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Love An Absolute Essential

( Originally Published 1921 )

I ACCEPTED the invitation to address Christian Scientists tonight under the supposition that I was expected to speak only to those who are denominated "Working Christian Scientists," that is to those who have become deeply enough and sufficiently interested in the subject to be in the work of demonstration. It was thought that perhaps I might be able to say to such something that would be useful to them in their work; but inasmuch as the invitation has been more liberally construed and distributed, I am obliged to modify what I would have said and accommodate myself to those who are perhaps beginners.

Let us first consider what the cause of Christian Science is. Is it a thing? Can you locate it? Has it bounds or form? No. The cause of Christian Science is simply the activity of Truth in the consciousness of Christian Scientists. If we would do the most we can for the cause what shall we do? See to it that we are manifesting Truth, integrity, Love, righteousness, humility, and the utmost of honest endeavor. Robert Collyer once said: "Every religious movement has three stages, first inward next outward, and lastly holdward." We have had the first one, the inward. Now we are experiencing the outward which externalizes itself in organization. Finally it remains to be seen whether or not we can resist the intoxication of success and popularity.

The cause of Christian Science is something that we speak of with much confidence and much gladness; we are apt to speak of it much as though it were absolutely assured, as if there were no hazard and no menace anywhere. But again ! What is the cause of Christian Science? It is simply the purity of consciousness, the purity of Truth within, and if that which is within becomes contaminated, or fails of progression and purification, what becomes of the cause? What is the chief menace to the cause of Christian Science today? It is to be found among Christian Scientists, and, if the movement should ever pause, it will be because of the questionable mental condition, attitude, and conduct of Christian Scientists themselves. Let each one pray that he may be delivered from temptation. Let each one pray that he may act as though the entire cause of Christian Science, all its sweet and glorious import, depended upon him. Then, the cause of Christian Science will be perpetuated among men. But let us not felicitate ourselves upon the supposition that it will stand and endure unless we stand and endure temptation, resist transgression, and grow daily and only in the manifestation of that which is altogether lovely and that which is like God.

Christian Science has found its way to the world, as all other science has, through some individual instance of the human mind. Once admitting that it is a revelation, then it follows as a necessary con-sequence that someone must have revealed it, and we declare that the revelation of Christian Science came through Mary Baker Eddy. And it is just as essential that one should understand this, as that he should believe in Christian Science.

I wish to refer to the fact that what is needed on the part of Christian Scientists is an intelligent understanding of the relation of our Leader to the cause.

In every range of mountains one peak is always higher than the rest; one catches the morning beams > before the others. And so it is with the human mind; there are no two states of consciousness alike. One presents a more sublimated, a more attenuated condition of thought, and so throughout all history of revelation it will transpire before your contemplation that the one who caught the note of spirituality was the one whose thought was most clarified, most spiritualized. And so it was in this instance. What I want to speak of is this; here we have one who was good enough, or manifested enough of good, to make it possible for her to receive the divine impression of Christian Science. Having been good enough to catch this perception, she has been wise enough to obey it and in demonstration of its verity she has been a manifestation of its love.

Because she is the revelator of Christian Science, and as the revelation and the revelator in a certain sense are one, that does not mean that she is to be idolized or that she's to be accounted as God, Christ, or other than a human being that has gained a certain light and is being guided by that light, and is steadily accomplishing the kingdom of heaven within. As the Leader of Christian Science, working in demonstration of its issues, she has been constantly intimating that this or that should be done. Every little while there is a change in the order of affairs, a change that means an advancing step, and unless we are careful the "Children of Israel" will murmur as of old and resist. What we want to remember is, because Mrs. Eddy is in advance of us, her ways are higher than our ways, and learn at least to be obedient thereto, knowing as we do that we cannot fathom instantly the wisdom that is being manifested. I think there is no point at which we need to be more careful, and not allow ourselves to yield to the temptation to rebel or repine at the future steps which are to be taken in Christian Science.

In my public capacity, where I have occasion to see a great deal of this field, come in contact with a great many Christian Scientists, learn something of their doings, get a general knowledge of their progress, become familiar with that which hinders, represses, and obstructs, I find that we are not accomplishing as much as we should. I find that there is not such a measure of demonstration as is reasonably possible, and such as should be prevailing among us. And while I do not presume, and would not for a moment assume to stand before you in the guise of an instructor, I will call to mind some of the things that hinder, and see if possibly we may not remove these difficulties, recognize the obstructions, and work intelligently to overcome them.

