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THE SCIENCE OF SCIENCES 
 
The Science of Sciences 
 
 HANNAH MORE KOHAUS, 
 
 Author of Between the Lines, Remedies of the Great Phy- 
 sician, Blossoms of Universal Truth, Fruit from 
 the Tree of Life, Soul Fragrance. 
 
 Universal Truth Publishing Co. 
 
 Chicago, III. 
 
 1901 
 
THE UBRARY OF 
 CONGRESS, 
 
 Two Com as Received 
 
 OCT. 28 1901 
 
 Copyright entry 
 
 CLASS £L*Xc. Ho. 
 
 / > <? // 
 COPY 3. 
 
 
 Copyright 1901 by 
 Hannah More Kohaus. 
 
 All rights reserved. 
 
DEDICATED 
 
 To every member of the human family, trusting that as one 
 drinks of the water of Life Eternal he will readily, graciously 
 and heartily pass the cup to "whosoever will" partake of the 
 
 "Drink ye all of it." — The Nazarene. 
 
CONTENTS. 
 
 PAGE. 
 
 Explanatory 9 
 
 Preliminary - - - - - 12 
 
 Chapter I Science of Sciences - - 19 
 
 II The Great Fundamental Law - 24 
 
 III The Beginningless Beginning 27 
 
 " IV The Eternal Momentum - 44 
 
 V Primal Effect as The Pattern Man 52 
 
 VI The Lesser Activity - - 62 
 
 VII Man's Productions - - 65 
 
 " VIII The Soul - - - - 86 
 
 IX The Dual Aspect of Man - 91 
 
 " X From Where Does Evil Come? 107 
 
 XI The Liberation of the Soul - 118 
 
 " XII Culminating Steps in the Process 137 
 
 " XIII Body - 144 
 
 11 XIV The Necessity for Appropriation 149 
 
 XV What is Disease? - - 170 
 
 " XVI The Power of Words - - 175 
 
 " XVII The Value of the Imagination 198 
 
 "XVIII The Power of Suggestion - 212 
 
 " XIX Wilt Thou be Made Whole? 220 
 
 " XX Practical Supplement - - 240 
 
 " XXI Direct Application - - 255 
 
EXPLANATORY. 
 
 Associated with the spiritual Light which 
 has re-dawned upon the race during the last 
 century, two presentations stand prominently 
 before the world as its leading text-books. 
 
 First, "Science and Health," as the text- 
 book for Christian Science, with Mrs. Mary B. 
 G. Eddy as its author. 
 
 Later, the "Builder and the Plan," as the 
 text-book for the Science of Being, with Mrs. 
 Ursula N. Gestefeld as its author. 
 
 An outline of the relation between these 
 two books may be thus stated. Mrs. Eddy, 
 under the inspiration of the hour, threw upon 
 the world a gigantic metaphysical Revelation, 
 somewhat in confusion though not unavailable. 
 Mrs. Gestefeld, a later teacher, afterward sys- 
 tematized and placed in orderly arrangement 
 this wonderful, complex Revelation, supplying 
 its missing links; so elaborating and elucidat- 
 ing it as to put it on such a sound, secure, 
 mathematically correct basis that it cannot be 
 overthrown. 
 
 Therefore, there is now presented to hu- 
 manity through the efforts of these two, prob- 
 
ably, greatest women of the age on their lines, 
 a concise, homogeneous, demonstrable Sci- 
 ence, which not only reveals from an irrefuta- 
 ble premise the nature of God, Man, and the 
 Universe, but carries with it its own verifica- 
 tion. 
 
 Mrs. Eddy, of whom too much cannot be 
 said in praise of her indefatigable efforts to 
 lay down fundamental Principles and their ap- 
 plication, will, doubtless, live in history as one 
 of the bravest and noblest of illuminated 
 women, and many will bless her name from 
 sunrise to sunset. 
 
 Mrs. Gestefeld, in whose honor too much 
 cannot be said as the ablest Exponent of this 
 Science, and additional revelations, will, also, 
 live in history, while all students and lovers of 
 logical presentation of Truth, past, present, 
 and future, will breathe her name in benedic- 
 tion only, among the foremost of whom will 
 be the writer, who is indebted to Mrs. Geste- 
 feld for all her fundamental teaching. Hence 
 she deems it but common justice to say, that 
 unless one shall receive a newer, clearer, and 
 higher revelation of Truth than has come 
 through these two remarkable women, his or 
 her work can be no more than an individuali- 
 zation of what has already been given in the 
 way of Principles and systematization. But 
 
 10 
 
we are living in an inspirational age, and there 
 is still more unrevealed knowledge to be given 
 to the race through those who are open to 
 receive it. Higher inspirations will be more 
 direct, forceful, clear, available; not requiring 
 from the recipient the toil, sweat, and effort 
 the pioneers have experienced endeavoring to 
 make themselves understood. Always, the 
 higher the Revelation the more simple, until 
 Truth shall stand before the world in all its 
 native purity, pristine beauty, majestic simplic- 
 ity, and almighty Power. 
 
 THREE REASONS 
 
 why this volume is offered to the public. 
 
 First, because the demand for literature of 
 this character is continually increasing. 
 
 Second, because other writers on this line 
 of Thought may have overlooked, forgotten, 
 or not yet received some valuable points which 
 the writer walking in their footsteps over the 
 same rich, exhaustless fields of Truth may 
 have gleaned. 
 
 Third, because each one's presentation of 
 the subject will appeal to some one to whom 
 another's may not. Hence there is room for 
 all. 
 
 11 
 
PRELIMINARY. 
 
 In the great University of Being there is 
 much to be learned, and everyone indifferently 
 or purposely is seeking to obtain knowledge 
 of some kind. If this is not true why all our 
 institutions for education; our public schools 
 throughout the land; our colleges, academies, 
 and universities? Do not these standing wit- 
 nesses verify the statement that all are seek- 
 ing to know? And this is right, for unlimited 
 knowledge is the legitimate heritage of every 
 human being. Not only is this true now, but 
 it has always been and ever will be true. 
 
 Then it is not a wise man or woman who 
 will refuse to lay hold of that which is good 
 when it is within reach, and knowledge surely 
 is good, for one could not perform the most 
 trivial task in his daily vocation if he did not 
 know how. One could not write a letter, read 
 a book, add a column of figures, build a house, 
 did he not know how to do so. 
 
 Is it then any wonder that from time im- 
 memorial mankind has been admonished to 
 get knowledge? Why? Because knowledge 
 is Power. It is practical and available Force. 
 
 12 
 
But there is a certain kind of knowing still 
 awaiting humanity if not yet found. A kind 
 that will include all other kinds. This is Self- 
 knowing. Knowledge is Power on any plane, 
 but Self-knowledge is Power on all planes, 
 hence its incomputable value. 
 
 In order to gain Self-knowledge the ques- 
 tion, What is Man? must be answered. This, 
 the Problem of problems, must be solved. 
 This, the Mystery of mysteries, because Man 
 involves all there is, except his Creator, must 
 be unveiled. 
 
 It is a mighty proposition to propound to 
 the human race, and probably there is none of 
 more intense interest, larger profit, and richer 
 research to the average thinking individual. 
 From the days of Job — of Biblical fame — who 
 asks, "What is Man that thou art mindful of 
 him," and long prior to those days even to the 
 present hour, this question, written upon the 
 wall of existence, engraven upon the face of 
 visable Nature, confronts one at every turn of 
 the Wheel of Destiny. 
 
 As an inquiry it ranks next in order and im- 
 portance to the question, What is God? The 
 answers to both of these queries will require 
 that kind of knowledge already alluded to, and 
 which if one has once had a taste of the genu* 
 ine article his appetite grows so rapidly on 
 
 13 
 
what it feeds upon that it becomes quite un- 
 appeasable. To use scriptural terminology, 
 he becomes "drunken with the wine of Spirit," 
 and with the exhilaration of the vivifying cup 
 from the Fountain of the AU-Knowable. 
 
 Truly, one does not live by bread alone 
 when he begins to hunger and thirst after 
 spiritual Self-knowledge. 
 
 But to solve this Man-Problem one must 
 have Principles and rules with which to do 
 so. "Opinions" are not adequate or reliable. 
 "Hearsay" handed down from century to cen- 
 tury is not dependable. "Isms" and "ologies" 
 are too fallible. Principles are requisite that 
 Man's nature may be delved into, probed and 
 analyzed from center to circumference. 
 
 This nature must be taken all apart, so to 
 speak, just as one would take a watch to pieces 
 in order to see how, and of what it was con- 
 structed. We have all known children who, 
 from love of discovery (not always mischief) 
 have slyly carried the old clock into the barn 
 and taken it all to pieces in order to see of 
 what it was composed, and how it was con- 
 structed, for the clock seen only on its surface 
 is a great mystery to the child who wants to 
 know what makes it tick and strike, move the 
 hands on the dial, how it is wound up and 
 what runs it down. 
 
If one would take the same interest in ex- 
 amining his own nature he would make some 
 surprising discoveries. Only in this manner 
 can the great Problem be solved. Man's na- 
 ture must be metaphysically segregated in 
 order to find what is in him; of what his aggre- 
 gate nature is composed; how he is constructed 
 from the Alpha to the Omega of his individual 
 Being. 
 
 Then we shall discover why a man thinks, 
 speaks, moves, acts; why he loves and hates; 
 why he is sick or well, rich or poor, good or 
 bad, ignorant or knowing, happy or miserable, 
 what runs him down and what will lift him up. 
 
 Broadly speaking, there are many differing 
 views concerning the nature of Man. Gauged 
 by the dimensions of intellectual discovery, he 
 is supposed to be the aggregation of physical 
 atoms, molecules, cells — the apex of organic 
 structure. 
 
 Measured by the world's opinion — to use 
 extremes — he is a millionaire or a pauper; a 
 gentleman or a tramp; a Shakespeare or an 
 ignoramus; a saint or a sinner; a Jesus or a 
 Judas. How pitiful would be the lot of hu- 
 manity if it had no higher appraisement than 
 the world's opinions. But it has. 
 
 If one could enumerate and locate for you 
 all the bones in the physical organism; name 
 
 15 
 
each system, organ, and its function; every 
 element and its office; if one could count every 
 cell of the brain and number every hair on the 
 head, would he tell you anything of Man? 
 Not one word. He would only be describing 
 to you Man's instrument. 
 
 Did you ever ask — as of an invisible Pres- 
 ence — What is this of me which is constantly 
 saying to itself I am — I am "this," I am "that," 
 I am "the other"? Where did this "I am" 
 come from? Dust, materiality, or has it some 
 higher, nobler, more sublime source? 
 
 How did it get here? What mighty, resist- 
 less Impulse has launched it into existence? 
 Is there a purpose — a definite "end in view" 
 for its being here? If so, what is this "defi- 
 nite ultimate?" Can I find it, and if I can will 
 it reveal to me my destiny? 
 
 There is no surer, more literal fact to my 
 consciousness than here I am; the very words 
 proclaim it. Now, what am I? What is my 
 origin? What my destiny? 
 
 If it is true that the ultimate of everything 
 is involved in its origin — and this is a law that 
 we find obtaining throughout Nature — if we 
 can find Man's origin we can be positively sure 
 of the "end in view." From whence comes a 
 seed-corn? From a whole corn in the ear. 
 What then will be its predestination? An- 
 
 16 
 
other whole corn in the ear. Visible nature is 
 prognostic of the invisible on all lines. 
 
 THE REQUISITE STEP. 
 
 The investigation of this Science of Sci- 
 ences does not necessitate disregarding or 
 renouncing any religion, philosophy, or cult 
 dear and sacred to one at the present time. 
 The requisite step is to unfold these; to delve 
 down deeper into, find and utilize their latent 
 possibilities. The need of any hour is not to 
 destroy, but to restore and increase to fullest 
 measure all that is worthy of preservation. 
 
 I venture to state until one discovers it to 
 be so for himself, that there is much more 
 locked up in all religions, philosophies and 
 cults, ancient or modern, than is apparent on 
 their surface, and they need to be opened in 
 order to know what they contain. They are 
 like sealed books; the clasp unsprung, the 
 leaves uncut, and this to-day revealed scien- 
 tific knowledge is the key that will unlock 
 these hidden treasures new and old. 
 
 Hence, it is not iconoclastic in its trend. It 
 has not come to tear down without giving one 
 something better. If it takes away a false 
 conception of Deity it will give the true in- 
 stead. If it takes away the substantiality of 
 this material, visible world, it will give one in- 
 numerable, realistic worlds in its place. 
 
 17 
 
It comes just as the great Teacher of Naz- 
 areth came two thousand years ago. He said 
 of himself: "I come, not to destroy life, but 
 that ye may have it more abundantly." And 
 not only life, but all that belongs to life — 
 health, strength, peace, prosperity, happiness 
 and power. Never can anyone have all these 
 legitimate conditions in an abiding manner 
 until they are obtained from bed-rock Princi- 
 ples. 
 
 Therefore, this knowledge comes to give 
 to humanity in greater abundance all that is 
 of value, temporal and eternal, for its welfare. 
 It brings in its pathway a wealth of blessings 
 not dreamed of in our daily existence, and for 
 all, no matter what the cast, color, clime, or 
 condition. It is no respecter of personalities. 
 It is a Universal Revelation. 
 
 No one need hesitate to enter immediately 
 into its research; to plunge deep into its life- 
 giving, health-producing, power-bestowing 
 waters. One need not wait a day nor an hour 
 to step into the path of Immortality now while 
 encumbered with the "mortal coil," and divest 
 himself of all the unwelcomed ills of existence. 
 To-day one may begin to lift the veil of all 
 mysteries, for herein will be found the Hand. 
 
 18 
 
CHAPTER I. 
 
 THE SCIENCE OF SCIENCES. 
 
 When presenting for consideration to an 
 intelligent people a Science of any nature 
 one must be careful to impress the investiga- 
 tor, first, with its Impersonal aspect, even 
 though it may hold, hidden within its ampli- 
 tude, that aspect which, later, will become 
 personal to every individual seeker. 
 
 As Impersonal it must be held independent 
 of, and beyond any human, ecclesiastical, the- 
 oretical and traditional authorities, being al- 
 ways its own authenticity because reared upon 
 such Truth as the nature of Principles de- 
 mands. Thus it should be viewed apart from 
 any personal teachers, any book, any and every 
 school. It should be recognized, dealt with, 
 and accepted for what it is in itself. 
 
 What is to be understood by Truth based 
 on Principles? That which is self-evidently 
 true. Proves itself to be so. Its face value is 
 its all-sufficient guarantee. Two plus two 
 equal four. Is this true because we have been 
 told so, or because we have seen it so stated 
 
 19 
 
20 THE SCIENCE OF SCIENCES. 
 
 in a book? No. It is a mathematical propo- 
 sition presented for consideration, and we 
 have carefully brought to bear upon it our 
 reason, logic, judgment, and other faculties, 
 enabling us to perceive that it is true. 
 
 But perceiving is not enough. We may 
 not stop at this. We argue, "if this is true it 
 can be proven." Thereupon we make an ap- 
 plication of it and find that it proves itself to 
 be true. Thus we have not only the conviction 
 of our reason, but we have the authority of 
 demonstration, and there is no higher author- 
 ity in the Universe than individual demonstra- 
 tion. 
 
 Hence, the "True in Itself," and every Sci- 
 ence built thereon, are not at the mercy of any 
 conspiracy of time or space. They antedate 
 both, and not all the upheavals and changes 
 of skepticism, superstition, ridicule; not all the 
 waves and billows of censure and criticism, can 
 ever overthrow, undermine or shake for a 
 moment that which is truly scientific because 
 of its secure foundation — Impersonal Truth. 
 
 Then, what is Absolute Science? It is a 
 logical arrangement of abstract Truth so clas- 
 sified that it can be substantiated by demon- 
 stration. Science is, invariably, a systematized 
 order of Principles that can be tested and 
 
THE SCIENCE OF SCIENCES. 21 
 
 proven. That is not truly scientific which does 
 not admit of these qualifications. Everyone 
 is at liberty to prove for himself. All philoso- 
 phies, cults and religions have their places in 
 the great Whole. These are adjustable, and 
 when Science is clearly understood each will 
 be placed in its right position, for Science be- 
 ing Absolute will provide the place for each, 
 as it must be the primal basis for their exist- 
 ence if they contain a thread of Truth, as they 
 certainly do. 
 
 Just because scientific truths are Imper- 
 sonal, and therefore eternal, there is no new 
 Truth, but there are constantly arising new 
 discoveries and revelations concerning the 
 Truth, and these are only new to us because 
 now we have grown to where we can perceive 
 them. Emerson says: "We do not see things 
 that stare us in the face until the hour arrives 
 when the mind is ripened to where it can see 
 them." All truths are as old as eternity. They 
 are coexistent with Deity. To-day they are 
 only presented anew — a re-presentation — but 
 with a practicality that is proving to be of 
 inestimable value in every department of ex- 
 istence. There is no condition, position, or 
 situation where Truth cannot be made sub- 
 stantially available. There is nothing more 
 
22 THE SCIENCE OF SCIENCES. 
 
 useful than abstract Truth made concrete. For 
 example: If one understands that five plus five 
 make ten (a bit of abstract truth made concrete 
 on the intellectual plane), he can add together 
 five and five straws or five and five millions of 
 dollars. 
 
 Science to be such must be mathematically 
 correct and precise; logically deductive and 
 inductive; homogeneous, symmetrical system- 
 atic, for it must be the Foundation of all that 
 is true, eternal, and unchanging. 
 
 The Science of Sciences begins with First 
 Principles, beyond which it is impossible to go 
 because there is no beyond. Then it must be 
 constructed upon a Premise so fundamentally 
 secure that it cannot be refuted, challenged 
 nor ever overthrown. It will embrace in its 
 scope knowledge of all the fundamental Fac- 
 tors of Creation, their natures, purposes, and 
 issues. 
 
 As the writer regards it, the Science of Sci- 
 ences is the Science of Being from an individ- 
 ual point of view. Aristotle says: "Science of 
 Being cannot be separated from Science of 
 Knowing." The Science of Being is Christian 
 Science, with its seeming contradictions rec- 
 onciled; broken links in the chain of sequence 
 repaired, mathematically systematized. Chris- 
 
THE SCIENCE OF SCIENCES. 23 
 
 tian Science is a revival and re-presentation 
 of Eternal Principles practically applied, giv- 
 ing the two sides of Christianity — its religious 
 and scientific aspects — its origin and demon- 
 strations. 
 
 Note. — In some instances superfluous capitals are used as 
 distinguishing- features. 
 
 Words wholly capitalized denote all-inclusive terms. 
 
CHAPTER II. 
 
 THE GREAT FUNDAMENTAL LAW. 
 
 The statement, old as the eternal hills, that 
 everything is governed by Law, is not arbi- 
 trary, it is scientific. Being scientific it is 
 provable. Because provable it is practical. 
 Being practical it is valuable, hence it be- 
 hooves humanity to look into it; ascertain 
 what it is as Law; whence its origin — if it has 
 one — and what is its purpose and mode of 
 operation. 
 
 Surely there can be nothing purposeless in 
 a Universe governed by absolute Law and 
 Order. This Law being absolute has no ori- 
 gin. It has always been and will be forever. 
 It is self-subsistent, so to speak. There never 
 was a time when it was not, and never will be 
 a time when it is not. Although anterior to 
 time it operates in time and throughout eter- 
 nity. 
 
 Neither God, Man, nor anything conse- 
 quent upon these Factors, have had anything 
 to do with its nature. It is that great first 
 Law to which all other laws are tributary. It 
 
 24 
 
THE SCIENCE OF SCIENCES. 25 
 
 lies at the foundation of Creation. It obtains 
 throughout the Universe. Even the most 
 trifling incidents, as well as the most impor- 
 tant in one's daily existence, are being gov- 
 erned by it. This is why it is the one inevita- 
 ble, necessitous, imperative Law that it is. 
 
 Nothing can ever change, destroy, annul, 
 nor violate this fundamental Law of laws. 
 No one can impede nor arrest its action. One 
 might as well put forth his human hand and 
 try to stay the motion of the ocean as to re- 
 strain or check the activity of this ever oper- 
 ative resistless, omnipotent, omnipresent Law. 
 But it is possible to control it. How? First, 
 by knowing there is this Primal Law; then, 
 acting with it instead of constantly running up 
 against it, as one is sure to do knowing noth- 
 ing of it. 
 
 Hence the importance of becoming aware 
 of it; comprehending its nature, purpose, and 
 issue; making it subservient to our needs in- 
 stead of being in abeyance to it, as everyone is 
 to whom it is unknown, and thus a misappro- 
 priation of its use made possible, the user be- 
 ing the injured, not the Law, for that through- 
 out time and eternity remains inviolate and 
 forever in operation. 
 
 To know of this underlying, subsistent 
 
26 THE SCIENCE OF SCIENCES. 
 
 Law is to have one's feet firmly fixed on the 
 Rock Foundation of the Science of sciences. 
 It will also enable him to account for every- 
 thing he sees (and much that he does not yet 
 see) in the world of existence. 
 
 Without knowledge of this All-controlling 
 Activity a man is like a feather in a gale; at 
 the clemency, or cruelty, of every operative 
 subsidiary law, and he is therefore frequently, 
 though ignorantly, his own worst enemy. It 
 is well worth while to stop and consider this 
 great Fundamental Law on which all Creation 
 rests; to which everything in the universe is 
 either remotely or directly related. 
 
 This Law of laws, like everything else, has 
 its two sides, and these are 
 
 CAUSE and EFFECT. 
 
CHAPTER III. 
 
 THE BEGINNINGLESS BEGINNING. 
 
 That the relation between cause and effect 
 is such as to make it inevitable is self-evident. 
 Surely it requires no great amount of argu- 
 ment to convince anyone who is amenable to 
 reason, that for every cause there is an effect 
 and for every effect there must be a cause, and 
 this establishes the immutability of the Law 
 of cause and effect. 
 
 Therefore, as a consecutive and orderly 
 step in the unfolding of this Science we will 
 consider the two sides of this Law, taking up 
 first that side which as Cause must necessarily 
 constitute the beginningless Beginning of all 
 that proceeds from it. Hence the statement: 
 There is but One, Great, Supreme First Cause. 
 First, as the Foundation of all that is pro- 
 duced by it. First, in the sense of that start- 
 ing Point from which one is to reckon, and not 
 in the view of something which ever had a 
 beginning no matter how remotely. 
 
 There can be but One Beginning to all that 
 is from itself. This certainly is axiomatic. 
 
 27 
 
28 THE SCIENCE OF SCIENCES. 
 
 Two beginnings would give us two Supremes, 
 two Firsts, which is illogical. The science of 
 Numbers does not require two abstract units. 
 Two would be superfluous. One is all-suffi- 
 cient — all there can be. Thus to repeat, there 
 is but One First Cause, and because it is such 
 nothing antedates it. There is nothing and 
 no one anterior to it; therefore it must be Sub- 
 sistent. It supports and sustains all that is 
 eternal and real, or is of like nature. 
 
 (Science gives us new meanings to old, 
 familiar terms. Sickness used to be consid- 
 ered real. It certainly seemed so to the one 
 who was ill. But after a certain method of 
 treatment, be that what it may, the illness dis- 
 appears. It is entirely gone. Where has it 
 gone? Could we find it if we search ever so 
 diligently? No. It was not "real" or it could 
 not have been disposed of. It was "temporal," 
 not "eternal." Then whenever the "real" is 
 spoken of it refers to that which is eternal as 
 an emanation from this Subsistent Cause.) 
 
 That First Cause is indestructible, unchang- 
 ing, and everlasting, is palpable. "But," says 
 one, "it is so abstract!" True; so is Time ab- 
 stract, yet no one has any difficulty in con- 
 ceiving that there is Time. We are using it 
 
THE SCIENCE OF SCIENCES. 29 
 
 all the while, although no one has ever seen, 
 heard, or handled it with either of the five 
 natural senses. Time is discernible and util- 
 ized daily. 
 
 The same is true of this abstract Cause, to 
 which is given the term Deity, or God; not 
 arbitrarily but advisedly, because Deity is the 
 name universally bestowed upon that which is 
 Primal, therefore Supreme. 
 
 There is nothing compulsory in the use of 
 this term as a designation of First Cause. 
 Several others will be forthcoming from which 
 one may choose. But for convenience, as 
 well as out of respect for usage, we use the 
 name God, finding it to be the highest appel- 
 lation possible to bestow on that which is the 
 beginningless Beginning of all created beings 
 and things. It is the apex of terms. 
 
 ANOTHER STATEMENT. 
 
 First Subsistent Cause as God is divine, Im- 
 personal Principle, not Person. Hearing this 
 assertion for the first time some may be unfa- 
 vorably impressed, because they jump to the 
 conclusion that Deity as Principle must be 
 similar to the principle of the science of Num- 
 bers, hence cold, dead, non-intelligent, and al- 
 together a very unsatisfactory kind of God. 
 This hasty conclusion arises from not know- 
 
30 THE SCIENCE OF SCIENCES. 
 
 ing what is meant by Principle. As interpreted 
 by Science it means that which is eternally 
 by virtue of its own inherent nature. It is 
 perpetually Self-subsistent, so to speak. 
 
 There is no more similarity between the na- 
 tures of divine Principle and the principle of 
 mathematics than there is between a living, 
 thinking, loving, active being and a chalk fig- 
 ure on the blackboard. 
 
 But mathematics is used largely as illustra- 
 tion because it is an exact, provable science. 
 It has also its metaphysical aspect. It has 
 its abstract, invisible Unit upon the nature of 
 which everything pertaining to mathematics 
 depends. It is the highest intellectual truth 
 there is, and this is why it is frequently em- 
 ployed as exemplification in spiritual Science. 
 Its inflexible exactitude also serves as an ex- 
 cellent illustration in many ways. But as to 
 the composite natures of these two Principles 
 there is no resemblance whatever, as will be 
 seen when the nature of God as divine Prin- 
 ciple is defined. 
 
 FURTHER EXPLANATION. 
 
 Doubtless everyone if questioned would 
 admit a willingness to believe what he can see 
 with his own eyes. Even the most radical 
 
THE SCIENCE OF SCIENCES. 31 
 
 materialist will grant this much. Well, what 
 do we actually see with our own eyes? We 
 see a visible universe peopled with a hu- 
 man family, and many other things besides. 
 These are necessarily effects, and as such must 
 have had a cause, by reason of the inevitabil- 
 ity of the Law of cause and effect. Cause 
 must be first, and invariably precede effect, 
 which will be secondary. 
 
 Therefore Cause as Impersonal Principle 
 is First in the sense of Uncreate. Being Pri- 
 mal it never was created. It simply is — always 
 was and ever will be. It is the determinate 
 Point from which Creation proceeds in the 
 order of numeration, not in the sense of time 
 or space. 
 
 To deal with the Abstract is to be beyond 
 the confines of limited time or space with any 
 of its four dimensions. It is reckoning with 
 that which was before time and space and will 
 be when these are no more to the individual. 
 
 God, as First Cause, is the all-inclusive 
 Circumference of the Universe as its bound- 
 ary. It would be utterly useless to try to go 
 beyond this Circumference, for there is no be- 
 yond God. If one should enumerate for you 
 in an orderly manner the nine figures used in 
 mathematics, he must begin with one. There 
 
32 THE SCIENCE OF SCIENCES. 
 
 is nothing back of one. This is the fixed point 
 from whence the others proceed. So, in this 
 perception God as First Cause is that begin- 
 ningless Point from whence Creation issues 
 forth. 
 
 THE IMPERSONAL. 
 
 Deity as Predominant Principle is Imper- 
 sonal in itself, but becomes personal eventually 
 to every individual being. Principle is none 
 the less real because not seen with the natural 
 sight. No one has ever seen the rule of addi- 
 tion with which he adds a column of figures; is 
 the rule any the less actual on that account? 
 
 Science defines Impersonal Principle as the 
 very opposite of person, place, object, or thing. 
 Person, the human shape, has outline; can be 
 localized; is a limitation; can be circumscribed; 
 can be seen with the natural sight, and can be 
 cremated into a handful of dust. Can any- 
 one predicate the same of Infinity as Omnis- 
 cience, Omnipresence, Omnipotence? Decid- 
 edly not! It is limitless, boundless, universal, 
 invisible. It must be apprehended through 
 discernment; not seen or known as an object 
 in space. 
 
 By Omniscience is meant the All-Knowa- 
 ble. By Omnipresence that ubiquitous Pres- 
 ence which fills Immensity. By Omnipotence, 
 
THE SCIENCE OF SCIENCES. 33 
 
 All Power. God, Primal Cause, is not a Being 
 having all Power, but is Power Itself. Nor is 
 it a divided Power, for this would divide the 
 kingdom, and a kingdom divided against it- 
 self cannot stand. Hence there are not two 
 supreme Powers; this is a logical impossibility. 
 
 St. Paul is emphatic on this point. He says: 
 "There is no Power but of God, and all the 
 powers that be are ordained of God." (This 
 does not imply that the misuse of "the powers 
 that be" is ordained of God, as some declare 
 from a limited view of the true situation of 
 things.) Thus, God as divine Principle is and 
 ever must be the One and Only Real Power, 
 no matter how many unreal powers there may 
 seem to be. For authority on which to base 
 this statement we go back to the Premise al- 
 ready laid down. There is but One Primal 
 Cause. Because it is such it must be Supreme. 
 As Supreme it will necessarily be the One 
 Power, or Omnipotence. 
 
 Science of all things must be consistent. 
 Consistency, we are told, is a jewel; but it can- 
 not radiate true light without reason for its 
 setting. 
 
 Therefore, we repeat: Deity as Subsistent 
 Cause is not a Being possessing all Power, but 
 Impersonal, Divine Principle, the Greatest 
 
34 THE SCIENCE OF SCIENCES. 
 
 Highest, First as Power Itself. Supreme as 
 Pre-eminence, Predominance, Antecedence — 
 the Beginningless Beginning of all the created 
 and made. 
 
 FURTHER CONSIDERATION. 
 
 Those who have been clinging to a Heav- 
 enly Father with blindfolded eyes will not lose 
 this Father, but while he is given his rightful 
 altitude in the universe he will become nearer 
 and dearer than before; meanwhile they are 
 given that of which they were not hitherto con- 
 scious, namely, the One Eternal God. For 
 those who have had no God there will be un- 
 covered that Divine Principle on which they 
 can always rely because of its undeviating na- 
 ture, for it is the Absolute. 
 
 By the Absolute is meant that which is 
 fixed, immutable, unswerving; without vari- 
 ableness or shadow of turning. While the 
 bended knee, the tear-stained cheek, and the 
 broken sob can move forces in heaven and on 
 earth, they cannot move the Absolute an iota. 
 This is why one has that on which he can con- 
 fidently depend ; that ever present Power which 
 will never fail, bend, nor break as he leans 
 upon it, because of its inflexible and unalter- 
 able exactitude. The Absolute is Definitive. 
 
 God as First Cause is indivisible. One 
 
THE SCIENCE OF SCIENCES. 35 
 
 Whole. It cannot be divided into parts, nor 
 broken into fragments, so that there maybe a 
 part of Deity in one and a spark of God in 
 another and a fraction of Principle in still 
 another. To say that the great Indivisible 
 Whole can be divided would detract from its 
 Greatness (if it were possible), thus robbing 
 Deity of its Infinitude. To assume that one 
 fraction could ever be taken from God, as Im- 
 personal Principle, would break that Complete- 
 ness which constitutes Deity and there would 
 be no Supreme. 
 
 SUMMARY. 
 
 God, as the underived, uncreate Impersonal 
 Principle is the Absolute, Eternal, Changeless 
 GOOD. Not that kind of "good" which is 
 subject to ethical qualification. It is beyond 
 the possibility of comparison, being Essential 
 Essence. Thus it is super-ethical and incom- 
 parable. 
 
 To those who think sufficient justice is not 
 rendered unto Deity by denominating it as 
 Infinite Principle, let them bear in mind from 
 the outset that Science declares there is noth- 
 ing in the universe to which God — the Abso- 
 lute Good — can be compared. Thus Deity 
 loses none of its magnanimity, superiority and 
 supremacy by being thus designated. 
 
36 THE SCIENCE OF SCIENCES. 
 
 However, essential as it is for anyone to 
 gain a conception of God as Principle in order 
 to rightly comprehend the Science of sciences, 
 it is not enough. He may not halt here. He 
 needs also to perceive what is the nature of 
 God as such, otherwise he has only a half 
 truth, and as some one has said, "a half truth 
 is sometimes worse than no truth at all." We 
 can never rightly gain the utility of anything 
 until we know its nature. A family might 
 starve with a barrel of flour in the house if its 
 nature and usefulness were unknown. 
 
 Rightly viewed all the suffering and mis- 
 ery in the world arises from ignorance of the 
 nature of Deity, or the non-recognition of the 
 same. There are some people in the world 
 who talk so volubly about the Almighty. 
 There are those who curse and those who 
 bless God. How much do they actually know 
 concerning the true nature of Deity? We are 
 told that "the same Fountain sendeth not forth 
 both sweet and bitter waters." 
 
 How necessary it is, then, to have a right 
 and true idea of the nature of the Supreme, 
 for the Almighty is the Almighty; its glory 
 is its own and will never be given to another 
 save as it is expressed in, and manifested 
 through, another. 
 
THE SCIENCE OF SCIENCES. 37 
 
 Therefore, Science declares the nature of 
 God to be One, but this One to be constituted 
 of varying aspects, or differing views, the first 
 of which may be termed and defined as 
 
 SPIRIT. 
 
 "God is Spirit." In the Greek definition of 
 Deity no article is used, nor in the marginal 
 reference of the New Testament. The indef- 
 inite article "a" is not applicable to God as 
 Spirit. "A" implies part or proportion; Spirit 
 is Whole. God being One there can be but 
 One Spirit. There cannot be a plurality of 
 Spirit because there is no plurality of God; 
 and there can be no plural of God because 
 there can be but one "First" as Primal Cause. 
 And since God is Spirit as First Cause, noth- 
 ing else in the universe as its product can be 
 Spirit. Man and the universe are not such. 
 Only God is Spirit, and as such it is the essen- 
 tial Principle of the eternal, omnipotent, every- 
 where present Energy. 
 
 Another aspect of God as Principle is 
 
 LIFE. 
 God is Eternal Life. Not a Being possess- 
 ing Life eternally, but Everlasting Life itself. 
 That Life which has no beginning of years 
 nor end of days. Life which always was, is 
 now, and will be forever what it is in itself. 
 
38 THE SCIENCE OF SCIENCES. 
 
 That Life in which there is no alteration from 
 eternity to eternity. It is the SAME yester- 
 day, to-day, and evermore. As such it is the 
 One Vital Principle pervading the universe 
 and sustaining because it has produced every- 
 thing that is alive and living. Because there 
 is but One God there can be but One Life and 
 nothing else in the universe is Life. This One 
 Life is omnipotent, everywhere present, and 
 no one nor no thing can ever get out of or 
 away from Life. God is Life, and Life is God. 
 Another view of Original Cause as Princi- 
 ple is, 
 
 LOVE. 
 
 The nature of God as Love is Impersonal, 
 divine, never-failing. Love as God is the One 
 overruling Element governing all that pro- 
 ceeds from First Cause. It permeates and in- 
 folds everyone, everything, everywhere, just as 
 the sunlight. Why do not we realize more of 
 this Love-Presence? Because we have either 
 closed ourselves against it, or not yet opened 
 ourselves to it. If one closes his doors and 
 windows to the sunlight has he diminished or 
 destroyed it? Not in the least. It is still 
 there silently shining in all its strength, beauty, 
 and warmth, and will rush in as soon as the 
 smallest opening is given to it. God is Love 
 
THE SCIENCE OF SCIENCES. 39 
 
 and, inversing the law, Love is God, ceaseless, 
 overruling, eternal, the effulgence of which 
 will, if given place, consume everything that 
 is its opposite. 
 
 Another view of Deity as Principle is, 
 
 INTELLIGENCE. 
 
 Since there is but One God there can be but 
 One Intelligence, and this so limitless and im- 
 measurable that it can never be exhausted. 
 It is that One Universal Fountain which in- 
 cludes all Wisdom, and is the All that ever 
 can be known. Such is Deity as Intelligence 
 itself and not an intelligent Being. 
 
 Still another aspect of God as Primal Cause 
 
 is, 
 
 SUBSTANCE. 
 
