousness which is the church of 
 Christ. 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, shatters the 
 body of a delicate child. The thinker must be 
 strong and sure in his grasp upon right thoughts. 
 The second disciple is Andrew, brother to Peter; 
 he represents strength. James represents judgment, 
 discrimination, the faculty that chooses the good and 
 eschews the evil. This faculty must be brought out 
 before love in its fullness is safe in the life of man. 
 Love has not will and volition, except as they are 
 infused into it by the other faculties. John is love,
 
 172 Talks on Truth 
 
 and he leaned on the Master's bosom. This is to 
 symbolize the innocence, tenderness, and dependence 
 of love. Peter is bold, impetuous, executive af- 
 firms his undying allegiance to the Master one mo- 
 ment and denies him the next; but the loyalty and 
 constancy of love were dominant in the character of 
 John. 
 
 We find that these four faculties, evenly bal- 
 anced, 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 de- 
 pends upon right thinking, and they are counting on 
 getting into the kingdom of health and harmony, 
 by holding good thoughts only. They have not 
 always taken into consideration that the think- 
 ing faculty is merely the executive power in the 
 consciousness, and that it depends upon 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
 
 The Development of Divine Love I 73 
 
 malformed mental creations, good and evil, spirit 
 and matter, 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, tone, shape, character, to 
 all creation, but the essences or materials of creation 
 are drawn from the realms of Spirit. 
 
 In the world we find 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 stretched forth his hand towards his 
 disciples, and said, Behold, my mother and my 
 brethren! For whosoever shall do the will of my 
 Father who is in heaven, he is my brother, and 
 sister, and mother." This is the love of God in its 
 purity, fresh from the fountainhead. 
 
 Wherever love is tainted with selfishness, we 
 may know that error thought has made muddy its
 
 1 74 Talks on Truth 
 
 clear stream, so that it no longer represents the purity 
 of its Source. 
 
 Love is the drawing power of mind. It is the 
 magnet of the universe, and about it may be clus- 
 tered 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 thoughts of 
 bounty. 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 store- 
 house of Being has not been set into action. 
 
 To demonstrate supply, we must think supply, 
 and thus form it in the consciousness. We must 
 conserve 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 which will satisfy every need. This 
 is the secret of demonstrating plenty from the invis- 
 ible ethers. 
 
 "Love . . . taketh not account of evil." 
 
 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 affection, and 
 takes no account 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 ap-
 
 The Development of Divine Love 1 75 
 
 pearance of evil, and affirm the all-power and every- 
 where 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 Divine Love will pour its healing balm 
 over all. 
 
 Sickness is not good, because it is not of God; 
 but if, through past ignorance in thought or act, one 
 finds himself in its grasp, he can hasten his deliver- 
 ance by affirming the experience to be a good lesson 
 which he will take to heart and profit by. If he 
 wails and bemoans his sad fate, he throws the 
 shadow of gloom into the healing waters of love, 
 thereby corrupting them and weakening their restor- 
 ative action for him. 
 
 Always remember that love is the great mag- 
 net of God. It is, of itself, neither good nor evil. 
 These are qualities given to it by the thinking fac- 
 ulty in man. Whatever you see for your love, that 
 it will draw to 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 limited things of personality and 
 the hollow shams of the sense life. To focus love 
 upon money and the possessions of the material 
 world, will make you the slave of mammon, and 
 your life will be a failure and a disappointment. 
 To focus your love upon anything less than the All- 
 Good will eventually prove short of your highest
 
 176 Talks on Truth 
 
 aspiration, and you will find yourself outside the 
 kingdom of heaven. 
 
 "Love suffereth 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 
 consciousness of love, he cannot be hurt nor suffer 
 at what may be said to him or about him. "A soft 
 answer turneth away wrath" is ever on the lips of 
 love, and whoever makes this his thought- focus will 
 be able to reduce to peace and harmony the tides 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 con- 
 junction with it, is made manifest. In the relation of 
 man's faculties in Divine Mind, power and love 
 are associated in action, but in man's present con- 
 cept of relations he has associated intellect and 
 power. From this wrong relation arise the tyranny 
 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 his desire to ful- 
 fillment, will always bring about discord and un- 
 righteous oppression. 
 
 Power cannot be used successfully through in- 
 tellect, because intellect lacks wisdom. Wisdom 
 associates itself with love, and can be found in its
 
 The Development of Divine Love I 77 
 
 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, not in the 
 earthquake or the fire these being of the intellect 
 but in the "still, small voice." 
 
 Intellect is not wise. Wisdom is not its office. 
 Intellect is the executive officer of wisdom, and can 
 do right only when faithfully carrying out the in- 
 structions of its principle. 
 
 We see how dangerous to the welfare of man 
 it is for intellect to assume knowledge and to call 
 upon power to help it in carrying out its unsubstantial 
 ideas. Power is the faculty in mind that propels out- 
 wardly, 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. When power 
 and love are associated, the centrifugal and the cen- 
 tripetal forces of Being are equalized; man unifies 
 all the work 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 associated 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 dissolve 
 this planet with his word. But one so developed 
 would never do anything to interfere in any Tay 
 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 Hindu mystics are
 
 1 78 Talks on Truth 
 
 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 com- 
 mon people of India are killed annually by serpents 
 and wild animals, yet these mystics have so brought 
 forth the power of love in themselves that serpents 
 and savage animals do not injure them. They live 
 in the wildest jungles; during periods of silent de- 
 votion, lasting sometimes weeks and even months, 
 the open forest is their home. It is recorded that 
 birds have built their nests in the hair of such 
 sleeping devotees during their periods of silence. 
 They respect the rights of the tiniest insects, 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 
 difficulties. There is nothing too hard for it, if you 
 put your confidence in it and act without dissimula- 
 tion. But do not talk love, and in your heart feel 
 resentment. This will bring discord to your mem- 
 bers and rottenness to your bones. Love is candor 
 and frankness. Deception is 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, its 
 possessions and attractions which is vanity, but an 
 inner satisfaction that sees good everywhere and in 
 everybody. It insists that all is good, and by refus- 
 ing to see anything but good, that quality finally ap- 
 pears uppermost in itself and in all things. When
 
 The Development of Divine Love 1 79 
 
 only good is seen and felt, how can there be any- 
 thing but satisfaction? 
 
 The one who has made union with Divine Love 
 through his inner consciousness, and who lets it pour 
 its healing currents into his soul and body, is fortu- 
 nate 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 
 floodgates 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 demonstrations. It simply lives the life, and lets 
 its works speak for it. 
 
 Love does not seek its own. It does not make 
 external effort to get anything, not even that which 
 intellect claims belongs to it. It is here that love 
 proves itself to be the invisible magnet that draws 
 to man whatever he needs. But instead of leaving 
 this department of the work to love, intellect sees 
 what it wants, and, in its blundering way, goes 
 about getting it. 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 harmonize all the forces of nature, and the dis- 
 cords that now infest earth and air will disappear. 
 It will control the elements until they obey man 
 and bring forth that which will supply all his needs, 
 without that labor which is called the sweat of
 
 180 Talk* on Truth 
 
 his face. This earth shall yet be made paradise 
 by 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 pov- 
 erty. From the invisible currents of the inner ether, 
 love will draw to us all that belongs to us; and all 
 belongs to us that is required to make us happy and 
 contented. 
 
 This mighty magnet is a quality of God that is 
 expressed through man, and it cannot be suppressed 
 by any outside force. No environment or external 
 condition can keep back love, when once you have 
 firmly decided in mind to give it expression. The 
 present unloving condition of the world is no bar to 
 your exercise of love; 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 you have 
 fallen short of making yourself the man or woman 
 of God. This will show you by comparison how 
 greatly you have missed the mark of the high call- 
 ing which is yours in Christ. 
 
 We have all been taught the beauties of love 
 and its great power in the world, but no one else has 
 explained that it has a center of action in the body, 
 that was designed by the Creator to do a specific 
 work. The man or woman who has not developed 
 the love center is abnormal, is living in only partial 
 exercise of consciousness. The love center has its 
 nerves and muscles in the body, which, through 
 neglect, have become atrophied in nearly the whole
 
 The Development of Divine Love 1 8 1 
 
 race. But they are just as necessary to the perfect 
 man as are legs and arms; and more so, because 
 with the love center active, one might live happily 
 and successfully without legs or arms. He might 
 even grow new legs and arms in an adherence to the 
 completeness of life in which love proves to be the 
 fulfillment of the law of perfection. 
 
 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 ethereal body, an inde- 
 structible body; the body of flesh is the grosser 
 vibration which the sense consciousness beholds. 
 The Spirit-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 by 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 affirm- 
 ing, "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
 
 1 82 Talks on Truth 
 
 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, the solar plexus, 
 while you declare silently: 
 
 "You are the abode of Love. You are filled 
 and thrilled with the mighty magnetic forces which 
 she uses in doing her work. You are powerful and 
 active to do only good, and you see only goodness 
 and purity everywhere." 
 
 Many people say that 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 cen- 
 ter will make you see it, just as the eye sees light. 
 It is difficult to feel love with a dormant love organ, 
 but exceedingly easy when that organ commences 
 to exercise its inherent potentialities. 
 
 Love is in the world in a diluted form as affec- 
 tion between husband and wife, parents and chil- 
 dren, friend and friend, but it can be made manifest 
 in its original strength and purity by each man and 
 woman opening the fountainhead 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, 
 which is almost dormant in many men. When a 
 pure minded woman sends forth her desire for love, 
 such men interpret it sexually and are excited to 
 lust. Love is disappointed, and loathing of the ig- 
 norant animal eventually follows. Love is not sex 
 lust. 
 
 The love of God for his children is beyond de-
 
 The Development of Divine Love 1 83 
 
 scription a love so tender and so deep that it cannot 
 be mentioned in the same breath with the ordinary 
 love as known by the world. 
 
 The great love of Being is deeper and wider 
 than the thoughts and words of man have compassed 
 since the beginning of language. It can be known 
 only on its own plane, and man must awaken within 
 himself the capacity to feel a mighty love 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. 
 
 The Father yearns to have his love felt by every 
 one of us. 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-sufficient love. 
 
 Father, Almighty! We bow before thy good- 
 ness, and invoke in prayer and supplication thy silent 
 presence 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!
 
 THE MINISTRY OF THE WORD 
 
 The question of the Word of God, its character 
 and office, its relation to man, is one widely dis- 
 cussed by the theological world. 
 
 The statement made by John at the opening of 
 his gospel is of deep metaphysical import; it has 
 always been a stumblingblock to believers in a per- 
 sonal God. Only one who understands mind, its 
 laws and inherencies, can grasp the relation between 
 God and his Word as here presented by John. 
 
 It is interpreted to mean Jesus Christ of Naz- 
 areth ; and so it does, in a free application of a uni- 
 versal consciousness manifesting through an indi- 
 vidual. 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 all other aspects of creation. 
 
 John says : "All things were made through him ; 
 and without him was not anything made that hath 
 been made." But this does not cover the point; it 
 omits to state that there is a vital connection still 
 existing between the things made and the maker. 
 
 This is where theology has wandered away 
 from the very present sentient and vitally active 
 Spirit permeating all things, man not excepted. 
 
 It is here also that the very essence of the pure 
 metaphysical doctrine, propounded and demon- 
 strated by Jesus Christ, has its greatest virtue. 
 
