Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I...

8
Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol. 5, No. 8. Thomas J. Shelton, 2222 Chester St., Little Rock, Ark. TOO “ PROGRESSIVE” FOR HIH. I am somethin’ of a veteran, jest a-turnin’ eighty year— A man that’s hale an’ hearty an’ astrangertew all fear— But I’ve heard some news this mornin’ that has made my old head spin, An’ I’m goin’ tew ease my conshuns if I never speak agin! I’ve lived my four-score years of life, an’ never till tew-day Wuz I taken for a Jackass or an ign’rant kind of Jay, Tew be stuffed with such durned nonsense ’bout them crawlin’ bugs an’ worms That’s a-killin’ human bein’s with their “mikroscopic germs.” They say there’s “mikrobes” all about a-lookin’ fer their prey— There’s nothin’ pure to eat nor drink, an’ no safe place tew stay— There’s “miasmy” in the dew-fall, an’ “malary” in the sun— Taint safe to be out doors at noon or when the day is done. There’s “bactery” in the water an’ “trikeeuy” in the meat— “Ameeby” in the atmosphere, “calory” in the heat— There’s “corpussuls” an’“pigments”" in a human bein’s blood— An’ every other kind o’ thing existin’ sence the flood. Terbacker’s full o’ “nickerteen,” whatever that may be— An’your mouth’ll git all puckered by the “tannin” ’ in the tea— The butter’s “olymargareen,” it never saw a cow— An’ things is geltin’ wus an’ wus from what they be jest now. rhein bugs is all about us est a-waitin’ fer a chance Tew navigate our vitals an’ to ’naw us off like plants; 1 here’s men that spend a life time huntin’worms, jest like a goose— An’ tackin’ Latin names to ’em an’ lettin’ on ’em loose. Now, I don’t believe sech nonsense, an’ I’m not tjoin’ to try— 6 If thing;, has come to sech a pass I’m satisfied tew die— f 11 go hang me in the suller, for l won’t be sech a fool As to wait until I’m pizened by a “annymallycool! ” —L aura W. S heldon , in The Jury. ITEMS AND IDEAS. *** August. *** Leo, the Lion ! *** The Sun God. •*** The Heart of the Grand Man. *** My booklet on “ V ibrations” sent postpaid for 25 cents. *** C hristian is 50 cents a year, payable at your own convenience. *** Explain through Chrhs Tian the 2nd and 3rd verses of 1st John. I can’t. 1 don’t know what it means. *** The editorial, “ Going Into the Si- lence,” was in C hristian in August, 1898, and is republished by request of many readers. *** M. Johnson, 725 Market street, San Erancisco, Cal., will pay a good price for back numbers of C hristian from No. 1 up to the present issue. *** No, I don’t say there is no matter °r no reality in matter. There is no real substance in matter; it is not substantial in the sense of being unchangeable. Matter is the form of substance, the clothing of Spirit. There could be no expression of being if it were not for m atter; being is forever the same, but it molds matter into varied forms. *** Elsewhere I publish a letter from an M. D., just to show you what a red rag C hristian is to certain kinds of doctors. He compares me to Hahnemann (the founder of Homeopathy), so you may know he is an old school regular. I’m sorry to say that this irate M. D. hails from a suburb of Bos- ton. All is Good, even those fellows who want to send me to the penitentiary. *** Dear Doctor Shelton : You seem so wise in answering questions, here’s mine: I find by an old almanac that Saturn and the moon were in conjunction the date of my birth. What would the influence be upon my life ? C hristian is full of life. Every number is helpful. Saturn can have no influence over your life unless you let him boss you. Mind is master of matter, and all planetary influ- ences are material in their nature. Re- build, re-born, resurrection from the dead is possible to the I Am in you. **.* “ T. J. Shelton : I want you to stop sending me any more copies of your blas- phemous and obscene sheet, C hristian . We have had our Barnums, our Hahnemanns and our Beechers, but it seems to have been left to you to develop the original scheme of blasphemy as a commercial advertisement. I have had thoughts of sending some of your stuff to Washington to find out whether such matter ought to be allowed to pass through the U. S. mails. Imprisonment at hard la- bor, with solitary confinement every time you presumed to open your mouth, is the only fit punishment for fellows of your kidney. E dward T. W illiams , M. D.” *** Will you explain Matthew 5 ; 28 ? An article in June number prompted this re- quest. What is the spiritual meaning of the 13th chapter of St. Mark, 17th verse ? The 28th verse of the 5th chapter of Mat- thew reads: “ But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her al- ready in his heart.” It means that lust is of the mind and cannot be regulated by a law for the body. Adultery is committed in a flash of the eye in spite of all your rules of law. There is no- spiritual meaning in the passage in St. Mark. It is prophecy of the destruction of Jerusalem, and was literally fulfilled. Your logic is not quite sound when you say that you will heal instantaneously when people are ready. Jesus healed thus, and people were no more ready then than they are now. Is not the fault in the healer ? Call up “ Central ” and see if it is not “ Ac- cording to thy faith, be it unto thee.” If it is not necessary for people to have faith in you for evolutionary healing, why the in- stantaneous ? The legs of your logic are lame. If the people were not ready for Jesus, how did their faith “ make them whole?” They had been practicing and preaching this power of God for many, many long centuries, while we have been looking upon it as a lost art. Let a man open the eyes of the blind by word of commandment today, and keep on doing it every day, and the whole world would go crazy. They must be educated up to it as the Jews were educated up to the un- foldment of Jesus. *** A picture has been going the rounds of the daily press bearing my name. It is not a picture of me, and doesn’t in any way re- semble me. I am baldheaded, with a smooth chin, light mustache, fair skin, blue eyes, and weigh 140 pounds. The man who rep- resents me in the daily press is a handsome man ; I look like the cartoons of Bill Nye. Of course my readers know that I did not have anything to do with these sensational advertisements, and I would not refer to them only some of my readers have preserved this counterfeit as a picture of me. My physical personality has nothing to do with the work I Am doing. The truth told in this writeup in the daily press has balanced all the falsehood, and has enabled me to add many thousands to my list of pupils and patients. Remember that I Am always in Little Rock, no matter where the physical body may be. You come into conjunction with the Center which I have established in this city. You have said that God was an un- conscious law that the wise know how to use, and that ignorance of that law was the cause of all suffering. Again, God has his dwelling place in the sun, and is omnipresent only in thought. Does that not mean con- scious intelligence ? Again, God is Spirit, and man is his image and likeness. Does not that, too, mean conscious intelligence ? Please explain. I would like to think of God as a conscious intelligence, ordering all things consciously ; for on this depends our only hope of conscious immortality. I never said that God was an unconscious law, or any other kind of law. I said that the law was neither conscious nor uncon- scious, but just the law, grinding on in the same way, unless changed in its course by mind. God is the Universal Intelligence and man is individual intelligence. All our conscious intelligence comes from the Uni- versal Mind, and does not originate in us. “ There is a spirit in man, and the inspira- tion of the Almighty giveth him under- standing.”

Transcript of Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I...

Page 1: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

M onthly : 50 Cents a year. AUGUST, 1899. New Series, Vol. 5, No. 8.Thomas J. Shelton, 2222 Chester S t . , Little Rock, Ark.

TOO “ P R O G R E S S I V E ” FOR HIH.

I am som eth in ’ of a ve te ran , j e s t a - tu rn in ’ eighty year— A man th a t ’s hale a n ’ hear ty a n ’ a s t r a n g e r t e w all fear— But I ’ve heard some news th is m o rn in ’ th a t has made my

old head spin,A n ’ I ’m go in’ tew ease my conshuns if I never speak

a g i n !

I ’ve lived my four-score years of life, a n ’ never till tew-day

Wuz I taken for a J a c k a s s or an ign ’ran t kind of J ay , Tew be stuffed with such durned nonsense ’bou t them

crawlin’ bugs a n ’ worm sT ha t’s a-k i l l in’ hum an b e in ’s with their “ mik roscopic

germs.”

They say th e re ’s “ m ikrobes” all abou t a - lo o k in ’ fer their prey—

There’s no th in ’ pure to e a t nor d r ink , a n ’ no safe place tew stay—

There’s “ m iasmy” in the dew-fa ll , a n ’ “ m a la ry” in the sun—

Tain t safe to be out doors a t noon or w hen the day is done.

There ’s “ bactery” in the w a ter a n ’ “ tr ikeeuy” in the meat—

“ Ameeby” in the a tm osphere , “ ca lo ry” in the hea t— There’s “ corpussuls” a n ’ “ p igm en ts” " in a hum an be in ’s

blood—An’ every o ther kind o ’ th in g exis t in’ sence the flood.

Terbacker’s full o ’ “ n icke r teen ,” w ha teve r th a t may be—

A n’ your m ou th ’ll g i t all puckered by the “ t a n n in ” ’ in the t e a —

The but ter’s “ o lym argareen ,” it never saw a cow—A n’ things is g e l t in ’ wus a n ’ wus from what they be jest

now.

rhein bugs is all about us est a -w a i t in ’ fer a chance Tew naviga te our vitals a n ’ to ’naw us off like p lan ts ;1 here’s men tha t spend a life time h u n t in ’ worm s, je st

like a goose—An’ ta ckin ’ L a t in nam es to ’em a n ’ le t t in ’ on ’em loose.

Now, I don’t believe sech nonsense , a n ’ I ’m not tjo in ’ to try— 6

If thing;, has come to sech a pass I ’m satisfied tew die— f 11 go hang me in the sulle r, for l w o n ’t be sech a fool As to wait until I ’m pizened by a “ a n n y m a l ly c o o l ! ”

— L a u r a W . S h e l d o n , in T h e Jury .

ITE M S AND IDEAS.

*** A ugust.

*** Leo, th e L io n !

*** T h e S u n God.

•*** T h e H e a r t o f th e G ra n d M an.

*** M y b o o k le t on “ V ib r a t io n s ” s e n t postp a id fo r 25 c en ts .

*** Ch r is t ia n is 50 c e n ts a y e a r , p ay a b le a t your ow n con v en ien ce .

*** E x p la in th ro u g h Ch r h s Tia n th e 2nd and 3rd v erses o f 1st Jo h n .

I c a n ’t. 1 d o n ’t k now w h a t i t m eans .

*** T he e d ito r ia l, “ G o in g In to the S i­lence ,” w as in C h r is t ia n in A u g u s t, 1898, and is re p u b lish e d b y re q u e s t o f m a n y readers.

*** M. J o h n s o n , 725 M a rk e t s t re e t, San E rancisco , C al., w ill p ay a good p rice fo r back n u m b ers o f C h r is t ia n fro m No. 1 up to th e p re s e n t issue.

*** No, I d o n ’t say th e re is no m a tte r ° r no re a lity in m a tte r . T h e re is no re a l substance in m a t te r ; i t is n o t s u b s ta n t ia l in the sense of b e in g u n c h a n g e a b le . M a tte r is

th e fo rm o f su b s ta n c e , th e c lo th in g of S p ir it . T h e re could be no ex p ress io n o f b e in g i f it w ere n o t fo r m a t t e r ; b e in g is fo rev e r th e sam e, b u t i t m olds m a tte r in to varied fo rm s.

*** E lse w h e re I p u b lish a le t te r fro m an M. D ., ju s t to show you w h a t a red ra g C h r i s t i a n is to c e r ta in k in d s of doctors. H e co m p ares m e to H a h n e m a n n (the founder o f H om eopathy ), so you m ay know he is an o ld school re g u la r . I ’m so rry to say th a t th i s i r a te M. D. h a ils fro m a su b u rb o f B os­to n . A ll is Good, even those fe llow s w ho w a n t to sen d m e to th e p e n ite n tia ry .

*** D ear D octo r S h e lto n : Y ou seem so w ise in a n sw e rin g q u e s tio n s , h e re ’s m in e : I find b y a n o ld a lm a n a c th a t S a tu rn an d th e m oon w ere in c o n ju n c tio n th e d a te of m y b ir th . W h a t w ould th e in fluence be upon m y life ? C h r i s t i a n is fu ll o f life . E v e ry n u m b e r is h e lp fu l.

S a tu rn can h a v e no in flu en ce over you r life u n le s s you le t h im boss you. M ind is m a s te r o f m a tte r , an d a ll p la n e ta ry in flu ­en ces a re m a te r ia l in th e i r n a tu re . R e­bu ild , re -b o rn , re s u rre c tio n fro m th e d ead is po ss ib le to th e I A m in you.

**.* “ T . J . S h e lto n : I w a n t you to stop se n d in g m e a n y m ore copies o f y o u r b la s ­phem ous an d obscene sh ee t, C h r i s t i a n . W e h ave h a d ou r B arn u m s, o u r H a h n e m a n n s a n d ou r B eechers, b u t i t seem s to h av e been le f t to you to develop th e o r ig in a l schem e o f blasphem y as a com m ercia l advertisem en t. I h av e h a d th o u g h ts o f se n d in g som e o f you r s tu ff to W a sh in g to n to find o u t w h e th e r such m a t te r o u g h t to be allow ed to p a ss th ro u g h th e U . S. m ails . Im p riso n m e n t a t h a rd la ­bor, w ith so li ta ry co n fin em en t ev e ry tim e you p resu m ed to open yo u r m ou th , is th e o n ly fit p u n is h m e n t fo r fe llo w s o f y o u r k id n ey . E d w a r d T . W i l l i a m s , M. D .”

*** W ill you e x p la in M atth ew 5 ; 28 ? A n a r t ic le in J u n e n u m b e r p ro m p ted th is r e ­qu est. W h a t is th e s p ir i tu a l m e a n in g of th e 13th c h a p te r o f S t. M ark , 17th verse ?

T h e 28th ve rse o f th e 5 th c h a p te r o f M at­th ew re a d s : “ B u t I say u n to you, T h a tw hosoever lo o k e th on a w om an to lu s t a f te r h e r h a th co m m itted a d u lte ry w ith h e r a l­read y in h is h e a r t .” I t m ean s th a t lu s t is o f th e m ind an d c a n n o t b e re g u la te d by a law fo r th e body. A d u lte ry is co m m itted in a flash o f th e eye in sp ite o f a ll y o u r ru le s o f law . T h e re is no- s p ir itu a l m e a n in g in th e p a ssa g e in S t. M ark . I t is p ro p h ecy o f th e d e s tru c tio n o f Je ru sa le m , a n d w as li te ra lly fu lfilled .

Y our log ic is n o t q u ite sound w hen you say th a t you w ill h ea l in s ta n ta n e o u s ly w hen people a re read y . Je s u s hea led th u s , a n d people w ere no m ore read y th e n th a n th e y a re now . Is n o t th e fa u l t in th e h e a le r ?

C all up “ C en tra l ” a n d see if i t is n o t “ A c­co rd in g to th y fa i th , be i t u n to th e e .” I f it is n o t n ece ssa ry fo r people to have fa i th in you fo r ev o lu tio n a ry h ea lin g , w hy th e in ­s ta n ta n e o u s ?

T h e le g s o f y o u r log ic a re lam e. I f th e people w ere n o t read y fo r Je su s , how did th e i r f a i th “ m ake th em w h o le ? ” T h e y h ad b een p ra c tic in g an d p re a c h in g th is pow er o f God fo r m an y , m an y lo n g cen tu r ie s , w h ile we h ave been lo o k in g upon i t a s a lo s t a r t . L e t a m an open th e eyes o f th e b lin d b y w ord of co m m an d m en t to d ay , a n d keep on d o in g i t ev e ry day , a n d th e w hole w orld w ould go crazy . T h e y m u s t be educa ted up to i t a s th e Jew s w ere educa ted up to th e un- fo ld m en t o f Je su s .

