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| author | nfenwick <nfenwick@pglaf.org> | 2025-03-03 05:13:47 -0800 |
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| committer | nfenwick <nfenwick@pglaf.org> | 2025-03-03 05:13:47 -0800 |
| commit | d3d88c9c2ce6042356bb27d1a389814cbcb42724 (patch) | |
| tree | 6e0d4d794d923a7c8b91bd7ef1805cdb99a06353 /36996-h | |
| parent | c84312e63f255cd0e7be1087ac02df3008671673 (diff) | |
Diffstat (limited to '36996-h')
| -rw-r--r-- | 36996-h/36996-h.html | 2956 |
1 files changed, 0 insertions, 2956 deletions
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- float: left; - margin-right: 1em } - -.align-right { clear: right; - float: right; - margin-left: 1em } - -.align-center { margin-left: auto; - margin-right: auto } - -div.shrinkwrap { display: table; } - -/* SECTIONS */ - -body { margin: 5% 10% 5% 10% } - -/* compact list items containing just one p */ -li p.pfirst { margin-top: 0; margin-bottom: 0 } - -.first { margin-top: 0 !important; - text-indent: 0 !important } -.last { margin-bottom: 0 !important } - -span.dropcap { float: left; margin: 0 0.1em 0 0; line-height: 1 } -img.dropcap { float: left; margin: 0 0.5em 0 0; max-width: 25% } -span.dropspan { font-variant: small-caps } - -.no-page-break { page-break-before: avoid !important } - -/* PAGINATION */ - -.pageno { position: absolute; right: 95%; font: medium sans-serif; text-indent: 0 } -.pageno:after { color: gray; content: '[' attr(title) ']' } -.lineno { position: absolute; left: 95%; font: medium sans-serif; text-indent: 0 } -.lineno:after { color: gray; content: '[' attr(title) ']' } -.toc-pageref { float: right } - -@media screen { - .coverpage, .frontispiece, .titlepage, .verso, .dedication, .plainpage - { margin: 10% 0; } - - div.clearpage, div.cleardoublepage - { margin: 10% 0; border: none; border-top: 1px solid gray; } - - .vfill { margin: 5% 10% } -} - -@media print { - div.clearpage { page-break-before: always; padding-top: 10% } - div.cleardoublepage { page-break-before: right; padding-top: 10% } - - .vfill { margin-top: 20% } - h2.title { margin-top: 20% } -} - -/* DIV */ -pre { font-family: monospace; font-size: 0.9em; white-space: pre-wrap } -</style> -<title>MYSTIC IMMANENCE</title> -<meta name="DC.Title" content="Mystic Immanence The Indwelling Spirit" /> -<meta name="PG.Released" content="2015-01-24" /> -<meta name="PG.Id" content="36996" /> -<meta name="PG.Producer" content="Al Haines" /> -<link rel="coverpage" href="images/img-cover.jpg" /> -<meta name="PG.Rights" content="Public Domain" /> -<meta name="PG.Title" content="Mystic Immanence" /> -<meta name="DC.Creator" content="Basil Wilberforce" /> -<meta name="DC.Created" content="1914" /> -<meta name="DC.Language" content="en" /> - -<link href="http://purl.org/dc/terms/" rel="schema.DCTERMS" /> -<link href="http://id.loc.gov/vocabulary/relators/" rel="schema.MARCREL" /> -<meta content="Mystic Immanence The Indwelling Spirit" name="DCTERMS.title" /> -<meta content="/home/ajhaines/mystic/mystic.rst" name="DCTERMS.source" /> -<meta content="en" scheme="DCTERMS.RFC4646" name="DCTERMS.language" /> -<meta content="2015-01-24T19:28:17.334287+00:00" scheme="DCTERMS.W3CDTF" name="DCTERMS.modified" /> -<meta content="Project Gutenberg" name="DCTERMS.publisher" /> -<meta content="Public Domain in the USA." name="DCTERMS.rights" /> -<link href="http://www.gutenberg.org/ebooks/36996" rel="DCTERMS.isFormatOf" /> -<meta content="Basil Wilberforce" name="DCTERMS.creator" /> -<meta content="2015-01-24" scheme="DCTERMS.W3CDTF" name="DCTERMS.created" /> -<meta content="width=device-width" name="viewport" /> -<meta content="Ebookmaker 0.4.0a5 by Marcello Perathoner <webmaster@gutenberg.org>" name="generator" /> -</head> -<body> -<div class="document" id="mystic-immanence"> -<h1 class="center document-title level-1 pfirst title"><span class="x-large">MYSTIC IMMANENCE</span></h1> - -<!-- this is the default PG-RST stylesheet --> -<!-- figure and image styles for non-image formats --> -<!-- default transition --> -<!-- default attribution --> -<!-- -*- encoding: utf-8 -*- --> -<div class="clearpage"> -</div> -<!-- -*- encoding: utf-8 -*- --> -<div class="align-None container language-en pgheader" id="pg-header" xml:lang="en" lang="en"> -<p class="noindent pfirst"><span>This ebook is for the use of anyone anywhere in the United States -and most other parts of the world at no cost and with almost no -restrictions whatsoever. You may copy it, give it away or re-use it -under the terms of the </span><a class="reference internal" href="#project-gutenberg-license">Project Gutenberg License</a><span> included with -this ebook or online at </span><a class="reference external" href="http://www.gutenberg.org/license">http://www.gutenberg.org/license</a><span>. If you -are not located in the United States, you'll have to check the laws -of the country where you are located before using this ebook.</span></p> -<p class="noindent pnext"></p> -<div class="vspace" style="height: 2em"> -</div> -<div class="align-None container" id="pg-machine-header"> -<p class="noindent pfirst"><span>Title: Mystic Immanence -<br /> The Indwelling Spirit -<br /> -<br />Author: Basil Wilberforce -<br /> -<br />Release Date: January 24, 2015 [EBook #36996] -<br /> -<br />Language: English -<br /> -<br />Character set encoding: UTF-8</span></p> -</div> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst" id="pg-start-line"><span>*** START OF THIS PROJECT GUTENBERG EBOOK </span><span>MYSTIC IMMANENCE</span><span> ***</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="noindent pfirst" id="pg-produced-by"><span>Produced by Al Haines.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="noindent pfirst"><span></span></p> -</div> -<div class="align-None container titlepage"> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst"><span class="bold xx-large">MYSTIC IMMANENCE</span></p> -<p class="center pnext"><span class="x-large">THE INDWELLING SPIRIT</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="center pfirst"><span class="medium">BY THE VENERABLE BASIL WILBERFORCE, D.D.</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span class="medium">LONDON : ELLIOT STOCK -<br />7, PATERNOSTER ROW, E.C. -<br />1914</span></p> -<div class="vspace" style="height: 4em"> -</div> -</div> -<p class="center pfirst"><span class="bold large">WORKS BY ARCHDEACON WILBERFORCE</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>SPIRITUAL CONSCIOUSNESS, 3s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>STEPS IN SPIRITUAL GROWTH. 3s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THE SECRET OF THE QUIET MIND. 3s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THE POWER THAT WORKETH IN US. -With Portrait of the Author. 3s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>POWER WITH GOD. 3s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THE HOPE THAT IS IN ME. 5s.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>SERMONS PREACHED IN WESTMINSTER -ABBEY. First Series. 5s.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>SERMONS PREACHED IN WESTMINSTER -ABBEY. Second Series. 5s.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>SANCTIFICATION BY THE TRUTH. 5s.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>NEW (?) THEOLOGY. THOUGHTS ON THE -UNIVERSALITY AND CONTINUITY OF THE -DOCTRINE OF THE IMMANENCE OF GOD. 5s.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THERE IS NO DEATH, 1s. 6d. net; bound -in White Parchment, 2s. 6d. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>MYSTIC IMMANENCE. THE INDWELLING -SPIRIT, 1s. 6d. net; bound in White -Parchment, 2s. 6d. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THE HOPE OF GLORY, 1s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>LIGHT ON THE PROBLEMS OP LIFE. 2s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>THE AWAKENING, 1s. net.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="center pfirst"><span>ELLIOT STOCK, 7, PATERNOSTER Row, E.C.</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><em class="italics">All rights reserved</em></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst" id="foreword"><span class="bold large">FOREWORD</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span>[Transcriber's Note: Foreword missing from source book]</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst"><span class="bold large">CONTENTS</span></p> -<p class="noindent pnext"><a class="reference internal" href="#foreword">FOREWORD</a><span> (missing from source book) -<br /></span><a class="reference internal" href="#infinite-immanent-mind">INFINITE IMMANENT MIND</a><span> -<br /></span><a class="reference internal" href="#spirit-soul-body">SPIRIT, SOUL, BODY</a><span> -<br /></span><a class="reference internal" href="#out-of-the-everywhere-into-here">"OUT OF THE EVERYWHERE INTO HERE"</a><span> -<br /></span><a class="reference internal" href="#last-words">LAST WORDS</a></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst" id="infinite-immanent-mind"><span class="bold x-large">MYSTIC IMMANENCE</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span class="bold large">Infinite Immanent Mind</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>"Whose is this image and superscription?"—ST. MATT. xxii. 20.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>The question, "Whose is this image and -superscription?" is suggestive, first, of the -deeper meaning of a harvest festival, and that -is the recognition in public worship that the -material universe is the visible thought of God. -What is the principle by which everything -came into being? Physical science has now -reduced all material things to a primary ether, -universally distributed, whose innumerable -particles are in absolute equilibrium.[#] The -initial movement, then, which began to -concentrate material substances out of the ether -could not have originated with the particles -themselves, and we are logically compelled to -acknowledge the presence of a Creative -Intelligence exercising volition. That Creative -Intelligence exercising volition, that Parent -Mind, has impressed His image and -superscription upon all that is—upon the life and -beauty of the animal world, upon the marvels -of the vegetable world, the prolific fruits of -the earth, the gorgeous flowers with which -church and altar are decorated to-day. Whose -is their image and superscription? Whom do -they manifest? Whence come their life and -their beauty? To understand the deeper -meaning of a church decorated with fruits and -flowers we must have risen to some conception -of the Invisible Intelligence that is realizing -itself in concrete phenomena. Everything in -the physical world is what it is by reason of a -spirit-organism or mind-form which relates it -to the Universal Mind, and the Universal -Mind is that Divine activity which St. John -calls the Word, the Logos, the Originator -in creative activity. "Through every -grass-blade," says Carlyle, "the glory of the present -God still beams." It does, and therefore a -harvest festival suggests, not only the obvious -duty of profound thanksgiving to a bounteous -Father—that goes without saying—but also -a reverent mental recognition of the intense -nearness of God, that "Earth's crammed with -Heaven and every common bush afire with God."</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="small">[#] </span><em class="italics small">Cf.</em><span class="small"> Troward's Edinburgh Lectures.