 This One Substance is Primordial, Funda- 
 mental, Eternal. If the Premise is correct 
 that there is but One God as Subsistent Cause, 
 and God is Substance, then there cannot be 
 two substances, namely, Spirit and material- 
 ity. Hence, if Spirit is eternal, true Substance, 
 materiality is not. We have been accustomed 
 to calling that which is tangible, ponderable, 
 having length, breadth, thickness and visibil- 
 ity substance; but is not this a misnomer, since 
 we cannot predicate of the visible what we can 
 of invisible Substance. We can look upon the 
 
40 THE SCIENCE OF SCIENCES. 
 
 material with the natural sight. Can we, in 
 like manner, look upon Principle, Spirit, Life? 
 The visible can be weighed and measured; 
 can we weigh and measure Intelligence and 
 Love? Could a ''span of Life" be gauged by 
 a two-foot rule, or a quantity of Intelligence 
 weighed in a scale? The material can be re- 
 duced to dust and ashes; are Spirit, Life, Love, 
 Intelligence as Eternal Substance reducible 
 to the same nothingness? 
 
 Then there is no comparison between God 
 as Fundamental Substance and materiality. 
 Therefore for that which has hitherto been 
 called substance, and is only the material, 
 there must be found another name and office, 
 for it does not partake of the nature of the 
 Eternal, Unchanging, Absolute. 
 
 One other term, that which virtually in- 
 cludes all the aforementioned as defining the 
 nature of^ Deity as Impersonal Principle, is 
 
 MIND. 
 
 Science emphatically declares that God as 
 Primal Cause is not a Being with an infinite 
 Mind. It does not state "the Mind of God," 
 but Infinity as MIND Itself is Deity— the One 
 and Only Universal, Overruling Presence. 
 MIND in the sense of Consciousness Itself — 
 
THE SCIENCE OF SCIENCES. 41 
 
 that Foundation which underlies all that is 
 eternal, real, substantial, perfect, conscious. 
 
 All these terms used to define the nature 
 of First Cause are convertible. Each is the 
 equivalent of the other. Because synonymous 
 in meaning each is inclusive. Hence in ex- 
 plaining the true nature of God all these 
 terms are interchangeable: 
 
 Impersonal Principle, 
 
 Supreme Spirit, 
 
 Eternal Life, 
 
 Omnipotent Love, 
 
 Exhaustless Intelligence, 
 
 Immutable Substance, 
 
 Infinite MIND. 
 Very simply expressed, all of these differ- 
 ing aspects or views are the One God under 
 another name. 
 
 God as First Cause has no attributes in 
 the ordinarily accepted meaning of the term — 
 something derived. Deity being Primal and 
 Supreme, from whence or whom could the 
 Almighty derive anything? God has no at- 
 tributes, but different shades of significance 
 which are miscalled attributes. These aspects 
 are the original, unvarying, subsistent inher- 
 ences which constitute the nature of God as 
 the Great, Supreme, Fundamental Cause. 
 
42 THE SCIENCE OF SCIENCES. 
 
 Science does not use the term "He" nor 
 "She" in defining Deity, because either of 
 these is insufficient to explain this All-embrac- 
 ing Nature. Surely it would be inconsistent 
 to speak of Life as "He," or Intelligence as 
 "She." We cannot think of the pronouns 
 "he" and "she" without associating them with 
 a personality; and if we speak of a personal- 
 ity we are sure to ally it with "person," and 
 "person" is the opposite of the Impersonal. 
 Hence, any of the terms already given will be 
 correct as designation of God. 
 
 COMPENDIUM. 
 
 Thus far these four leading questions have 
 been answered: 
 
 Is there God? Briefly, it is self-evident. 
 The universe and human family establish the 
 certainty. 
 
 Why is there God? Because the Created 
 must have its Beginning, and this must be 
 without beginning by virtue of its own sub- 
 sistent nature. 
 
 Why is God God? Because being Primal 
 as Cause it will of necessity be Supreme. The 
 meaning of the word God is Highest as Power. 
 
 What is God? As the Fixed Point God is 
 Principle, Spirit, Life, Love, Intelligence, Sub- 
 stance, MIND, the qualifying and condition- 
 
THE SCIENCE OF SCIENCES. 43 
 
 ating Reality of all that proceeds from the 
 Unqualified, Unconditioned First Cause. 
 
CHAPTER IV. 
 
 THE ETERNAL MOMENTUM. 
 
 Given Momentum, or Force subsistent in 
 its nature as underived, we have that which is 
 everlasting and perpetually operative. That 
 there is such Force is axiomatic, there being 
 results consequent upon it which prove its 
 presence and power. 
 
 It would hardly be just to call this Force 
 the eternal Momentum without explaining 
 that what is to be understood by the term em- 
 ployed means the vast Wholeness of Energy 
 which lies at the foundation of Creation in its 
 Entirety. 
 
 There can be no Force or Motion without 
 something which moves, or to which this Force 
 belongs as its inherent nature. Analyzing the 
 Great First Cause we shall find it to be active. 
 The very term Cause — in the sense of "owing 
 to" — signifies activity, or momentum. Hence 
 Cause is active, or has motion of necessity. 
 
 God, as MIND, is not an arbitrary, dictato- 
 rial Being having conscious, deliberate action. 
 There is no premeditated purpose on the part 
 of MIND to act, or to refrain from action. 
 
THE SCIENCE OF SCIENCES. 45 
 
 God is not a Being of any kind with a prede- 
 termined design, or intention to produce or 
 withhold. MIND is Cause and Cause acts or 
 moves. Motion is the necessity consequent 
 upon its inherent nature. 
 
 Conceiving of First Cause as Creator, or 
 Producer, will compel Creative Power, or Pro- 
 ducing Energy — that Activity which will ne- 
 cessitate a putting forth of what the nature of 
 Cause involves. This Action, or Energy, is 
 not optional, not voluntary; it is compulsory. 
 
 It is worth much to be able to perceive that 
 there is nothing arbitrary, despotic, or deliber- 
 ate about the producing Motion of Infinite 
 MIND, but that it is simply natural. It is as 
 natural for Cause to act, the Creator to cre- 
 ate, the Producer to produce, as it is for the 
 sun to shine, or for the sea to have its inces- 
 sant motion, or the atmosphere its perpetual 
 vibration. 
 
 THE NEXT STEP. 
 
 And this will be to ascertain what is the 
 Motion of MIND; the Creative Power; the 
 All-Producing Energy? What more appropri- 
 ate term would express this Eternal Momen- 
 tum than THOUGHT? Not "thoughts," for 
 these are derived and limited. THOUGHT is 
 
46 THE SCIENCE OF SCIENCES. 
 
 underived and limitless, being one with MIND 
 as its Action. 
 
 Therefore MIND'S one and only Func- 
 tion, that which produces whatever the na- 
 ture of Mind as First Cause involves, is 
 THOUGHT, and as such it is eternally and 
 ceaselessly operative. Then the Eternal Mo- 
 mentum is the Motion of Infinite MIND, the 
 Creative Energy; the Initiative Impulse, the 
 All-Producing Force everywhere present as 
 antecedent Motion and unremittingly active- 
 Here is Perpetual Motion in reality, and as 
 such it is the connecting medium between 
 First Cause and that Effect which it must 
 necessarily involve because of the immutable 
 and imperative Law of Cause and Effect. 
 
 The spiritual names of this Momentum as 
 dealt with in the Bible are: 
 
 The Spirit of God. 
 
 The Holy Spirit. 
 
 The Breath of Life. - 
 
 The "God-Said." 
 
 The Spirit of Truth. 
 
 The Word of God. 
 
 The Will of God. 
 Now, given MIND as the First, Fundamental 
 Factor of Creation, THOUGHT as the sec- 
 ond fundamental Factor, must not there be as 
 
THE SCIENCE OF SCIENCES. 47 
 
 the unavoidable consequence that Effect which 
 the nature of Cause and its Action will com- 
 pel? Is this choice, or sanction on the part of 
 Cause, or desire on the part of Effect ? Neither. 
 It is inevitable result. First Cause is abstract, 
 and can only be made known through the con- 
 crete, its Effect. The office and nature of 
 Effect will be to reveal the nature of its Cause, 
 its Source. Thus, given 
 
 Primal Cause, we shall have also primal Ef- 
 fect. 
 
 Impersonal Principle compels Expression. 
 
 Supreme Spirit demands the Spiritual. 
 
 Eternal Life calls for the Living. 
 
 Omnipotent Love produces the Loving. 
 
 Universal Intelligence compels the Intelli- 
 gent. 
 
 Primordial Substance requires the Substan- 
 tial. 
 
 Infinite MIND demands its IDEA. 
 
 The Creator compels the Created. 
 
 This gives us, 
 
 MIND as the One Producer; 
 
 THOUGHT as the producing Energy. 
 
 IDEA as the essential Product. 
 
 Here will be found an indispensable neces- 
 sity, namely, a trinity in unity. 
 
48 THE SCIENCE OF SCIENCES. 
 
 THE NECESSITOUS TRINITY. 
 
 We find trinities everywhere. There is 
 nothing more natural and common than a triad. 
 What is meant by a trinity? Three factors 
 indissolubly united; not any of them identical, 
 but nevertheless all inseparable. Three fac- 
 tors eternally interlinked because, given either 
 one of them, the other two are inevitable. 
 
 This fundamentally eternal Trinity will be 
 found purely scientific, hence incontestable. 
 In denominational theology there is a trinity 
 which requires elucidation. Considered in 
 the ordinarily accepted view it is claimed there 
 are three Persons in One. How is this possi- 
 ble when "person" is considered in its true 
 light — the visible, limited, localized shape? 
 If the true Trinity is based upon "person" only 
 there is no eternal Triad, for "this," or "that" 
 person is destructible. Moreover, there is a 
 law in physics that two or more objects cannot 
 occupy the same space at the same time. 
 
 To comprehend the necessitous Trinity 
 which is invisible to the natural sight, a higher 
 faculty must be active; that of discernment. 
 It can only be apprehended by that faculty 
 which is called spiritual penetration, and looks 
 into, rather than at, a proposition. 
 
 This Trinity is undeniably scientific, be- 
 
THE SCIENCE OF SCIENCES. 49 
 
 cause given either one of these three Factors 
 the other two are primarily involved, hence 
 imperative. MIND, THOUGHT, and IDEA 
 as the Trinity of trinities is the Basis of Cre- 
 ation; the fixed, immovable Factors on which 
 the universe rests forever. Nor does it do 
 away with the ecclesiastical ; it simply explains 
 that which has heretofore been enveloped in 
 the darkness of the unknown. 
 
 The religious aspect of this Trinity as anal- 
 ogous to the ecclesiastical is as follows: 
 
 Father (in the sense of Source) — Creator; 
 
 Holy Spirit — the Creative Energy; 
 
 Son — God's IDEA, as the Created or Prod- 
 uct; these not identical, but three eternal, 
 changeless, inseparable Factors instead of 
 three persons, thus providing us with that irre- 
 futable and indestructible Trinity which, stand- 
 ing on its own authority, can challenge any 
 known religion, dogma, or creed. The Trin- 
 ity is one thing; its embodiment is quite another. 
 The flame, heat, and light (a trinity) is one 
 thing; but the Globe through which it is seen is 
 decidedly another. ''Three Factors" mani- 
 festing through one divine Personality is the 
 necessitous Trinity. 
 
 ADDITIONAL AUTHORITY. 
 
 The enlightenment of Science provides 
 
50 THE SCIENCE OF SCIENCES. 
 
 other authorities for the assurance that, hav- 
 ing First Cause and its creative action there 
 will be from necessity — not the consent of 
 either Factors — Effect as Product. One au- 
 thority is from the Bible, and there are many 
 who desire evidence from this Book of books. 
 
 We read in the first chapter of Genesis — 
 which is the account of the Essential Cre- 
 ation — that God created and made Man. "In 
 the Image and Likeness of God created he 
 him." It is generally understood and broadly 
 conceded to-day that the Bible in defining 
 Deity personifies impersonal Principle as He. 
 But God is infinite MIND, and that which 
 Images it in its fullness will express, or reveal 
 it in all its entirety, thus infolding its Like- 
 ness also. 
 
 Therefore, given First Cause it follows 
 legitimately that there must be primal Effect, 
 and the Bible calls this Effect Man — without 
 any qualifying term. Then there is but One 
 God and one Man because there is but One 
 First Cause and one first Effect, and this 
 one Effect will be as universal as his Cause. 
 
 Another authority is actual evidence from 
 analysis and general observation. Analyzing 
 the nature of the individual we find him to be, 
 at least in a degree, intelligent, living, loving, 
 
THE SCIENCE OF SCIENCES. 51 
 
 active, principled, a thinker. Is he effect, or 
 is he cause? Evidently effect. From whence 
 does he receive these derived conditions and 
 qualifications which are certainly more than 
 flesh and bones ? From his Cause — his Origin. 
 Surely the "intelligent" must be the prod- 
 uct of Intelligence; the "living" of Life; the 
 "loving" of Love; the "active" of Spirit; the 
 "principled" of Principle; the "thinker" of 
 MIND. Hence, working backward through 
 the individual we find his Cause. More fully 
 understanding the nature of his Cause the 
 more fully will we comprehend his nature with 
 all that is involved therein, because the office 
 and mission of effect is to make known the 
 nature and purpose of Cause, otherwise it 
 would remain unrevealed. 
 
CHAPTER V. 
 
 PRIMAL EFFECT AS THE PATTERN MAN. 
 
 When dealing with Abstract Truth one 
 must learn to think in the abstract. What is 
 meant by this? In the first place to do one's 
 own thinking, then to reason things out for 
 one's self. It means also to learn to think 
 without the medium of objects. Up to this 
 time mankind has been learning after the 
 Froebel system, having objects by means of 
 which to learn; having trees, birds, animals, 
 flowers, and the myriad objects of visible na- 
 ture to teach one what these are. 
 
 But now learning must be done on a higher 
 plane — in the regions of reason and intuition; 
 in the realm of calculation where one solves a 
 mental mathematical problem. This is not 
 easy at first for some students. It requires 
 quite a little mental discipline, but will be pro- 
 ductive of very satisfactory results. More- 
 over, educating one's ability to think in the 
 abstract, and living the life outlined in the 
 Pattern Man, he can think way up to God now 
 while using the flesh — not "way up" in the 
 sense of time and distance, but in enlargement 
 
THE SCIENCE OF SCIENCES. 53 
 
 of inner consciousness until it is everywhere 
 present. 
 
 This chapter, therefore, is also in the ab- 
 stract as was the preceding. We are still deal- 
 ing with that which is independent of visible 
 objects. In the previous chapter the nature 
 of God as Primal Cause was duly considered, 
 and as an orderly step forward the nature of 
 God's Man as primal Effect must follow. 
 
 Recapitulation is unavoidable when logical 
 sequences are taken up, and natures which are 
 dependent upon each other are to be defined 
 as in this instance, hence a brief repetition 
 of the nature of Subsistent Cause in order to 
 carry forward the unbroken continuation be- 
 tween First Cause and its requisite Effect. 
 
 We have learned thus far that the lead- 
 ing statement of spiritual Science — that upon 
 which its entire structure is erected, is the dec- 
 laration, there is but One First Cause which 
 as Subsistent is the Source, Origin, Founda- 
 tion, or the Beginning of all that is eternal 
 and real. 
 
 As such it is the Uncreate, Impersonal, Ab- 
 solute. That eternal, unvarying GOOD which 
 admits of no comparison. Its nature more 
 fully defined as Principle is: 
 
54 THE SCIENCE OF SCIENCES. 
 
 Supreme Spirit — the One Essential Essence 
 of all Energy. 
 
 Eternal Life— the One Vitality of all that 
 is vitalized. 
 
 Divine Love — the One Paramount Element. 
 
 Universal Intelligence — including Wisdom 
 and All Knowledge. 
 
 Immutable Substance — the One Change- 
 less Foundation. 
 
 Infinite MIND— the One and Only Creator. 
 
 There are yet other terms which are as- 
 cribed to the nature of God, but they are not 
 named in the seven Principles which constitute 
 this nature, and these terms are: Strength, 
 Peace, Joy, Truth, Health, or Harmony, Light, 
 Righteousness, and the devout Brahmins would 
 add, consummate Bliss. 
 
 One thing to be carefully avoided is the 
 humanifying of any of the seven Principles 
 which constitute the One Impersonal God, for 
 so doing one would, seemingly, detract from 
 its Greatness, and circumscribe its Infinitude. 
 But, later, when one understands the "where- 
 fore" and "why" for so doing he can inverse 
 the order and deify humanity all he will, un- 
 derstanding the term "deify" as meaning "to 
 render God-like." 
 
 God can never become like Man, but it is 
 
THE SCIENCE OF SCIENCES. 55 
 
 Man's destiny to become like God, being God's 
 Image. To illustrate briefly: the oak tree can 
 never become like the acorn it has produced, 
 but the ultimate of the acorn is to become like 
 the oak tree of which it is the product, for it 
 contains, germinally, its likeness. 
 
 INTER-RELATION. 
 
 When anyone learns that First Cause is 
 abstract, and can only be made known through 
 its Effect — the Concrete, he will also perceive 
 that Principle being invisible to the natural 
 sight can only be revealed through that which 
 expresses it. For instance, justice is Principle; 
 would anyone ever think of giving arms, hands, 
 eyes, and ears — the properties of ''person," to 
 Justice? Certainly not. How then shall we 
 know Justice as Principle? Through its ex- 
 pression and manifestation. The same is true 
 of the Infinite Principle — God and all of its 
 constituent aspects. 
 
 Spirit, being abstract, can only be made 
 known through the spiritual. 
 
 Life, because it is invisible, can only be re- 
 vealed through the living. 
 
 Love as Principle can only be disclosed by 
 the loving. 
 
 Intelligence, being unseen, must be appre- 
 hended through the intelligent. 
 
56 THE SCIENCE OF SCIENCES. 
 
 Substance, because invisible, must be re- 
 vealed by the substantial. 
 
 MIND, being abstract, can only be made 
 known through its IDEA. 
 
 God, being unseen, can only be revealed by 
 Man. Then, the inter-relation between God 
 and Man is as follows: 
 First Cause Primal Effect. 
 
 is is 
 
 Subsistent Existent (from the Subsist- 
 
 entj. 
 Underived Derived (from the Unde- 
 
 rived.) 
 Unconditioned Conditioned (by the Uncon- 
 ditioned). 
 Unqualified Qualified (by the Unquali- 
 
 fied). 
 Uncreate Created (by the Uncreate). 
 
 Absolute Relative (to the Absolute.) 
 
 We have now learned conclusively that 
 Man is the IDEA of Infinite MIND. There- 
 fore God and Man as Cause and Effect are 
 co-eternal; relatively interdependent, simulta- 
 neous, inseparable, but not interchangeable. 
 Cause is always Cause. Effect is ever Effect. 
 God is forever God. Man is always Man. 
 They never exchange places, neither are they 
 the selfsame. The eternal relation between 
 
THE SCIENCE OF SCIENCES. 57 
 
 them is that of distinction without separation. 
 "The Father and I" mean unity, or oneness, 
 not identity. 
 
 This is the same relatedness as we find be- 
 tween the Sun and its light. The Sun is not 
 its light, nor is its light the Sun, yet we can- 
 not sever them. Here is distinction without 
 separation. The same is true of Cause and 
 Effect as God and Man, held together always 
 by the eternal Momentum. 
 
 man's nature. 
 
 Now we have reached Man — the Image 
 and Likeness of God; proving by logical de- 
 duction, as well as from the Bible and actual 
 observation, that there is this one God-Man. 
 Is this sufficient? Having made this self-evi- 
 dent discovery should we stop here? By no 
 means, otherwise we are giving you in this in- 
 stance also only a half Truth, and this is the 
 day of revelation when whole truths are being 
 unveiled. 
 
 Then it is not enough for one to learn that 
 Man is the IDEA of God, he must now ascer- 
 tain what is the nature of Man as such. 
 
 If Man's nature as Effect is the full Expres- 
 sion of all that God is as Cause — and it must 
 be in order to make Cause known — it will nee- 
 
58 THE SCIENCE OF SCIENCES. 
 
 essarily have expressed in it all that is in- 
 volved in the nature of that Cause. The 
 Wholeness of that nature imaged in it. Thus 
 Man is not a part of God. He is not a spark 
 of the Infinite. He is not a fragmentary Idea 
 of the One MIND. He is the Whole of that 
 Wholeness; the concrete Expression of its En- 
 tirety. He is the aggregate or totality of 
 effects; the Sum of all the created. He is the 
 coalescence of all that belongs and pertains to 
 the nature of God. 
 
 It is stated, "God is All in All." True, God 
 is All as Cause expressed in the other All 
 which is Effect. It is as if all that God is and 
 does were focused at one Point — the conse- 
 quent fundamental Point — and this the One 
 Man. 
 
 Then where shall weplace attributes? With 
 Man — the Created, not with the Creator, and 
 these attributes will be the natures of all the 
 varying aspects of the One Impersonal Prin- 
 ciple expressed or put forth in him. 
 
 What a full, complete, and vast Estate is 
 Man's nature as the Storehouse of all that in- 
 finite Store which comprises the limitless, eter- 
 nal, absolute Good. Nothing more can be 
 added to him. He lacks no good thing. What 
 he is possessed of can never be taken from 
 
THE SCIENCE OF SCIENCES. 59 
 
 him. He is as fixed, full, whole, complete, 
 unblemished and entire as his Cause, by the 
 necessitous Law of cause and effect. He is 
 out of harm's way, always living, moving, and 
 having his Being in the Almighty. He is 
 above and beyond the possibility of change, 
 sin, sickness, sorrow, deformity, lack, loss, ac- 
 cident, birth or death. 
 
 If any alteration could ever take place with 
 Man it must first occur with his Cause, and 
 surely, nothing can ever change the Absolute. 
 
 If God is Omniscience, Omnipotence, Om- 
 nipresence, Man is omniscient, omnipotent, 
 omnipresent. If God is Good, Man is also 
 good; logic declares it, the Bible confirms, and 
 demonstration proves it. 
 
 FULLER SPECIFICATIONS. 
 
 Many terms are used with which to more 
 fully define Man's nature, hoping thereby to 
 convey, at least, an approximate conception of 
 the same. This one God-Idea, or Ideal Man, 
 is the original Genus which contains his spe- 
 cies. This is the Generic, or Archetypal Man. 
 
 From the Bible standpoint God's Plan, or 
 Pattern Man, which is universal as the Nature 
 of natures (rather than a personality), that pri- 
 mal Nature which we all share in common. 
 
60 THE SCIENCE OF SCIENCES. 
 
 The term used in Science which designates 
 this one Ideal Man is Individuality or Individ- 
 ual Identity — that which distinguishes one in- 
 dividual from another, a distinguishing term 
 from personality, as well as nature. From a 
 grammatical point of view this Ideal Man is 
 the pronoun L From the Latin the Ego, or 
 the Essential Man. In a word God's Ideal is 
 the Archetype, or Pattern Man after which 
 (or whom) every individual being in his rela- 
 tion to God is planned. 
 
 From a Biblical standpoint God's Man is 
 the Lord of the Old Testament. What is the 
 meaning of the term Lord? Ruler. One who 
 executes power; one who governs. God is 
 Supreme Power itself; Man as Lord is the 
 supreme Ruler or user of that Power. He is 
 power-full and must execute this Power. He 
 is the "living Father" of the New Testament 
 to whom Jesus of Nazareth so frequently re- 
 fers as "his" Father, "your" Father, and "our" 
 Father. He is the Grand Man of the Zodiac, 
 and the Ideal Man of Idealists everywhere. 
 
 Now this great, grand, One Man has ex- 
 pressed, or imaged forth in him, not only all 
 that God is but all that God does, hence the 
 God-action is also expressed in him. Can he 
 then be idle? Is Man active, or inactive? 
 
THE SCIENCE OF SCIENCES. 61 
 
 Why, necessarily active. His activity is as 
 imperative as God's activity, therefore it must 
 be as productive of results. Jesus said, "My 
 Father worketh hitherto and I work." Surely, 
 given two workers, each active, there will cer- 
 tainly be dual products. 
 
 In order to ascertain what is Man's activity 
 the very practical method of observation is 
 adopted. Since we all share a like nature 
 what capacity do we all share in common? 
 What is that "one talent" each possesses no 
 matter what the cast, clime, color, or condition ? 
 Is it not the Power to think? 
 
CHAPTER VI. 
 
 THE LESSER ACTIVITY. 
 
 To avoid being (seemingly) dictatorial in 
 making a statement we will say: If there is 
 the great Activity as cause there must be as 
 its effect the lesser activity. Then these two 
 energies are not the selfsame. One is unde- 
 rived, being the Action of infinite MIND; the 
 other will be the derived. One — the First — 
 will be independent (except from the Law 
 that governs it, and this is the inherent nature 
 of MIND); the other — the second — will be de- 
 pendent. A marked distinction, surely. So 
 if the First is perpetually active the second 
 must be also. If the First is productive the 
 second must be. The First does not and 
 never can impoverish the second, nor can the 
 second detract from nor lessen the First. The 
 work of the First is not the work of the second, 
 and vice (versa, yet they are inseparable and 
 relatively interdependent. 
 
 Will the First action ever cease? No. 
 Why not? Because it never began. Here we 
 have perpetual Motion in the abstract. Can 
 the second activity ever be suspended ? Never, 
 
 62 
 
THE SCIENCE OF SCIENCES. 63 
 
 because it is the qualified extension of the 
 First, and as long as the Great Wheel turns 
 the dependent lesser wheel must. 
 
 Perpetual Motion — the Great Momentum — 
 is God's Action, THOUGHT. The transmit- 
 ted action is Man's energy, the Power to 
 Think. 
 
 CONFIRMATION. 
 
 Having considered these Factors from a 
 logistic point of view, let us now refer to the 
 Bible for confirmatory evidence of the same 
 from that source. 
 
 In Genesis, first chapter, first verse, we read: 
 "In the Beginning God" — a confirmation of 
 the statement "God is the Beginning." The 
 reading continues, " created t\\t Heaven and the 
 Earth." Evidently we may infer from this 
 latter clause that God is Creator, and if our 
 Premise is correct that there is but "One God" 
 there can be but One Creator. 
 
 The second verse reads: "Now the Earth 
 was without form and void." From this state- 
 ment we may argue that there is something 
 which is without form, and must, therefore, be 
 formed. If there is something to be formed 
 there must be some one who has the forming 
 power. It is not God, for God is Creator, and 
 
64 THE SCIENCE OF SCIENCES. 
 
 there is a wide difference between "Creating" 
 and "forming." 
 
 The second chapter of Genesis, which fol- 
 lows the first as directly and naturally as effect 
 follows cause, solves the problem, for therein 
 we read that the Lord God — not the Absolute 
 God — formed a man. Hence it is the Lord 
 God that has the forming power, and the 
 forming power is Man's energy — the lesser 
 activity, the Power to Think. 
 
 Have we any other evidence that the above 
 statements are true? Possibly. What have 
 we in the visible world? A multiplex variety 
 of forms and shapes — effects, all of them, and 
 as such must have had a cause, because there 
 can be no effect without a cause. Then here 
 is tangible proof, all we want of it, that there 
 is something consequent upon Man's activity, 
 as well as upon the Activity of Infinite MIND. 
 
 Another proof. Can any object be men- 
 tioned that some one did not think about be- 
 fore it was made visible? Not one single ob- 
 ject. 
 
CHAPTER VII. 
 
 MAN'S PRODUCTIONS. 
 
 This chapter will be a continuation of what 
 is consequent upon Man's energy, and it will 
 also include the false judgment of materiality. 
 That we may resume the orderly thread of 
 deduction a brief review will be essential. 
 
 Thus far we understand that there is but 
 One First, Subsistent Cause. 
 
 One primal existent Effect. 
 One Divine Principle — the Absolute Good. 
 
 One Expression of that Principle, equal- 
 ly good. 
 One Supreme Spirit. 
 
 One Being supremely Spiritual. 
 One Eternal Life. 
 
 One eternally Living Being — unborn, 
 
 undying. 
 One never-failing Love. 
 
 One ever, and all loving Being. 
 One limitless Intelligence and Wisdom. 
 
 One intelligent, all wise, all knowing 
 
 Being. 
 One unalterable Substance, which is the 
 
 SAME from everlasting to everlasting. 
 
 65 
 
66 THE SCIENCE OF SCIENCES. 
 
 One substantial Being with whom is no vari- 
 ableness nor shadow of turning. 
 One Infinite MIND. 
 
 One IDEA of that MIND; the total- 
 ity of effects; the all-inclusive IDEA. 
 There is but One God. 
 
 There is but one Ideal Man — God's Man 
 the Essential Ego. It is necessary to 
 gain a correct conception of Ideal Man 
 to perceive him to be a Circle as vast as 
 the Universe, and not an outlined ob- 
 ject or person in space. 
 Emerson tells us, "God is that Infinity 
 whose Center is everywhere, but whose Cir- 
 cumference is nowhere." God is the Circum- 
 ference of Cause in the sense of boundary — 
 not a limited circle, and Man is the circum- 
 ference of Effect. 
 
 We have also learned that there is but one 
 Creative Power in which is centralized all the 
 Activity, or Force, of Infinite MIND as First 
 Cause. This is, therefore, the Primal Energy; 
 the initiative Impulse; antecedent Motion — 
 that one divine, eternal Action which vital- 
 izes, invigorates and sustains every living be- 
 ing and all created things. There is but one 
 such Energy and it is the Creative Power 
 THOUGHT, the Activity of MIND. 
 
THE SCIENCE OF SCIENCES. 67 
 
 There is but one transmitted Energy — one 
 resultant activity — Man's action, the channel 
 through which the Primal Energy continues 
 its operation; and there is but one such power, 
 the Power to Think. 
 
 Then, all the Energy of MIND is focused 
 in THOUGHT; all this concentrated Energy 
 radiates in and through Man — its distributing 
 center. We hear much these days about "men- 
 tal radiation," and "radiant ether," and these 
 are traceable to fundamental Factors. For 
 illustration : Take an old colonial window made 
 up of many lesser panes of glass through which 
 the light is to shine. Possibly each pane is 
 tinted with the artist's idea of coloring — many 
 differing shades harmoniously interblended. 
 It is but one window although diversified by 
 its several parts and colors. There is but one 
 light to radiate through this one window, but 
 as it does so each part will qualify the light by 
 its form and coloring. Thus Man — the One 
 IDEA of all lesser ideas — is the distributing 
 center of all the Thought-Force — the Creative 
 Power. 
 
 DUAL PRODUCTS. 
 
 God-Energy being ceaseless and eternally 
 active must produce results. Man's energy 
 being dependent on God's Energy must be 
 
68 THE SCIENCE OF SCIENCES. 
 
 perpetual also, and of necessity bring forth 
 products. Man's Power to Think is not voli- 
 tional; it is compelled and sustained by the 
 Primal Energy. Man has no choice, or option, 
 as to whether he will have this power or not; 
 it is impelled. How it is used, for what result 
 employed, are other considerations. 
 
 Perhaps an illustration will bring out the 
 meaning more clearly. Suppose you knew 
 nothing of the cable system, and coming to a 
 city where it is in use, you see for the first 
 time the cars moving along on the surface of 
 the road without any apparent propulsion. 
 Naturally you would conclude they were mov- 
 ing of their own accord, for you do not see 
 any power propelling them. But you propose 
 to investigate the cable system further, and 
 doing so you find the cars attached to a cable 
 which is making an endless circuitous route. 
 Placing yourself at some point where you can 
 watch the movement of the cable, you con- 
 clude again — judging from appearances only — 
 that the cable is also moving of its own voli- 
 tion; you do not see any force compelling it. 
 But, pushing your examination still further, 
 you find there is a plant near by which gener- 
 ates the force propelling the cable and the 
 cable carries the cars which are attached to it. 
 
THE SCIENCE OF SCIENCES. . 69 
 
 Making an application of this illustration, 
 would it not seem — judging from appearance 
 only — that the physical organism moves of its 
 own impetus. We see no power operating it. 
 But if this is the case — that the organism 
 moves of its own inherent power, has life and 
 action of its own — why does not an organism 
 that is dropped move itself about? All of its 
 parts — -the brain, arterial system, muscular 
 system, bones, etc. — are still with it, but there 
 is no activity, no motion. Then it is not self- 
 active. Investigating the nature of the situa- 
 tion we are told that the organism which is 
 moved is attached to a mental cable — the 
 Power to Think. Knowing no better, being 
 ignorant concerning the system of things, we 
 would jump to the conclusion that the power 
 to think acts of itself; a question which can be 
 easily settled if one will try to stop that action 
 and see if he can. Finding this impossible, 
 that this endless mental chain is unremitting 
 and involuntary, he will naturally seek for the 
 cause of its action, doing which he will find very 
 nearby that fundamental Cause — MIND, with 
 its ceaseless, eternal Energy — THOUGHT 
 which generates Man's energy — the Power to 
 Think, and organisms being invisibly attached 
 to this Power are moved and carried about. 
 Involuntary action throughout. 
 
70 THE SCIENCE OF SCIENCES. 
 
 But to return to the direct line of argument. 
 Both of these activities will yield products, but 
 their products will not be identical because 
 they are not; and they are not the same be- 
 cause of the distinction between Cause and 
 Effect to which they belong. These produc- 
 tions, however, will always be on parallel lines, 
 correlative, although they will never mingle 
 nor are they ever interchangeable. 
 
 God's products will always remain God's 
 production, and Man's effects will ever con- 
 tinue to be Man's products; they will bear the 
 relation to each other of subject and object, or 
 the substantial and its shadow. The question 
 would naturally arise here by some: "Then 
 shall not we always have the shadow if the 
 substantial is eternal?" In one sense "yes," 
 and in another sense "no." For example: 
 There is a time in the day when a subject is 
 in a vertical line with the Sun, and although 
 the subject casts no shadow it is not destroyed. 
 The shadow will depend upon the juxtaposi- 
 tion of the subject to the Sun that causes the 
 shadow. In "time" we shall have shadow. In 
 "Eternity" we shall not. 
 
 THE CREATED AND THE FORMED. 
 
 God's Power being the Creative Power, 
 God's productions will be such as are natural 
 
THE SCIENCE OF SCIENCES. 71 
 
 to their Creator — MIND. Hence, they will be 
 spiritual, living, loving, intelligent, substantial 
 Ideas — created, eternal verities, for God is 
 the only Creator, only Life bestower, and all 
 that God is as Life, Love, Intelligence and 
 Power is bestowed, through expression on and 
 in Man — the essential Ego. There is nothing 
 retained to be otherwise disposed of. There- 
 fore, all that proceeds from Mind as its ema- 
 nations are perfect, living, eternal, substantial, 
 changeless, real — real in themselves as God- 
 derived, empowered, and sustained, but ideal, 
 or germinal to humanity, as yet. 
 
 Man's power being the Forming power his 
 products will be such as are natural to him. 
 Man is not life giver, intelligence bestower; 
 only God is that; then his productions will not 
 be spiritual, substantial, living things, but 
 forms and shapes through, or by means of 
 which the natures of created things are to be 
 revealed; and these shapes will simply repre- 
 sent the created; they will be what Paul calls 
 them, "the shadows of the things to come." 
 
 As such these are of necessity only out- 
 lines — without life, love, substance, intelli- 
 gence or power — objects, figures, not things. 
 "Things are spiritual and must be spiritually 
 discerned," and to "discern" is more than 
 
72 THE SCIENCE OF SCIENCES. 
 
 simply to "look at" with the natural sight. 
 Objects or figures are tangible and visible, the 
 apparent phenomena back of which in the un- 
 seen lie the created, the fundamental natures 
 or things — God's emanations expressed as 
 ideas, the Sum of them all being Man — the 
 full, complete, whole IDEA of Infinite MIND. 
 
 As many readers know, Science emphasizes 
 distinction without separation. Unity every- 
 where without identity yet no apartness be- 
 cause dealing with relatedness. There could 
 be no "order" without relativity, and by rela- 
 tivity is meant uninterrupted connection, such 
 as will be found eternally between all the fun- 
 damental Factors of Creation. Here is a 
 great Truth awaiting recognition by those who 
 have open vision. We refer to this "Unity 
 without identity" because we are now going 
 to apply it in the way of illustration to explain 
 more clearly the natural relation between 
 God's Creations and Man's formations, espe- 
 cially Man and his instrument of identity. 
 
 Suppose a great Author conceives the idea 
 of writing a Story. To begin with he must 
 have the capacity to do so, for it must be 
 coined, as it were, out of his own mind. Hav- 
 ing the capacity he designs his Story — plot, 
 characters, etc., all planned in the domain of 
 his mentality before giving them to others. 
 