 It is not a doctrine of "has been," not a state- 
 ment of creation on post mortem grounds, but its 
 
 184
 
 The Ministry of the Word \ 85 
 
 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, that cannot be defeated by speculations 
 of 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 ap- 
 peared in person and presented his heavenly cre- 
 dentials. There was not in his whole history and 
 ministry a single loophole for the belief in absence 
 or apartness of God. Herein lies the appropriate- 
 ness of our claim to him as a forerunner of the doc- 
 trine 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 is peculiar in that it carries with it, and 
 illustrates by its works, a basis more enduring than 
 mere metaphysical presumption. 
 
 The imagination will carry out any idea or set 
 of ideas that the I AM reflects into it, hence theories 
 are not to be trusted. There must be evidence in 
 works. To produce works, there must be a working 
 power. This is exactly what the Word is the 
 working power of God.
 
 186 Talks on Truth 
 
 Every process that we know anything about, has 
 its regular advancing steps from inception to con- 
 clusion, and these steps are taken according to rec- 
 ognized principles. 
 
 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 convey 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 whole- 
 ness, 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 indi- 
 vidual, and through every ego is being poured all 
 the power 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, having an abiding place 
 everywhere, because they are as ubiquitous as the 
 air. No man lives a moment without them, yet few 
 men recognize them "The light shineth in the dark- 
 ness; and the darkness apprehended it not." 
 
 "There came a man, sent from God, whose 
 name was John." This is a step from darkness to 
 light. John is the illumined intellect turned toward 
 the creative light. It is not that light itself, but bears
 
 The Ministry of the Word 187 
 
 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, 
 blinded not from choice, but by its own conceits. 
 This is the darkness into which the light shines, and 
 where it is not comprehended. 
 
 But John bore 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 
 making straight the way for its full blaze into his 
 consciousness. 
 
 Light in the Scriptures always means intelli- 
 gence; hence that which shines into the conscious- 
 ness, and is not comprehended by it, is the clear re- 
 vealing on the plane of Spirit of that higher truth 
 which Spirit alone comprehends. 
 
 To catch this light in his understanding, 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 through him; and 
 without him was not anything made that hath been 
 made." 
 
 Outside of pure metaphysics (and by pure meta- 
 physics is meant a clear understanding of the realm 
 of ideas and their legitimate expression), there can 
 be no correct interpretation of this peculiar state- 
 ment: "Without him was not anything made that 
 hath been made." This implies that there is a mak- 
 ing which is not legitimate not in accordance with 
 principle inherent in Being. 
 
 Those who have made a study of Mind from an 
 independent standpoint, those who have opened 
 themselves to the influx of original ideas from Spirit,
 
 188 Talks on Truth 
 
 have discovered, in manner inexplicable to mortal 
 sense, that there are apparent creations which are not 
 creations at all, being but transitory formations that 
 lose their cohesion and dissolve when their mental 
 sustenance is withdrawn. 
 
 These formations are produced by the mentality 
 working independently of its wisdom sphere. They 
 are not permanent because they lack in that which 
 is essential to the permanent harmony. There can 
 be no creation without a creator ; 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 in- 
 struction, and the Father responds to the son's de- 
 mands by sending forth the Holy Spirit equipped 
 with wisdom and power necessary to perform the 
 work. 
 
 Man stands in the Godhead as the imaging fac- 
 ulty. He gives form, outline, condition, relation to 
 the infinite possibilities of the formless; but the form- 
 less 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, be- 
 cause he is by nature the formative faculty of Being. 
 
 Hence, when man ignores the wisdom of the 
 Spirit and proceeds to build his world independ- 
 ently, he seems to make many states and conditions 
 which are not made at all ; they are merely malfor-
 
 The Ministry of the Word 1 89 
 
 mations, 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. Who- 
 ever imagines anything else is throwing on the screen 
 of his universe the crude pictures on 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 har- 
 mony and consequent permanency. That way is 
 in and through his acknowledgment of the Holy 
 Spirit, the Word of God. 
 
 Mind is that quality of Being that knows. It is 
 pure ^nerving, and he who cultivates it becomes so 
 filled with understanding that he intuitively per- 
 ceives the right of every question or proposition sub- 
 mitted 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 
 wise of Judaea. They wondered where he got his 
 understanding, never having studied letters. But he 
 did not claim to have wisdom of himself; he recog- 
 nized its true source in the Father "The word 
 which ye hear is not mine, but the Father's who 
 sent me." 
 
 Every one coming into conscious recognition of 
 the Mind of Spirit, knows that he knows, without 
 having learned through any of the avenues recog- 
 nized as necessary by the intellectual man. It is 
 not a system of reasoning from premise to conclu- 
 sion, but a direct summing up of the whole case in 
 omnipresent Knowing.
 
 190 Talks on Truth 
 
 The why and wherefore of this may be ex- 
 plained to those who have, in even a small measure, 
 disentangled the ego from the sense mind. It re- 
 quires a degree of familiarity with principles. If 
 you can comprehend a state where pure Mind exists 
 free from the limitations of time, space, and con- 
 dition, 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 entrance into his mentality. It 
 is here that man understands what it is to be inspired 
 by the Spirit to say and do those things extraordi- 
 nary in the sight of the world. 
 
 Simon Magus tried to buy the secret of this su- 
 perior magic, but found that he could not. It is not 
 for sale for money consideration. It can only be 
 had for love and obedience. 
 
 He who would have fruit from the tree of life, 
 must reach up and get it. He must aspire to it first, 
 and then in prayer and true word, act as if he had 
 already received it ; he must go right ahead preaching 
 the gospel, healing the sick and doing the other 
 commandments 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
 
 The Ministry of ihe Word 1 9 1 
 
 and does the very best he knows in the name of the 
 Most High Good, will by virtue of his works draw 
 down upon himself the baptism of the Holy Ghost 
 the Word of God. 
 
 In the Scriptures, the Word of God is usually 
 personified, indicating self-consciousness. He who 
 acknowledges the self-conscious character of the 
 Word is led as by One who knows all the affairs of 
 his life aye, his most secret thoughts. 
 
 Thus this Word of God is the revelation to man 
 of the powers and possibilities of his own being. It 
 is the light that brings to his notice the inner mech- 
 anism of his soul and body. Where he externally 
 sees only flesh, blood, and bones, the searchlight of 
 this Word discloses the presence of secret springs 
 and living streams of 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 permitted to do 
 through the "light which lighteth every man, com- 
 ing into the world." 
 
 When man's consciousness is lifted up by this 
 wisdom Word, he finds himself master of the powers 
 and privileges of Infinity. He then says with Jesus, 
 "All authority hath been given unto me in heaven 
 and on earth." These are the privileges of the sons 
 of God, and every man is a son of God. 
 
 But to be or not to be, rests upon the immutable 
 law of the Word of God, for only by the light 
 which it sheds, can man see and appropriate the 
 privileges 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. (Rotherham translation.) 
 
 Jesus said, "Except one be born of water and 
 the Spirit,' and, "That which is born of the 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 
 protean 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 some- 
 thing that was first born of flesh, then born of the 
 Spirit. The inference is that this something is capa- 
 ble of an infinite number of experiences in birth and 
 rebirth. 
 
 What is this invisible something that says, "Be- 
 fore Abraham was born, I am"? Who are you, 
 born into this round of experiences that you are now 
 passing through, and where did you come from? 
 What is it that says "I am"? 
 
 When your voice says "I am," does it do so on 
 192
 
 Ye Must Be Bom Again 193 
 
 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 writ- 
 ten, "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 which inspired 
 Moses, with your own little everyday "I am" that 
 struggles in the "brawl for bread." Yet there is but 
 one I AM. It cannot be cut up into parts; it is Prin- 
 ciple. 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 prin- 
 ciple 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 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 bora of 
 Spirit. It is not flesh, neither is it Spirit, if by Spirit
 
 194 Talks on Truth 
 
 is meant a state of consciousness. It is just I AM, 
 the center from which all states of consciousness are 
 generated. Speaking definitely, it is never born 
 into any state of consciousness, because it always 
 transcends all conditions. It is the supreme Dic- 
 tator that determines the state of consciousness in 
 and through which it will function. "I will be what 
 I will to be," is its dictum. 
 
 It may choose to be born into the flesh, and it 
 may choose to be born into the Spirit. By its de- 
 cision it sets into motion the machinery of the uni- 
 verse 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, at 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 consciousness; the "Spirit" is a state of 
 consciousness. 
 
 The ego, or I AM, functions in these states of 
 consciousness, 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 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 ex- 
 perience to which this answers. 
 
 There are no accidents in the laws of Being.
 
 Ye Must Be Born Again 195 
 
 "Whatsoever a man soweth, that shall he also 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 other 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 appetite for sensation is satiated, other states are 
 open to it; it may be "bora of the Spirit." 
 
 But before journeying hence, the tangled ends 
 of this experience must be straightened out. "Let 
 all things be done decently and in order," is written 
 over the door of all of God's playhouses. 
 
 If you choose to function in the realm of sensa- 
 tion if, through any cause you 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 truth, ... he shall guide you 
 into all the truth." 
 
 Your real self is that which says I AM. It can- 
 not be described, because description is limitation, 
 and it is unlimited in its capacity to be. It is the 
 All-Possibility, yet it is ignorant of the states of 
 consciousness 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 will is married to intelligence and 
 wisdom to love. 
 
 ^ There are people who have had enough fleshly 
 experience, and who now 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
 
 196 Talks on Truth 
 
 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 corrupt or subject to corruption, human- 
 ity 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 sub- 
 stance idea of Being, and must be transformed by 
 right conception of the Divine Perfection, 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 satisfaction, the fault lies not in the substance 
 but in our use of the substance. Now that we wish 
 to transfer our 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. 
 1^ There is a Primal Substance, and all states of 
 consciousness are in it. We do not have to go any- 
 where to find it ; it is here. We are basing our pres- 
 ent experiences upon it and calling it flesh. If we 
 desire to see it as Spirit, we must so call it, and must 
 seek to know the mental attitude on our part neces- 
 sary to make it show forth the conditions of Spirit.
 
 Ye Must Be Born Again 197 
 
 "The kingdom of God is within you." It is 
 not afar, 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 largely 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 whom you are bound 
 by a filial love which to your present understanding is 
 inviolable. Yet he who has passed from the flesh 
 consciousness into the Spirit, looked back and said, 
 "Call no man your father on the earth: for one is 
 your Father, even he who is in heaven.'* 
 So the I AM that desires to function on the 
 spiritual plane must drop all belief of fleshly parent- 
 age. 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;" it must 
 not bolster up the mortal man by considering an- 
 cestral reputation of any weight. This form of hu- 
 man pride must all be denied away as a dream of the
 
 198 Talks on Truth 
 
 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 at- 
 tracted 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 selfishness. 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 chil- 
 dren, 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 my 
 Father who is in Heaven, he is my brother, and sister, 
 and mother." 
 
 The I AM was born into the flesh through de- 
 sire, 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 ave- 
 nues. It is the serpent that beguiles man when he 
 turns it outward into mere seeming hearing, seeing, 
 feeling, tasting, and smelling. In the wilderness of 
 sense, Moses lifted it up. Moses was the law which 
 the I AM sent forth.
 