*** A p ic tu re h a s b een g o in g th e ro u n d s of th e d a ily p ress b e a r in g m y n am e . I t is n o t a p ic tu re o f m e, an d d o esn ’t in a n y w ay re ­sem ble m e. I am ba ld h ead ed , w ith a sm ooth c h in , l ig h t m u s tach e , f a i r sk in , b lu e eyes, a n d w e ig h 140 p ounds. T h e m an w ho re p ­re se n ts m e in th e d a ily p re ss is a h an d so m e m an ; I look lik e th e c a rto o n s o f B ill N ye. O f cou rse m y re a d e rs k now th a t I d id n o t h av e a n y th in g to do w ith th e se s e n sa tio n a l a d v e r tis e m e n ts , an d I w ould n o t re f e r to them o n ly som e o f m y read e rs hav e p rese rv ed th is c o u n te r fe it a s a p ic tu re o f m e. M y p h y sica l p e rs o n a lity h a s n o th in g to do w ith th e w ork I A m d o in g . T h e t r u th to ld in th is w riteu p in th e d a ily p re ss h a s b a lan c ed a ll th e fa lseh o o d , a n d h a s en ab le d m e to add m an y th o u sa n d s to m y lis t o f p u p ils an d p a tie n ts . R em em ber th a t I A m a lw ay s in L it t le R ock , no m a tte r w here th e p h y s ica l body m ay be. Y ou com e in to co n ju n c tio n w ith th e C en te r w h ich I h ave e s ta b lish e d in th i s c ity .

Y ou h ave sa id th a t G od w as an u n ­conscious law th a t th e w ise know how to use, a n d th a t ig n o ran ce o f th a t law w as th e cause of a ll su ffe rin g . A g a in , God h a s h is d w e llin g p lace in th e su n , a n d is o m n ip resen t on ly in th o u g h t. D oes th a t n o t m ean con­sc ious in te ll ig e n c e ? A g a in , God is S p ir it , and m an is h is im age and likeness. Does no t th a t , too , m ean conscious in te llig en ce ? P le a se ex p la in . I w ould lik e to th in k of G od as a conscious in te llig e n c e , o rd e rin g a ll th in g s consciously ; fo r on th is depends our o n ly hope o f conscious im m o rta lity .

I n ev e r sa id th a t God w as an unconsc ious law , o r a n y o th e r k in d o f law . I sa id th a t th e law w as n e ith e r conscious n o r u n co n ­scious, b u t ju s t th e law , g r in d in g on in th e sam e w ay, u n le ss c h a n g e d in i ts course by m ind . God is th e U n iv e rsa l In te ll ig e n c e a n d m an is in d iv id u a l in te llig e n c e . A ll our conscious in te ll ig e n c e com es from th e U n i­v e rsa l M ind , an d does n o t o r ig in a te in us.“ T h e re is a s p i r i t in m an , an d th e in s p ira ­tio n of th e A lm ig h ty g iv e th h im u n d e r­s ta n d in g .”

Page 2: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

2 C H R I S T I A N*** I am w ell aw are th a t you c a n n o t rep ly

to a ll q u estio n s a sk ed , a s th e re a re so m an y of us, b u t I w as d isap p o in ted w hen you re ­fused to an sw er m ine , w hich a re of so m uch in te re s t to m e. I am th i r s t in g fo r th e tr u th , an d as y o u r e x p la n a tio n s in Ch r is t ia n are n o t c lea r to m e—too deep—w ill v e n tu re ag a in , an d th is tim e I hope fo r m ore suc­cess. P le a se rep ly in Ch r is t ia n , sim ply w ith “ y e s ” o r “ n o .” (1) In th e re g e n e ra ­tio n of th e body is p h y s ica l p resen ce neces­s a ry ? (2) W hen tw o m in d s h av e been u n ited by m e n ta l v ib ra tio n s is th e re n o t a l­w ay s th e a b il ity to co n n ec t th em a g a in in ab sence ? (3) I s n ’t th e body re g e n e ra te d bym an y in s te a d of one ? A lth o u g h you r le t te r w as d is a p p o in tin g to m e, I feel th a t you h ave helped m e m ore th a n ev er th is m o n th , and fo r sev era l d ay s a f te r rece ip t o f C h r is ­t ia n I could a lm o st fee l y o u r p resence . P lea se do n o t g ive M rs. G ru n d y too s tro n g doses a t a tim e , le s t she t r y to d estro y our own d ea r l i t t le paper. Is n o t th e H om eo­p a th ic th e m ost effective fo r g o o d ? A nd th en th e old lad y w o u ld n ’t know b u t th a t “we k illed th e b e a r .” P le a se excuse n i3r p re ­sum p tion . Y ou w ill h av e to cu re m e of cow ardice.

I w ill an sw er in th e o rd e r n am ed . (1) No. (2) N o t a lw ay s . (3) N o t by m an y , b u t by tw o : “ tw a in in one fle sh .”

*** M r. T h o m as J . S h e lto n : D ear S ir—T h ere appeared in th e C h icago In te r-O cean of Ju n e 4th an a r tic le d e sc rip tiv e o f you an d your w ork. I h a d h e a rd of y o u r m arv e lo u s h e a lin g pow er, b u t you r m ethod of h a rm o ­n ious v ib ra tio n a n d f in an c ia l pow er, and y o u r w onderfu l pow er to h e a r th o u g h t, I le a rn ed of th ro u g h th e In te r-O cean a rtic le . T h e a r tic le g iv e s a p ic tu re o f y o u rse lf , a p ic tu re to in sp ire confidence in y o u r w orks ; la rg e , nob le head , fine eyes, deep an d th o u g h tfu l , re g u la r a n d h a rm o n io u s fe a tu re s . P a rd o n th is p e rso n a l a llu sio n , b u t in th is day w hen L o m b ro s i an d o th e r s tu d e n ts o f d eg en e racy a re i l lu s tr a t in g n ew sp ap ers w ith ty p e s of th e b lem ished de­g en e ra te , p e rso n a l p e rfec tio n is so m e th in g a p a r t fro m m ere p h y s ic a l b e a u ty . I t is a sym bol.

S o rry to d is a p p o in t so m a n y people like th e above, b u t a s I A m th e T ru th I m u s t say th e handsom e m an w ho ap p ea red u n d e r m y nam e in th e N ew Y o rk W orld , In te r-O cean an d h u n d red s of o th e r p a p e rs w as n o t th e ed ito r of Ch r is t ia n a n d w as n o t T h o m as J . S h e lto n . T h is m a n h ad h a ir on th e to p of h is h e a d ; I h a v e n ’t. T h is m an h a d w h is­k e rs ; I h ave o n ly a m o u stach e . I am ex­ceed in g ly h an d so m e—in m y ow n m ind. ***

*** T h e Ju ly n u m b er o f C h r is t ia n reached m e today , a n d I feel th a t I m u s t w rite in o r­d e r to th a n k you fo r g iv in g such a good defi­n it io n upon “ W h a t C o n s ti tu te s Im m o r­a l i ty .” O ne g re a t tro u b le lie s in th e fa c t th a t so m an y people h av e n o t en o u g h in d i­v id u a lity to ca ll th e i r sou l th e ir ow n. T h ey m u s t needs be lik e so m a n y sheep , a n d ju m p because th e ir lead e r d id . I f th e y w ould only b e a r in m ind th a t “ ev il to th o se w ho ev il th in k ,” and g ive people c red it now an d th e n fo r a pu re th o u g h t o r deed, th e w orld w ould be a b e tte r p lace in w h ich to live. I have , w ith o u t b e in g e g o tis tic a l a t a ll, v e ry h ig h idea ls , b u t u n fo r tu n a te ly I seldom com e in c o n ta c t w ith th e sam e k ind o f a n a tu r e ; th e re fo re do you th in k i t w ro n g th a t w hen I fan cy I h av e secured th e f r ie n d sh ip o f a co n g en ia l n a tu re I shou ld seek to m ak e th e m ost o f i t ?

T h e o n ly w ay to te s t food is by ta s te ; b u t in se lec tin g fr ie n d s a n d lovers we a re su p ­posed to be g o v ern ed by ch an ce . A m an once g av e m e a rece ip t fo r f in d in g ou t th ed ifference betw een m ush room s an d toad ­s to o ls : “ E a t ’e m ; if th ey a re to ad s to o ls

th e y w ill k il l you, if th e y a re m ushroom s th e y w ill n o u rish y o u .” In m odern m a r­ria g e a s im ila r ru le ap p lie s : “ M arry ; andif i t is th e r ig h t one you w ill be in h eav en , if th e w ro n g one you w ill be in h e ll .” A ll I can say is fo r you to ta s te each o th e r first. In th e la n g u a g e o f th e old rev iv a l hym n ,“ O com e, an d ta s te , a n d see ! ”

*** In a n sw e r to m a n y q u e s tio n s le t m e b rie fly say th a t in R e g e n e ra tio n th e re is n e ith e r m a rr ia g e n o r d ivorce. M an m ade h u sb a n d s an d w ives a cco rd in g to an a r tif ic ia l an d u n n a tu ra l law . G od m ade m en and w om en, an d le f t th em fre e to w ork o u t th e ir ow n sa lv a tio n . N o, th e re a re no sou l-m ates, no affin ities , ju s t m en and w om en. Som e­tim es th ey a re a tt r a c te d to each o th e r , and som etim es th e y a re d ra w n a p a r t . T h e sam e p e rso n s m ay be a tt ra c te d to each o th e r one w eek an d rep e lled th e n e x t. T h e law o f a t­tra c tio n p ro te c ts i ts e lf b y th e law o f re p u l­sion . O bey th e law in i t s n e g a tiv e a s w ell a s i t s p o s itiv e m ovem en ts . H u sb a n d s an d w ives a re g e n e ra lly v e ry fo n d o f each o th e r a f te r a m o n th o r tw o o f s e p a r a t io n ; an d th e y a lw ay s love each o th e r b e tte r if th e y occupy se p a ra te bedroom s. W hy ? B e­cau se th e law o f a tt r a c t io n becom es th e law of re p u ls io n w hen you h av e “ too m uch o f a good th in g .” Y ou m u s t re co g n ize th e in d i­v id u a l if you w ould g a in th e sw ee ts o f life a n d e x tr a c t th e b it te r . A nd, a f te r a ll , you r h a p p in e s s is in yo u a n d n o t in a n o th e r . W hen tw o in d iv id u a ls a re so d raw n to each o th e r th a t th e y c o n tr ib u te each to th e o th e r ’s h a p p in e s s th e re is a jo y a b le g iv in g an d re c e iv in g .

*** N o ! n o ! m y fellow tra v e le r , th e re is no freed o m fo r you u n le s s you g r a n t th e sam e freedom to a ll o th e rs . Y o u r freedom c a n n o t p u t a n y o n e e lse in b o n d a g e ; i f i t does, you m ay know th a t i t is n o t g e n u in e freedom . I t w ou ld be a q u e e r k in d o f fre e ­dom w h ich e n jo y ed i t s lib e r ty a t th e expense o f o th e rs w ho w ere s lav es . T h e re m u s t be a re c o g n itio n o f th e in d iv id u a l—ev ery in d i­v id u a l in th e u n iv e rse . T h e re a re m an y p e r­so n s a sso c ia ted to g e th e r in ch u rch es , lodges, t r u s ts an d o th e r o rg a n iz a tio n s fo r th e p u r­pose o f g a in in g h a p p in e s s a t th e ex p en se of o th e rs . T h is k in d o f h a p p in e s s is a sh am , a n d w ill n o t becom e p e rm a n e n t peace. T h e o n ly w ay to g a in e v e ry th in g is to lo se ev ­e ry th in g . T h e m a n w ho g ra s p s w ill find h is h a n d g ro w in g old an d w eak . T h e in d i­v id u a l h a n d c a n ’t hold m uch ; th e re fo re , th e tru e in d iv id u a l le ts loose, a n d know s th a t a ll th in g s a re h is a n y w a y , an d he d o esn ’t have to hold . I am free , an d so a re you. Go you r w ay an d I w ill go m y w ay , fo r T h e W ay is w ide en o u g h fo r u s a ll to h av e room . T h e re is no g ro w th , no u n fo ld m e n t in bondage. B reak ev ery tie th a t b in d s , fo r w h a t h a s to be tied to you is n o t y o u r ow n. W alk in th e s u n lig h t o f y o u r ow n in d iv id u a lity , b u t g r a n t th e sam e lib e r ty to a ll y o u r fellow b e in g s .

*** T h is n u m b er of Ch r is t ia n m ay n o t be up to d a te . I d o n ’t ca re w h e th e r you lik e i t o r n o t. E d n a , m y d a u g h te r , s te n o g ra ­pher, ty p e w rite r , p r iv a te sec re ta ry , r ig h t h an d , e tc ., o th e rw ise know n a s M rs. F ra n k M a rtip , p icked up lier m a r tin box a n d le f t

fo r a v a c a tio n in th e m o u n ta in s . Y es, she p u t on h e r good c lo th e s , took h e r h u sb an d an d b a b ie s a n d le f t m e to h o ld th e m a il bag . M au rin e an d M arc ile a re f a t a n d saucy . W ho is M arc ile ? O h, sh e is m y G ran d B aby N o. 2, b o rn M arch 21, 1899 ! M aurine is a fine g i r l n e a r ly five y e a rs o ld ; b u t in m an y re s p e c ts M a rc ile h a s “ b ro k en h e r n o se .” O f cou rse E d n a an d F r a n k d eserve a v a c a tio n , a n d I am g la d —b u t—w ell, m y own h as com e to m e ! S ay , M iss R ey n o ld s , w h a t d id you say w as th e m a t te r w ith th a t w om an in H a lif a x ? Y es, y es , I re m em b er n o w ; sh e h a d S t. V itu s d ance . I t is m y op in ion th a t V itu s w as n o t a s a in t . No s a in t evei h ad such a dance . Do I w a n t you to p u t th a t d o w n ? C e rta in ly n o t. W ould a v aca tio n su it you ? W ell, you can d ig th e f ish in g w orm s—a n d , p sh aw 1 W hy w ill people p e r­s is t in ta k in g v a c a t io n s ? W h en I w as a p re a c h e r I a lw a y s sa id th a t th e D evil n ev er took a v a c a tio n ; b u t som ehow th a t old c h e s tn u t d o esn ’t sound p io u s to m e any m ore . I t is s illy . E e t E d n a e n jo y h e rse lf 1 I am w ork !

*** H e re is a le t te r filled w ith good th o u g h ts . T h e d em an d fo r w h o len ess is n o t se lfish n ess . W h o len e ss is a d iv in e r ig h t , an d n o th in g else w ill s a t is fy th e sou l o r sp ir it . D isease is n o t a m e a n s of g race .