THE SCIENCE OF SCIENCES. 73 
 
 Let us see if we rightly distinguish between 
 the Author, his capacity, and Story. Are these 
 three factors identical, or are they distinct 
 but inseparable? Surely the writer is distinct 
 from his capacity and both from the Story, yet 
 they cannot be severed for they are three in- 
 terlinked factors, one involving the other. 
 
 Then the Author knows all about his Story. 
 He can see it and all of its parts at any time. 
 But of what interest is this to you or me as 
 long as he keeps it hidden from our knowl- 
 edge? None whatever. He might as well not 
 have conceived it. 
 
 But now the Author concludes to give us 
 the benefit of his Story and writes it as a Book. 
 It is ready for our perusal. As we open the 
 Book what do our eyes see first? The "name" 
 and "index" only — that which simply indicates, 
 or suggests to us, what the Book may possi- 
 bly comprise. If we stop at the "name" and 
 "index," thinking this is all there is to know, 
 we certainly make a mistake, unconsciously 
 depriving ourselves of much we might possess 
 if we will turn over page after page. 
 
 Still there is nothing wrong about the "in- 
 dex." It is a legitimate factor of the Book; es- 
 sential to its makeup. The Author produces 
 the Story and the Story furnishes the material 
 
74 THE SCIENCE OF SCIENCES. 
 
 for the "index." The "index" is the product of 
 the Story and directly related to it, thus only 
 indirectly the product of, and related to, the 
 Author. But however remote, the Author had 
 a hand in it, so to speak. (God and visible 
 Nature cannot be alienated.) The "index" 
 is simply the lesser "image" of the great 
 "Image" produced by the Author, and as the 
 lesser image it will serve to suggest, or repre- 
 sent, the nature of the great Image lying in 
 the, as yet, deep unknown. 
 
 In this illustration we have four factors to 
 deal with — the Author, his capacity, the Book, 
 and its "index." Given either one of these 
 four factors will it not necessitate the other 
 three if the purpose involved is to be com- 
 pleted in an orderly manner? 
 
 Let us relate this illustration to the Factors 
 of Creation thus far enumerated: See GOD- 
 MIND as the great Author; THOUGHT, the 
 capacity to produce; God's Man — the Product, 
 as the "Book of Life" — the real, true story of 
 Creation in which the Infinite has put forth 
 its every possible idea; and visible matter, 
 including "Person," which is its sum, as the 
 "index" of the contents of the Book. 
 
 This will bring us down to the analysis of 
 the "visible." Is not the "index" in its variety 
 
THE SCIENCE OF SCIENCES, 75 
 
 and as a whole perfectly legitimate? It is one 
 of the fundamental Factors of Creation, with- 
 out which it could not be completed, and the 
 nature of Man made known. Therefore let 
 us canvass it more thoroughly, viewing it in 
 all its bearings; more minutely tracing its 
 origin; analyzing its nature; ascertaining its 
 office and ultimate purpose; thus metaphysic- 
 ally dissecting the "visible." 
 
 In the first place, do we see that all the 
 visible or external is the direct product from 
 Man, and thus immediately related to him. 
 It is what he has projected from himself by the 
 use of his Power to Think, as this Power has 
 been compelled by the Creative Energy back 
 of it; hence it is the result of that involuntary 
 or unconscious activity — the Power to Think. 
 Each living being has his "Person" or Shape. 
 Where did he get it? How came he in pos- 
 session of it? When did he obtain it? If he 
 will answer truthfully (at an early stage of 
 growth) he will reply, "I do not know." It is the 
 consequence of involuntary action, and this is 
 why he does not know. Nevertheless it is a 
 perfectly normal Factor, directly related to 
 Man and indirectly related to God, as the 
 natural and inevitable sequence of that which 
 precedes it. If there was no MIND therewould 
 
76 THE SCIENCE OF SCIENCES. 
 
 be no Man, and if there was no Man there 
 would be no materiality, but because there are 
 both of these eternally fundamental Factors 
 there are visible figures and always will be (in 
 one sense) through which fundamental natures 
 are to be revealed. 
 
 So the "visible" as a whole including its 
 wide variety is not a mistake, nor an accident; 
 not a counterfeit nor falsity; it is the natural 
 outgrowth from that which precedes it. The 
 natures of God and Man could never be re- 
 vealed without the world of representation. 
 
 This compels the statement, paradoxical as 
 it may seem, that the world of objects is both 
 temporal and eternal. It is eternal in the 
 sense that "Creation is forever appearing and 
 will forever continue to appear because of the 
 nature of its inexhaustible Source" (Science 
 and Health). If Creation is forever appear- 
 ing there must be shapes or figures forever 
 through which it may forever appear. There 
 is no new Creation. It is, was, and ever will 
 be what it is in itself. But there is to be a 
 continual appearing of Creation as it is indi- 
 vidualized. Therefore, fundamental Shape 
 is eternal — what St. Paul designates as "the 
 Figure of the true." 
 
 On the other hand, what is called "matter" 
 
THE SCIENCE OF SCIENCES. 77 
 
 is temporal in the sense that, individually we 
 shall only use shapes until we have learned to 
 do without them, just as a child uses figures 
 on its slate until it has advanced to where it 
 understands mathematics sufficiently to solve 
 its problems mentally; then it is done with 
 them. Does this destroy figures? No; they 
 still remain for others who wish to study arith- 
 metic. 
 
 Thus when individuals advance to where 
 they can solve the problems of Creation men- 
 tally and spiritually, they will no longer need 
 the figures of the visible world to help them 
 to do so, for to them they are only temporal, 
 transitory, fugitive phenomena which can be 
 dissolved, or fall from shape into shapeless- 
 ness. 
 
 NATURE OF THE VISIBLE. 
 
 Having traced the origin of the visible let 
 us now analyze its nature. As "shape" it is 
 only outline, and as such it has no life, sub- 
 stantiality, or intelligence, and if it is not pos- 
 sessed of these, certainly it has no sensation. 
 Outline, shape, cannot speak for itself, protest 
 or make any claim. Then these visible ob- 
 jects although perfectly legitimate are posi- 
 tively neutral, and yet there is no Factor of 
 Creation which is so abused, misunderstood 
 
78 THE SCIENCE OF SCIENCES. 
 
 and falsified as these nonanimate, nonintelli- 
 gent visible figures, for we have lain on these 
 the blame for all our suffering and pain. 
 
 We take certain neutral, lifeless shapes, 
 and, putting them into just as neutral a recep- 
 tacle we call stomach, complain that they have 
 distressed us, or given us pain. We handle 
 certain objects — only shadows — then declare 
 they have poisoned our blood. Some one is 
 continually complaining of the weather; the 
 weather makes no claims for itself. 
 
 Now reason this out for yourself. Can that 
 feel which has no consciousness? Can that 
 have consciousness which has no power to 
 think? Certainly not. Then, can a bone 
 think? Can material blood, tissue, muscle, 
 fiber, think? Can gray material, or any other 
 color, think? Evidently not. Thus there is 
 "no life, substance, intelligence nor sensation" 
 in what is called matter. These visible ob- 
 jects have no consciousness because they do 
 not think, and because they do not think they 
 cannot feel; thinking is self-consciousness — 
 self- consciousness is feeling — feeling is sensa- 
 tion, hence these qualifications do not belong 
 to the material. Figures do not dictate to us, 
 but as "appearances" they are indicative and 
 subserve to suggest a great deal if we did but 
 read them aright. 
 
THE SCIENCE OF SCIENCES. 79 
 
 Jesus, the great Teacher, knew well what 
 he was saying when he made the statement, 
 "The flesh profiteth nothing," but he did not 
 say that it was not here. The fact that he pro- 
 nounced upon it shows that he recognized it 
 for what it is in itself. 
 
 Chemistry to-day can resolve the human 
 Shape into its constituent elements, proving 
 to us that it is eighty per cent water, and the 
 residuum small quantities of salt, mercury, 
 lime, soda, etc. Thus we prove that what is 
 called the material has no life, substance, 
 intelligence, nor sensation, hence there is no 
 reality in the visible, comparatively speaking. 
 
 Every new discovery in modern science on 
 the plane of the natural, if it is worth anything, 
 substantiates the teaching of spiritual Science. 
 What does the X-ray prove the human Shape 
 to be? Nothing but a transparent shadow. 
 Solid, tangible, weighty as it may appear to be 
 it is only a pellucid shape; hence, the two 
 sides of "the material" — its somethingness and 
 nothingness. 
 
 MACROCOSM AND MICROCOSM. 
 
 But what is it as "shape"? This is of im- 
 portance for all to know. Henry Drummond 
 says: "We must think about body (the organ- 
 ism) in order not to think about it." We shall 
 
80 THE SCIENCE OF SCIENCES. 
 
 never know how to dispose of it rightly until 
 we learn all there is to know about it, and this 
 knowledge will not be gained by ignoring it. 
 
 As human Shape it is the sum of all shapes^ 
 therefore, the highest in the Universe. It is 
 the Shape of shapes, or the aggregation of all 
 the lesser shapes. In the surrounding visible 
 world we have the Macrocosm — the great or 
 general World — the Universal. In the Shape 
 of shapes we have the microcosm — the mini- 
 mized world — the epitome or compendium of 
 the great World. 
 
 The human Shape is made up of a myriad 
 of other shapes, but as such from the primal 
 cell to the full, complete human organism it is 
 a veil that successfully covers what lies back 
 of it, for it hides a whole world. Germinally, 
 all that is seen in the visible world of shapes 
 lies back of every human Shape, screened 
 from the sight which simply looks at objects. 
 
 It is true that each one has a world of his 
 own. Jesus of Nazareth through understand- 
 ing his world surmounted it, leaving for those 
 who followed in his footsteps the comforting 
 assurance: "Be of good cheer, I have over- 
 come." 
 
 What one has done all may do, and to 
 overcome the "world in miniature" is to over- 
 
THE SCIENCE OF SCIENCES. 81 
 
 come the "World universal." However, not- 
 withstanding this important revelation, there 
 are many erroneous beliefs concerning visible 
 shapes and what accompanies them — espe- 
 cially the human organism. One writer — 
 Henry Wood — on this line of Science, tells us 
 there are three fundamental errors prevalent 
 concerning the "body," as it is ordinarily called. 
 (Shape is not "body." That lies back of the 
 instrument of identity and will be mentioned 
 later.) He says: 
 
 "The first error is that the organism is 
 bad. This is the verdict of asceticism." The 
 Ascetic scourges and mutilates his "shape," 
 trying to make himself a better man — all to 
 no purpose. The second error is that the 
 "shape is all there is of man, and the variety 
 of shapes all that there is of the World, and if 
 these are gone annihilation has taken place. 
 This is the verdict of materialism." The third 
 error, which is the extreme of the last, states — 
 "there is no organism, no world, no matter," in- 
 stead of saying — there is no reality in materi- 
 ality. But neither of these three errors will 
 ever satisfy the earnest student of Truth who 
 is ready to lift the veil of Nature and see 
 what lies beyond it. "Matter," so called, is a 
 fact relative to truths that are fundamental. 
 
82 THE SCIENCE OF SCIENCES. 
 
 Nevertheless "Shape" — all-inclusive, although 
 one of theprimal Factors of Creation, is neither 
 good, bad, nor indifferent as far as quality is 
 concerned. It is simply neutral. 
 
 Neither is it all there is of Man and the 
 World, for Man is far more than the human 
 Shape, and the Universe than this visible rep- 
 resentative world. Surely it is unimaginable 
 to suppose that Man, the omniscient, omnipo- 
 tent, omnipresent Being which expresses in 
 all its fullness and entirety Omniscience, Om- 
 nipotence, Omnipresence, could for one mo- 
 ment be compressed into a shape of human 
 proportions. One might as well try to put the 
 Ocean into a thimble. 
 
 Again, there is some one who is greater 
 than the "visible" using it, pronouncing and 
 mispronouncing upon it, and can resolve it 
 into its primary elements — dust and ashes; 
 hence, must necessarily survive it. 
 
 Science (spiritual) grants there is no visible 
 matter apart from consciousness of it, but it 
 is a fact to self-consciousness, and all shapes 
 in themselves are marvelously significant, and 
 tell us much if we could only comprehend 
 their language. 
 
 THE PURPOSE OF THE VISIBLE. 
 
 What is its purport? It is a means to an 
 
THE SCIENCE OF SCIENCES. 83 
 
 end, but the difficulty has been mistaking it 
 for what it is not — the end instead of the 
 means. This is what has caused all our trou- 
 ble. "Figures" should not be ignored, nor 
 worshiped, but understood and used, be- 
 cause everything in the universe is for man 
 and not man for it. 
 
 The human organism is a most wonderful 
 piece of mechanism, and rightly understood a 
 most valuable possession, for as a means to an 
 end, if one will avail himself of his opportu- 
 nity, he can individualize the universal, and 
 personify the Absolute. Correctly viewed it is 
 the complete Representation of God's Man — 
 the lesser "image" of the great "Image"; the 
 "reflection" of the "eternally Real"; the whole 
 "shadow" of the Whole "Subject." Every 
 organ, system, element; every part and de- 
 partment; every minutest fraction of it, has its 
 invisible correspondent in the nature of Ideal 
 Man, and the varying aspects of this One Man 
 express the varying aspects of Infinite MIND. 
 To refer again to the illustration in the be- 
 ginning of the chapter, there is perfect har- 
 monious relatedness between the Author, the 
 contents of the Book of Life and its "index." 
 Question: What is that which you can have 
 all there is in it yet take nothing out of it? 
 
84 THE SCIENCE OF SCIENCES. 
 
 Answer: A book. The same is true of the 
 contents of the Book of Life. All that God's 
 Man is and whatever belongs to him is yours 
 and mine, and yet his nature and attributes 
 are not lessened, no matter how lavishly we 
 appropriate them to ourselves, and the pos- 
 session of our human organism is our present 
 opportunity for doing so. 
 
 ITS DEFINITE TERMINATION. 
 
 What is to become of it eventually? It 
 should be relinquished day by day, not dropped 
 suddenly as in ordinary dissolution. Paul 
 says: "Though the outer man perish day by day 
 (not all at once) the inner man is renewed," 
 and this should be done through choice and 
 voluntary action to that end, not having it 
 wrenched from us by compulsion. We should 
 gradually change our wrong conception about 
 it, which is the equivalent of giving it up, and 
 still retain it for use. The change is not in 
 the "shape," but in knowledge about it. 
 
 Now there is but One God from which, One 
 Man through which (or whom), one Figure by 
 means of which man-hind will be forever ap- 
 pearing- as Creation is individualized. As a 
 mathematical illustration, see God as the ab- 
 stract Unit; Man as the concrete Number; 
 and Person, the visible representative Figure 
 
THE SCIENCE OF SCIENCES. 85 
 
 by means of which the value of Number is to 
 be revealed. The Figure alone profits noth- 
 ing; it depends wholly for its value on that 
 which it represents. In this simile we have 
 three "Ones": 
 
 Unit, Number, Figure. 
 
 God, Man, Person. 
 
 One, One, One. 
 
 Is there or can there be any discord, inharmony 
 or disagreement between these three: i, i, i? 
 Evidently not. Then we may proceed/for this 
 is not all there is of Creation. 
 
CHAPTER VIII. 
 
 THE SOUL. 
 
 Creation is a stupendous Problem. It re- 
 quires a great deal to make and fill up the 
 universe, and spiritual Science is the only 
 "Sesame" that will unravel the mystery of its 
 realities and ciphers. 
 
 Then there is another Factor to be ac- 
 counted for. This is to be found in Creation, 
 rather than of it, and in order to find it we 
 must retrace our steps a little. 
 
 It has been said from the outset that Man 
 is both Image and Likeness of God, or both 
 Expression and Manifestation of Infinite 
 MIND. The image of anything shows what 
 it is; the likeness shows what it does. Swed- 
 enborg says: "An Image is preparatory to a 
 Likeness; a Likeness being the real resem- 
 blance." 
 
 Hence, Man bears two aspects in his rela- 
 tion to Deity — that of Expression and Mani- 
 festation. He comprises in this relationship 
 both "Being" and "Existence," or what it is 
 "to be," "to live," and, what it is "to exist" or 
 "be living." "Being" is in God, as Paul says: 
 
THE SCIENCE OF SCIENCES. 87 
 
 "In God we live and move and have our Be- 
 ing," and "our Being" always remains in God, 
 never can come out of God as its IDEA. But 
 there is that aspect of Man which exists from 
 him; comes forth to manifestation. 
 
 Being is the Image, the Expression, the 
 Ideal, Individuality, or Individual Identity. 
 
 That which exists is the actual; the gradual 
 appearing of the nature of Ideal Man as Mani- 
 festation. "Being" is the "I" — the Ego — the 
 Storehouse of Infinite MIND. Then this Ego 
 contains a great deal which must be made 
 manifest. 
 
 This manifestation is called Soul,* and Soul 
 exists or is the actualization of the nature of 
 God's Ideal. Ideal Man is the Conscious Be- 
 ing. Soul is the consciousness oj Being, or 
 Self-Consciousness in the sense of recognition 
 of Being, and conscious knowledge of what 
 Being is, has, and can do, as the Image of God. 
 
 Some people seem to have difficulty in pla- 
 cing soul. Surely there is nothing nearer 
 home or more self-evident. You, now, are a 
 soul and are conscious that you are you. This 
 is consciousness of Identity. Individual Iden- 
 tity is "Being"; soul is cognizance of it. You, 
 that see, hear, taste, smell, touch, feel, think, 
 
 'The Builder and the Plan — The Onlooker in Nature. 
 
88 THE SCIENCE OF SCIENCES. 
 
 speak, laugh, cry; sometimes sick and some- 
 times well are a soul. Being is the "I." Soul 
 is the utterance of Being and says, "I am." 
 What Am I? This is what the Soul must as- 
 certain and manifest. It is the "germ" within 
 the Being and it comes forth little by little, 
 not all at once, for it must make practical the 
 nature of Ideal Being. 
 
 Soul, then, is Self-Consciousness, and now 
 we have reached this to-day present plane of 
 existence. Everyone using the human organ- 
 ism is a soul now, not will be after awhile. It 
 takes a degree of soul together with human 
 Shape to make a Personality, and we, here, 
 and now, are personalities. "But," says some 
 one, "there must be a mistake somewhere, if 
 it is true that I am now a soul, not an inani- 
 mate shape, having my Being in and from God." 
 True, but who has made the mistake? Surely 
 not God; the Absolute makes no blunders. 
 Nor Man — the perfect Image of the Absolute. 
 "Shape" has made no mistake for it has no in- 
 telligence. Then it must be a soul; there is 
 no other factor that could do so. How came 
 a soul to make a mistake? It did not know 
 any better. Why didn't it know better? Be- 
 cause of its infancy. Then the Soul being the 
 "germ" in Man has infancy, childhood, youth, 
 
THE SCIENCE OF SCIENCES. 89 
 
 young manhood and mature manhood in ex- 
 istence. How does it come about that the 
 Soul has these stages or degrees? Because 
 soul grows. It is the only growing Factor in 
 Creation. It does not come into existence 
 fully matured, any more than the oak tree 
 could come forth out of the acorn, full grown 
 spontaneously. 
 
 The Soul having its degrees, or stages, the 
 first degree is the infant soul, or the Adam- 
 man of Genesis, second chapter. This is not 
 the Genus, God's Man, it is only a species, 
 Man's man, and it is this degree of soul that 
 makes mistakes because of its infancy, for it 
 has, as yet, only one conscious sense devel- 
 oped, and this is the ability to look at, to take 
 notice, to observe, thereby judging from ap- 
 pearances only. 
 
 Coming forth into existence, this infant 
 Adam looks about, and seeing the various ob- 
 jects in this visible world into which he is born, 
 he pronounces upon them as they appear to 
 him as having life, motion, power. He sees the 
 instrument of Identity provided for him, and 
 knowing no better, mistakes it for himself, 
 thus believing himself to be a bundle of flesh 
 and bones. This is a great error on the part 
 of the Adam soul, and it only takes one more 
 
90 THE SCIENCE OF SCIENCES. 
 
 letter to make error — terror, as it did in his 
 case. He began to be afraid; to have fear not 
 only of losing his shape, but of every other 
 shape (almost) in the world. Not knowing 
 his true origin, he believes he is of the dust 
 and to dust he must return, and this error 
 brings in its train a legion of others all of which 
 are natural to this natural man, and out of 
 which he must find his way. 
 
 The "sense" of Adam is called "mortal" 
 sense because it is limited; having beginning 
 and ending. Thus it is Adam, governed by his 
 mortal sense, that mispronounces upon the vis- 
 ible, from a grain of sand to the completed 
 human structure. 
 
 Summary of this and preceding chapter: 
 
 Human Shape, / Existent Soul, 
 Instrument of Identity,! I am, 
 
 Physical Structure, \ The Actual, 
 
 Person, < Self- Consciousness, 
 
 Figure, J The Living, 
 
 Lesser image, ( The Observer, 
 
 Index. \The Sentient. 
 
CHAPTER IX. 
 
 THE DUAL ASPECT OF MAN. 
 
 The principal theme of this chapter will be 
 the further consideration of the relation and 
 distinction between Individuality and Person- 
 ality, but before proceeding to do so it might 
 be well to explain the use of terms employed 
 in defining the Factors of Creation. 
 
 Science teaches that there are important 
 distinctions throughout the universe which are 
 to be observed if we want positive knowledge 
 from this point of view, and we will not gain 
 the benefit this knowledge holds for us unless 
 we do see from the standpoint of Science. 
 Spiritual Science has, therefore, its proper 
 vocabulary which is just as important to it as 
 figures are to the science of Numbers, or notes 
 to music. 
 
 Could anyone expect to obtain a correct 
 answer to a problem if, in adding a column of 
 figures, he continually miscalled five six, or 
 seven eight? Could anyone expect to bring 
 harmony out of an instrument if he incessantly 
 struck wrong notes and made wrong combina- 
 tions of them? Hardly. Then spiritual Sci- 
 
 91 
 
92 THE SCIENCE OF SCIENCES. 
 
 ence, also, has its accurate diction, and even 
 small words, such as articles, prepositions, con- 
 junctions, as well as those of more importance, 
 have their weight and value in the scale of 
 scientific terminology. The more quickly the 
 nomenclature of spiritual Science is recognized 
 and adopted the better for the recognizer. 
 
 Thus it is unscientific to call Spirit spirit- 
 ual, or the spiritual Spirit; to call God Man, 
 or Man God; to call God living, loving, intelli- 
 gent, terms which belong to Man definitely, 
 or to speak of Man as Life, Love, Intelligence, 
 terms which belong to God exclusively. Terms 
 which define First Cause and its Effect are 
 never interchangeable, though frequently so 
 employed by those who are not conversant 
 with the true import of the different words 
 used. Right use of terms is one of the char- 
 acteristics of the illuminated understanding; 
 it marks the difference between the beginner 
 and the Seer. It was said to Peter: "thy speech 
 betrayeth thee." 
 
 So we must be careful in our use of terms. 
 We must not call "Individuality" "personality," 
 nor "person" living soul; nor good evil, nor 
 sickness health. These distinctions are justi- 
 fiable from the Premise laid down; indeed, 
 the Premise demands them. 
 
THE SCIENCE OF SCIENCES. 93 
 
 REVIEW OF FUNDAMENTALS. 
 
 Given an undeviating Premise based upon 
 eternal Principles it is well to make that the 
 starting Point of every deduction, and every 
 conclusion at which we hope to arrive, and 
 this is why we affirm and reaffirm that there is 
 but- 
 One Great, First Cause, no matter how 
 many subsequent causes there may be, 
 and this gives us the 
 Subsistent, Impersonal, Changeless Princi- 
 ple — the Absolute Good which we term 
 Deity, the One Immanent God, the na- 
 ture of which is, 
 The One and Only Spirit penetrating and 
 inter-penetrating the universe from cen- 
 ter to circumference. 
 The One and Only Life — that Eternal Life 
 in which thereis no element of thechange- 
 ful, destructible or dying. 
 The One and Only Love — Omnipotent, 
 Overruling, which cannot act contrary to 
 its nature because it is Principle. 
 The One and Only Intelligence, which is 
 
 the All-Knowable. 
 The One and Only Substance — immutable, 
 incorruptible. 
 
94 THE SCIENCE OF SCIENCES. 
 
 The One and Only MIND— limitless and 
 exhaustless. 
 
 The One and Only Creator. 
 
 There is but One such Deity, and it is the 
 Absolute Good, or God, the One and 
 Only Power, forever Immanent. 
 
 There is also but One Man as the Essen- 
 tial Ego — the spiritual, living, loving, intelli- 
 gent, substantial Effect of First Cause. This we 
 find to be the whole, complete, harmonious and 
 eternal Being — as Expression — the totality of 
 all that God is. There is but one such Be- 
 ing — God's IDEA, derived from, conditioned, 
 qualified, empowered and sustained by that 
 Source from which he emanates. God being 
 Power itself, Man being possessed of all that 
 God is must be powerful, or full of that Power. 
 
 This One Man — the Image and Likeness of 
 God — bears two aspects in his relation to his 
 Cause, that of "Being" and that which "exists" 
 from Being. "In God we live, move, and have 
 our Being" — proves that "our Being" never 
 comes out of God. Its relative position "in 
 God" is as fundamentally fixed as First Cause. 
 To "exist" means to step out of; to emerge 
 from; to appear obviously, to manifest. "Be- 
 ing" is Individuality; that which "exists" is 
 personality, which, you will doubtless remem- 
 
THE SCIENCE OF SCIENCES. 95 
 
 ber, is made up of a degree of living soul and 
 "person" — the human shape. 
 
 This is one of the most important distinc- 
 tions in spiritual Science necessary to observe. 
 Personality is more than persoit. It takes a de- 
 gree of soul together with person to constitute 
 a personality. Visible "Shape" is without 
 life, substance, intelligence, consciousness or 
 power. It is dead — the only dead there is in 
 the universe; as dead now as it ever will be, 
 but it is used by that which is living and this 
 makes it appear alive. 
 
 ANOTHER IMPORTANT DISTINCTION. 
 
 One of the most perplexing and abstruse 
 metaphysical problems is the mystery of Man's 
 duality — which comprises the relation between 
 Individuality and personality — the two grand 
 divisions of the One God-Man, the Ideal and 
 the actual or practical, to express it concisely. 
 There is the Ideal Man which always was, is, 
 and ever will be, but there must also be the 
 practical, actual man to reveal the nature of 
 the Ideal, by manifesting the same, and to this 
 end the Perfect must become perfected. 
 
 Some readers may not readily comprehend 
 the statement that something which is already 
 perfect can become perfected. It is a meta- 
 
96 THE SCIENCE OF SCIENCES. 
 
 physical idea and new to many. They ask: 
 "How can that which is perfect be any better 
 than it is?" It cannot be any better but it can 
 be more, and there is abundance of evidence to 
 substantiate the statement in Nature, mathe- 
 matics, and the Scriptures, for those who de- 
 sire evidence from that source. 
 
 To illustrate: From Nature take a seed of 
 any kind. It is quite complete, entire, and 
 perfect as a seed. It has all the qualities 
 requisite to make it such; there are no delin- 
 quencies; it cannot be improved nor have any- 
 thing added to it. But the seed, perfect as it 
 is in itself, is not perfected until it has put forth 
 that which it contains, and invariably it con- 
 tains, potentially, a likeness to that which pro- 
 duced it, even as the acorn contains potentially 
 a whole oak tree — the likeness of the tree 
 which produced the acorn; the acorn is perfect 
 as a seed, but not perfected until it has put 
 forth the tree involved in it. In mathematics 
 take a problem. Is it not perfect and com- 
 plete as such? Every figure and statement is 
 in its right place, according to mathematical 
 precision. Not a fraction can be added or 
 subtracted. But the problem is not perfected 
 until it is solved and the correct answer ob- 
 tained. 
 
THE SCIENCE OF SCIENCES. 97 
 
 For those who will accept evidence from 
 the Bible, does not Jesus, the great Teacher, 
 teach us that from the seed there is "first the 
 blade, then the ear, after that the full corn in 
 the ear," showing clearly the process of growfh 
 from the perfect to the perfected? Moreover, 
 he says of himself, "And the third day I shall 
 be perfected!' 
 
 Thus we see that the perfect can become 
 the perfected, and it will always compel a pro- 
 cess from the perfect or the ideal through or 
 by means of the actual to the perfected, or 
 Real. And this is the relation between "Indi- 
 viduality" and "personality." The latter bears 
 the relation to the former of effect to cause. 
 They are not identical even as First Cause 
 and its Effect are not. Here again is distinc- 
 tion without separation. Personality bears 
 the same relation to Individuality as Individu- 
 ality does to First Cause, and this makes In- 
 dividuality cause in its turn — legitimately so, 
 because if God with all its varying aspects is 
 expressed in Individuality (the Being), that 
 aspect which is Cause must be also, and that 
 will make Individuality cause in its turn — the 
 cause of its effect, giving us in logical order 
 the effect of Effect. 
 
 Since only through Individuality can the 
 
98 THE SCIENCE OF SCIENCES. 
 
 God-nature and God-action ever be made 
 known, because these are abstract, so only 
 through personality can the nature and action 
 of Individuality ever be made known, because 
 these are ideal. Therefore, Individuality ex- 
 presses the nature of God, and personality 
 manifests the nature of Being. 
 
 One of the grandest features of spiritual 
 Science is, that it enables us to trace the per- 
 fect, orderly unity, and harmonious arrange- 
 ment throughout the universe yet observe the 
 various distinctions which have place in the 
 One grand Whole. Thus the relation between 
 Individuality and personality is a natural and 
 inevitable sequence. There is unity without 
 identity here as there is between First Cause 
 and its Effect. Each preserves its own dis- 
 tinction throughout eternity. 
 
 Infinite MIND is not lessened an iota by 
 evolving its nature to Expression in Man — its 
 IDEA, nor is Individuality lessened in the 
 least by evolving its nature to manifestation 
 as personality, neither will Individuality and 
 personality ever exchange places; but while 
 they are not interchangeable they are as in- 
 separable as the root of the tree under the 
 ground, and the visible tree in the world. 
 
 If a man had never seen a tree and should 
 
THE SCIENCE OF SCIENCES. 99 
 
 unexpectedly come upon one in a field, know- 
 ing nothing of its nature, would he be likely 
 to suppose that it had a myriad of roots? No; 
 and why not? Because they are out of sight. 
 But we all know the nature of a tree, and we 
 perceive that the roots and the visible tree in 
 the worlJ will never exchange places. We 
 know, also, that neither the roots nor the tree 
 could exist one moment if it were not for the 
 life-sap permeating both from the tiniest root- 
 let underground to the smallest leaflet on the 
 topmost branch of the tree. The tree, how- 
 ever, depends for its immediate cause and sus- 
 tentation upon the roots, and the roots upon 
 the soil in which it is embedded. 
 
 Now, if we will see Infinite MIND as the 
 Universal Soil in which Individuality is forever 
 embedded as the roots of the tree, personality 
 as the visible tree in the world with its multi- 
 plicity of branches corresponding to the roots, 
 and Thought-Force as the Life-sap permeat- 
 ing both, we shall have an illustration that will 
 serve to explain the relation of these four 
 Factors belonging to Creation. 
 
 THE DEFINITE DISTINCTION. 
 
 Having traced the relation between these 
 two important Factors of Creation let us now 
 
 L.ofC, 
 
100 THE SCIENCE OF SCIENCES. 
 
 note the indispensable distinction between 
 them. 
 
 Individuality is first, or primal, as Expres- 
 sion. 
 
 Personality (as a whole) is second, or "af- 
 terward," as Manifestation. 
 
 Individuality is the immediate Product from 
 MIND, and thus directly related to First Cause. 
 
 Personality is the direct product from Indi- 
 viduality; exists from and is as dependent 
 upon it as Individuality is upon God. 
 
 "Our Being" — Individuality — by virtue of 
 the Law of cause and effect, is fixed, perma- 
 nent, unalterable. Man is whole, because of 
 the Wholeness of Cause; complete, because of 
 the Completeness of Cause; perfect, because 
 Cause is Perfection; having all the qualities 
 requisite to make his nature entire, because of 
 the Entirety of his Cause. There are no de- 
 linquencies. This nature cannot be improved 
 nor added to, for it lacks nothing. It is way 
 above the possibility of sin, sickness, sorrow, 
 lack, deformity, or destruction. This One 
 Man never was born and can never die. He 
 is the same from everlasting to everlasting. 
 As the essential Ego — the Genus — the totality 
 of effects, he involves in his mighty nature all 
 
THE SCIENCE OF SCIENCES. 101 
 
 that pertains to the nature of his immanent 
 Cause. 
 
 A personality — which, you will remember, 
 is made up of a degree of living soul and per- 
 son — the human shape, is practically a limita- 
 tion; it is tangible, external, temporal, and 
 changeful because of soul growth. Person, the 
 human instrument, does not change. There 
 is no retrogression of Shape because it is the 
 condensation of all shapes. Then it will never 
 be the tree shape, nor the animal, for it is the 
 acme of all shapes, the ultimate of visible 
 structure, and in the order of Creation it is 
 before living soul. 
 
 Every Factor of Creation is fixed in what 
 it is except the existent soul. This is the only 
 growing factor. Hence a personality can be 
 circumscribed, localized, and has limitation. 
 Individuality cannot be localized except in 
 its every whereness with Omnipresence; nor 
 limited except in its relation to the Infinite; 
 nor can it ever be seen with the sight which 
 cognizes objects in space. But every living 
 soul can unfold, or grow to where it can see, 
 understand, and know its Real Being — "our 
 Lord." Individuality is Ideal. Personality is 
 the actual man in the world; the practical 
 thinker, worker, doer, and all that Thought- 
 
102 THE SCIENCE OF SCIENCES. 
 
 Force — the Creative Power — radiating through 
 Ideal Man is centralized in the soul, the living 
 Factor by means of which the natures of Ideal 
 Man and God are to be revealed. 
 
 St. John says : "Now are we the Sons of God, 
 but it doth not yet appear" but it must and 
 will appear in due time, for the Sons of God 
 are God endowed and must manifest this en- 
 dowment. Soul is this manifestation or ap- 
 pearing to view. Soul is the "germ" latent in 
 Individuality, its possibilities and potentiali- 
 ties. 
 
 But it will not appear all at once. Having 
 its various degrees, or stages of growth, it will 
 come forth, or appear little by little, day after 
 day, until all that the nature of Individuality 
 involves, all that it is and contains, has fully 
 unfolded to view. Thus the developing of the 
 nature of Individuality is evolution of Soul. 
 To-day no sensible personality will deny evo- 
 lution of Soul because he knows — recognizes 
 the fact that he knows more to-day than he 
 did in his infancy and boyhood. Soul is Self- 
 knowledge; conscious recognition of what we 
 are in Being; what we have and can do as In- 
 dividuals. Up to a certain stage of develop- 
 ment the Being is potential to the soul, and 
 soul is potential to the Being; but there is a 
 
THE SCIENCE OF SCIENCES. 103 
 
 stage of growth where there will be mutual 
 recognition. "Return unto me, and I will re- 
 turn unto thee, saith the Lord." 
 
 From the days of Odin, the origin of Norse 
 mythology, so ancient as to date back thou- 
 sands of years, human existence has been rep- 
 resented by a tree — the Ash-tree of Existence, 
 having its roots down deep in the Kingdom of 
 Being, its trunk reaching up to highest heaven, 
 spreading its boughs over the whole universe; 
 and it is a beautiful similitude already pre- 
 sented in previous pages. But as an effort to 
 bring out more clearly the abstract truth of 
 Being, for the purpose of which we use simili- 
 tude after similitude, here is another which 
 may appeal to some and assist in elucidating 
 this complex Man-Nature. 
 
 Take, for example, the pipe organ. It is 
 the king of instruments, said to represent an 
 entire orchestra. It is a wonderfully con- 
 structed piece of mechanism with its hundreds 
 of pipes, its numerous stops, several banks of 
 keys and many pedals. It is quite complete, 
 entire, and perfect as an organ, having all the 
 qualifications requisite to make it such. But 
 it is not perfected until it puts forth what there 
 is in it; shows its potentialities and possibili- 
 ties. There is something latent in the organ, 
 
104 THE SCIENCE OF SCIENCES. 
 
 locked up in it. It is capable of producing 
 what it contains, and not until that which is in 
 it is manifested will its nature be perfected. 
 
