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@@ -1,33 +1,4 @@
-                            MYSTIC IMMANENCE
-
-
-
-
-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 Project Gutenberg License included with this ebook or online at
-http://www.gutenberg.org/license. 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.
-
-
-
-Title: Mystic Immanence
-       The Indwelling Spirit
-Author: Basil Wilberforce
-Release Date: January 24, 2015 [EBook #36996]
-Language: English
-Character set encoding: UTF-8
-
-
-*** START OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
-
-
-
-
-Produced by Al Haines.
-
+*** START OF THE PROJECT GUTENBERG EBOOK 36996 ***
 
 
 
@@ -79,7 +50,7 @@ Parchment, 2s. 6d. net.
 
 THE HOPE OF GLORY, 1s. net.
 
-LIGHT ON THE PROBLEMS OP LIFE. 2s. net.
+LIGHT ON THE PROBLEMS OF LIFE. 2s. net.
 
 THE AWAKENING, 1s. net.
 
@@ -1522,383 +1493,4 @@ THE PROBLEMS AND PRACTICE OF PRAYER. By the Rev. S. C. LOWRY, M.A.
 THE WAITING-PLACE OF SOULS. By the Rev. C. E. WESTON, M.A.
 
 
-
-
-
-
-*** END OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
-
-
-
-
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+<body>
+<div>*** START OF THE PROJECT GUTENBERG EBOOK 36996 ***</div>
+<h1 class="center bold xx-large">MYSTIC IMMANENCE</h1>
+<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>
+
+<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 OF 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. SHEBBEARE, M.A.</span></p>
+</dd>
+</dl>
+<div class="vspace" style="height: 2em">
+</div>
+<p class="center pfirst"><span class="small">Further important announcements wilt be made in due course;
+<br />full particulars may from obtained from the Publisher.</span></p>
+<div class="vspace" style="height: 3em">
+</div>
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+<div class="vspace" style="height: 3em">
+</div>
+<p class="center pfirst"><span class="bold large">THE PURPLE SERIES</span></p>
+<p class="center pnext"><span>Books of Devotion and Meditation.</span></p>
+<p class="center pnext"><span>Cloth, 1s. 6d. net each.</span></p>
+<div class="vspace" style="height: 2em">
+</div>
+<p class="pfirst"><span>PRAYER AND COMMUNION. By the Right
+Rev. the BISHOP OF EDINBURGH. Also bound
+in White Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THERE IS NO DEATH.  By the Ven. BASIL
+WILBERFORCE, D.D. Also bound in White
+Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>MYSTIC IMMANENCE. By the Ven. BASIL
+WILBERFORCE, D.D. Also bound in White
+Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THEM WHICH SLEEP IN JESUS. By the
+Rev. G. T. SHETTLE, L.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>CEDAR AND PALM. By the Rev. W. EWING, M.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THE PROBLEMS AND PRACTICE OF
+PRAYER. By the Rev. S. C. LOWRY, M.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THE WAITING-PLACE OF SOULS. By the
+Rev. C. E. WESTON, M.A.</span></p>
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+<div>*** END OF THE PROJECT GUTENBERG EBOOK 36996 ***</div>
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+
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+                            MYSTIC IMMANENCE
+
+
+
+
+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 Project Gutenberg License included with this ebook or online at
+http://www.gutenberg.org/license. 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.
+
+
+
+Title: Mystic Immanence
+       The Indwelling Spirit
+Author: Basil Wilberforce
+Release Date: January 24, 2015 [EBook #36996]
+Language: English
+Character set encoding: UTF-8
+
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
+
+
+
+
+Produced by Al Haines.
+
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+                         THE INDWELLING SPIRIT
+
+
+                BY THE VENERABLE BASIL WILBERFORCE, D.D.
+
+
+
+                         LONDON : ELLIOT STOCK
+                        7, PATERNOSTER ROW, E.C.
+                                  1914
+
+
+
+
+                   *WORKS BY ARCHDEACON WILBERFORCE*
+
+
+SPIRITUAL CONSCIOUSNESS, 3s. net.
+
+STEPS IN SPIRITUAL GROWTH. 3s. net.
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+THE SECRET OF THE QUIET MIND. 3s. net.
+
+THE POWER THAT WORKETH IN US. With Portrait of the Author. 3s. net.
+
+POWER WITH GOD. 3s. net.
+
+THE HOPE THAT IS IN ME. 5s.
+
+SERMONS PREACHED IN WESTMINSTER ABBEY. First Series. 5s.
+
+SERMONS PREACHED IN WESTMINSTER ABBEY. Second Series. 5s.
+
+SANCTIFICATION BY THE TRUTH. 5s.
+
+NEW (?) THEOLOGY. THOUGHTS ON THE UNIVERSALITY AND CONTINUITY OF THE
+DOCTRINE OF THE IMMANENCE OF GOD. 5s.
+
+THERE IS NO DEATH, 1s. 6d. net; bound in White Parchment, 2s. 6d. net.
+
+MYSTIC IMMANENCE. THE INDWELLING SPIRIT, 1s. 6d. net; bound in White
+Parchment, 2s. 6d. net.
+
+THE HOPE OF GLORY, 1s. net.
+
+LIGHT ON THE PROBLEMS OP LIFE. 2s. net.
+
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+
+                 ELLIOT STOCK, 7, PATERNOSTER Row, E.C.
+
+
+
+                         _All rights reserved_
+
+
+
+
+                               *FOREWORD*
+
+
+
+        [Transcriber’s Note: Foreword missing from source book]
+
+
+
+
+                               *CONTENTS*
+
+FOREWORD (missing from source book)
+INFINITE IMMANENT MIND
+SPIRIT, SOUL, BODY
+"OUT OF THE EVERYWHERE INTO HERE"
+LAST WORDS
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+
+
+                        *Infinite Immanent Mind*
+
+
+"Whose is this image and superscription?"—ST. MATT. xxii. 20.
+
+
+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."
+
+
+[#] _Cf._ Troward’s Edinburgh Lectures.
+
+
+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:
+
+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.
+
+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!
+
+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.
+
+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.
+
+You remember Tennyson’s words:
+
+    "For good ye are and bad, and like to coins,
+    Some true, some light, but every one of you
+    Stamped with the image of the King."
+
+"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 _ego_, 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.
+
+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 _ego_, 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.
+
+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."
+
+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 _ego_.  That Divine name
+is ineradicable.  In the end it will save the worst, though, it may be,
+"yet so as by fire."
+
+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 _ego_ 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.