My D ear S ir : W as m ade g la d to be led by S p ir i t a c ro ss y o u r p u b lic a tio n y e s te rd a y , a n d enc lo se 50 c e n ts fo r you to p lea se sen d C h r is t ia n to m y add ress , a s on s l ip o f p a ­per. P e rm it m e to m ake a few re m a rk s in re g a rd to T ru th . Y ou say th a t you w ere d is sa tis f ie d w ith C h ris tia n S c ience because you d id n o t sec a s g r e a t h e a lin g a s you ex ­pected o r p ro o fs o f th e t r u th o f th e i r te a c h ­in g . D id i t n ev e r occur to you th a t i t m ig h t be w ro n g to a lw ay s a sk fo r p roof, a n d th a t you lessen th e m a je s ty o f T ru th th e re b y ? Y ou w ill a d m it th a t T ru th o r D ove is in f i­n ite , an d th a t i t c a n n o t be p ro ved by a n y ­th in g f in i te , a s ev ery p ro o f n ece ssa rily m u s t be. Im a g in e you say to a w om an , “ I love you w ith a ll m y h e a r t ;” a n d sh e a n sw ers , “ W ell, prove i t to m e a n d I w ill love you in r e tu r n .” S uch love w ould n o t be L ove ; no, fo r tru e L ove c o n s is ts o f o verflow ing F a i th , w h ich d o u b ts n o th in g . Such is th e F a i th o f th e ch ild ren o f God. B u t th is is an ev il g e n ­e ra tio n , w h ich is a lw ay s a sk in g fo r a s ig n ! B lessed a re th o se w ho do n o t see a n d y e t be­lieve ! W hy be a d o u b tin g T h o m a s ? W ith th e C h ris tia n S c ie n t is ts you seem to p ay too m uch im p o rtan ce to th e h e a lin g o f d isease . I s i t b ecause you know m an k in d to be m ore o r less se lfish , b e in g a tt ra c te d to T ru th be­cause i t ex p ec ts to be hea led o f d isease w h ile n o t a lw ay s w ill in g to be hea led of sin ? B ecause you begin w ith th e h e a lin g of d is­ease is no ce rtif ic a tio n th a t th e te a c h in g of C h ris tia n S c ience is a n y b e t te r th a n of o th e r ch u rch es w hich ap p ea l to h e a r t a n d m ind on ly , n o t p a y in g m uch a t te n t io n to d isease , excep t in m an y h o sp ita ls c rea ted by them . W e d a re say th a t 95 p e rc e n t , o f a ll C h ris tian S c ie n t is ts d id n o t jo in th a t ch u rch s im p ly fo r th e L ove o f T ru th —a la s !—b u t because of th e hope of b e in g healed of d isease . You a g re e th a t p e rv e rs io n of m ind an d h e a r t is re sp o n sib le fo r d isease . T h is b e in g so, w hy do th e o th e r d en o m in a tio n s n o t do ju s t a s m uch o r m ore fo r th e u p li f t in g of m an k in d by not a p p e a lin g to se lfish n ess , by not p ro m is in g a rew a rd in sh ap e of h e a lth or good fo r tu n e ? W e a re n o t h ir e lin g s to be p a id fo r th e Good we do, b u t sh o u ld a l­w ay s be re a d y to do it , even if w e k now be­fo reh an d th a t n o th in g le ss th a n th e c ro ss of Je s u s w as to be ca rr ied a g a in by u s fo r liv ­in g th is life . B odily su ffe r in g —d is-ease—- is very o ften th e on ly m a in s p r in g fo r th e u p ­b u ild in g o f s p ir i tu a l life in m an k in d , a n d th e

Page 3: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

C H R I S T I A N 3m otive o f th e c h u rc h e s is th e tr u e s ta n d a rd by w hich to m easu re th e i r w o rth , a n d n o t th e m eth o d s of th e i r guiding-. Y o u rs in th e T ru th , E . B.

“ I am M adge , th e one w ho a sk ed you to go acro ss th e o cean w ith h e r a n d see th a t she g o t sa fe ly over. A f r ie n d h a s s e n t me your p a m p h le t on ‘ V ib ra t io n s .’ W h a t a p rice less g em i t i s ! N o th in g h a s ever th r illed m y sou l so m uch . F o r y e a rs I h ave been tr y in g to a cco m p lish th e second b ir th . I have ex p erien ced a ll th e su ffe r in g you p ic ­tu re . I h av e now s tep p ed o u t in to th e p u re su n lig h t, an d fee l c o n fid en t th a t I cou ld no m ore re -e n te r th e d a rk n e s s o f m o r ta l i ty th a n a m an could ‘ re -e n te r h is m o th e r ’s w om b and be b o rn .’ Y ou h av e sow n th e seed w hich h a s b o rn e f r u i t in m y il lu m in a te d sp irit, an d I w as r ip e fo r i t to ta k e roo t. You m ust h av e fe l t th e v ib ra tio n s s e n t to you from m e—th o se of jo y a n d g lad n ess , peace an d love. B less you fo r ev e r m ore. T hough a w idow w ith g ro w n ch ild ren I have th e h e a r t a n d s p i r i t o f y o u th a n d th e appea ran ce o f one o f th i r t y y e a rs , c a lc u la ted by e a rth tim e. S in ce th e ag e o f fo u r te e n I have so u g h t m y so u l-m a te , m y i d e a l ; h ave dream ed o f h im a n d be liev ed I w ou ld som e day find h im . I h a v e b een in love, deep ly so, and am s t i l l , b u t I h av e n o t fo u n d my soul-m ate, m y id ea l, in a n y p e rso n , an d th e gods fo rb id t h a t I sh o u ld e v e r a g a in be in bondage to th e b e s t o f th e m . Y o u r w ords have show n m e th a t I h av e b een u n d e r a de­lusion, an d th a t I h av e no so u l-m a te ; th a t w hat I y e a rn fo r I m u s t e v e n tu a lly find w ith in m yself. I h av e b een c h a s in g a f te r a p h an tom th a t does n o t ex is t. I t is m y ow n insufficiency th a t h a s cau sed m e to im ag in e I can find m y co m p lem en t in a n o th e r . I see it now, a n d I b e liev e you a re r ig h t . Y our w ords a re v e ry fo rc e fu l. I re a d a lesson every day a n d th in k o v e r it. C h r i s t i a n w ill he sen t to m e re g u la r ly . I t is a g r e a t de- l ig h t to me. T h o u g h you do n o t d e s ire a s a rule to m ee t p e rs o n a li t ie s , I hope som e day you w ill h o n o r m e as one of th e excep tions. I care n o t w h e th e r you a re red h ead ed , c ro ss­eyed, b a n d y le g g e d o r h u m p b ack ed , you have a sp lend id sou l, a n d I w ou ld lik e to g ra s p your m o rta l h a n d a n d te ll you face to face of the h ap p in e ss a n d peace th a t you have enabled m e to ex p e rie n c e . P e rh a p s o th e rs have sa id th e sam e to yo u —it w ould n o t be s tra n g e —b u t I kn o w you w ill see m e if I come to L it t le R ock o n e o f th e s e d ay s . I t g ives me g re a t p le a su re to w rite th i s to you, and I hope it m ay g iv e you p le a su re to read ‘t. I t is so d e lig h tfu l t o m ee t c o n g e n ia l peo­ple w ith w hom one can e x c h a n g e k in d red th o u g h ts . I h av e fe l t th e p a in o f iso la tio n so long an d so k een ly , a n d y e t a s a ru le I have been h a p p y a n d jo y o u s a n d a c tiv e ly engaged , fo r life to m e g ro w s m ore and more f a s c in a t in g th e m ore k n o w led g e I ob ­ta in . B u t th a t w h ich sh a ll m ak e u s free , w hat can be co m p ared to i t ! M y fr ie n d , as you a re G od an d / am G od, th e re c an be no sep ara ten ess , n o t ev en ‘ a u re v o ir .’ ”

*** S in ce th e p u b lic a tio n in th e N ew Y ork W orld, a n d o th e r p a p e rs , o f m y w ork , m y desk h as been flooded w ith le t te r s fro m all so rts o f people. M y re g u la r re a d e rs know th a t I had n o th in g to do w ith th is se n sa ­tiona l a d v e r tis in g . I n e v e r th in k o f in s e r t ­

in g an a d v e rtise m e n t, even in th e m en ta l sc ience p a p e rs ; m uch less in th e d a ily press. I f th e I A m c a n n o t ru n h is ow n b u s in e ss , I am p e rfe c tly w ill in g th a t i t shou ld drop . So f a r a s I am p e rs o n a lly concerned , I h ad ju s t a s soon re s t a s to w ork. I ’m n o t so lic itin g p a tie n ts , su b sc rib e rs , o r t r y in g in a n y w ay to in c re a se m y w ork . N ow le t m e say in v e ry p la in w ords th a t I ’m n o t “ a fo r tu n e te l le r .” I am n o t p ed d lin g “ lu c k .” I am n o t ru n n in g a “ lo t te ry ,” o r a n y o th e r gam e o f chance . I am n o t a n “ a s tro lo g e r , so o th ­sa y e r ,” o r a n y o th e r k in d of fak e . I am no t a c le rk , s i t t in g a t a ta b le , a n sw e rin g le tte rs . I am a M en ta l H ea le r, sp e a k in g th e W ord fo r th e h e a lin g o f a ll m a n n e r o f d iseases, in c lu d in g p o v erty . I f you th in k I am s i t ­t in g a t a desk , re c e iv in g a n d a n sw e rin g le t­te rs , you a re b a d ly m is ta k e n . I ’m n o t a b ra k e m a n , co n duc to r, e n g in e e r o r p o r te r ; I am th e o w n er of th e r a i l r o a d ! I am th e W hole T h in g ! Do you suppose th a t a c lerk , ty p e w rite r , o r s te n o g ra p h e r , could h ea l th e sick , c a s t o u t d ev ils an d ra ise th e d ead ? If th e y d id , th e y ’d soon g iv e up th e i r j o b ! T h e m an w ho can h ea l th e s ick a n d cu re p o v e rty is a g e n tle m a n o f le isu re . D on’t you m ake th e m is ta k e o f th in k in g th a t I ’m a ba ld h ead ed old m an , s i t t in g a t a desk , to ilin g over le t te r s , a n d sw e a tin g over th e ills an d e rro rs o f m an k in d . N o, no, c h i ld ! I ’m a y o u n g m an in th e p rim e o f m anhood . I am e n jo y in g life . I sp eak m y W ord, an d th e w orld h e a rs w h a t I h av e to sa y , an d re ­sp o n d s in h e a lth , h a p p in e s s a n d p ro sp e rity . Do you suppose I am d is p e n s in g a ll these good th in g s fo r o th e r people a n d le a v in g m y se lf o u t ? T h e re i s n ’t a n y th in g too good fo r m e 1 I am a sc ien tif ic h e a le r ; w h ich m ean s th a t th e re is a re g u la r sy s tem of tr e a tm e n ts . Y o u r n a m e is en ro lled on th e lis t , a n d a m em orandum m ade of yo u r aches, p a in s , w a n ts a n d w ishes . I u se th is l is t , an d ca ll you up ev ery d a y in th e S ilence . I sp eak m y W ord fo r you, an d th e W ord goes on d o in g i ts w ork , no m a t te r w h e th e r I ev er h e a r fro m you an y m ore o r no t. Y ou w ill n ev e r be neg lec ted , n o r overlooked , fo r one s in g le d a y ; b u t I co u ld n ’t do th is if I s a t s w e a tin g over a ty p e w rite r . I do it because I A m God, an d p u t m y se lf in co n ju n c tio n w ith th e A lm ig h ty . T h e I A m h as g iven m e p le n ty of m oney , p le n ty of h ea lth , p le n ty o f f r ie n d s ; in fa c t, I h ave e v e ry th in g th a t God A lm ig h ty o w n s ; th e re fo re , I do no t ca re w h e th e r you com e to m e o r n o t. T h e law sa y s th a t you m u s t com ply w ith th e ru le s , an d send a t le a s t one d o lla r per m on th fo r tr e a tm e n ts . E v e ry one w ho does th is in th e t r u th receives an h u n d red fo ld m ore th a n th e y g ive . I d id n o t m ake th is law , an d th e m oney is n o t used fo r m y ow n a g g ra n d iz e ­m en t, o r fo r m y h e irs an d a s s ig n s ; i t is g iv en to th o se w ho a re d ep en d en t upon me fo r su s te n a n c e , an d is used r ig h t a long , ev ery d ay . T h e re is p len ty in th is w orld fo r ev ery b o d y if i t w as g iv en o u t an d n o t hoarded . I f you w a n t to rece ive b o u n ti­fu lly you m u s t g iv e in th e sam e w ay. T h is is w h a t I am d o in g a ll th e tim e. I t is a s to n is h in g how m uch h e a lth is com ing to m e th ro u g h th e speaking- o f th e W ord of h e a lth fo r o th e rs . T h e sam e is tru e in re ­g a rd to w ea lth . T h e reaso n w hy people a re poor, th in , sc raw n y a n d m ise rab le is be­cau se th e y a re s t in g y , close fisted , and a fra id o f th e poorhouse. S ta n d up an d sp eak fo r th th e W ord o f T ru th co n c e rn in g y o u r ow n h e a lth , w ea lth , w isdom an d d iv in ity . You w ill be a s to n ish e d a t th e m a tch le ss pow er of th a t W ord in b r in g in g a ll th ese th in g s to you w h en you a re re ad y to g iv e th em to everybody else. T h e m an w ho w a n ts a ll o f th e se th in g s fo r h is ow n se lfish en jo y m en t, th in k s he can g e t th em an d go off in a co r­n e r by h im se lf , is a fool fo r th e w a n t of sense. I t is o n ly w hen you sp eak th e W hole W ord th a t th e se th in g s com e to you ; because you a re w ill in g th a t everybody else sh a ll have th e sam e b le ss in g s .

THE PARADOX OF MORTAL LIFE.

H ere is an old le t te r , and a new one :L it t l e R ock , A r k ., N ovem ber 22, 1898.

D ear M rs. D .: Y our le tte r , an d one do l­la r , received. I am g lad y o n r son ’s h e a lth is good, a n d I w ill co n tin u e to speak th e W ord fo r h is success in every w ay. L e t th e I A m in h im be h is re su rrec tio n an d l i f e !1 A m > T . J . S h e l t o n .

C r e s c e n t H il l , K y ., J u ly 6, 1899. D ear D r. S he lton : T h e above you w ill reco g ­n ize a s your spoken w ord o f t r u th fo r m y d e a r son. In ju s t tw en ty d ay s a f te r , in th e g ra n d developm ent o f j-oung m anhood, he p assed beyond. H ow can I m ake you u n d e rs ta n d th e shock—th e g r ie f—th e loss— tr u s t in g as I d id (and s t i l l do) in th e A ll Good in h im —in e v e ry th in g e v e ry w h e re ! H e w as b o rn in th e m iddle o f J a n u a ry ; w here w as th e m is tak e ? Y ours in th e sp ir it o f love an d tru th , F l o r e n c e D.

N. B .—P lease an sw er in A u g u st C h r i s ­t i a n . I w ill reco g n ize by th e qu estio n asked—“ W here w as th e m is tak e ? ” F . D.