 The organ of itself is passive, but we know 
 that which comes forth out of it will palpitate 
 and vibrate like a living thing, shaking the 
 building from foundation to roof. Well, of 
 what is the organ capable? It is a storehouse, 
 supplied from an inexhaustible Store. What 
 is locked up in it? Music, grand, beautiful, 
 sublime; celestial harmony; wonderful melody, 
 and as this begins to pour forth little by little, 
 degree on degree, we perceive the soul of the 
 organ, and all that is latent in it can now be 
 manifested. 
 
 But, is the organ capable of producing any- 
 thing else? Yes. What? Woeful discords, 
 painful inharmony; dreadful sounds. Does the 
 organ make them? No; although it produces 
 them. Who does make them? The one who 
 operates the organ. Then if the organist does 
 not use it under standingly mistakes, great dis- 
 cords and inharmony will naturally ensue. 
 
 Will these discords alter the nature of the 
 organ? Not in the least. Could a master 
 musician occupy the same organ seat and call 
 forth only exquisite harmony therefrom? Cer- 
 tainly. What determines and regulates the 
 
THE SCIENCE OF SCIENCES. 105 
 
 discord or harmony from the instrument? 
 The understanding of the nature of the organ 
 by the user of it, for when the force back of 
 it is in operation it may pour forth a Miserere 
 or a Gloria in Excelsis. 
 
 Will the discord destroy the organist? No; 
 but if he is sensitive it will make him very care- 
 ful how he uses it. Applying this similitude, 
 see this great Organ, whose Architect and 
 Builder is God, as Universal Man — the God- 
 IDEA, in which is expressed every conceiva- 
 ble idea of harmony, beauty, wisdom, intelli- 
 gence, light, truth, love, holiness and power. 
 See THOUGHT— the perpetual Motion of 
 MIND — as the propelling power back of it, 
 and a degree of existent soul (the whole sub- 
 sistent Soul being locked up in the organ as its 
 latent potentiality) , as the Organist, for every 
 existent or individualizing soul becomes the 
 student of its own Being. 
 
 Then, until the soul gains more knowledge 
 of the mighty organ which it is using every 
 moment of its existence, the song will be di- 
 versified, for every soul plays its own life sym- 
 phony, with all the modulations of which the 
 organ is capable; and it may be discordant or 
 it may be rapturous, for the song of the soul 
 in its evolution will be infernal or celestial ac- 
 
106 THE SCIENCE OF SCIENCES. 
 
 cording as the soul's self-knowledge regulates 
 and modulates the tones, combinations, and 
 the great expanding swell of the nature of 
 God's Man. It may pour forth such volumes 
 of harmony that the Universe will vibrate from 
 foundation to vaulted dome, and the very stars 
 tremble with ecstasy. 
 
CHAPTER X. 
 
 FROM WHERE DOES EVIL COME? 
 
 The first degree of living soul, or the hu- 
 man soul in its infancy, is called in Genesis 
 Adam — the first appearing of the actual man. 
 This is not the Genus-Man; it is only a species 
 of the Genus. This Adam — as type — is the 
 one who is called a "sinner" in the world, and 
 with him we find, also, what is called "original 
 sin." Why is this infant Adam a sinner? Be- 
 cause he does not know any better. Is this 
 any fault of his? Can he help it that he is 
 only a degree of the whole Soul at the begin- 
 ning of its evolution? Not any more than the 
 blossom on the tree is to blame for being a 
 blossom only. Then he does not know any 
 better than to be a sinner; but he will as he 
 enlarges his self-knowledge. 
 
 Now, what is fundamental sin, or the origin 
 of evil? It is not a disregarding of the moral 
 law; not a violation of the ten commandments. 
 It is not a question of ethics. It has no moral 
 quality. It is error in thinking; the infant 
 Adam's misappropriation of Thought-Force, 
 not knowing its value as the Creative Power, 
 
 107 
 
108 THE SCIEXCE OF SCIENCES. 
 
 and yet using it with every mental breath he 
 draws. 
 
 Do we know of any people in the world 
 who do not care how they think, unaware of 
 the fact that everything they think is produced 
 for them by an unseen, silent, irresistible Force? 
 We can number them by the hundreds. 
 
 So this infant "degree" of soul misuses this 
 omnipotent, Creative Power constantly. It 
 thinks in a careless, heedless manner; any way 
 and every way, and Thought-Force creates 
 conditions for this soul according to the tenor 
 of its thinking. These conditions bring their 
 consequences which are painful, and cause 
 this soul much suffering. The points to be 
 emphasized here are these: this "degree" of 
 soul is natural; its perverted use at this stage 
 of its growth of the Creative Power is also 
 natural; its mistakes and their consequent 
 sufferings are all perfectly natural, not delib- 
 erate or intentional on the soul's part, nor are 
 they the will or decree of an arbitrary Deity, 
 or of anyone; they are simply the natural and 
 inevitable consequences of Adam's limited 
 knowledge, and the pitiful aspect of the whole 
 situation is, that his ignorance does not spare 
 him one pang of suffering. 
 
 Thus the original sinner is Adam, and fun- 
 
THE SCIENCE OF SCIENCES. 109 
 
 damental sin, or evil, is the misappropriation 
 of Thought-Force, his misconception of him- 
 self and everything else; then, up to a certain 
 point of development mistakes are unavoid- 
 able, and can be classed under the head of "the 
 inevitable." 
 
 Who, or what, is it then that fills our hospi- 
 tals; peoples our sanitariums; feeds our prisons, 
 reform-schools, almshouses, and prematurely 
 our graveyards? Is it God? Decidedly not! 
 Is it Ideal Man? Not any more than it is God. 
 He is always the same; all-harmonious, good, 
 grand, whole, perfect, otherwise we have no 
 complete Ideal to lay hold upon. These error 
 conditions are the natural results of the infant 
 soul's mortal sense which accompanies its 
 limited knowing; and as quickly as one dis- 
 covers this to be the situation, he should lift 
 the blame off God, off the Lord, and off hu- 
 manity. Take the attitude of Jesus of Naza- 
 reth, have compassion on the multitudes and 
 say, "Forgive them, they know not what they 
 do."- Ignorance alone is the author of all error. 
 
 No wonder the stars look down on human- 
 ity with tender pity from their serene heights 
 like eyes glistening with heavenly tears over 
 the lot of mankind. But to-day there is that 
 Light in the world which will overcome igno- 
 
110 THE SCIENCE OF SCIENCES. 
 
 ranee, destroy all error, justify God, Ideal 
 Man, and the soul because of its infancy. 
 
 To this soul mistakes are as natural as 
 that a child beginning the study of mathemat- 
 ics should make errors. But the errors are 
 no part of the boy, nor the problems, nor the 
 science of Numbers, nor its principle. Yet 
 they are there as a consequence of his limited 
 knowledge of the whole. In his ignorant 
 simplicity he corrupts the use of the principle 
 and rules, and this transgression is actual to 
 him, though not premeditated on his part, nor 
 intentional on the part of the factors involved. 
 But when the mistakes are discovered and 
 corrected, what has become of them? Gone 
 to their native nothingness. They were only 
 incidentals which arose on the way to an ulti- 
 mate — the attainment of knowledge. 
 
 "Mistakes" do not belong legitimately to 
 any of the fundamental Factors of Creation, 
 then if they arise as interpolations how shall 
 we get rid of them? To illustrate: We learn 
 in mathematics that there is a correct answer 
 to every mathematical problem, and that it is 
 involved in the problem. Where rests the re- 
 sponsibility of the correct answer? With the 
 student or with the principle? Surely with 
 
THE SCIENCE OF SCIENCES. Ill 
 
 the principle; the worker of the problem is 
 only responsible for finding it. 
 
 In like manner we learn there is a correct 
 answer to every problem in existence, that it 
 is involved in the problem, and God-Principle 
 is responsible for it; we are only accountable 
 for obtaining the same, and the mistakes we 
 make in so doing. How shall we correct 
 these mistakes? Simple enough; by the direct 
 application of the Principle to the problem. 
 For instance: God is divine, Impersonal Prin- 
 ciple. Now if there seems to be injustice, dis- 
 honesty, untruthfulness — these are the mis- 
 takes — apply the Principles Justice, Honesty, 
 Truth, and they will consume the mistakes. 
 
 If there seems to be weakness, lack of en- 
 ergy, vigor and strength, these are mistakes; 
 apply the Supreme Spirit — the eternal Strength 
 and Power. 
 
 Is there fear of death, accident, misfor- 
 tune — mistakes, all of them — apply Eternal 
 Life in which there is no death, change, nor 
 destruction. God-Life is your Security from 
 all ill, and every danger. 
 
 If there is seeming anger, hate, cruelty, 
 malice — nothing but groundless errors — apply 
 divine Love. Are not we taught that our God 
 is a consuming Fire? And God is Love. 
 
112 THE SCIENCE OF SCIENCES. 
 
 Bring this white Fire to bear upon all such 
 mistakes and see them dissolve like the mist 
 before the rising Sun. 
 
 Is there seeming ignorance, stupidity, ob- 
 tuseness, lack of mental industry, apply In- 
 finite Wisdom and Intelligence. 
 
 If disease, infirmity, old age, apply change- 
 less Substance, Health, Harmony, Wholeness. 
 
 If lack of abilities, capacities and powers; 
 apply Infinite MIND, and thus wipe out all 
 mistakes and obtain correct answers to all 
 problems of existence. This is the way Sci- 
 ence disposes of the question of evil. It brings 
 to bear upon it the Reality of the Absolute 
 Good as the Only Presence and Power. We 
 invoke the Good. The Force we employ 
 through recognition is the Power we obligate 
 to us, and it is compelled to work for us, having 
 no power of resistance in itself. 
 
 adam's fall. 
 
 Bible readers will find in the heading of the 
 third chapter of Genesis this statement as an 
 index of the contents of the chapter: "Man's 
 shameful Fall." Is this a correct statement 
 viewed from the standpoint of the Science of 
 sciences? Can Man, the Image of the Abso- 
 lute, Immutable God, fall ? Not any more than 
 his Cause. He is as permanently fixed in his 
 
THE SCIENCE OF SCIENCES. 113 
 
 relation to God as Effect can be to Cause. If 
 any change or alteration can ever take place 
 in God's Man it must first take place in God, 
 for he is the Express Image of his Creator 
 which sustains and upholds him eternally. 
 
 How then can Man fall? He never did, 
 and he never can fall. Still there was a fall. 
 Who fell? Adam — Man's man — a species of 
 the everlasting Genus. And into what did he 
 fall, for he did not fall out of something, or 
 down from some great height? He came into 
 possession of something; only a little to begin 
 with but it was better than nothing. He came 
 into possession of some self-knowledge; some- 
 thing of which before he fell he was utterly 
 destitute. Some call it total depravity. 
 
 Well, is there anything shameful about gain- 
 ing a little knowledge when we know the edict 
 from the foundation of Existence has been, 
 know thyself? 
 
 Up to this time the soul is in a state of un- 
 conscious Consciousness — utterly destitute of 
 self-knowledge, or unclothed, and here is the 
 "naked" Adam, the little blossom on the tree 
 in its native simplicity and purity. 
 
 Before this degree of soul fell into this self- 
 knowing it was in a state called primal inno- 
 cence — that state of consciousness to which is 
 
114 THE SCIENCE OF SCIENCES. 
 
 attached no blame. But Adam cannot stay in 
 this condition where "ignorance is bliss," be- 
 cause of the persistence of Primal Energy 
 operating in the Being, compelling the devel- 
 opment of his nature and thus impelling the 
 continued evolution of the Soul, until all that 
 the nature of the Being is capable of is mani- 
 fested. 
 
 "Move on!" is the divine fiat back of every 
 living soul. No one can stand still. Con- 
 sciously or unconsciously he is carried along 
 by the sweeping tide of Thought-Force, for the 
 Soul must know whence it came and whither it 
 goeth. It came forth from Intelligence, and 
 the University of the ALL-KNOWABLE is 
 its destination. 
 
 Hence, the soul's first step is to eat of the 
 tree of knowledge — "Knowledge of good and 
 evil" — good as far as it goes; evil, because it 
 does not go far enough. So the infant Adam 
 is driven out of the garden of innocence, 
 whether he likes it or not, and beginning to 
 exercise his one developed sense he takes 
 notice, and seeing his Shape — supposing it to 
 be man, he mistakes his instrument of identity 
 for his real, true, eternal Identity — God's Man, 
 and thus falls into his instrument, seemingly 
 becoming imprisoned therein . 
 
THE SCIENCE OF SCIENCES. 115 
 
 Jeremiah of the Old Testament prophesies 
 of this condition: ''My people have gone into 
 captivity because they have no knowledge!' 
 Here, to-day, we find the unenlightened por- 
 tion of the human race held captive by the 
 false sense of the shape. Believing this bundle 
 of accreted shapes — bones, muscle, blood, tis- 
 sue to be man, not knowing who, where and 
 what is the true Man — the eternal Identity. 
 
 THE RESOURCES AT HAND. 
 
 What will help this soul-degree out of its 
 bondage? Will drugs, hygiene, massage, phys- 
 ical exercise? Not in the least no matter 
 how heroic the administration; these help to 
 fix the sense of captivity. More knowledge, 
 greater light, and mental government are the 
 resources at hand. 
 
 How shall these be obtained? Let us re- 
 trace our steps for a moment in order to as- 
 certain. Our real Being, the Image of God, 
 has not a mind of his own, but he has a men- 
 tal capacity with as infinite a range of power 
 as Infinite MIND itself, because every faculty, 
 capacity, ability and power belonging to the 
 Infinite is already expressed in him. 
 
 The faculties of Being are classified under 
 four heads, namely: the power to see, the 
 
116 THE SCIENCE OF SCIENCES. 
 
 power to discern, the power to understand, 
 and the power to know. Reckoning backward, 
 the power to know is realization or positive 
 knowledge gained; the power to understand 
 is the ability to comprehend fully — all spiritual 
 things are clear and plain to understanding; 
 the power to discern is the capacity to perceive, 
 the sixth sense, spiritual penetration, "the 
 light that lighteth every man that cometh into 
 the world" — no exceptions. The power to see 
 is the intellect which learns only from obser- 
 vation and looking at y not into. 
 
 The faculties all belong to our Being. As 
 they unfold one by one with the developing of 
 the nature of Being, they operate in the soul 
 and ultimate or function on the plane of Per- 
 son; as they do so operate they qualify the 
 soul, adding to it more and more self-knowl- 
 edge, and greater light. 
 
 The first faculty to unfold and operate in 
 the soul following its mortal sense is the Intel- 
 lect, and this — although an added knowledge 
 of its kind — does not do much for the soul un- 
 aided by the next higher, spiritual zVzsight, for 
 this can penetrate the veil of matter and see 
 beyond it. 
 
 Do not our materialists of to-day, and all 
 times, search in the material trying to find the 
 
THE SCIENCE OF SCIENCES. 117 
 
 seat of life, intelligence, disease, etc., things 
 that are not there, and are forever beyond the 
 reach of knife and scalpel? The materialist 
 on any plane, in any vocation, digs deep down 
 into the material leaving scarcely an atom 
 unexplored. I wonder if he ever found a 
 "thought," "idea," "opinion," "scheme," or 
 "plot" in the gray matter called "brains"? I 
 wonder if he ever discovered an emotion or 
 impulse in the lump of flesh called heart? An 
 intention, motive, or purpose in the liver? Un- 
 reasonableness, discontent or fretfulness in 
 the stomach? Care, worry and anxiety in the 
 spleen? Words on the tongue? No; and he 
 never will, nor can. He must look elsewhere 
 for these; and the more quickly the soul be- 
 gins to detach its sense of "Self" from the 
 material the more speedily will it arise out of 
 captivity into the freedom of the Son of God. 
 The soul enchained to matter is like Pro- 
 metheus chained to the Rock, but it will yet; 
 steal the "fire secret" from the gods, use it for 
 itself and teach the people how to use it for 
 their deliverance also. 
 
CHAPTER XL 
 
 THE LIBERATION OF THE SOUL. 
 
 Had Henry Drummond called his book — 
 "The Ascent of Man" — the Ascent of the Soul 
 he would have struck a keynote in the exist- 
 ence of the living being, for it is the soul that 
 must rise out of darkness into light; out of ig- 
 norance into knowledge; out of the sense of 
 sorrow, suffering, lack, and limitation into the 
 consciousness of joy, harmony, plenty, and 
 power; out of all bondage into the liberty of 
 the Wholeness of Being. Man, the perfect, 
 spiritual Individualization of the Infinite, Eter- 
 nal, Absolute, never rises nor falls, thus giving 
 the soul the fixed Ideal standard "from the 
 Beginning," on the merits of which it is to rise 
 to that supernal height which has no summit 
 save God. 
 
 We are learning to-day through the Light 
 that divine Science has brought to humanity, 
 of the One, True God, that Supreme Deity 
 which is Spirit, Impersonal Principle, Life, 
 Love, Intelligence, the One Substance, MIND, 
 and which, as said the Great Teacher, the 
 Nazarene, "to know aright is Life Eternal" 
 
 us 
 
THE SCIENCE OF SCIENCES. 119 
 
 here and now. To know that the Absolute 
 God is Eternal Life, that One and Only Life 
 which always was, is, and ever will be, and our 
 relation to it, places us in Eternity now. 
 
 We are learning that there is but One Ab- 
 solute God, and but One Being who is the Ex- 
 press Image of this One God, and that every- 
 one is nowin his real, permanent, ever-enduring 
 Self this Being; there is nothing lacking but 
 consciousness of the fact that this is true, and 
 being true what it involves, and manifestation 
 of the same. 
 
 This we gain little by little, day by day, as 
 we begin to eat of the fruit that grows on the 
 one Tree which is in the midst of the garden 
 of Self-consciousness, and eat less of the mixed 
 fruit — good and evil — from the tree which is 
 on the border, or at the beginning of Self-con- 
 sciousness. 
 
 The liberation of the soul through its as- 
 cent will necessitate the eating of the fruit of 
 this central Tree, and "to eat" symbolizes to 
 appropriate; and by appropriating is meant 
 affirming. Thus when anyone affirms there is 
 but One overruling, Impersonal Principle — 
 God; One Life, One Love, One Intelligence, 
 One Substance, One MIND (note, it is all 
 ONE; there is no mixed fruit here), this recog- 
 
120 THE SCIENCE OF SCIENCES. 
 
 nition by affirmation brings this One fruit now 
 to a common center in his own soul. Imagine 
 the Force generated therein. 
 
 CONTINUITY OF ASCENT. 
 
 In the last chapter we considered the in- 
 fant Adam's coming into possession of some 
 self-knowing; a degree only at first, because he 
 is merely a limited quantity of the Soul mani- 
 festing a portion of the nature of Ideal Being 
 in obedience to the law of evolution, and not 
 of his own volition, desire, or choice. 
 
 This infant Adam has eaten of the tree of 
 knowledge, not an "apple" tree as is gener- 
 ally supposed by casual Bible readers. "That 
 every tree bears fruit after its own kind" is 
 the law of reproduction; thus, apple trees do 
 not bear knowledge, nor the tree of knowl- 
 edge apples. Moreover, there is no mention 
 of an apple tree in that chapter in Genesis 
 which deals with the fall of Adam. But, be- 
 cause of the infancy of this soul-degree it has 
 only a little knowledge, and how familiar we 
 all are with the ancient aphorism, "A little 
 knowledge is a dangerous thing." A child 
 may know enough to light a match, but for 
 the want of a little more knowing, enough to 
 blow it out afterward, or to take care where 
 
THE SCIENCE OF SCIENCES. 121 
 
 he throws it, a whole city may lay in ruins in a 
 few hours. 
 
 However, we find there is nothing evil, 
 wrong, or wicked about this first Adam, nor 
 about his ability to observe; nothing wrong 
 about the tree of knowledge or the eating of its 
 fruit. To gain a little knowing is better than 
 having none, when we see that the attainment 
 of all that can ever be known is the Soul's des- 
 tiny. So there must be a beginning to this 
 "getting" sometime, somewhere. Hence there 
 is nothing bad or wrong about it whatever. 
 It is in accord with the Law of cause and ef- 
 fect; quite natural; perfectly legitimate; the 
 only drawback to the situation is that this 
 soul's sense is so limited, its knowledge so lit- 
 tle, that it causes Adam to make mistakes — 
 errors, the consequences of which are distress- 
 ing; so much so that his very sufferings drive 
 him to seek deliverance from them. 
 
 Do not we hear souls all around us crying 
 out in their bondage of ignorance, suffering, 
 sorrow and lack? How they do want immu- 
 nity from their hard-taskmasters, their own 
 self-imposed, painful conditions, for unwittingly 
 they have made for themselves mortal sense 
 "laws" which bind and torment them sorely. 
 
 Mortal sense laws are not Nature's laws in 
 
122 THE SCIENCE OF SCIENCES. 
 
 the highest, truest sense, because Nature is 
 benignant, and all her laws are good and be- 
 neficent; but mortal sense laws are of a differ- 
 ent grade and quality; nevertheless, while they 
 exist, they fret and hamper the lesser degrees 
 of soul excessively. Nature's law is that it 
 shall rain and snow; but Nature never made a 
 law that if you are out in the rain or snow and 
 get wet you must take a cold. That is a mor- 
 tal sense law, and as long as you make it for 
 yourself it will bind you, and all other state- 
 ments of like quality. 
 
 Adam forges the chain that manacles his 
 own hands, and he alone can break it, and will 
 do so with the use of the same tool with which 
 he has forged it. 
 
 You will doubtless remember that this in- 
 fant degree of soul simply thinks. It is using 
 Thought-Force without knowing its value; 
 does not know that it is Creative in the abso- 
 lute sense. It knows nothing of the Law of 
 cause and effect — the one overruling, all- 
 governing Law in the universe — and so it uses 
 Creative Force, the Primal Energy, in a reck- 
 less, careless, riotous manner; in an indifferent, 
 haphazard fashion; anyway and every way; 
 naturally getting itself into bondage, and 
 when distresses begin to multiply, and the 
 
THE SCIENCE OF SCIENCES. 123 
 
 chain it has forged begins to press into the 
 fleshy in very desperation it cries out, ''What 
 shall I do to be saved?" "My burdens are 
 greater than I can bear," and they are all bur- 
 dens of its own making — as we will prove in 
 a later chapter. 
 
 When the soul has arrived at this stage in 
 its evolution it has reached an extremity; it 
 can go no further on this line, and is it not 
 well, for "the soul's extremity is God's oppor- 
 tunity?" Every "degree" of soul has its in- 
 fancy and maturity, and this Adam degree in 
 its prime is very defiant, self-willed, and egotis- 
 tical. The Bible speaks of this quality of soul 
 as being "a stiff-necked and rebellious people;" 
 they are slow to tur n, to look up, look in, in- 
 stead of continually looking out and at; and, 
 as a rule, nothing but suffering will bring this 
 soul to terms. This will make it stop and con- 
 sider. Make it question: "Why do I suffer? 
 What has brought it upon me? How can I 
 get rid of it? It is a good indication when 
 souls begin to question "why?" "whence?" 
 and, "wherefore?" The submissive soul is not 
 a rapidly growing soul. With the awakening 
 grade there is an innate rebellion against lim- 
 itation on all lines; it is like a young lion roar- 
 ing for its native freedom. 
 
124 THE SCIENCE OF SCIENCES. 
 
 Then to this awakening soul the world — the 
 "outer" — is not quite so alluring as formerly. 
 One thing after another begins to fail it, leav- 
 ing an aching void. There is a call from the 
 within, and only from that source can it be 
 supplied. The "outer" no longer yields it the 
 satisfaction it craves. It begins to yearn for 
 something beyond its present limitation, al- 
 though it may, as yet, be nameless. 
 
 This soul wants more knowledge. Of what 
 kind, do you suppose? More of the tree of 
 experience with its mixed fruit? No, indeed! 
 It has eaten so much of this /£zWthat now it 
 wants a kind that is greater, grander, more 
 beneficent; that will make it better, teaching 
 it through "revelation" instead of "suffering," 
 the two ways of gaining knowledge. Experi- 
 ence crowds the soul forward and upward. 
 Revelation takes it by the hand and leads it 
 into the Promised Land. With experience 
 one is driven; with revelation one chooses. 
 
 And now, through desire for something 
 better, the soul chooses to go forward, and its 
 desire sets in motion unseen forces that will 
 open avenues and channels through which 
 what it desires may be brought to it. 
 
 THE HUMAN TRODIGAL. 
 
 The human soul is the Prodigal Son, with 
 
THE SCIENCE OF SCIENCES. 125 
 
 whose history, as a parable (as well as actual 
 experience), all are doubtless familiar; how he 
 wandered away from his Father's (Individu- 
 ality) house — true consciousness — into a far 
 country, away down here on the plane of "Per- 
 son"— not in the sense of time or distance, but 
 unconsciousness. He brought with him, how- 
 ever, his portion of his Father's goods, and a 
 wonderful portion it is too, when its value is 
 correctly estimated and rightly used, for that 
 "portion" is the use of the Power to Think; 
 the living Soul being the practical thinker, 
 worker, doer, all the Producing Power — the 
 Creative Force being focused in the Soul as it 
 passes through the Being. Is not this a valu- 
 able portion? 
 
 But this Prodigal wastes his power in riot- 
 ous thinking, until satiated with suffering he 
 resolves to arise and go; to retrace his steps 
 back to his Father's house where there is liv- 
 ing bread which will feed him with satisfaction ; 
 and if this growing, yearning soul once has a 
 taste of this bread he will not rest until he has 
 gotten all there is locked up in his God-Being. 
 
 The return of the Prodigal is not alto- 
 gether a matter of choice; it is, als6, an imper- 
 ative necessity in the liberation of the soul. 
 A choice there may be as to when the soul will 
 
126 THE SCIEXCE OF SCIENCES. 
 
 turn, but this must be within the pale of the 
 cosmical Law. 
 
 The Soul — threefold in nature, animal, 
 human, and divine (lay aside the old idea of 
 the animal), reaches an apex in its evolution- 
 ary climb where it is compelled to rise higher, 
 to move on. Experience is driving and Indi- 
 viduality is drawing it. The soul is between 
 two forces and these work together for its 
 good. 
 
 The "animal" soul is quality and this has 
 beginning and end, individually. The "hu- 
 man" soul is quality, and this, also, has begin- 
 ning and end," individually. The divine Soul 
 is also quality, but this being qualified by the 
 Absolute has neither beginning nor ending; it 
 remains as divine Self-consciousness. 
 
 Then this human soul's first step, its fall 
 into knowledge, is quite natural; nothing inten- 
 tional nor supernatural about it. It is the un- 
 developed soul's sense of the material with all 
 of its incidental consequences. The ascent of 
 the soul is spiritual (natural also in the orderly 
 process of evolution); it is the growing soul's 
 knowledge of Spirit and spiritual verities with 
 all of their accompanying blessings and cer- 
 tainties. In the "day" of manifestation — this 
 day of existence — Paul says there is "First the 
 
THE SCIENCE OF SCIENCES. 127 
 
 natural man, afterward the spiritual;" one fol- 
 lowing the other as naturally as the fruit fol- 
 lows the blossom on the tree. Jesus himself 
 said, "Who is he that ascendeth but he that 
 first descendeth?" The soul must descend 
 into some knowing before it can ascend to 
 the all-known. 
 
 Frequently the question is asked, "Why 
 must there be this natural man with whom we 
 find all the woe and misery?" He is the inev- 
 itable consequence of a fundamental necessity; 
 just as necessary as the tiny spear out of the 
 acorn is to the whole oak tree. 
 
 Then what will best enable the soul to make 
 this spiritual ascension which is to be its liber- 
 ation? What is essential for this consumma- 
 tion ? More self-knowledge ; an increase of self- 
 consciousness; a clearer perception, greater 
 understanding, and fuller realization of the 
 powers, faculties, abilities and capacities which 
 are for the soul because of what it is in Being — 
 the Image of Infinite MIND. 
 
 How shall the soul gain more consciousness 
 of its great resources? By continual recogni- 
 tion of what it is, and can accomplish, as the 
 spiritual, ever-living entity — the Son of God. 
 By daily claiming through affirmation the 
 Truth of its Being, for soul is the ever-grow- 
 
128 THE SCIENCE OF SCIENCES. 
 
 ing, ever-increasing realization of its likeness 
 to God, and the manifestation of its godlike 
 potentialities. 
 
 The only true method of soul education is 
 recognition. Teachers and books are a help 
 to this end; but ultimately every soul must do 
 its owq work, Thought Force being its most 
 available means to that end. 
 
 The basis for this spiritual ascent must be 
 fundamental, and it is, for at this stage in the 
 soul's evolution, spiritual insight — a higher 
 faculty of Being than the intellect, which has 
 hitherto ruled the soul — begins now to unfold, 
 operate in the expanding soul, enabling it 
 better to see where it has made its mistake in 
 supposing Shape to be Man, as it has hereto- 
 fore; enables it to perceive that Man is some- 
 thing more and far greater than a physical 
 organism — a structure of shapes — and this, 
 too, by reason of his relation to his Cause; 
 not by special favor, nor partiality; not as a 
 gift which could have been withheld from him, 
 but by Law — the eternal, imperative Law of 
 Cause and Effect. We are obligated to no one, 
 nor anything in the universe, for our relation 
 to God. It is the unavoidable result of Cause 
 and Effect. Man is as necessary to God, if 
 God shall be made known, as God is to Man if 
 man shall exist. 
 
THE SCIENCE OF SCIENCES. 129 
 
 With spiritual perception the soul has 
 grown to where it discerns that Individuality 
 is its Identity, not Person, and so perceiving 
 it begins to withdraw its sense of "Self" from 
 the physical organism and concentrate it on 
 its true being. It now identifies itself with 
 God instead of with the material. 
 
 From what and to what must the soul as- 
 cend? To ascend means to rise higher; to 
 mount up. It must ascend from its total igno- 
 rance to knowledge; it must be lifted up from 
 the plane of personal sense to that of its in- 
 finite possibilities; it must rise from its false 
 sense of itself and everything else, for in mis- 
 pronouncing upon itself it did likewise with 
 everything else. 
 
 This Adam soul has either believed in no 
 God at all, or he has made for himself a hu- 
 manized, changeful, limited Deity. It is with 
 this degree of soul that the conception of an 
 anthropomorphic God originates. Sometimes 
 he can quote Scripture by the chapter, and 
 standing as he will assure you on Bible ground, 
 he will declare that "God created man in his 
 (man's) own image and likeness, and there- 
 upon jumps to the conclusion that Godis a man; 
 saying, "If I am the Image of God, God must 
 be like me." 
 
130 THE SCIENCE OF SCIENCES. 
 
 Thus he would make the Changeless 
 Absolute like unto corruptible man — an unde- 
 veloped soul, and charges Deity with animal 
 instincts, human propensities; says God is 
 vengeful, wrathful, angry, and these are traits 
 common to the species of Man. Paul says: 
 "We must not make God like unto corruptible 
 man and four-footed beasts;" but this Adam 
 soul disobeys this holy injunction and suffers 
 in consequence of his ignorant disobedience. 
 
 What a relief it must be to those who have 
 believed in such a God to know there is no 
 such angry, implacable Deity bending over us, 
 but that God is unalterable and unutterable 
 Love, and to see God face to face the soul 
 must adjust itself to that Love — or, in other 
 words, love for Love s own sake. 
 
 When the soul mounts a little higher up 
 the ascent of self-knowledge it will make again 
 the same statement from the Scripture, but 
 how different will be the conclusion: "God 
 created man in his own image and likeness," 
 but man is Like God!' God is Spirit; Man is 
 spiritual," and this affirmation is the pivotal 
 of the soul's self-conscious spiritual ascension. 
 It has said, and from that moment the better 
 "Self" has turned its face God-ward. "He 
 that hath begun a good work in you will con- 
 tinue it unto the 'day' of Christ Jesus." 
 
THE SCIENCE OF SCIENCES. 131 
 
 "I am" is the beginning of self-conscious- 
 ness; to perceive what I am and act upon it is 
 the beginning of spiritual Self-consciousness. 
 Hence every soul must return to whence it 
 came. Soul primarily is from God, and its 
 origin foretells, or foreordains, its destiny. 
 Having traversed the circle of Existence back 
 to God it must go. 
 
 Existence is a complete circle. Jesus of 
 Nazareth, who traversed this circle completely, 
 outlined it for us when he said, "I came forth 
 from the Father and am come into the world; 
 again I leave the world and goto the Father." 
 
 Soul is one continuous incarnation which 
 goes on behind the veil of flesh; to drop the 
 Shape does not cause any disruption between 
 soul and body. 
 
 The aim and ultimate of all existence is the 
 opportunity of becoming conscious that we 
 are all-wise, all-knowing, imperishable, change- 
 less; that we are good, loving, pure, true, cour- 
 ageous, powerful, and eternally living. Then 
 what matters it if we do not overcome all un- 
 welcomed conditions to-day or to-morrow. 
 Consciousness of immortality destroys all fear, 
 and when fear is gone our diseases will fall 
 away from us like leaves from the trees in 
 Autumn. Then we will realize the prophecy 
 
132 THE SCIENCE OF SCIENCES. 
 
 of Isaiah: "The Lord (our Real Being) shall 
 give thee rest from thy sorrow, and from thy 
 fear, and from thy hard bondage wherein thou 
 wast made to serve." 
 
 THE ADAM DREAM. 
 
 Now the soul has actually been rising all 
 the while. Coming into possession of self- 
 knowledge was an ascent. But this Adam 
 soul, lulled by stupifying mortal sense beliefs, 
 illusions, and hallucinations, in the cradle of 
 infancy sleeps the Adam sleep and dreams the 
 Adam dream. 
 
 Bible readers will recall how Adam fell into 
 a deep sleep in the second chapter of Genesis, 
 and there is no mention of his full awakening 
 until in the New Testament. It is in this 
 dream where all the sin, sickness, sorrow, ac- 
 cidents, misfortunes and losses occur. It is in 
 this dreamland where the infant soul supposes 
 himself to be Shape, because asleep to the 
 consciousness of what he truly is in Being. 
 
 This sleep and dream is racial. It is a 
 mental passivity, a universal lethargy, and 
 while one is in it, it seems to be real, for he 
 knows no other state of consciousness. But 
 waking up out of it, no matter how dreadful 
 the dream may be, looking back retrospect- 
 
THE SCIENCE OF SCIENCES. 133 
 
 ively, he will say of his own impulse: "Well, 
 it was only a dream after all," for when one 
 awakens out of this dream of personal self- 
 deception he finds he has not lost anything. 
 Everything that is worth having and keeping 
 is preserved unto him alive, not dead. 
 
 When one begins to awaken out of this 
 sleep he will begin to forget. He will take the 
 advice of the Nazarene, "Let the dead bury 
 the dead." There is nothing so dead as yester- 
 day; we cannot resurrect one moment of it; 
 all we can do is carry a memory of it. But 
 there is nothing more truly our own than to- 
 day — let us improve it. 
 
 When the dreamer is awake there is no 
 longer any dream. Then is there any more 
 valuable and important service that one can 
 render another than to wake him out of his 
 Adam sleep; to say to him, if he seems to 
 be dreaming a troubled dream of any kind, 
 "Wake up! You do not have to be sinful, sick, 
 sorrowful, poor, crippled, blind, deaf, nor dumb. 
 You are the Son of God now, and as such you 
 are good, upright, noble, pure, just, and right- 
 eous; you are healthful from center to circum- 
 ference; full of joy, cheerfulness, and happi- 
 ness; all the untold riches of Infinity are yours. 
 You are perfect in every part and department 
 
134 THE SCIENCE OF SCIENCES. 
 
 of your Being, Soul and body; you never can 
 lose any of your abilities, capacities, or powers 
 because the Almighty is back of them, sustain- 
 ing and perfecting them. Wake up, and know 
 what a grand, glorious, wonderful Being you 
 are as the offspring of the Absolute Good!" 
 For thus it is written. 
 
 What is thus written can never be effaced. 
 What is "written on the sand" is the hand- 
 writing of fate, and the sea waves of Truth 
 will wash away every trace of it; but that 
 which is written on the destiny of the Soul is 
 the Handwriting of God, and nothing can ever 
 change it, and it is written, "Awake thou that 
 sleepest!" For what reason? That the Soul 
 may put on its beautiful, imperishable garments 
 woven out of the elements which constitute 
 the nature of God. These are its real, abid- 
 ing vestments, and when clothed upon with 
 these we can do what Paul advises — lay aside 
 the beggarly elements of the world," for com- 
 pared with our real, eternal bodies, are not 
 flesh, bone, muscle, and tissue — empty shapes, 
 indeed beggarly? 
 