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>So the first thought of to-day is that the -world is ruled by Mind and not by Matter, -that "there is a soul in all things, and that -soul is God," that in the true philosophy of -Creation every atom, every germ, has within -it a principle, a life, a purpose, a degree of -consciousness appropriate to its position in the -scheme of things. That consciousness, that -mind, differs in magnitude in its different -manifestations; higher in the insect than in -the vegetable, higher in the animal than in -the insect, and occasionally there is evidenced -in the animal a shrewdness which implies -observation and close reasoning. For example, -recently I was at Christchurch, in Hampshire, -and was conducted by Mr. Hart over his -unique museum of birds, representing the -life-work of an expert and enthusiast. He told -me many most interesting things, and amongst -them the following:</span></p> -<p class="pnext"><span>It is well known that the cuckoo makes no -nest of its own, but places its eggs in the nest -of one of the smaller birds. Now, in order to -deceive the bird amongst whose eggs the -cuckoo intends to place its own egg, the -cuckoo causes the egg it is about to lay to -assume the colour and markings of the eggs -of the small bird who is to be the -foster-mother. Mr. Hart showed me over forty -cuckoos' eggs, each one coloured to imitate -the natural egg of the bird whose nest the -cuckoo had commandeered. This had been -done with extraordinary accuracy, from the -bright blue of the hedge-sparrow's egg to the -dull olive of the nightingale's egg, and even -the peculiar markings, like notes of music, of -the yellow-hammer's egg, had been imitated.</span></p> -<p class="pnext"><span>Consider the extraordinary mental power -implied. The cuckoo has first to decide which -nest she will lay under contribution. She has -then to study the colouring of the eggs in that -nest; then, with some amazing exercise of the -creative power of thought, she has to cause -her unlaid egg to assume that colour. She -then lays it on the ground, and, carrying it in -her beak, carefully places it amongst the eggs -of the little foster-mother. What an intense, -ever-present reality is the Infinite Mind! -What a glorious thought it is that the Eternal -Purpose is everywhere! When the heart -grows faint and the hands weary, how -sustaining it is to know that there is no chance, no -mere machinery—everywhere purpose, -intelligence, evolution, love!</span></p> -<p class="pnext"><span>Now, obviously the operation of the -Originating Mind in all that is differs in quality of -self-realization in proportion to the receptive -capacity of the matter in which it is immanent. -It is not sufficient for us intellectually to -affirm the immanence of God in a blade of -grass, but it is for us to carry the thought -higher, and not to rest until we have realized -that Divine immanence is in a far more intense -degree in ourselves. Man is the crown of -Creation, and when our Lord took that coin -in His hand and asked the question, "Whose -is this image and superscription?" He was -stimulating thinkers to consider man's unique -place in the cosmic order, and man's true -relation to the Universal Originating Spirit; and -when a man has really found that, he is well -on his way to the region of understanding and -realization.</span></p> -<p class="pnext"><span>These Pharisees were no obscurantists. Some -of them were Essenes, some Therapeuts, some -Mystics; and when the Lord asked "Whose -is this image?" their minds would automatically -have reverted to the profound declaration -of human origins in the Book of Genesis: -"So God created man in His own image, in -the image of God created He him." They -would have realized that the question was -a suggestion for a thought-excursion. It was. -It was a hint at the transcendent truth of the -elemental inseverability of God and man. It -was an appeal to a Divine fact in man; it was -a reiteration of His dogma, "The kingdom of -Heaven is within you"; it was a reaffirmation -of the truth that nothing can ever really -change the central current of man's purpose, -and regenerate man's nature, but the clear -recognition of his dignity, his responsibility, -his potentiality, as a vehicle for the -manifestation of God. If they had brought to Jesus -some utterly degraded specimen of the human -race, as they brought Him that silver -didrachma, and asked Him the question, -"'Whose is the image and superscription' -on this man?" (and they virtually did this -when they brought Him the woman taken in -adultery) there could have been but one reply—"In -the image of God created He him"; -and that which God has once impressed with -His image, though that image may be defaced -and overlaid, is His for ever, and the impress -can never be obliterated.</span></p> -<p class="pnext"><span>You remember Tennyson's words:</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"For good ye are and bad, and like to coins,</span></div> -<div class="line"><span>Some true, some light, but every one of you</span></div> -<div class="line"><span>Stamped with the image of the King."</span></div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>"Stamped with the image of the King." The -thought touches human life at many points, -theological, personal, practical. The -theological lesson from the human coin stamped -with the Divine image is one of the utmost -importance as a stimulus to spiritual growth. -It is the transcendent twin-truth of the Eternal -humanity in God, and the Eternal Divinity in -man; that inasmuch as all that is must have -pre-existed, as a first principle, in the mind of -the Infinite Originator, and as the highest of -all that is, so far as we at present know, is -man, the archetypal original of man must be -in the hidden nature of the Infinite Mind; -and therefore man, however buried and stifled -for educative purposes in the corruptible body, -is in his inmost ego indestructible, and -inseverably linked to the Father of Spirits. God -needs man as a vehicle for Self-Manifestation. -"The heavens declare the glory of God, and -the firmament sheweth His handiwork"; but -only man—mental, moral, volitional -man—can declare the nature of God and manifest -the qualities of God. As God's power is -revealed in the wheeling planet, God's nature -is revealed in the thinking man. Man is -therefore the special sphere of the -self-manifestation of the Originating Mind. We humans -are personal spirits who have proceeded from -God into matter, and "the image and -superscription" of the Creative Sovereign Power, -whence we came, remains for ever indelibly -impressed upon our inmost </span><em class="italics">ego</em><span>, and must -work in us, and will work in us, until at last -it unites our conscious mind fully with God. -Inasmuch as humanity is the chosen vehicle -of the self-expression of the moral qualities of -the Originating Spirit, humanity will, through -much initial imperfection and through many -changes, evolve upwards and onwards, until at -last it shall be complete in Him, and the -preordained purpose of the Originating Spirit be -completely fulfilled. He who believes this -must be, theologically, a universalist.</span></p> -<p class="pnext"><span>There follows the personal lesson. The -moral evolution of humanity is not automatic, -it is not generic, it is not impersonal. It is -individual, in accord with the personal equation -of each one. Though it is a necessary -philosophic truth that our true </span><em class="italics">ego</em><span>, our imperishable -centre, is in the universal, and not in the -imprisonment of what we now call personality, -still we shall never lose our individuality, we -shall always know that "I am I and no one -else." "With God," said De Tocqueville, -"each one counts for one," and each one must -work out his own salvation. You and I will -not drift onwards in a vague, impersonal stream -called "the race." Each one of us is a -responsible life-centre in which God has expressed -Himself, and we have to become moral beings, -and a moral being is not machine-made—he -must be grown; he is the product of evolution, -and for the purpose of evolution he must -emerge triumphant from resistance, as every -flower, every grape, every grain of corn in -this church has emerged triumphant. In other -words, he must be exposed to what, with our -present imperfect knowledge, we call evil. It -is just here that the analogy of the coin comes -in. Man is a composite being—he possesses -an inferior animal nature, a lower region of -appetite, perception, imagination, and -tendency; in other words, to carry on the analogy -used by our Lord, there is a reverse side to -every human coin. Don't overpress the -analogy, but note that to every current coin -there is a reverse side, and when you are -looking at that side you cannot see the King's -image. Generally on the reverse side there is -some device representing a myth, or tradition, -or national characteristic. For example, on -the reverse side of this denarius, or silver -didrachma, that they brought to our Lord, -was a representation of Mercury with the -Caduceus. Hold in your hand an English -sovereign. Think of our Lord's analogy. Let -the mind wander back into the distant past, -and consider the ages during which that -sovereign has been in the making: the -precipitation of the chemical constituents of gold -in prehistoric times, when the planet was -emerging from the fiery womb that bore it; -the forcing of the metal into the cells of the -quartz under the incalculable pressure of the -contracting, cooling world; the ages upon -ages of concealment in the depths of the -earth; the discovery of the metal, and all that -was implied; the toil of the miners, the -smelting, the refining, the alloying; and, at last, -the stamping with the image and superscription -of the reigning sovereign. And once -stamped in the Mint it is an essential item in -the economy of a great empire. It is legal -tender—no man may refuse it in payment; -at his peril does any man clip it or take from -its weight. The image and superscription of -the reigning sovereign gives it its dignity, its -sphere of usefulness, even its name. Now -turn it over; you can no longer see the image -of the King. What is this on the reverse -side? Another device, an heraldic design, -symbolical of the traditions and myths of -the nation; a transition from the real to the -illusory, a representation of St. George -fighting the dragon. "Whose is this image and -superscription?" Whose handiwork is this? -Examine closely the reverse side of a sovereign. -Close to the date you will see some minute -capital letters. They are the initials of the -talented chief engraver to the Mint in the -reign of George III., the designer of both -sides of the coin which Ruskin said was the -most beautiful coin in Europe, the English -sovereign. Who is the engraver who has -stamped the reverse of every human coin -with the mythical designs of our human -imagination, the pleasing illusions of our -natural self-life, the device of our outer and -common humanity, the conditions of our -flesh-and-blood existence? Do you really believe -that this was done by some powerful enemy -of the Most High? The mythical, demonized -objectification of what we call evil is greatly -in the way of clear thought. St. Paul is -careful to point out, in Romans viii., that there is -only one Originator, and He can never be -taken by surprise. Paul says man was "made -subject to vanity, not willingly, but by God." The -same omnipotent hand that stamped the -King's image stamped also the reverse of the -coin. The device on the reverse side of the -human coin is the device of human heredity, -the qualities of temperament, the -race-memories which belong to the region of animal -life-power. We have had "fathers of our -flesh," the Apostle reminds us. They have -transmitted to us, by human generations, -tendencies appertaining to corporeal life. There -is nothing to deprecate in these tendencies in -themselves; they are all within the majestic -lines of nature. Obviously, if we concentrate -all our attention on the reverse side of the -coin, if we persist in imagining that our animal -nature is our real self, we forget that the -King's image is on the other side. We can -only see one side at a time, and while we -gaze at the reverse side, and the other side is -hidden, doubt, depression, pessimism, sense of -separateness from God, are the inevitable result.