The world of humanity has instinctively been a seeker after God, instinctively have people been religious generally, and they have sought after God in every conceivable direction, and found Him not. Why? Because every seeker after God, until the day of Christian Science, looked for Him as if He were an isolated being, remote, separated from man. Everybody has sought God as if He were an objectified being, something that one might put his hands upon if he were there, something to look upon with eyes reaching heavenward. Always until to-day, men have thrown legions of expectation and speculation out past the frontiers of their own existence, expecting to locate God. Christian Science, in declaring the Science of God, declares that God is not a thing, not a bodily person, not any being that physical eyes can comprehend, nothing that comes within the range of finite sense. It declares that the finite conjecture of man has never adequately depicted God at all, and cannot. Paul says that God must be spiritually discerned, and Christian Science declares that to all intents and purposes the only God you will ever know anything about is "God with us," always God with us. Christian Science declares that man cannot comprehend God as a whole, because God is infinite, so it declares that man knows God not by including him but by knowing that which expresses or manifests good, God. So then how are we to define Him? God is good, then good with us is God with us. God is Life. Then the right sense of Life is Life with us, or God with us. God is power and action and presence. Then the right under-standing of power and action and presence is good—God with us. The right idea of being always manifests God. Hence, the right idea always means God with us.

What constitutes a Christian Scientist? We find that the Christian Scientist is one who is gaining the right sense of all things; gaining the true, scientific, spiritual sense, instead of the erroneous and mortal concept thereof. A Christian Scientist is one in whose thought or consciousness, Truth, wisdom, intelligence, the divine Mind or good, if you please, is defining itself, delineating itself or Himself, and as that idea touches consciousness, then consciousness is like Mind, like God, or is the image and likeness of God. It means the offspring of God, or the Son of God. It means the Christ man. It means the undying man. It means the immortal man, coming to light, appearing as the only man, the right man; and when that sense of being touches consciousness and abides there, it becomes operative and active. It becomes the government and law of your life, your Mind.

But how many are there of you? Are you a mortal man and an immortal man? No. There is but one of you, and that is God's man, immortal man, the right man, and what you know about Christian Science, what you know about God, constitutes your individuality, and all the stuff about fear, sickness, and sin is a lie about you, and is no man at all. We in Christian Science call this appearing, this spiritual or right sense of being, the spiritual idea of Life, and furthermore this Truth's appearing, this Immanuel or God with us, corresponds to the Mind which was in Christ Jesus. We declare this intelligence, this true sense of existence, is the saving sense, or is the real Christ Saviour; that it, is the healer, the counsellor, that it governs and controls. This is the Redeemer. This God with us, this intelligent understanding of being, is the Saviour of mankind.

Jesus, you will remember, said, "Ye shall know the truth and the truth shall make you free." Christian Scientists are absolutely convinced that this is the truth, that it is the likeness of God, the Saviour and redeemer, and that it has appeared for the redemption of this race. It declares God aright. It explains substance, action, and Life, tells us of creation, government, harmony, and heaven, and interprets the law of Life.

Then what? Incidentally or conversely it uncovers, exposes, and analyzes error. Like a search-light it instinctively sheds itself upon the panorama of mortal existence or material life, and declares the real nature thereof. Then it goes through the process which we call denying; that is, denying the verity of all evil things. Thus it gains the abolition of all these things. It enters upon the process of destruction, slays the different forms of error, and thus gains the mastery, and extirpates evil in all of its forms. And this process of knowing or declaring the truth, and denying and rejecting and resisting and destroying error, is what we call the practice of Christian Science. In other words, it is a metaphysical transaction in which the operation above declares that which is true, and spontaneously denies that which is false.

One difference between Christian Science and spurious Christian Science is to be found at this point. There are people presuming to be Christian Scientists who say that all you have to do is to declare that all is God and all is good to bring it out in your lives. Christian Science exposes the fallacy of that practice, and says that so long as there is a human being on earth, there is but one way to be saved, and that is specifically to declare the truth and specifically to deny the error. And you are making no progress whatever as a Christian Scientist unless you are doing this. The specific denial of specific claims of error is the only way it can be done. Don't imagine that you can float on some fleecy cloud with silver lining and simply declare yourself into heaven by saying that everything is good. A human being must get down into the mud, as it were, just far enough and long enough to see that mud claims to be something, and then demolish it.