+
+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."
+
+
+
+
+                         *Spirit, Soul, Body.*
+
+
+"A man’s heart deviseth his way, but the Lord directeth his
+steps."—PROV. xvi. 9.
+
+
+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 _ego_,
+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."
+
+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:
+
+    "If there be some weaker one,
+    Give me strength to help him on.
+    If a blinder soul there be,
+    Let me guide him nearer Thee."
+
+
+I desire to encourage all to aim at conscious identification with
+Spirit, and to bear witness by the peace it brings into their lives.
+
+    "That to believe these things are so,
+    This firm faith never to forego,
+    Despite of all which seems at strife
+    With blessing, all with curses rife,
+    That this is blessing, this is life."
+
+
+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."
+
+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:
+
+    "Oh, for freedom, for freedom in worshipping God,
+    For the mountain-top feeling of generous souls,
+    For the health, for the air, of the hearts deep and broad,
+    Where grace, not in rills, but in cataracts rolls!"
+
+
+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.
+
+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.
+
+As Browning expresses it so grandly in "Paracelsus":
+
+    "There is an inmost centre in us all,
+    Where truth abides in fulness; and around,
+    Wall upon wall, the gross flesh hems it in.
+      ... TO KNOW
+    Rather consists in opening out a way
+    Whence the imprisoned splendour may escape,
+    Than in effecting entry for a light
+    Supposed to be without."
+
+
+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.
+
+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.
+
+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."
+
+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."
+
+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.
+
+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.
+
+Begin it by suffering the indwelling Spirit to realize itself as love.
+
+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.
+
+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.
+
+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?"
+
+
+
+
+                  *"Out of the Everywhere into Here."*
+
+
+"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.).
+
+
+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.
+
+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, _apekúêsen_, 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.
+
+The Mother-Soul, _apekúêsen_, "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.
+
+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."
+
+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.
+
+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."
+
+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 (_apekúêsen_) 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.
+
+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.
+
+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.
+
+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."
+
+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:
+
+      "Space and time, O Lord, that show Thee
+        Oft in power, veiling good,
+      Are too vast for us to know Thee
+      As our trembling spirits would;
+    But in Jesus, yes, in Jesus, Father, Thou art understood."
+
+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."
+
+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.
+
+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."
+
+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.
+
+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."
+
+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."
+
+
+
+
+                             *Last Words.*
+
+
+"We live, if ye stand fast in the Lord."—1 THESS. iii. 8.
+
+
+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":
+
+    "All unknown the future lies—Let it rest.
+    God who veils it from our eyes—Knows best.
+    Ask not what shall be to-morrow—Be content,
+    Take the cup of joy or sorrow—God has sent."
+
+
+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—
+
+    "Something far more deeply interfused,
+    A Motion and a Spirit that impels
+    All thinking things, all objects of all thought,
+    And rolls through all things."
+
+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."
+
+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.
+
+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.
+
+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
+_ousia_ (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.
+
+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."
+
+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."
+
+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.
+
+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:
+
+    "Beneath the shelter which your prayers have reared,
+      Quiet and blest,
+    The storm which struck me down no longer feared,
+      Secure I rest."
+
+
+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.
+
+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:
+
+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."
+
+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."
+
+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.
+
+    "Ah, who shall then the Master meet
+    And bring but withered leaves?
+    Ah, who shall at the Saviour’s feet,
+    Before the awful judgment seat,
+    Lay down for golden sheaves
+    Nothing but leaves, nothing but leaves?"
+
+
+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.
+
+    "O be strong, then, and brave, pure, patient, and true;
+    The work that is yours let no other hand do.
+    For the strength for all need is faithfully given
+    From the fountain within you—the Kingdom of Heaven."
+
+
+
+                  Printed for Elliot Stock, Publisher,
+                   7, Paternoster Row, London, E.C.,
+                  by Billing and Sons, Ltd., Guildford
+
+
+
+
+           *      *      *      *      *      *      *      *
+
+
+
+
+                  *By THE VEN. ARCHDEACON WILBERFORCE*
+
+
+*STEPS IN SPIRITUAL GROWTH*
+
+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.
+
+
+*POWER WITH GOD*
+
+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.
+
+
+*SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.*
+
+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.
+
+
+*THE HOPE THAT IS IN ME.*
+
+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.
+
+
