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cern the operation of the depraved senses which accounts for the doctrine of total depravity. When the faculties have been destroyed nothing is left except the 'Beast' and the beastly propensities which know no feeling. You will then learn why savage man with undeveloped faculties burns at the stake his unfortunate captive who has done him no injury. You will also learn why priests of the holy orders and their atrophied followers gloried in the awful sufferings of their burning victims. You will see man arrested on his upward journey to ethical manhood through the destruction of his highly developed sense faculties and become a beast.
Spirit persistently studied, as such, devitalizes the faculties wherein the humanities are born. The warfare of science and the humanities is well understood but when it is known that the same warfare exists between metaphysical science and the humanities the insufficiency of great religions will be understood. All scientific achievements without a socialized conscience are nothing more than luxuries. From this pinnacle of understanding the secret of the rise of infidel nations and the decadence of religious empires becomes knowledge. This knowledge will cause man to temper all zeal with wisdom. By exercising his faculties, he will, with the aid of the Light of Substance learn the secret of alchemy, the natural science of man and the ethics of organization. Instead of becoming arrested on the threshold of the world's desire man will continue to develop his faculties until he will understand the Natural Science of all things material through the Divine Science of all things spiritual.
The prosaic conclusion of this work illustrates the difference between intellectual contemplation and human realization. But alas! this is always the effect of the human or material on the Spiritual. Sophistry and rhetoric have no place in a work of this kind. Their influence is temporary and whatever is accomplished through them must be done over again. The beautiful in imagery is entertaining but it is transitory. Such beauty, however beautiful to the senses, does not compare with the beauty we discern when we contemplate ideas in their pure Substance. But what is infinitely more valuable is the influence of this method of contemplating beauty on the mind of the student. By this method of contemplation we see beyond the nebulosity of matter the Substance which inspires life and intelligence.
We have said it is our thesis that the study of health will produce health. The influence of the felt-out and thought-out minds would limit the thesis to the health of the physical body. Desymbolized, it has reference to every activity with which mankind is concerned, whether physical, mental or institutional. A healthy body, a healthy mind, a healthy family relation, a healthy relation to mankind, a healthy government and a healthy relation between governments can exist only as we discern the principles of conduct necessary to the maintenance of these relations. This can be accomplished only as we get rid of our comparative sense of right and wrong through the discernment of the im
material Principle which constitutes the exact science of all things.
There is an Absolute knowledge within reach of man. Many men have seen it in a glass darkly. Many men have knowledge of it at the present time. Many are even now trying to express it. Those having no knowledge of the existence of such knowledge think these teachers are merely pitting human opinion against human opinion. Until those whom they address are developed to the point of perceiving this, words will fail to convince. This brings us to the realization of the fact that it is not argument, preaching or persuasion that the world needs. What is needed is a method of education to develop the faculties that make education possible.
Not long since it was our privilege to hear Professor Snedden of Columbia University address an association of thousands of school teachers on the subject of education. His address was marvelously comprehensive and complete. I learned afterward that it had little effect on the minds of the teachers present. Professor Snedden anticipated this, for it was his thesis that "Some psychologist must discover for us this peculiar influence that makes education possible." What he wished to call their attention to was lacking in themselves; hence his failure to reach them.
We have contended that mortal life is the result of an unconscious adaptation of the invisible Substance which is the only real life. We have had before us for many months the last chapter in a work entitled “The Origin of the Earth," by Thomas Chrowder Chamberlin of Chicago University. In this last chapter this
brave man has, without removing his scientific shoes, ventured upon the holy ground of the mystics where before the shoes of science were forbidden to tread. Day after day as I have studied more searchingly the possibilities he therein outlines have I been able, aided by the Light of revelation, to see what the writer perhaps has not. The first and second chapters of the Bible and this chapter by this courageous scientist have been almost continually before the vision of my mind. Desymbolization enabled me to see what the writer of the first chapter of Genesis saw. Having seen this I was free to contemplate the evolution of matter and its activities apart from the pure processes of the Absolute described in the first chapter of Genesis.
Here our work must begin if we are to be free from the conjecture and speculation that have always attended the study of mental activities. By beginning at the emergence of mental activity, compounded out of the integration and interdependence of lithosphere, hydrosphere and atmosphere and equipped with an understanding of its relation to the ultimate Substance we will grow in our knowledge of the natural development of the human mind under the influence of the invisible Substance. By this method we will be able to trace the chemical activities, which have been mistaken for mind, through their processes of development and gradual purification and behold their first feeble conscious grasp of the Substance which conducts man into the realm of the inspired activities to blend ultimately through revelation with the Holy Ghost and disappear in this light that dissolves human imagery, for "there is no night there."