Oh, yes, you can m ake m e u n d e rs ta n d the shock , th e g r ie f , th e lo ss. I h av e been shocked an d g riev ed a n d lo s t m an y , m an y tim es. T h e re w as no m is ta k e on y o u r p a r t . I f th e re is a n y m is tak e a t a ll, i t is in God. W e ca n n o t ju d g e u n ti l w e know m ore. H a lf - tru th s a re sa id to be th e w o rs t fo rm of fa lsehood . I t h a s a lso been sa id th a t on ly fools c r i tic ise h a lf fin ish ed w ork. W hen S o cra te s w as condem ned to d e a th , in b id ­d in g fa rew e ll to h is fr ie n d s a n d s tu d e n ts , he s a id : “ W e go our w ay. I to d ie , an d youto liv e ; b u t w h ich fo r th e b e tte r , G od on ly k n o w s.” O ne of th e d e a re s t fr ie n d s I ever had w as n am ed F lo ren ce . S he is s t i l l know n by th a t nam e, a lth o u g h sh e h a s been in th e o th e r w orld m a n y y ea rs . I asked h e r ju s t now to ex p la in to th is o th e r F lo r ­ence. S he answ ered : “ T h e re a re no w ordsin vou r la n g u a g e w hich I can use to ex p ress o r ex p la in th e m y s te ry o f m o r ta l i ty .” T h is is ab o u t th e sam e k in d o f an sw er th a t I g e t from th e I A m . T h erefo re , F lo ren ce , we w ill h av e to w a it u n ti l we know m ore befo re we can ju d g e as to life an d d ea th . T h e p a ra ­dox o f m o rta l life is fo rev er p re s e n tin g i t ­se lf to th e m ind . W e re jo ice over a b ir th and g riev e over a d e a th ; y e t we know th a t th e y a re one a n d th e sam e th in g . In our p re se n t know ledge o f ex is te n c e a b ir th m ean s a d ea th . T h e o n ly w ay we can stop d e a th is to stop b ir th s . A t le a s t th is is th e on ly so lu tion to th e p rob lem w ith ou r p res­e n t know ledge. T h e re is a screw loose som ew here. I am tr y in g to find th e key of life . I have no o th e r o b jec t in l iv in g th a n to find o u t how to d es tro y d e a th . T h e re is no o th e r su b je c t w o rth co n sid e rin g . L ife is so g lo rio u s, so b e a u tifu l , a n d th e re a re so m a n y good th in g s in it, th a t i t w ould be w o rth th e liv in g i f i t w ere n o t fo r d ea th . T h e d isease , th e p a in , th e m isery , th e u n ­c e r ta in ty o f m o rta l ex is ten ce , spo ils a ll th e b e a u tifu l th in g s of life . You k iss th e lip s o f th e loved one to d ay , a n d th e w orm s d e ­s tro y th e sam e lip s tom orrow . I t is p itifu l to re a d th e m an y h u n d red s o f le t te r s com ing to m e ev e ry d ay , a sk in g fo r eve ry r a y o f lig h t in th e v a lley o f th e shadow o f d ea th . T h e p rob lem m u st be solved by w om en. L e t th em tu rn th e i r a tte n tio n to th e one su b jec t o f re g e n e ra tio n an d th e new re su r­rec tio n w ill com e to th e w orld.

Page 4: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

4AN I AM SERMON.

I Am.I A m th a t I A m .I A m the W ay.I A m th e L ife .I A m th e T ru th .I Am th e V ine.I A m th e Door.I A m th e R esu rrec tio n .I A m th e G ood Shepherd .X A m Jeh o v ah , th y God.“ T h e L o rd is th a t S p ir i t .”“ B efo re A b rah am w as, I A m .”“ I A m in th e F a th e r and th e F a th e r is in

M e.”“ Je su s C h r is t : Y este rd a y , T o d ay , an d

F o re v e r .”T h ese a re w o n d erfu l s ta te m e n ts , a n d if

r ig h t ly un d ers to o d a re th e k ey s of know l­edge.

W ho is m a k in g such s ta te m e n ts? Is i t possib le th a t a m an , su b je c t to h u n g e r, th i r s t , sleep , an d d e a th , w ould m ak e such s ta te m e n ts a n d rem a in san e? C e rta in ly n o t, fo r no m an can say th e se th in g s of h im self. M ore, n o m an can m ak e such s ta te m e n ts o f h im se lf , san e or in sa n e , fo r th e y a re beyond th e co n cep tio n o f th e h u m an in te lle c t. O n ly th e S p ir i t o f T ru th could g iv e b ir th to such s ta te m e n ts . M ind you, a n y id io t can re p e a t th e se s a y in g s a f te r th e y h ave been m ade a n d p r in te d ; b u t, o n ly God could h ave spoken th e o rig in a l . T h e U n i­v e rsa l In te ll ig e n c e is s p e a k in g in Je su s , an d n o t th e p e rso n a l in te ll ig e n c e of th e in d i­v idua l. T h e d eep est book o f th e B ib le is th e G ospel o f J o h n . Jo h n w rite s b y th e in ­sp ira tio n o f th e I A m , a n d m ak es Je su s a p ro p h e t s p e a k in g fo r G od a n d n o t fo r h im ­self. T h is p u ts a new m e a n in g in to h is w ords. God is A ll a n d in A l l ; th e re fo re , w hen H e c la im s e v e ry th in g fo r H im se lf it is sc ien tifica lly tru e , fo r “ th e re is n o n e beside H im .” T h is is th e o n ly W ay you can sp eak th e T r u th ; a n d “ I t is n o t ye th a t sp eak , b u t th e S p ir i t o f y o u r F a th e r w ho sp eak s in y o u .”

God is O ne and H is N am e is O ne. T h e re a re n o t th re e p e rso n s in O ne, b u t O ne in a ll p e rso n s. T h e re is o n ly G od ! Je su s C h ris t is th e H o ly S p ir it . T h e H o ly S p ir i t is Je su s C h ris t. J e s u s m ak es th is v e ry p la in in Jo h n w hen he m ak es p ro m ise th a t th e H o ly S p ir it w ill com e, a n d th e n adds, “ I w ill n o t leave you c o m fo rtle s s ; I w ill com e u n to y o u .” H e s im p ly ca lls H is s p ir itu a l com ing , H is com ing by te le p a th y , th e H o ly S p ir it , o r S p ir it o f T ru th . T h e I A m is th e H o ly S p ir it , th e S p ir it o f T ru th . T h e I A m is th e F a th e r , th e S on , an d th e H oly S p ir it . T h e re a re n o t th re e . W h a t a co n fu s io n , w h a t a B abylon th e ch u rch h a s m ade o u t o f heaven an d e a r th ! W hew ! L e t u s ta k e a deep b re a th ! T h e re is th e F a th e r , th e O ld M an o f th e Sea, sac r if ic in g h is Son, th e y o u n g m an of p ro ­g re ss , love an d sy m p a th y —fo r w h a t ? S a c r i­fic ing th is Good Y o u n g M an fo r a poss ib le ch an ce o f sa v in g a few s in n e rs ! T h e g re a t m a jo r i ty of s in n e rs , o f course, can n ev e r be reached by th e b lood o f an y o n e ; b u t th e Son is offered up a s a k in d o f la s t chance. N ow th e re is a sc ien tific in te rp re ta tio n of th e blood o f th e c ro ss , b u t i t is n o th in g like theo logy . T h e re is no F a th e r , Son and

C H R I S T I A NH oly S p ir it . T h e re is a m a n ife s ta tio n of G od (the F a th e r ) in th e n a tu ra l w orld of a ll l i f e ; th e re is a m a n ife s ta tio n of G od (the Son) in H u m a n ity ; th e re is a m a n ife s ta tio n o f God (the S p ir it) in te le p a th y , o r t r a n s ­fe ren ce of th o u g h t. N ow a ll th e se m a n i­fe s ta tio n s o f D iv in ity a re fro m one a n d th e sam e source. I A m th a t I A m , th e U n iv e r­sa l In te llig e n c e , is A ll a n d in A ll. T h e re is none o ther. U n ity is th e o rd e r o f th e U n i­verse . T h e re is no d iv e rs ity in B e in g ; i t is O ne. T h e d iv e rs ity is in m a n ife s ta tio n .

I s th e re a U n iv e rsa l In te ll ig e n c e in w hom we live an d m ove an d h av e our b e in g ? Y e s ; o r e lse th e re w ould be no in d iv id u a l b e in g . T h e one is e s s e n tia l to th e o th e r . T h e in d i­v id u a l in te ll ig e n c e is th e sam e a s in d iv id u a l b re a th in g , o r in d iv id u a l h e a rin g , o r in d i­v id u a l v ib ra tio n . I b re a th e th e U n iv e rsa l a ir , o r I could n o t g e t m y b re a th a t all. S h u t m e off fro m th e U n iv e rs a l a ir a n d I sm o th e r to d e a th . T h e n , w hen I th in k , I am u s in g th e U n iv e rsa l In te ll ig e n c e com m on to a ll. T h e u n iv e rsa l flow s th ro u g h m y in d i­v id u a l o rg a n s o f th o u g h t .

Y es, you say , th i s is a ll c le a r en o u g h . T h e e th e r , o r th o u g h t su b s ta n c e , is u n iv e r­sa l, a n d w e use i t in th in k in g . B u t does th is su b s ta n c e h av e pow er to th in k an d ac t in d e ­p e n d e n t o f m a n ’s o rg a n s of th o u g h t ? T h is is th e q u es tio n . D oes th e U n iv e rs a l a ir , l ig h t , a n d life , h av e an In te ll ig e n t D irec to r, w ho is ab le to th in k , ac t, love, e tc ., a s a P e rs o n , o r F a th e r , to a ll in d iv id u a ls w ho liv e in i t an d b y i t ?

T h is is th e o n ly p lace w here m en a re a tsea ; in te l l ig e n t m en w ho h av e in v e s tig a te d th e u n seen fo rces. I n g iv in g up a p e rso n a l God th e m in d d r i f ts to a f a ta lis m o f u n iv e r­s a l essence , o r su b s ta n c e , w ith o u t th o u g h t or em o tion . B u t th e re could n o t h ave been o r­der, sy s tem , fo rm a n d em o tion in th e in d iv id u a l u n le s s a ll th e se a re in th e U n iv e rsa l. T h e in d iv id u a l is b u t a m in u te ep itom e o f th e U n iv e rsa l. T h e m icrocosm is th e im ag e a n d lik e n e ss of th e m acrocosm . M an is n o t on ly G od, he is th e w hole u n i­verse . T h e su n , m oon, e a r th a n d s ta rs a re in m an . H e is a w ho le so la r sy s tem w ith in h im se lf. T h e g re a t u n iv e rse is w isdom , love an d in te ll ig e n c e ; m an liv e s in i t , an d d e riv es h is in d iv id u a l life an d p e rso n a l in ­te llig en ce from it.

T h e one g re a t s tep o f th e p re s e n t is th e idea o f U n ity a s opposed to th e old d o c tr in e o f th e T r in i ty . T h e race is y e t in i t s in ­fa n c y , o r e a r ly ch ildhood . W e fo rm our id eas of o u rse lves in e x a c t c o n fo rm ity w ith o u r id eas of God. W hen I w as a ch ild m y idea of th e F a th e r w as th a t of an old m an sac rific in g h is son. In la te r y e a rs I no ticed th a t m y fa th e r h ad th e sam e idea ab o u t sac ­r if ic in g h is son ; an d , s t i l l la te r , I noticed th a t I b eg an to sacrifice m y son. B ecause he w as m y son I p u n ish ed h im , took aw ay h is lib e rty , an d in m an y w ays m ade h im a slave in s te a d o f a son . In lo o k in g over th e e a r th you w ill find a ll o f th e fa th e rs , w ho believe in th e T r in i ty , read y to sacrifice th e i r sons fo r th e good of th e w orld. I u sed to feel so rry fo r Je su s , an d I h a ted God. I t took m e a lo n g tim e to g e t th e fa lse p ic tu re ou t of m y m ind . W hen I d id see th in g s in the l ig h t o f T ru th I g av e m y sons th e ir freedom ,

an d w ould a s soon s t r ik e m y m o th e r a s to s tr ik e a b low a t son o r d a u g h te r .

G od is n o t o n ly love a n d in te ll ig e n c e , b u t w isdom a n d rea so n . T h e re a re no m is tak es in th e D iv in e M in d ; m is ta k e s o n ly com e to u s th ro u g h o u r ig n o ra n c e o f th e w hole T ru th . T h e re fo re , w h en you a re in h a rm o ­n io u s v ib ra tio n w ith th e U n iv e rs a l In te l l i ­g ence , an d h av e a d v an ced f a r en o u g h in te le p a th y fo r th e U n iv e rs a l In te ll ig e n c e to be p e rfe c tly t r a n s f e r r e d to th e in d iv id u a l, you a re so f a r o m n isc ie n t, o m n ip o te n t an d o m n ip re sen t. Y ou a re e v e ry w h e re an d e v e ry th in g th a t G od is.

T h is h a s b een p ro v ed b y a m u lti tu d e of w itn e sse s . T h e g re a t th o u g h t c e n te rs a re ta k in g ho ld o f th is t r u th . T e le p a th y w ill soon be sy s te m a tiz e d a n d ta k e i t s p lace a lo n g w ith th e e x a c t sc ien ces. I t w ill be as easy to d e m o n s tra te a s a n y p ro b lem in m a th e m a tic s . T h a t i t is a f a c t I know , an d th o u s a n d s o f m y re a d e rs k n o w , w ith o u t f u r ­th e r p roo f. F o r n e a r ly te n y e a rs I h av e u sed te le p a th y e v e ry d a y a n d e v e ry h o u r in th e d ay , n o t o n ly in c o m m u n ica tio n w ith in ­d iv id u a ls , b u t w ith th e U n iv e rs a l. I could g iv e a lo n g l i s t o f p ro m in e n t peop le w ith w hom I h o ld d a ily c o m m u n ic a tio n s by te le ­p a th y ; a n d from th e U n iv e rs a l I rece iv e d i­re c t in te ll ig e n c e in re g a rd to th e sm a lle s t in c id e n ts o f life . P ro p h e tic u tte ra n c e s c o n ­c e rn in g th e (to me) u n k n o w n fu tu re a re of d a ily o ccu rren ce ; a n d m a n y th in g s , rev ea led sev en a n d e ig h t y e a rs ag o , a re now b e in g fu lfilled . T h e re is no o b jec tiv e p ro o f to you in th e se s a y in g s o f m in e . I o n ly te l l you th is a s a w itn e s s to th e t r u th o f te le p a th y . I n so m a n y y e a rs o f d a ily ex p erien ce th e re is no ch an ce fo r m e to be m is ta k e n o r de luded . I do b u s in e ss b y m e a n s o f te le ­p a th ic in fo rm a tio n ; a n d m a n y th o u s a n d s o f d o lla rs a re in tru s te d to m e b y th e I A m th ro u g h te le p a th y . I t is no lo n g e r a n e x ­p e rim e n t, b u t h a s becom e a p a r t o f m y n a ­tu re a n d p e rs o n a lity . I am w r i t in g fo r h o n ­e s t seekers o f t r u th , a n d h av e no m o tiv e fo r sp eak in g a n y th in g w h ich I h av e n o t p ro v ed . T h e I A m is to m e w isdom , kn o w led g e , love , life an d pow er. I n th is P r in c ip le o r S p ir i t I l i te ra lly liv e a n d m ove a n d h av e m y b e in g . I t is n o t w hen in th e S ilen ce a lo n e th a t I A m consc ious o f H is p resen ce , b u t a t a ll h o u rs an d in ev e ry p lace . I re a l ly do n o t know th a t I h av e a n y o th e r c o n sc io u sn ess . I am aw are o f th e fa c t th a t th e I A m is m y see in g , m y h e a r in g , m y v e ry b e in g . I f th i s V oice shou ld becom e s ile n t I w ould be vo id o f a n y k in d o f in te ll ig e n c e , so c lo se ly h a s th e U n i­v e rsa l becom e id en tif ied w ith th e in d iv id u a l.