 Desire ripening into aspiration is the im- 
 pulse that will awaken the sleeping, passive 
 soul and then it will voluntarily co-operate with 
 the Initial Impulse, and more of the nature of 
 
THE SCIENCE OF SCIENCES. 135 
 
 the Being can come forth to manifestation. 
 Now the soul comprehends that it is not of the 
 earth earthy; that, "Dust thou art to dust re- 
 turning" was not spoken of the SouL Conti- 
 nents may submerge, planets may be crushed 
 into fragments, time and space roll away as a 
 scroll, but nothing can ever destroy the living 
 Soul that has caught the light of its relation 
 to God through its intermediary — the Being. 
 It knows that it is God-like in nature, divine 
 in consciousness, spiritual in Being and Body. 
 
 Now the living soul has gotten a new idea 
 of itself; a far higher conception. Instead 
 of a material, limited, personal, perishable, 
 changeful — a spiritual, limitless, divine, eter- 
 nal, substantial; and daily affirming the new 
 idea of itself it begins to embody this new con- 
 ception. Unhesitatingly it recognizes its re- 
 sources, possibilities, latent potentialities and 
 powers belonging to its Real Being, appropri- 
 ating and embodying them. 
 
 Then it can say of this material Shape, as- 
 signing it to its rightful place here and now, 
 "dust to dust, ashes to ashes," — -nothingness to 
 nothingness; but my Soul goes back now to 
 God whence it came originally. This does 
 not necessitate the dropping of the Shape. On 
 the contrary one is more apt to keep it than 
 
136 THE SCIENCE OF SCIENCES. 
 
 before. It is simply giving it up as the "self/ 
 and seeing it as the instrument only, Nature's 
 product which must return to its natural ele- 
 ments in due season. 
 
 When the Soul arrives at this stage in its 
 evolution it is in the "valley of decision," and 
 must choose whether it will serve the material 
 or the spiritual; recognize evil as a power, or 
 God as All-Power; serve "the world, the flesh, 
 and the Devil," or recognize its Divinity. 
 
 Choosing the true, the real, the eternal, 
 that which was mortal begins to put on the 
 immortal; that which was corruptible com- 
 mences to put on the incorruptible, and the 
 living, self-conscious Entity goes on its upward 
 way; daily fortified with God strength and 
 Power; ready to meet every circumstance as 
 its master; constantly growing in the realiza- 
 tion that God and one are a majority, for with 
 God nothing is impossible. Thus begins the 
 Soul's liberation. 
 
CHAPTER XII. 
 
 CULMINATING STEPS IN THE PROCESS, 
 
 The Soul's upward, onward, inward journey 
 involves numerous steps and stages. First the 
 desire for something that will satisfy. Every- 
 one is seeking satisfaction. It matters not 
 what any soul is pursuing at any time it is 
 seeking satisfaction; but every desire, even if 
 attained to its fullest expectation, will soon or 
 later fall short of the satisfaction it was sup- 
 posed to enfold. No human soul will ever be 
 fully satisfied until it awakens in the Likeness 
 of God, for the divine nature only will bring 
 the human soul perfect satisfaction. We shall 
 all repeat the words of David the Psalmist: "I 
 shall be satisfied when I awake in thy like- 
 ness." 
 
 Therefore everyone, consciously or uncon- 
 sciously, is seeking the "divine" in him. Man 
 has not lost his Divinity, he has simply not yet 
 found it, and if he is looking in the wrong di- 
 rection the Law of cause and effect, with its 
 inflexible rod of experience, will call a halt, and 
 the soul will right about face and look in an- 
 other direction. 
 
 137 
 
138 THE SCIENCE OF SCIENCES. 
 
 An ancient poet says "man has two faces; 
 one into Time shall see, the other into Eter- 
 nity." Thus although one face may be looking 
 out upon the visible world, the other may be 
 turned within, gazing into the Eternal, here 
 and now, and the second step in this direction 
 is "repentance." 
 
 Spiritual Science has its methods of re- 
 pentance, conversion, salvation, atonement, 
 etc., analogous to the denominational religions, 
 only they differ somewhat. 
 
 "Repentance" ordinarily means to turn 
 away from, to give up; but its inner meaning 
 is "transformation of soul." However, just 
 now we will take it in the ordinary acceptation. 
 Then of what must the soul repent? It must 
 give up its error way of thinking, and the first 
 indication of this kind of repentance will be, 
 to begin to do one's own thinking; not let 
 some one else do this for him. To sum up 
 one's own evidence with regard to questions 
 concerning the soul's welfare. To use his own 
 God-bestowed faculties when drawing conclu- 
 sions. To be the judge on the bench, and 
 when the soul is arraigned before the tribunal 
 of mortal sense laws, mortal man-made laws, 
 and so-called laws of materiality, he will de- 
 fend his soul and pronounce upon it according 
 to God-Laws only. 
 
THE SCIENCE OF SCIENCES. 139 
 
 He must repent of his false conception of 
 Deity if he has had such, recognizing that God 
 is not a Being, but Impersonal Principle, Ab- 
 solute Good, the Same overruling Power and 
 Presence forever. 
 
 He must repent of believing in two Forces, 
 Good and evil. If God is All-mighty, as our 
 Premise proves, what else can lay claim to 
 being so? Either God is not All-mighty, or 
 nothing else is Power Supreme. Which? 
 Choose ye. 
 
 He must give up believing in two sub- 
 stances, Spirit and materiality, and this will 
 not be difficult when he sees the visible con- 
 figuration, all these archetypal shapes as 
 shadows, outlines, seeing through them to the 
 fundamental natures back of them, and back 
 of these natures God — the One Substance, 
 MIND. 
 
 He must repent of believing in Heaven and 
 hell as localities. Wherever the soul is there 
 is its Heaven or hell, according to its state of 
 consciousness, self-induced by right or wrong 
 thinking. 
 
 He must give up his false sense of mankind. 
 Since there is but One God and one Man, be- 
 cause there is and can be only One First Cause 
 and one primal Effect, every living, existent 
 
140 THE SCIENCE OF SCIENCES. 
 
 soul is that one Man in Being, therefore all are 
 equally endowed if not yet equally developed. 
 
 The difference is not in the endowment, but 
 in the manifestation of it. He needs to take 
 Paul's attitude: "Henceforth I know no man 
 after the flesh, but after the Spirit; everyone 
 is made after the similitude of God. 
 
 Thus repenting he is converted and begins 
 to work out his own salvation, for salvation, 
 like everything else of value to the soul, is in- 
 dividual. Each one must save his own soul. 
 No one can do this for another, any more than 
 he can eat, sleep, breathe, or know for another. 
 Salvation is knowledge — a conscious knowing 
 of the soul's relation to God as its Likeness. 
 Who can gain this for another? 
 
 Hence, there is no vicarious atonement in 
 the sense that one can suffer and die instead of 
 another. He may suffer with him, and/<?r him, 
 or on his account, but to suffer instead of him is 
 a physical, mental, and spiritual impossibility. 
 If vicarious atonement in the theological sense 
 was possible, there are plenty of noble, willing 
 souls to-day who would vicariously atone for 
 others — mothers for their children, friend for 
 friend, nation for nation. The history of the 
 Nazarene is luminous to this day with his will" 
 ingness to vicariously atone for the whole hu- 
 
THE SCIENCE OF SCIENCES. 141 
 
 man race; but with all his great love, willing- 
 ness, knowledge, and power he could save no 
 soul but his own, and he left his testimony to 
 that effect — "How often would I, but ye would 
 not." 
 
 Jesus saved his own soul, and having done 
 so he is the Pioneer of our salvation. But why 
 "would ye not?" Because the same divine 
 possibility is latent in every human soul and 
 even unconsciously it wants to make its own 
 at-one-ment. The soul in Being is already 
 "at-one," or in "one-ness" with God; but this 
 must be established, and is through self-con- 
 scious realization of this relationship. The 
 living soul cements the bond of Unity between 
 God, Ideal Man, and itself, thus making the at- 
 one-ment. 
 
 THE TRANSITION. 
 
 During this transitional period the human 
 soul passes through crucifixion, death, burial, 
 resurrection and ascension, each of which is a 
 process, or series of changes in self-conscious- 
 ness, not the event or work of a few hours or 
 a single day. 
 
 By crucifixion is meant crossing the per- 
 sonal conception of ourselves with the new 
 spiritual Idea of what we are in Being. Every 
 time we make the statement of True Being 
 
142 THE SCIENCE OF SCIENCES. 
 
 we make the sign of the cross — metaphorically 
 speaking — crucifying the old man Adam and 
 his false sense. Paul says: "Though the outer 
 man perish day by day (a process, not all at 
 once) the inner Man is renewed." "The first 
 man is of the earth, earthy; the second Man is 
 the Lord from Heaven" — the nature of our 
 Real Being actualized. 
 
 In the process of crucifixion we recognize 
 that our faculties and powers are from God- 
 Mind, and not from the physical brain; that all 
 our abilities and capacities are from that same 
 Source, not from so-called matter, nor self- 
 created. Infinite MIND is the Origin of all 
 our potentialities and resources primarily. 
 This recognition and appropriation crucifies 
 the former sense of Self, and embodies the 
 new. 
 
 As we are so crucified we begin to die. 
 Not the abnormal, untimely death of prema- 
 ture dissolution, but the normal death or out- 
 growth from limitation; soul expansion as the 
 infant is outgrown in the child, the child in 
 the youth, the youth in the young man, and the 
 young man in the fully matured man. This is 
 Paul's daily dying. 
 
 As we thus die we are buried in a "new 
 tomb," for we are making an entirely new 
 
THE SCIENCE OF SCIENCES. 143 
 
 quality of "body" (not Shape) behind the visi- 
 ble flesh. A quality made out of the solid 
 Rock of Understanding, that substantial ele- 
 ment which fire cannot consume, water drown, 
 nothing destroy, and which is impervious to 
 disease, accident, change or decay. It will be 
 a temple fit for the indwelling of that divine 
 Self which is to be generated within the human 
 consciousness. 
 
 Resurrection is the renunciation and sur- 
 render of all the old error way of thinking and 
 doing; and the ascension is simply laying hold 
 on the new, and continuing therein. 
 
 From the infancy of the human soul to the 
 Christ is that ascent which liberates it from 
 all limitation and clothes it with the conscious 
 power of the Whole. Paul says emphatically: 
 "If any man is in Christ Jesus he is a new crea- 
 ture;" the animal and human qualities of soul 
 and body are gone; the divine remains and is 
 established, for it is qualified by the Absolute. 
 
 No one makes this soul pilgrimage alone. 
 Everything in creation bends to help him; he 
 will meet God's host on the way. 
 
CHAPTER XIII. 
 
 BODY. 
 
 St. Paul says: "Know ye not that your 
 bodies are the Temple of the living God?" 
 This is just what the existent soul does not 
 know, for it has been supposing all the while 
 that its "Shape" was its "body." 
 
 The devout Novalis says: "There is but 
 one Temple in the Universe, and this is the 
 Body of Man; we touch heaven when we lay 
 our hand on the human body," understanding 
 all that is meant by Body. 
 
 Fundamental, immediate, and ultimate 
 Body is a large subject; too extensive to be 
 wholly dealt with in a book of this size. A 
 full revelation of Body in its every part and 
 department, its every aspect and detail, would 
 fill an entire volume of no small proportions. 
 Briefly, "Body" means the aggregation of 
 bodies, combining in one many lesser. As 
 Fundamentals 
 
 God is one Whole. 
 Man is one Whole. 
 Shape is one Whole. 
 Subsistent Soul is one Whole. 
 Body is one Whole. 
 in 
 
THE SCIENCE OF SCIENCES. 145 
 
 When we look at each other we do not see 
 anything but Shape. The individual Being is 
 four factors deep, namely: Being, Soul, Body, 
 Shape. To see more than Shape is the result 
 of growth in Self-consciousness. Shape does 
 not grow although it appears to do so. It is 
 the expansion of soul registered on the Shape. 
 From infancy to full-grown manhood nothing 
 is added to the Shape. Here the question 
 may arise: "Having reached manhood why 
 does it not continue to seem to grow larger 
 and larger?" Because growth from the apex 
 of structure is on the subjective plane, not the 
 objective. 
 
 Everything has its two sides and Shape is 
 no exception to the rule. The objective side 
 is the visible tangible; the subjective side is 
 invisible Body. The outer side, through and 
 through — bones, muscle, tissue, blood, organs, 
 etc., — as Shape is the "coat of skin the Lord 
 God made for Adam and Eve" (Gen. iii, 21), 
 their outer covering. As an illustration take 
 a peach. It has its outside covering of skin 
 which completely deceives one as to what lies 
 back of it. If he knew nothing of the nature 
 of the fruit he would have a hard time trying 
 to discover what is hidden from view; the skin 
 being so dense he does not see through it. 
 
146 THE SCIENCE OF SCIENCES. 
 
 But he begins to analyze. Taking off and lay 
 ing aside its coat of skin (which has concealed 
 all the peach is worth, and all the wonderful 
 possibilities of its nature which lie deep within 
 it) he finds something of quite different qual- 
 ity; wholly unharmed and untouched by the 
 removal of the skin he finds the body of the 
 peach. So is it with the Body back of Shape. 
 
 Soul and Body are always subjective and ob- 
 jective to each other, and both are subjective 
 to Shape. Thus primary Body accompanies 
 every shape whether large or small, important 
 or unimportant as we may deem it, and all 
 these bodies culminate in that Body which is 
 the subjective side of human Shape, giving us 
 human Body also; one Factor with its two 
 sides — Shape and Form. • 
 
 With the birth of every existent soul into 
 the world there is the basic Body. Into this, 
 first, will be incorporated the human qualities 
 belonging to the race, environment, and family 
 through heredity. But with spiritual self- 
 knowledge these qualities can be entirely elim- 
 inated and the spiritual integrated here and 
 now, without the dropping or removal of the 
 Shape, and this is one of the most valuable 
 fragments of knowledge given to the race of 
 human beings to-day. 
 
THE SCIENCE OF SCIENCES. 147 
 
 The condition and quality of our embodi- 
 ments will always correspond to the grade of 
 our thinking; they will be characterized by the 
 kind of thoughts we embody. Embodiment 
 is the Soul's character clothing, and we wear 
 clothes of different sizes, colors, and forms, 
 and frequently change these. 
 
 "But," one may inquire, "how can we em- 
 body so much ?" How do we put garment after 
 garment on the Shape? We do so, and each 
 has its own purpose and place; one not con- 
 flicting with the other when all are rightly 
 adjusted. "Original Body" is fixed. "Embodi- 
 ment" is subject to change, and "embodying" is 
 the process. ("The Builder and the Plan" — 
 Gestefeld.) 
 
 Thus the soul is to be "clothed upon." 
 What if "the earthly house of this tabernacle" — 
 the material quality of embodiment — "be dis- 
 solved' (a process you observe, not instantane- 
 ous), "we can have a building not made with 
 hands, eternal in the heavens." We are un- 
 making and re-making embodiment inces- 
 santly, and shall continue to do so until the 
 Temple of the living God eternal on the sub- 
 jective side is wholly completed. 
 
 That the human Shape with arms extended 
 is symbolized by the cross is one of the most 
 
148 THE SCIENCE OF SCIENCES. 
 
 ancient of figures used in metaphor. This 
 cross as viewed on the objective plane may ap- 
 pear thus: 
 
 Head 
 
 Throat 
 Liver Heart 
 
 Lungs 
 Stomach 
 
 Spleen 
 
 Bowels 
 
 Kidneys. 
 
 But these and all the other organs, systems 
 and elements belonging to the corporeal organ- 
 ism, have their spiritual correspondences. To 
 transpose our attention from the corporeal to 
 the spiritual is the work we have to do. There 
 is no selfish design in God's plan. Whatever 
 glorifies God reflects upon Man, and when our 
 bodies are perfected as well as our souls the 
 Infinite can glorify us with Its own glory. "Lo, 
 / come; a body hast thou prepared for me." 
 
CHAPTER XIV. 
 
 THE NECESSITY FOR APPROPRIATION. 
 
 The preceding chapters have been devoted 
 largely to the exposition of Principles and Or- 
 der. Because these are changeless and eter- 
 nal they will never vary an iota, no matter 
 what human opinion with its intellectual spec- 
 ulations may have to say about them. Being 
 "the true in itself" they are anterior to Time — 
 do not belong to it except as manifestations 
 in it — they belong to Eternity and are not at 
 the disposal of humanity to make or unmake, 
 to mar or to improve. They are the fixed 
 Fundamental Factors of Creation and will al- 
 ways remain just what they are in themselves. 
 
 But Principles and Order are abstract and 
 invisible, so can only be made known through 
 demonstration. To be thus manifested they 
 must be applied and used, otherwise there is 
 no way in which their verity and value can 
 be proven. 
 
 What will it profit a man to familiarize 
 himself with the principle and rules of the sci- 
 ence of numbers then fold his hands and never 
 solve a problem? Of what practical value will 
 
 149 
 
150 THE SCIENCE OF SCIENCES. 
 
 his knowledge be to him? How will he ever 
 know what is claimed for them is true if he 
 does not prove their efficacy for himself? 
 True, some one may tell him that five times 
 five equal twenty-five, and he may believe it 
 with all his heart; but later some one else may 
 tell him that five times five equal twenty-four, 
 and he may believe this statement as earnestly 
 as the former, simply because he does not ac- 
 tually know what makes twenty-five. So there 
 is a wide gap between believing and positive 
 knowing. 
 
 Take another illustration: A friend may 
 come to see you, faint, weak, and weary for 
 the want of food. In your endeavor to minis- 
 ter to his need you place before him a table 
 of prepared foods. This is all you can do; you 
 cannot make him eat, and the food remaining 
 on the table is perfectly passive. Then what 
 must take place? Must not there be action on 
 his part? Must not he put forth his hand, 
 take, eat, digest, and assimilate if he wants 
 the benefit of the foods? Is there any other 
 normal way that he can obtain them? As a 
 child he can be fed; but how about as a man? 
 Will he not want to help himself? 
 
 In a former chapter it was said that First 
 Cause has both the passive and active aspect 
 
THE SCIENCE OF SCIENCES. 151 
 
 and these are what God is and what God does. 
 Moreover, it takes all of the seven Principles 
 which constitute the One Principle God to 
 create Man. ("The Elohim or the Seven 
 Spirits created primal Being," it is said.) But 
 God and all that pertains to this nature are pas- 
 sive to the living soul, and this soul must put 
 forth its power, take, eat, digest, and assimi- 
 late all the inherencies of Infinite MIND — 
 in other words, incarnate or embody all the 
 aspects of God. 
 
 David, the Psalmist, says: "Thou preparest 
 a table before me in the presence of mine ene- 
 mies!' Yes; in the very presence of man-made 
 laws, laws of matter (so-called) ; mortal sense 
 illusions and hallucinations; undisciplined na- 
 tures; uncontrolled propensities; aches, pains, 
 lacks, and limitations; and, last, but not least, 
 our faults and bad habits (for these are our 
 enemies, "the foes of our own household") — in 
 the very presence of these what a Table of 
 opposites is prepared for us! 
 
 All that God is in its every shade and as- 
 pect is for the Soul, a superabundant supply 
 of all Good. But there must be action'on our 
 part. We must think from the plane of "Spirit" 
 instead of the plane of "person," and so ap- 
 ply these undeviating, exhaustless Principles 
 
152 THE SCIENCE OF SCIENCES. 
 
 to our necessity. Through appropriation we 
 are to bring these all down to a common cen- 
 ter, and as this center is fed with this One 
 Food it grows and increases until it meets and 
 is consciously one with that Circumference 
 from which, primarily, it emanated. 
 
 As we exercise ©ur thinking to this end we 
 shall begin to be healed of many ills on all 
 planes. To be "healed" means a great deal 
 more than to be "cured." Those who are not 
 versed in the terminology of metaphysics fre- 
 quently classify these two terms as identical. 
 If they are so why are not they spelled alike? 
 
 The term "Healing" covers a wide range 
 of meaning, and extends over a period of 
 Time. Whether long or short depends on 
 how we view it; how we pronounce upon and 
 limit ourselves. If we rejoice as a strong man 
 to run a race, glad of every opportunity to 
 work out our salvation from ignorance and 
 limitation, a thousand years may seem like a 
 day. But if, on the contrary, we moan and 
 groan, complain and murmur over every little 
 experience we are called upon to demonstrate, 
 a day may seem like a thousand years. 
 
 Then healing is not an instantaneous work; 
 it is a process, and one which involves growth. 
 All may have instantaneous cures, immediate 
 
THE SCIENCE OF SCIENCES. 153 
 
 demonstrations every day if they will only apply 
 these unfailing Principles to everything they 
 are called upon to do that seems difficult or 
 impossible. These omnipotent and omnipres- 
 ent Principles cover every need and exigency 
 of the Soul, no matter what the situation, con- 
 dition, or position in which it can be placed. 
 Here is its "ever-to-be-relied-upon" emergency 
 Fund. 
 
 But these instantaneous demonstrations 
 are only accessories on the way to a grand ulti- 
 mate — that of being healed. 
 
 A "promise" (found in the Bible) is a cer- 
 tainty of that which shall be, and the promise 
 is: "Behold I come quickly, and my reward is 
 with me to give to every man according as his 
 work shall be." And he does come quickly 
 compared to the long pilgrimage of the soul 
 until it has reached the true Light. When 
 that divine Self that is in you is born to you, 
 there will be the Reward and the Rewarder, 
 for they are the same. 
 
 SPIRITUAL HEALING. 
 
 This subject of healing is a broad one when 
 lifted above the plane of the physical, and in 
 order to canvass it thoroughly a number of 
 questions must be answered: 
 
154 THE SCIENCE OF SCIENCES. 
 
 To what or whom is the healing applied? 
 Surely there is no use taking your son to the 
 physician if it is your daughter that is ailing. 
 
 Of what must this one be healed? It is 
 useless to try to heal one of dyspepsia if it is 
 the heartache that ails him. 
 
 What is the remedy to be employed? It is 
 a waste of time to be employing fallible drugs 
 if there is an infallible restorative at hand. 
 
 To what issue will the healing tend? It is 
 folly to be traveling toward Hades if we must 
 go to Heaven sometime. 
 
 Who is to do the work? It is not wise to 
 hire some one else to do it if soon or later 
 we will have to do it ourselves. 
 
 What is the work to be done? Is it playing 
 with toys, or handling Principle? 
 
 Now, in order to answer the first question 
 we shall need to consider briefly the essential 
 Factors of Creation. 
 
 FIRST FACTOR, 
 
 God as Impersonal Principle, Spirit, Life, 
 Love, Intelligence, Substance, MIND— as the 
 Absolute, Perfection Itself. Anything to be 
 healed here? Any improvement to suggest? 
 Certainly not. 
 
 SECOND FACTOR, 
 
 THOUGHT, the Motion of MIND— Primal 
 
THE SCIENCE OF SCIENCES. 155 
 
 Energy — the Creative Power; the One divine 
 Force vivifying and sustaining every living 
 being and all created things. Is there anything 
 to be healed, or in anywise bettered, with this 
 Factor? Evidently there is not. 
 
 THIRD FACTOR, 
 
 Primal Man, the direct Product from MIND, 
 as its Effect; the Entity of Expression; the 
 spiritual, living, loving, substantial, intelligent 
 IDEA of the Infinite; the God conditioned, 
 qualified, empowered One Man that is now, 
 always was, and ever will be entire, complete, 
 whole, Perfect. Is there any deficiency or de- 
 fect here? Can he be any better than he is 
 already; have anything added to him, be im- 
 proved in any way whatsoever? Never. Then 
 there is nothing to be healed with this Fac- 
 tor; a very important truth to be remembered, 
 and which explains why Jesus of Nazareth 
 asked the question: " Who can add one cubit 
 to his stature?" The true Man — the Image of 
 God — our real, eternal, permanent Being, is 
 as fixed in what he is as the Absolute, his 
 Cause. 
 
 FOURTH FACTOR, 
 
 the Power to Think, which is the power to 
 form; Man's activity; the transmitted energy, 
 
156 THE SCIENCE OF SCIENCES. 
 
 compelled and impulsed by the Primal Energy; 
 ceaselessly active because it is the channel — 
 the only inlet and outlet — through which the 
 Creative Power continues its work. Surely 
 there is nothing to be healed here. 
 
 FIFTH FACTOR 
 
 in the order of numeration, Person; the hu- 
 man Figure; the Shape of shapes; the Rep- 
 resentative of Individual Identity; the apex of 
 visible structure through which Man's nature 
 is to be revealed. As to life, substance, intel- 
 ligence, consciousness and sensation, positively 
 neutral. As to Shape, the highest possible in 
 the world because it is the compendium of all 
 shapes — what Paul speaks of as "the figure of 
 the True." Certainly there is nothing to be 
 healed here. It is only the mirror which re- 
 flects what is thrown upon it. It is like a bar- 
 ometer which registers changeful conditions. 
 If you had a barometer in your room and it 
 signaled an approaching storm, would you 
 hasten to protect and cover up the instrument 
 of registration? Hardly. You would hasten 
 to close your doors and windows to shut out 
 the raging storm. 
 
 How we do need to shut out the storms of 
 anger, hatred, malice and revenge; close the 
 windows of our souls against the thunder and 
 
THE SCIENCE OF SCIENCES. 157 
 
 lightning of condemnation, reproach, and false 
 judgment; close the avenues of our hearts 
 against the passionate tempest of grief and 
 sorrow; say, be still, to every inordinate emo- 
 tion, unrighteous impulse, quivering fear, fore- 
 boding doubt, and when we do so our physical 
 barometer will register an equilibrium past 
 words to define. 
 
 Then there is nothing to be done for the 
 Shape in the way of healing. It simply indi- 
 cates/^^, but we have everything to do with 
 these facts. 
 
 SIXTH FACTOR 171 CREATION, 
 
 How we think; and when we think according 
 to divine Principles the Creative Force oper- 
 ating through our thinking will bring the com- 
 pletion of all the factors involved in Creation, 
 which will be the result of the process; the 
 work finished; that result accomplished which 
 is the ultimate, inevitable consequence of the 
 relation, unity and harmony of all the Funda- 
 mental Factors. This will give us the Like- 
 ness of God, as full Manifestation; the spirit- 
 ualized, Self-conscious eternally living Being; 
 the all-knowing, all-loving, real, perfected One, 
 The Christ. 
 
 All these Factors are Fundamental, and as 
 such they are peculiar to every existent Soul. 
 
158 THE SCIENCE OF SCIENCES. 
 
 But there is something that must be healed, 
 otherwise why all the seeking and searching 
 for a healing potency. What Factor in Crea- 
 tion has not been enumerated in the recent 
 specifications? The Soul, and this answers the 
 first question. 
 
 What is the matter with the soul that it 
 needs healing? There is too little of it; it 
 must be healed of its limitation. Soul is cumu- 
 lative. It is the increasing and multiplying 
 of Self-consciousness, or recognition and ap- 
 propriation of what we are in Being, for as 
 souls we are the consciousness of what we are, 
 have, and can do as Being — the Image of God. 
 We must gain more positive knowledge of our 
 faculties, abilities and powers; more realiza- 
 tion of what we are, whence we came, for what 
 purpose we are here and fulfill that purpose. 
 
 The soul must be healed of its littleness, 
 and unlimited spiritual Self-knowledge is the 
 healing potency. To-day, here and now, we 
 can say "I am" — which is consciousness of 
 Identity. Some are beginning to learn what 
 belongs to Identity, but not one is able to 
 prove, as yet, all that he is, has, and can do as 
 that Individual Being which is the full, com- 
 plete, and perfect expression of the Infinite, 
 
THE SCIENCE OF SCIENCES. 159 
 
 Almighty, Absolute God. We shall always be 
 able to prove all we know positively. 
 
 Then the work is not all done. There is 
 something for the Soul to do. In our Being, 
 yes, the work is done; we are created perfect, 
 spiritual, whole and harmonious, but we are 
 yet to be made. The perfect Seed must be 
 made to put forth the tree that is wrapped up 
 in it, and by means of which the original Tree 
 that produced the Seed is to be revealed. 
 
 With this "making" we have something to 
 do. It is accomplished by our voluntary co- 
 operation with Thought-Force to the finishing 
 of Creation. The same Energy that has created 
 us must also make us, but there must be voli- 
 tional action on our part to that end. 
 
 To-day we have a little knowledge, some 
 wisdom, a degree of love, a measure of power; 
 later we shall have more, and this more will 
 grow to be better and higher and greater and 
 grander, until all that we are in Being is 
 evolved as Soul, and evidently this will involve 
 a process of growth from the infancy of the 
 soul, passing through the several intermediary 
 stages up to the full, perfected Manhood of 
 the divine Self. 
 
 During its infancy and childhood is when 
 the developing soul makes its lamentable mis- 
 
160 THE SCIENCE OF SCIENCES. 
 
 takes; supposes its instrument to be its-self, 
 and so believing thinks itself to be only flesh, 
 bone, and material blood, and while in these 
 stages he lays all the blame of his aches and 
 pains on the physical structure— which has no 
 intelligence, therefore cannot resent the indig- 
 nities heaped upon it. 
 
 Our Shapes are no more responsible for 
 our sufferings than are the figures in mathe- 
 matics which the boy uses in the solving of his 
 problems to blame for his mistakes. But in 
 his ignorance he will blame the figures, slate- 
 pencil, anything but himself. When everything 
 goes well he never thinks of giving the figures 
 any credit; it is all, "I dm well;" "I am happy;" 
 he tells the truth, but if the reverse the Shape 
 invariably gets all the blame. If it had any 
 inherent sensation we could truly say, "it is 
 the innocent which suffers with the guilty"; 
 but it has none and we have all been guilty of 
 this mistake; it is one of the ills that must be 
 healed. 
 
 Just as long as we look upon the Shape as 
 a man, and call it "I," we are in the darkness 
 of sense-consciousness; governed by our mor- 
 tal sense; imprisoned in our own castle, held 
 by a self-forged chain — our self-made mortal 
 sense laws. We are, ostensibly, buried alive in 
 
THE SCIENCE OF SCIENCES. 161 
 
 the grave of materiality — and out of which we 
 must "come forth." 
 
 Some of our physicians still thinking Shape 
 is man find they have an unknown quantity in 
 the human equation to contend with. They 
 fail to trace the susceptibility of the physical 
 organism to disease. No wonder, when they 
 continue searching and working among the 
 dead to find the living. 
 
 What an appropriate question it would be 
 to put to some of our physicians to-day: " Why 
 seek ye the living among the dead?" Man is 
 not in this mortal frame, never was and never 
 will be. The "tomb" cannot hold him. Man — 
 the omnipotent, omniscient, omnipresent Being 
 can never be confined to human Shape, or out- 
 line. Even the soul — the constant user of it, 
 is not actually circumscribed by it, for at night 
 when we enter the soul realm, called "sleep," 
 we go very far away from it sometimes; but 
 the "silver cord" — the mental thread — is only 
 loosed, it is not severed and broken during 
 sleep as it is in dissolution, and this is why we 
 return in the morning and resume the Shape. 
 
 What we need to do is, extricate ourselves 
 from the sense of bondage to the shape now; 
 obliterate the Adam dream with all of its un- 
 
162 THE SCIENCE OF SCIENCES. 
 
 desirable phases and begin that life which will 
 prove to be truly a new plane of existence. 
 
 THE NEED OF THE HOUR. 
 
 Our physicians — many of whom are most 
 worthy of esteem and confidence, for as a rule 
 they are a noble army of workers, seeking to 
 relieve suffering and help humanity out of the 
 toils — when they learn that ungoverned na- 
 tures, perverted characteristics, uncontrolled 
 impulses, thoughts, words, and deeds are the 
 mental causations of diseases, they will cease 
 to dissect and vivisect the human organism, 
 endeavoring to find the nature, cause, and 
 cure of diseases. 
 
 Physicians must certainly be aware of the 
 fact that the physical structure is a most won- 
 derful piece of mechanism, and it is marvelous 
 that they have not discovered long ago that 
 Thought-Force is the only instrumentality fine 
 enough to repair it, and that Truth heals all 
 wounds and leaves no scars. If they only un- 
 derstood metaphysical anatomy (to coin a 
 phrase) they would quickly recognize its extra- 
 ordinary formation; that every part and de- 
 partment of it, every organ, system, and ele- 
 ment corresponds to, and is in touch with, some 
 part of our composite Being — the Genus Man. 
 
THE SCIENCE OF SCIENCES. 163 
 
 Generic Man, our Individuality, is complex 
 in nature. He is made up of parts just as the 
 unit is made up of fractions, and these parts 
 are faculties, abilities, capacities, senses, pow- 
 ers, and all are represented in the physical or- 
 ganism. If our physicians had more spiritual 
 knowledge they would cease administering the 
 inanimate drug and prescribe ethics, or, better 
 still, spiritual Science. 
 
 Man is a scientific Being; he is built on 
 scientific Principles and he should be dealt 
 with according to Science and not materia 
 medica. But notwithstanding this truth many 
 people are quite resigned to being sick. They 
 will go to bed and have a long sick spell, be- 
 lieving all the while they are doing God's will. 
 These are Adam souls still dreaming the 
 Adam dream, and this is a grave error, which 
 proves frequently to be "a grave" in more 
 than one sense of the term. We must cease 
 blaming the Unalterable God-Principle for the 
 infant soul's mistakes. 
 
 Others lay down and die willingly for the 
 same reason, thinking it is God's will, and this 
 is another grievous error of which the soul 
 needs to be healed. God is life giver, life be- 
 slower, not life taker and destroyer. God, 
 the Good, gives us all that is imperishable, 
 
164 THE SCIENCE OF SCIENCES. 
 
 and changeless — health, strength, goodness, 
 plenty, peace, wisdom, power — all that is truly 
 worth having. God is only "destroyer" in the 
 sense that Good brought to bear upon any con- 
 dition of opposite nature will strip it of all its 
 seeming power. 
 
 Therefore, we glorify and magnify the 
 Great Supreme First Cause by remaining 
 here — retaining our Instrument until we have 
 solved every problem of Being and learned 
 every lesson in existence. And even after 
 that, when our souls have loosened their 
 moorings from the flesh, we will tarry awhile, 
 teaching and helping others to accomplish 
 what we have achieved. 
 
 WHAT IS DEATH? 
 
 If a man dies — as it is called — he does so 
 for one of three reasons: either he believes he 
 ought to, or he musty or that he can pass 
 through a change which will rob him of exist- 
 ence. Many elderly people go because they 
 think they have lived their allotted time of 
 threescore and ten — taking the meaning lit- 
 erally, when it has a purely spiritual interpre- 
 tation, and so they gradually let themselves 
 sink into the subjective realm. How about 
 Moses? "He was 120 years old yet his eye 
 
THE SCIENCE OF SCIENCES. 165 
 
 was not dimmed nor his natural force abated." 
 This also has its spiritual significance; but 
 there are plenty of instances on record to 
 prove it a possibility from a literal point of 
 view also. 
 
 There are two methods of going on our 
 upward way — voluntary and involuntary. The 
 latter is going after the manner called "death." 
 The former is to go with your eyes wide open, 
 consciously, knowing that to possess the Shape 
 is no impediment to the soul's spiritual prog- 
 ress. 
 
 Then there are others that believe they 
 must die because of some discordant condition; 
 some disease which is supposed to be greater 
 and more powerful than a man, and compels 
 him to go whether he wants to or not, and he 
 passes on. 
 
 Then there are others who believe that it 
 is possible to be robbed of existence; that they 
 can pass through a change which will deprive 
 them of soul-life, and none of these "beliefs" 
 is true. Dropping the outer garment of flesh 
 does not deprive the soul of existence. It 
 lives on as unchanged as the tree in Autumn 
 after it has cast its leaves, every branch and 
 tiny twig remain the same. 
 
 "There is no reality in death; what seems 
 
166 THE SCIENCE OF SCIENCES. 
 
 so is transition' — simply change of scene. The 
 soul functions on the psychic plane instead of 
 the objective; on the plane of "forms" instead 
 of on the plane of "shapes." 
 
 Frequently the question is asked, "But does 
 the suffering continue just the same?" It is 
 safe to say that it is greatly mitigated by 
 change of scene. How does traveling help 
 one? How does a mother divert a child's at- 
 tention after a fall? She shows him some- 
 thing pretty and he forgets his hurt. Well, 
 we are equally safe in saying all the good and 
 wise are not on the objective side of existence. 
 God is everywhere, and wherever God is there 
 also are the ministering servants of the Most 
 High. 
 