+*THE SECRET OF THE QUIET MIND*
+
+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?
+
+
+*THE POWER THAT WORKETH IN US*
+
+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.
+
+
+*SANCTIFICATION BY THE TRUTH*
+
+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.
+
+
+*NEW (?) THEOLOGY*
+
+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.
+
+
+
+                              COMMENDED BY
+                   DR. WALPOLE, BISHOP OF EDINBURGH.
+
+"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
+
+A book of the greatest possible help—and will give more strengthening
+thought than many such manuals are apt to give
+
+                            *Apples of Gold*
+
+A COMMONPLACE BOOK of selected Readings, intended to suggest thoughts,
+lay foundations, and build up character.
+
+                   COMPILED AND ARRANGED BY THE REV.
+                         W. B. TREVELYAN, M.A.
+                         WARDEN OF LIDDON HOUSE
+
+216 pages.  Handsome Cloth Binding.  2s. 6d. net.
+
+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.
+
+
+
+                    *Library of Historic Theology.*
+
+                 EDITED BY THE REV. WM. C. PIERCY, M.A.
+
+      _Each Volume, Demy 8vo., Cloth, Red Burnished Top, 5s. net._
+
+
+                 _The following Volumes are now ready:_
+
+THE PRESENT RELATIONS OF SCIENCE AND RELIGION.
+       By the REV. PROFESSOR T. G. BONNEY, D.Sc.
+
+ARCHEOLOGY OF THE OLD TESTAMENT.
+       By PROFESSOR EDOUARD NAVILLE, D.C.L., LL.D.
+
+MYSTICISM IN CHRISTIANITY.
+       By the REV. W. K. FLEMING, M.A., B.D.
+
+THE RULE OF LIFE AND LOVE.
+       By the REV. R. L. OTTLEY, D.D.
+
+THE RULE OF FAITH AND HOPE.
+       By the REV. R. L. OTTLEY, D.D.
+
+MARRIAGE IN CHURCH AND STATE.
+       By the REV. T. A. LACEY, M.A.
+
+CHRISTIANITY AND OTHER FAITHS.
+       By the REV. W. ST. CLAIR TISDALL, D.D.
+
+THE BUILDING UP OF THE OLD TESTAMENT.
+       By the REV. CANON R. B. GIRDLESTONE, M.A.
+
+THE CHURCHES IN BRITAIN.  Vol. I. and II.
+       By the REV. ALFRED PLUMMER, D.D.
+
+CHARACTER AND RELIGION.
+       By the REV. THE HON. EDWARD LYTTELTON, M.A.
+
+THE CREEDS: Their History, Nature and Use.
+       By the REV. HAROLD SMITH, M.A.
+
+MISSIONARY METHODS, ST. PAUL’S OR OURS?
+       By the REV. ROLAND ALLEN, M.A.
+
+THE CHRISTOLOGY OF ST. PAUL (Hulsean Prize Essay).
+       By the REV. S. NOWELL ROSTRON, M.A.
+
+RELIGION IN AN AGE OF DOUBT.
+       By the REV. CHARLES J. SHEBBEARE, M.A.
+
+
+      Further important announcements wilt be made in due course;
+         full particulars may from obtained from the Publisher.
+
+
+
+           *      *      *      *      *      *      *      *
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+                          *THE PURPLE SERIES*
+
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+PRAYER AND COMMUNION. By the Right Rev. the BISHOP OF EDINBURGH. Also
+bound in White Parchment, 2s. 6d. net.
+
+THERE IS NO DEATH.  By the Ven. BASIL WILBERFORCE, D.D. Also bound in
+White Parchment, 2s. 6d. net.
+
+MYSTIC IMMANENCE. By the Ven. BASIL WILBERFORCE, D.D. Also bound in
+White Parchment, 2s. 6d. net.
+
+THEM WHICH SLEEP IN JESUS. By the Rev. G. T. SHETTLE, L.A.
+
+CEDAR AND PALM. By the Rev. W. EWING, M.A.
+
+THE PROBLEMS AND PRACTICE OF PRAYER. By the Rev. S. C. LOWRY, M.A.
+
+THE WAITING-PLACE OF SOULS. By the Rev. C. E. WESTON, M.A.
+
+
+
+
+
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+*** END OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
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+                            MYSTIC IMMANENCE
+
+
+
+
+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 Project Gutenberg License included with this ebook or online at
+http://www.gutenberg.org/license. 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.
+
+
+
+Title: Mystic Immanence
+       The Indwelling Spirit
+Author: Basil Wilberforce
+Release Date: January 24, 2015 [EBook #36996]
+Language: English
+Character set encoding: ISO-8859-1
+
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
+
+
+
+
+Produced by Al Haines.
+
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+                         THE INDWELLING SPIRIT
+
+
+                BY THE VENERABLE BASIL WILBERFORCE, D.D.
+
+
+
+                         LONDON : ELLIOT STOCK
+                        7, PATERNOSTER ROW, E.C.
+                                  1914
+
+
+
+
+                   *WORKS BY ARCHDEACON WILBERFORCE*
+
+
+SPIRITUAL CONSCIOUSNESS, 3s. net.
+
+STEPS IN SPIRITUAL GROWTH. 3s. net.
+
+THE SECRET OF THE QUIET MIND. 3s. net.
+
+THE POWER THAT WORKETH IN US. With Portrait of the Author. 3s. net.
+
+POWER WITH GOD. 3s. net.
+
+THE HOPE THAT IS IN ME. 5s.
+
+SERMONS PREACHED IN WESTMINSTER ABBEY. First Series. 5s.
+
+SERMONS PREACHED IN WESTMINSTER ABBEY. Second Series. 5s.
+
+SANCTIFICATION BY THE TRUTH. 5s.
+
+NEW (?) THEOLOGY. THOUGHTS ON THE UNIVERSALITY AND CONTINUITY OF THE
+DOCTRINE OF THE IMMANENCE OF GOD. 5s.
+
+THERE IS NO DEATH, 1s. 6d. net; bound in White Parchment, 2s. 6d. net.
+
+MYSTIC IMMANENCE. THE INDWELLING SPIRIT, 1s. 6d. net; bound in White
+Parchment, 2s. 6d. net.
+
+THE HOPE OF GLORY, 1s. net.
+
+LIGHT ON THE PROBLEMS OP LIFE. 2s. net.
+
+THE AWAKENING, 1s. net.
+
+                 ELLIOT STOCK, 7, PATERNOSTER Row, E.C.
+
+
+
+                         _All rights reserved_
+
+
+
+
+                               *FOREWORD*
+
+
+
+        [Transcriber's Note: Foreword missing from source book]
+
+
+
+
+                               *CONTENTS*
+
+FOREWORD (missing from source book)
+INFINITE IMMANENT MIND
+SPIRIT, SOUL, BODY
+"OUT OF THE EVERYWHERE INTO HERE"
+LAST WORDS
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+
+
+                        *Infinite Immanent Mind*
+
+
+"Whose is this image and superscription?"--ST. MATT. xxii. 20.
+
+
+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."
+
+
+[#] _Cf._ Troward's Edinburgh Lectures.
+
+
+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:
+
+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.
+
+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!
+
+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.
+
+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.
+
+You remember Tennyson's words:
+
+    "For good ye are and bad, and like to coins,
+    Some true, some light, but every one of you
+    Stamped with the image of the King."
+
+"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 _ego_, 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.
+
+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 _ego_, 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.
+
