inspired thought-out mind has the faculty of learning lessons from the past by which it is able to anticipate the future. It is the survival agency of thought which raises man above dumb forgetfulness. Inspiration awakens us from the sluggishness of human ecstasy to the realization of the law of probabilities through which come courage, invention, and human progress. Revelation, however, is a process wholly apart from inspiration and the confounding of the two has been the cause of much mystification. While inspiration is from the same source as revelation, it inspires human activities, enduing them with divine values. Revelation unmakes all things human or thought-out and leaves the felt-out mind free to grope in its blind ego untempered by inspired human wisdom. This effect, when understood, will account for the dark periods which always follow the appearance of prophets and their revelations, as well as explain the insufficiency of those under the influence of emotionalized religion.1

Instead of claiming to be the second person of God as implied in their form of proclamation, "Thus saith the Lord God," the inglorious prophets have been more modest and proclaimed in the name of Principle and Justice: "Thus say Principle and Justice." While they have not used the term God, which is unnamable, their teachings have been more effective because of their coming in the first person of God through Principle

1 (There is convincing evidence that God first expresses Himself through the emotions. But spiritualized emotions are not intelligent. We have yet to learn that God must be expressed through intelligence. Moreover, this intelligence must not be like the intelligence of nature which is God governed and is sufficient in the natural world, but it must be an intelligence about nature and our relation to our environment; an intelligence that prevents colliding with an invisible God, brute nature and our fellowman.)

itself. The absence of the word God in the Constitution of the United States of America has been often deplored by religious elements, but they failed to see in Substance what they wanted in words. The constitution might have the human word God written all over it to far less purpose than the Spirit of the Word which is so evidently in it. This is the root of the evil: desiring the human symbol rather than the Substance which expresses itself in usefulness, helpfulness and power.

There is a style of writing from which we derive Substance. It has been the life of the Bible; it has been the life of religion; it has been the life of science and it is the life of democracy. The declaration of independence from human absolutism, which uncovered the rights of man, has been the life of our feeble efforts in the line of democracy in the west. These declarations of truth bring power. This is the secret of deriving Substance from a style of writing. This explains the remarkable influence of these inglorious prophets in spite of the opposition from the established order of things, added to the fact that few people read their books.

Religions have always evolved out of an effort to establish an order of society. From this it would necessarily follow that an order of society would be in its correct sense a religion. The Jewish religion better than any other presents this phase. This is so well summed up and expressed in their "Ethics" by Professors Dewey and Tufts that we quote it: "The Hebrew presented rather the ideal of a moral order on earth, of the control of all life by right, of a realization of good, and of a completeness of life. It was an ideal not dreamed out in ecstatic visions of pure fancy, but worked out in struggle

and suffering, in confidence that moral efforts are not hopeless or destined to defeat. The ideal order is to be made real. The divine kingdom is to come, the divine will to be done on earth as it is in heaven.'" 1

When one has lived and moved and had his being as it were in the thought of the inglorious prophets for half a lifetime and then been led to the serious study of the glorified prophets through a direct revelation, the similarity of their teachings is astonishing. There is small reference in the Old Testament to the rewards and punishments after death. In fact peace and prosperity were conditional on obedience to the principle of right and justice, expressed in human ways and means. Failure was regarded as an evidence of the absence of God. Success bespoke His presence. God, however, was not brought back to men by prayers and incantations, but rather by finding wherein they had strayed from Him in their methods. When He ordered their footsteps all was well, but when human ambition, indolence and neglect crept into their methods He deserted them. Even the sacrifices, it is quite evident, were methods for making these conditions more real. The worshipful sense of God does not enter in this at all, but it implies rather a realization through the co-operation of superhuman agency.

Now this is just exactly the teaching of the inglorious prophets, for they have all taught, and fundamentally they all agree, that if certain practices are followed, peace and plenty will attend us while on the other hand the reverse will come to pass. Many, not understanding these prophets, will naturally ask if it is not human 1 Ethics-Dewey and Tufts (Page 109).

opinion. To the initiated it is not, for it all came as a matter of induction through inspiration. To make an illustration at the moment of most usefulness we will cite Gresham's law of finance, which has never failed in history. The law is that bad money will drive good money cut of the market. The glorified prophets tell us that bad thinking drives God out of our minds and bad customs drive Him out of the world. It is the same process of reasoning and these processes have both proved themselves at all times and whenever and wherever tested.

The natural evolution of society has changed its form, but has never altered its value. The felt-out and thought-out minds do always the same thing under the same circumstances. It is deducible from this that if we understand these minds we would know how to protect ourselves from the evils that attend them. This is the talent of the evolutionist and the stock in trade of the novelist. The only difference in the evolution of races as well as in novelist's creations is a matter of local color. Satisfying the demands of the appetites under the varying influence of environment is the story of them all. With unnumbered volumes of history, races on earth in every stage of evolution, scientific lore and legend from which to deduce useful knowledge, man has as a result of separating good from evil found a principle which is, to the extent that he has learned and applied it, a perfect measure of the value of wisdom and law. So wonderfully has this been determined that those who understand it can anticipate the value of a law, moral or legal, as well as its effect on mankind through their reaction on it. Many methods wherever practiced, while apparently good and expedient, in the end become channels for great mischief.

It is a knowledge of this element along with the fear of delegating power to it that has been the guiding star of democracy. The human mind advocates revenge and restriction, to become in the end a victim to its own restrictions and punishments. The voice of principle says man is a victim of his own appetites, passions and the influence of his environment. Change the environment and he will be improved, for of all deductions it is most discernible that man is influenced by his environment.

In

Putting the difference in another light we see the human mind believing man to be endowed with a fixed consciousness, and the evil in him subject to his will endeavoring to right the wrongs of the world through selfrepression. The inglorious prophets, having learned from the lessons of the ages that this method has never made the world better either under ecclesiastical rule or military despotism, have looked further and discerned that the evils from which we suffer are not in man. days of pastoral life when all power was expressed through the movement of the body or will of the individual, this repression, was in a manner, sufficient. But with the growth of the division of labor with the resultant multiplication of methods and means, evil became largely impersonal. As a result of bodily vision and human interpretation individuals are still abused for the existence of economic evils and the strange feature of it is that those individuals seeing through the same bodily vision do not comprehend the evils of which they are accused, and in turn abuse their accusers. It has been

1

1 The most difficult problem confronting ethical reform is the necessity of overcoming the human limitation which regards every attempt to correct the human evil that enters into religious, political and industrial activities as an attack on the Substance