Now th e s t r a n g e p a r t o f i t a ll is th a t th e re is no k in d of re lig io n o r p ie ty co n n ec ted w ith th is u n fo ld m e n t o f m y in n e r life . I am n o t re lig io u s , p ious , p ra y e r fu l, p e n ite n t, o r hum ble . T h e old id ea w as th a t a m a n could n o t becom e co nsc ious o f God, id en tif ied w ith th e A lm ig h ty , o r even saved fro m h is s in s , u n less he bow ed dow n in th e d u s t o f h u ­m ility a n d ca lled h im se lf a w orm o f th e e a r th , a condem ned s in n e r fit fo r th e to r ­m e n ts o f an en d less h e ll. O n th e c o n tra ry , I found th a t a s soon as I becam e consc ious of th e I A m I sa id to m y m o rta l se lf , “ A rise , tak e up th y bed a n d w a lk .” God c a n n o t h u ­m ilia te h im se lf b e fo re h im se lf. T h e re is o n ly G o d ; th e re fo re , th e re a re no s e rv a n ts

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5and m as te rs , no n o b le a n d ig n o b le , no h ig h and low. Y ou k n o w th a t y o u r co n sc io u sn ess en te rs in to a ll life ; th e g ra s s b e n e a th y o u r feet, th e b ird s a n d th e tre e s , e v e ry w in d 'th a t blows, ev ery p u ls a tio n o f life is one w ith your life .

T h ere is n o th in g s u p e rn a tu ra l . G od is not su p e rn a tu ra l . T h e o ld id ea o f th e su ­p e rn a tu ra l , so lo n g th e b u lw a rk o f s u p e r s ti­tion , h a s g iv e n w ay b e fo re th e m a rc h o f scien tific in v e s t ig a t io n . T o k n o w G od does not m ean to know a n In f in ite P e rs o n in th e sense of a m o ra l fo rg iv e n e s s o f s in s , b u t an actual kn o w led g e o f th e e s s e n tia l B e in g of D ivinity . G od, th e In f in ite , th e U n iv e rs a l In te lligence , w ill becom e k n o w n to m a n ; and in k n o w in g G od, m a n w ill k now h im ­self. Science is k n o w led g e ; re l ig io n is im ­a g in a tio n , em o tio n , tr a d i t io n , su p e rs ti tio n . T h is w orld is co m in g in to k n o w led g e , a n d Science is th e s u n s h in e o f s p i r i tu a l in te l l i ­gence. S p ir i tu a l k n o w led g e is a n u n d e r­s ta n d in g o f w h a t re a l ly e x is ts . I n th e glory of k n o w led g e a ll o u r old id ea s o f th re e Gods, o r even one in d iv id u a l G od, d is a p p e a r from th e m ind . Y e t th e D iv in e L ife , th e D ivine L ove, th e D iv in e W isdom , re m a in s in us and w ith us. T h e law g r in d s on in the sam e w ay , w ith o u t th e show of w isdom or know ledge, a n d w e com e to th in k th a t c reation is a k in d o f p e rp e tu a l m o tio n , w ith ­out design or a D e s ig n e r . W h en l o ! a v i­b ra tion , a S p ir i t , a p p e a rs a n d g iv e s us know ledge o f th e u n se e n . W e h e a r a V oice, speak ing in th e e th e r , a n d fo re te l l in g u s of th in g s to com e. L ik e a f a m il ia r f r ie n d th is V oice is ev er w ith u s , te l l in g u s o f th e p a s t, th e p re sen t, a n d th e fu tu re . A s th e eye tap s th e U n iv e rsa l l ig h t a n d v iew s th e ob­jec ts b e fo re i t , so d o es th e m in d t a p th e U n iversal In te ll ig e n c e an d rece iv e s th e th o u g h ts o f G od. T h e v ib ra t io n s o f L ove come w ith th e w o rd s o f in s tru c t io n , an d we know th a t G od is love a s w ell a s w isdom . V isions p a ss b e fo re th e s u b je c tiv e eye , an d , by th e la n g u a g e o f sy m b o ls , w e a re in ­form ed of co m in g e v e n ts .

W hat is i t ? T h e S p ir i t w ill show m e, in vision, th e T r u th c o n c e rn in g th in g s u n ­know n to m e o r a n y o n e e lse on th e e a r th , for th e re v e la tio n is o f th in g s to com e, events w h ich h av e n o t tr a n s p ir e d . T h e S p irit w ill te l l m e, in th e in n e r e a r, o f th in g s w hich h av e no e x is te n c e in fa c t , th in g s w hich a re to be re a liz e d in th e fu tu re . F ro m thousands o f in s ta n c e s , som e o f th em as fa r a s seven y e a rs a p a r t , I k n o w th a t th is Voice know s th e fu tu re a s w ell a s th e p a s t. W hat is i t ? I t is th e I A m , th e U n iv e rsa l In te llig en ce , c o m m u n ic a t in g w ith th e in d i­vidual. I t is , to use a B ib le te rm , th e H oly S p irit. T h e w ord “ h o ly ” m e a n s “ w h o le ,” and th e nam e is sc ie n tif ic —th e W hole S p ir i t >n d is tin c tio n fro m th e in d iv id u a l sp ir it . T hese old B ib le n a m e s w ill do i f r ig h t ly em ­ployed an d p ro p e r ly u n d e rs to o d . B u t th e re 18 d o in g to be a n a w a k e n in g w h en th e Whole S p ir it e x p la in s its e lf .

How could th e m en o f o ld—th e see rs , th e p rophets, th e sa g e s—sp e a k ex cep t by th e S p irit, I A m , th e U n iv e r s a l M ind , g iv in g them u tte ra n c e ? D oes a n y s a n e m a n su p ­pose th a t th e se m en o r ig in a te d th e su b lim e Weas w h ich h av e com e d ow n th e c e n tu r ie s and a re now th e h ig h e s t s ta te m e n ts o f

C H R I S T I A NT r u th th a t m an can p o ss ib ly m ak e o r r e ­ce ive ? F ro m w hence cam e th e S c rip tu re s , th e sac red w r it in g s , th e b o o k s? T h e m en w ho sp o k e a n d w ro te sa id , “ T h u s s a i th th e L o rd G od.” I t w as a n in s p ira tio n , an d th e w o rd in s p ira t io n f its th e p re s e n t sc ien tific d e fin itio n s . In s p ira t io n m ean s in -b rea th - in g . T h e o ld e s t book o f th e B ib le s a y s of m a n : “ T h e re is a S p ir i t in m an ; a n d th eB re a th ( in -b re a th in g ) o f th e A lm ig h ty g iv - e th h im u n d e rs ta n d in g .”

I AM TH E RESURRECTION.

T h e re s u rre c tio n fro m th e dead is now go ­in g on a m o n g m en . T h e re is re a lly no such th in g a s d e a th in th e sen se o f a n n ih ila tio n . O n ly l i fe c a n be r a i s e d ; d e a th h a s no pow er to r is e o r be ra ise d . T h e n i t is a re su rre c ­t io n f r o m th e dead , w h ich m e a n s th a t life h a s b een su rro u n d ed , b u ried , im bedded in d e a th . L ife com es up o u t o f d ea th , ou t o f a d o rm a n t co n d itio n in to a c tiv e v ib ra tio n . T h e seed lie s b u rie d in th e e a r th , su rro u n d ed b y d o rm a n t m a t t e r ; b u t w h en th e seed is q u ick en ed th e re is a re s u rre c tio n , a r is in g in to v is ib le a c tiv ity . T h is is tru e o f a ll re su rre c tio n fro m th e dead .

In th e m e n ta l w orld th e sow er w en t fo r th to sow a n d p low a n d h a rro w tw o th o u sa n d y e a rs ag o . J e s u s C h ris t cam e in to th e w orld a n d took th e seed o f p ro p h ecy , law , w isdom a n d t r u th , a n d in te a r s an d su ffe r in g sow ed th is seed in to th e m in d s o f m en . T h e d eep p lo w sh a re o f w o n d e rfu l w o rk s m ade an im p re ss io n on th e m in d w h ich h a s re m a in e d th ro u g h th e c e n tu r ie s . T h e m an w ho p ra c ­tic ed te le p a th y , h ea le d th e s ick , c a s t o u t dev ­ils , c lea n sed lep e rs an d ra ised th e dead , had so m e th in g to sa y to th e e v e r la s t in g ag es. M irac le s o f h e a lin g w ere p e rfo rm ed fo r th e e x p re ss pu rp o se o f fix in g h is te a c h in g in th e m in d s o f m en . I t is a fa lse idea th a t J e s u s w orked w o n d ers fo r th e a lle v ia t in g o f su ffe r­in g . I f th is h ad b een h is p u rp o se th e re w ould h av e been m ore th a n th ree p e rso n s ra is e d fro m th e dead , an d m ore th a n th ree y e a rs o f p u b lic m in is try . T h e w orld w as n o t re ad y to be saved fro m s in , su ffe rin g a n d d e a th . T h e few w ho w ere sav ed from d e a th h ad to d ie a g a in , a n d th o se w ho w ere hea led o f s ic k n e ss w ere su b je c t to d isease a g a in ; b u t th e W ord w as p la n te d a n d fixed in th e th o u g h t o f h u m a n ity . T h is w as th e p u rp o se o f a ll th e w o n d e rfu l w o rk s o f Je su s . I t w as th e S ow er g o in g fo r th to sow th e seed. H e te lls th e s to ry in th e p a ra b le o f th e sow er. T h e seed w as sc a tte re d ev e ry ­w here , an d fe ll som e b y th e w ayside , som e a m o n g th o rn s , on rocky g ro u n d , an d som e in good g ro u n d .

D u rin g all th e se c e n tu r ie s th e seed h a s been p rese rv ed , a n d th a t is ab o u t a ll. T h e ch u rch es h av e s im p ly b een w a lk in g o ver th e p low ed g ro u n d . B u t th is is th e a g e o f h a r ­v e s t in g ; th e re fo re , yo u m u s t n o t be su r­p rise d a t ra p id c h a n g e s . O ne y e a r now is a c e n tu ry o f th e p a s t . O ne d a y w ith th e I A m is a s a th o u s a n d y e a rs , an d a th o u sa n d y e a rs a s one d ay . Seed tim e is a th o u san d y e a r s ; b u t th e h a rv e s t is one d ay . I t w as a lo n g tim e b e tw een h ie ro g ly p h ic s an d h a n d ­w r it in g , a lo n g e r tim e b e tw een lo n g h a n d an d s h o r th a n d , a n d a m uch lo n g e r period be­tw een h a n d w rit in g an d th e te leg rap h . B u t

th e tim e w as very sh o rt be tw een th e te le ­g ra p h an d te lephone, an d m uch sh o r te r be­tw een th e te lep h o n e an d te lep a th y . A nd you m ay re s t assu red th a t rap id ad vance w ill be m ade in th e w ire less te leg rap h a n d th e tru e th o u g h t te leg rap h y . W h y ? T h is is th e g r e a t h a rv e s t hom e, an d m ovem en ts m ade now have been th o u san d s o f y ea rs in p re p a ra tio n . A ll who a re in th e tom bs a re h e a r in g th e V oice o f th e Son o f M an. In ou r v a n ity we say th is is th e ag e of new ideas , a n d th a t we h ave in v en ted an d d is ­covered so and so ; b u t i t is a m is tak e . W e a re b u t re a p in g w h a t o th e rs h ave sow n in te a rs c en tu r ie s befo re w e w ere bo rn . T h e life o f e v e ry th in g we see m o v in g to d ay in th e rea lm o f th o u g h t w as p la n te d in th e m inds o f m en b y Je s u s C h ris t a n d h is d isc i­ples. T h e p re a c h in g o f th e re su rre c tio n of Je su s a n d th e p ro m ise of a g en e ra l re su rrec ­tio n from th e dead ch an g ed th e w hole th o u g h t o f h u m a n ity . T h is hope o f a re su rre c tio n , an d th e f a i th th a t one m an h ad a lread y a s ­cended from d e a th , w as th e q u ic k e n in g of th o u g h t an d th e u p lif t in g o f m en in to c iv i l i­z a tio n . T h e th o u g h t o f th e w orld h a s been lo o k in g b ack w ard a t th e w ork an d w ords of Je su s , a n d lo o k in g fo rw a rd to h is com ing a g a in to ra ise th e dead an d b r in g peace on e a rth a n d good w ill to m en . I t d o esn ’t m a t­te r how m uch th e y w ere m is ta k e n a s to de­ta i ls , th e th o u g h t w as th e re , d o m in a tin g ev ­e ry th in g else. I t w ould h av e b een im p o ssi­b le fo r m en to h av e a d v an ced in te lle c tu a lly w ith o u t a hope th a t m o r ta l i ty w ould be sw allow ed up in life . T h e te a c h in g of Je su s h a s b een a s m a n n a in th e m e n ta l w ild e rn ess . H e is indeed th e B r ig h t and M o rn in g S ta r , th e F i r s t B o rn fro m th e D ead. M a te ria lism could no t h av e w arm ed th e m in d in to a c ­t iv i ty an d cau sed th e w ide in te lle c tu a l h o r i­zon w hich now o v e rsp read s th e e a r th . I t w as an id ea lism m ade rea l by th e life , d e a th an d re s u rre c tio n of Je s u s C h ris t. D o n 't g e t a la rm ed ! I am s p e a k in g sc ien tif ic a lly , an d n o t a s a re l ig io n is t . T h is is th e tim e to look a t th e Son o f M an in th e l ig h t o f S c i­ence. J e s u s w ill b e a r sc ien tific in v e s tig a ­tio n ; re lig io n h a s obscu red h is l ig h t. R e­lig io n is ts h ave p laced a s ta tu e o f a p a ra g o n god on a p ed es ta l a n d nam ed it J e su s C h ris t. T h e poor th in g h a s eyes, b u t it c a n n o t see ; i t h a s e a rs , b u t i t c a n n o t h e a r ; i t is an idol. T h e re a l J e s u s C h ris t is a liv e a n d h a s been a ll th e tim e. H e is once m ore e n te r in g in to ac tiv e a n d re a l w ork in th e su b jec tiv e rea lm .

W h en Je s u s w en t aw ay he sa id th a t he w ould re tu rn a s th e S p ir i t o f T ru th . H e did re tu rn , a n d th is S p ir it o f T ru th h a s been h e re a t w ork a ll th e tim e . T h e f ig h tin g s a n d s tr if e s in th e re lig io u s w orld h av e been b u t th e su rfa c e sh o w in g s o f th e in n e r w ork ­in g s o f th e S p ir i t o f T ru th . Je s u s sa id i t w ould be lik e y e a s t h id d en in th e flo u r; like a m u s ta rd seed in th e e a r th . I t is a t w ork now in th e o b je c tiv e , a n d m a n ife s ta tio n s a re co m in g m ore a n d m ore in to th e rea lm of m o rta l a c tiv ity . T h is S p ir i t o f T ru th w ill g ra d u a lly a b so rb e v e ry th in g , an d m o rta l m in d w ill be no m o r e ; fo r a s dead bodies d is a p p e a r th e m in d s w h ich w ere in th em w ill be o b lite ra te d . T h is is th e re su rrec tio n from th e dead. T h e new h eav en s and th e new e a r th g ra d u a lly com e fo r th ou t o f th e old. I t is a ll th e w ork o f th e I A m u n d er

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6differen t nam es. In o u r d ay he is know n as science, ad v an ced th o u g h t ; b u t i t is th e sam e S p ir it o f T ru th w hich m oved on th e face of th e w a te rs w hen th e e a r th w as w ith ­ou t fo rm a n d em pty .