Suppose there were a blackboard here and 2+2=5 were written there. I tell you that two and two are four, but you insist that two and two make five. I refuse to pay any attention to the error—1 refuse to recognize it and you say that it is there just the same, that it doesn't make any difference whether I refuse it or not-my ignoring it does not change it any. What have I got to do? I must rub out 2 + 2 = 5. We must rub out error and there is no use in trying to demonstrate Christian Science on any other basis.

This process we speak of is termed demonstration, or we call it sometimes affirmation and denial. Often we term it "handling error," meaning thereby that we take up the seeming nature of evil, and handle it, and break down its action as belief, its laws and its aims, and resist and destroy them. This we call "treatment." What is Christian Science treatment? To know the truth is treatment. To know that which is true is always treatment, because it always destroys error. In the work there is one conspicuous lack, and that is a lack of faith in the treatment. Faith is the impulsion, the propulsion of the Christian Science treatment. The words may be all right, the phrasing correct, the syllogism may be natural and logical, but what enforces it, pushes it, connects it to man? Why, faith. That is to say, the faith that is of understanding. The confidence, the assurance, the voluntary truth, if you please; that is the impulsion of the Christian Science treatment. Now what has your treatment got to know in order to be a good one, in order in and of itself to carry the elements of faith? Why, it has got to know enough to know that it is true in statement to start with. It has got to know enough to know that there is but one Mind and that Mind is good; therefore all forms of evil mind are fictitious. It has got to know there is but one Mind, and that is the Mind not only of God, but of man. One infinite Mind is enough for everybody and that Mind is good. And only in that Mind is life and the reality of being. It must know that there is but one Truth and that all Truth is God. It must know that there is one Life, and that Life is the life of man, and that it is immortal, undying. The only Life is undying Life.

What else must it know? Why, it has got to know among other things, something about the reality of power. How little people know about power and what they call the omnipotence of God. Do not expect that it is going to heal a man simply to tell him that God is all power and that He has all power. He might reply, "Suppose He is, He may have all the power there is and that's what's the matter with me. Perhaps if I had a little I would be better. Is it going to heal me to tell me that God has all power and is all power? How does that connect itself with me?" We say God, good, is omnipotent. God is power, Love is power, Truth is power, intelligence is power. Whose power? Ours! You do not have to go to a supposititious heaven and search for God on a white throne in order to find the omnipotence of God, good. It is as much ours as anyone's. How? Why, turn to the science of numbers. Get the simplest idea in mathematics, namely, 2 and 2 are 4. You all know that. Everyone knows it. Each one of you has it just as though you made it and were sole proprietor of it; each one of you has the whole thing, and yet there is but one 2 and 2 are 4 to use. One is enough, it is yours and it is all yours. There is but one Mind. There is but one Life. There is but one power. How much of it is yours? All. The whole thing. A Christian Science treatment is the manifestation of the one all power of God, and this must be the basis of your demonstration. The treatment is the very word of God. It is Truth itself, and it does mean Life and harmony, the solemn everlasting facts of existence, and it is power. As the power of God it is the annihilation of any claim that evil is power or has power to control man.

We speak of the Law of God. In the realm of Mind or Spirit, Principle or God governs everything governs its offspring or phenomena. In other words, God is supreme, the sole governor of all that exists, and governs everything according to law. On the other hand, in the realm of the carnal mind or mortal mind, as we call it, or the evil sense of existence, mortal mind governs everything, all according to so-called law. Then your treatment has got to know the law of divinity, the only law, the law of good, God, Life; and that as such it is the law of annihilation to the spurious law of mortal mind and particularly to the one that is prevailing in the case. In other words, a practitioner in Christian Science has to know that in every treatment he has to smash some law of mortal mind. In the case of hereditary disease you frequently hear the practitioner say, "Well, I handled the patient's belief," as though that were enough ! It is not, strictly speaking, the patient's belief. The patient is sick according to law and according to a law of heredity, a law of pre-natal mesmerism or influence. He got it before he was born or had any beliefs. Treat him for his belief? No, you have got to break that law, and that is where the Christian Scientist has the under-standing of the necessity of having every treatment given expand itself and extend its scope so as to abolish the law that is afflicting the patient. Then this sense of a Christian Science treatment is a law to itself, it will have confidence in itself, because it will be Truth, it will be power, and it will be a law of destruction to every claim of spurious law.