 Ye Must Be Bom Again 1 99 
 
 You must make a law for this serpent that is 
 holding you in the sensations of the flesh. You de- 
 sire 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. By the power 
 of the word, it makes and unmakes all laws. The I 
 AM floats in mind and formulates the words that set 
 mind into motion. 
 
 If you are bound to the flesh, the cords that hold 
 you are concreted words. If you want to be un- 
 bound, it must be accomplished by words. The 
 cords are states of consciousness that you must dis- 
 solve. This dissolving process is accomplished by 
 words that express denial negations. 
 
 The denial looses the bond. In cutting yourself 
 free from the chains of Egypt (ignorance) , your I 
 AM must go forth and make laws of denial, the 
 dominant idea of which is negation "Thou shall 
 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, Thou shalt not commit 
 adultery: but I say unto you, that every one that 
 looketh on a woman to lust after her hath committed 
 adultery with her already in his heart." 
 
 He was laying down the law of the spiritual 
 consciousness instructing those who wanted to be 
 bora out of the flesh into the Spirit. In that realm, 
 the flesh man with his carnal sensations has no part. 
 "And Jesus said unto them, The sons of this world
 
 200 Talks on Truth 
 
 marry, and are given in marriage; but they that are 
 accounted worthy to attain to that world, and the 
 resurrection 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 indicating two 
 states of consciousness. 
 
 The I AM is always the same. Your identity 
 is preserved wherever you are, in the flesh or in the 
 Spirit ; but the two states are as distinct as America 
 and Europe. When you are in Europe, you come 
 into relation with people and surroundings quite dif- 
 ferent from those in America. So he who has let go 
 the bonds of the flesh and come into the Spirit, finds 
 himself in a different country. 
 
 In the flesh, his sensation was turned outward 
 through feeling, and man was bound to the eternally 
 rolling wheels of birth and death by physical gen- 
 eration. When he is bora 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 expresses itself in perpetual ecstasy. Had 
 he continued to indulge the desires of the flesh in the 
 external, he would never have discovered the en- 
 during faculty of the internal. 
 
 Jesus said, "In my Father's house are many 
 mansions;" that is, there are many states of con- 
 sciousness. Each state is good for him who enjoys 
 it. Therefore we should not condemn the flesh con- 
 sciousness, nor those who prefer to remain in it.
 
 Ye Must Be Born Again 201 
 
 Neither should we who are satiated with the flesh, 
 continue to bow down and worship 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 sincere in your conformity, you will be 
 torn in the conflict. You cannot worship two 
 masters. 
 
 When you have renounced the fleshly conscious- 
 ness and have resolved to live in the Spirit, you have 
 made a covenant 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 manmade contract could 
 possibly be. 
 
 If you agreed to go to California and remain 
 there for a consideration to be paid by your em- 
 ployer, you would in honor be bound to carry out 
 your contract. You would arrange to leave the 
 things of this region behind you; you would faith- 
 fully seek to prepare yourself for the new require- 
 ments in that country. This is exactly the attitude 
 you should take when you have agreed with the 
 Father to do his will and be bora into the Spirit. 
 
 You are going into a country entirely new to 
 you, and your experiences will be strange and won- 
 derful. The customs that prevail in the flesh con- 
 sciousness will not fit the spiritual consciousness. 
 
 Paul says, "The fruit of the Spirit is love, joy, 
 peace, longsuffering, kindness, goodness, faithful- 
 ness, meekness, self-control ; against such there is no
 
 202 Talk* on Truth 
 
 law. ... If we live by the Spirit, by the Spirit let 
 us also walk." 
 
 Are you bringing forth this kind of fruit? If 
 not, you may know that 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 
 faithful to the hours of meditation and are staunch 
 defenders of the Truth, yet we do not demonstrate. 
 Why is it?" 
 
 "If we live by the Spirit, by the Spirit let us also 
 walk." Here is the key that will open the door of 
 causes for you. Do you also walk by the Spirit? 
 
 How about the habits of the flesh conscious- 
 ness? 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 pro- 
 jection. Every time you indulge in any of the sen- 
 sations of the 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 
 spiritual acting on the part of every faculty. "Pre- 
 sent your bodies a living sacrifice, holy, acceptable 
 to God, which is your spiritual service." 
 
 In the Sermon on the Mount, Jesus laid down 
 the law for those who desire to follow him into the 
 regeneration to be born again. If you seek this 
 spiritual birth, examine your daily life, and see if 
 you are conforming to its requirements.
 
 Ye Must Be Born Again 203 
 
 If you are angry with your brother, you will be 
 in danger of the judgment. 
 
 "Agree with thine adversary quickly." Does 
 this allow the intervention of the courts to settle your 
 disputes? Did you ever know a man who went to 
 law, to agree with his adversary quickly? 
 
 Judicial courts are not known in the Spirit, 
 and you can never be bora again nor expect 
 the help of the Spirit in your affairs as long as you 
 believe in securing your rights through such con- 
 tentious channels. 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 
 would go to law with thee, and take away thy coat, 
 let him have thy cloak also." Trust the defense of 
 your rights to the law of Spirit, and you will 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 perse- 
 cute you? This is required of one who seeks the 
 new birth. 
 
 Are you laying up treasures for yourself upon 
 earth, "where moth and rust consume, 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 consciously seeks;
 
 204 Talk* on Truth 
 
 "for where thy treasure is, there will thy heart be 
 also." You cannot float out into the ethereal sub- 
 stance of the Spirit, with bags of gold in each hand. 
 
 Do you allow your mind to drift with the cur- 
 rent criticism of the world, magnifying the error and 
 minimizing the good? This mental habit of the 
 ignorant flesh is carnal judgment darkness and ig- 
 norance seeing themselves reflected in all the uni- 
 verse. 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 out of thine 
 eye; and, behold! the beam is in thine eye? Hypo- 
 crite! Cast out first, out. of thine eye, the beam; 
 and then shall thou clearly see to cast out 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 succinctly stated: "No one hath ascended into 
 heaven, but he that descended out of heaven, even 
 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 ; by right 
 you belong there now. You are there now if you 
 will but realize it and will but 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.
 
 OBEDIENCE 
 
 Before 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 an- 
 cestors thought is the pattern after which we cut our 
 thinking. To any one who claims a higher fount of 
 wisdom we say, "Art thou greater than our father 
 Jacob, who gave us the well, and drank thereof 
 himself, and his sons, 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 I AM that lets the sphere of its ex- 
 istence be encompassed by the limited thinking fac- 
 ulty, follows the process of the syllogism; it believes 
 birth, life, and death to be the major, minor, and con- 
 clusion of existence. Instead of recognizing the 
 power to think as simply a faculty of mind, it as- 
 sumes it to be the whole of mind and all of itself. 
 This identification of the free I AM with its creations 
 brings about a world of illusions. Instead of ac- 
 complishment through an equilibrium of faith and 
 works, it sees no way of reaching the goal except 
 through violent and continued action. To such, ex- 
 istence is not the joyous dominion over many obedi- 
 ent powers, but the rebellious slave of one. 
 
 To be ushered into life, blindly toil a few years 
 
 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 
 
 205
 
 206 Talks on Truth 
 
 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, accord- 
 ing 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, "Put out into the deep, and let down 
 your nets for a draught." When the thinking fac- 
 ulty is obedient and does what 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 intellectually, if you believe in 
 birth and death, you must come out of that belief. 
 You are not exercising your rightful dominion, but 
 are subject to error thought. 
 
 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 to- 
 gether of your powers is an orderly process, and you 
 will find that it proceeds 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 hearing faculty, Simon, and with 
 him is strength, "his brother Andrew." You dis- 
 cover that hearing gives direction to your thinking
 
 Obedience 207 
 
 faculty and that obedience increases your power to 
 control your thoughts and to make your world con- 
 form to your ideas. Then you disentangle the I AM 
 from the thinking faculty; you take control of the 
 thinking and direct its power according to your wis- 
 dom. But wisdom is of the Spirit. "There is a 
 spirit in man, And the breath of the Almighty giveth 
 them understanding." 
 
 After you have separated your I AM from the 
 thinking faculty, you are no better off than before 
 unless you recognize 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 igno- 
 miny 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 success depended entirely upon knowing that will. 
 "I do nothing of myself," and "All authority hath 
 been given unto me in heaven and on earth," seem 
 contradictory statements, but when carefully an- 
 alyzed they corroborate the premise that all wisdom 
 and power come from the Spirit and the Spirit 
 is "given" to man. The highest development of 
 spiritual discernment sees the I AM possessed of 
 nothing as its own, but the user of all things that the 
 Father has. 
 
 The relation between God and man is very sim-
 
 208 Talks on Truth 
 
 ilar to that existing between a cooperative 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 wisely, but he must not attempt to 
 hoard the belongings of the colony nor 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 establishment can 
 come happiness. After the I AM has come into an 
 understanding that it is given charge of various 
 powers, its first need is to know how properly to de- 
 velop those powers. When this knowledge comes, 
 the I AM must faithfully use all its resources in for- 
 warding the grand scheme of creation. 
 
 Here comes up an extremely intricate and in- 
 teresting point. Can it rightly be said that man pos- 
 sesses any powers? We say that we have judg- 
 ment, 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 conclu- 
 sion 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 discordant 
 in any way, the condition must be in your idea of the 
 body and not in the real body itself. All of God's 
 creations 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 see that it is 
 perfect in every part. 
 
 Some of the most miraculous cures ever made 
 have been where the healer simply saw perfection
 
 Obedience 209 
 
 in the patient. 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 sub- 
 stance and intelligence to build shadows about the 
 real, but that they are shadows you learn by experi- 
 ence, when you might know by a shorter way. That 
 shorter 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 humbled ; and whosoever shall humble him- 
 self shall be exalted." This erasing of the personal 
 man is the short cut into the kingdom of heaven. It 
 is not a denial of oneself as a "worm of the dust," 
 "a sinner against God," and other misconceptions of 
 the relation of the I AM to the Father. It is a letting 
 go of pride, ignorance, selfishness, ambition, and the 
 thousand and one dense 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 
 contradict squarely the universal law of Good. 
 There is no such thing as a burden in God's scheme
 
 210 Talks on Truth 
 
 of creation, and if you are bearing one, it is because 
 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 de- 
 pendent 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 re- 
 linquish that idea of your responsibility, and you 
 are relieved. Then through the mental freedom 
 which your mind recognizes, there flows to you and 
 those in whom you are interested greater resources 
 from unlooked-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 dependency with which we 
 have unconsciously bound them. They begin to 
 assert their inherent capacities; they step forth with 
 the work which the Spirit within them has chosen. 
 
 People who pose before the world as benefac- 
 tors and dispensers of charity, should rightly be 
 counted enemies 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 provision 
 must be made for the needs of the future. The
 
 Obedience 211 
 
 childless scrimp and strive to provide a competency 
 for old age; those with children pursue the same 
 methods, 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 own body. Then from analogy you can ar- 
 rive at a solution 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 acquaintance, 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 housetops proclaiming its presence. It is Spirit. 
 Spirit is the omnipotent, silent principle pervading 
 Being. You are Spirit, and must find yourself be- 
 fore you can communicate with the universal Spirit. 
 