+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."
+
+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 _ego_.  That Divine name
+is ineradicable.  In the end it will save the worst, though, it may be,
+"yet so as by fire."
+
+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 _ego_ 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.
+
+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."
+
+
+
+
+                         *Spirit, Soul, Body.*
+
+
+"A man's heart deviseth his way, but the Lord directeth his
+steps."--PROV. xvi. 9.
+
+
+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 _ego_,
+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."
+
+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:
+
+    "If there be some weaker one,
+    Give me strength to help him on.
+    If a blinder soul there be,
+    Let me guide him nearer Thee."
+
+
+I desire to encourage all to aim at conscious identification with
+Spirit, and to bear witness by the peace it brings into their lives.
+
+    "That to believe these things are so,
+    This firm faith never to forego,
+    Despite of all which seems at strife
+    With blessing, all with curses rife,
+    That this is blessing, this is life."
+
+
+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."
+
+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:
+
+    "Oh, for freedom, for freedom in worshipping God,
+    For the mountain-top feeling of generous souls,
+    For the health, for the air, of the hearts deep and broad,
+    Where grace, not in rills, but in cataracts rolls!"
+
+
+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.
+
+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.
+
+As Browning expresses it so grandly in "Paracelsus":
+
+    "There is an inmost centre in us all,
+    Where truth abides in fulness; and around,
+    Wall upon wall, the gross flesh hems it in.
+      ... TO KNOW
+    Rather consists in opening out a way
+    Whence the imprisoned splendour may escape,
+    Than in effecting entry for a light
+    Supposed to be without."
+
+
+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.
+
+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.
+
+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."
+
+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."
+
+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.
+
+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.
+
+Begin it by suffering the indwelling Spirit to realize itself as love.
+
+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.
+
+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.
+
+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?"
+
+
+
+
+                  *"Out of the Everywhere into Here."*
+
+
+"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.).
+
+
+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.
+
+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, _apek��sen_, 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.
+
+The Mother-Soul, _apek��sen_, "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.
+
+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."
+
+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.
+
+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."
+
+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 (_apek��sen_) 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.
+
+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.
+
+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.
+
+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."
+
+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:
+
+      "Space and time, O Lord, that show Thee
+        Oft in power, veiling good,
+      Are too vast for us to know Thee
+      As our trembling spirits would;
+    But in Jesus, yes, in Jesus, Father, Thou art understood."
+
+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."
+
+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.
+
+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."
+
+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.
+
+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."
+
+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."
+
+
+
+
+                             *Last Words.*
+
+
+"We live, if ye stand fast in the Lord."--1 THESS. iii. 8.
+
+
+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":
+
+    "All unknown the future lies--Let it rest.
+    God who veils it from our eyes--Knows best.
+    Ask not what shall be to-morrow--Be content,
+    Take the cup of joy or sorrow--God has sent."
+
+
+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--
+
+    "Something far more deeply interfused,
+    A Motion and a Spirit that impels
+    All thinking things, all objects of all thought,
+    And rolls through all things."
+
+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."
+
+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.
+
+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.
+
+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
+_ousia_ (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.
+
+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."
+
+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."
+
+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.
+
+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:
+
+    "Beneath the shelter which your prayers have reared,
+      Quiet and blest,
+    The storm which struck me down no longer feared,
+      Secure I rest."
+
+
+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.
+
+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:
+
+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."
+
+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."
+
+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.
+
+    "Ah, who shall then the Master meet
+    And bring but withered leaves?
+    Ah, who shall at the Saviour's feet,
+    Before the awful judgment seat,
+    Lay down for golden sheaves
+    Nothing but leaves, nothing but leaves?"
+
+
+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.
+
+    "O be strong, then, and brave, pure, patient, and true;
+    The work that is yours let no other hand do.
+    For the strength for all need is faithfully given
+    From the fountain within you--the Kingdom of Heaven."
+
+
+
+                  Printed for Elliot Stock, Publisher,
+                   7, Paternoster Row, London, E.C.,
+                  by Billing and Sons, Ltd., Guildford
+
+
+
+
+           *      *      *      *      *      *      *      *
+
+
+
+
+                  *By THE VEN. ARCHDEACON WILBERFORCE*
+
+
+*STEPS IN SPIRITUAL GROWTH*
+
+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.