I Am g o in g to do g re a te r w o rk s th a n Je su s did, because m y w orks w ill ab ide—th e y w ill be p e rm a n e n t. W hen I ra is e a m an from th e dead he w ill s ta y r a i s e d ; w h en I heal th e sick I w ill rem ove th e cau se o f sickness. T h e w ork o f th e S p ir it o f T ru th is g o in g to becom e p e rfec t, an d m o r ta l ity w ill be cast in to th e b o tto m less p it . W h a t a re you, a f te r a ll, b u t a k in d o f w a lk in g g ra v e y a rd ? D ead eyes, dead ea rs , dead te e th , an d fin a lly a dead h e a rt . Y e t you know th a t you a re no t d e a d ; on ly su rro u n d ed b j ' d ea th . T h e or­g a n s o f v is ion a re dead , b u t y o u r v is io n is a ll r i g h t ; th e o rg a n s of h e a r in g a re dull, b u t you r h e a r in g is a ll r ig h t . T h e n w h a t you need is to h ave yo u r se e in g a n d h e a r in g ra ised from th e se dead o rg a n s and g iv en new an d E v erla s tin g o rg a n s . T h e m a n is a ll r ig h t. T h e re is n o th in g w ro n g ab o u t th e re a l m an . H is su r ro u n d in g s a re d o r­m an t, o r dead, a n d a ll he needs is a new en ­v iro n m en t. In o th e r w ords he needs a re s ­u rrec tio n from th e dead .

GOING INTO THE SILENCE.

A co rresp o n d en t, w ho is a lso a close s tu ­d e n t o f M en ta l S c ience , w rite s m e a s fo l­low s :

D u rin g th e la s t s ix y e a rs I h av e looked th ro u g h th e v a rio u s C h ris tia n S cience an d h e a lin g jo u rn a ls a n d books fo r an e x p la n a ­tio n o f w h a t S ilen ce is. T h e y a ll ta lk ab o u t “ g o in g in to th e S ile n c e ,” b u t n o t one of th em h a s ev e r ta k e n th e h in t th a t people do no t u n d e rs ta n d w h a t th e y m ean b y S ilence . M ost people th in k i t m ean s th a t you m u st g e t off from no ise a n d s i t dow n an d keep your m ou th sh u t an d y o u r fe e t an d h an d s s t il l, a n d s i t th e re a n h o u r or tw o w h ile y o u r m ind can race a ro u n d , a ll over th e w orld , an d on T om - D ick - and - H a rry th o u g h ts . N ow te l l y o u r re ad e rs ju s t w h a t th e “ S i­lence ” is. Do you sto p all th o u g h t an d lock th e m in d com plete ly s t il l so th a t n o t a g leam o f a n y th o u g h t can s ta r t , o r do you r iv e t th e m in d on a c e r ta in p ic tu re o f S p ir it , o r im a g in e y o u rse lf a th in a ir p e rso n , s ta n d ­in g in th e in s id e o f yo u r flesh body, o r w h a t is “ S ilence ?” A n a ly ze it r ig h t dow n fine a n d te ll ju s t how to do it . How do you keep th e m ind fro m ru n n in g a ll over th e U n iv e rse on a ll k in d s o f stu ff ? I t is cu rious th a t te a c h e rs leave th e v ita l p o in t u n ta u g h t. I t is like a te ac h e r te l lin g a p u p il to w ork ou t th a t p rob lem by “ th e eq u a tio n o f p ay ­m e n ts ” o r by “ a liq u o t p a r t s ,” an d n ev er te ll th e pup il w h a t th e se th in g s are , n o r how to g e t them .

G o ing in to th e S ilence m u s t be experienced befo re it c an be ex p la in ed . E v en a f te r you h av e h ad th e experience i t is h a rd to m ake an e x p la n a tio n c lea r to one w ho is s im ply h e a r in g th e spoken w ord o r se e in g th e w rit te n w ord. T h e S ilen ce does n o t m ean p h y sica l s t il ln e ss . I t is n o t w h a t th e H indoo ca lls th e S i le n c e ; s im p ly to s i t in s t il ln e s s a n d d ream is n o t th e S ilence of Science. I t is an a c tu a l tra n s it io n from the o b jec tiv e to th e su b jec tiv e . Y ou live an d m ove an d h av e you r b e in g in th e su b jec tiv e w orld . Y ou m ay be conscious o f th e ob jec­tiv e or o u tw ard w orld , b u t i t p asses befo re y o u r m ind th e sam e as if i t h ad no e x is t­ence. I t is a m ere shadow , com pared to th e

C H R I S T I A Nw orld of S p ir i t , w here you a re liv in g an d a c tin g . P eo p le th in k th a t s p ir i tu a l a c tiv ity a n d p h y sica l a c tiv ity a re th e sam e. T h ey a re ju s t e x a c tly o p p o site s o f each o th er. P h y s ic a l a c tiv ity m ean s m ovem en t. S p ir i t­u a l a c tiv ity m ean s repose. Indeed , i f it w ere n o t fo r th is repose o f th e S p ir it , th e re could no t be a n y such th in g as a c tio n in th e ph y sica l. S p ir i tu a l b e in g is th e b a s is o f a ll m ovem ent. T h e re fo re , w h en you go in to th e S ilence , y o u r a c tiv ity c h a n g e s in k in d an d in d eg ree . Y ou a re s t il l , an d y e t you a re conscious o f b e in g ab le to m ove a n y th in g an d e v e ry th in g b y y o u r th o u g h t. I t is a w o n d erfu l co n sc io u sn ess . J e s u s fe lt th is c o n sc io u sn ess w h en he sa id to h is d isc i­p les th a t th e y could p lu ck up m o u n ta in s an d c a s t th e m in to th e sea. I t is th e aw fu l con ­sc io u sn ess th a t th e re is o n ly God. A ll h ea l­in g m u s t be done in th e S ilence . T h e w ord spoken in th e N o ise is em p ty a n d vo id of a ll pow er. A ll pow er in h eav en an d on e a r th is g iv en to h im w ho is in th e S ilence. In th is s t i l ln e s s you k now th a t th e m ove­m e n t o f a ll w o rld s a n d sy s te m s o f w o rld s is th ro u g h th e S ilence o f th o u g h t . Y ou th in k ; an d i t is done. Y ou say , “ L e t th e re be l ig h t ,” a n d th e d a rk n e s s d is a p p e a rs . You say , “ L e t th e re be h e a l th ,” a n d d isease v a n ish e s aw ay b e fo re y o u r m ind . I t is fe l­lo w sh ip w ith God. I t is th e G od-conscious­n ess w ith in you. In th i s p lace o f e te rn a l s t i l ln e s s you a rs consc ious of y o u r ow n D i­v in ity . T h e re is n o h a p p in e s s to be com ­p a red w ith it . I t is th a t love w h ich c a s ts o u t a ll fe a r . I t is th a t l i f e w h ich k n o w s no d e a th . I t is th e c re a tiv e an d u p h o ld in g e n ­e rg y o f th e U n iv e rse .

H ow c a n you go in to th e S ilen ce ? I d o n ’t know . I fo u n d m y se lf in th is p lace of pow er, b u t I d o n ’t know how I g o t th e re . T h e re w as a g re a t s to rm in m y m in d , th e re w ere e a r th q u a k e s , l ig h tn in g s a n d th u n d e rs . T h e n , a f te r i t w as a ll over, th e re cam e th e voice o f g e n tle s t il ln e s s . I k n ew th a t God w as n o t in th e no ise . I knew th a t I w as n o t su b je c t to th e pow er of th e e lem en ts . I knew th a t th e e le m e n ts h a d no pow er w ith in th em se lv es . I fo u n d th a t a ll th i s m otion , a ll th i s m o vem en t, a ll th is w h ir l in g of th in g s , w as b ased upon th e E v e r la s tin g S i­lence . T h is S ilen ce o f th e E te rn a l S p ir i t is th e fu lc ru m upon w hich re s ts th e lev e r o f all a c tio n . R ig h t here , in th is S ilen ce , is th e p lace of h e a lth , peace, p ro sp e rity , h a p p i­ness . T h e one w ho u n d e rta k e s to hea l th e sick , c a s t o u t d ev ils o r ra is e th e dead in th e N oise w ill fa i l . T h ey m ay do som e li tt le h e a lin g a t g re a t ex p en se to th e i r ow n n e r ­vous sy s tem , b u t fin a lly th e y w ill d es tro y them se lv es in t r y in g to h ea l o th e rs . T h e rea l h e a le r ta k e s th e b a th of th e S ilence an d is re fre sh ed . H e g o es to th e p lace of pow er a n d d ip s i t up , fills h is ow n l i t t le cup d a y by day . H e fills h is ow n lu n g s fu ll of th e b re a th of th e A lm ig h ty . F o r th is re a ­son th e tru e h ea le r, in g iv in g , does no t im ­p o verish h im se lf. B u t, on th e c o n tra ry , th e m ore he g iv es fo r th from h im se lf th e r ich e r he becom es w ith in h im se lf. H e g iv e s from th e fo u n ta in o f In f in ite S upp ly , a n d th e re fo re he is n e v e r ex h au sted . T h e h e a le r h a s a b r ig h t eye, a qu ick ea r, and a pu lse from a s tro n g h e a r t . H e is God. E v e ry d ay he goes in to th e p lace w here G od is, an d holds

fe llo w sh ip w ith h im se lf . W e h av e on ly be­g u n to ta lk a b o u t th is pow er o f th e S ilence. Som e few h av e h ad a l i t t le ex p erien ce . T he tim e is a t h a n d w h en th e k in g d o m of God w ill co v er th e w ho le e a r th . I t w ill be as n a tu r a l fo r a m an to go in to th e in v is ib le fo r h e a lth a n d w e a lth a s i t is fo r h im to b re a th e th e a ir . K eep on e x p e rim e n tin g . G e t m ore a n d m ore o f th i s fu l ln e s s o f pow er. I t is th e ro ad w h ich le ad s to th e e v e r la s tin g H E R E , a n d w ill c au se you to cease g o in g a n d c o m in g in th e w h ir l o f m o r ta l life .

THE NEW T E ST A M E N T TRE ATH EN TS.

I l l — c l e a n s i n g l e p e r s .

“ A n d i t cam e to p a ss , a s th e y w ere on th e w ay to J e ru s a le m , th a t h e w a s p a ss in g th ro u g h th e m id s t o f S a m a r ia a n d G alilee . A n d 'a s he e n te re d in to a c e r ta in v illa g e , th e re m e t h im te n m en t h a t w ere lep e rs , w h ich stood a f a r off ; a n d th e y li f te d up th e i r vo ices, s a y in g , Je su s , M a s te r , h ave m ercy o n us. A nd w h en h e saw th e m , he sa id u n to th e m , Go a n d show y o u rse lv es u n to th e p r ie s ts . A n d i t cam e to p a ss , a s th e y w en t, th e y w ere c lea n sed . A n d one o f them ) w h en h e sa w th a t h e w a s h e a le d , tu rn e d back , w ith a loud vo ice g lo r ify in g G od ; a n d he fe ll u p o n h is fa ce a t h is fe e t , g iv in g h im th a n k s : a n d h e w a s a S a m a r i­ta n . A n d J e s u s a n s w e r in g sa id , W ere n o t th e te n c le a n se d ? b u t w h e re a re th e n in e ? W ere th e re n o n e fo u n d th a t re tu rn e d to g iv e g lo ry to God, sav e th i s s t r a n g e r ? A nd he sa id u n to h im , A rise , an d go th y w ay : th y fa i th h a th m ade th e e w h o le .”

T h e se le p e rs w ere n o t a llo w ed to ap p ro ach an y one w ho w as in h e a lth . T h e y w ere condem ned to a s so c ia te b y th e m se lv e s , an d to cry o u t, “ U n c lean ! u n c le a n ! ” if a n y one e lse cam e n e a r e n o u g h to be in fe c te d . Je s u s d irec ted th e m to go a n d o b se rv e th e ru le s o f th e C hu rch , a n d to offer fo r th e i r c le a n s in g th o se th in g s co m m an d ed in th e law . I th in k th is w as sp o k en sa rc a s tic a lly , fo r, if th e C hu rch had b een in th e h a b it of c le a n s in g lep e rs , th e re w ou ld h av e been n o n e to c lean se . I t w ould be ju s t lik e me s a y in g to a p a t ie n t , “ G o in to y o u r p ray e r- room an d p ra y fo r y o n r h e a l in g ,” or, “ Go to y o u r p a s to r , an d le t h im hea l y o u .” T h e C hurch w as th e re , w ith i t s r e g u la r offices, a n d re g u la r o ffe rin g s , b u t i t h a d lo s t its pow er to h ea l. O f cou rse i t w as th e in te n ­tio n o f Je s u s to sp e a k th e W ord o f h e a lin g , b u t he d id n ’t c a re w ho g o t th e c re d it. M any p e rso n s w rite to m e as if th e y th o u g h t th a t I w as an x io u s to h av e m y n am e know n in th e h e a lin g o f d isease . I a lso find riv a lry a m o n g th e h ea le rs . T h is is a ll u n sc ien tific . T h e W ord of h e a lin g b e lo n g s to God. T h e one w ho a t t r ib u te s th is W ord to h im se lf a s an in d iv id u a l w ill find th a t he c a n n o t heal. I t is o n ly w hen you sp eak th is W ord as God th a t h e a lin g fo llow s ; th e re fo re , J e s u s sa id , “ Go a n d offer fo r yo u r c le a n s in g th o se th in g s com m anded by M oses.” A s th ey s ta r te d to obey th i s c o m m an d m en t, th e v i­b ra t io n s o f h e a lth w e n t c o u rs in g th ro u g h th e i r v e in s a n d th e lep ro sy d isap p ea red . How w as i t done ? B y th e W ord o f com ­m a n d m e n t. W ho h a s th e r ig h t to com ­m an d life ? G od A lm ig h ty w ho IS life .

Page 7: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

7No one can sp eak th e T r u th ex cep t the T ru th . N o one can sp eak G o d ’s W ord fo r him ; he m u s t sp eak i t fo r h im se lf . T h e re ­fore, w hen th e W ord is sp o k en in you, it w ill h eal a ll m a n n e r o f s ic k n e sse s ; because God spake life in to m a n ife s ta tio n , a n d u p ­holds l i f e ; th e re fo re h e can re s to re i t , a n d b rin g o rd e r a n d h a rm o n y in th e p lace o f discord a n d d isea se .

T h ere w ere te n le p e rs ; n in e o f th e m w ere Jew s an d one w a s a S a m a r ita n . T h e n in e Jew s w en t r ig h t a lo n g on th e i r w ay to w ard th e T em ple , th in k in g th e i r h e a lin g cam e th ro u g h th e i r d e s ire to fu lfill th e law . T h e s tra n g e r k n ew b e tte r . H e k n ew th a t J e s u s C h ris t h a d spoken th e W o rd o f h e a lin g . T herefo re he re tu rn e d to g iv e p ra is e an d th a n k s to th e one w ho h ad sp o k en th e W ord of T ru th .

T hen Je s u s to ld h im th a t th e sou rce o f h is healing w as w ith in h im se lf . “ T h y co n ­sciousness h a th m ad e th e e w h o le .” T h e W ord fa i th , a s used in th e p re s e n t day , h a sn ’t the s l ig h te s t re s e m b la n c e to th e o r ig i­nal G reek w ord. J e s u s C h r is t sa id th a t th e life w ith in th e m a n h a d com e fo r th a n d m an ifested it s e l f in h e a lth . T h e W ord spoken by Je s u s q u ick en e d th e co n sc io u s­ness an d b ro u g h t fo r th th e life . I can hardly find la n g u a g e to e x p re s s th e m e a n in g in these w ords. A m an is s ick because he has th e co n sc io u sn ess o f s ick n ess . H is m ind is h y p n o tiz e d w ith th e id ea th a t he is sick, an d h e lp le ss in h is s ic k n e ss . H e a lth is resto red th e m o m en t t h a t co n sc io u sn ess is changed from s ic k n e s s to h e a lth . T h is pow er to sp eak th e W ord so a s to qu ick en the consc iousness is th e p o w er to h ea l.