 But of all the dreams of the Adam soul 
 "death" is the most subtile and illusive; this 
 is why it is called the last enemy, not a friend. 
 Death is a robber in one sense of the term, for 
 it blinds our eyes to the actual fact that noth- 
 ing but imagination separates us from our 
 loved ones. So it is time this enemy should 
 be exposed. We should be healed of believ- 
 ing in death as a necessity for progression and 
 immortality, for the change is in self -conscious- 
 ness, not in the Shape. 
 
 To possess the physical organism does not 
 
THE SCIENCE OF SCIENCES. 167 
 
 preclude the possibility of gaining immortality 
 now and here, while on the objective side of ex- 
 istence. 
 
 This is accomplished by daily affirming 
 that in the reality of our Being we never were 
 born and never can die. By virtue of the 
 Law of cause and effect, by reason of our re- 
 lation to God in the real true, permanent Self, 
 we are from eternity to eternity. Soul bridges 
 the Impersonal Absolute with its perfected 
 Manifestation. 
 
 CONTINUED EVOLUTION. 
 
 The evolution of the Soul is no longer a 
 debatable question. It is a continuous addi- 
 tion of Self-knowledge as the Being unfolds 
 its nature to exhibition, and we all are con- 
 scious of the fact that we know more and can 
 do more to-day than in our infancy and child- 
 hood. Day by day we are "bringing forth" 
 our latent possibilities only waiting to be mani- 
 fested. 
 
 Souls must be magnified and expanded, and 
 will be as they are individualized. Recogni- 
 tion of true Being is the spiritualizing and in- 
 dividualizing effectiveness. Until this begins 
 a soul is only one among a motley throng, a 
 drop in the mental ocean without any self- 
 control, and is thus at the mercy of any and 
 
163 THE SCIENCE OF SCIENCES. 
 
 every passing Thought-current that sweeps 
 over the planet. 
 
 With appropriation of the spiritual as the 
 real, a soul begins to establish its identity. 
 This does not mean that its identity will be 
 absorbed by the Being, nor will it be merged 
 into God. No soul can ever lose its Self-con- 
 scious identity having once obtained it. We 
 take issue with the Brahminical doctrine that, 
 when the soul enters Nirvana it is like "the 
 dewdrop slipping into the shining sea." While 
 the soul is not individualized it is like a drop 
 in the sea of universal existence; but as soon 
 as the spiritualizing process begins it is like a 
 drop rising up out of the ocean; expanding, 
 dilating, and enlarging, until it is as the ocean 
 itself for magnitude and power. 
 
 Paul says: "When that which is Perfect is 
 come that which is in part is done away." A 
 degree of soul is "in part," but with the com- 
 ing of the Perfect we have the whole, entire, 
 complete One; the Totality of Expression; a 
 man begins to give place to The Man, who, 
 stepping over the limit of the finite, becomes 
 unified with the Infinite. 
 
 In order that there may be more Soul 
 evolved, a new pattern, a higher Ideal must 
 be presented to the lesser degrees. No longer 
 
THE SCIENCE OF SCIENCES. 169 
 
 is the visible Shape the standard, but "the 
 Pattern shown us in the Mount" of true con- 
 ception. "Whatever we think ourselves to be 
 that we become;" Thought-Force brings it to 
 pass. 
 
 God's Ideal — the real, fixed, perfect Being, 
 whose nature we as souls are now revealing 
 to the world and ourselves, is the highest. We 
 shall never find one more exalted. And it is 
 our very own; common to us all. There is 
 not one exception. But each must make it his 
 own through consciously appropriating it. 
 
CHAPTER XV. 
 
 WHAT IS DISEASE? 
 
 In this chapter will be answered the two 
 remaining questions belonging to the healing 
 process. 
 
 Sometimes it is necessary to analyze what 
 we think is something in order to prove that 
 it is nothing, and for this reason we investigate 
 the nature of disease. Dictionaries define the 
 term "dis-ease" — a compound word — as the 
 opposite of ease; a discordant condition, or 
 uncomfortable feeling. Hence it maybe grief, 
 disappointment, want, ache or pain. The 
 term covers a wide area of inharmonious con- 
 ditions. 
 
 Where does this sense of "lack of ease" 
 originate?" With the infant degree of soul. 
 It is natural to this "stage" of soul evolvement; 
 but as this "stage" begins to be outgrown so 
 will its sense of disease be outgrown also. Just 
 as surely as a child will grow out of his cloth- 
 ing, so will this developing soul grow out of 
 his discomforts. All disease is the consequence 
 of sin; sin is ignorant simplicity, causing the 
 misuse of Creative Force. 
 
 170 
 
THE SCIENCE OF SCIENCES. 171 
 
 Who names diseases? Men and women 
 like ourselves. We invent the conditions, then 
 invent names by which these conditions may 
 be distinguished. A better understanding of 
 the nature of these inventions of mankind will 
 show us that one name includes all of them. 
 An interesting feature of this Science is, that it 
 reduces everything to its final analysis, bring- 
 ing it to a point, or one. In this instance ''dis- 
 ease." 
 
 What, then, is the nature of this one name ? 
 Has it any intelligence? Does it come into 
 your presence, card in hand, saying: "I am 
 rheumatism; have come to make you a visit 
 and if you will entertain me well, notice me, 
 feed me with watchful care, I will stay with 
 you; take possession of a room in your house." 
 If it could talk that's about the way it would 
 address you. 
 
 But disease has no intelligence, no life, no 
 substance, because God is the Only Life, Sub- 
 stance and Intelligence, and there is no God 
 in disease and no disease in God. All that 
 God created is good, eternal, perfect,/^ God; 
 but disease is transient, here to-day and gone 
 to-morrow. If it was real nothing could ever 
 change it. 
 
 Has disease any power? Not in itself. If 
 
# 172 THE SCIENCE OF SCIENCES.. 
 
 God is y4//-mighty how can disease in its whole- 
 ness or variety have power? But this grow- 
 ing soul bestows upon it a seeming power; in- 
 vests it with an appearance of force. For ex- 
 ample: a child and Father walking through a 
 forest at twilight may both see a piece of phos- 
 phorescent wood laying at the root of a tree. 
 The Father knows what it is and has no fear 
 of it. The child does not, and seeing that 
 fiery, formidable looking object laying there — 
 utterly powerless in itself to harm anyone — 
 becomes so afraid of it as to throw him into 
 convulsions and cut short his natural existence. 
 Did that little piece of decayed wood hurt the 
 child? No, the child's fear of it reacted on 
 the child. It was fear that did the harm, not 
 the object. 
 
 If we could realize the utter powerlessness 
 of any disease, and the Almightiness of the 
 Absolute Good — the Changeless Harmony — 
 how quickly we would lose all fear of the word 
 in its every shade of meaning and blot it out 
 of our vocabulary. This is to be its finality. 
 It will eventually disappear; return to its na- 
 tive nothingness as the soul gains more self- 
 knowledge and understands that "out of noth- 
 ing nothing comes." 
 
 What will accelerate this ultimate? Not 
 
THE SCIENCE OF SCIENCES. 173 
 
 to work for the physical organism, but to 
 eliminate ignorance through the acquisition of 
 knowledge. To control error impulses, domi- 
 nate all that is ungodlike, such as envy, anger, 
 pride, intolerance, sarcasm, malice, self-right- 
 eousness — "these be they that defile the man," 
 says Paul — and cultivate the divine virtues. 
 As we attend faithfully to this work our dis- 
 eases will drop away from us even if we would 
 not work for their eradication a moment. And 
 no matter how good we may desire to be we 
 cannot be any better than we are already in 
 "our Being," for as such we are the express 
 Image of the Absolute Good and the efful- 
 gence of its Brightness. Gaining realization 
 of this eternal Truth is the work to be done, 
 and Principles practically appropriated will be 
 the remedies applied to this end — not drugs. 
 
 Who is to do the work? Each one must 
 do his own work of healing. It is an individ- 
 ual effort. Each must become his own physi- 
 cian, priest, and king — heal himself if he 
 wants the work finished; minister to himself if 
 he will be enlightened; rule himself if he will 
 individualize and spiritualize his own soul, 
 thereby obtaining Mastership. 
 
 The whole question of "healing" summar- 
 ized is changing the quality of self-conscious- 
 
174 THE SCIENCE OF SCIENCES. 
 
 ness from the human to the Divine. As qual- 
 ity of self-consciousness changes, character of 
 embodiment changes also, and this will be 
 registered on the Shape — reflected on the mir- 
 ror in existence; and not only the minimized 
 mirror, but the great world mirror in which 
 you can see yourself in its full length, breadth, 
 and circular dimensions. 
 
 Milton says: "God created Man perfect — 
 not immaculate." The Immaculate Concep- 
 tion is for the soul. It must gain the pure 
 conception of what it is in Being, and hold this 
 true, Ideal conception until it becomes the liv- 
 ing, pulsating Reality within itself, and of it- 
 self. 
 
 Being healed will consummate in the per- 
 fecting of the Soul. The human soul is not the 
 ultimate of the Genus Man — the Ego. There 
 is another "Self" yet to appear; another nature 
 of the threefold is to come forth, and the in- 
 dividualizing soul proclaims its approach. 
 
CHAPTER XVI. 
 
 THE POWER OF WORDS. 
 
 Although Truth invariably is its own au- 
 thority, seekers after it like to have this au- 
 thority verified by available evidence. Hence, 
 for the substantiality and practicality of the 
 Truth this chapter embraces we will draw 
 from Nature, Science, and the Bible such 
 proofs as these afford. Nature appeals to one, 
 Science to another, the Bible to others, and 
 thus it is hoped each will be appealed to from 
 his own plane. 
 
 Everyone has a right to demand evidence, 
 and it should be given as far as it is possible to 
 do so with verbal accuracy and logical deduct- 
 ive and inductive argument and reasoning. As 
 Paul declares: "We should always be able to 
 give a reason for the hope that is in us." 
 
 We are living in a very practical age. This 
 is the day of enlightened reason. We have 
 had intellectual reasoning for a long while, 
 but now this faculty is illuminated, and the 
 dawn of clear, penetrating, spiritual insight is 
 with the individual if not yet with the race. 
 Therefore no honest, earnest seeker after 
 
 175 
 
176 THE SCIENCE OF SCIENCES. 
 
 Truth is going to be satisfied with anyone's 
 simple declaration. Incontestable authenticity 
 must be forthcoming to meet the requirement 
 of the advancing, progressive soul. 
 
 There is a desire to know with every living 
 being. This longing is native to the soul, and 
 because of its primal origin, for subsistent Soul 
 reaches back for its source to Infinite Intelli- 
 gence, Wisdom, MIND, and the attainment 
 of all the known is the existent soul's heritage. 
 Thus there is no unknowable, unattainable, 
 incomprehensible or impossible to that living 
 Soul which knows its relation to God through 
 its intermediary, the True Being. 
 
 Nevertheless we frequently hear it quoted 
 that "the way of Truth is so simple a wayfar- 
 ing man need not err therein," and "a child 
 can understand." This would hardly seem to 
 be true judging the "way" of Truth by abstract 
 Principles, abstruse statements and new ter- 
 minology; but when these are a little better 
 perceived, a little more clearly understood, 
 those quotations will be found not an exagger- 
 ation, for all the substance of Truth teaching 
 in its application can be summarized in two 
 short statements. 
 
 Notwithstanding its apparent difficulty at 
 the outset, in a last analysis it is as simple as 
 
THE SCIENCE OF SCIENCES. 177 
 
 a, b, c. But to a child just beginning the al- 
 phabet a, b, c seems very difficult. Those two 
 long columns of black letters look rather for- 
 midable, and the child wonders if he ever can 
 remember their names and places; it seems 
 like a colossal undertaking. However, if he 
 is studious he will quickly accomplish his task, 
 and before he is aware of it be reading books. 
 Now, what has become of the alphabet when 
 he has grown to where he can read books? 
 Has he destroyed, outgrown, forgotten, or left 
 it behind him? No; he has simply mastered it 
 so completely that now he uses it unconsciously. 
 He cannot read a book without it. It is all 
 there; in broken fragments, to be sure, but in 
 orderly combination. 
 
 Thus we find it also with Fundamental 
 Principles; they seem difficult to grasp at first, 
 but later, becoming more familiar with them, 
 we discover their value, power, beauty, simplic- 
 ity and use them unconsciously, for we repeat: 
 the substance of all this wonderful knowledge, 
 in its application, can be epitomized in two 
 short statements, one of which will be the basis 
 of the subject of this chapter, and it is this, 
 "According to your word will it be unto you." 
 
 From this declaration we may infer that 
 words" have a deep and important significa- 
 
178 THE SCIENCE OF SCIENCES. 
 
 tion, and in dealing with them now we will 
 classify them after this manner: The Living 
 Word; the utterance of words; and indiscrimi- 
 nate words. 
 
 Now let us trace the origin of words, words 
 in general and particular so as to see if they 
 have power, and if so from whence they derive 
 it. The rays of the Sun could have no power 
 were it not for their source, and the same is 
 true of words. 
 
 Preparatory, however, to this tracing, we 
 will review a statement made in a previous 
 chapter in order to follow a Fundamental law 
 of sequence. It has been affirmed that there 
 is but One First Cause, which, as Subsistent, 
 is the Origin, Foundation, or, according to 
 Scripture, the Beginning of all living beings 
 and every created thing. This First Cause is 
 the Fixed, Determinate Point from which all 
 things eternal proceed, and to which eventu- 
 ally all things will tend. The nature of this 
 Producing Cause we found to be Spirit, Life, 
 Intelligence, Love, the One Substance, MIND. 
 (We will let this scientific statement rest a 
 moment while we take up a line of argument 
 from the Bible.) 
 
 In John's gospel of the New Testament, 
 first chapter, first verse, we find this reading: 
 
THE SCIENCE OF SCIENCES. 179 
 
 "In the Beginning was the Word, and the Word 
 was with God, and the Word was God." We 
 agree fully with Genesis and with John that 
 God is the Beginning, and, probing that nature 
 farther we find that "Beginningless Founda- 
 tion" to be MIND. We find also that MIND 
 is Active. This is its nature. This activity we 
 learn is THOUGHT, MIND'S inherent Mo- 
 tion. We cannot separate anything from its 
 nature, hence we shall find THOUGHT to be 
 in MIND, with MIND, and in the sense of unity 
 they are One — in eternal conjunction, or One- 
 ness. Now can we separate THOUGHT and 
 WORD? Are not they the two sides of One 
 thing? Bring the question right down to a 
 practical application with ourselves; can we 
 think without words? No. We can feel be- 
 yond words but we cannot formulate a thought 
 or idea without words in the concrete. 
 
 Returning to the Abstract we shall find 
 that THOUGHT and WORD are the two 
 sides of the Motion of MIND, hence the 
 THOUGHT of God is also the WORD of 
 God. It is the "God-said" repeated so many 
 times in the first chapter of Genesis — the 
 "Spirit of God that moved;' MIND'S Creative 
 Power; the Utterance of God. How does 
 MIND utter itself? As you and I speak? No. 
 
180 THE SCIENCE OF SCIENCES. 
 
 MIND utters itself by means of THOUGHT 
 with its other side, WORD. 
 
 God is and God does, and all that God is 
 and does is expressed in Man — its Effect; thus 
 Man is, and Man does also. Then if "God- 
 said," Man also has the power to speak. "God 
 hath said 'Let there be, and there was." In- 
 dividual being uttering itself by means of soul 
 says, "I am" — what? Why, according to his 
 word, for whatever he affixes to the "I am" 
 will be created for him, as he is the user of the 
 Creative Power. 
 
 If he says "I am," according to the natural 
 idea of himself, it will bring him experience. 
 If he says "I am," according to the spiritual 
 Idea, it will bring him revelation, and this will 
 bring to manifestation the "I am that I am," 
 which is his original Likeness to God — the 
 Christ, the full Product of the God-said. 
 
 Jesus, the Christ, the one who knew all 
 things, said, "The zuords I speak unto you, they 
 are Spirit; they are Life." Where do we find 
 Spirit and Life? Two aspects of MIND, the 
 One and Only Creator, Evidently Jesus' words 
 were creators. 
 
 One of our American poets defining the 
 nature of Deity gives us a broad suggestion if 
 we can grasp it. He says: "God is that bound- 
 
THE SCIENCE OF SCIENCES. 181 
 
 less Sea whose shore is Speech." A wonderful 
 statement if correctly viewed. Speech is the 
 outer manifestation of Intelligence. Speech, 
 or Language, is the voicing of THOUGHT, 
 and THOUGHT is the Motion of MIND. 
 
 There could be no words, good, bad, or in- 
 different, without Intelligence back of them 
 near or remotely. There could be no Sun's 
 rays were it not for the Sun back of them. 
 The rays may be perverted in their uses. 
 Through focalization at a given point they can 
 be used for injury instead of beneficence, but 
 this does not alter the rays nor disturb the 
 nature of their source an iota. An ancient 
 mystic says, "Words do not lie." Nor do they; 
 it is their combination that makes the false- 
 hood. 
 
 THE LIVING WORD. 
 
 Let us now consider the classification of 
 words. What are we to understand by the 
 Living Word? All those words which contain 
 Truth. Such words as are in perfect agree- 
 ment with divine Principles. The positive 
 Truth of Being. Words which contain God- 
 Life, God-Spirit, because they are in eternal, 
 harmonious accord with Life, Spirit, Sub- 
 stance. Such words as are employed when 
 making the application of Absolute Truth to 
 
182 THE SCIENCE OF SCIENCES. 
 
 all error. The words that are used in defining 
 the nature of all that which is related to First 
 Cause. 
 
 For example: when we say, "God is the 
 One and Only Life, Substance, Intelligence; 
 the One and Only Love, Spirit, MIND; God 
 is Omniscience, Omnipotence, Omnipresence; 
 God is All in All," we are speaking Living 
 Words, the pure Truth. 
 
 When we look out upon the objective world 
 and what is taking place therein, and say, 
 "there is no reality in materiality; no power in 
 sin, sickness, sorrow, and lack because God, 
 the Absolute Good, is the Only Presence, 
 Power, and Reality," we speak Living Words. 
 
 With reference to ourselves, if we say, "By 
 virtue of the Law of Cause and Effect I am 
 a spiritual Being; mySubstance is the unchang- 
 ing Substance, MIND, and I am the Same al- 
 ways — and this Sameness is God-likeness. I 
 am, therefore, not subject to disease, loss, acci- 
 dent, nor death; I am the Image of God; the 
 full, complete Individualization of my Cause. 
 God is my Wisdom, Love, and Power. God 
 is my health, peace, strength, and joy. I live 
 move, and have my Being in the Almighty; 
 these are all Living Words. Those words 
 which declare our relation to the Infinite by 
 
THE SCIENCE OF SCIENCES. 183 
 
 means of our permanent, changeless Being, 
 go to make up Living Words. 
 
 THE UTTERANCE OF WORDS. 
 
 The utterance of words is the individual 
 use of them. If we want the result of Living 
 Words we must speak them. Each must speak 
 words of Truth for himself, or herself, if he or 
 she wants to be made every whit whole even as 
 already created, and this means a great deal 
 more than ordinary healthfulness. 
 
 The Centurion of the New Testament said 
 to Jesus, "Speak the Word only, Lord, and my 
 servant shall be healed." The ''Only Word" 
 is the Living Word, and the soul is to be healed, 
 or, lifted up from the plane of personal sense 
 to the realm of spiritual knowledge; from the 
 region of limitation to the consciousness of its 
 unlimited possibilities, and the Only Word is 
 the mighty lever that is to do the uplifting. 
 All we need to do is utter the Word; it does the 
 work, not we personally. To illustrate: sup- 
 pose one wants to break a window; for that 
 purpose he throws a stone at it and it is broken. 
 Did he, or the stone, break the window? Cer- 
 tainly he had a hand in it, but the stone did the 
 immediate work. So the Only true and Liv- 
 ing Word does the work; having tittered it, 
 our part is done. 
 
184 THE SCIENCE OF SCIENCES. 
 
 INDISCRIMINATE WORDS. 
 
 Under this head we classify promiscuous 
 words, such as we use in our daily intercom- 
 munication, and these also are uttered. Some 
 of them are beautiful, harmless, useful. Others 
 are not so; they are baneful, unprofitable, det- 
 rimental, hurtful, and now we see that "for 
 every idle word a man must give an account" 
 because of the Creative Power in it. 
 
 Error words are very remote from God- 
 MIND, nevertheless have latent in them the 
 same producing power. However, there is not 
 the same volume of Force in the error word 
 as in the True words, for these are directly re- 
 lated to MIND; are in and with MIND. 
 
 Truth Words are ever living things. Their 
 Vibration keeps them alive forever. All words 
 for their perpetuity or transient endurance 
 depend upon their vibration; their vibration 
 depends upon their quality, and we as souls 
 regulate their quality by the use we make of 
 them. We, as souls, are not creators in the 
 absolute sense, for God only is absolute Cre- 
 ator, but we are very near akin, for we are the 
 users of the Creative Force. 
 
 Speaking the same words over and over, 
 dwelling upon them silently or orally, helps to 
 fix the conditions that words create. Will 
 
THE SCIENCE OF SCIENCES. 185 
 
 Carleton, the poet, says: "Unspoken words 
 may sometimes fall back dead; but God him- 
 self can't kill them once they are said." How- 
 ever, the true word can overcome the error 
 word. 
 
 Our modern scientists prove to us on the 
 plane of Nature that sound, form, and color 
 are an eternal trinity. "Speech" is a variety 
 of sound. Every uttered word, whether silent 
 or audible, produces form and color. It is a 
 well-known fact that in the interior world 
 there is a class of creatures that has no other 
 language than colors; it is their speech, or 
 mode of communication. 
 
 Everyone has his invisible color. Indeed, 
 all colors are at our disposal, and we can 
 change our tint many times in a day if we 
 know how. We change our mental hue by 
 changing our words. As our words rise to 
 the quality of the Living Word our color rises 
 also, until it reaches the colorless, translucent 
 white. "According to your word will it be 
 unto you." 
 
 Is it any wonder that the Nazarene, who 
 knew all things, said: "Take heed to your 
 words!" Also, "Let your conversation be nay, 
 nay, and yea, yea" — denials of error and affir- 
 mations of truth, and one should never make 
 
186 THE SCIENCE OF SCIENCES. 
 
 a denial without following it immediately with 
 an affirmation of truth, otherwise he leaves a 
 vacuity. (Denial) I am not tired, (affirma- 
 tive) because God is my inexhaustible strength. 
 
 Some exponents of spiritual Science do not 
 approve of the use of denials. Here is an il- 
 lustration that may prove their value to new 
 beginners. Suppose you purchase a field jn 
 which you wish to raise flowers, but at the 
 time of purchase it is full of weeds. What is 
 the first thing you would do? You certainly 
 cannot plant flower seeds in a garden over- 
 grown with weeds. There must be some weed- 
 ing done. Denials are the weeding. Affirma- 
 tions the new planting. It is doubtful if any 
 soul enters this new field of existence with a 
 weedless garden. 
 
 Paul says: "In the Jesus day it will be yea, 
 yea;" when we have arrived at that stage of 
 growth affirmations only will be necessary; 
 meanwhile the beginner may find denials 
 helpful. 
 
 David, the Psalmist, knew the weight and 
 power of words, or his aspiration would not 
 have been, "Keep a watch, O Lord, over the 
 door of my lips." Again he said: "Hemoveth 
 his lips (that's all) and evil cometh to pass." 
 Truly, "according to your word will it be unto 
 
THE SCIENCE OF SCIENCES. 18? 
 
 you," is not an empty, unmeaning law, for the 
 power which is in all words is creative. 
 
 THE NATURE OF WORDS. 
 
 Having found that the origin of speech pri- 
 marily is traceable to First Cause, let us now 
 examine the nature of words. We read in 
 Genesis first chapter, that everything has its 
 seed within itself and produces after its kind. 
 We see this as a law obtaining throughout the 
 various kingdoms of Nature. No one ever 
 knew an orange-seed to produce a pear tree. 
 (We do not take grafting into consideration 
 at this point.) 
 
 It is an incontrovertible law that, "men do 
 not gather grapes from thorns, nor figs from 
 thistles," but every seed produces after its own 
 kind and not another.. 
 
 In the New Testament the Great Teacher 
 had a custom of teaching the multitudes in 
 parables, but in privacy with his disciples he 
 gave them the inner meaning of these, and of 
 that parable of the Sower and the seed, as 
 narrated by Luke, he said, "The seed is the 
 Word (of God)." Then if the Word is as the 
 seed the nature of the Word must be the 
 same as the nature of the seed, and must pro- 
 duce after its kind. Speaking the word is 
 
188 THE SCIENCE OF SCIENCES. 
 
 implanting the seed, and the soul — our self- 
 consciousness — is the garden in which it is 
 planted. 
 
 Where shall we look for the harvest? Just 
 where we have planted. "Whatsoever a man 
 soweth," and he is incessantly sowing word- 
 seed, "that shall he also reap." 
 
 What shall the harvest be? Word for word 
 exactly as we have sown consciously or uncon- 
 sciously. But what the actual harvest shall be 
 we do not fully know as yet; we are just begin- 
 ning to learn what certain kinds of words con- 
 tain. For example: suppose you had never 
 seen an apple tree and some one would show 
 you the tiny, plain, brown, insignificant look- 
 ing apple-seed, would you ever imagine that, 
 potentially in that mute little object was the 
 great, beautiful apple tree with its hundreds 
 of branches, leaves, blossoms, and bushels of 
 fruit? You would doubtless exclaim "Incred- 
 ulous!" did not you know. 
 
 But we do know about the apple-seed, and 
 we may know of the Word-seed also. The 
 word "hate" embedded in the soul may con- 
 tain a murderous tendency that will be trans- 
 mitted to posterity for generations; and the 
 word "love" implanted in the soul, a tendency 
 to compassion and self-sacrifice for genera- 
 
THE SCIENCE OF SCIENCES. 189 
 
 tions. Our words of to-day create conditions 
 for unborn generations to come. Will it not 
 be wise to obey the admonition, "Take heed 
 to your words?" 
 
 Now we understand what the Great Teacher 
 meant when he said, "By thy zvords thou art 
 justified, and by thy zuords thou art condemned!' 
 God does not condemn us — "Out of thine ozun 
 mouth will I condemn thee." We are either 
 condemning or justifying ourselves continually 
 by the words we speak. 
 
 When we speak from the standard of True 
 Being we are justifying ourselves — saving our 
 souls; but when we speak of ourselves from the 
 standpoint of mortal sense we are simply pil- 
 ing up condemnation and wrath which we will 
 have to remove sometime. 
 
 As we justify or condemn ourselves we do 
 the same for others. "No man liveth to him- 
 self alone;" there is but One God, and but One 
 Man, because there is but One First Cause and 
 its Effect, and every living soul is that Man in 
 its relation to God; hence, if we are "lifted up" 
 we will draw all men up, "that where we are 
 they may be also." It is well for us (as one 
 has said) if we see "there grows in every 
 soul — as in a shrine — the Likeness to the Ab- 
 
190 THE SCIENCE OF SCIENCES. 
 
 solute, Eternal, Almighty God, and render 
 unto Deity its very own!' 
 
 We read in Scripture: "He that will love 
 Life, and see good days, let him refrain his 
 tongue from evil, and his lips that they speak no 
 guile." It was said of the Nazarene, "Neither 
 was any guile found in his mouth." And he 
 himself taught: "Not that which goeth into the 
 mouth defileth the man, but that which com- 
 eth out of the mouth." What comes out of 
 the mouth? Words. Paul says: "The un- 
 bridled tongue is full of deadly poison. Where 
 does blood poison come from? Poisonous 
 words — not inanimate objects. 
 
 The prophet Jeremiah says, "Every man's 
 burden shall be his own word." Then we make 
 our own burdens. The words that we speak, 
 are they words of life, health, strength, plenty, 
 peace, joy, power; or are we burdening our 
 own souls and the undeveloped souls of others 
 with idle words? An ancient mystic tells us, 
 "Our words become records in God's courts; 
 they are laid up in the archives as witnesses 
 either against us or for us." "According to our 
 words will it be unto us." 
 
 Solomon, accounted the wisest man, sums 
 up the situation in a very few words when he 
 says: "Life" and "death" are in the power oj the 
 
THE SCIENCE OF SCIENCES. 191 
 
 tongue!' If Life and death are in the power 
 of the tongue, then everything that pertains 
 to Life and death is also in the power of the 
 same instrument of speech. What pertains 
 to Life? Health, strength, peace, prosperity, 
 and power. What pertains to death? Sin, 
 sickness, sorrow, and fear. Life and death are 
 passive foods on the table of Existence. Of 
 which are we partaking? Solomon also says: 
 "A man shall eat good 'by the fruit of his lips!' 
 What is the fruit of the lips? Words. 
 
 Another statement from the Bible: "The 
 fruit of your lips shall be created unto you." 
 Certainly it will be so, for every word is a crea- 
 tor of less or greater magnitude. This is one 
 of those marvelously simple truths that some 
 do not even want to accept because of its very 
 simplicity. "We have always talked — used 
 words" — they say. "It is such a commonplace, 
 everyday matter — it can't amount to any- 
 thing." History repeats itself; "can any good 
 come out of Nazareth?" The Almighty Power 
 is back of Nazareth, and back of words. 
 
 One says, "Words are cheap." Are they 
 indeed? We may find them the most costly 
 of anything we possess — "the fruit of your lips 
 shall be created unto you." 
 
 It is said that, "held in solution in the men- 
 
192 THE SCIENCE OF SCIENCES. 
 
 tal atmosphere (sometimes called cosmic 
 ether) is everything that heart can wish and 
 soul desire, and it will answer to its name if 
 called upon." Emerson must have perceived 
 this to be a truism when he said: "Send forth 
 your word, and though it takes a thousand 
 years, and travels through Immensity, it will 
 return to you," and with gathered volume of 
 like quality. This is but a reiteration of Jesus' 
 words when he said: "My words shall not re- 
 turn unto me void." He knew the power of 
 words, and we may know. The promise is: 
 "I will make you to know the certuinty of the 
 words of Truth." 
 
 Send forth your words for wisdom, light, 
 truth, knowledge, purity, courage, faith, and 
 they will return to you with gathered volume 
 of like quality as sure as the echo resounds 
 from mountain peak to mountain peak. 
 
 If we are wise we will take heed to our 
 words when speaking of others, for we are our 
 brother's keeper. We never talk about any- 
 one but we set his soul vibrating with the qual- 
 ity of the words we speak. Better extol one's 
 virtues, exaggerate his goodness, rather than 
 underestimate from a human point of view; 
 and this can be done conscientiously if one 
 sees that over and back of every soul there 
 waits the Perfect, permanent Being. 
 
THE SCIENCE OF SCIENCES. 193 
 
 We are told in the Scriptures "to take 
 unto ourselves words and return to our Lord." 
 Every soul must return to whence it came. It 
 is the Soul's foreordained destination. "We 
 came forth from the Father," even as our Elder 
 Brother — blessed be his footsteps, for he made 
 his own way out of the woods of ignorance 
 thereby clearing a pathway for us — "into the 
 world," and we must leave the world behind 
 us returning to the Father, and Living words 
 will be our passport every step of the way 
 from the plane of sense consciousness to the 
 realm of Spirit. 
 
 Honore de Balzac gives us two marvelous 
 statements that prove the power of Words. 
 He says: "Speech moves the Universe." Why 
 should it not when the Universe is the product 
 of the "God-said ?" When a man speaks words 
 of Truth from the center of his Soul why should 
 not the Universe vibrate to its confines? Who 
 shall say it does not? 
 
 He also said: "There is a mysterious spirit 
 hidden in human speech!' What "spirit" is 
 this? It is the "Spirit of God" — the Creative 
 Power. Is it strange that our words are pro- 
 duced for us when in them lies hidden the all- 
 Producing Power? Every word has in it, 
 latent, the force that will unfold and perfect it. 
 
194 THE SCIENCE OF SCIENCES. 
 
 Then, when we speak the "Living Word," 
 it is no longer our word, but the God-Word 
 uttering itself through us. Small wonder is 
 it that Jesus said, ''They to whom the Word 
 of God shall come shall be as gods. Living 
 Words are "the Mills of the gods; they grind 
 slowly (sometimes, but none the less) exceed- 
 ing sure." Another place in the New Testa- 
 ment we read an important statement bearing 
 on the power of words. It has lain there 
 openly well-nigh two thousand years, and only 
 to-day is its valuable significance discovered. 
 Jesus had been speaking of a man's faith, and 
 he then adds: "but shall believe that those 
 things which he saith shall come to pass, he 
 shall have whatsoever he saitJi!' Do we need 
 anything stronger than this to confirm the 
 statement, "According to your word will it be 
 unto you." 
 
 It is in accord with the law of sowing and 
 reaping, and this law is none other than the 
 Law of cause and effect — the great First Law 
 of the Universe. This is also the Karmic law 
 of Theosophy, and it is an incontrovertible 
 law, but a later teacher than Gautama Buddha 
 has supplemented this law for us. He said: 
 "Every plant that my heavenly Father hath 
 not planted shall be rooted up." Ah, then we 
 
THE SCIENCE OF SCIENCES. 195 
 
 need not fold our powers away in a napkin, and 
 suffer out our Karma. We can go to work 
 with our denials and affirmations, pluck up 
 root, branch, seed, and blossom, every weed 
 from our Soul-gardens, and cast them over the 
 fence into their native nothingness. 
 
 This law of cause and effect has been our 
 "schoolmaster," and a rigid, inexorable one it 
 has been. It has not spared us one pang of 
 suffering, neither can it withhold from us one 
 blessing now that we become the conscious 
 users of it. Knowing the power of words we 
 can, through the use of Truth-words, have 
 created for us the new Heaven and the new 
 Earth. 
 
 We have been eating our words whatever 
 their quality, but now with spiritual self-knowl- 
 edge we must make the Living Words flesh. 
 Every living soul has four offices to fill. These 
 are prophet, physician, priest, and king. We 
 have been prophets ever since we could lisp, 
 for every spoken word is the prophecy of its 
 own fulfillment. Words are cause and words 
 are effect. 
 
 Then we can predetermine what our future 
 shall be; we have it on our own lips. As we 
 begin to prophesy in the name of the Lord — 
 our Perfect Being — we begin to get well our- 
 
196 THE SCIENCE OF SCIENCES. 
 
 selves and help others to do so. Later we be- 
 gin to minister to our own souls the Bread of 
 Heaven. We shall reach up to the Open 
 Fountain and have our cups filled to over- 
 flowing. And through the power of the Liv- 
 ing Word we shall become kings in the do- 
 main of our soul realm — and this means more 
 than can be expressed in words, potent as they 
 are. 
 
 But we must give our words time to fruit. 
 Every seed will produce after its kind, but be- 
 cause we do not see the fruit at once it does 
 not follow that we shall not later. The prom- 
 ise is, "in due season," and words have their 
 seasons just as seed in the natural world. In 
 the Spring we plant the lesser vegetables, and 
 in the same season we gather them. We also 
 plant corn in the Spring, but we do not har- 
 vest that till Autumn. In the Spring we plant 
 a peach-seed, but we do not gather peaches 
 for years, yet we know that if the conditions 
 are kept, plenty of sunshine and rain, we shall 
 surely have the fruit in due season. 
 
 If we only had as much faith in word-seed 
 as we have in nature's, how much more pa- 
 tience we would manifest. We all need the 
 lesson on importunity. "If words are so pow- 
 erful, what is the need of repetition?" asks 
 
THE SCIENCE OF SCIENCES. 197 
 
 one. There is another factor to deal with — 
 the soul — and the Words of Life, Love, and 
 Truth must be planted deep; watered well with 
 repetition, and given the sunshine of faith, for 
 the soul's sake. 
 
 As we progress in spiritual knowledge we 
 shall not do so much idle talking. "He that 
 hath knowledge spareth his words," we are 
 told. But the Living word will be nigh thee 
 continually, even in thy mouth. 
 
 Paul sums up the whole matter thus: "If 
 any man offend not in word, the same is a per- 
 fect man and able to bridle the whole body." 
 
 Living words will make the Living God — 
 the Word made flesh. We have had one exam- 
 ple of this and his glory was the effulgence of 
 the Brightness of the Absolute. But Balzac 
 speaks of even a higher possibility — that of the 
 -Flesh becoming "the Word" and It the utter- 
 ance of God. 
 
CHAPTER XVII. 
 
 THE VALUE OF THE IMAGINATION. 
 
 Gradually we are learning that MIND is 
 Supreme. It is the Only Life, Substance, and 
 Intelligence. Mrs. Eddy says, "Every object 
 in the material universe must be translated 
 into Thought whose Substance is MIND." 
 Mrs. Gestefeld says, "God and Nature cannot 
 be divorced." Paul says, "For the invisible 
 things of him, from the creation of the world, 
 are clearly seen, being understood by the things 
 that are made." 
 