 The thinking faculty is the gate through which 
 the I AM comes forth from the invisible to the visible, 
 and it is through this gate you must go to get into
 
 212 Talks on Truth 
 
 the presence of the Spirit. Hence, we take words 
 and go unto our God. We came out from his pres- 
 ence 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 turns "every way, to keep the way of 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 always do it, because it seems to foil immediate 
 attainment of the object we seek. We want quick 
 returns, forgetting that "the mills of the gods grind, 
 slow, but they grind exceeding small." We want 
 instantaneous healing of our diseases, but are loath to 
 sacrifice the mental habits that cause them. The 
 mind of the flesh knows that its existence depends 
 upon keeping the I AM in its bonds, and it begs that 
 the discord which its ignorance has produced in the 
 body may be quickly erased without disturbing its 
 dominion. Hence, the cry goes up from all over 
 the land, "Heal me ! heal me ! as Jesus of Nazareth 
 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. In the Egyptian darkness of its mortal 
 state, the mind does not see its way out, nor indeed 
 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
 
 Obedience 213 
 
 science, which is organic realization of the truths per- 
 ceived 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 cove- 
 nanted to follow the directions of the Spirit as re- 
 vealed 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 con- 
 sulting 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 denned in us as is the tree in the 
 acorn. Does the acorn consult anything outside of 
 itself as to how it should bring forth a tree? Cer- 
 tainly 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 bring- 
 ing forth the God-Man. The external, striving, 
 wandering will must stop its restless seeking without, 
 and repose at the center. It must be obedient to that 
 center, and learn the language of the 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 
 solitude, and he knew without doubting when he 
 was called to go forth. So we must, every one, 
 find the Father consciously in our own inner temples. 
 We must go there day after day and ask for guid- 
 ance. Mere denials and affirmations will not do it. 
 God is Spirit. Spirit is Mind, and Mind fcnon>s.
 
 214 Talks on Truth 
 
 It is not an abstraction that dwells in a vacuum to be 
 invoked by some magic formula, but is must be culti- 
 vated and communed with as a child with its parent. 
 
 Thus the reality of living is to live as Jesus of 
 Nazareth lived one with the Father. Our ideas 
 should be what we have realized in and of ourselves, 
 not what we have learned from books. "He that 
 loveth father or mother more than me is not worthy 
 of me ; and he that loveth son or daughter more than 
 me is not worthy of me." We must know him as 
 nearer, dearer, and closer in consciousness than fa- 
 ther, mother, wife, husband, or friend. He must be 
 to us the indwelling love and intelligence that leaps 
 forth at every word we speak, every thought we 
 think. 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 worlds. 
 
 God is our Father-Mother, the one inspiration 
 of all we do, all that we are. Why for a moment 
 ignore this one All-Power? Why look to the in- 
 sipid without when the inspired 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 they 
 did, 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
 
 Obedience 215 
 
 pearl of great price. The well of living water must 
 spring up within us. We are his beloved, and 
 nothing short of his opulence will satisfy us. Let us 
 no longer stay in that far country and tend the 
 swine, but let us come home to the Father's house. 
 We will be thrice welcome. Our lives will spring up 
 with new vigor, and the blush of youth will return to 
 our cheeks, when we know that the eternal fount of 
 life forever bubbles up within our souls. 
 
 It is your mission to express all that you can 
 imagine God to be. Let this be your standard of 
 achievement; never lower it, nor allow yourself to 
 be belittled by the cry of sacrilege. You may attain 
 to everything you can imagine. If you imagine it 
 is possible to God, it is also possible to you. What- 
 ever possibility your mind conceives, that is for you 
 to attain. This is the law let none belittle himself, 
 nor dwarf the Supreme by trying to annul it. "All 
 things that are mine are thine, and thine are mine." 
 
 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 
 universe is all about us, only awaiting our acknowl- 
 edgment 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.
 
 216 Talks on Truth 
 
 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 they that were his own 
 received him not. John 1:11. 
 
 The 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 converts were not largely 
 from orthodox circles. It was the "common people" 
 who gladly heard them and their Master. The 
 aristocracy and the organized church opposed them 
 at every turn. They were stoned, quartered, and 
 burned, and their doctrines never became the pop- 
 ular religion. Pure Christianity was literally killed 
 in less than three hundred years after the cruci- 
 fixion. What is called Christianity is a combination 
 of paganism, Israelitism, and the letter of Jesus' doc- 
 trine without the spirit. 
 
 This heterogenous 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 
 religions, 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 never has been, in any of its many forms and 
 sects. Here and there a gleam of truth has come to 
 217
 
 218 Talk* on Truth 
 
 spiritually awakened devotees, and they have broken 
 away from the institution and formed newer and 
 higher standards of truth ; but all have been far short 
 of the original doctrine 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, "Upon 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 my 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 textbooks of any kind or de- 
 scription as authority, is in direct opposition to his 
 word and example. He gave but one guide, one 
 source from which his followers should receive their 
 inspiration "The Holy Spirit, whom the Father 
 will send in my name, he shall teach you all things, 
 and bring to your remembrance all that I said unto 
 you." 
 
 The puerile claim that this promise was for his 
 immediate disciples only, is hardly worth consider- 
 ing, because of so many texts in which he plainly 
 states that his ministry and words are for the world. 
 In the same chapter with this he said, "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." 
 
 It was this same Spirit of Truth in Peter that 
 perceived the Christ, and of which he said, "Flesh 
 and blood hath not revealed it unto thee, but my
 
 The Church of Christ 2 1 9 
 
 Father who is 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 
 without authority or head on earth, is evident from 
 the accepted 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 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 Phar- 
 isees 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 the eternal binding of the thoughts to some 
 external 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 existence, there flows into the conscious- 
 ness a vigor and virility that set in motion all the 
 crystallized thoughts, and fresh life stirs the whole 
 man. Instead of confining the Infinite God in the 
 little being of parts and passions conceived by some 
 good but ignorant "church father" of bygone ages, 
 the open mind flows forth in its own native freedom, 
 and its God is a whole universe, larger in every way 
 than was his of the limited concept. So it is with all
 
 220 Talks on Truth 
 
 the questions of doctrine that form the stock in trade 
 of hereditary religion. What our forefathers dis- 
 cussed a life time, fought bitter battles over and left 
 undecided, the free minded man sees through in a 
 moment'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 which 
 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 plain 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 attempts to offer, in any way, a substitute for 
 the one omnipresent Spirit of God dwelling in each 
 of us, is an obstructor of the soul's progress. 
 
 But those very things are the first attempted by 
 the mentality that is not in constant openness to the 
 influx from the Father. Man is by nature an organ- 
 izer. It is his function in the Godhead to formulate 
 the potentialities 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, substance, and intelligence from 
 Infinite Spirit welling up within him. 
 
 Many have caught sight of the fact that the true
 
 The Church of Christ 22 1 
 
 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 services at all times. "Ye are a 
 temple of God," was not symbolical appellation, but 
 a statement of architectural truth. Under the direc- 
 tion of the Christ, a new body is constructed by the 
 thinking faculty in man; the materials entering into 
 this superior structure are the spiritualized organic 
 substances, and the new creation is the temple, or 
 body of Spirit. It breathes an atmosphere and is 
 thrilled with a life energy more real than that of the 
 external form. When one who has come into the 
 church of Christ in this ultimate, feels the stirring 
 within him of this body of the Spirit, he knows what 
 Paul meant when he said, "There is a natural body, 
 there is also 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 experiences of those who have. They 
 live in the intellectual-spiritual, and when the Holy 
 Spirit proceeds to organize an abiding place within 
 them, they refuse it 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 for- 
 given. Mind organizes its states of consciousness
 
 222 Talks on Truth 
 
 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 occupy the place 
 of preexisting forms. The idea of perfection held 
 in the mind, will build a body having for its attri- 
 butes all the harmony possible to the organism in 
 which it is born. "God giveth it a body even as it 
 pleased him, and to each seed a body of its own." 
 That "seed" is the true idea held on your mind, 
 through which the Holy Spirit nourishes and grows 
 in you the 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 perma- 
 nent dwelling place in you. 
 
 When you refuse to receive this baptism of the 
 Holy Ghost, your flesh is not quickened, and it must 
 eventually go back to dust. In such a case, you are 
 again sent to school to learn the lesson in another 
 earthly experience. 
 
 This is the law. Let him who hath ears, hear 
 the law; let him not oppose the construction of the 
 temple which Spirit builds in obedience to the 
 thought held by the mind, and his body shall become 
 an enduring, deathless habitation of the living God. 
 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 in the silence, let us cast those 
 ideas out of our minds and throw ourselves wholly
 
 The Church of Christ 223 
 
 into the care of the Spirit. The mind of the flesh 
 vigorously opposes this newcomer in its domain, and 
 if you side with it and ignorantly cast out the Spirit, 
 you will find yourself eventually 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 seemed error will disappear, and 
 only the good will remain. This is the law, and no 
 one can break it. The adversary always flees be- 
 fore 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 motive and up- 
 right 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 habitation, and 
 he will do it in a manner so attractive that you 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 
 structure commences to go up, there is rejoicing. 
 
 So you will find in your experience with the 
 work of the Holy Spirit in reconstructing your or- 
 ganism 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 in- 
 dwelling Spirit. You, with the race, have separated 
 yourself from God in consciousness; that separation 
 extends to the body, which is the most remote plane 
 of your consciousness.
 
 224 Talks on Truth 
 
 In returning, the Father, the innermost of you, 
 the Spirit which is and ever has been pure, first rec- 
 ognizes 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" which will spring forth from its subjec- 
 tive realm. This, when watered by the Holy Spirit 
 through your receptive thought, grows a new organ- 
 ism which will be a permanent battery from which 
 you will radiate the transcendent powers 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 
 dissolved, and man realizes that his dominion is to 
 be the obedient outlet of the inexhaustible inlet. 
 Herein is God glorified, that his inexhaustible re- 
 sources are not limited by man, but allowed full and 
 free flow into a universe without height or depth, 
 without beginning or ending. 
 
 The true church of Christ is never organized 
 upon the earth, because the minute that man organ- 
 izes 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 in- 
 cipiency, very close to the original church. Wesley 
 was led by the Spirit, and his ministry was charac- 
 terized by a spiritual glow and power that was felt 
 all over the religious world. He was free; he had 
 the freedom of Jesus Christ back of him, yet he and
 
 The Church of Christ 225 
 
 his followers were despised by the organized church, 
 and it was a stinging epithet to be called a "Meth- 
 odist." 
 
 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 on 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 
 to any external organization, 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 im- 
 perative 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, be- 
 comes 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 pre- 
 pared to go to a place called "heaven," after death. 
 
 When the true church is revealed to his soul, all 
 this illusion of the animal man is dissolved. He
 
 226 Talks on Truth 
 
 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 sci- 
 ence. 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 miscon- 
 ceived it. 
 
 God never performs miracles, if by this is meant 
 a departure from universal law. Whatever the 
 prophets did, was done by the operation of laws in- 
 herent 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. The ability to do 
 such works as he did, is simply a question of discern- 
 ment. Discernment comes through the functioning 
 of 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; as he becomes conscious of its enveloping 
 presence, he is transformed into a new creature. Life
 
 The Church of Christ 227 
 
 becomes an ecstasy, and his cup is full to over- 
 flowing. 
 
 The burdens of the human drop out of sight just 
 as fast as the organic church is constructed. The 
 construction 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 in body. 
 