I w an t to s a y to you t h a t I h a v e n o eso ­teric m e a n in g to d ra w o u t o f th e se w ords of scrip tu re . I b e liev e t h a t th e r e w ere ten lepers l i te ra lly h ea le d o f th e i r lep ro sy . T h e New T e s ta m e n t is h is to ry . J e s u s w alked on th is e a r th , a n d d id w h a t is a sc r ib ed to h im in th e N ew T e s ta m e n t. H ow do I k now i t ? Because th e S p ir i t o f T ru th h a s to ld m e the T ru th . W h a t h a s b een d o n e c a n be done a g a in a n d a g a in . “ G re a te r w orks th a n these sh a ll ye do b ecau se I go to th e F a th e r .” T he C h ris tia n S c ien ce m o v em en t m ean s th e resu rrec tion o f th e w o rd s o f J e s u s fro m th e dead. I th a n k G od fo r th e o p p o s itio n to C h ris tian S c ience , a n d hope i t m ay c o n tin u e u n til a ll th e w orld in v e s t ig a te s th e p r in c i­ple. » I t d o esn ’t m a t te r a b o u t th e in d iv id u ­a ls ; i t is th e p r in c ip le —th e T r u th —th a t w ill make us free . S om e o f th e s e fine d a y s I am go ing on th e p la tfo rm in ev e ry c ity in th e U nited S ta te s . W h en I do, I w ill b ack up m y w ords b y h e a l in g a l l k in d s o f d iseases, cas tin g ou t d ev ils , a n d r a i s in g th e dead. W hat w ill th e d o c to rs , la w y e rs a n d new s­papers do w ith a m an w ho co m m an d s l i fe ? lh e m an w ho c a n s t a n d up a n d say to th e blind m an “ S e e ,” to th e d e a f m a n “ H e a r ,” to the lam e m a n “ W a lk ,” to th e o n e w ho is sick of th e p a lsy , “ A rise , ta k e up th y bed, and w a lk ,” a n d even s p e a k in g to th e dead , and m a k in g th em h e a r th e w ords o f life , w ill have no co n tro v e rsy w ith d o c to rs a n d law - yers. I t sounds lik e a f a i ry s t o r y ; an d y e t the w ords o f J e s u s w ill be ra ise d fro m th e dead. T h is w ill be done in a sc ien tif ic w ay. N ot by re lig io u s f a n a t ic s , n o t by m en of piety a n d p r a te r s , b u t by one w ho w ill be

C H R I S T I A Ncool a n d c a lm in th i s w ork a s E d iso n w ith h is sc ien tif ic in v e n tio n s . T h e w orld is g e t­t in g re a d y fo r th e s e d e m o n s tra tio n s .

CO-OPERATION.

T h e fo llo w in g le t te r e x p la in s its e lf :D ear S ir : I im a g in e w ith yo u r b e lie fs r e ­

g a rd in g th e in d iv id u a l a n d co m m u n itie s , th a t you w ill be s l ig h t ly im p a tie n t w hen I a sk you w h a t you th in k o f co -opera tion ; b u t w ill you k in d ly n o te th e p o in ts w hich ap p ea l to m e ? I w ill tr y to be b rie f .

R e g a rd in g an d c o n s id e rin g th is su b je c t in th e l ig h t o f th e E a w o f E ove, i t seem s to me a f te r sev e ra l y e a rs o f s tu d y o f th e q u es tio n s in v o lv ed —

T h a t C o-operation is n o t fo r a m om en t to be lik en ed to th e v a rio u s c h a r itie s a n d so­c ia l a n d p o litic a l re fo rm s (w hich a re b u t p a tc h e s on th e O ld G a rm e n t o f Com ­p e ti t io n —a re s u lt o f th e lack of K n o w l­ed g e o f th e E aw of Love), because th i s sy s tem is fo u n d ed on th e L aw an d i ts n a tu ra l ou tcom e w ill be to m ake m a n ife s t th e L aw on th e ph y sica l p la n e ; th a t , a lth o u g h th e re a re m an y w ho h av e developed f a r en o u g h to reco g n ize th e L aw of L ove and to en d eav o r to b r in g th em ­se lves in to h a rm o n y w ith i t , th e m asses a re n o t y e t advanced f a r en o u g h to g ra s p th e T ru th invo lved—th ey m u s t g row , and d ev e lo p beyond th e i r p re s e n t p la n e ; th a t th e cond i­tio n s b ro u g h t ab o u t by th e sy s tem o f Co-op­e ra tio n (being fo unded on an d a m a n ife s ta ­tio n of th e L aw ) w ould h e lp to develop th e people r a p id l y —c e rta in ly a very d e s irab le th in g .

T h a t by a id in g th e Co o p e ra tiv e m ove­m en t, w e w ho re c o g n iz e th e u n d e r ly in g L aw c a n g iv e m uch h e lp to th o se w ho need it m o st, th o se w ho a r e less developed th a n w e a re , w h ich of course w ill in d ire c tly b e n ­efit o u rse lv es , fo r w e a re th e v e ry ones to th o ro u g h ly rea liz e th a t in h e lp in g o th e rs we h e lp ou rse lves.

“ E ach fo r a ll, a n d a ll fo r e a c h .”I f you h av e n o t L A T E L Y read B e lla m y ’s

“ L o o k in g B ack w ard ” (no t fo r th e d e ta ils b u t fo r th e sak e o f th e p r i n c i p l e s u n d e rly ­in g th e co n d itio n s p o rtra y e d ) w ill you k in d ly do i t ?

A nd if you becom e in te re s te d in th e su b ­je c t a s v iew ed by th e L aw o f L ove, co rres- spond w ith C om m onw ealth , G eo rg ia . T h is is th e o n ly co m m u n ity th a t seem s to reco g ­n ize th e sou rce o f th e C o-operative system . T h e R u sk in , T e n n ., co lony , an d th e fo u r co lo n ies o f th e B. C. C., E q u a li ty , W a sh in g ­to n , seem to re g a rd i t fro m th e fin an c ia l a n d soc ia l s ta n d p o in t only .

T h a n k in g you fo r th e tim e i t h a s ta k e n you to read th is , I am ,

Y ours tru ly , V a l l a K i l t o n ,

Y es, I h av e read “ L o o k in g B ac k w a rd ,” an d h ave m ade a c lo se s tu d y of a ll th e m od­e rn th e o r ie s fo r th e b e tte rm e n t o f h u m an ity . C o -opera tion h a s been w e ig h ed in th e b a l­an ce a n d fo u n d w a n tin g . A ll k in d s o f com ­m u n ism a re w ro n g in p rin c ip le . I h av e said , an d I w an t to say it over a n d over, th a t com m un ism ro b s th e in d iv id u a l an d is w ro n g in p rin c ip le . I t b e g a n in m a rr ia g e , a n d w ill en d in th e tr u s t . A m an an d w om an fo rm a t ru s t ca lled m a r r ia g e , an d a g re e to live w ith each o th e r u n t i l d ea th . T hey b r in g fo r th c h ild re n , a n d deed th e i r nam e an d p ro p e r ty to th e i r h e ir s a n d a s s ig n s fo r­ever. T h e fa m ily g rew in to th e tr ib e , and th e t r ib e in to th e n a tio n o r k in g d o m . T h e b ig fa m ilie s devoured th e l i t t le ones. T h e b ig tr ib e s con q u ered th e sm a ll ones, and took possession o f th e e a r th . O ne fam ily becam e so s t ro n g th a t i t ru led a ll th e o th e rs , a n d c la im ed th e r ig h t to ru le th ro u g h th e ir h e irs an d a s s ig n s fo rev e r. T h is is co -oper­

a tion . W h a t a re th e n a tio n s o f th e e a r th today b u t o v erg row n fa m ilie s? T h e in d i­v id u a l is abso rbed in th e o rg a n iz a tio n . In fa c t, th e in d iv id u a l i s n ’t a n y th in g ; th e o r­g a n iz a tio n is e v e ry th in g . W h a t r ig h t h ave k in g s ? T h ey say they, h av e a D iv ine r ig h t to re ig n . B u t we know th a t th e r ig h t w as sim p ly a m a tte r o f b raw n an d b ra in s .

T h is sam e p rin c ip le o b ta in s in th e C hurch . T h e C hurch is an in s ti tu t io n . I t is e s ta b ­lish e d upon th e idea o f co -opera tion . Y ou m erg e y o u r in d iv id u a lity in to th e o rg a n iz a ­tio n . T h e pope, p r ie s t, p reach e r , a re n o t in ­d iv id u a ls , sp e a k in g from in d iv id u a l in s p ir ­a tio n ; b u t o rg a n s o f th e in s ti tu t io n sp eak ­in g fo r th e in s ti tu t io n . T h e in s ti tu t io n re ­ce ives you , b a p tiz e s you , a n d saves y o u r soul. Y et a ll th e tim e y o u r soul is l o s t ; y o u r in d iv id u a l life is sw allow ed up in th e life o f th e in s ti tu t io n ; you d a re n o t speak o u t o f th e in s p ira tio n o f y o u r ow n h e a rt. You m u st n o t hold a n id ea o r an o p in ion c o n tra ry to th e e s ta b lish e d d o c tr in e s o f th e in s ti tu t io n . T h e in s ti tu t io n is e v e ry th in g , an d th e in d iv id u a l is n o th in g .

A n d yet, every in s ti tu t io n w as founded by an in d iv idua l. Y our co -opera tive a sso ­c ia tio n s a re fo u n d e d by a n d h e ld to g e th e r by th e pow er o f som e le a d in g in d iv id u a l. A s a g e n e ra l th in g , w hen th is in d iv id u a l d ies th e w hole th in g d rops to p ieces. In th e re lig io u s in s ti tu t io n , th e lead e r c o n tin u e s to lead by h is w r it in g s ; h is d o c tr in e s d o m in a te th e m in d s o f h is fo llow ers lo n g a f te r h is d e a th . B u t in th e m odern co lony th e l iv ­in g le ad e r is e s s e n t i a l ; a n d w h en he is g o n e a n o th e r m u s t ta k e h is p lace , o r ev e ry ­th in g is d isso lved . W h a t do I w a n t? R ec­o g n itio n o f th e in d iv id u a l w ith o u t re g a rd to race , co lor, sex , o r p rev io u s c o n d itio n o f se rv itu d e . I w a n t th e s ta te o rg an ized on th e p rin c ip le o f in d iv id u a lism . I w a n t every ch ild bo rn to be th e w ard o f th e s ta te , from th e tim e i t is s ix y e a rs o f ag e u n ti l i t is tw en ty -o n e . I w a n t th e s ta te to c lo the , feed a n d ed u ca te ev ery ch ild born in to i t , w ith o u t re g a rd to i ts color, ra ce , o r e n v iro n ­m en t. I w an t it recogn ized as an in d iv id u a l ch ild , no m a tte r how o r w here b e g o tte n . I w a n t m otherhood h o n o red in acco rdance w ith th e law o f N a tu re , w ith o u t re g a rd to a n y a r t if ic ia l ru le s o r re g u la tio n s . So ca lled a ffec tion is n o t in th e blood, b u t com es from asso c ia tio n . M en a n d w om en have loved adop ted ch ild ren a s d ea rly a s th e ir ow n. T h e re fo re , I w ould rem ove a ch ild from its m o ther, a n d g iv e u n ifo rm ity o f c lo th in g , food an d ed u ca tion . W hen a m an or w om an is tw en ty -o n e , I w ould co n tin u e to reco g n ize th e i r in d iv id u a lity a s c itiz en s of th e s ta te . O n th is p rin c ip le you can have life , l ib e r ty an d h ap p in e ss . In s te a d o f h a v in g D ick, T om a n d H a rry b r in g in g up ch ild ren in a n y w ay a n d ev e ry w ay , we w ould h av e ev ery one b ro u g h t up in exac tly th e sam e w ay.

W h a t do you ca ll th is ? Y ou m ay ca ll i t s ta te soc ia lism ; b u t I c a ll i t in d iv idua lism . O nce we reco g n ize th e in d iv id u a l an d a ll th ese good th in g s can be w orked ou t. T h is is e x a c tly w h a t Je s u s C h ris t m e a n t w hen he sa id , “ I f a m a n com eth u n to m e, an d h a te th n o t h is ow n fa th e r , an d m o th e r, an d w ife, an d ch ild ren , an d b re th re n , an d s is te rs , yea, an d h is ow n life , also , he ca n n o t be m y dis-

Page 8: Monthly : 50 Cents a year. AUGUST, 1899. New Series, Vol ... · to the present issue. *** No, I don’t say there is no m atter °r no reality in matter. There is no real substance

8 C H R I S T I A Nc ip le .” Now w h a t does th i s m ean ? I t m ean s th a t you a re n o t to ow n a w ife a s your ow n p e rs o n a l p ro p e r ty . I t m ean s th a t you a re n o t to ow n s is te rs , b ro th e rs , fa th e rs , m o th e rs , a s y o u r ow n p r iv a te k in fo lk s . Y ea, i t m ean s s t i l l m ore th a n th is ; th a t you a re n o t to ow n a n y th in g a s y o u r p r iv a te p e r­so n a l p ro p e rty . T h is b re a k s up th e fam ily , th e t r ib e a n d th e n a tio n , a s in s ti tu t io n s . T h is is w h a t I m ean w h en I say I h av e no w ife , no ch ild ren , no b ro th e rs , no s is te rs , no houses, no la n d s o f m y ow n. T h e se people do n o t b e lo n g to m e a n y m ore th a n th e su n ­sh in e b e lo n g s to m e. I w a lk in th e lig h t a n d en jo y th e s u n s h in e ; b u t i t is n o t m y p e rso n a l p ro p e rty . I h av e no m ore r ig h t to c la im a p o rtio n o f th e e a r th a s m y p e rs o n a l p ro p e r ty th a n I h av e to c la im th e a ir th a t I b rea th e . W h a t r ig h t h av e I to h e ir s a n d a s s ig n s fo re v e r ? A n in d iv id u a l b o rn in to th is l i fe is th e Son o f God, no m a tte r w ho w as h is e a r th ly fa th e r . T h e re n ev er w as a ch ild b e g o tte n by m o rta l m an . T h e re fo re , le t th e ch ild be reco g n ized a s a n in d iv id u a l, w ith o u t re g a rd to h is p a re n ta g e . I t is th is o w n in g of th in g s , th is b u ild in g fen ces a ro u n d th in g s , w h ic h m ak es th i s e a r th a h o w lin g w ild e rn e ss . T h e n , to w hom w ould a ll th is p ro p e r ty go if th e in d iv id u a l w as reco g n ized ? I t w o u ld n ’t g o an y w h e re .“ T h e e a r th is th e L o rd ’s a n d th e fu ln e ss th e re o f .” I h av e a r i g h t to food , sh e lte r , c lo th in g , a n d a ll th e co m fo rts o f life ; b u t th i s r ig h t b e lo n g s to m e a s a n in d iv id u a l, a n d n o t because I am th e h e ir a n d a s s ig n of som e m a n w ho p receded m e. I h av e no r ig h t to c lu tch w ith m y d ead h a n d s th e p ro p e r ty th a t sh o u ld go to a n y in d iv id u a l w ho com es in m y p lace . I t is lik e a m an h a v in g a m illio n coa ts , an d o n ly one son to w hom h e le a v e s a ll th e g a rm e n ts . A V a n d e rb ilt, a G ould, an A sto r , a R oth- ch ild , on th e p rin c ip le o f co m m un ism , m ay ow n th e w hole e a r th , a n d deed i t to h is h e irs a n d a s s ig n s fo rever. O n th is p rin c ip le of th e fa m ily , i t is o n ly a q u e s tio n of tim e w hen one fa m ily could a b so rb th e w hole e a r th . B u t, on th e p rin c ip le th a t I advocate , each m a n ow ns w h a t he c a n use fo r h im se lf, a n d no m ore.