 All these statements could be made regard- 
 ing every circumstance, condition, experience 
 and event also, for these are traceable to men- 
 tal conceptions back of which mental power 
 is MIND. It is not the Author of the concep- 
 tions, but it is the Author and sustenance of 
 that which conceives. Hence, reduced to a 
 final analysis it is not straining a point to say 
 that MIND is Supreme; MIND is God. 
 
 But before we had this right* and true con- 
 ception of Deity, if we recognized God at all, 
 with many of us it was that of an anthropo- 
 morphic Deity — a humanized God enthroned 
 
THE SCIENCE OF SCIENCES. 199 
 
 in some far-away well-nigh inaccessible glory; 
 a locality beyond the reach of any soul before 
 it had thrown off its habiliment of dust. 
 
 Had we been told that here and now, while 
 wearing the flesh, we could — at least approxi- 
 mately — know God, see the individual Christ, 
 and enter Heaven, we would have doubted 
 more than Thomas of old, and declared these 
 possibilities unattainable. But to-day spiritual 
 knowledge proves these to be not only possible 
 but probable. 
 
 The old theological view of God was very 
 vague, indefinite, unsatisfactory, and altogether 
 a very far-away Deity, notwithstanding Paul 
 had already told us, "God is not far from any 
 one of us, for in God we live, move; and have 
 our Being." 
 
 How can this be otherwise than true when 
 our true Being, our Individuality, is God-de- 
 rived, conditioned, qualified, sustained and 
 empowered. Our Being is totally dependent 
 upon Deity for all that he has, is, does and 
 can do. The Great First Cause — the Imper- 
 sonal, Absolute, Eternal Good, is Man's only 
 Life, Substance, Intelligence, Love, and Power. 
 All his faculties, abilities, and capabilities are 
 from God-Mind. Our true, substantial, ever- 
 abiding Being has no other source, origin and 
 
200 THE SCIENCE OF SCIENCES. 
 
 supply but God. Paul is right again when he 
 says: "Other Foundation can no man lay than 
 is laid!' 
 
 How then can we be any nearer to God 
 than we already are in Being? Our oneness 
 with Infinite MIND, Substance, and Intelli- 
 gence is irrevocably fixed, for God and our 
 Real Being are forever inseparable, coeternal, 
 interrelated by virtue of the Law of Cause 
 and effect; it is the "divine necessity." Nearer 
 to God we cannot be — In God we live and 
 move eternally. Where God is we are; and 
 where we are God is. 
 
 But what indisputable evidence have we as 
 living souls of our oneness with, and nearness 
 to, God ? Paul would not have made that state- 
 ment without some good authority. Is it not 
 our use of the Power to Think? That we can 
 and do think; that we are thinking beings, this 
 is our irrefutable evidence of our nearness to, 
 our oneness with, God. The Power to Think 
 is our birth-mark as Sons of God — offsprings 
 of MIND. Could a thinking being be the 
 product of anything save MIND? Or, could 
 Mind be made known through anything else 
 except a thinking being? Then we have the 
 ever-present evidence of our unity with God. 
 
 The connecting medium between MIND 
 
THE SCIENCE OF SCIENCES. 201 
 
 and our Being is THOUGHT. The connect- 
 ing link between our Being and MIND is the 
 Power to Think, and we, the living souls who 
 are the practical, actual, self-conscious think- 
 ers, actors, doers, complete the unification of 
 the Factors of Creation. God is Conscious- 
 ness itself; the Image of God is The Conscious 
 Being potentially Self-conscious, and Soul is 
 this potentiality manifesting. 
 
 If MIND and Life are synonymous terms 
 in meaning, living being and thinking being 
 must be also. What then is it "to live?" "to 
 exist?" Primarily, it is "to think." Thus we 
 as souls always think, sleeping or waking, here 
 or hereafter; on the subjective or objective 
 planes of existence we think. Is not it of 
 some importance that we know how to think 
 and what to think? that we have a perfect 
 standard by which to gauge our thinking, 
 when we learn that the entirety of our exist- 
 ence is made up of thinking and its conse- 
 quences? 
 
 Some people try to promulgate the doctrine 
 that we must stop thinking. How is this pos- 
 sible? As long as MIND is, Man is; as long 
 as MIND does, Man must do, for the Power 
 to Think is the channel through which the 
 Primal Energy continues its operation. The 
 
202 I HE SCIENCE OF SCIENCES. 
 
 Power to Think is its "inlet," and thinking — 
 the soul's action, is its "outlet." Hence, it is 
 as impossible to cease thinking as to cease liv- 
 ing. 
 
 We had better learn how to think in unison 
 with the Infinite, for if we must live forever 
 we must think forever, and would do well to 
 heed Paul's injunction, "Let this Mind be in 
 you that was in Christ Jesus"; and again he 
 assures us, "Ye have the Mind of Christ," and 
 the "Mind of Christ" is the Infinite MIND. 
 
 Potentially, every living soul has the same 
 consciousness, characteristics, nature, abilities 
 and powers of Jesus Christ. The difference is, 
 he manifested his, while we are only on the 
 way to that ultimate. We all have the same 
 power of imagery as he also, but in our igno- 
 rance we have very lightly esteemed this won- 
 derful ability. But since we have learned that 
 man is not a corporeal structure of flesh, bones, 
 muscle, and tissues, on the contrary the off- 
 spring of Mind, we find we must reckon with 
 the Imagination, otherwise we are reckoning 
 without our host. The Imagination can no 
 longer be disregarded. It is one of the prin- 
 cipal and most valuable powers of Man. It 
 belongs to our Being as do all the senses, fac- 
 
THE SCIENCE OF SCIENCES, 203 
 
 ulties, and capacities, but the soul is the user 
 of it. 
 
 The relation between Man and the Imag- 
 ination is the same as between the workman 
 and his implement — a tool that can do oppo- 
 site kinds of work equally well. For example: 
 you can dig a hole with a spade, and also fill 
 the hole with the spade. So this capacity is 
 the image maker and the image breaker. It 
 is both constructive and destructive — builder 
 and iconoclast. It is the power to idealize; to 
 select ideas and combine them into a whole. 
 A "watch" is one whole object as an idea, but 
 how many lesser objects are involved in its 
 construction. The Imagination conceives, se- 
 lects, and combines, and this power is never 
 weary, never idle, never wears out. 
 
 It is we who are the users of it that get so 
 tired and wish we could stop imagining. This 
 is impossible, but we can rest ourselves with 
 this same power if we will but change the 
 images (ideas) we conceive. What kind of 
 images are we forging in our mental labo- 
 ratory, and with what pattern are they en- 
 graven? People say "life is such a treadmill 
 round of existence." It will cease to be so 
 just as soon as we cease holding the same 
 treadmill round of images, day after day, in 
 our mental repositories. 
 
204 THE SCIENCE OF SCIENCES. 
 
 We get into mental grooves, and the deeper 
 the groove the harder it is to extricate our- 
 selves. It requires a little time to eradicate 
 an image that has become almost indelibly 
 imprinted on the soul, by continually impress- 
 ing that image on the sensitive, plastic con- 
 sciousness. Change the order or grade of the 
 images and you change the currents of exist- 
 ence. Instead of holding images of doubt, 
 worry, anxiety, fear, suspense, uncertainty, 
 conceive the images of trust, courage, hope, 
 peace, all godlike images, and it will become 
 a delight to imagine. 
 
 The Imagination is both voluntary and in- 
 voluntary. Do we control it, or does it control 
 us? If we use it, it is the former; if it uses us 
 it is the latter. It is our best friend or our 
 worst enemy — most efficient servant or most 
 disastrous foe. We must educate, train and 
 govern it. We could not have a dollar to our 
 name if it were not for the imagination. Every 
 object about us, every invention from a pin to 
 the x-ray, is the product of the imagination. 
 It is the re-creative power in existence, and as 
 such a most valuable possession if rightly used. 
 
 Seeing that Man's Power to Think is the 
 Forming power, the Imagination the construc- 
 tive, selecting, and combining power, can not 
 
THE SCIENCE OF SCIENCES. 205 
 
 we perceive that every thought we think, every 
 idea we conceive takes form, transient or per- 
 manent, according to the intensity and tenac- 
 ity with which we hold it, either in condition, 
 event, circumstance, or object — all in fact that 
 goes to make and fill up our daily existence? 
 
 If we could see immediately the shape or 
 form our ideas take we would need no further 
 evidence to convince us of the Creative Power 
 of Thought, and the re-creative power of the 
 Imagination. But a period of time intervenes 
 between our thinking and the conception of 
 our mental images, before they have actual- 
 ized, objectivated, or become external; mean- 
 while we have forgotten all about them. Then 
 when we meet with the various circumstances 
 and events in existence we wonder where they 
 came from, and we are simply confronted with 
 our own thought-forms and mental images. 
 
 Shakespeare tells us: "Imagination bodies 
 forth — or gives definite outline to — the forms of 
 things unseen? T.here is no vacuity. What 
 we call "space" is filled with thought-forms, 
 which, sleeping or waking, constantly supply 
 our Imagination. Our dreams at night are 
 the result of uncontrolled Imagination. If we 
 desire to change the character of them we 
 must control the Imagination in our wakeful 
 
206 THE SCIENCE OF SCIENCES. 
 
 hours; then, before long, we shall hold the 
 reins of government at night in sleep also. 
 
 "Shape" and "form" we understand cover 
 a wider range of meaning than objects only. 
 We "shape" our circumstances; we "form" 
 events, conditions, environments. You had a 
 discussion with a friend yesterday, what was 
 the "form" of your argument? Everything 
 has "form." So by the right use of the Imag- 
 ination if we are not satisfied with our present 
 situations, environments, conditions, we must 
 put our Imagination to work for us on oppo- 
 site lines. We have the power in our own pos- 
 session to do so. 
 
 Building castles in the air is more potent 
 than we deem. Our castles are our ideas; the 
 air, the cosmic ether — the background of all 
 forms. We attract to us the conditions we 
 think, and repel those we do not imagine. 
 Then if we are wise we will never imagine 
 ourselves in a burning building; nor falling 
 down an opening; or over a precipice; or down 
 a flight of stairs. We will not imagine our- 
 selves or those dear to us meeting with all 
 kinds of accidents and misfortunes; reverses 
 and diseases. But we will guard our valuable 
 constructive and destructive* power as we treas- 
 ure our blessings. We will direct it to repro- 
 
THE SCIENCE OF SCIENCES. 207 
 
 duce the good only. It is God's Imaging 
 Power expressed in our Being, used by the 
 soul. Hence its value. 
 
 FURTHER CONSIDERATION. 
 
 In the last chapter it was stated that the 
 substance of this knowledge in its application 
 could be encompassed in two short statements, 
 one of which we have already considered, "Ac- 
 cording to your word will it be unto you." The 
 other is a companion to it: "As a man think- 
 eth in his heart so is he. Shakespeare was 
 right when he said, "There is nothing either 
 good, or ill, but thinking makes it so. 
 
 In the Scriptures we have so much to verify 
 this statement; for instance: "Surely, as I have 
 thought so shall it come to pass." Elsewhere 
 we read: "I will visit evil upon this people, 
 even the fruit of their thoughts." Then, with 
 reference to the Imagination, we read: "For 
 the imagination of man's heart is evil from 
 his youth" (by reason of his youth). Does not 
 this account for all the misdoings of the infant 
 degree of soul. It perverts the use of this 
 power. Every degree of soul has its power 
 of imagery and this will rise higher and higher 
 as the soul gains in self-knowledge, until it 
 can grasp and hold the highest Ideal — God's 
 IDEA — and impress this on its soul. Then 
 
208 THE SCIENCE OF SCIENCES. 
 
 will be fulfilled to this degree of soul the 
 promise: "When the people have one language, 
 nothing that they can imagine to do shall be 
 restrained from them." What is this one lan- 
 guage? The Truth of Being. That "Word" 
 called "the lost." It is not lost; it has simply 
 not yet been found by those who have not dis- 
 covered it. 
 
 And now we comprehend that everything 
 we think, everything we imagine, takes form. 
 "Fear" will take various forms; it will bleach 
 black hair white in a few hours, and produce 
 other forms equally surprising. Violent anger 
 will produce the "form" of palsy. Grief will 
 acidify the blood giving a "form" of rheuma- 
 tism. Love will act like iron in the blood and 
 give a "form" of strength. Doctors talk wiser 
 than they know when they speak of "forms" 
 of disease. Shakespeare tells us that "jeal- 
 ousy is a green-eyed monster;" an ugly form, 
 surely, and envy, covetousness, and malice are 
 of like species. 
 
 One writer tells us that if a proud man 
 could see what was forming in his heart, he 
 would be frightened. No doubt, since pride 
 is one of our most dangerous faults, and pro- 
 lific of some of the most disastrous conse- 
 quences in the flesh. We all need to cultivate 
 
THE SCIENCE OF SCIENCES. 209 
 
 voluntary humility. "He that humbleth him- 
 self 'shall be exalted." Pride is a subtle error. 
 It is said that Benjamin Franklin had spent 
 all his life — so it seemed — trying to overcome 
 pride and cultivate humility, only to find at last 
 that he was proud of his humility. 
 
 To be meek and lowly of heart does not 
 detract from nobility of character; it adds to 
 it. The most powerful and majestic Being 
 that ever trod this Planet was the Personifica- 
 tion of voluntary humiliation. Then let us get 
 rid of this "incubus" deliberately, and not wait 
 for the rod of correction with its stripes to 
 compel us to let go through bitter experience. 
 
 As we grow in the realization that we are 
 mental beings, not physical shapes, we will 
 be able to trace the relation between certain 
 faults and forms of disease. But we need not 
 give our attention to this; gradually it will 
 dawn upon us. What we do want and need 
 is to get rid of all forms of disease, and to 
 accomplish this we must reject from our self- 
 consciousness every thought we do not want 
 to see externalized; discourage and dismiss 
 every idea we do not want to become actual- 
 ized in our daily existence, as event, condition, 
 environment, so that there will be no possi- 
 bility of generating and accreting error forms. 
 
210 THE SCIENCE OF SCIENCES. 
 
 We are constantly using the great resistless 
 Creative Power — Thought-Force. We have 
 been like children playing with electricity. It 
 is marvelous that we have escaped as well as 
 we have. What are we letting it produce for 
 us? We let according to the purport and char- 
 acter of our thinking and imagining. This 
 Thought-Force that produces everything for 
 us is Neutral. We qualify it in the way we 
 use it. "Fire" is a force which can be used for 
 good or ill. So is Creative Force. 
 
 We must determine how we will use it; 
 with whose image and superscription we will 
 let it impress our souls. To which will we 
 confine our thinking and imagination? God's 
 Image or Man's image? The spiritual Being, 
 or the human Shape? Mortal sense laws — I 
 am but dust; born in sin and iniquity; doomed 
 to suffering, sorrow, destruction, and death? 
 Or God's Law — I am spiritual; never had a be- 
 ginning and can never have an ending; I am 
 free from sin and all unrightness; destined 
 to rise above all limitation and unwelcomed 
 conditions? 
 
 How muchof this priceless Creative Energy 
 we waste daily and hourly with aimless, pur- 
 poseless, idle thinking; half the time not know- 
 ing what, or how we are thinking; mentally 
 
THE SCIENCE OF SCIENCES. 211 
 
 indolent; just drifting along with any thought 
 current, until suddenly we are caught in some 
 mental whirlpool and down we go. Then, 
 "Out of the depths have I cried unto thee, O 
 Lord" will be our lamentation. 
 
 Instead of dissipating we had better con- 
 serve this valuable Force, for by so doing we 
 can draw into our self-consciousness all the 
 spiritual riches that the universe holds. We 
 conserve it through watching how we think, 
 imagine, speak. Jesus said to those who were 
 his professed followers: "Could ye not watch 
 with me one hour?" How is it with ourselves? 
 
CHAPTER XVIII. 
 
 THE POWER OF SUGGESTION. 
 
 This subject occupies a conspicuous place 
 to-day and is of universal interest. But there 
 are several steps preceding it which lead up 
 to and substantiates it. These we will touch 
 upon briefly. We are still dealing with the 
 existent soul. After the infant Adam had 
 made the mistake of supposing the physical 
 Shape was man, another followed quickly in 
 its wake, that of supposing we are all separate 
 beings as our Shapes would indicate, while the 
 truth of the situation is we are all united on 
 the soul side by one common mental atmos- 
 phere, although invisible. 
 
 Our souls are on the psychic plane now. 
 We only face this way, looking out through 
 this narrow aperture (Shape) in the wall of 
 the world, instead of looking within, into the 
 large soul room where we actually exist even 
 now. Do we see each other's souls? No. 
 They arc hidden behind the flesh. Even if 
 we see astral forms we do not see souls. We 
 can no more outline soul than we C3.n feeling. 
 
THE SCIENCE OF SCIENCES. 213 
 
 We sense souls; recognizing them through 
 their quality. 
 
 Then, on the soul side the mental atmos- 
 phere is one, just as the physical atmosphere 
 is one on the visible side of existence. Here 
 the material atmosphere is the connecting 
 medium between us as personalities; on the 
 soul plane the mental is the connecting me- 
 dium. Here we inhale and exhale from a 
 common physical fund; on the soul side we 
 breathe in and breathe out from one universal 
 mental store. 
 
 The mental atmosphere is filled with 
 germs, the result of generation upon genera- 
 tion of undeveloped souls thinking. Our ac- 
 tual breathing is our thinking, and if we do 
 not watch our thoughts we breathe them in 
 continually; and whatever we take in we give 
 out. Our soul-bodies are like sponges; every- 
 thing that passes through them leaves a de- 
 posit of its kind. 
 
 There are such things as "germs/' but they 
 are mental before they are material. All con- 
 tagion is mental, not physical. We do not 
 carry diseases in our clothing; our fears gen- 
 erate and incubate them. But is it not grati- 
 fying to know that health is just as contagious 
 as disease, wealth as poverty, joy as sorrow? 
 
214 THE SCIENCE OF SCIENCES. 
 
 Paul says: "We wrestle — not with flesh and 
 blood" (we have no conflict with the Shape) — 
 "but with principalities and powers." Every- 
 one's mentality is a principality, and his Imag- 
 ination a power. These are the unseen forces 
 and their products with which we have to deal. 
 If they were visible the battle would not be so 
 hard; but as it is we contend with them in the 
 dark. 
 
 However, we, must not lose sight of the 
 fact that these germs are not the created 
 things of God; not the spiritual verities of our 
 Being; they are only the temporal unrealities 
 in existence. But they can be fed or starved. 
 We feed them by dwelling upon them; exam- 
 ining and wondering about them, and they 
 will multiply till their name is "Legion," and 
 the young soul is so overloaded and entangled 
 in the meshes of its discords that it will drop 
 its Shape hoping thereby to escape from them. 
 
 But we can also starve them by refusing 
 to entertain them — putting them away from 
 us at once, and they will depart, for they find 
 no soil in which they can grow. The soil is 
 not fertilized with fear, worry, and anxiety. 
 
 The power of resistance to all these germs 
 is developing the Individuality. As we en- 
 large the capacities of our souls, purifying and 
 
THE SCIENCE OF SCIENCES. 215 
 
 spiritualizing them, we rise above the plane 
 they infect, getting out of their reach. The 
 work of the soul is to lift itself out of this 
 region, that it cannot be attacked by these in- 
 truders. On the plane of "person" we all are 
 open to them. 
 
 We need to make ourselves so positive by 
 individualization of soul that we will not take 
 in disease germs, nor be swept off our feet by 
 Thought-currents. Poverty is just as much a 
 disease germ as typhoid fever. There are no 
 germs more prolific of disease and disaster 
 than care, depression, discouragement, com- 
 plaining and ingratitude. These are promi- 
 nent characteristics of Adam souls still linger- 
 ing in the land of Egypt. They float with the 
 error current and are liable to be engulfed in 
 any stream. 
 
 But as the soul expands, and more of the 
 nature of our true Being comes forth to mani- 
 festation, we shall grow farther and farther 
 away from the liability to diseases and all un- 
 welcomed conditions. 
 
 "When the Master of the house has risen 
 up and shut the door" of our imagination, the 
 thieves can no longer come in and spoil our 
 peace. 
 
216 THE SCIENCE OF SCIENCES. 
 
 ANOTHER ASPECT. 
 
 There is another phase in existence that 
 demands our attention. That aspect which 
 deals with "Suggestion." This is more than 
 a speculative theory because based upon fun- 
 damentals, hence the importance of being in- 
 formed concerning it. 
 
 Seeing the situation of things — the oneness 
 of the mental atmosphere; that souls touch 
 and jostle each other although their organ- 
 isms are miles apart; that soul contact is as 
 certain as that drops of water in the ocean in- 
 termingle, you can see that suggestion — also 
 called thought-transference, hypnotism, mes- 
 merism, mental telepathy, etc. — is unavoidable 
 until the soul has reached a certain degree of 
 unfoldment. 
 
 Taking Suggestion under the head of 
 thought-transference let us analyze its nature. 
 It is simply one individual transferring his 
 ideas or thoughts to another. All teaching, 
 and much of our daily intercommunication, be- 
 long under this head. Thought-transference 
 is a method, one that is in constant use with 
 everyone; but this "method" admits of qualifi- 
 cation, and it is qualified by the standpoint 
 from which it is used. If from a standpoint of 
 base selfishness, a stronger mentality holding 
 
THE SCIENCE OF SCIENCES. 217 
 
 a weaker in abeyance and subjection, it would 
 be called hypnotism. 
 
 A milder form, or qualification, would be 
 that of using it for the betterment of others 
 to remove disagreeable conditions, but from a 
 human standpoint only. The highest qualifi- 
 cation that can be given it is from the stand- 
 point of the spiritual, and even then it is still 
 thought-transference. 
 
 Hence, there is nothing wrong nor bad 
 about the method; the right or wrong of it 
 depends on how it is used. As some view it 
 Mesmer was one of the greatest discoverers 
 of his day, in that he descried the power of 
 Suggestion. He uncovered a great evil in 
 the wrong use of it, but he also made self- 
 protection possible through knowledge of it. 
 
 There is nothing more subtle than Sug- 
 gestion. The mental atmosphere is as full of 
 suggestion as a sunbeam with motes, and igno- 
 rant souls breathe them in with every mental 
 breath they draw. 
 
 Weapons of steel are no longer needed 
 to slay. Jesus' words are verified to-day: "He 
 that hateth his brother is a murderer!' Hatred, 
 revenge, malice, will deprive a man of ob- 
 jective existence more quickly than a bullet 
 through the heart, and leave no trace of its 
 
218 THE SCIENCE OF SCIENCES. 
 
 deadly work. These are forces of their kind, 
 and none the less powerful because invisible, 
 are we ignorant of them? 
 
 The developing of our Individuality is our 
 refuge. With its unfolding we are gradually 
 surrounded by an impregnable wall which no 
 fiery dart of the enemy can penetrate. "The 
 Lord God Almighty encampeth round about 
 me as a wall of fire," is a safeguard statement. 
 
 We have been using Suggestion with our- 
 selves and for others detrimentally. Now let 
 us employ the same power for betterment. 
 Suggest good in its every conceivable form, 
 and Thought-Force — the omnipotent Creative 
 Power — shall bring it to manifestation. 
 
 Every soul in its Being is pre-eminently 
 good, invested with God-hood, and right Sug- 
 gestion brings the conscious realization of this 
 eternal truth. Every soul is a center of Force 
 in the universe, and as soon as this is recog- 
 nized it is doubly responsible for the manner 
 in which it uses Thought-Force through Sug- 
 gestion. 
 
 All the forces of the universe are mental 
 rather than physical; in ceaseless action; and 
 consciously or unconsciously we are handling 
 them or they are using us. We have the choice 
 of these two alternatives. In the event of the 
 
THE SCIENCE OF SCIENCES. 219 
 
 latter we are the losers, not the forces; if the 
 former — blessed are ye, for all things are yours. 
 
CHAPTER XIX. 
 
 "WILT THOU BE MADE WHOLE?" 
 
 In the Light of spiritual Science we learn 
 of three activities belonging to the universe. 
 First is God's Action; second is Man's activity; 
 third is the Soul's activity in conjunctive ac- 
 tion with God's Power. The first creates, the 
 second forms, and the third makes, and is the 
 finishing of Creation. 
 
 We have learned that Creation primarily 
 and ultimately is one united whole. Individual 
 Conscious Being — Primal Man — is at the be- 
 ginning of Creation, and Individualized Self- 
 Conscious Being — the Real Man — is the ulti- 
 mate, or finishing of Creation. 
 
 The Created, therefore, already is; there is 
 nothing newly created; what seems new to us 
 is the appearing to our self-consciousness of 
 that which is eternal in itself. This is all that 
 evolution is. Hence there is nothing wrong 
 with Creation; all is well with the Universe and 
 the world; the only trouble has been that we 
 as developing souls have seemed out of focus 
 with them, not knowing our relation to them. 
 But now with true knowledge we begin rightly 
 
THE SCIENCE OF SCIENCES. 221 
 
 to adjust ourselves to everything, and as we 
 do so we are being made Whole, which is fin- 
 ishing Creation. 
 
 This finishing is individual. It is the work 
 given every living soul to accomplish. Jesus 
 of Nazareth, one who has completed the work, 
 left his testimony with us to that effect. He 
 said: "I have finished the work thou hast given 
 me to do," and he said this while wearing the 
 flesh, and walking the streets of Jerusalem 
 looking otUwardly\\ke any other citizen of that 
 town. 
 
 Each one of us in our order may make the 
 same statement for succeeding generations, 
 for the same work is given us to do by our 
 God-derived spiritual Being whose nature we 
 are now manifesting in a degree, and when 
 this manifestation is completed we shall know 
 our being, know God, and have finished Cre- 
 ation, accomplishing a threefold work, and 
 surely this is a glorious destiny for the living 
 soul. 
 
 Perceiving this work to be individual it is 
 easily understood that no one can do this work 
 for another. Whoever will finish Creation 
 must do his own work. Another can help him, 
 point out the way, and teach him how to walk 
 in it, but he must walk. A helper is only a 
 
222 THE SCIENCE OF SCIENCES. 
 
 door through which the Light may come — a 
 mediator. The Nazarene said of himself: "I 
 am the door; if any man will let him come 
 after me." He never forced anyone into the 
 kingdom, nor frightened anyone into believ- 
 ing in him. He did not proselyte — the mod- 
 ern term for which is mesmerize — any into fol- 
 lowing him; he left it to the option of one to 
 do as he willed. 
 
 We fail to find one instance where it is re- 
 corded of any of the world-renowned spiritual 
 Teachers insisting on others becoming their 
 followers. It is a conspicuous fact in the his- 
 tory of the illuminated that they recognize 
 everyone's mental rights. They accord to all 
 the freedom of Individuality, and this is a 
 point that cannot be too frequently and forci- 
 bly emphasized. 
 
 We will never gain the freedom of the Sons 
 of God ourselves until we give every other 
 Son of God his liberty as such. Each in his 
 appointed time will do his own work. We 
 may and should help, but we should not push. 
 The Great God-Impulse will do all the crowd- 
 ing souls can bear. 
 
 THE ETERNAL INHERITANCE. 
 
 In the presentation of this knowledge we 
 have endeavored to give a general survey of 
 
THE SCIENCE OF SCIENCES. 223 
 
 the spiritual inheritance awaiting all now, just 
 as the science of numbers was here awaiting 
 our appropriation long before our attention 
 was called to it. There is an individual, undis- 
 covered country waiting for- each; it is the 
 great "deep" of our own Being. 
 
 What it contains no one can tell another, 
 but Paul gives us an inkling when he speaks 
 of "things unutterable and full of glory," and 
 it is all for you as the offspring of the Almighty, 
 heir to all the riches of the kingdom of the 
 Absolute Good. We shall all share alike, be- 
 ing equally endowed and apportioned. God 
 is no respecter of persons. There is but One 
 God and one Man, because there is but One 
 Creator and one Created as Cause and Effect, 
 and individually each is that one Man. Hence 
 we are all equally endowed if not yet equally 
 developed. We repeat, the difference lies in 
 the development, not the endowment. 
 
 Each one's apportionment is a whole cre- 
 ation. Can he ask for more? Whatever he 
 sees in the world of talent, capacity, genius, 
 possession, all are his now. But each must 
 make his own individual claim to his inherit- 
 ance; affirm his own lawful right to it. Each 
 must establish his own self-conscious union 
 with the Infinite. This cannot be effected by 
 
224 THE SCIENCE OF SCIENCES. 
 
 proxy. No one can gain Immortality with 
 all that it includes — omnipotent, omniscient, 
 omnipresent self-consciousness — for another. 
 Each must exercise his own powers, pluck, and 
 eat the Fruit of the Eternal Inheritance for 
 himself. 
 
 THE SILENT FORCE. 
 
 For the obtaining of this Inheritance we 
 shall use the great, resistless, silent Force — 
 the Eternal Momentum. There are two valu- 
 able features connected with this Power. One 
 is that it is silent, and the other, that we may use 
 it toour heart's content, for our own advantage, 
 and the betterment of others. It can never be 
 exhausted. It is as free as the air we breathe. 
 It will bring to us, or put away from us, accord- 
 ing to our word. 
 
 If we did but realize how rich we are on all 
 planes with this All-Producing power in our 
 possession and at our disposal, no murmur 
 would ever again escape our lips. We have 
 simply been misapplying the Great, never-fail- 
 ing Providence. But now we know about it we 
 have the wealth of the universe within reach, 
 and we may scatter it with lavish hand every- 
 where. 
 
 Have you ever observed that all the great 
 forces of the Universe are silent/ They do 
 
THE SCIENCE OF SCIENCES. 225 
 
 not proclaim what they are doing, and yet 
 they are doing continually. This planet re- 
 volves upon its axis at the rate of a thousand 
 miles an hour, but how noiselessly. Electricity 
 and compressed air are powerful forces, but 
 how quiet they are. 
 
 How do flowers, trees, animals, and chil- 
 dren grow? The Life-Force is unremittingly 
 at work, but how still it is. It is said that Sol- 
 omon's Temple was built without the sound of 
 a hammer or any other tool. Is not this sug- 
 gestive? He must have used this silent Power, 
 as we shall do in building our temple, which is 
 to be the House of the Living God. 
 
 How does the Sun do its work? Silently it 
 warms and lights millions of peoples every day. 
 It is no respecter of persons. What a beauti- 
 ful lesson there is in the Sun for one who is 
 beginning the ministry of silent service for the 
 individual, the race, the planet, for we know 
 not on what far-distant shore our spiritual 
 thought may find its lodging place. It is sure 
 to find soil somewhere. 
 
 CURING AND WHOLENESS. 
 
 It is well to distinguish between being cured 
 and being made Whole, for these are so fre- 
 quently supposed to be identical. Science 
 with its hair-splitting distinctions proves they 
 
226 THE SCIENCE OF SCIENCES. 
 
 are not. Two distinct faculties are especially 
 active in these results. One is "Belief" and 
 the other is "Understanding." Belief is found 
 with the intellectual degree of soul; Under- 
 standing with a higher degree of soul evolu- 
 tion. 
 
 The believer is never sure of his position, 
 hence has no security, therefore no rest. But 
 how different it is with a man of understanding. 
 He will accept nothing on hearsay. He will 
 reason things out, then prove them through 
 application, and when he has done so he is 
 very positive, firm, and immovable. "A re- 
 liable man," we say; "he knows whereof he 
 speaks," and what he says will invariably carry 
 conviction. 
 
 The believer, as a rule, is the one that wants 
 to be cured. The one with Understanding will 
 be able to render him efficient service. Un- 
 derstanding is the key to the solution of the 
 problem how to be made every whit Whole. 
 
 Spiritual self-understanding is greatly to be 
 desired. All have this faculty in its height, 
 depth, length, and fullness, and when conscious 
 of its active presence the rest that is to come 
 follows more quickly. The wheel of evolution 
 speeds with such velocity one can feel himself 
 grow. Paul exclaims: "O for the riches of the 
 
THE SCIENCE OF SCIENCES. 227 
 
 assurance of Understanding." Carlyle says: "If 
 you will plant for eternity, plant into the deep, 
 infinite Faculties of Man." Let us say every 
 day, "God is my infinite Understanding and 
 Wisdom." 
 
 Evidently, then, the result from Under- 
 standing must be greater than from belief. 
 We shall find their consequences are not the 
 same. Curing is only the "sign" that one can 
 give another of the power of mental forces to 
 control adverse conditions. These signs may 
 remove them temporarily, but under favoring 
 circumstances they may return, and in all like- 
 lihood will, if the root of the error is not re- 
 moved. The ax must be laid at the root. 
 
 Again, every known method of medical 
 practice; every known therapeutic system, can 
 show its cures. But how long does the patient 
 remain well? Will any physician guarantee 
 him permanent health? A most singular fea- 
 ture of curing with outside remedies is that 
 the more we use them the more we will have 
 to, for we are feeding that which at the same 
 time we are trying to get rid of — the error 
 germ — mentioned in a former chapter. 
 
 Then for two reasons curing according to 
 the spiritual method is preferable to any other 
 system. In the first place, it does not drug the 
 
228 THE SCIENCE OF SCIENCES. 
 
 physical, to which drugs are superfluous. The 
 decline in the administration of drugs, racially, 
 is accentuated by the departure from allo- 
 pathy to homeopathy, from this to hydropathy, 
 and again to osteopathy, so that progressive 
 physicians are giving very little medicine to- 
 day. 
 
 It might be helpful to say in passing that 
 food, sleep, clothing, and normal exercise are 
 natural to the Adam soul, and to deprive this 
 natural man of what belongs to him will not 
 accelerate spiritual growth. We all need na- 
 ture's man for a time, and if we want to retain 
 him we must consider his rights, while still 
 continuing the work of generating the divine 
 Self; which is a construction altogether dis- 
 tinct from the natural man. 
 
 Then one reason is the physical system is 
 not drugged. Another is, that it gives the 
 practitioner of Spiritual Science an opportu- 
 nity to do something for the soul; of planting 
 in the soul's soil a Truth-seed which, bearing 
 fruit after its kind, will eventually become an 
 impelling force in that soul, constraining it soon 
 or later to do its own work. 
 
 To cure according to spiritual Science is as 
 normal and legitimate as to eat and drink on 
 the plane of person. There is nothing supre- 
 
THE SCIENCE OF SCIENCES. 229 
 
 natural, nor miraculous about it, and it is by 
 far the best method of cure because accom- 
 panied with no after harmful effects. 
 
 To understand the nature of our true Being 
 rightly is to perceive, that, back of all these 
 archetypal shapes in the world are fundamen- 
 tal natures, and these are already in us as 
 lesser fractions in the Unit of our Being. For 
 example: A physician gives a man iron to pro- 
 duce strength — but strength is one of the spir- 
 itual attributes of Being derived from Spirit — 
 God, and by affirming for a few moments that 
 "God is our unfailing and omnipotent strength" 
 we will realize more strength and power than 
 if we take iron for weeks. 
 
 Back of the drugs we have formerly taken 
 are the lesser elements — the lower gradations 
 in the Scale of Being. There is mineral, veg- 
 etable, animal, human, and divine strength; 
 but if the soul has evolved to where it will no 
 longer respond to these lesser — which are only 
 fractions of strength — then only the spiritual, 
 the whole, obtained through the Spirit-Word, 
 will minister to that soul. 
 
 Therefore we are not yet through with 
 drugs, hospitals, sanitariums, and physicians, 
 racially, for there are some souls that will not 
 yet respond to the Word of Truth, and these 
 
230 THE SCIENCE OF SCIENCES. 
 
 must be helped on their plane. But individu- 
 ally there are some souls who are growing 
 away from the necessity for outside means. 
 
 However, we should avoid creating a new 
 fear for ourselves and others by being afraid 
 we are sinning should we use an exterior rem- 
 edy if an emergency arises where it would 
 seem wise to do so. It would not be a sin. 
 The act has no moral characteristic. It is 
 simply taking the attitude temporarily, "Suf- 
 fer it to be so now"; another day we will rise 
 above the emergency. 
 
 Certainly it is far better to overcome an 
 unwelcomed condition with spiritual self- 
 knowledge than with a drug, and the one who 
 does so is becoming a "Christian" in the true 
 meaning of the word, for this is the Christ 
 method; but he does not commit a sin if he 
 does not, the sin would consist in the fear of 
 sinning. Some one has said that the greatest 
 sinner is he that has the most fear, for he that 
 is full of fear knows nothing of the true God — 
 that God which is Love and which casteth out 
 all fear. 
 