</span></p> -<p class="pnext"><span>What is the moral of the analogy? It is -this: Do not always harp upon the worst side -of yourself. We are bound to become what -we see ourselves ideally to be. The higher -your ideal of yourself, the more rapid your -spiritual growth; see yourself ideally as Divine, -and you will become it. Remember, you -cannot see both sides of the coin of yourself -at once. When you are discouraged by the -prominence of the animal nature; when you -are prone to give way to appetite or temper, -or despondency, or self-detestation, instantly -force yourself to turn over, as it were, the -coin of yourself; "reckon yourself," as Paul -says, "alive to God"; forcibly detach your -attention from the reverse side; think -intensely into the other side. Say, "I am -spirit, I am the Lord's; His image is stamped -on me, His life is in me. His eternal purpose -is my perfection, my true ego is His Divine -Life; I am a personal spirit, thought-begotten -by the Father-Spirit in His own image and -likeness, made subject to the vanity of human -birth, that through the bondage of corruption -I may attain to the conscious liberty of the -glory of Sonship. This body is not I, not the -real I." The thought, when persisted in, -becomes creative; it restores the equilibrium; it -helps the at-one-ment of the two sides of the -coin, the human and the Divine, making, as -the Apostle says, "of the twain one new man."</span></p> -<p class="pnext"><span>The same rule applies as to our judgments -of others. Remember, we cannot see both -sides of the human coin at once, and therefore -our judgments are literally one-sided. This -they are in both directions. The people we -admire are not deserving of all the worship we -give them; the people we dislike are not as -black as we paint them. Some people live -with only the reverse side visible, but always -there is the other side of the coin. I have -never honestly tried mentally to turn over -a human coin of this description without -finding the King's image often defaced and covered -with accretions, but always there. If asked -of the most degraded, "Whose is this image?" -I should not hesitate in my reply: "The -qualities, potentialities, of Spirit are here -though hidden." The conclusion is, Never -despair of anyone, and never despise thy brother -man; always believe the best of other people; -be sure that the name of the Eternal Father -is impressed on their true </span><em class="italics">ego</em><span>. That Divine -name is ineradicable. In the end it will save -the worst, though, it may be, "yet so as by fire."</span></p> -<p class="pnext"><span>The practical lesson scarcely needs -enforcement. "Whose is this image and -superscription?" asks the Head of humanity of the -human items that make up the race. A -recognition of the fact that the real </span><em class="italics">ego</em><span> in -every man is Divine would be the golden key -which would unlock the most puzzling of the -social problems of the age. The prominent -evils which degrade humanity would pass -away before it, and in private life love would -reign instead of harsh criticism. If the -answer were clearly and intelligently given -to the question, "Whose is this image and -superscription?" and it were recognized that -humanity is God-souled, and that the Originating -Spirit is the self-evolving image in all, -it would not only mitigate our personal -judgments of others, but it would break down -the prejudices which now divide us. The -regenerating transforming mission of love -would knit souls together, there would be no -"Eastern question," for, in God, there are no -Greeks, Turks, Bulgarians, Russians, -Austrians, there are only men.</span></p> -<p class="pnext"><span>The universality of the Divine impress, the -certainty that every individual life-centre is -a manifestation of God, should convince us -that "one is our Father and all we are -brethren." To know that humanity is God's -child, though it has a side weighted with -crime, brutality, and degradation, should -stimulate us, first, always to see the best side in -people we dislike, and, secondly, to associate -ourselves with all ameliorating work for -humanity in a vast Empire city like London. -The human coins are sometimes for a while -lost, and it is our duty to find them. Our -Lord once drew a vivid picture of a search for -a lost coin. He implied that it was the -Church's fault (for the woman in that parable -is the Church) that the coin was lost. He -suggested that we should light a candle and -stir up the dust from the unswept floor of our -distorted social conditions, and actively, eagerly -search for His God-stamped human coins till -we found them. To keep others and to make -others happy is the road to personal happiness, -that is implied in the conclusion of that -allegory of the lost coin. The successful -searcher is represented as calling upon friends -and neighbours to rejoice with her, for she has -found the coin which was lost. To manifest -love and help to make others happy is the -highest credential for the future life beyond, -for "Heaven is not Heaven to one alone. Save -thou one soul, and thou mayest save thine own."</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst" id="spirit-soul-body"><span class="bold large">Spirit, Soul, Body.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>"A man's heart deviseth his way, but the Lord directeth -his steps."—PROV. xvi. 9.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>A profound philosophy underlies that -inspired maxim. Man is a threefold -being, composed of spirit, soul, and body, and -this proverb indicates the true relation which -should exist between these three functioning -centres in each individual man. Soul is the -region of the intellect, where a man does his -conscious thinking. Soul "deviseth man's -way" and plans details. Spirit, the innermost -being, the immortal </span><em class="italics">ego</em><span>, Infinite Mind -differentiated into an individual life-centre, -when not grieved, controls soul, and of this -control soul is sometimes conscious, but more -often not conscious. Body, the external part -of man's being, the association of organs -whereby the spirit comes into contact with -the physical universe, ought to obey soul, -controlled by spirit, and then all is well. That -is the ideal relation between the three -functioning centres in individual man. Spirit is the -seat of our God-consciousness. Soul is the -seat of our self-consciousness. Body is the -seat of our sense-consciousness. In the spirit -God dwells; in the soul self dwells; in the -body sense dwells. The at-one-ment is the -realized equipoise of these functioning factors -in the complex mechanism of the individual -man. The body, with its senses, subject to -the soul with its conscious mind. The soul, -with its conscious mind, subject to the spirit -which is Divine. And when a man knows -this inter-relation, and gives spirit the -pre-eminence, he does not sin. Disharmony, or, -as we call it, sin, when it is mental, is the -assertion of self, seeking its life and its -happiness through human intelligence only. Sin, -when it is bodily, is the assertion of animal -appetite, seeking its life and its happiness -through the senses only. Harmony lies in -the soul-self, of which the conscious mind is -the functioning power, seeking its life and -its happiness in obedience to spirit, thinking -itself into conscious oneness with spirit, the -inmost shrine of our complex nature. Then, -as Soul will be no longer functioning from the -plane of material conditions, Body obeys Soul, -and thus, though a man's conscious mind -"deviseth his way," Spirit "directeth his steps."</span></p> -<p class="pnext"><span>There is a restful universalism in this -analysis, because spirit is the true man. Spirit -is "the kingdom of heaven within." Spirit -is "the Father within you." The one ever-lasting -impossibility to man is to sever himself -from immanent spirit. A man's soul may -have so wrongly "devised his way" as to be -derelict; the nightmare of life may have been -so heavy that a man has not recognized that -the keys of the Kingdom of Heaven within him -are committed to him. He may not yet have -awakened to the truth that God's intensity -dwells within him; he may even plunge into -animalism; he may pass out of this life still -in his dream, but, though he knows it not, -whatever his mind may devise, the Lord, -Immanent Spirit, will still "direct his steps" -to the ultimate issue. Into whatever -educative school a human being may pass. Spirit -goes with him. "If I go down into Hades, -Thou art there; if I take the wings of the -morning and fly to the uttermost parts of the -sea, even there shall Thy right hand lead me." And -where Spirit is, there is Love—tireless, -patient, remedial, effective, and "at last, far -off, at last," every wandering derelict human -being will "arise and go to its Father." I -know that you cannot make another person -see what you see yourself, but I long to -encourage all to believe it, to test it, to live it, -to proclaim it. Some think I err by ceaselessly -reiterating the same truth. I cannot -help it; it is the ideal I am striving to attain -myself. I must give it to others. As Whittier said:</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"If there be some weaker one,</span></div> -<div class="line"><span>Give me strength to help him on.</span></div> -<div class="line"><span>If a blinder soul there be,</span></div> -<div class="line"><span>Let me guide him nearer Thee."</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>I desire to encourage all to aim at conscious -identification with Spirit, and to bear witness -by the peace it brings into their lives.</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"That to believe these things are so,</span></div> -<div class="line"><span>This firm faith never to forego,</span></div> -<div class="line"><span>Despite of all which seems at strife</span></div> -<div class="line"><span>With blessing, all with curses rife,</span></div> -<div class="line"><span>That this is blessing, this is life."</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>The Collect, Epistle, and Gospel for the -eighth Sunday after Trinity help the -attainment of this mental attitude. The Epistle -touches upon a question of importance to -those who are learning the glorious truth of -the Immanence of God. Do not let -concentration upon your oneness with Infinite -Spirit Immanent hinder your consciousness -of Infinite Spirit Transcendent—that is, -external to you. The Lord Jesus, knowing that -the human mind can only cognize in terms -of human experience, gave us the name -"Father" to help us mentally to personify -Infinite Spirit Transcendent—that is, external -to us. The Lord Jesus was intensely -conscious of the Immanence of God, He called -it "the Father in Him," but He also prayed -definitely to the Father outside Him. -St. Paul suggests that when we pray to -undifferentiated Spirit, who is God outside us, -we should use the familar [Transcriber's note: familiar?] -affectionate title -"Abba." The Lord Jesus is only recorded -to have used this title once, at the moment -of His deepest agony, and it is in suffering, -physical or mental, that you most want it. -It is a declaration of your estimate of God, -and therefore important, because the ability -of Divine Love to help and soothe you is -conditioned by your appreciation of Him and -your mental attitude of receptivity towards -Himself. So in those times of deepest -darkness, when He seems most absent, it is well -to address Him by the tenderest name, and -say, Abba, Father. "Abba, Father, if it be -possible, let this cup pass from Me."