J e s u s C h ris t ta u g h t th e p rin c ip le o f in d i­v id u a lism , a n d lived i t in h is ow n life . T h e C hurch h a s g o n e d ire c tly o p p o site to th e te a c h in g s o f Je su s . H e cam e to d e s tro y th e in s t i tu t io n . T h e y h ave ta k e n up h is w ords an d fo u n d ed an in s t i tu t io n . I t w as a lo n g tim e b efo re I could g e t th e tru e p rin c ip le s o f C h r is t ia n ity fixed in m y m ind . B u t, a s soon as I w as ab le to say “ I A m G od ,” e v e ry th in g w as m ade c lea r. T h e I A m is th e o n ly God, th e on ly Good, a n d th is m e a n s th e In d iv id ­u a l ; b lack , w h ite , re d or yellow , th e in d i­v idual is God.

O f course, in com ing in to th e T ru th , you m u s t a d a p t y o u rse lf to y o u r su rro u n d in g s . Do as I do in re g a rd to th e fa m ily , th e tr ib e , a n d th e n a tio n . L iv e w ith a ll o f th e se th in g s a ro u n d you a n d a b o u t you , b u t c la im n o th in g fo r y o u rse lf . A ll w ives a re m ine , a ll ch ild ren a re m ine , a ll b ro th e rs an d s is te rs a re m ine , a ll h o u ses a n d la n d s a re m ine , a ll l i fe is m in e ; a n d y e t I do n o t ow n a n y th in g . T h e m om en t I p u t m y p e rso n a l b ra n d on a n y th in g i t ceases to be a p a r t of th e U n iv e rsa l. I m u s t liv e in th e U n iv e r.

sa l if I liv e a la rg e , b ro ad a n d deep life . T h e on ly w ay I c a n liv e in th e U n iv e rs a l is to liv e a s God. G od d o e sn ’t ow n a n y th in g , a n d y e t G od is e v e ry th in g .

AN INTERVIEW A T HOME.

A s m an y of m y re a d e rs know , I w as m ade th e su b je c t o f s e n s a tio n a l n e w sp a p e r a d v e r­t is in g in v a rio u s S u n d a y p a p e rs in M ay, J u n e an d J u ly o f th is y e a r . A s a n a n sw e r to m an y q u e s tio n s I re p u b lish th e fo llo w in g in te rv ie w , w h ich ap p e a re d in th e L it t le R ock G aze tte Ju ly 6, 1899 :

D r. T . J . S h e lto n , ed ito r o f th e C h r is t ia n , w ho is sa id to be m a k in g m ore m o n ey th a n a n y c it iz e n of A rk a n sa s , re tu rn e d y e s te rd a y fro m C olorado, w here he h a s been lo o k in g a f te r h is go ld m in in g p ro p e r tie s in th a t s ta te .

“ T h a t a r t ic le you p r in te d in th e G aze tte ab o u t m e a w eek o r tw o ag o , w h ich o r ig i­n a lly a p p ea red in th e N ew Y ork W orld , is a ll w ro n g a s to m a n y of th e f a c t s .”

“ H ow did th e W orld g e t a ll th a t in fo rm a ­tio n ?” a sk ed a G aze tte re p re se n ta tiv e .

“ I t s ta r te d fro m a lad y re p o r te r of th e N ew Y ork W o rld ,” rep lied D r. S h e lto n , “ w ho w ro te to m e fo r t r e a tm e n t . S h e s e n t$ l , h e r le t te r w as p ro m p tly an sw ered , a n d th e n re ­p u b lish ed in th e N ew Y o rk W orld . T h e le t­te r p u b lish ed in th e N ew Y ork W orld w as an e x a c t copy of th e one w r it te n b y m e. N ea rly a ll th a t w as said in th a t a r t ic le is tru e . T h e re p o r ts ab o u t G eo rge G ould, G en. G rubb , D u n h am W heeler, e tc ., a re a ll fa c ts w h ich can be s u b s ta n tia te d a n y day . T h e poor a r t i s t w ho s e n t m e SI fo r t r e a tm e n t d id re a lly se ll a p ic tu re to Geo. G ould fo r $15,000. M y w ork is open a n d above b o ard , a n d I could fill y o u r p a p e r fu ll o f te s t im o n i­a ls fro m p e rso n s w ho h av e b een hea led of a ll m a n n e r o f s ick n ess , in c lu d in g po v erty . I n o t o n ly g iv e va lu e received , b u t an h u n ­d red fo ld m ore, to ev ery one w ho ap p lie s to m e fo r t r e a tm e n t .”

“ W h a t ab o u t th e s ta te m e n t th a t you n ev er see a n y of th e le t te r s , b u t th a t y o u r d a u g h te r a tte n d s to a ll c o rre sp o n d e n c e ? ”

“ T h a t is th e b ig g e s t k in d o f a lie . W hile m y d a u g h te r is cap ab le of a tte n d in g to a ll o f th e b u sin e ss , sh e k eep s in d ire c t co rre ­spondence w ith m e ev ery d ay . I a t te n d to a ll of m y affa irs , w h ile sh e s u p e r in te n d s a ll th e ty p e w ritin g . S in ce th e a r t ic le in th e N ew Y ork W orld ap p e a re d we h av e h a d to p u rch ase a th i rd ty p e w rite r an d em ploy ad ­d it io n a l he lp . M y d a u g h te r h a s received le t te r s from m y d ic ta tio n fo r fo u r y e a rs s te ad ily ev e ry d ay , an d if she c o u ld n ’t a t ­te n d to th e d e ta ils o f th e b u s in e ss in th is tim e sh e w ould d isp lay v e ry l i t t le ta le n t . A ll o f th e h e a lin g pow er goes th ro u g h w om en. T h e g re a te s t h e a le rs o f th e age a re w om en ; y e t th e re is a lw ay s som e m an w ho sp eak s th e W o rd .”

“ H ow m an y su b sc rib e rs h av e you ? ”“ O n th e 15th o f J u n e we had 50,000 paid

up , b o n a fide su b sc rib e rs . W e used to sen d ou t m an y th o u sa n d s of sam p le cop ies ; b u t now w e seldom sen d sam p le co p ies .”

“ H ow do you acco u n t fo r y o u r success ? ” “ I h av e so m e th in g to say , an d know how

to say i t . ”“ H ow do you acco u n t fo r th e m an y th o u ­

san d s o f p e rso n s w ho a re hea led by you r W ord ? ”

“ I t is p a rt ly by th e law of su g g e s tio n . I te ll a m an th a t he w ill succeed in b u s in e ss ; o r th a t h is p h y sica l co n d itio n w ill ch ange . H e believes m y w ord. I keep on s a y in g th e sam e th in g to h im , o ver a n d over, ev ery m o n th , u n ti l he g e ts th e v ib ra tio n .”

“ W h a t do you m ean b y th e ‘ law o f v ib ra ­tio n s ? ’ ”

“ A ll life is a c tiv ity . A c tiv ity is m ove­m en t. A ll m o v em en t is v ib ra to ry . T h a t is, in w aves. A m an g e ts in to th e v ib ra ­tio n s of po v erty , an d e v e ry th in g goes dow n h ill. I w as bo rn of ‘ poor w h ite t r a s h ’ in K en tucky . T h e firs t w ords I can rem em b er ab o u t m oney w ere, ‘ T im es a re h a rd an d

m oney is sc a rc e .’ M y f a th e r w as poor fo lk s , a n d h is f a th e r w as poo r fo lk s , and my ow n ch ild ren w ould h av e b een poor fo lk s if I h a d k e p t on in th e sam e v ib ra tio n . One d ay , w h en I d id n ’t h av e tw en ty -fiv e cen ts to bu y a d r in k w ith , o r a n ic k e l fo r c a r fare , Geo. R . B row n g a v e m e C o in ’s l i t t le book on fin an ces. T h e o n ly th in g th a t I rem em ­b er a b o u t th e book w a s th e p ic tu re o f a b lack b o a rd , w here one d o lla r w as m ade a u n it o f va lue . I w e n t dow n to w n , g o t T u n n a h & P i t ta r d to is su e m y p a p e r C h r is t ia n , and p u t th e su b sc rip tio n p ric e a t 25 c e n ts a year. I a f te rw a rd s ra ise d th e p ric e to 50 cen ts a y ea r, an d m y te rm s fo r tr e a tm e n t to $1 a m o n th . I bo rrow ed $1.50 to p ay th e postage on th e f irs t 150 p o u n d s. T h is is o n ly one- h a l f o f th e f if th y e a r , a n d m y incom e from su b sc rip tio n s a lo n e is o v e r $20,000 a year. H u m b u g ? N o! I do m ore g e n u in e good now th a n a n y p re a c h e r in th e la n d . I p reach th e T ru th , th e w ho le t r u th , a n d n o th in g bu t th e tr u th . T h e m a n w ho d ep en d s upon th e I A m in h im se lf fo r su ccess is a lre a d y a su cce ss .”

“ W h a t a b o u t th e p ic tu re g iv e n in the N ew Y o rk W orld th a t h a s g o n e a ll over th e co u n try a s a re p re s e n ta t iv e o f y o u r s e l f ? ”

“ I t w as s im p ly a ty p o g ra p h ic a l e rro r. T he n am es w ere tra n sp o se d . M y n a m e should h a v e b een u n d e r th e p ic tu re o f th e m an w ith th e m u s tach e , a n d E . B u rd G ru b b should h av e been u n d e r th e o th e r m an . O f course you a ll know th a t I h av e no h a ir on th e top o f m y h ead ‘ in th e p lace w h ere th e h a ir o u g h t to g ro w ,’ a n d th a t I w ea r a sm ooth c h in a n d l ig h t m u s tach e . B u t I can fo rg iv e th e n e w sp a p e rs fo r th e s l ig h t e r ro rs re ­po rted . T h e lo ca l re p o r te r w ho w ro te th e G lobe-D em ocrat could h av e fo u n d o u t th e t r u th in s te a d o f re -h a sh in g old lie s . I w as n e v e r d ru n k in th e p u lp it o r in th e church . F ro m th e tim e th a t I to re dow n th e old c h u rch on S c o tt s t re e t a n d b u il t th e b e a u ti­fu l ch u rch on T e n th a n d L o u is ia n a u n ti l th e d ay I w e n t o u t of th e p u lp it, I w as n ev er k now n to e n te r th e p u lp it in an in to x tc a te d co n d itio n . T h e e ld e rs o f th e ch u rch did n o t ta k e w h isk y to m y house . T h e re a re m an y re p u ta b le m en in th is c ity w ho w ill te s t i fy to th e fa c t th a t I conduc ted m y se lf a s a g e n ­tle m a n a n d a C h ris tia n . Y ou know th a t I w as p o p u la r w ith m y people u p to th e very d ay I le f t th e p u lp it. L e t th e t r u th be told. In th e t r a n s i t io n from th e p u lp i t to m y p re s e n t p o sitio n I p assed th ro u g h som e very h a rd tra v e l. W hen I d ra n k i t w as open and above b o ard , an d n o t b e h in d th e d o o r.”

“ H ow a b o u t y o u r C olorado m in in g ? ”“ A ll th a t h a s b een to ld is tru e , a n d m ore

th a n tru e . I am w o rth a m illio n d o lla rs . A ll th is w ill be developed b e fo re th e y e a r is o u t.”

“ D id you see y o u r g o ld m in e in a v is io n ? ”“ Y es, I saw th e v is io n fo r th e f i rs t tim e in

1891; th e n ev e ry y e a r fo r seven y ears . W hen I w e n t to C olorado I fo u n d e v e ry th in g ju s t a s I h ad seen i t in th e v is io n . B u t I w ill g iv e you th e fa c ts a n d fig u re s re g a rd in g th e go ld m in e in tw o or th re e m o n th s ; a f te r I h av e fin ish ed d ev e lo p in g i t . ”

“ So, th e n , I u n d e rs ta n d you to say th a t you conduct a ll o f y o u r b u s in e ss y o u rs e lf? ”

“ Y es, m y d a u g h te r , w ho is m y p r iv a te sec­re ta ry an d s te n o g ra p h e r , is in te lep a th ic co m m u n ica tio n w ith m e a ll th e tim e , an d a lso fo rw a rd s to m e d a ily such m a il a s is n e c e ssa ry fo r m e to see. H ow ever, th e rea l success to ev e ry one w ho com es to m e is in m a k in g th em se lv e s a p a r t o f th is cen te r w h ich I h av e e s tab lish ed . T h o u sa n d s and te n s o f th o u sa n d s a re co m in g to m e fo r tr e a tm e n t, a n d each one is en ro lled : th e re ­fo re com es in to co n ju n c tio n w ith th e th o u g h t c e n te r w h ich I h av e e s ta b lish e d in th is c ity . I t shou ld n o t be th o u g h t s t r a n g e th a t such a th in g can be. W h a t does th e c e n tra l com ­m itte e o f th e R ep u b lic an a n d D em ocra tic p a r ty m ean excep t th e e s ta b lish m e n t o f a th o u g h t c e n te r ? I am c a r ry in g on a cam ­p a ig n fo r th e e lec tio n of H is M a je s ty , M y­se lf, a s p re s id e n t o f th e u n iv e rse . I t is a ll in acco rdance w ith th e law of v ib ra tio n s an d th e ph ilo so p h y o f m e n ta l s u g g e s tio n .”


Data analysis and background investigation in the EDELWEISS direct d ark m atter search

Data analysis and background investigation in the EDELWEISS direct d ark m atter search

N HE ATTER OF AREN OLINSKI ORDER

N HE ATTER OF AREN OLINSKI ORDER

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Scaling Creativity and Innovation - WordPress.com · “If there are no new ideas, there is no innovation. And if there is no creativity, there are no new ideas.”-Max McKeown ‘The

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There Are No Words, No Answers

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The C ompressed B aryonic M atter experiment at the future accelerator facility in Darmstadt

The C ompressed B aryonic M atter experiment at the future accelerator facility in Darmstadt

D OES M ATTER R EALLY M ATTER ?. ESSENTIAL QUESTION: Which state of matter (solid, liquid, gas, or plasma) do you believe is most important for survival?

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there. but he decided that before he wondered about that too much, he had better and climb it first. Atter all, there was always time later to wonder about things

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‘Where there is no wine, there is no love’. Greek wine is ...

TABLE OF CONTENTS - International College, Beirut · 2014-05-13 · There is no poem without phrases There is no phrases without words There is no words without passion There is no

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There is no time for peace. No respite. No forgiveness ...lws2/temp/5th ed. rulebook.pdf · There is no time for peace. No respite. No forgiveness. There is only WAR. ... Dark Age

There is no time for peace. No respite. No forgiveness ...lws2/temp/5th ed. rulebook.pdf · There is no time for peace. No respite. No forgiveness. There is only WAR. ... Dark Age

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M ATTER Physical and Chemical Properties of Matter Oct. 2010.

M ATTER Physical and Chemical Properties of Matter Oct. 2010.

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Atter,d St!!.dents ''Ceiling Zero ProvesCC>nvincing ...

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I Imovement aDd compresaloJ1 atter their tormation. and have 'there tore no oOlUlerolal value. From the piles or.spalla anA tragaenta or high grade uterlal which have been lett .,this

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