+
+
+*POWER WITH GOD*
+
+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.
+
+
+*SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.*
+
+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.
+
+
+*THE HOPE THAT IS IN ME.*
+
+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.
+
+
+*THE SECRET OF THE QUIET MIND*
+
+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?
+
+
+*THE POWER THAT WORKETH IN US*
+
+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.
+
+
+*SANCTIFICATION BY THE TRUTH*
+
+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.
+
+
+*NEW (?) THEOLOGY*
+
+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.
+
+
+
+                              COMMENDED BY
+                   DR. WALPOLE, BISHOP OF EDINBURGH.
+
+"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
+
+A book of the greatest possible help--and will give more strengthening
+thought than many such manuals are apt to give
+
+                            *Apples of Gold*
+
+A COMMONPLACE BOOK of selected Readings, intended to suggest thoughts,
+lay foundations, and build up character.
+
+                   COMPILED AND ARRANGED BY THE REV.
+                         W. B. TREVELYAN, M.A.
+                         WARDEN OF LIDDON HOUSE
+
+216 pages.  Handsome Cloth Binding.  2s. 6d. net.
+
+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.
+
+
+
+                    *Library of Historic Theology.*
+
+                 EDITED BY THE REV. WM. C. PIERCY, M.A.
+
+      _Each Volume, Demy 8vo., Cloth, Red Burnished Top, 5s. net._
+
+
+                 _The following Volumes are now ready:_
+
+THE PRESENT RELATIONS OF SCIENCE AND RELIGION.
+       By the REV. PROFESSOR T. G. BONNEY, D.Sc.
+
+ARCHEOLOGY OF THE OLD TESTAMENT.
+       By PROFESSOR EDOUARD NAVILLE, D.C.L., LL.D.
+
+MYSTICISM IN CHRISTIANITY.
+       By the REV. W. K. FLEMING, M.A., B.D.
+
+THE RULE OF LIFE AND LOVE.
+       By the REV. R. L. OTTLEY, D.D.
+
+THE RULE OF FAITH AND HOPE.
+       By the REV. R. L. OTTLEY, D.D.
+
+MARRIAGE IN CHURCH AND STATE.
+       By the REV. T. A. LACEY, M.A.
+
+CHRISTIANITY AND OTHER FAITHS.
+       By the REV. W. ST. CLAIR TISDALL, D.D.
+
+THE BUILDING UP OF THE OLD TESTAMENT.
+       By the REV. CANON R. B. GIRDLESTONE, M.A.
+
+THE CHURCHES IN BRITAIN.  Vol. I. and II.
+       By the REV. ALFRED PLUMMER, D.D.
+
+CHARACTER AND RELIGION.
+       By the REV. THE HON. EDWARD LYTTELTON, M.A.
+
+THE CREEDS: Their History, Nature and Use.
+       By the REV. HAROLD SMITH, M.A.
+
+MISSIONARY METHODS, ST. PAUL'S OR OURS?
+       By the REV. ROLAND ALLEN, M.A.
+
+THE CHRISTOLOGY OF ST. PAUL (Hulsean Prize Essay).
+       By the REV. S. NOWELL ROSTRON, M.A.
+
+RELIGION IN AN AGE OF DOUBT.
+       By the REV. CHARLES J. SHEBBEARE, M.A.
+
+
+      Further important announcements wilt be made in due course;
+         full particulars may from obtained from the Publisher.
+
+
+
+           *      *      *      *      *      *      *      *
+
+
+
+                          *THE PURPLE SERIES*
+
+                   Books of Devotion and Meditation.
+
+                        Cloth, 1s. 6d. net each.
+
+
+PRAYER AND COMMUNION. By the Right Rev. the BISHOP OF EDINBURGH. Also
+bound in White Parchment, 2s. 6d. net.
+
+THERE IS NO DEATH.  By the Ven. BASIL WILBERFORCE, D.D. Also bound in
+White Parchment, 2s. 6d. net.
+
+MYSTIC IMMANENCE. By the Ven. BASIL WILBERFORCE, D.D. Also bound in
+White Parchment, 2s. 6d. net.
+
+THEM WHICH SLEEP IN JESUS. By the Rev. G. T. SHETTLE, L.A.
+
+CEDAR AND PALM. By the Rev. W. EWING, M.A.
+
+THE PROBLEMS AND PRACTICE OF PRAYER. By the Rev. S. C. LOWRY, M.A.
+
+THE WAITING-PLACE OF SOULS. By the Rev. C. E. WESTON, M.A.
+
+
+
+
+
+
+*** END OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
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+<h1 class="center document-title level-1 pfirst title"><span class="x-large">MYSTIC IMMANENCE</span></h1>
+
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+<p class="noindent pfirst"><span>This ebook is for the use of anyone anywhere in the United States
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+<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. SHEBBEARE, M.A.</span></p>
+</dd>
+</dl>
+<div class="vspace" style="height: 2em">
+</div>
+<p class="center pfirst"><span class="small">Further important announcements wilt be made in due course;
+<br />full particulars may from obtained from the Publisher.</span></p>
+<div class="vspace" style="height: 3em">
+</div>
+<p class="center pfirst"><span>*      *      *      *      *      *      *      *</span></p>
+<div class="vspace" style="height: 3em">
+</div>
+<p class="center pfirst"><span class="bold large">THE PURPLE SERIES</span></p>
+<p class="center pnext"><span>Books of Devotion and Meditation.</span></p>
+<p class="center pnext"><span>Cloth, 1s. 6d. net each.</span></p>
+<div class="vspace" style="height: 2em">
+</div>
+<p class="pfirst"><span>PRAYER AND COMMUNION. By the Right
+Rev. the BISHOP OF EDINBURGH. Also bound
+in White Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THERE IS NO DEATH.  By the Ven. BASIL
+WILBERFORCE, D.D. Also bound in White
+Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>MYSTIC IMMANENCE. By the Ven. BASIL
+WILBERFORCE, D.D. Also bound in White
+Parchment, 2s. 6d. net.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THEM WHICH SLEEP IN JESUS. By the
+Rev. G. T. SHETTLE, L.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>CEDAR AND PALM. By the Rev. W. EWING, M.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THE PROBLEMS AND PRACTICE OF
+PRAYER. By the Rev. S. C. LOWRY, M.A.</span></p>
+<div class="vspace" style="height: 1em">
+</div>
+<p class="pfirst"><span>THE WAITING-PLACE OF SOULS. By the
+Rev. C. E. WESTON, M.A.</span></p>
+<div class="vspace" style="height: 6em">
+</div>
+<!-- -*- encoding: utf-8 -*- -->
+<div class="backmatter">
+</div>
+<p class="pfirst" id="pg-end-line"><span>*** END OF THIS PROJECT GUTENBERG EBOOK </span><span>MYSTIC IMMANENCE</span><span> ***</span></p>
+<div class="cleardoublepage">
+</div>
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+</html>
diff --git a/old/36996-h/images/img-cover.jpg b/old/36996-h/images/img-cover.jpg
new file mode 100644
index 0000000..5281f61
--- /dev/null
+++ b/old/36996-h/images/img-cover.jpg
diff --git a/old/36996-rst.zip b/old/36996-rst.zip
new file mode 100644
index 0000000..eaa62ad
--- /dev/null
+++ b/old/36996-rst.zip
diff --git a/old/36996-rst/36996-rst.rst b/old/36996-rst/36996-rst.rst
new file mode 100644
index 0000000..a4beded
--- /dev/null
+++ b/old/36996-rst/36996-rst.rst
@@ -0,0 +1,2340 @@
+.. -*- encoding: utf-8 -*-