 THE NATURE OE THE WORK. 
 
 It is well to know the nature of the work 
 that is done for those who are helped through 
 spiritual enlightenment, because those who 
 
THE SCIENCE OF SCIENCES. 231 
 
 seek this help are human souls being pushed 
 forward and upward in the scale of Existence, 
 whether they are aware of it or not. When 
 anyone speaks the Living Word he stands on 
 the summit of the Spiritual. From that height 
 he sees no man save the God-Man. Then he 
 lifts the soul up to this mount of transfigura- 
 tion, and holding it there tells this soul what 
 it is, has, and can do as a Son of God. 
 
 Doing this he instills the Breath of Life — 
 which is God-vitality — into his soul, and it 
 changes its quality just like pouring wine into 
 water will change the quality of the water. 
 Note the first miracle (so called) of the Naz- 
 arene — turning water into wine, or, as a poet 
 beautifully expresses it: "The conscious water 
 recognized its God and blushed." So the con- 
 scious soul recognizing the God-Word assumes 
 a new color and character. The waters of trib- 
 ulation, disease, sorrow, despair, give place, 
 and the wine of eternal Life, Harmony, Joy, 
 and Peace rush in, for the Living Word of 
 Truth is from the plane of Supreme Spirit, 
 and it is the veritable Breath of Life to this 
 one, whether personally he is aware of it at 
 the time or not; whether he obtains his phys- 
 ical demonstration or not it is the beginning 
 of immortality for him, because eventually he 
 
232 THE SCIENCE OF SCIENCES. 
 
 will be compelled to do his own work, for "that 
 Seed which is the Word of God" — the Living 
 Word has in it that Life-Impulse which will 
 do its work in him, sometime, somewhere, 
 without fail. 
 
 Those who are engaged in spiritual work 
 have a threefold mission: to cleanse the soul, 
 to cure, and to quicken it through permeating 
 it with Truth. The rapidity of the work, how- 
 ever, depends largely on the receptivity of the 
 soul. This factor must always be taken into 
 consideration. Too frequently the Truth is 
 blamed and the practitioner, if results are not 
 immediate, while the difficulty is with the soul, 
 never with the Truth, seldom with the prac- 
 titioner. 
 
 Some souls are very heavy sleepers. In 
 this event the demonstration will not appear 
 on the surface speedily, although good work 
 may have been accomplished on the subjective 
 side, and will manifest later. But with the 
 soul that is a light sleeper, ready to awaken 
 at the first sound of the footsteps of Truth, 
 results will be forthcoming quickly. 
 
 Work of this kind done for the soul must 
 b<- educative; silently the soul must be taught, 
 directed, and awakened to a knowledge of 
 what it is in its Being. It must be told what 
 
THE SCIENCE OF SCIENCES. 233 
 
 it is, has, and can do as that mighty, eternal 
 One — the Image and Likeness of God. This 
 must be uncovered to the soul as one would 
 unveil a statue, saying, as it were, "Behold 
 yourself as God created you in all the glory, 
 majesty, and power of your permanent Being!" 
 
 Herein lies the difference between spiritual 
 effort and hypnotism for anyone. The spirit- 
 ual Scientist rouses the patient to a knowledge 
 of his infinite resources and possibilities; ap- 
 peals to him in the name of his God-Being to 
 lay hold upon and utilize his own omnipo- 
 tent powers and forces, using for this purpose 
 Words of Trttth } not his own words. 
 
 A hypnotist, on the other hand, speaks his 
 own word, from the level of his intellectual 
 development; paralyzes the will of the patient 
 and manipulates his imagination. An emi- 
 nent physician East, who has recently made a 
 thorough study of the situation, says: "A hyp- 
 notist produces a sort of species of congestion 
 of the brain; the patient is relieved of his suf- 
 fering for the time being, but his soul is left 
 crippled!' 
 
 Evidently, of the two methods, drugs or 
 hypnosis, the former should be preferable for 
 the after effect would be less injurious. But 
 none of these intellectual therapeutic systems 
 
234 THE SCIENCE OF SCIENCES. 
 
 will do anything for the benefit of the soul, 
 and it is the soul that is sick and suffering, not 
 the Shape. 
 
 Plato once said to a student, "It is the soul 
 that is sick, my son, not the body, and the soul 
 is healed by charms, and these charms are 
 fair words!' Where will we find fairer words 
 than the Truth of Man's Being? Living Words 
 truly, and these only will impart newness of 
 life, health, vigor, and power to this wonderful 
 ever-living creature we call "Soul," and which 
 has its existence for no other purpose than to 
 manifest the Absolute Good — the Almighty 
 God. 
 
 A WORD OF CAUTION. 
 
 New students of Truth need to be advised 
 of the importance of speaking "the Word" in 
 the name of the Lord — that is, saying "be- 
 cause I am the Image of God," or "because I 
 am a spiritual Being," otherwise they are apt 
 to fall into the hypnotic manner of making 
 statements from their own level, and not from 
 the plane of the spiritual, hence are liable to 
 take conditions on themselves. 
 
 In the Bible we read: "A great woe came 
 upon the people that spake not the word in 
 the name of the Lord" — and this woe is tak- 
 ing others' discordant conditions on ourselves 
 
THE SCIENCE OF SCIENCES. 235 
 
 when trying to help them, by not placing the 
 power with the Lord — the true Being, as 
 stated above. The words may be the same, 
 also the method — thought-transference — but 
 the standpoint is altogether different. Then 
 we can safely say to a patient: "You are every 
 whit whole now, because you are the Image of 
 God" and that Lord — God's Image — is able 
 to fulfill the words and establish them. 
 
 We need also to practice Auto-suggestion, 
 suggesting to ourselves silently or orally the 
 opposite of every error insinuation, thus pro- 
 tecting ourselves from the ignorance of others 
 no matter how well meant it may be. While 
 very gentle and tender outwardly, within we 
 must be as positive as Truth. We will never 
 help ourselves nor others by getting down 
 into the stream with them. We must stand 
 on the shore of right thinking and from our 
 secure footing lend a helping hand. Silently 
 deny error words and affirm the truth, no mat- 
 ter how sad and distressful the story, so pro- 
 tecting yourself and helping others at the 
 same time. 
 
 We need to remember that it is the Worn 
 that does the work. No personality ever 
 healed or cured anyone. There may lay in a 
 room a quantity of waste paper, wood, coal, 
 
236 THE SCIENCE OF SCIENCES. 
 
 with oil poured over them — all combustible 
 materials; they zvill burn, glow, and give forth 
 light, but they require something to start 
 them. You, or I, may throw in their midst a live 
 coal; what will be the consequence ? Gradually 
 they will begin to burn; send forth heat, glow, 
 light. Did you, or I, make them burn? Not 
 directly; we had a hand in it, but the live coal 
 set them afire. Every Word of Truth is a live 
 coal. 
 
 Having spoken the Word of Truth we have 
 done our part and should have no further re- 
 sponsibility. The word is the Lord's and he is 
 mindful of his own. 
 
 Summing up the difference between being 
 "cured" and "being made Whole," we shall find 
 curing to be a natural consequence which ac- 
 companies the process of being made Whole. 
 The greater work is the latter, because it is 
 self work — casting out of our souls all that is 
 ungodlike. Who so well able to get down into 
 the innermost resources of our souls and cast 
 out all its lurking enemies as we? 
 
 This is ^-generation. The begetting of the 
 Son of God in the human soul; developing the 
 Christ self-consciousness in the human. The 
 divine nature is now all wrapped up in the 
 human nature just as manhood is wrapped up 
 
THE SCIENCE OF SCIENCES. 237 
 
 in boyhood, and through continually holding 
 the God-Man before the soul as its real Being 
 the human is transformed into the divine. 
 
 This is the true transubstantiation. Paul 
 says: "That was not first which was spiritual, 
 but that which is natural!' "It was sown a nat- 
 ural body" — mark that word sown, not created 
 nor made, simply planted. From this plant- 
 ing it is to be raised incorruptible, indestruc- 
 tible,, immortalized here and now. What a 
 mistake to read this at funerals only. It is for 
 all who are now using the flesh — the process 
 of transmutation, or being made every whit 
 Whole. 
 
 This process is changing the self-conscious- 
 ness from that of "person" to that of Indi- 
 vidual Identity, until the soul is wholly spir- 
 itualized and deified. Then surely the most 
 important feature of this acquisition of knowl- 
 edge is the bringing forth of the divine now 
 latent in every human being. To work per- 
 sistently, steadfastly, patiently for this ulti- 
 mate, for with His coming, little by little there 
 will be immunity from all suffering, lack, limi- 
 tation, and mortality; the unveiling of all the 
 mysteries of Creation; the conscious use of all 
 the forces of nature, for He is the Comforter 
 
238 THE SCIENCE OF SCIENCES. 
 
 who will compensate us for all the effort made 
 to bring Him forth. 
 
 If in this process anything is presented for 
 our doing that seems impossible — if we meet 
 with a "Red sea" now and then — instead of 
 being overwhelmed with a sense of inability, 
 we should pull ourselves together and say: 
 "Because of what I am in my true Being — in 
 his strength and power I can!' I wonder if that 
 banner with the strange device — Excelsior — 
 had not for its impetus the omnipotent words, 
 / can. 
 
 Every time we say, "I can't; I'm afraid; it is 
 impossible," we crucify our Christ-child and 
 the human obtains. But whenever we say, "I 
 can; I'll try; I'll do my best," the Christ nature 
 has a new impetus and the human is crucified. 
 "Out of those who do their best the gods of 
 the universe are made." 
 
 The developing of the faculties of our 
 Being — for these constitute our potential di- 
 vinity — has much to do with being made 
 Whole. When these are unfolded and all 
 working together with concerted action in the 
 soul, we shall be made Whole, even as we are 
 already created Whole, perfect, spiritual, har- 
 monious, and eternal. Then we also can say, 
 "// is finished** 
 
THE SCIENCE OF SCIENCES. 239 
 
 This is the destiny of every awakened soul 
 and the ultimate Purpose of the Threefold 
 Activity. A personal man will disappear to be 
 supplemented by the Personal God, or the 
 Divine Personality — the full, complete mani- 
 festation of the Absolute God. Jesus, the 
 Christ, who fulfilled this destiny, said — speak- 
 ing of his Cause — "I have manifested Thee on 
 the earth;" and he taught us to say, "Our 
 Father!" 
 
CHAPTER XX. 
 
 PRACTICAL SUPPLEMENT. 
 
 We must be careful to avoid confounding 
 the Impersonal God with the Personal God, 
 for we have both. The Impersonal God is 
 the Creator and Maker of the Personal God. 
 The First is at the Foundation of the process 
 that results in the Second, which is the End 
 of it. The Personal God is the natural, legiti- 
 mate outgrowth from the Impersonal God, 
 and lies deep down in the nature of the Im- 
 personal, until through the process of evolution 
 and involution it is brought forth to manifesta- 
 tion. Jesus Christ was (and is) the Personal 
 God, and he is our example. 
 
 The most practical result, then, that anyone 
 can obtain from spiritual enlightenment, the 
 aggregateof its entire import, is bringing forth 
 the Individual Christ which is folded within 
 the human as the full blown rose is in the 
 bud. Take another illustration: Many ladies 
 embroider. They purchase the cloth already 
 stamped with the pattern. Is this enough? 
 Are they satisfied with the pattern only? No; 
 they want it filled in, and they must do it. 
 
THE SCIENCE OF SCIENCES. 241 
 
 How will they accomplish it? By means of 
 silken threads which they will weave in and 
 out, forth and back again, until the pattern is 
 completed. As they work with the threads, 
 the threads work for them — it is co-operative 
 work, so to speak. 
 
 Thus, the highest, grandest import of all 
 this knowledge is the filling in of the "Pattern 
 shown us in the Mount;" the words of Truth 
 are the everlasting threads that work for us as 
 we work with them, to fill full the Infinite 
 Purpose. Then we know we are not using a 
 blind Force in applying this Truth to the 
 curing of the sick, the uplifting of the way- 
 worn and tired-hearted, for the awakening 
 and quickening of unregenerate souls; but 
 that we have unvarying Law and undeviating 
 Principles as the Basis for the work done. 
 
 Hence, it is no haphazard work; no "hit or 
 miss" proceeding; no experimental operation 
 such as takes place in hospitals every day; no 
 guess work; it is all, according to natural and 
 spiritual laws, understood, and is the common 
 ability of every individual being. 
 
 But it is safe to assert that ninety per cent 
 of those who seek spiritual self-knowledge do 
 so at first to be bettered in condition, circum- 
 stances, or comforted in some way, something 
 
242 THE SCIENCE OF SCIENCES. 
 
 out in the world having fallen short of the 
 mark. To those who come for health, as a 
 rule, all known remedies to the medical Fac- 
 ulty seem to have lost their efficacy, or, to ex- 
 press the situation more accurately, they no 
 longer respond to any of the "opathies" and so 
 turn to spiritual Science as a last resort. 
 
 Others come seeking solace for bereave- 
 ment; others, a new purpose in existence; and 
 to all the door of Truth swings wide open that 
 they may enter in and take possession of its 
 fertile fields. 
 
 It is a well-known fact, however, that those 
 who come for physical help are such as phy- 
 sicians have pronounced incurable, hopeless, 
 and abandoned. This is a feature of the work 
 which is not given due consideration by those 
 who judge it superficially. Then, for a time it 
 is not surprising if to such the curing — getting 
 rid of aches and pains — seems to be its most 
 desirable aspect. 
 
 But this does not long remain the chief 
 object in view, for the awakening soul once 
 having had a taste of that knowledge which is 
 Power, and which will deliver it from all the 
 ills of the flesh, sets up a demand for more. 
 Its appetite seems to grow on what it feeds 
 
THE SCIENCE OF SCIENCES. 243 
 
 upon, the more it has the more it wants and 
 will have. 
 
 Then our health somewhat improved, our 
 circumstances somewhat bettered, our hearts 
 comforted in a degree, we begin to seek further 
 into the deep things of Spirit for their own 
 value, and no longer for the temporal advan- 
 tages only. Whereas at first we sought higher 
 knowledge for the kingdom of the temporal, 
 nowwe seek it for the kingdom of the spiritual, 
 as we are told in the Scriptures, "Seek first the 
 Kingdom of Heaven and its righteousness, and 
 all these things (the natural) shall be added 
 unto you." 
 
 It is just at this point, where we do make 
 the spiritual things of our true Being the first 
 consideration, that health, strength, peace, 
 prosperity, and power begin to flow in unto 
 us in an all-sufficing stream, for "When the 
 knowledge of the Lord shall fill the earth as 
 the waters fill the sea" — when knowledge of 
 what we are in Being shall fill our souls until 
 there will be no dry, unwatered region — there 
 will be a parallel correspondence of the mate- 
 rial. All the good of the land of Promise, and 
 the land of Egypt, shall be ours. 
 
 Therefore the more wisdom, intelligence, 
 and knowledge we possess, the more abiding 
 
244 THE SCIENCE OF SCIENCES. 
 
 will be our riches on all planes. "They that 
 seek the Lord (true Being) shall lack no good 
 thing." 
 
 But, because one has had his reason quick- 
 ened, his perception stimulated, his under- 
 standing awakened, does not put him at once 
 into conscious possession of all spiritual per- 
 quisites; because one has read a book proclaim- 
 ing these fundamental Principles it will not 
 drop all these spiritual riches into his lap in- 
 stantly; but this is what is done for him, he is 
 given those faculties which will enable him to 
 draw them into his self-conscious possession. 
 
 He is given the Principles — Spirit, Life, 
 Love, Intelligence, Substance, MIND, which 
 involve everything any soul can need any- 
 where throughout eternity. He is also fur- 
 nished with the Rules how to make these 
 Principles act for him — these are how to think, 
 how to speak, how to utilize, and how to estab- 
 lish. God has done all that God can do for 
 humanity so far as Provision is concerned; 
 the rest mankind must do for itself through 
 co-operation with God by means of these rules 
 and the right use of Thought-Force — the Cre- 
 ative Power. 
 
 But until we reach that point of unfold- 
 ment in spiritual self-knowledge where all 
 
THE SCIENCE OF SCIENCES. 245 
 
 these blessings are ours self-consciously, we 
 should be prepared to meet all the incidental 
 emergencies that arise in our daily existence, 
 and in the experiences of those who need our 
 assistance. To this end there are some things 
 we must do and some we must not, one of 
 which is, ignore the undesirable. To ignore a 
 thing is simply to turn your back on it; it still 
 remains and may do more harm behind your 
 back than before your face. It is not wise to 
 try to run away from these conditions; better 
 make them run away from you, and this can 
 be accomplished by claiming the promise: 
 "The fear of you shall be upon every beast of 
 the field and every creeping thing that creep- 
 eth upon the earth." 
 
 We have all heard of men who could look 
 a ferocious beast in the eye until, cowering 
 beneath that dauntless gaze, it creeps back into 
 its lair glad to escape. In like manner we 
 should look every beast of a belief, whether 
 condition, circumstance, or event, in the eye, 
 knowing we are its master. 
 
 In a former chapter we have learned what 
 is the nature of these error conditions; that 
 they are not the spiritual, created things of 
 God, but the temporal, unreal, untrue, and 
 have in them no element of perpetuity, no 
 
246 THE SCIENCE OF SCIENCES. 
 
 power nor life because they are not of God, 
 and this is what constitutes their nothingness. 
 They are simply the products of the infant 
 soul's perverted use of the imagination; per- 
 sonal and racial inventions, and- although they 
 make us a great deal of trouble while contend- 
 ing with them, if we would only analyze their 
 nature and our own in comparison, we would 
 see that we are not subject to them. 
 
 We should not fear them, but rather turn 
 on them the x-ray of Truth and see them dis- 
 appear — vanish to their native nothingness. 
 This is our privilege and duty. Dominion is 
 given to Man. We, as living souls, are the 
 consciousness of what we are and have and can 
 do as Being— Man — and must, therefore, exer- 
 cise this dominion. It is not given, even in the 
 smallest degree, to any creature less than Man. 
 
 This is why there is a love of power in 
 every human soul; it is native to the soul and 
 inherent. Every human being possesses it 
 legitimately. At this stage of the soul's de- 
 velopment existence would be utterly tame 
 and insipid to the average man and woman 
 had they not something to surmount. But 
 dominion should begin at home." "He that 
 ruleth his own spirit" — not the amount of en- 
 ergy expended, but the point to which it is ap- 
 
THE SCIENCE OF SCIENCES. 247 
 
 plied. It should be ^//"-dominion, and this is 
 not human will power, or human obstinacy. 
 There is not one particle of boastfulness and 
 bluster in self-dominion. It works altogether 
 in the silence. "In quietness and confidence 
 shall be your strength." This is the secret of 
 spiritual self-dominion. 
 
 THE MENTAL ATTITUDE. 
 
 If we want to do the best work we should 
 not attempt it when feelings of impatience, 
 doubt, anger, or fear are paramount. Any of 
 these emotions will act as counter-currents 
 and seriously delay, if not altogether defeat, 
 your message. Better hold some loving, quiet- 
 ing thoughts until these agitations subside, 
 then we will be in better condition to speak 
 words of Truth to others. 
 
 The question may arise here, "Can anyone 
 do work of this kind who has not yet over- 
 come all human propensities?" Possibly not 
 the best, but he can do in proportion to his 
 understanding. Just as we find it in the natu- 
 ral existence — a mathematician who under- 
 stands something of arithmetic, although he 
 has not yet achieved all its higher branches 
 and attained masterhood, can teach what he 
 knows to others, preparing the way for them 
 to become masters even while he continues 
 
248 THE SCIENCE OF SCIENCES. 
 
 his efforts in his own behalf. We should "do 
 good as we have opportunity," says Paul, and 
 our opportunity will always be according to 
 our ability. 
 
 As developing souls we are like the orange- 
 tree on which we see at the same time blos- 
 som, hard bitter bud, half ripened and fall 
 ripened golden fruit. Would it be wise for a 
 hungry man to refuse the orange because the 
 rest had not matured? No one should hesi- 
 tate to take hold of this work because he is 
 not yet perfected. To return to our subject: 
 
 A quiet, non-resistant state is the best men- 
 tal attitude, without tension or constraint of 
 any nature. We close our eyes in order to 
 shut out surrounding objects, that we may 
 better concentrate our attention on the work 
 at hand. Then we silently speak to ourselves 
 or patient as easily and naturally as if talking 
 audibly. Have you observed that we are al- 
 ways talking to ourselves or to some one in our 
 mental environment when not occupied with 
 some special exterior avocation? Pursue this 
 same method, only now we talk to a purpose; 
 have some definite end in view, that of speak- 
 ing the Truth. 
 
 It is one of the most difficult things in the 
 presentation of this knowledge to get one to 
 
THE SCIENCE OF SCIENCES. 249 
 
 see the simplicity of its application. All great 
 things in their last analysis are simple, and 
 this is also true of this great Truth and the 
 simplicity of its application, and the absence 
 of all complexity in the matter will gradually 
 dawn on us as the eyes of our understanding 
 open wider and wider. 
 
 It is well to discontinue talking about dis- 
 eases, recapitulating accidents, misfortunes, 
 operations, etc. To persist in doing so is equiv- 
 alent to asking for a repetition of them. All 
 such subjects should be dismissed from con- 
 versation. Also, never make any unnecessary 
 inquiries about one's state of health, and above 
 all, we should never make a discouraging re- 
 mark to anyone. A human soul will grasp one 
 word of error and let a dozen words of truth 
 slip by unheard. It is as natural for this grade 
 of soul to do so as for a child playing in the 
 field to see a great, ugly scarecrow at a dis- 
 tance, and leave unnoticed the beautiful flow- 
 ers at its feet. 
 
 If anyone comes to us for spiritual aid we 
 should not ask him for his tale of woe, but 
 rather ask him what he seems to need and 
 desires to have. If he insists upon telling his 
 story, let him do so, but meanwhile be on 
 guard and silently deny every word. Then he 
 
250 THE SCIENCE OF SCIENCES. 
 
 will be emptied and in good condition to be 
 filled with the Truth of his Being. 
 
 While there are many excellent formulas 
 in print which are of assistance to beginners, 
 we would advise that they be discontinued as 
 soon as possible, that immediate reliance upon 
 the Spirit of Truth may be cultivated. How- 
 ever, it is no more a mistake to use a formula 
 for a time than for the disciples to repeat the 
 Lord's Prayer which Jesus, the Master Teacher, 
 formulated for them. 
 
 In speaking the Word for others we should 
 hold to the simplicity of the Truth, being 
 mindful that such as come to us are babes, 
 quite infant souls, and for them the milk of 
 the word is best. If a profound statement 
 comes to us we should not try to impart it to 
 an infant. We can make for ourselves all the 
 grand statements we wish if we are willing to 
 have our words put to the test, as they will be; 
 but in that event all we need to do is standby 
 the Word, it is self-sustaining. 
 
 We recommend to students for the ad- 
 vancement of soul growth that they make the 
 statement of True Being daily — not so much 
 for the physical condition (many do not need 
 it) , but for the unfolding of what is latent. We 
 are full of undeveloped possibilities and pow- 
 
THE SCIENCE OF SCIENCES. 251 
 
 ers. An ancient mystic says: "The spoken 
 Word wakes into activity every sleeping 
 germ." We have not even tasted of the glo- 
 rious existence that is ours until these "germs" 
 begin to operate in the soul. Then we feel 
 what a delight it is to live. For the awakening 
 of all that is asleep we need the daily affirma- 
 tion of Spiritual Being; moreover, if a neces- 
 sity arises where a (seeming) physical condi- 
 tion needs attention, our lamps will be all 
 trimmed, filled, and burning. It will be unnec- 
 essary to request assistance from others. To 
 form the habit of this daily, practical appro- 
 priation is of value beyond words to estimate. 
 
 HEREDITY. 
 
 Speaking of "habit" brings forward another 
 point of universal interest — that of heredity, 
 which, not one of us, as yet, has entirely over- 
 come. The color of our eyes, outline of the 
 nose, contour of the shape, are all traits of 
 heredity. But let us examine the nature of 
 this all-pervading tendency that we may better 
 know how to deal with it, for it is one of the 
 most obstinate facts in existence. 
 
 We find heredity to be a mannerism of 
 thinking; an habitual tendency to think in a 
 certain groove — a mental trend — and this may 
 
252 THE SCIENCE OF SCIENCES. 
 
 t>2 national, racial, planetary, kindred, or indi- 
 vidual, and from this predisposition we have 
 hereditary opinions, tastes, habits, peculiari- 
 ties, propensities, and diseases, as well as dog- 
 mas and tenets. 
 
 But when we change the basis of our an- 
 cestry, recognizing God, as Infinite MIND, to 
 be our Creator and maker, we appropriate the 
 divine rights of our Individuality. We look 
 only to God — the Incomparable Good — for all 
 we are. As a race we have not been slow to 
 relinquish some hereditary proclivities. Who 
 would be satisfied to-day with the candle for 
 light and the ox-team for transportation? On 
 the contrary, we want the most brilliant illu- 
 mination and rapid transit possible. Two 
 strong indications of the advancement of souls 
 racially: more Light, and a speedier return to 
 our eternal Home. 
 
 From a metaphysical basis, we perceive 
 that the "physical" cannot transmit either 
 health or disease. Then if the Shape is sup- 
 posed to say: "I am sick; I ache; have pain 
 here or there," we should take issue with it 
 at once by contradicting, mentally, every sup- 
 posed complaint; affirm the truth, and hold 
 our ground until the condition yields. 
 
 There is no one but ourselves to pronounce 
 
THE SCIENCE OF SCIENCES. 253 
 
 upon our instruments. With what will we 
 cause them to vibrate? Health or disease, 
 harmony or discord ? We have been governed 
 by our false sense of it long enough; now we 
 must assume control. The organism has no 
 intelligence, nor has disease; therefore we 
 make terms with ourselves, and watch our 
 thinking instead of our Shapes. Flesh and 
 bones cannot take cold, feel ache or pain. 
 None of these conditions belong to Infinite 
 MIND. Life, Love, and Truth cannot be dis- 
 eased. We, as living souls, stand between, and 
 are the users of both, and we must decide. 
 Every one is a law unto himself. 
 
 It is never the Shape that says food is 
 undigested, the nerve system depleted, blood 
 does not circulate properly; it is the mortal 
 sense of the infant soul, and now we must 
 use our spiritual self-knowledge, making new, 
 healthful conditions for ourselves. We must 
 stand by God's Law of Perpetual Harmony, 
 never allowing the belief that some disease is 
 developing in our organism, to remain. At 
 the first sign of such an error we should dis- 
 pute the evidence of mortal sense with the 
 affirmation of true, changeless, harmonious, 
 eternal Being. 
 
 Sin, sickness, sorrow, and even death in the 
 
254 THE SCIENCE OF SCIENCES. 
 
 ordinary manner must yield to the Supremacy 
 of divine Intelligence when MIND is admitted 
 to be the Only Life, Substance, and Power. 
 We deem it a phase of lingering idolatry to 
 have more faith in drugs, climate, hygiene, 
 than in God, Love, Life, to give us health and 
 consciousness of immortality. And yet, we 
 would say advisedly, "do not take away a 
 man's idols until he has grown to where he 
 can reason!' Arriving at this stage in the 
 process of soul evolution he will uncover the 
 feet of his idols and, finding them clay, will lay 
 them away. 
 
CHAPTER XXI. 
 
 DIRECT APPLICATION. 
 
 Generally this work is begun with simple 
 demonstration. But even these could not be 
 successfully accomplished did not we perceive, 
 at least logically, that aman in his ever-endur- 
 ing Being never was born, therefore never can 
 die; he never was sick, diseased, lame, weak, 
 crippled, deformed, or sinful, and never can be 
 by virtue of-his eternal relation to God, and it 
 is error in thinking to say there is anything 
 greater than God; to admit that anything or 
 anyone can ever overthrow the One Power, 
 destroy the One Life, consume or corrupt the 
 One and Only Substance. These points must 
 be discerned and acknowledged from a scien- 
 tific point of view, then demonstrations are as 
 sure to follow as that Truth is Truth. 
 
 There are three methods of direct applica- 
 tion. One, speaking to yourself in the first 
 person singular: I am the Image and Like- 
 ness of the Eternal, Absolute, Infinite Good, 
 because of what I am in my perfect, spiritual, 
 changeless Being, etc. Another is addressing 
 yourself in the second person — calling your- 
 
 255 
 
256 THE SCIENCE OF SCIENCES. 
 
 self by name and speaking as if to another 
 "self" back of you, saying: You are the full, 
 complete expression of all that God is now, 
 because of what you are as the offspring of 
 the Almighty, etc. There is still another way 
 by which we may reach others, even without 
 their permission, and yet transgress no right- 
 eous law; and this is to speak the Word of 
 Truth in their behalf as in the third person — 
 he is the Created Son of God, therefore per- 
 fect, spiritual, harmonious, good, etc. 
 
 This is no infringement on his mental rights, 
 it is simply rebuking error and declaring the 
 good from a universal standpoint, a responsi- 
 bility devolving upon everyone who has grown 
 to where he can discriminate between mortal 
 errors and eternal good. 
 
 When speaking the Word for anyone be 
 sure to repeat the name of the personality; 
 your message will go more direct and do its 
 work more quickly. 
 
 Learning as we have that fear — the conse- 
 quence of ignorance — is a fundamental root of 
 all illness, we should begin our spiritual minis- 
 tration for anyone, old or young, by allaying 
 fear. Having called him by name gently but 
 firmly assure him he has nothing to fear. Say 
 to him, You have nothing to be afraid of in 
 
THE SCIENCE OF SCIENCES. 257 
 
 all the universe, for Love is everywhere pres- 
 ent — that God-Love which never faileth, never 
 varies, weakens, nor falters. In this Love you 
 live, move, have your Being and existence. 
 No harm can come nigh you nor your dwell- 
 ing; you are encompassed by that omnipotent 
 Power before which every seeming error is 
 dissolved instantly; it is the One all-controll- 
 ing, all-governing Element which permeates 
 and interpenetrates you from center to cir- 
 cumference. 
 
 Because of your eternal relation to your 
 Creator, by reason of the Law of Cause and 
 Effect, God is the subjective side of you and 
 every fraction of your being. Everything be- 
 longing to you from God is a product of 
 MIND, and is therefore perfect, spiritual, 
 whole, good, eternally changeless because con- 
 ditioned, qualified, and sustained by its unal- 
 terable Cause. You, and all that pertains to 
 you, is fixed in what it is because of its rela- 
 tion to the Absolute. 
 
 You are every whit whole now (bring every 
 word down to present tense) , always have been 
 and ever will be so, because of your oneness 
 with, and nearness to, the Infinite. You are sin- 
 less, for God is your Righteousness. You are 
 diseaseless, because Deity Itself is the perpet- 
 
258 THE SCIENCE OF SCIENCES. 
 
 ual Health and Harmony of your Being, soul 
 and body. You are free from all ignorance 
 and limitation, for the infinite Mind, Intelli- 
 gence, and Wisdom are expressed in you wait- 
 ing to manifest. As the Image and Likeness 
 of God you are the Inlet and Outlet for all 
 that Supreme Spirit, Eternal Life, Immutable 
 Substance and Absolute Good are, and you 
 open every door and window of your Being, 
 Soul and body, that they may shine forth. 
 
 As the Individualization of Omnipotence, 
 Omniscience, Omnipresence, you, in reality 
 are omnipotent, omniscient, omnipresent. The 
 flesh prohteth nothing. There is no reality in 
 disease. Mortal sense has no power, sin is only 
 a dream. Lift up your soul unto God. Cleave 
 unto the Lord with all your heart, strength, 
 and self-consciousness. Lift up your eyes unto 
 the hills of God from whence cometh their 
 power to see. Open your ears to the voice of 
 the Supreme and obey understandingly. Use 
 your lips to praise God with and your tongue 
 to give thanks without ceasing. 
 
 You hunger and thirst after Righteousness 
 for its own sake; you eat, drink, walk, talk, 
 and do all that you do for the glory of God 
 and not your own laudation. Your faculties 
 are from the One Mind; they are living, 
 
THE SCIENCE OF SCIENCES. 259 
 
 active, fruitful, and enlightened with divine 
 illumination, and you can see as God sees, un- 
 derstand as you are understood, and know as 
 you are known. 
 
 Your riches on all planes are superabun- 
 dant. All the spiritual and material gold and 
 silver of a whole creation are yours and you 
 can bring them into self-conscious possession. 
 
 God is your freedom from all man-made, 
 time wrought, and hereditary laws. You are 
 superior to all there is except God. 
 
 Your "body" is the Temple of the Living 
 God and every part of it is flooded with God- 
 Light; every system and organ is cleansed, 
 impulsed and moved by the Spirit of God, the 
 One and Only Omnipotent Energy in the uni- 
 verse. Your real head is that mental capac- 
 ity which images Infinite Mind with its limit- 
 less powers, abilities, and possibilities. Your 
 strength, vigor, vitality, and spiritual might 
 are positively Godlike. You lack no good thing. 
 Awake to the consciousness of your blissful 
 Immortality; you are a new creature in Christ 
 Jesus. 
 
 CONCLUSIONS. 
 
 After this manner, therefore, "pray ye" 
 for yourself and those who need spiritual as- 
 sistance. From a truly religious and scientific 
 
260 THE SCIENCE OF SCIENCES. 
 
 point of view, this is the effectual, fervent 
 prayer that availeth, because it will cure and 
 heal sin, sickness, sorrow, lack and mortality. 
 Do not blindly believe it; do not simply take 
 any personality's word for it; try and prove 
 it for yourself. 
 
 Truth is an alterative to the whole nature, 
 system, soul, and body. It is not surprising, 
 then, that there should be a little friction when 
 first introduced to anyone. This is what Mrs. 
 Eddy calls chemicalization, and appears about 
 the fourth or fifth day when one is speaking 
 the Word for himself or another. At such a 
 crisis drop the full application and speak only 
 words of reassurance, peace, and love. 
 
 In cases of children, no matter how young, 
 call them by name and apply the Word as you 
 would to an adult, not omitting to minister the 
 Word also to the parents, nurses, and grand- 
 parents, if there are any troubled with fear. 
 
 Do not procrastinate. "A word spoken in 
 season, how good it is." Procrastination is a 
 subtle thief. 
 
 If we go into the silence we should take 
 our spiritual thoughts with us; hold the reins 
 of mental control well in hand, and then we 
 will not be caught in any psychic trap, nor lose 
 dominion over our vibrations. 
 
THE SCIENCE OF SCIENCES. 261 
 
 True concentration is to watch our think- 
 ing and guard our lips, and control the imagi- 
 nation. 
 
 God is Profound Silence, and because of 
 what we are as the Created of God we may 
 be filled with its perfect quietude, restfulness, 
 stillness, calm. When the Lord is in his holy 
 temple, all the earth must keep silent before 
 Him, for He giveth his beloved that Peace 
 which passeth understanding. It is a Realiza- 
 tion. 
 
 SOUL COMFORTS. 
 
 I speak all these words in the name of the 
 Living God who is able to perform and estab- 
 lish them. 
 
 He will make me to know the certainty of 
 the Words of Truth as they shall be fitted to 
 my lips. Aaron's rod shall bud for me; the 
 eyes of my understanding be opened to their 
 innermost depths; my heart filled with love 
 that worketh no ill to its neighbor. 
 
 God is my ability to do all, to be all, to 
 have all that belongs to my spiritual Being. 
 
 I must work the works of him that sent me; 
 I can do all things through him that strength- 
 ened me; I will to do the will of my Father 
 which is in Heaven, that I also may say, "I 
 
262 THE SCIENCE OF SCIENCES. 
 
 have finished the work thou hast given me to 
 do." 
 
 I am a new creature in Christ Jesus now, 
 and all Power is given unto me, with infinite 
 Wisdom how to use it. 
 
 I am a center of Force in the Universe and 
 all the Force of the Eternal Will and Purpose 
 is centralized in me. 
 
 God is my sincerity and fidelity in right- 
 eousness. Everything is possible to me if I 
 will only that which is good. 
 
 As the divine Idea of the Absolute, I re- 
 flect in reality only that which is God-like. 
 
 I now lay in the lap of Infinite opulence. 
 
 I am one with that Originality which is God, 
 and that power of the Whole which is too rich 
 to repeat itself is mine. 
 
 The Absolute is my Secttrity from all evil 
 and for all good. 
 
 I and the Father are One, and God is that 
 One, not I. 
 
 "To him who watches everything reveals 
 itself." 
 
 AMEN. 
 
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