When you have a ease of sickness you have three specific features: one that there is a claim, and that there is a substance to be sick; another that there is a cause for the sickness; and lastly, that there is a law to cause that sickness. And unless you break the law, you are not handling the case. So then, a Christian Science treatment, in order to know that it is good, must know these things, or rather the truth about them.

Again, what hinders? Christian Science declares that in order to fathom the mystery of existence, things must be resolved into thoughts. We must learn that evil is in the realm of mortal mind instead of matter; that evil is a subjective state of erroneous mind, universal and collective as well as individual. That in this realm of mind we must establish the "origin" of evil so-called, and its activity. We must know that disease exists, not as a reality or entity, but that it is a form of belief. If instead of that the practitioner of Christian Science treats disease as though it were a body, as though it were mat-ter, as though it were a material disease, then you see he will doubt the power of his treatment, because he will doubt the power of mind over matter, and that is not the Christian Science method as outlined at all.

The rule of operation in the practice of Christian Science is the demonstration of the power of Truth over error, Life over death, good over evil, harmony over discord and its effects,—the transformation of man. And that is its aim. And so, just as soon as we rise high enough to see all discord as belief, then we will have the consciousness that our treatment is good enough.

We say in Christian Science that Truth uncovers error. As what? As nothing. Always as nothing. And in your treatment if you have something left to be afraid of then you may know that you have to go over it again and again until you have nothing left to be afraid of.

I profess to say that the most effective agency in the healing of the sick is the expectation, first of all, on the part of the practitioner that he can heal. The practitioner who is confident of the value of this and goes to his patient with the expectation of healing, knowing that he can do it, is successful.

Now what hinders? To him who is a Christian Scientist, a beginner, or a student, let me say if you will, that Christian Scientists do not believe in a personal devil. We do not believe that evil is an entity at all, do not believe that there are any fallen angels or that there is any Satan. But we do acknowledge this, that there is that which is called evil and calls itself good, and we do recognize the fact that some-thing must be done and done to it. We must name it in order to unname it. We have got to destroy it. Now while there is no devil, evil is of such nature that it amounts to about the same thing; so in order to get at it handily, let us suppose that it is a devil, and let us suppose that we are trying to get rid of him, trying to use him up. You know Jesus said he came to destroy the works of the devil. Again let us suppose that the devil knows we are trying to destroy him because, as has been stated, evil is of such character that its attitude is equivalent to the knowledge that we are trying to destroy it. It acts just the same.

My wife once said that if she wanted to know what to handle in the way of error, she thought what she would do if she were the devil. It would be a poor devil who would not try to kill off those who wanted to kill him, and thus prolong his existence. Evil would like to beguile us so we would not do one solitary thing to it. Just take us off in one corner and mesmerize us with the idea that we have not enough understanding, or to get us to say we are discouraged and that we are in doubt, or that we are afraid. If I were the devil I would not ask to do anything more to you than that; I would guarantee that I would prosper if I could only do that to Christian Scientists. Did he ever do that to you? If any-thing has ever been listening around close to you Christian Scientists, do you suppose it would have heard you say, "I have no understanding. I wish I had. I would love to heal the sick, but I haven't any, and I can't heal the sick." Did it ever hear you say, "I am so discouraged." Where did that come from, dear friends? From God? Was there a legion of angels hovering around you to tell you how discouraged you were, that you did not have any understanding? No, it was all the devil. What would a Christian Scientist, one awake, say? One who is on the alert, one who detects the action of error and also knows the truth which will destroy it, when the argument comes that "I haven't enough understanding," that one would say, "I have." "Get thee behind me," and it would get. He would say, "I do know the truth. I have the understanding of Christian Science and I cannot be mesmerized or fooled into saying or believing that I have not."

What hinders you? Why, that which would with-hold you from peace, from Love, from Life, from welfare, and prosperity, whispers or sings its siren song in your ear, and you listen. The admonition of Christian Science is to resist, recognize this thing, turn upon it, and stamp it out. Assert your rights in the name of Almighty God. Suppose you do not resist. The first breath beguiles you into saying you are not worthy to heal the sick, and an easy avenue is thus reached. The teachers of Christian Science are forever entreating the student to recognize just such suggestions as argument.