+

+.. meta::

+   :PG.Id: 36996

+   :PG.Title: Mystic Immanence

+   :PG.Released: 2015-01-24

+   :PG.Rights: Public Domain

+   :PG.Producer: Al Haines

+   :DC.Creator: Basil Wilberforce

+   :DC.Title: Mystic Immanence

+              The Indwelling Spirit

+   :DC.Language: en

+   :DC.Created: 1914

+   :coverpage: images/img-cover.jpg

+

+================

+MYSTIC IMMANENCE

+================

+

+.. clearpage::

+

+.. pgheader::

+

+.. container:: titlepage center white-space-pre-line

+

+   .. vspace:: 4

+

+   .. class:: xx-large bold

+

+      MYSTIC IMMANENCE

+

+   .. class:: x-large

+

+      THE INDWELLING SPIRIT

+

+   .. vspace:: 2

+

+   .. class:: medium

+

+      BY THE VENERABLE BASIL WILBERFORCE, D.D.

+

+   .. vspace:: 3

+

+   .. class:: medium

+

+      LONDON : ELLIOT STOCK

+      7, PATERNOSTER ROW, E.C.

+      1914  

+

+   .. vspace:: 4

+

+.. class:: center large bold

+

+   WORKS BY ARCHDEACON WILBERFORCE

+

+.. vspace:: 2

+

+SPIRITUAL CONSCIOUSNESS, 3s. net.

+

+.. vspace:: 1

+

+STEPS IN SPIRITUAL GROWTH. 3s. net.

+

+.. vspace:: 1

+

+THE SECRET OF THE QUIET MIND. 3s. net.

+

+.. vspace:: 1

+

+THE POWER THAT WORKETH IN US.

+With Portrait of the Author. 3s. net.

+

+.. vspace:: 1

+

+POWER WITH GOD. 3s. net.

+

+.. vspace:: 1

+

+THE HOPE THAT IS IN ME. 5s.

+

+.. vspace:: 1

+

+SERMONS PREACHED IN WESTMINSTER

+ABBEY. First Series. 5s.

+

+.. vspace:: 1

+

+SERMONS PREACHED IN WESTMINSTER

+ABBEY. Second Series. 5s.

+

+.. vspace:: 1

+

+SANCTIFICATION BY THE TRUTH. 5s.

+

+.. vspace:: 1

+

+NEW (?) THEOLOGY. THOUGHTS ON THE

+UNIVERSALITY AND CONTINUITY OF THE

+DOCTRINE OF THE IMMANENCE OF GOD. 5s.

+

+.. vspace:: 1

+

+THERE IS NO DEATH, 1s. 6d. net; bound

+in White Parchment, 2s. 6d. net.

+

+.. vspace:: 1

+

+MYSTIC IMMANENCE. THE INDWELLING

+SPIRIT, 1s. 6d. net; bound in White

+Parchment, 2s. 6d. net.

+

+.. vspace:: 1

+

+THE HOPE OF GLORY, 1s. net.

+

+.. vspace:: 1

+

+LIGHT ON THE PROBLEMS OP LIFE. 2s. net.

+

+.. vspace:: 1

+

+THE AWAKENING, 1s. net.

+

+.. vspace:: 1

+

+.. class:: center

+

+   ELLIOT STOCK, 7, PATERNOSTER Row, E.C.

+

+.. vspace:: 3

+

+.. class:: center

+

+   *All rights reserved*

+

+.. vspace:: 4

+

+.. _`FOREWORD`:

+

+.. class:: center large bold

+

+   FOREWORD

+

+.. vspace:: 3

+

+.. class:: center

+

+   [Transcriber's Note: Foreword missing from source book]

+

+.. vspace:: 4

+

+.. class:: center large bold

+

+   CONTENTS

+

+.. class:: noindent white-space-pre-line

+

+`FOREWORD`_ (missing from source book)

+`INFINITE IMMANENT MIND`_

+`SPIRIT, SOUL, BODY`_

+`"OUT OF THE EVERYWHERE INTO HERE"`_

+`LAST WORDS`_

+

+.. vspace:: 4

+

+.. _`Infinite Immanent Mind`:

+

+.. class:: center x-large bold

+

+   MYSTIC IMMANENCE

+

+.. vspace:: 3

+

+.. class:: center large bold

+

+   Infinite Immanent Mind

+

+.. vspace:: 2

+

+"Whose is this image and superscription?"—ST. MATT. xxii. 20.

+

+.. vspace:: 2

+

+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."

+

+.. vspace:: 2

+

+.. class:: noindent small

+

+[#] *Cf.* Troward's Edinburgh Lectures.

+

+.. vspace:: 2

+

+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:

+

+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.

+

+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!

+

+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.

+

+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.

+

+You remember Tennyson's words:

+

+   |  "For good ye are and bad, and like to coins,

+   |  Some true, some light, but every one of you

+   |  Stamped with the image of the King."

+

+"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 *ego*, 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.

+

+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 *ego*, 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.

+

+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."

+

+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 *ego*.  That Divine

+name is ineradicable.  In the end it will save

+the worst, though, it may be, "yet so as by fire."

+

+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 *ego* 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.

+

+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."

+

+

+

+

+

+.. vspace:: 4

+

+.. _`Spirit, Soul, Body`:

+

+.. class:: center large bold

+

+   Spirit, Soul, Body.

+

+.. vspace:: 2

+

+"A man's heart deviseth his way, but the Lord directeth

+his steps."—PROV. xvi. 9.

+

+.. vspace:: 2

+

+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 *ego*, 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."

+

+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:

+

+   |  "If there be some weaker one,

+   |  Give me strength to help him on.

+   |  If a blinder soul there be,

+   |  Let me guide him nearer Thee."

+   |

+

+I desire to encourage all to aim at conscious

+identification with Spirit, and to bear witness

+by the peace it brings into their lives.

+

+   |  "That to believe these things are so,

+   |  This firm faith never to forego,

+   |  Despite of all which seems at strife

+   |  With blessing, all with curses rife,

+   |  That this is blessing, this is life."

+   |

+

+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."

+

+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:

+

+   |  "Oh, for freedom, for freedom in worshipping God,

+   |  For the mountain-top feeling of generous souls,

+   |  For the health, for the air, of the hearts deep and broad,

+   |  Where grace, not in rills, but in cataracts rolls!"

+   |

+

+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.

+

+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.