</span></p> -<p class="pnext"><span>Let us consider the Collect. How it redeems -our Liturgy from its leaven of Augustinianism! -How it silences the obscurantists who accuse -believers in universal restitution of going -beyond the Church's teaching! Is this collect -an authoritative formula of the Church, or is it -not? "O God, whose never-failing Providence -ordereth all things both in Heaven and on -earth." In other words, a man's conscious -mind may wrongly "devise his way," but "the -Lord will direct his steps." Saturate your -mind with that thought. Speak to the -universal Spirit outside you and individualize -Him. Say, "Abba, Father, whose -never-failing providence ordereth all things both in -Heaven and on earth, though my heart may -be 'devising my way' wrongly and tortuously, -I know Thou wilt 'direct my steps' into Thy -purpose." In that attitude of mind you know -that God will be in whatever happens to you. -This gives you a great freedom in worshipping -Infinite Spirit. You feel yourself emancipated -from all traditional conceptions, and you feel -in yourself the aspiration of Faber when he wrote:</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"Oh, for freedom, for freedom in worshipping God,</span></div> -<div class="line"><span>For the mountain-top feeling of generous souls,</span></div> -<div class="line"><span>For the health, for the air, of the hearts deep and broad,</span></div> -<div class="line"><span>Where grace, not in rills, but in cataracts rolls!"</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>It is well to face the principle underlying -these words of the collect: Abba, Father, -"ordereth all things both in Heaven and on -earth." Then, as His will is man's sanctification, -the logical conclusion is an absolute -ultimate universalism.</span></p> -<p class="pnext"><span>The absurdity of the paradox that man by -wrongly "devising his way" can ultimately -defeat the predestined purpose of Infinite -Originating Mind is self-evident. Sophocles -and Plato taught that omnipotent purpose -governed the apparently accidental phenomena -of life, and the writer of the book of Proverbs -says plainly: "A man's heart may devise his -way," but "the Lord will direct his steps." That -is the inspired statement of the problem. -Milton thought the problem insoluble, and -describes the fallen angels exercising their -minds on "fixed fate, free will, fore-knowledge -absolute," and being "in wandering mazes -lost," I really think it only needs common -sense. Infinite Mind expresses Himself in -individual human life-centres that He may -realize His own qualities and have millions of -separate entities to love and, after education, -to love Him. Is it conceivable that He would -so overdo His creative work as to produce -beings with a superior will to Himself capable -of resisting Him through the endless ages, -and putting His purpose to complete -confusion? Is it not obvious that He would -only give them enough will to train them? -The will of man, such as it is, has its clearly-defined -sphere. It is with his will he "deviseth -his way," and that "devising his way" is the -test of his life; but he can no more escape the -ultimate purpose of Abba, Father, than a -material substance on this planet can escape -the law of gravitation. Obviously we have -volition, we have the power to "devise our -way." This must be so for two reasons. -First, Originating Spirit desires to realize His -highest qualities in man. Therefore, man -must have liberty to withhold his co-operation -or he would be only an automaton. Mechanical -moral qualities would not be moral any -more than your watch is moral. To receive -and to distribute the nature of the Divine -mind, not mechanism, but mental acquiescence -is necessary. "The heavens declare the glory -of God," but they do it mechanically, not -morally. The solar system is a perfect work -of mechanical creation, but the planet cannot -leave its appointed orbit. Man can. If man -obeyed God, only as a planet revolves in its -orbit, he would "declare the glory of God," -but he would not be a man; that is, he would -not be a mental centre in which the Originating -Mind could realize Itself. Then, again, without -being free to disobey, we could never become -moral beings. The antagonistic pressure of -non-moral inclinations challenges our highest -self, and as we make, within our limited -sphere, correct choice between alternatives -presented, we are built up Godward or the -reverse. But inasmuch as Infinite Spirit and -His vehicles are elementally inseverable, and -"Abba, Father, ordereth all things," though -wrong choice, and the selection of lower -standards, will occasion pain and unrest, and -delay the evolution of the Eternal purpose, -and grieve the Spirit within us. Creative -Spirit is Omnipotent, to defeat Him is -impossible. He will ultimately, in ways of His -own, "direct man's steps" without turning -him into an automaton. When once you -perceive that man in his inmost nature is the -product of the Divine Mind, imaging forth an -image of Itself, you are certain that no negation -can finally frustrate the evolution of the Divine -principle which is the inmost centre in us all. -It must ultimately blend with the ocean of -uncreated life whence it came, and whither -from all Eternity it is predestined to return, -for Infinite Mind has declared of His human -children, "Ye shall be perfect." Of course, -we must ourselves "open out the way." In -that obligation lies the function of our Will -and our responsibility for using the Keys of -our own Kingdom of Heaven within.</span></p> -<p class="pnext"><span>As Browning expresses it so grandly in "Paracelsus":</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"There is an inmost centre in us all,</span></div> -<div class="line"><span>Where truth abides in fulness; and around,</span></div> -<div class="line"><span>Wall upon wall, the gross flesh hems it in.</span></div> -<div class="inner line-block"> -<div class="line"><span>... TO KNOW</span></div> -</div> -<div class="line"><span>Rather consists in opening out a way</span></div> -<div class="line"><span>Whence the imprisoned splendour may escape,</span></div> -<div class="line"><span>Than in effecting entry for a light</span></div> -<div class="line"><span>Supposed to be without."</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>Those who use the Keys of their Kingdom -of Heaven know, and "open out the way." And -for those who don't know, though they -blunder terribly and suffer in the blundering, -the Immanent Spirit "directs their steps." Do -you say this implies fatalism, submission -to impersonal destiny destructive of independence -and self-reliance? The Gospel negatives -the suggestion, and demonstrates that this -"ordering all things" is not the despotic -overrule of an irresistible law, but the immanent -influence of an omnipotent Providence -ceaselessly suggesting to the Soul of man. The -Lord Jesus said: "I can do nothing of Myself, -the Father in Me doeth the works." Was -that fatalism? No, the Lord Jesus was -consciously working out the thoughts, the ideas -of the Immanent Spirit, and the Epistle says; -"The Spirit itself beareth witness with our -spirit that we are the children of God; and if -children, then heirs, heirs of God, and joint-heirs -with Christ." "Joint-heirs with Christ," -that is, that the same spirit that was in -perfection in the Christ is germinally in us, and -though we may not yet be conscious of it, we -are co-partners in the same splendid inheritance. -Again, the prevalence of evil is to -some a stumbling-block. They say God is -all, and all is God, and God is Love, resistless, -resourceful, perfect. He "ordereth all things -both in Heaven and on earth," why, then, this -discord between the heart that "deviseth the -way" and the Lord who "directeth the steps"? why -all this misunderstanding? Have we not -learnt the answer? It is an interesting study -in human psychology to note how thoughtful -men will stumble over the answer. I am -always repeating the axiom: Even God cannot -make anything except by means of the process -through which it becomes what it is. He is -making moral beings. He can only make -moral beings by means of the process through -which a moral being becomes what he is, and -that is, by having the opportunity of being -non-moral. Therefore Infinite Spirit, who -can never make a mistake, is responsible for -the conditions under which what we call evil -becomes possible, because by those conditions -alone can men become moral beings, and these -conditions underlie the three functioning -centres in the complex mechanism of human beings.</span></p> -<p class="pnext"><span>That is the inner meaning of that metaphor -about gathering grapes from thorns and figs -from thistles in the Gospel. The thorn and -the thistle, the grape and the fig, do not signify -separate types of men. If so, the force of the -metaphor would fail, and Necessitarian -Calvinism would be established.</span></p> -<p class="pnext"><span>The thorn and the thistle are obeying God's -own law of heredity and affinity by producing -only thorns and thistles; they would violate -the law of their being if they produced grapes -and figs. It is an allegory of our separate -selves, of that complex nature which -differentiates us from the immanence of God as -subconscious mind in the vegetable and the animal. -Each man is the soil in which the "soul-man" -and the "body-man" produce thorn and -thistle, and the "spirit-man" produces grape -and fig. The opposing functioning centres in -the same individual strive for the mastery, -and from this very striving emerges the -perfected life of the Child of God, and that is -where the possibility of what we call evil -comes in. Our own limited minds teach us -that God's thought-forms, imaged forth from -the womb of Infinite Mind, could never attain -Self-consciousness unless associated with -matter in some definite form. That association -with matter involved body with its "thorn -and thistle" tendencies, which tendencies are -the training-ground of the individual, and this -training will be complete when the "spirit-man," -through the "soul-man," controls the -"body-man," and he can say with Paul: "I keep -under my body and bring it into subjection."</span></p> -<p class="pnext"><span>As vehicles of spirit we have the capacity -of living by a definite effort and purpose the -higher life, the fruit-bearing life, and, as we -live it, we weaken and starve the thorn-bearing -life. "We are debtors," says the Apostle, we, -who have received the Keys of our own -Kingdom of Heaven within—"we are debtors not -to live after the flesh."</span></p> -<p class="pnext"><span>No one needs the pulpit to tell them what -is the life "not after the flesh." Every -purposeful encouragement of the Divine nature -within, every clinging to principle in time of -temptation, every masterful conquest over -bodily desires by forcing the mind away from -sense impressions into recollection of the -Divinity within, every quenching of anger by -a kind and gentle word, ministers to the -fruit-bearing life and withers the thorn.</span></p> -<p class="pnext"><span>In one word, the higher life is the -continuous conscious blending of the human mind -with the Infinite Mind. Remember conscious -mind is part of the "soul-man," and our ability -to gain dominion over the physical body -develops as we use our will to blend our -thought-power with the Infinite Mind, for -the "spirit-man" influences the "body-man," -through the channel of the "soul-man," which -is the seat of mind.</span></p> -<p class="pnext"><span>Begin it by suffering the indwelling Spirit -to realize itself as love.</span></p> -<p class="pnext"><span>The Master taught us that to manifest love -is to live not as an isolated unit but in terms -of the larger life of humanity. When He was -asked, "What shall I do to inherit eternal -life?" He replied with the parable of the Good -Samaritan. Manifest love to theological and -political opponents, and unlovable people -generally, and the thorn and thistle within -you will have a poor chance of life.</span></p> -<p class="pnext"><span>When you express love you are functioning -from Spirit. Then "soul-man" and -"body-man" must obey. "Soul-man" must help -for will is part of "soul-man." Watch -yourself. Keep the tongue from evil and the lips -that they speak no guile. Never allow -yourself to repeat that which will prejudice your -hearer against another. Don't repeat a scandal. -It causes an evil thought-atmosphere to -prevail; it thwarts the God within; it grieves the -Spirit more fatally than breaches of the moral law.