 This means that your body will be so trans- 
 formed within and even without, that it will never go 
 through the change called death. It will be a resur- 
 rected 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 in- 
 corruption right here and now. Be careful not to 
 defer this change to some future state, some "day of 
 judgment," some sound of a "last trump," but recog- 
 nize it in the light of an organic change going on in 
 and through your 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 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. 
 
 Metaphysicians in this age have caught sight of 
 these possibilities of man when he consciously rec-
 
 228 Talks on Truth 
 
 ognizes his relation to God and proceeds to carry 
 out in thought, and to 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 or- 
 ganic building. They have made connection with 
 the realm of ideas, but are loath 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 intricate 
 process. No external architect is here allowed ; only 
 the Spirit can tell what is necessary from day to 
 day, and the Spirit can be heard only by the atten- 
 tive ego. 
 
 If you have any ideas of your own as to how 
 this new body is to be constructed, drop them im- 
 mediately. If you have been before the public as 
 a teacher of Divine Science, and have set up in con- 
 sciousness 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 re- 
 generation. 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 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 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 Church of Christ 229 
 
 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 
 
 The 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 the race two ways of attaining knowl- 
 edge one through experience, the other through the 
 inspiration and guidance of God ; and they chose the 
 diverse, or hard way. They followed Satan, think- 
 ing that, through experience, they would get wisdom 
 and pleasure. In their ignorance, they fell short 
 of the law. They did not know how to take ad- 
 vantage of the forces of mind, and the result was 
 the death of their bodies. 
 
 But there was promise of restoration; that men 
 should come back into that paradise or place where 
 eternal 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 our- 
 selves out of sin and death into immortality. He 
 resurrected his body and promised that those who 
 keep his sayings and follow his law shall likewise 
 resurrect their bodies; and yet nearly two thousand 
 years have passed and no man has demonstrated the 
 resurrection, so far as we know. The teaching has 
 been sidetracked and misunderstood. The popular 
 Christianity of the day tells us that resurrection 
 is of the soul ! that it is to take place after death, or 
 in some future time, and that everybody must die. 
 
 230
 
 The Lord's Body 231 
 
 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 labo 
 ratories that life should be continuous. They tell 
 us that the functions of our bodies are self-perpetu- 
 ating 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. 
 
 The inner intelligence is able to reconstruct the 
 body ; the elements for rebuilding are around us and 
 in us. All conditions join to make possible the de- 
 velopment of an immortal structure which shall ex- 
 press man in his true nature. The intuitions of the 
 soul emphasize the point that deathless life here and 
 now is the life which God has appointed us to recall 
 and develop. Not until we have done this, can it be 
 said that we have availed ourselves of the Jesus 
 Christ redemption, or that we have our abiding place 
 in the Lord's Body. 
 
 Why have we failed for these two thousand 
 years? Because we have not understood and ap- 
 plied the Divine Law. The early disciples evi- 
 dently caught sight of the great truth that man has 
 within himself this resurrecting power to overcome 
 disease and sickness, but they did not fasten it 
 strongly enough in the race experience, and man has 
 gotten back into the old adverse thought. 
 
 We must first reduce our religion to facts. 
 What do we know about it? Verily, "by their fruits 
 ye shall know them." The fruit of your thought is
 
 232 Talks on Truth 
 
 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 separate 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. 
 
 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 conceive as being true, must work itself out 
 in creation, and if the creation seems to fall short of 
 the Divine Perfection 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 mani 
 festation 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 
 idealizes 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; his idea of creation is 
 perfect, and that idea exists as a perfect model upon 
 which all manifestation 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
 
 The Lord's Body 233 
 
 perfect idea, because I can see it is material." 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 per- 
 fect mind-body is expressing itself through our I 
 AM, or the Lord God in us; it is bringing itself 
 into manifestation just as fast as we will let it, just 
 as fast as we perceive God in the flesh. Do you not 
 see how closely you must follow and hold yourself 
 in the true logic? Plato said, "Pure reason is the 
 highest faculty of the mind." Many people wander 
 away from pure reason because it does not seem to 
 agree with the sight of sense. They say that there is 
 evil and error everywhere; that it cannot be, then, 
 that good is the reality of God, man, and the uni- 
 verse. The creative law makes man responsible for 
 the bringing forth of the divine perfection. God 
 finished his work in the ideal, and we are making it 
 manifest. 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 Di- 
 vine Mind in my body, all I have to do is to image it 
 mentally. 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? Of course it is. Will it work? Of 
 course it will. This is the real secret of metaphysical
 
 234 Talks on Truth 
 
 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 manifest in form. Jesus saved his body 
 from dissolution, and raised it up to the heavenly 
 estate, which is substance so pure that no disinte- 
 grating force can be found in it. This gives an im- 
 portance 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 again," even this "temple of 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 re- 
 newed and transformed by a thought. But so many 
 of us see the body as it appears to mortal sense, and 
 by thus seeing it, we put it under the laws governing 
 that kind of body. 
 
 The real continues; the seeming passes away.
 
 The Lord's Body 235 
 
 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 healing? 
 There is none. Can you not go right on and perfect 
 the manifestation of the Body Idea as it is conceived 
 in Divine Mind? That is where pure reason and 
 logic sustain us. It does not make any difference 
 how many people have died or how many 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 things; that we can become the real 
 man and that 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, for the 
 Light celestial will illuminate the redeemed body 
 in which God takes up an eternal habitation. 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 perfect work in you, and all at once evil 
 or sick conditions will disappear and you will be 
 whole. All good healers will tell you that their
 
 236 Talks on Truth 
 
 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 
 healing power of nature. All doctors admit that the 
 body is naturally restored to health; that neither 
 they nor their drugs do the healing. What causes 
 this restoration? 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 perfection. Do not 
 make any separation. Hold that your body is spir- 
 itual, 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 
 expressed 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."
 
 THE RESTORATION OF GOD'S KING- 
 DOM 
 
 Once to every man and nation comes the moment to decide, 
 In the strife of Truth with Falsehood, for the good or evil 
 
 side; 
 Some great cause, God's new Messiah, offering each the 
 
 bloom or blight, 
 Parts the goats upon the left hand, and the sheep upon the 
 
 right, 
 And the choice goes on forever 'twixt that darkness and 
 
 that light. 
 
 Lowell. 
 
 The promise that the garden of Eden will be 
 restored on earth, is older than the Bible. Other 
 bibles of other peoples far antedating the Hebrews, 
 prophesy a time when man shall possess the earth 
 in peace and plenty ; a time when the elements shall 
 be subdued, disease and death eliminated, and im- 
 mortal life in the body be again set up. It should 
 be observed that all prophecies to this end that come 
 through mystical channels, say that this is a state to 
 be regained. They do not hint at evolution, as 
 understood in modem thought. But the students of 
 physical science arrive through their deductions at 
 virtually the same conclusions as to the ultimate 
 condition of humanity. 
 
 They also agree that this condition of peace and 
 happiness will be brought about through causes 
 originating largely with man and his acts. In other 
 words, its consummation will depend upon the wis- 
 
 237
 
 238 Talks on Truth 
 
 dom and energy with which men act at certain crises 
 in history. These prophets, both ancient and mod- 
 ern, say that we are now at one of the most vital 
 turning points in our experience. They get at it in a 
 variety of ways, and they differ widely in minor 
 points, but they are unanimous in their conclusions 
 that now is the time foretold by prophets of old, and 
 reiterated by prophets new. 
 
 But it does not require the prophet's perception 
 to discern the signs of these times. The dissolution 
 of the old and the birth of the new are manifest in 
 every walk of life. For instance, the thought that 
 has been held inviolate for thousands of years about 
 the opaqueness of matter has recently been shat- 
 tered. The materialist and his world are no more. 
 This, however, is only a minor example of the as- 
 tounding swiftness with which the material sense of 
 things has been dissolved in recent years. The past 
 half-century has witnessed more of this than the 
 history of all the world records before. The past 
 ten years have accelerated this dissolution at a tre- 
 mendous pace, and a prominent scientist says that 
 the changes have been so many that the textbooks 
 of nearly every science will have to be re-written. 
 Yet those who are watching the mental realm know 
 that still greater changes are going on there. The 
 religious world of a few years ago does not exist 
 today. There is but one sect in all Christendom 
 that stands by its creed and carries forward its work 
 in the old lines. All the others are shaken to their 
 foundations. Their creeds and dogmas are skel- 
 etons in their closets, which they do not care to 
 talk about.
 
 The Restoration of Cod's Kingdom 239 
 
 In politics and in government the same upheavals 
 are at work. The rights of men are no longer 
 theories; they are about to become real conditions 
 in the world of affairs. So from any plane of ob- 
 servation which may be chosen, we can assert with 
 the conviction of truth that a crisis is here. Some- 
 thing is happening. All along the line are evidences 
 of the birth of the Prince of Peace. A higher state 
 of consciousness is bursting full blown upon the 
 whole race. It is everywhere; and those who are 
 most open to its influx are being rewarded. The 
 power is abroad in the earth, and it calls to men and 
 nations, "Come up higher." 
 
 All this presages a new state of consciousness 
 for the whole race. It is the beginning of the visible 
 reign of the Christ, whose seed-man was Jesus of 
 Nazareth. Every state of consciousness is first 
 planted as a seed-idea by some one man or woman. 
 So Jesus of Nazareth planted the seed-thoughts that 
 are now springing up in so many forms and shapes. 
 He it was who went into all the domains of thought 
 and formulated ideas that have waited for a people 
 who could comprehend and utilize them. We are 
 that people. The dawn of the millennium is in our 
 keeping. We possess the keys that open the gates 
 of the New Jerusalem. 
 
 It should not be assumed that this refers to any 
 particular sect or class, but to all people of this great 
 time who are open to spiritual understanding. The 
 keys are presented to those who come into a percep- 
 tion that all is mind, and that all things and con- 
 ditions are representative states of consciousness, 
 produced through the free action of the I AM in
 
 240 Talks on Truth 
 
 every man and woman. This is the key which is be- 
 ing intrusted to many in this great day of the Lord. 
 
 But the possession of this key is not all. A key 
 is for use. We may know all about the way mind 
 formulates states of consciousness, and all about our 
 relation to God, but unless we have made a change 
 in our consciousness and realized, in a measure at 
 least, the presence of God in our minds, we are not 
 using the key. Theory is one thing; practice is an- 
 other. 
 
 The balanced mind no longer seeks to do evil, 
 and the factor of evil no longer enters into its prob- 
 lem; but a proper discrimination between the endur- 
 ing, permanent things of existence, and the transient 
 and evanescent is not so common. To choose wisely 
 in this respect requires wisdom and spiritual per- 
 ception. Those who are unconsciously building on 
 the shifting sands of the material world are many. 
 They try to perpetuate the existing state of things 
 by calling them spiritual, and their ideals are but 
 little removed from the materialistic. The "new 
 heaven and the new earth" are not to be darkened 
 nor cumbered by any conditions that exist today. 
 All things are to be made new. This is the promise 
 of all the prophets of all the ages. There is to be 
 no more war, nor sorrow, nor crying, nor pain; 
 hence, all conditions that cause these must be de- 
 stroyed. 
 