+

+As Browning expresses it so grandly in "Paracelsus":

+

+   |  "There is an inmost centre in us all,

+   |  Where truth abides in fulness; and around,

+   |  Wall upon wall, the gross flesh hems it in.

+   |                    ... TO KNOW

+   |  Rather consists in opening out a way

+   |  Whence the imprisoned splendour may escape,

+   |  Than in effecting entry for a light

+   |  Supposed to be without."

+   |

+

+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.

+

+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.

+

+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."

+

+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."

+

+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.

+

+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.

+

+Begin it by suffering the indwelling Spirit

+to realize itself as love.

+

+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.

+

+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.

+

+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?"

+

+

+

+

+

+.. vspace:: 4

+

+.. _`"Out of the Everywhere into Here"`:

+

+.. class:: center large bold

+

+   "Out of the Everywhere into Here."

+

+.. vspace:: 2

+

+"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.).

+

+.. vspace:: 2

+

+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.

+

+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, *apekúêsen*, 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.

+

+The Mother-Soul, *apekúêsen*, "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.

+

+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."

+

+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.

+

+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."

+

+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 (*apekúêsen*) 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.

+

+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.

+

+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.

+

+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."

+

+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:

+

+   |      "Space and time, O Lord, that show Thee

+   |        Oft in power, veiling good,

+   |      Are too vast for us to know Thee

+   |      As our trembling spirits would;

+   |  But in Jesus, yes, in Jesus, Father, Thou art understood."

+

+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."

+

+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.

+

+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."

+

+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.

+

+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."

+

+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."

+

+

+

+

+

+.. vspace:: 4

+

+.. _`Last Words`:

+

+.. class:: center large bold

+

+   Last Words.

+

+.. vspace:: 2

+

+"We live, if ye stand fast in the Lord."—1 THESS. iii. 8.

+

+.. vspace:: 2

+

+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":

+

+   |  "All unknown the future lies—Let it rest.

+   |  God who veils it from our eyes—Knows best.

+   |  Ask not what shall be to-morrow—Be content,

+   |  Take the cup of joy or sorrow—God has sent."

+   |

+

+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—

+

+   |  "Something far more deeply interfused,

+   |  A Motion and a Spirit that impels

+   |  All thinking things, all objects of all thought,

+   |  And rolls through all things."

+

+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."

+

+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.

+

+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.

+

+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 *ousia* (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.

+

+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."

+

+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."

+

+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.

+

+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:

+

+   |  "Beneath the shelter which your prayers have reared,

+   |        Quiet and blest,

+   |  The storm which struck me down no longer feared,

+   |        Secure I rest."

+   |

+

+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.

+

+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:

+

+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."

+

+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."

+

+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.

+

+   |  "Ah, who shall then the Master meet

+   |  And bring but withered leaves?

+   |  Ah, who shall at the Saviour's feet,

+   |  Before the awful judgment seat,

+   |  Lay down for golden sheaves

+   |  Nothing but leaves, nothing but leaves?"

+   |

+

+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.

+

+   |  "O be strong, then, and brave, pure, patient, and true;

+   |  The work that is yours let no other hand do.

+   |  For the strength for all need is faithfully given

+   |  From the fountain within you—the Kingdom of Heaven."

+

+.. vspace:: 3

+

+.. class:: center small white-space-pre-line

+

+Printed for Elliot Stock, Publisher,

+7, Paternoster Row, London, E.C.,

+by Billing and Sons, Ltd., Guildford

+

+.. vspace:: 4

+

+.. class:: center white-space-pre-line

+

+   \*      \*      \*      \*      \*      \*      \*      \*

+

+.. vspace:: 4

+

+.. class:: center large bold

+

+   By THE VEN. ARCHDEACON WILBERFORCE

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   STEPS IN SPIRITUAL GROWTH

+

+.. vspace:: 1

+

+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.

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   POWER WITH GOD

+

+.. vspace:: 1

+

+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.

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.

+

+.. vspace:: 1

+

+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.

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   THE HOPE THAT IS IN ME.

+

+.. vspace:: 1

+

+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.

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   THE SECRET OF THE QUIET MIND

+

+.. vspace:: 1

+

+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?

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   THE POWER THAT WORKETH IN US

+

+.. vspace:: 1

+

+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.

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   SANCTIFICATION BY THE TRUTH

+

+.. vspace:: 1

+

+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.

+

+

+.. vspace:: 2

+

+.. class:: noindent bold

+

+   NEW (?) THEOLOGY

+

+.. vspace:: 1

+

+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.

+

+.. vspace:: 3

+

+.. class:: center white-space-pre-line

+

+   COMMENDED BY

+   DR. WALPOLE, BISHOP OF EDINBURGH.

+

+.. vspace:: 1

+

+"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

+

+A book of the greatest possible help—and will

+give more strengthening thought than many

+such manuals are apt to give

+

+.. vspace:: 1

+

+.. class:: center large bold

+

+   Apples of Gold

+

+.. vspace:: 1

+

+A COMMONPLACE BOOK of selected

+Readings, intended to suggest thoughts, lay

+foundations, and build up character.

+

+.. class:: center white-space-pre-line

+

+   COMPILED AND ARRANGED BY THE REV.

+   W. B. TREVELYAN, M.A.

+   WARDEN OF LIDDON HOUSE

+

+.. vspace:: 1

+

+216 pages.  Handsome Cloth Binding.  2s. 6d. net.