</span></p> -<p class="pnext"><span>This, then, is the message of to-day. Use -your will to keep your mental faculties in -conscious realization of your true relation to -Infinite Mind, as one of His vehicles, and you -will not grieve the Spirit. Know that God is -the Spirit within you, and never forget that -He is also Abba, Father, outside you. Abba, -Father, longs for us far more than we long for -Him. Around us always are the everlasting -arms. He knows our imperfections and -weaknesses of character far better than we know -those of our own children, and our Lord said: -"If ye then, being evil, know how to give good -gifts to your children, how much more shall -your Heavenly Father give good gifts to them -that ask Him?"</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst" id="out-of-the-everywhere-into-here"><span class="bold large">"Out of the Everywhere into Here."</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>"Of His own will He brought us forth by the Word, -wherefore receive with meekness the inborn -Word."—ST. JAMES i. 18, 21 (R.V.).</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>Though I have repeatedly spoken on -the words of the Epistle for the fourth -Sunday after Easter, I simply cannot pass -them by now. They illuminate conspicuously -the thesis that we were "thought-forms" in -the womb of Infinite Mind before we were -"body-forms" in this terrestrial school, and -they affirm the closeness of our intimacy with -Infinite Mind and the obviousness of our life's -duty. Grant the axiom that the power of -Infinite Mind to realize in us, and express -through us, and externalize love in the -circumstances of our life, is strictly conditioned by -our appreciation of what Infinite Mind is in -Itself, then the more familiar, the more -reverently tender, our estimate of Originating -Spirit, the more will It be able to manifest in -our lives.</span></p> -<p class="pnext"><span>St. James in the words I have quoted has -suggested to us a conception of Infinite -Creative Mind so exalted, so metaphysical, -and yet so personal, that, if by spiritual -consciousness we can grasp it, we possess the -highest possible estimate of the All-Conscious -Life-Principle whence we came. St. James -says: "He brought us forth with the Word," -"He willed us forth from Himself by the -Logos." In the Greek there is, of course, no -personal pronoun, and, indeed, it is a paradox -to put the masculine personal pronoun before -this Greek word, </span><em class="italics">apekúêsen</em><span>, a word used, and -only used, for the birth of a child from its -mother; it has no other meaning. Imagine -the motherly tenderness of this metaphor. -Can it be used by accident? Does it not -suggest the words: "Can a woman forget her -sucking child that she should not have -compassion upon the son of her womb?" Can -Infinite Mind forget the individual life-centre -which has come forth from its creative -thought-womb? You say this is emotion, this is -sentiment. Quite so; that is exactly what -is needed; our relations to Originating Mind -are too formal, too cold, too perfunctory, too -theological.</span></p> -<p class="pnext"><span>The Mother-Soul, </span><em class="italics">apekúêsen</em><span>, "brought us -forth," "bore us," body-formed us, that by -separation we might come to know our -Parentage as we could never have known it -if we had remained in the womb of Creative -Mind, just as between human child and mother -there can be no conscious cognizing intercourse -till they are separated.</span></p> -<p class="pnext"><span>I pray that I may realize how profoundly -this inspired metaphor of St. James reaches -into the deep things of God. It proves that -the irrevocability of Divine Immanence in -man is not the product of human speculation, -but an authoritative revelation. As the child -in the womb receives the nature of the mother, -and is born into the world bearing that nature, -part of the mother, a repetition of the mother, -so have we come into this world with a Divine -nature within us, which is our real self, our -eternal humanity. It is true for us, when it -is not yet true to us, that we are the offspring -of the Infinite Parent-Spirit by a process more -intimate than anything implied by the word -"creation."</span></p> -<p class="pnext"><span>What a glorious confidence ought to be -inspired by this assurance! How it ought to -alter our outlook upon life! The nature and -perfections of God, as Omnipotent Love and -Wisdom, are germinally within us, and are -gradually advancing mankind, by an agency -ultimately irresistible, to a more and ever -more perfect condition. Based on this -proposition of St. James, final restitution stands -upon an impregnable foundation; the terrifying -problem of evil, while it remains as an -urgent motive for action, loses its power to -perplex. As an Infinite Motherliness is the -sole producing agent of all that is, and as all -that is must have been in the thought-womb -of Infinite Motherliness before coming into -existence, the whole mystery of the dark side -of life must be within the purpose of the -eternal order, and there can be no independent -rival to the Author of the Universe. Again, -this amazing revelation of the Creative -Motherliness should help us in realizing the -oneness of humanity. It should stimulate us -to generous strivings for better social -conditions and more brotherly relations between -man and man. It ought to make impossible -the international jealousies which provoke -taunts and defiances between European nations -which ultimately issue in the misery and -wickedness of war. Above all, it should -impress upon us the dignity, the priceless -dignity, of every individual human life, as -drawn directly from the Originating Spirit.</span></p> -<p class="pnext"><span>I desire to apply this thought. I will take -myself. I ask, "What am I?" Now, don't -imagine that you honour God by calling -yourself a poor worm and a miserable sinner, -whatever you may justly feel; it is gravely -discourteous to the Supreme Source of your -being. Say: "I am a human life, a personal -spirit, body-formed into terrestrial birth. I -recognize that I have a double consciousness, -that two distinct planes of thought and -initiative compose my life: the one is the natural -or the animal man, the product of evolution -through the operation of the Cosmic Mind; -the other is the spiritual man, the essential -inner nature, equipped with all the -potentialities and the qualities of the Infinite Creative -Mother-Soul. In the recognition of this -duality lies the wisdom of life; in the -reconciliation of these two planes of consciousness -lies the battle of life; and in the supremacy -of the higher plane of consciousness lies the -victory of life. I recognize my limitations, -and I regretfully acknowledge my many defeats."</span></p> -<p class="pnext"><span>Upon what does victory depend? It -depends upon our use of our will-power in -constraining our mental faculty to rise above -the mere sense-impressions of our lower -consciousness, and intensify upon the eternal fact -of our oneness with the Infinite Life from -which we have come forth as a child comes -from its mother's womb. St. James puts it -perfectly clearly. He does not perplex us -with theological casuistry or schemes of -salvation; he just bids us use our Divine heredity. -He says Infinite Mind has given birth to you -by the Logos, the Word. Creative Motherliness -has "brought you forth (</span><em class="italics">apekúêsen</em><span>) by -the Logos," wherefore "receive with meekness -the 'Logos Emphutos,' the 'inborn Word,' -'the hereditary Divine nature,' which is able -to save your souls." "With meekness"—that -is, with receptivity. Mentally practise Divine -self-realization, become conscious that the -Logos, which is the mystic Christ, the image -and nature of the Mother-God, is within you, -"inborn." Be receptive to its promptings, -acknowledge it, recognize it, realize it, appeal -to it; put away purposely what St. James -calls "all superfluity of naughtiness"—an -expression which each must interpret for himself. -Strengthen it by inhibiting wrong thoughts, -by secret communion with it, and it will -rapidly evolve, and as it grows it will -externalize in the conditions of your life, it will -become more and more a power in the affairs -of your daily duty, it will build up your -character, it will bring you into right relations -with your fellow-men, and make you kind to -others. As it awakens the nature of the -Infinite Mother-Soul within you it will teach -you what is God's ideal of humanity—namely, -that God's true son is not one perfect man, -though one perfect Man alone realized the -ideal, but the whole multitudinous race of -men, of which race God is the Father, the -Mother, the Soul, the Glory, and the Eternity.</span></p> -<p class="pnext"><span>Now, how do I know this? How can I be -certain of this? How do I know that the -"Logos Emphutos," the inherited nature from -the prolific Mother-Spirit, is within me and -"able to save my soul"? I might have arrived -at the knowledge by induction, as did Charles -Kingsley when he said that logic required him -to believe that there must have been, or will -be, an Incarnation. I arrive at it by -Revelation; the central figure of the Christian -Revelation proves to me incontestably the fact.</span></p> -<p class="pnext"><span>This "Logos Emphutos," this inborn Word, -this hereditary witness of the close and tender -relationship between ourselves and Creative -Motherliness, this "urge" of the Creative -Mother-Soul, is a universal principle. It is -not easy to define it; but what existence is to -being, what the spoken word is to thought, -what the lightning-flash is to electricity, that -the Logos is to the Creative Mother-Soul—its -expression, its activity, its self-utterance. The -Logos is the quality of Originating Mind that -forms, upholds, sustains all that is. "Without -the Logos was not anything made that was -made"; "in the Logos all things consist." "By -the Logos," says St. Paul, "the heavens -were made." The Logos is the one life in all, -the cosmic mind in all—in the mineral, the -crystal, the lower order of animal life, and -above all, in its highest function, it is the -dominating power in the soul of man, and in -the angels and archangels of the higher spheres -of light and life.</span></p> -<p class="pnext"><span>It has always been so. The early Aryans, -1700 B.C., knew it; but generations of wrong -thinking have darkened human minds to their -Divine origin as possessors of the "Logos -Emphutos." Infinite Mind, therefore, "in -the fulness of time," specialized the "Logos -Emphutos," for purposes of recognition and -observation, in one perfect life-centre. We -call this "The" Incarnation, as if the Lord -Jesus alone were the Incarnate Son. If so, -He would profit us little. He could in no -sense be our model and our brother. -Incarnation is a universal Principle, of which -universal Principle the Lord Jesus is the -specialization in absolute perfection. "The -Logos," says St. John, "was made flesh and -dwelt among us, and we beheld His glory full -of grace and truth." That is, the universal -principle of the Divinity of humanity, as the -outbirth of the Mother God, was manifested -in Jesus of Nazareth in such full-orbed -completeness that the qualities and perfections of -the Parent God were displayed in Him, and -the full result upon human character of this -Divine Immanence, the realization of which -had before been vague and without outline, -was shown forth in Him, that men might -know what power was in them, and what the -indwelling Spirit of God was making of them. -This embodiment of the Logos, called Jesus, -did not stay long in the limitations of the -flesh, but long enough to manifest the splendid -Divine potentiality of a man in whom the -Logos rules. The human beings that He -came to illuminate killed His body. Plato -long ago prophesied that if a perfect man -appeared the world would crucify Him, and -Plato was right. And the Gospel records His -farewell. He says: "It is expedient for you -that I go away."