 Our ideal world must be formed in mind on a 
 very high plane. We may choose to build it from 
 the standpoint of the most transcendent dreams of 
 humanity's perfection. Nothing less will answer, 
 and all attempts to bring forth the new civilization
 
 The Restoration of Cod's Kingdom 241 
 
 upon any lower plane, will mean failure to the true 
 metaphysician of the Jesus Christ school. Jesus 
 Christ has a distinct school. He has his ideals; 
 they have been sown in the minds of men, and will 
 surely come to fruitage. He saw a people here on 
 earth with all the powers of the gods, but he did not 
 look to governments, nor churches, nor industrial 
 movements to bring about the civilization he planned. 
 
 His kingdom is now ready to be set up. The 
 conditions are ripe for it. It is open to all, but only 
 those may come in who are willing to give up all 
 their ideas of earthly possessions for it. "Seek ye 
 first his kingdom, and his righteousness ; and all these 
 things shall be added unto you." This admonition 
 still holds good, and its fulfillment is capable of visi- 
 ble realization by those who are willing to accept 
 the conditions. But it is not to be attained in the 
 Ananias and Sapphira way. There can be no reser- 
 vation. Every earthly link must be broken, every 
 mortal love crucified. This was the way by which 
 Jesus of Nazareth got into this kingdom, and his way 
 is the way we must employ. 
 
 It is not for us to quarrel with the conditions of 
 the world, nor take upon ourselves the burden of 
 righting them. That is a long, circuitous route into 
 the kingdom, and those who are choosing it have 
 many weary years of waiting before them. We are 
 to accept that which is now prepared for us. The 
 feast is ready, and the invitations are out. This is 
 no longer a parable, but an exact statement of that 
 which really exists in the very atmosphere of this 
 planet. There is a state of consciousness, which 
 can be attained and is being attained by men, where
 
 242 Talks on Truth 
 
 all things are provided to fulfill the desires of the re- 
 generated souls. It is not removed to some problem- 
 atical heaven, nor is it on some distant planet; but 
 right here in our midst are the form and substance of 
 that condition promised by Jesus Christ. 
 
 The day is not distant when this kingdom will 
 have its place in the geography of this people, and 
 those who have chosen it, will be known to exist 
 under laws and through means beyond the ken of 
 the Adam man. The way into this kingdom is 
 through the mind, and its doors all open in response 
 to n>orJs. 
 
 If the "kingdom of heaven" which Jesus so often 
 referred to, is a city with golden streets, in the skies, 
 he could easily have located it ; but he did nothing of 
 the kind. On the contrary, he again and again gave 
 illustrations to show his listeners that it is a desirable 
 condition which can be brought about among them 
 by the power of the Spirit. He did not speak of it 
 as situated anywhere in particular, or say that it 
 could be attained quickly. For instance, in Luke 
 13, "Unto what is the kingdom of God like? and 
 whereunto shall I liken it? It is like unto a grain of 
 mustard seed, which a man took, and cast into his 
 own garden; and it grew, and became a tree; and 
 the birds of the heaven lodged in the branches there- 
 of." And again, "It is like unto leaven, which a 
 woman took and hid in three measures of meal, till 
 it was all leavened." 
 
 It is a great mystery how these comparisons of 
 heaven ever came to be construed to refer in any 
 way to a locality in the skies. What relation to a 
 city with streets of gold has a mustard seed, planted
 
 The Restoration of Cols Kingdom 243 
 
 in the earth and springing forth into a tree? or a 
 little cake of yeast fermenting a baking of bread? 
 
 A remarkably strange lot of comparisons this 
 wise one used, if he had in mind a place where the 
 good were to go after death ! 
 
 But he never pretended to represent any such 
 thing. His command to his disciples fully carries 
 out his idea of the kingdom of heaven. It was a 
 condition to be brought about in the affairs of men. 
 It was to grow from small beginnings, like the mus- 
 tard seed or yeast cake. His disciples were sent 
 forth to sow this seed in a definite way, by carrying 
 into the midst of men the signs that evidence the 
 power of the Spirit through which the kingdom of 
 heaven is to be established right here on this planet. 
 There is no basis for any other view. All the vision- 
 ary theories about a place called "heaven," are 
 founded on John's symbolical description of the 
 New Jerusalem, which was a picture in imagination 
 of the fulfillment on earth of the very movement in- 
 augurated by Jesus, and by him described as having 
 such small beginnings. The city which John saw, 
 was among men. "Behold, the tabernacle of God 
 is with men, and he shall dwell with them, and they 
 shall be his peoples, and God himself shall be with 
 them, and be their God: and he shall wipe away 
 every tear from their eyes; and death shall be no 
 more; neither shall there be mourning, nor crying, 
 nor pain, any more: the first things are passed away." 
 This all describes what is to take place here among 
 us. No reference is made to its being among angels, 
 nor that it was established at the time that John saw
 
 244 Talks on Truth 
 
 the vision. It means that heaven is to be consum- 
 mated in new conditions on earth. 
 
 If the kingdom taught by Jesus is in the skies, 
 why did he direct his disciples to pray, "Thy king- 
 dom come. Thy will be done, as in heaven, so on 
 earth." 
 
 The fact that the kingdom of heaven is at hand 
 and "within you," the sense man totally ignores. 
 He does not see beyond the range of the three limi- 
 tations of space, hence cannot cognize that which 
 lies within and is interlaced on another plane of phe- 
 nomena. The kingdom of heaven is not only an 
 ideal realm in which all possibility is freely trans- 
 formed into externality, but it also has its exter- 
 nality, as tangible to the higher faculties as are the 
 aspects of nature to the sense man. It has its work- 
 ing plans, and it executes them with a fidelity and an 
 accuracy not comprehended by the lax methods of 
 the lower plane. So you who have looked at the 
 kingdom of heaven as a potentiality to be made by 
 the power of your word, should change your base 
 and see it as it is a real place already formed, and 
 waiting for you, as a bride adorned for her husband. 
 
 It is here all about you; the knowledge of its 
 presence only awaits the opening of your interior 
 eye, the "single eye" which Jesus taught. When 
 you look with this eye your whole body is made full 
 of the light which is neither of the sun nor the moon, 
 but of the Father. 
 
 As a disciple, it is not necessary that any one 
 should know all the intricacies of the metaphysical 
 law; he has simply to act on his inspiration. He 
 needs only to preach the kingdom of heaven at hand,
 
 The Restoration of Cod's Kingdom 245 
 
 and it will so manifest itself. Electricians do not 
 know what electricity is, nor have they compassed its 
 laws. They have found that an unknown principle 
 in nature, is made manifest when they observe cer- 
 tain conditions. They simply make the mechanical 
 apparatus, set it in motion, and the invisible unknown 
 becomes visible. 
 
 In the world of ideas, the metaphysician has dis- 
 covered that there is a realm having potentialities 
 whose depths he has not sounded. This realm is to 
 him the greatest storehouse of Wisdom and Life, 
 and he finds that his own center of consciousness is 
 like unto it. He is essentially one with it. His 
 thinking faculty represents the mechanical device 
 through which this All-Principle is made manifest. 
 His word sets the machinery in motion, and results 
 follow in the realm of ideas in manner parallel with 
 those in the realm of dynamics. When you know 
 this, you have the working plan upon which is based 
 discipleship. Then go forth and preach, "The king- 
 dom of heaven is at hand." As to defining what 
 that kingdom is like, you must be guided by the 
 Spirit of Truth alone. 
 
 The great Master could not describe it to men 
 on the sense plane except in symbols. He said it 
 was like a pearl of great price, to possess which the 
 discoverer sold all that he had. He compared its 
 growth in the mind to a small seed or a little leaven. 
 He summed it all up in these words, "The kingdom 
 of God is within you." 
 
 You cannot understand mathematics until you 
 have studied mathematics; neither can you under- 
 stand what the kingdom of heaven is like, until you
 
 246 Talks on Truth 
 
 have studied that kingdom on its own spiritual plane. 
 Awake! thou that sleepest in the sense mind! 
 Rouse yourself, for the kingdom of heaven is at 
 hand. You are a king! Bestir yourself; the Christ 
 of God is born in you, and the hour of your reign 
 is at hand!
 
 HOW MENTAL HEALING IS DONE 
 
 From a study of the foregoing lessons, you 
 should be convinced that man and the universe are 
 under the direct creative power of a supreme Be- 
 ing name it what you will ; and that man needs but 
 to conform to the laws of creative Power 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 between the 
 individual and the universal Consciousness. No 
 man heals himself or another; the supreme Mind 
 does the work. "The Father abiding in me doeth 
 his works," said Jesus. This is the testimony of all 
 the truly wise. 
 
 The first move in all healing is a recognition on 
 your part and on 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 king- 
 dom or ruling center in every soul. Do not look up 
 or out for God, but "pray to thy Father who is 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 at- 
 tained that certain inner confidence called faith, you 
 
 247
 
 248 Talks on Truth 
 
 will realize his presence as clearly as you realize 
 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 must 
 be called to take their places. 
 
 Thought causes are so complex that it is im- 
 possible to point out in all cases the specific thought 
 that causes a certain disease; but twelve fundamen- 
 tal 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, jeal- 
 ousy, malice, etc., are almost universal in human 
 consciousness, and a treatment for Love will prove a 
 healing balm. Fear of poverty burdens 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 treat- 
 ment 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, 
 thus shutting 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 Spirit to protect me, to pro- 
 vide for me, and to bring all my affairs into Divine 
 Order."
 
 How Menial Healing Is Done 249 
 
 NERVOUSNESS 
 
 The mind sends its messages along the nerves; 
 the nerves, themselves, being a form of mind, get 
 into a chronic cross-current condition from repeated 
 anxious, worried, fearful thoughts, and the many 
 forms of "nervousness" result. This idea must be 
 specifically denied and the Truth affirmed. Say 
 silently, "I am not subject to any kind of nervous- 
 ness. My nerves are harmonized, peaceful, and 
 poised in Spirit and in Truth." 
 
 NOTE Deny the mental cause first, then the 
 physical appearance. "Nervousness" is produced 
 by worry, anxiety, etc. These mental conditions 
 should first be healed, then the secondary 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 nor cold. 
 I am Spirit. I am the positive force of Being, and I 
 put out of my consciousness all negative thoughts. 
 I do not believe 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, between thought and substance. I agree 
 with what I eat, and what I eat agrees with me. I 
 am at peace with all men and all things. I do not 
 resist nor antagonize anybody or anything. My
 
 250 Talks on Truth 
 
 stomach is strong, wise, and energetic, and I always 
 think and speak of it as in every way capable 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 I fol- 
 low its dictates, instead of sense appetite. I am no 
 longer anxious 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 criticize 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 Divine Law of justice. 
 
 "The quick, swift energy of Spirit now pene- 
 trates 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 be- 
 lieve in exhaustion of strength. Strength is always 
 present in its supreme completeness, and I am eter- 
 nally 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 
 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.
 
 How Mental Healing Is Done 25 1 
 
 "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 on earth (body). Dominion, 
 control, mastery, 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 be- 
 cause 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 
 consciousness through six steps or degrees, called in 
 Genesis "days." 
 
 First, the mind perceives and affirms Truth to 
 be a universal Principle. Second, faith in the work- 
 ing 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, 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. 
 
 By the use of these denials and affirmations 
 for one week, a new and more orderly basis of
 
 252 Talks on Truth 
 
 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 treat- 
 ments. 
 
 Make your "denials" as if you were gently 
 sweeping away cobwebs, and your "affirmations" 
 with strong, bold, vehement, positive mind. 
 