The human being is not an original thinker. He never originates any thought whatever. He manifests thought, or that which is anterior or exterior to himself. In other words, you and I reflect, or express, that which is universally true, or universally false—one or the other, and Christian Science comes to tell us which is which.

Each one of us is surrounded physically by what we call the "atmosphere." Again we are surrounded by the universal atmosphere of the human mind. Every man, woman, and child on earth, collectively, wields a collective influence on the individual. We must recognize this contagion and resist it. So the urgency of the hour is "Be on the alert; be smart enough to know that your enemy is at hand." A great many Christian Scientists throughout the field are very sadly awry concerning error, and particularly concerning the synonym therefor, namely, animal magnetism. The term "animal magnetism" was in use before Mrs. Eddy was born. She never coined the expression. It is a scientific term. It has been in existence more than a century. It is the best family name that could possibly be given for evil. It simply means evil and its action, its nature, and its modus operandi. The world has never evinced any capacity to cope with evil. It has submitted to it and has been its victim. The world has been sub-missive to its penalty and has gone down before its law. No matter what the ill is, our salvation lies in handling animal magnetism. Christian Science reduces evil to its native nothingness under the term of animal magnetism, gets it to a point where you can destroy it. Christian Science is the one discovery of the age—the mystery of evil solved!

And again what hinders a Christian Scientist? We are dependent confessedly upon that which we call right knowledge, the influx of Truth. Every one will admit that. Through what does it come? Through what does the very voice of God and the power of good and the sufficiency of Science reach humanity? Through a state of receptivity. The open door, window, or transparency through which it touches the consciousness of man is a state of receptivity. There must be a natural channel, some-thing with which it can affiliate, as it were. How many times are we shut out from that which comforts, restores, redeems, and heals! How often are we shut out from it by an evil condition of thought within ourselves!

A few days before I came away, I overheard my wife talking with somebody, and she said, "Look here, you are being treated by this person, and you say you are not getting any better; and I know you are in a chronic state of resentment about something in your family. You are irritated; you are put out, you are petulant, almost angry about it constantly, and have been for two or three weeks. This thing has been contrary to your desires, contrary to your wishes, and you have just allowed this to corrode and inflame you until it amounts to a stone wall around your consciousness. How do you suppose a treatment which is like God is going to get through that? It is no use for you to be treated in this condition. You cannot get it."

But what are we Christian Scientists admonished to do? To keep the windows of consciousness clean, keep off that which obscures, to subdue petulant self-will, all tendencies to hate, everything that disturbs, mars or debauches the consciousness of man. This is oftentimes what hinders us, because it shuts out that which, if it could come in, would refresh and restore us. Indeed, what is that which withholds man from heaven more than anything else? It is hatred in its many forms. Suppose that each one of us should keep watch for twelve hours, and see how many times we admit error, or declare error, or deClare for something that is against ourselves. We would be amazed to see how much of it there is. What do you suppose that you would find if you kept account of every thought that was unlike Love? Here is humanity. What largely constitutes the human mind? What is the substance of its man? Of its government? Hatred! Hatred in its different forms.

People hate, and expect to get well,, when "Love is the liberator." The great problem, the great attainment, the indispensable, the terrible demand of existence is to love. To learn to "Love one's neighbor as one's self." To "Do unto others as we would be done by." We excuse ourselves by saying that we don't know what divine Love is, but we do know the rule, "Do unto others as we would be done by." How far do we have to go before getting it, if we put into practice this rule? Put yourself to the test. Before there comes the evil word, before the evil thought, before the evil action, if we would say, "Would I like to have my neighbor do this to me?" How many times would we cry "No! No !"? And until we stand at the door of thought with the most intense earnestness and put ourselves to the test and be governed accordingly, we hope in vain for Life's idea, in vain for heaven, because Love is substance, health, wealth, and prosperity.

Love is the animus, the Principle of Life, and throw aside everything we will, yet we must learn to delineate Life, substance, and the attitude of Love. "Do unto others"—so are we to do. Cast out the terrible cruelty that defaces man; lay off the burden that you put upon your brother by reason of condemnation. What a pitiful load we do cast upon man when we enter upon a state of condemnation. How many times do we practice idle criticism, or even mentally lay a burden of reproach and condemnation on our brother, when he forsooth may be in the privacy of thought, weeping hot tears because he is not better able to do his Master's will. And how long shall we be in forgiving? We are told that there is no eternity of evil. Are we holding our brother in unforgiveness? Are we never going to forgive him? Never will we get health, never will we get the reciprocity of mankind until we learn to forgive, to be merciful, forbearing, and loving.