</span></p> -<p class="pnext"><span>Now, before we consider what He meant -by that saying, just brush the dust off this -foundation-stone—the dust of accumulated -dogmatic limitations, and theological "schemes -of salvation," and all the rest. The Christian -revelation is a complete and intelligible -philosophy, and it secures your position. Infinite -Mind, brooding Creative Motherliness, has -expressed itself by materializing its thoughts -in the phenomena of the universe, and -body-forming its highest thought in human beings. -That man is the highest expression and -self-realization of the Creative Mother-mind, is the -guarantee that man's consciousness mirrors -the infinite Mother-mind as the dewdrops -mirror the sun. It follows that if there were -an absolutely perfect human being, that human -being would be so God-inhabited that he would -be able to say, "I and Infinite Mind are one; -he that hath seen Me hath seen Infinite Mind." Now -Jesus is this perfect human being. The -Divine ideal was specialized, completely -expressed, in His individual personality. The -Divinity of Jesus means that He was the full -embodiment of the qualities and principles of -the Creative Motherliness, the Infinite Spirit. -So in Jesus, God is no longer a vague -abstraction, because I can interpret the Universal -Mind through the specialization in Jesus:</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="inner line-block"> -<div class="line"><span>"Space and time, O Lord, that show Thee</span></div> -<div class="inner line-block"> -<div class="line"><span>Oft in power, veiling good,</span></div> -</div> -<div class="line"><span>Are too vast for us to know Thee</span></div> -<div class="line"><span>As our trembling spirits would;</span></div> -</div> -<div class="line"><span>But in Jesus, yes, in Jesus, Father, Thou art understood."</span></div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>But more; in Jesus I can also understand -myself. Infinite Mind sent Jesus to be a -complete full-orbed specimen of what I am -potentially myself. The principles that He -embodied, the "Logos Emphutos" that became -flesh in Him, are not peculiar to Him, but -universal, so that we can claim identity with -Him. St. John says: "As He is, so are we -in this world"; St. Paul says: "The Christ"—that -is, the "Logos Emphutos"—"is in you -the hope of glory"; and He Himself said: "I -am in the Father, and ye in Me, and I in you."</span></p> -<p class="pnext"><span>That is why He said: "It is expedient for -you that I go away." He came to teach that -the "inborn Word" is universal; it is the -Mother-God repeating Itself in all Souls; and -if this truth were to be realized and -appreciated, it was expedient that the visible -Personality in which it was specialized should -be removed, in order that men might mentally -universalize the manifestation, and learn that -this spirit of Sonship, this Divine nature, this -distribution of the Creative Being, belongs to -all men, as the hope of their existence, the -ideal of their life, the leaven of their humanity, -the assurance of their perfection.</span></p> -<p class="pnext"><span>He did not really leave us. He said that if -He did not go the Comforter could not come. -He is the Comforter. He identified Himself -completely with the coming of the Holy Ghost; -He speaks of Pentecost as His second coming; -He says, "I will not leave you comfortless," -"I will come unto you"; and St. Paul, in -2 Cor. iii. 17, in emphatic terms, declares, -"Now the Lord"—meaning the Lord Jesus -Christ—"is that Spirit."</span></p> -<p class="pnext"><span>Our Lord also said, "When He is come He -will convict the world of sin." Do you know -something of this? He meant that when -Divine Sonship, the inborn Word that was -specialized in Him, begins to stir in a man, to -make itself felt, there is a new principle in -him which cannot tolerate the lower nature, but -torments it. Until the "Logos Emphutos" -is awakened there is no real consciousness of -sin. Philo taught that where the Logos had -not stirred in a man there was no moral -responsibility; but "when He has come," -when something has taught you that you -came out from the Mother-Soul, that you are -an expression of God, how you hate yourself -for past sin; and if from deeply ingrained -habit you are sometimes now selfish, irritable, -unkind, impure, the punishment comes quickly -in the painful sense of disturbed harmony, and -you are miserable till restored. This is "the -Spirit of Jesus," "the Christ in you," the -"Logos Emphutos," call it the Holy Ghost if -you like, convicting you of sin.</span></p> -<p class="pnext"><span>One final thought. This very intimate -relationship to the Mother-Soul unfolds the -limitless capacities of our being. All the -power of the Kingdom of Heaven is at our -disposal if we will mentally claim it. Remember, -the moral issues of life are mental. It is -a fundamental law of conscious life that by -metaphysical telepathy we can have immediate -communion with Infinite Life. Our minds -can focus the Divine Presence, and we may -speak to the world's Creator as intimately as -a child would prattle to its mother. Then -consider what ought our moral life to be? -Not obedience to a conventional category of -social maxims, but an expression of the Infinite -Mind, and our daily prayer should be, "May -my conscious mind perceive that Thy life, -Thy thoughts, Thy spirit are within me, and -that Thou art seeking to realize Thyself and -manifest Thy love through me."</span></p> -<p class="pnext"><span>Again, inasmuch as the whole must include -its parts, and as we can mentally attract the -attention of the whole, we can most assuredly -attract the attention of any beloved individual -personality in the spirit world by wireless -thoughtography; not drawing them down -into these denser elements that they have left, -but lifting our spirit-self into the ethereal -element where they abide, for when we are -realizing God we are summoning them. That -is a communion that breaks down the barrier -between two worlds, and enables us to say, -"With angels and archangels, and with all -the company of Heaven, we laud and magnify -Thy glorious name; evermore praising Thee, -and saying, Holy, holy, holy, Lord God -Almighty, Heaven and earth are full of Thy -glory; glory be to Thee, O Lord most High."</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst" id="last-words"><span class="bold large">Last Words.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>"We live, if ye stand fast in the Lord."—1 THESS. iii. 8.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="pfirst"><span>The last Sunday of a year suggests a -moral balancing of accounts. I will not -burden you with retrospect; what is the good? -Nor will I waste your time with anticipations—always -a futile speculation. The only thing -that matters is the present. How do we -stand—now, to-day? That is important both to -pupil and to pupil-teacher. There is -something intensely pathetic, something that -arouses an echo in my own heart, in the way -Paul interweaves the "we" and the "ye" in -that sentence. This great prototype, "We -live if ye stand fast," of all subsequent -ministrants to souls recognizes the close -interdependence of spiritual welfare between himself -and those he had been commissioned to teach. -The truth of human solidarity, and the responsibility -of each soul to minister to its neighbour, -reaches its climax in such a relationship as that -existing between Paul and the Church in -Thessalonica. He had laboured to kindle the -dormant capacities of their souls, while training -his own. His life had not been easy. Festus -said he was mad. The magistrates at Philippi -scourged and imprisoned him. Demas forsook -him, and his colleague Peter withstood him. -Moreover, he had constant weakness of health, -his thorn in the flesh tormented him, but the -one only thing he cared for was that souls -awakened under his ministry should not fall -back. He speaks as if his very life hung upon -their continued perseverance in the truth he -had taught. "We live," he says—"we live, if -ye stand fast in the Lord." It is as if he had -said, "Ye are the very travail of my soul; life -will not be worth living to me; it will be -darkened by shadow, if ye, the souls whom I -have influenced, fall away when I am no -longer with you." More than that he felt that -he would be measured by the result of his -work. I imagine that all ministers must feel -the same, and, without presumption, may in -the same way suggest to their people, as one -additional motive for striving for the grace of -perseverance, the motive of contributing to -the life-joy of the human instrument through -whom they have gained some light. The -thought obtrudes itself aggressively at one of -these way-marks, these sign-posts in the passage -of time, which remind one of the uncertainty -as to the continuance of existing conditions. -Not that "uncertainty" matters in the least. -I dislike the word "uncertainty"; the one -certainty is that all is well, as God is All and -God is Love; when you know that, you don't -talk about "uncertainty":</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"All unknown the future lies—Let it rest.</span></div> -<div class="line"><span>God who veils it from our eyes—Knows best.</span></div> -<div class="line"><span>Ask not what shall be to-morrow—Be content,</span></div> -<div class="line"><span>Take the cup of joy or sorrow—God has sent."</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>Of course, every pupil-teacher in God's -school knows that he, personally, is nothing—nothing -but a voice crying in the Wilderness. -Nevertheless, he has one desire in the fulfilment -of which his happiness here, and perhaps in -the other dimension, is closely concerned; it -is that his fellow-pupils should "stand fast in -the Lord." "In the Lord," mark you—"in the -Lord." Not in fidelity to some ethical -standard—not in the shibboleths of some acceptable -so-called school of thought, not in the -excluding externalisms of some particular -denomination—those are all incidents which have their -place—but "in the Lord." To define -exhaustively the meaning of "in the Lord" would -be to recapitulate the whole curriculum; but -to be "in the Lord" is a spiritual acquisition -attained by systematic thinking into God, and -"standing fast in the Lord" is using the will -to compel the conscious mind to hold the -thought till it becomes a normal attitude. To -be "in the Lord" is to have discovered your -true relation as an individual to the Infinite -Originating Spirit. It is to have recognized -that God is known only by the mind, and -that mental force is "that you have the likest -God within your soul"; and with the aid of -that mental force to have thought yourself -out of objective Deism into the truth of the -universally diffused Creative Mind, Immanent, -Transcendent, and Paternal. It is to have -realized what Wordsworth calls the Sense -Sublime of—</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"Something far more deeply interfused,</span></div> -<div class="line"><span>A Motion and a Spirit that impels</span></div> -<div class="line"><span>All thinking things, all objects of all thought,</span></div> -<div class="line"><span>And rolls through all things."</span></div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>This "sense sublime," which is spiritual -consciousness, is a sense which, once awakened, -Materialism can never stamp out, though it is -very possible to be unfaithful to it. It is a -thrilling consciousness of penetrating Divine -Mind everywhere. This "sense sublime" is -an hereditary instinct in our nature which -makes "feeling after God" automatic. This -"sense sublime," added to the natural demand -for a conception of God under some conditions -of personality, has been the foundation of all -religions. It was the foundation of the higher -Deism of the Jewish theology, which -possessed beautiful characteristics in spite of its -anthropomorphism. Isaiah was full of the -"sense sublime," and he bids us create -"thought-forms" and think of Infinite Spirit -as men would think of their mothers—"As -one whom his mother comforteth, so will I -comfort you." "Use your imagination," he -would say, "to conceive that the tenderness -of a mother feebly represents the watchful -love, the protecting care, of Jehovah towards -the human race; for a human mother may -forget her child, 'Yet will I not forget thee,' -saith the Lord."