+

+Presentation Editions, printed on thin paper.  Limp Leather, full

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+                            MYSTIC IMMANENCE
+
+
+
+
+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 Project Gutenberg License included with this ebook or online at
+http://www.gutenberg.org/license. 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.
+
+
+
+Title: Mystic Immanence
+       The Indwelling Spirit
+Author: Basil Wilberforce
+Release Date: January 24, 2015 [EBook #36996]
+Language: English
+Character set encoding: US-ASCII
+
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MYSTIC IMMANENCE ***
+
+
+
+
+Produced by Al Haines.
+
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+                         THE INDWELLING SPIRIT
+
+
+                BY THE VENERABLE BASIL WILBERFORCE, D.D.
+
+
+
+                         LONDON : ELLIOT STOCK
+                        7, PATERNOSTER ROW, E.C.
+                                  1914
+
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+
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+                 ELLIOT STOCK, 7, PATERNOSTER Row, E.C.
+
+
+
+                         _All rights reserved_
+
+
+
+
+                               *FOREWORD*
+
+
+
+        [Transcriber's Note: Foreword missing from source book]
+
+
+
+
+                               *CONTENTS*
+
+FOREWORD (missing from source book)
+INFINITE IMMANENT MIND
+SPIRIT, SOUL, BODY
+"OUT OF THE EVERYWHERE INTO HERE"
+LAST WORDS
+
+
+
+
+                           *MYSTIC IMMANENCE*
+
+
+
+                        *Infinite Immanent Mind*
+
+
+"Whose is this image and superscription?"--ST. MATT. xxii. 20.
+
+
+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."
+
+
+[#] _Cf._ Troward's Edinburgh Lectures.
+
+
+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:
+
+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.
+
+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!
+
+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.
+
+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.
+
+You remember Tennyson's words:
+
+    "For good ye are and bad, and like to coins,
+    Some true, some light, but every one of you
+    Stamped with the image of the King."
+
+"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 _ego_, 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.
+
+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 _ego_, 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.
+
+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."
+
+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 _ego_.  That Divine name
+is ineradicable.  In the end it will save the worst, though, it may be,
+"yet so as by fire."
+
+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 _ego_ 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.
+
+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."
+
+
+
+
+                         *Spirit, Soul, Body.*
+
+
+"A man's heart deviseth his way, but the Lord directeth his
+steps."--PROV. xvi. 9.
+
+
+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 _ego_,
+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."
+
+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:
+
+    "If there be some weaker one,
+    Give me strength to help him on.
+    If a blinder soul there be,
+    Let me guide him nearer Thee."
+
+
+I desire to encourage all to aim at conscious identification with
+Spirit, and to bear witness by the peace it brings into their lives.
+
+    "That to believe these things are so,
+    This firm faith never to forego,
+    Despite of all which seems at strife
+    With blessing, all with curses rife,
+    That this is blessing, this is life."
+
+
+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."
+
+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:
+
+    "Oh, for freedom, for freedom in worshipping God,
+    For the mountain-top feeling of generous souls,
+    For the health, for the air, of the hearts deep and broad,
+    Where grace, not in rills, but in cataracts rolls!"
+
+
+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.
+
+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.
+
+As Browning expresses it so grandly in "Paracelsus":
+
+    "There is an inmost centre in us all,
+    Where truth abides in fulness; and around,
+    Wall upon wall, the gross flesh hems it in.
+      ... TO KNOW
+    Rather consists in opening out a way
+    Whence the imprisoned splendour may escape,
+    Than in effecting entry for a light
+    Supposed to be without."
+
+
+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.
+
+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.
+
+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."
+
+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."
+
+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.
+
+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.
+
+Begin it by suffering the indwelling Spirit to realize itself as love.
+
+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.
+
+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.
+
+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?"
+
+
+
+
+                  *"Out of the Everywhere into Here."*
+
+
+"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.).
+
+
+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.
+
+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, _apekuesen_, 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.
+
+The Mother-Soul, _apekuesen_, "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.
+
+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."
+
+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.
+
+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."
+
+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 (_apekuesen_) 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.
+
+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.
+
+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.
+
+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."
+
+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:
+
+      "Space and time, O Lord, that show Thee
+        Oft in power, veiling good,
+      Are too vast for us to know Thee
+      As our trembling spirits would;
+    But in Jesus, yes, in Jesus, Father, Thou art understood."
+
+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."
+
+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.
+
+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."
+
+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.
+
+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."
+
+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."
+
+
+
+
+                             *Last Words.*
+
+
+"We live, if ye stand fast in the Lord."--1 THESS. iii. 8.
+
+
+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":
+
+    "All unknown the future lies--Let it rest.
+    God who veils it from our eyes--Knows best.
+    Ask not what shall be to-morrow--Be content,
+    Take the cup of joy or sorrow--God has sent."
+
+
+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--
+
+    "Something far more deeply interfused,
+    A Motion and a Spirit that impels
+    All thinking things, all objects of all thought,
+    And rolls through all things."
+
+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."
+
+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.
+
+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.
+
+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
+_ousia_ (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.
+
+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."
+
+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."
+
+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.
+
+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:
+
+    "Beneath the shelter which your prayers have reared,
+      Quiet and blest,
+    The storm which struck me down no longer feared,
+      Secure I rest."
+
+
+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.
+
+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:
+
+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."
+
+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."
+
+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.
+
+    "Ah, who shall then the Master meet
+    And bring but withered leaves?
+    Ah, who shall at the Saviour's feet,
+    Before the awful judgment seat,
+    Lay down for golden sheaves
+    Nothing but leaves, nothing but leaves?"
+
+
+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.
+
+    "O be strong, then, and brave, pure, patient, and true;
+    The work that is yours let no other hand do.
+    For the strength for all need is faithfully given
+    From the fountain within you--the Kingdom of Heaven."
+
+
+
+                  Printed for Elliot Stock, Publisher,
+                   7, Paternoster Row, London, E.C.,
+                  by Billing and Sons, Ltd., Guildford
+
+
+
+
+           *      *      *      *      *      *      *      *
+
+
+
+
+                  *By THE VEN. ARCHDEACON WILBERFORCE*
+
+
+*STEPS IN SPIRITUAL GROWTH*
+
+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.
+
+
+*POWER WITH GOD*
+
+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.
+
+
+*SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.*
+
+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.
+
+
+*THE HOPE THAT IS IN ME.*
+
+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.
+
+
+*THE SECRET OF THE QUIET MIND*
+
+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?
+
+
+*THE POWER THAT WORKETH IN US*
+
+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.
+
+
+*SANCTIFICATION BY THE TRUTH*
+
+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.
+
+
+*NEW (?) THEOLOGY*
+
+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.
+
+
+
+                              COMMENDED BY
+                   DR. WALPOLE, BISHOP OF EDINBURGH.
+
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