 Each day's treatment, and the whole course if 
 necessary, is to be repeated over and over until it 
 manifests its living presence and potency in con- 
 sciousness. 
 
 If you desire to help another who will not try, 
 or who cannot himself successfully bring his mind 
 into harmonious relations with this Principle, think 
 of that one 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 sub- 
 stance of Love, bring into manifestation my world, 
 according to thy perfect law. 
 
 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
 
 How Mental Heating Is Done 253 
 
 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 In- 
 finite Mind, and have knowledge of all things. I 
 know that I am pure intelligence, and I hereby claim 
 my divine right to light, life, and liberty, in all good- 
 ness, wisdom, love, and purity. Let the light of 
 Wisdom appear and the ignorance of human thought 
 vanish. 
 
 TUESDAY 
 
 [DENY] I deny the belief that I have in- 
 herited disease, sickness, ignorance, or any mental 
 limitations whatsoever. I deny all belief in evil, for 
 God made all that really is, and pronounced it good. 
 Therefore, no such deception as belief in evil can 
 darken my clear understanding of Truth. Those 
 with whom I associate can no longer deceive me 
 with their words of consideration 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 harmony and wholeness. I am free with the 
 knowledge that all is good; I am, therefore, per- 
 fectly 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
 
 254 Talks on Truth 
 
 "even unto the third and fourth generation." Per- 
 ish 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 belief that those with whom I associate can re- 
 flect 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, without 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, hyprocrisy, obstinacy, and re- 
 venge are no part of my present 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 and unselfishly love all men and women. I 
 now acknowledge the perfect law of justice and 
 equality. I know that "God is no respecter 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 con-
 
 HOJV Mental Healing Is Done 255 
 
 sequences 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 these illusions. 
 
 There is not and cannot hereafter be any fear 
 in or about my bold world. 
 
 [AFFIRM] I am brave and bold with the 
 knowledge that I am Spirit, and therefore not sub- 
 ject 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 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 satisfaction in every depart- 
 ment 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
 
 256 Talks on Truth 
 
 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 birth- 
 right 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 lowly, 
 in all that I think and do. 
 
 I am at-one with and now fully manifest vigor- 
 ous 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 
 goodness 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."
 
 INDEX 
 
 Absolute Mind Transmits Thought 62, 63. 
 Adam Is To Be Transformed 143, 144. 
 Affirmations : 
 
 Cleansing and Purifying 57. 
 
 Divine Mind Realizations 18. 
 
 Faith 87, 88. 
 
 I AM Realizations 38. 
 
 Judgment and Justice 1 19. 
 
 Love Demonstrated 129, 130. 
 
 Perfect Substance, Establishing The 78. 
 
 Perfection In Form Established 98. 
 
 Power of Words 66, 67. 
 
 Right Thinking 47. 
 
 Son of God Realizations 29. 
 
 To Quicken Spirituality 77. 
 
 Will and Understanding, Establishment of 108, 109. 
 Affirmations and Denials, Remedial Effects of 1 15, 116. 
 Attitude, Mental, Fixes Our Relation to Things 83, 84. 
 Authority, External, Keeps Men in Bondage 2 1 9, 220. 
 Being, Powers of, Guard 169. 
 Being, Your, Is in Heaven 204. 
 Benefactors, False 210, 211. 
 Bible Glossary of Antiquities Quoted 1 10. 
 Bible References and Quotations: 
 
 Acts 2:17 35; 2:31 34. 
 
 Col. 3:478. 
 
 I Cor. 13:13130; 14:1530; 15169. 
 
 II Cor. 3:1878; 10:547. 
 Dan. 12:13166. 
 
 Eph. 6:14119. 
 
 Ex. 28:30 110. 
 
 Gal. 4:2469. 
 
 Gen. 1:2778; 2:19135; 6:593; 6:1793; 
 
 29, 3068. 
 Heb. 11:1.379. 
 Isaiah 26:3 (margin) 94.
 
 ii INDEX 
 
 Jer. 29:1147. 
 
 Job 13:18119; 33:1598; 33:15, 1698. 
 
 John 119; 1:11217; 1:1826; 3:13 (Roth- 
 
 erham) 192; 5:1742; 5:39219; 7:1799; 
 14:10135, 136; 14:21 120. 
 I John 3:1 120; 4:7-21 128, 129; 4:16120. 
 Luke 1 3242. 
 Mark 1 : 1 6206. 
 
 Matt. 4:18206; 5:4878; 7:1. 2110; 8:5-13 
 57; 12:3667; 13:1729; 16:19137; 21:23- 
 
 4624. 
 
 I Peter 3:1067. 
 Phil. 4:847. 
 
 Prov. 4:24 67; 12:5 47; 12:1866; 13:366; 
 14:3_67; 16:3 47; 16:2467; 16:3257; 
 
 18:7; 67; 18:2166; 21:2366; 24:947; 
 29:1896; 29:2067. 
 Psa. 25:9119; 27:11 119; 34:12, 1367; 39: 
 
 1_67; 50:2367; 101:1 119; 139:1747; 
 
 139:2347. 
 Rev. 3:21 135. 
 Rom. 8:14, 17,26. 
 
 II Timothy 2:16, 1767. 
 
 Blasphemy Against Holy Ghost Explained 221, 222, 
 
 223. 
 
 Bodily Organs and Functions Related to Ideas 1 15. 
 Body Atom a Miniature Planet 153. 
 
 Can Be Saved From Death 234. 
 
 Lord's Body, How Brought into Appearance 234, 
 235. 
 
 Of God Defined; Responsiveness 235. 
 
 The Deathless 227. 
 
 The Instrument of Mind 181. 
 
 The True 181. 
 
 Burdens, No, In God's Creative Scheme 209, 2 1 0. 
 "By What Authority?" 25. 
 Centers of Consciousness: 
 
 Body Brain-Centers 90. 
 
 Body Center, Action of Will On 37. 
 
 Consciousness, Invisible Center of 154.
 
 INDEX ii 
 
 Faculties 70, 7 1 . 
 
 Faith 80. 
 
 Heart; Wisdom in Purity Found at I 76, I 77. 
 
 Imagination; Author of Faculties 92, 93. 
 
 Life; Nature; Treatment Required 45 
 
 Love 37, 120, 171, 180, 181. 
 
 Reverence 7 1 . 
 
 Superconsciousness 26, 28. 
 
 Thought 48, 91. 
 
 Will and Understanding 101. 
 ^ Word 58. 
 Changes Immanent 238. 
 Christ, The Word 126. 
 Christianity and Science 30, 3 1 . 
 
 Is a Science 42. 
 
 So-Called, a Combination 2 1 7. 
 Church of Christ a State of Consciousness 220, 22 1 . 
 
 An Organic Principle 225, 226. 
 
 Awaits Representative Ministry 225. 
 
 Covers All of Life 226, 227. 
 
 Is Never Organized 224. 
 Concept and Manifestation 32. 
 Condemnation to be Avoided 86, 87. 
 Creations, Apparent; How Produced 187, 188. 
 
 Of God's Word Enduring 59. 
 
 Two, Explained 232. 
 Death and Sleep Compared 165, 166, 167. 
 
 Has No Foundation in Itself 159, 160. 
 
 How Explained 1 63. 
 
 Origin; How to be Vanquished 164. 
 Denials and Affirmations Both Necessary 54. 
 Desire and I AM 197, 198, 202. 
 
 Opens All Doors 195. 
 
 "Devil," The, Defined; How Overcome 107. 
 Disciple Acts on Inspiration 244. 
 
 Disciples of Jesus Christ; Estate and Experience 217. 
 Disease Germs, Origin of 138, 139. 
 
 Not Natural 235. 
 Disobedience Defined 212. 
 Divine Idea of Pe*^ction Heals 236.
 
 iv INDEX 
 
 Ideas Man's Inheritance 14. 
 
 Law, Departure From, Brings Death 165. 
 
 Mind as Life, Substance, Intelligence 43. 
 
 Will, Bring to Bear 103. 
 Dreams; Origin and Value 94, 95, 96. 
 Eden, Promised Restoration of 237, 238. 
 Ego, There is But One 156. 
 Evil Transformed by Thought 174, 175. 
 Existence, Man's, Object of 52, 53. 
 Expression is From Abstract to Concrete 37. 
 Faculty, Imaging, Produces Forms 91, 92. 
 Faith Brings Realization 63. 
 
 Is Related to Substance 80. 
 
 Necessary in Demonstrating Higher Law 84. 
 
 Results of 79, 80, 81. 
 
 Righteousness of 84. 
 
 Should be Developed 79, 80. 
 Farrar, Archdeacon, Quoted on Meaning of "Hell* 
 
 114. 
 
 Father, The, Abides in Spiritual Realms 12. 
 Flesh, The, Nature of 196. 
 Forgiveness of Sin, Effects of 55. 
 God and Man, Relation Between 33, 207, 208. 
 
 Defined; Variously Named 12, 17. 19. 
 
 Does Not Change His Mind 19. 
 
 Does Not Dictate Man's Choice 163. 
 
 Inspiration of Universe 10. 
 
 Is 214. 
 
 Is, a Mind Principle 85. 
 
 Origin of All 188. 
 
 Our Fount of Wisdom 90. 91. 
 
 Supreme Knowing 103. 
 
 The All-Potential Mind 232. 
 
 The Father-Mother 214. 
 God-Mind, Key to 20. 
 God's Nearness 16. 
 Good and Bad, Perplexing Question of 159. 
 
 The, Calling Forth 223. 
 
 Goodness and Joy in Union With Perfect Mind 15. 
 Guidance, Our. Sure 105, 106.
 
 INDEX v 
 
 Healing, How Done 247, 248. 
 
 Systems, What, to be Avoided 104, 105. 
 
 Through Seeing Perfection 208, 209. 
 Health, Study of, Leads to Mental Harmony 158. 
 Heaven; What and Where It Is 151, 152. 
 Higher Consciousness, Every one an Heir to 46. 
 Holy Ghost Baptism, How Gained 190, 191. 
 "I" 23. 
 I AM and Desire 197, 198, 202. 
 
 And / Will 149. 
 
 Center of Man's System 101. 
 
 Definition, Nature, Work 192, 193, 194, 195, 199, 
 200. 
 
 Illustrated and Explained 150, 151. 
 
 Perfect Mind-Body Expresses Through 233, 234. 
 
 Spiritual Man 33. 
 
 The, of Jesus 146. 
 
 Work of 146, 147, 199. 
 
 Work of In Denial 199. 
 Idea Born of Wisdom Irresistible 148. 
 
 Creative, in Word 62. 
 
 Projects Form 34. 
 Ideas Key to Life Problem 14. 
 
 Their Swing 148. 
 
 World of, a Storehouse 245. 
 Identity Never Lost 200. 
 Imagination; Its Highest, Best Work 98. 
 
 Power of 96, 97. 
 Intellect, Character-Giving Mechanism 143. 
 
 Executive Officer of Wisdom 1 77. 
 
 Wisdom Not an Attribute of 142, 143. 
 / Willed I AM 149. 
 / Will, Manifest Man 33. 
 Jealousy; Nature, Effect, Cure 116, 117. 
 Jesus Christ a Parable 70. 
 
 Doctrine, Nature, Mission 184, 185. 
 
 Redemption; How Gained 231, 232. 
 