</span></p> -<p class="pnext"><span>Beautiful and consoling as is Isaiah's -conception of God as Universal Mother, it is still -Deistic, it still leaves the Infinite Intelligence -as a Person, which He is not. It does not -answer the philosophic problem of how -mentally to specialize the Infinite Mind while at -the same time preserving mentally the -conception of its universality. The Gospel of the -"Word made Flesh," the revelation of the -Incarnation, solves that problem.</span></p> -<p class="pnext"><span>In the Christian revelation the words -"Absolute," "Infinite Mind," and the rest, are -relieved of impersonality and vagueness. We -see that earth's teeming millions are not -created, designed, or fashioned, or even -generated in the physical sense. They are to God -what words are to thoughts—expressions, -utterances of the Infinite Mind of God. Each -human being is an individual vehicle or -life-centre in which the Infinite Mind expresses, -manifests itself. Each human life is the -reproduction in an individuality of qualities -which the Infinite Creative Mind perceives -within itself and desires to realize. Now, if -the sum-total of these universally diffused -qualities of the Infinite Mind could be -specialized in one absolutely perfect individual -life-centre, we should be able to recognize the -personalness of the Infinite Mind and estimate -the qualities and principles of the Originating -Spirit. And in Jesus we have this unique -specimen, this concentration in one individual -life-centre, and we know what God is because -in Jesus dwelt "all the fulness of the -God-head bodily." More than this. The Universal, -specialized in Jesus, enables us to understand -how God is immanent in us; for the Lord -Jesus declared that our relationship to the -Infinite Mind was essentially and potentially -of the same nature as His, that we too have -"the Father in us." He emphatically declares: -"I go to My Father and to your Father." Thus -is Jesus the Mediator, or Uniting -Medium, between God and man. Thus does -"God in Christ reconcile the world to -Himself," for in the perfectly God-inhabited man -is revealed the transcendent truth that God -and man, in inherent eternal unity, are one. -When we think into this self-revelation of -God in Jesus Christ, when we recognize what -it implies—namely, that the personality of -Infinite Spirit is manifested in the objective -Christ, and that the mystic Christ is in all, -and that every human being is a potential -Jesus—we have realized what it is to be "in -the Lord." If only we could stand fast in this -truth! If we restless, capricious human beings -could but exercise our wills, our power of -self-compulsion, in holding our conscious minds -fast to this thought, it would reconstitute the -whole of our character and being, because it -would readjust our mental relations with the -material environment and sense-impressions in -which we live.</span></p> -<p class="pnext"><span>It alters the whole outlook on life to know -you personally are an idea in the mind of God, -and that you have the power within you to -identify yourself with God's purpose. Your -entire theology is expanded; for to begin to -know God as He is in Himself is to become -a convinced Universalist and a denier of the -essentiality of evil, though you hate evil as -you never hated it before. So to be "in the -Lord" is not to be staggered by the existence -of evil. The imperfection that seems to mar -the perfection of the economy of the world is -recognized as a necessary condition for the -production of the highest good, one of its -objects being to make you hate it. The -proposition which I constantly reiterate is -clear, logical, conclusive. God is All, All is -God; God is the only </span><em class="italics">ousia</em><span> (substance) in -the universe. This negation of good which we -hate, this contrast, either is or is not part of -universal order. If it is part of universal -order, then, in spite of all seeming paradox, it -is of the "all things that work together for -good." If it is not part of His universal order, -then the philosophy of Infinity is shattered, -and we are confronted with another creative -originator in the universe, in everlasting -antagonism to the good God—a paralyzing -Dualism, which is only another name for -Atheism. God is All, God is Love, God is -Omnipotent, and God is Immanent. -Therefore it is certain that a hidden purpose of -benevolence and love, incomparably higher -than would be accomplished by the abolition -of what we call evil, must have actuated the -Infinite Mind when He "thought-created" -phenomena. Clearly it is an impossibility, -even to Omnipotence, to make moral beings, -in whom He could realize His highest quality -of love, without giving them a measure of -volition, which volition had to pass the test -of the complex education and temptations of -earth-life, with all that it entails; and His -purpose is so high and glorious that its -ultimate consummation will justify and vindicate -all the apparently inexplicable means He -adopts in bringing it about.</span></p> -<p class="pnext"><span>Once more—though I fear I cause that -string to vibrate too often, but out of the -heart the mouth speaketh—to "stand fast in -the Lord" is to be unspeakably uplifted and -supported when crushed under the sorrow of -bereavement. "Standing fast in the Lord"—you -know that every separate individual human -being is a product of the Divine Mind, imaging -forth an image of Itself on the plane of the -material. Consequently, each Individual and -the Originating Spirit are essentially -inseverable. Therefore human souls strongly linked -by love are inseverable, and, though visibly -separated, are merged in one another, and -spirit with spirit does meet. "The -Communion of Saints" is to you who are "standing -in the Lord" not a theological dogma, but -a fact of being. You do not believe, you -know, that the casting off of the body, the -passing out of sight of the temporary corporeal -enslavement, causes no separation between -you and those who are living now in a world -of duller life, where the limitations of the -physical do not exist. We may be unconscious -of the intensity and reality of this -communion, because our spiritual self, our -real man, is still in the educative isolation of -the flesh; but the beloved departed know -that the only real home of the spirit is the -Universal, and that there is no limitation of -time or space where they are, and that as -thought-transference on the physical plane is -acknowledged as a scientific fact, nothing can -hinder the transmission of mind-impulse on -the spiritual plane, especially when we -remember that there is a force greater, according -to St. Paul, than Faith, and greater than -Hope, and that is Love. If Faith can -penetrate into the spirit-world, cannot Love? God -is Love, and "Love never faileth."</span></p> -<p class="pnext"><span>If you are "standing fast in the Lord" the -vibration of your love penetrates into God's -hidden world. The method is the mental -process of thinking yourself into conscious -realization of the Presence of Universal Spirit, -and then, with that thought sustained, thinking -strongly of the loved one you want in the -spirit world. They catch the impulse of your -telepathic, God-inspired, love-thought, and -respond to your spirit, and sometimes you -will be definitely conscious of the response -through the percipient mind. Another test -of standing fast in the Lord is the increase of -your usefulness in the world. The service for -others, of one who is standing fast in the Lord, -will manifest itself mainly in three spheres: -the sphere of action, of example, of -intercession. First you will have a new enthusiasm -and desire to work in the sphere of definite -remedial activity on this temporal, this material -plane. You know that there is nothing but -God, therefore you recognize that the material -plane is one of God's spheres of love and -sacrifice. Being "in the Lord" does not -imply a life of indolent contemplation. It -implies "coming to the help of the Lord -against the mighty," like that consecrated -sister of humanity, Sister Dora. You -remember, I have often repeated it, how, after a -laborious day in her hospital, her rest was -constantly broken by the sound of the bell -placed at the head of her bed to be rung -whenever any sufferer wanted her, and on -that bell was engraved the motto, "The -Master is come and calleth for thee." I often -try to remind myself of that. As every -member of the race is God-inhabited, every claim -made upon us—though of course we must -consider each claim with due discretion—is -the Master's voice saying, "Remember, I in -them, and thou in Me, that they may be -perfect in us."</span></p> -<p class="pnext"><span>Then, again, standing fast in the Lord gives -you a new power of expressing, manifesting, -the Immanent God by your life, your example. -The highest duty in life is manifesting God. -You will find that the words in my prayer, -"May my highest aim this day be to manifest -God and to make others happy," become your -normal attitude. It will be as natural to you -now to give a gentle answer to a deliberate -provocation as formerly it was natural to give -an irritable reply. You will take your own -line on principles of moral rectitude, heedless -of the strife of tongues, but with perfect -respect for the expressed opinions of others -who wholly differ from you. Then it is hardly -necessary to point out that "Standing fast in -the Lord" is to be a power in intercession. -God has taught us that there is no sphere in -which the soul, that really recognizes its -relation to Infinite Spirit, can more effectually -help and bless others. I cannot define these -"thoughtographs" of mental causation on -the spiritual plane, but it is impossible to -measure the cumulative force of united intercession.</span></p> -<p class="pnext"><span>Intercession does not mean that you have -importuned an objective Omnipotent Being to -do a kindness to one of His subjects, though -in human language we seem thus to express -it. It is, that having found your true relation -as an individual to the Universal Originating -Spirit, and your sympathy and pity being -drawn to some case of need, you specialize, by -the power of your thought, the All-surrounding -Infinite Love, and focus it, direct it, to the -particular case of need, and Infinite Love -thinks, wills, and expresses Himself through -you. When Paul said, "Brethren, pray for -us," he knew that loving, sympathizing, -healing thoughts, projected like wireless-telegraphy -vibrations from united God-inhabited hearts, -were the life of God in man reaching forth to -quicken, stimulate, and support a brother man. -I have been upheld in physical and mental -weakness by a stream of kindly sympathy, -radiating Divine creative energy. I once -before expressed my gratitude in the words -of an American divine:</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"Beneath the shelter which your prayers have reared,</span></div> -<div class="inner line-block"> -<div class="line"><span>Quiet and blest,</span></div> -</div> -<div class="line"><span>The storm which struck me down no longer feared,</span></div> -<div class="inner line-block"> -<div class="line"><span>Secure I rest."</span></div> -<div class="line"> </div> -</div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>That is what this wireless spiritual telegraphy -does—it frees the mind from fear. To free the -mind from fear is to strike at the root of many -a physical and mental trouble.</span></p> -<p class="pnext"><span>I have been withheld recently from taking -an active part in this Divine work, but I have -a sheaf of letters of thanksgiving. I give -extracts from two:</span></p> -<p class="pnext"><span>You prayed for a young girl who was -about to face an examination for a post and -who was tormented with nervous headache. -The letter says: "It was a positive miracle; -there was not a headache after that night, -and the examination was passed most successfully."