Let us go back once more to the cause of Christian Science. Here we are all of us human beings. Is any one of us perfect? Are we not all of us most ready in saying, "I am chief among sinners"? Two or three students of mine came to see me, and talked about some people in their town who were not be-having very well, and one of them, impetuous and enthusiastic, a new student, said : "Well, what are we to do with such people? Shall we turn them away and have nothing to do with them?" and so on. I said, "What is the matter? Do you think they are not entirely worthy?" "No." "Well, do you expect entirely worthy people to run your church? Do you expect to find angels to run your church? Do you suppose if we were to range our-selves before the Infinite, that we, any of us, would pass muster? Do you know that Mrs. Eddy is having to run this cause with sinners?"

Practically, we are all sinners, every last one of us. We look upon a person who is sixty per cent bad and forty per cent good, and condemn the bad. She knows enough to use the forty per cent that is good. That is what we want to do. To make the most of the forty per cent that is our brother, and wait for it to be fifty or sixty. The great problem is to get along with each other. We become detectives, as it were, and we become expert in mind, and we become very critical because of righteous judgment. Then what we want to do is to repress the exaggerated condition of the human mind. The fact of the matter is, if my brothers would get along with me, I would prefer to get along with them, as a general thing. Now the solution of earth's problem is to be found in that which solves life. It makes no difference how many churches you have, it makes no difference how many societies, how many books are sold, how many papers are subscribed for, if there is not Love manifested as the dominant influence, you have no church, you have no Christian Science, you have no real genuine healing, no heaven in sight whatsoever. All is lost if we are not learning to love.

It is, I know, a very easy thing to jump on a pedestal and say,"Thus saith the Lord," and it is with much reluctance that I do it, but I have learned this point, I have made the demonstration of learning to love. I have not one atom of malice toward any person on earth, and there is no one whom I would not forgive, and I have been just as resentful as anyone you ever saw. It is more comforting to love, vastly more; more pleasurable, a great deal more satisfactory. It is astonishing that a man can be fooled by such an outrageous lot of stuff as hatred. It is like gangrene, it absolutely consumes. It produces unhappiness, and it produces disease.

Let Christian Scientists recognize this cause as being the cause of every suffering heart, as being that which is rescuing the race, and all that comes hereafter, from the bondage of disease. Let us re-member that that which will establish the kingdom within opens the doors of the millennium. Let us remember that it depends upon us. Think of it, weigh it in the balance of your judgment, take it home with you, and contemplate it. Which is the power for me? Love or hate? Which is the power for me, charity or unmercifulness? Which is apt to serve my welfare, my peace, my tranquility, my joy, the more? And then, which will serve my brother, which will serve the world, which will open the door of heaven, which indeed will we usher in, love or hate? Which is God? Which is my heritage? My life? Which is my health? Remember that the judgment will be upon us, and if we love not, then we will live not, for Love is Life.

I am persuaded that Christian Scientists should raise the dead. I know that the dead have been raised. There may be some few to whom this may sound strange and startling. It matters not. The dead have been raised. Why should we not fix our attention in this direction? It is a phenomenon of Science, the raising of the dead. It is a possibility of Science. It is a possibility of the law of God, available to man.

How often, on the contrary, do we hear of this plane and that plane, as though there were a lot of planes, as though you had to die off one plane to get onto another. How many planes are there to Life? One, only one. The only plane there is, is the plane of Life; the only law there is, is the law of Life; the only necessity there is, is immortality, and death, the reverse, and the belief thereof, is a fiction.

Christ, Christ-knowledge, Christian Science, abolishes the law of death. Ought we not to stop this talk about planes and dying off this one onto another? Will you ever raise the dead until you get your thought high enough to do it? No! Well, let us get it there today. Begin at once. Just as soon as it shall become known that the dead are being raised by Christian Science you will see that it will destroy the belief of death and the fear of it. You will see it will destroy these planes that people are talking about.

As a whole, you see, we must, as a procession, move on towards this achievement, and all that it depends on is the expansion, the exaltation of thought. Keep it reaching out, get it on a larger dimension all the time, and have it do more. Have it do all that you can, and declare the right thing. Declare for that which we would have come to pass.

Kansas City, Mo.

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