 Still the Head of His Church 218, 219. 
 Jesus Christ's Teaching Concerning Love 124, 125. 
 Jesus, I AM Affirmations of 145, 146.
 
 vi INDEX 
 
 Jesus' Lament Over Jerusalem 1 70. 
 
 Jesus Merged Personal Into Universal 27. 
 
 Methods of 207. 
 
 Of Nazareth the Seed-Man 239. 
 
 Secret of His Character 189. 
 Jesus* Source of Power over Death 161. 162. 163, 
 
 165. 166. 
 
 Judge, The One Supreme, Adjusts Inequalities 1 16. 
 Judging From Mortal Plane Leads to Condemnation 1 12. 
 Judgment Day, Meaning of 1 13. 
 
 How Developed 1 12. 
 
 Kingdom of God Within You, Literally 154. 
 "Kingdom of Heaven." Illustrated 242. 243. 
 Kingdom of Heaven. The. Is All About Us 244. 
 
 Of Jesus Christ Ready; Requirements 241. 
 
 The, How Regained 156. 
 
 The. Within. Nature of 155. 
 Knowledge Through Study of Mind 137. 
 Law of Unfoldment; Its Nature 145. 
 Life an Expression of Being 160. 
 
 In the Body; How Governed 161. 
 
 Is a Principle 160. 
 
 Law of. Based on Mind Action 167. 168. 
 "Life, Liberty and the Pursuit of Happiness" 151. 
 Living, The Reality of 2 1 4. 
 Logic of Mind, Student Must Trust 10. I I. 
 Logos Defined 19. 
 Lord. The. Establishes Order 145. 
 Love, a Divine Principle ; How Known 1 70. 
 
 A Magnet 1 75. 1 79. 
 
 And Power to be Associated 1 77. 
 
 Action of 174. 
 
 Center, to Develop 181. 182. 
 
 Defined 174, 182. 
 
 Divine and Human, Distinguished 127. 
 
 Divine Power of 127. 
 
 Drummond Quoted 123. 
 
 God's For His Children 182. 
 
 Idea of Universal Unity 120. 
 
 In the Regeneration 12 1 .
 
 INDEX v ,i 
 
 Invocation 183. 
 
 More Than Affection 124. 
 
 Of God Must be Felt 170. 
 
 Of Money 125. 
 
 Power of 122, 176, 177, 178. 
 
 Power of the Word 126. 
 
 Teachings of Jesus Christ Concerning 124. 
 
 Work of Developing 122. 
 Loyalty to Spirit Necessary 201. 
 Man an Emanation of His Maker 27 
 
 An Epitome of Being 41. 
 
 An Inlet and Outlet 23. 
 
 And God, Relation Between, Illustrated 207, 208. 
 
 But One 32. 
 
 By Nature an Organizer 220. 
 
 Does Not Possess Anything 208. 
 
 How, Becomes Master 93, 94. 
 
 In God-Mind as Perfect Idea 23. 
 
 Is 214. 
 
 Is Mind 14. 
 
 Is the Builder 205, 206. 
 
 Manifests That Which Exists 99. 
 
 The Highest Expression of God 161. 
 
 The Image of God-Mind 91. 
 
 The Imaging Faculty 188. 
 
 Thinks His Body Into Disease 43, 44. 
 
 What Is 192. 
 
 Man- Idea, Perfect, Has Many Names 23. 
 Man's Return to the Within 35, 36, 37. 
 Man's True Identity 36, 37. 
 Meditation Lights Up Inner Mind 80. 
 Mental Confusion, Remedy For 1 1. 
 
 Laws, Knowledge of 13. 
 
 Processes Are Generative 139, 140, 141, 142. 
 
 Ships Must be Ballasted 149. 
 Messiahship, The Real 137. 
 Mind Ability Not Limited 89. 
 
 Activities, Twelve Fundamental 248. 
 
 And Ideas 1 7. 
 
 And Spirit Synonymous 1 3.
 
 riii INDEX 
 
 Defined 189. 
 
 Is; It Produce* 153. 
 
 Of God and Mind of Man Compared 22. 
 
 Of Man Likened to a Clear Stream 220. 
 
 Of Spirit Knows in Man 189. 
 
 Science of, Solves Mysteries of Universe 13. 
 
 The Only Creative Power 59. 
 
 Mind-Body, Perfect, Expresses Through I AM 233. 234. 
 Mind's Three Phases 89, 90. 
 Mission, Your, To Express God 215. 
 Miracles Explained 226. 
 Molecule, The, Characteristics of 48. 
 Mysteries, Religious, Cleared 22. 
 Naming Faculty, Exercise of 144, 145. 
 New Jerusalem. Keys to 239. 
 Obedience ; How Learned 2 1 1 . 
 
 Spiritual Body Built Through 2 1 3. 
 
 The Way of Attainment 228. 
 
 Whence It Comes 209. 
 Occult. The, Is the Unexplored 89. 
 One Mind, Foundation of Investigations 15. 
 Organism, Must be Reconstructed 223, 224. 
 Paradise, Teachings Concerning 230. 
 Perfect Idea Is the True Self 24. 
 Physical Science and Metaphysics Compared 64. 
 Power a Faculty In Mind 1 76. 
 Power and Love to Be Associated 1 77. 
 Practical Christianity Defined 15. 
 Praise, Increase Through 74. 
 Prayer, Law of 76. 
 
 Nature, and Action 72, 73. 
 
 Persist In 76. 
 
 Primal Substance and Consciousness 196. 
 Principle, Intelligent, Key to Metaphysician's Work 48. 
 Principles Do Not Change 137, 138. 
 Processes Work According to Principle 186. 
 Prophecies Pointing to the Higher Man 27. 
 "Raise the Dead" 158. 
 Raising the Dead; Factors Involved 164. 
 Relationships. Earthly, Nature of 198.
 
 INDEX 
 
 Repentance a Form of Denial 55. 
 Restoration, Promises of 230. 
 Resurrection, The, Begins In Our Minds 34. 
 Road, Royal, For Every Man 145, 146. 
 Sample Treatments 248-25 1 . 
 
 Colds, Grippe and Influenzas 249. 
 
 Fear, Anxiety, Worry, Dread, Suspense 248. 
 
 Indigestion, Dyspepsia, Stomach Troubles 249. 
 
 Kidney, Bladder, Urinal Disorders 250. 
 
 Liver Troubles, All 250. 
 
 N ervo usness 2 49 . 
 ^ Throat Affections, All 25 1 . 
 Savior, The, of Personal Consciousness 56. 
 Science Denned 30. 
 
 Science of Spirit The Only Real Science 9. 
 Second Birth, The, Denned; Explained 26, 27. 
 "Secret Place;" Where Found 190. 
 Self-Consciousness Like an Eddy in Ocean 100. 
 Sermon On The Mount, Applying 202, 203, 204. 
 Sin, Forgiveness of; Effects 55. 
 Six Days' Creation, The 32. 
 Six Days' Treatment 251-256. 
 
 Friday 254. 
 
 Invocation To Precede Treatment 255. 
 
 Monday 252. 
 
 Saturday 255 
 
 Thursday 254. 
 
 Tuesday 253. 
 
 Wednesday 253. 
 Son of God 191. 
 Spirit, Inspiration of; How Attained 9, 10. 
 
 Of Justice, Leave All To 1 18. 
 
 The Gate To 211. 
 
 The One Leader 225. 
 
 You Are 206. 
 Spiritual Body Built Through Obedience 2 1 3. 
 
 Body, Nature of, Illustrated 2 1 3, 214. 
 
 Physiology 28. 
 
 Thinking Followed By Spiritual Acting 202. 
 Spirituality Draws Ideas From Universal Mind 73.
 
 INDEX 
 
 Spirituality; Importance and Development 72. 
 Statements To Be Avoided 105. 
 States, All. Are Mental 189. 
 States of Consciousness, Two 194, 200. 201. 
 Success Depends Upon Good Judgment 117. 
 Superconscious Mind Contacts God 26. 
 Superconsciousness, Only Sure Guide 1 1, 12. 
 Supreme Mind Heals 247. 
 Symbology of Biblical Terms: 
 
 Adam and Eve 104. 
 
 Adam Listening To The Serpent 34, 35. 
 
 Adam; Place; Definition; Work 136. 
 
 Bible, The, An Allegory 33. 
 
 Bible, The. Exposition of Mental Laws 68. 69. 
 
 Creation 135. 136. 
 
 "Days" of. Genesis 25 1 . 
 
 Disciples of Jesus 171. 
 
 Eden 66. 155. 
 
 Egyptians and Israelites 137, 138. 
 
 Ephraim and Manasseh 101. 
 
 Garden of Eden 34, 37. 53. 54. 
 
 Hell; Meaning of 113. 114. 
 
 I AM 101. 
 
 Jesus Christ 56, 69. 70. 
 
 John 122. 186. 187. 
 
 Judas 55, 56. 
 
 Law Given By Moses 1 10, 111. 
 
 Matthew 107. 
 
 Moses 145. 146, 198. 212. 
 
 "Mount. The" 93. 
 
 New Jerusalem 227. 243. 
 
 New Testament 28. 
 
 Peter 80, 84. 85. 136. 137. 
 
 Regeneration 38. 
 
 Simon and Andrew 206. 
 
 Simon Peter 69. 
 
 Son of God 63. 
 
 Sons of Jacob 68, 69. 70. 71. 94. 95, 120. 121 
 
 Thomas 107, 108. 
 
 Word. The 58. 186.
 
 INDEX xi 
 
 Teaching, Metaphysical, Concerning Creation 41. 
 "Temple of God," An Architectural Truth 221. 
 Things, All. To Be Made New 240. 
 Thinking, A Process In Mind 205. 
 
 Factors of 139. 
 
 Power of 1 73. 
 
 When Effective For Good 1 72, 1 73. 
 Thought Action 61, 62. 
 
 Action, Compared 44. 
 
 Builds the Body 39. 
 
 Can Transform Evil 1 74, 1 75. 
 
 Counterfeit Comes From Intellect 142. 
 
 Error, Corrupts Love 1 73. 
 
 How, Works 59, 60. 
 
 Is the Creative Power 42, 43. 
 
 Makes Conditions 86. 
 
 Moves the Body 39. 
 
 Unity 24, 25. 
 Trinity The, Explained 2 1 . 
 Truth Must Be Individually Experienced I 7. 
 Understanding and Will In Self-Control 106. 
 Understanding and Will, Source of 99, 1 00. 
 Understanding Comprehends 103. 
 We Have Separated Ourselves From Father-Mind 16. 
 "What Am I ?" Answered 20, 2 1 . 
 Willfulness, How Overcome 102, 103, 104. 
 Will and Understanding, Source of 99, 100. 
 Will, Man Has Freedom of 100. 
 Will, The, To Be Instructed 1 1 , 102. 
 Wisdom; How Attained 144. 
 Wisdom Not An Attribute of Intellect 142. 
 Word of God Denned 186, 191. 
 
 of God; Its Work 184, 187. 
 
 of God; The, Character, Office 184. 
 
 Spoken, Power of 64, 65. 
 
 The, Effects of 65, 66. 
 
 The, Nature of 126. 
 
 The Synonyms and Office 58. 
 Words, I AM Formulates 199. 
 "Yes" and "No;" Character and Use 49, 50, 51, 52.
 
 5^
 
 A 000027329 2