</span></p> -<p class="pnext"><span>Again, you prayed two Sundays in -succession for a youth in the North of England. -The letter says: "He was dying; the doctors -had given him up, and he himself had no -thought of recovery. He is well and a new -man; people are expressing the greatest -astonishment, declaring that no one -understands it. They do not know the explanation." These -cases are not that an Objective external -God did something kind because we asked -Him, but that the Immanent Universal Mind -used our sympathy, and our yearning to help, -in bringing about that which He also desired, -but for the fulfilment of which He needed the -focussed love and desire of the individual -life-centres in which He is Immanent. That is -one way of "coming to the help of the Lord -against the Mighty."</span></p> -<p class="pnext"><span>Now these recapitulations imperfectly -express my meaning when I ask you to "Stand -fast in the Lord." The end of a year is a -time when a register of results is justifiable, -and an occasion for a fresh start is recognized. -I ask you to make a resolution that you will -be spiritually self-supporting, and independent -of external aid, and that, whether the -pupil-teacher to whom you have become accustomed -is in the flesh or out of it, you will "Stand -fast in the Lord," for his sake as well as your -own. "We live, if ye stand fast." It is so, it -must be so, for the test of a teacher is the -perseverance of the taught. To fall away -from a great principle because the temporary -enunciator of that principle is removed, is to -condemn that enunciator as a failure, and -perhaps to send him to his account without -his golden sheaves.</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"Ah, who shall then the Master meet</span></div> -<div class="line"><span>And bring but withered leaves?</span></div> -<div class="line"><span>Ah, who shall at the Saviour's feet,</span></div> -<div class="line"><span>Before the awful judgment seat,</span></div> -<div class="line"><span>Lay down for golden sheaves</span></div> -<div class="line"><span>Nothing but leaves, nothing but leaves?"</span></div> -<div class="line"> </div> -</div> -</div> -</blockquote> -<p class="pfirst"><span>In the words of Shakespeare I say, "Hereafter -in a better world than this I shall desire -more love and knowledge of you"; meanwhile -remember, "The Kingdom of Heaven is within -you," all the power you can possibly need is -at your disposal, you need no helper to give it -you, it is yours now.</span></p> -<blockquote> -<div> -<div class="line-block outermost"> -<div class="line"><span>"O be strong, then, and brave, pure, patient, and true;</span></div> -<div class="line"><span>The work that is yours let no other hand do.</span></div> -<div class="line"><span>For the strength for all need is faithfully given</span></div> -<div class="line"><span>From the fountain within you—the Kingdom of Heaven."</span></div> -</div> -</div> -</blockquote> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span class="small">Printed for Elliot Stock, Publisher, -<br />7, Paternoster Row, London, E.C., -<br />by Billing and Sons, Ltd., Guildford</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst"><span>* * * * * * * *</span></p> -<div class="vspace" style="height: 4em"> -</div> -<p class="center pfirst"><span class="bold large">By THE VEN. ARCHDEACON WILBERFORCE</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">STEPS IN SPIRITUAL GROWTH</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>Steps in Spiritual Growth—The Apple of God's -Eye—The Seed is the Logos—God Sleeps in -the Stone—The Armour of God—Christ in you, -the Hope of Glory—The Water and the Blood—Praise—Noli me -Tangere—Things of Good Report—The Master-Truth of -Christianity—The Wedding Garment—The Moral -Sense, and the Religious Instinct.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">POWER WITH GOD</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>A Suggested Morning Prayer—Power with -God—The Father's Demand—Judgment by -the Christ Within—The Word made Flesh—The -Armour of Light in the Strife of Tongues—The Meaning of a -Coronation—Manifesting God—The Holy Spirit—The Holy -Trinity—Cosmic Consciousness—Festival -of St. Luke: The Layman's Saints' -Day—Abba Father—Affirmations.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">SERMONS PREACHED IN WESTMINSTER ABBEY. First Series.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>Three Inspired Propositions—God's Riddle—Does -God Suffer?—The Father is greater than -All—The Holy Trinity—The Holy Spirit—The -Unpardonable Sin—Septuagesima—Back to -Origins—Quinquagesima—The Impulse Behind -Origins—Resurrection—Ascension—Paradise—Hades—The -Communion of Saints—Propitiation—Diversity -and Toleration—Unbinding the Word—No Wastefulness with God.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">THE HOPE THAT IS IN ME.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>God the Healer—For Ever with the Lord—Reincarnation—A -New Year's Motto—Epiphany—Social -Evolution—Heavenly Citizenship—Mental -Limitation of God—Cure for Mental Limitation—The Open -Cancer of England's Life—The Amethyst—Mental -Concentration—Thinking into God—Welcome to -the German Pastors in Westminster -Abbey at Ascensiontide—Creation, and the Book of Genesis—Life in -Him—Glorify God in your Body—Theosophy—Counsels to -Cadets—God's Bairns.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">THE SECRET OF THE QUIET MIND</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>Advent—"Mysteries": A Christmas Thought—Church -Parade—Dives or Lazarus, Which?—Individual -Responsibility for Corporate -Wrong Doing—"If Thou Hadst Known"—Animal Sunday—The -Secret of the Quiet Mind—The Power of a Symbol—Mercy—What -is Christianity?</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">THE POWER THAT WORKETH IN US</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>First Principles—Repentance—Repentance -from Dead Works—Faith Towards God—The -Laying-on of Hands—From what Centre do -we Think?—The Blessed Sacrament—The Unjust Steward—The -Earthquake in Sicily—A Suggestion for Lent—The Leverage Power -in Man—The Departure of Loved Ones.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">SANCTIFICATION BY THE TRUTH</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>God's Truth—Limiting the Holy One-The -Awakening—Motherhood in God—The Origin -of Man—Wheat and Tares—Ought the Clergy -to Criticise the Bible?—The Obligation of the Sabbath—Nelson and -Trafalgar—The Bishop of London's Fund—Joint Heirs with -Christ—Virtue—Knowledge—Self-Control—Patience—Godliness—Brotherly -Kindness—Our Father, which art in Heaven—Hallowed be Thy -Name—Thy Kingdom Come—Thy Will be Done—Give us this Day our -Daily Bread—Forgive us our Trespasses—Lead us not into -Temptation—Thine is the Kingdom.</span></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="noindent pfirst"><span class="bold">NEW (?) THEOLOGY</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>New (?) Theology—Soul-Hunger—The Pre-Natal -Promise—Where to Find the Lord—The -Storm—Praying for the Departed—The Doctrine of the Holy -Unity—Hades—Truth—Shallowness—Assurance—Demonology—Our -Mother in Heaven—The Visible Church—The Limits of -Forgiveness—St. Simon and St. Jude—The -Atonement—Auto-Suggestion—O.H.M.S.—Phariseeism—Advent: -S.P.G.—Advent: Incarnation—Advent: The -Bible—Advent: The Woman Clothed with the Sun.</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span>COMMENDED BY -<br />DR. WALPOLE, BISHOP OF EDINBURGH.</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>"All who have at any time been laid aside by sickness will have -felt the need of just such a book as this which Mr. Trevelyan has -compiled. Trouble brings us face to face with realities, and it is -then that we need strong, hopeful words that will shew us how we -ought to meet it. These will be found in the admirable selections -that are bound up under the attractive title Apples of Gold."—GEORGE -BISHOP OF EDINBURGH</span></p> -<p class="pnext"><span>A book of the greatest possible help—and will -give more strengthening thought than many -such manuals are apt to give</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="center pfirst"><span class="bold large">Apples of Gold</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>A COMMONPLACE BOOK of selected -Readings, intended to suggest thoughts, lay -foundations, and build up character.</span></p> -<p class="center pnext"><span>COMPILED AND ARRANGED BY THE REV. -<br />W. B. TREVELYAN, M.A. -<br />WARDEN OF LIDDON HOUSE</span></p> -<div class="vspace" style="height: 1em"> -</div> -<p class="pfirst"><span>216 pages. Handsome Cloth Binding. 2s. 6d. net.</span></p> -<p class="pnext"><span>Presentation Editions, printed on thin paper. Limp Leather, full -gilt back, gilt top, silk register. 4s. 6d. net. Calf or Turkey -Morocco, red under gilt edges, gilt roll, silk register, boxed. -7s. 6d. net.</span></p> -<div class="vspace" style="height: 3em"> -</div> -<p class="center pfirst"><span class="bold large">Library of Historic Theology.</span></p> -<p class="center pnext"><span class="medium">EDITED BY THE REV. WM. C. PIERCY, M.A.</span></p> -<p class="center pnext"><em class="italics small">Each Volume, Demy 8vo., Cloth, Red Burnished Top, 5s. net.</em></p> -<div class="vspace" style="height: 2em"> -</div> -<p class="center pfirst"><em class="italics">The following Volumes are now ready:</em></p> -<div class="vspace" style="height: 1em"> -</div> -<dl class="docutils"> -<dt class="noindent"><span>THE PRESENT RELATIONS OF SCIENCE AND RELIGION.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. PROFESSOR T. G. BONNEY, D.Sc.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>ARCHEOLOGY OF THE OLD TESTAMENT.</span></dt> -<dd><p class="first last noindent pfirst"><span>By PROFESSOR EDOUARD NAVILLE, D.C.L., LL.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>MYSTICISM IN CHRISTIANITY.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. W. K. FLEMING, M.A., B.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE RULE OF LIFE AND LOVE.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. R. L. OTTLEY, D.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE RULE OF FAITH AND HOPE.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. R. L. OTTLEY, D.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>MARRIAGE IN CHURCH AND STATE.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. T. A. LACEY, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>CHRISTIANITY AND OTHER FAITHS.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. W. ST. CLAIR TISDALL, D.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE BUILDING UP OF THE OLD TESTAMENT.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. CANON R. B. GIRDLESTONE, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE CHURCHES IN BRITAIN. Vol. I. and II.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. ALFRED PLUMMER, D.D.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>CHARACTER AND RELIGION.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. THE HON. EDWARD LYTTELTON, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE CREEDS: Their History, Nature and Use.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. HAROLD SMITH, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>MISSIONARY METHODS, ST. PAUL'S OR OURS?</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. ROLAND ALLEN, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>THE CHRISTOLOGY OF ST. PAUL (Hulsean Prize Essay).</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. S. NOWELL ROSTRON, M.A.</span></p> -</dd> -</dl> -<dl class="docutils"> -<dt class="noindent"><span>RELIGION IN AN AGE OF DOUBT.</span></dt> -<dd><p class="first last noindent pfirst"><span>By the REV. CHARLES J. 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