It is said of a Western physician that he always spoke so encouragingly to his patients that every family liked to have him enter their house, because he radiated courage and buoyancy. He always told people nearest death that there was no reason why they should not get well right away. He lost some of those cases, speaking from the standpoint of appearances, but their loss did not seem to affect his practice at all, because other physicians who looked melancholy and hopeless lost more than he. He had no high standing as a school man, but drugs administered by him had more healing qualities than the same drugs given out by studious book doctors.
The constant affirmation to his patients, “You will get well; you are better off than you have been imagining,” finally became his whole mental state, and his presence radiated it like sunshine. It was his independent mind, shining by its own convictions, which shed healing. Had he been swayed from idea to idea by his fellow-physicians, learned in the shadow system of drugging, he would have been sometimes like what he read in books and very seldom like himself.
We are told of General Ben Butler that when he entered a room or restaurant, though nobody knew who he was, there was about his presence that which finally attracted attention and a general certainty that he was a strong and great man. There are people who do not strike us as beautiful to look at, who yet uplift us and command our admiration, even while they are doing or saying very little. There is something about some people which wins their way anywhere. What is it? It is their way of independent thinking, according to their own convictions.
There are ways of handling your thoughts quite independently of what seems to be going on and of the opinions of others, which will make you a lofty soul in the feelings of people. It is not too late to begin that way of handling your thoughts, even if you are now seventy or eighty years in the world’s belief. You should have a systematic mode of reasoning with power in itself to quicken you into a bright and clear understanding of Principle.
You will not start out with your noble ideas for the sake of the respect and attention of mankind. You will start out with the noble ideas for their own sake. It is the nature of every man, woman, and child to choose great themes for the mind, if those themes are started within them. This the twelve stones of the temple of Divine Science, or the twelve lessons of Jesus Christ, are sure to accomplish. Nothing like their marvelous potency was ever discovered in the line of reasoning. By some of them we find ourselves enabled quickly to distinguish right from wrong, in places where once we would not have detected differences.
Paul said, “I had not known sin but by the law,” when he found how quickly his mind detected error. Your judgment of affairs will be quick and accurate. But this you will notice, that while you can instantly separate chaff from wheat in affairs, the evil, or imperfect, does not hurt or disturb or anger you, as it did formerly.
The denials of Science have the double effect of dividing off the erroneous promptly and making it harmless instantly.
The fifth lesson showed the law of the word showed how essential it is that even after faith is established the speech and thought should express the faith constantly.
Many people keep their faith so secret that it does not work outwardly. Emerson spoke of the unreality of evil. He spoke of the omnipresence of God as his faith. But he said that the gods overload with great disadvantages those whom they would compel to do mighty tasks. He said this so powerfully that it affected his human lot powerfully. He lost his family. He had great opposition to meet. He had softening of the brain, or a strange loss of mental faculties. This was his overloading to keep pace with his words, for he was great and must therefore take his own drugs for greatness.
It is this law of the word which carries the faith into quick and irresistible action. Moses told his people, after they had been wandering forty years in the wilderness, to keep all of the words of the covenant with God, and do them, that they might be prospered in all their undertakings.
Notice how like our lesson it runs the covenant first then keep the words thereof, then prosperity. Jesus called prosperity the Kingdom of Heaven.
“God saw that it was good.” God is Mind. Mind sees that all is Good. What it sees and smells and tastes is Good. Nothing hurts. Nothing offends. This is the power of the covenant kept with God. We covenant with death and receive death. Isaiah prophesied that there shall be an action of Spirit with men sometime whereby their “covenant with death shall be annulled and the agreement with hell shall not stand.” All the refuge of lies shall be swept away. Then comes prosperity.
“Judgment also will I lay to the line, and righteousness to the plummet.” “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste.” Read the twenty-eighth chapter of Isaiah and see how it fits the lesson of Science in the best way Isaiah could interpret his own prophetic feelings. Nobody need strive or haste for his prosperity if his faith is fixed, and his words keep repeating his covenant.
There surely comes a moment when the full power of the words comes surging through us. The power comes through the words the power is the Kingdom of God. You remember Paul said, “The Kingdom of God is not in word but in power.” So we really do not see and hear and smell and taste and feel that all is Good until the sixth lesson of Science has come with its meaning and potency.
It is not until the power of the word has come that the word is worth while. The word is a pathway to the power of God. The great interpreter of the Bhagavad Gita is Mohini M. Chatterji. He says, “The powers of Deity are beyond description and enumeration, yet both description and enumeration are needed for the benefit of the devoted.”
Hosea said to his people, “Take with you words and return unto the Lord.” We hear people telling how useless words are, because it is the power of God that accomplishes all. Yes, that is true. But it is the revelation of mind and the experience of mind that it is over the pathway of right words that the devoted come into their demonstration of power. You will notice a great difference in your power if you say that everything good that happens in your life is a demonstration of the presence of the Holy Spirit.
Your acknowledgment of it will affect you mysteriously. It will not alter the fact that every good and perfect gift cometh from God, as James told his friends, but it will alter your relation to the good in appearance. I do not tell you that in reality anything is altered, but in appearance everything is altered.
Maybe you think you have such a miserable life that you cannot be thankful. That cannot be true under any circumstance. Paul said, “Every man has his proper gift of God.” He told Timothy to stir up the gift that was in him. So there is some special gift native to you alone. The thoughts engendered by the repetition of the twelve statements of Science will stir up your own gift. They will open up a way for you to exercise that gift. Everything will yield to that gift stirred up in you.
The third lesson, you remember, was full of praises and thanksgiving. Such an attitude of mind is very clarifying. Jesus always gave thanks before He wrought a miracle. He never attempted to raise Lazarus to life till He had given thanks. So far as externals went, He had nothing to be thankful for, except that He had the gift of God in him stirred up, with all this gift roused to its highest power.
Yet He let himself be used exactly as if He had no power, in order to show each man what to do under all circumstances. He taught us to use the highest and loftiest affirmations when events are lowest and darkest with us. He said, “My God, my God, how Thou halt glorified me!” when He was being crucified on a cross of shame. People looking on said that He cried out that God had forsaken Him. That was the human or natural way of looking at the glory of the presence of God. There was the same misunderstanding of his glory when the voice from heaven spoke of glorifying Itself through Him, and called Him the Beloved Son. People said it thundered.
It is evident that the power of God is exhibited only over the highway of righteousness; over the highway of a true premise with its irresistible sequences. What premise is nobler than, “God is all?” What is nearer irresistible sequence than to proclaim that if God is all, then that which is not God is nothing?
If I am, what must I be? Must I not be God in substance, nature, and office? And if the I AM of me is God, then that of me which is not God is not the I AM of me. It is nothing. Then as flesh I am nothing, and as Spirit I am substance. The rest of the reasoning based on the first premise is exactly as righteous. If this is true, then I must believe it. If I am the Truth in my substance, I must believe in myself. I must have faith in my own Truth. I must be the word of Truth or my words nothing. By the utterance of this reasoning the power of God is expressed. It is by the word of the Lord that the heavens were formed and all the hosts of them. This is prosperity when we speak the word in power.
It is time when we, as Mind, put forth our perfect senses. The senses of Spirit are called seeing, hearing, smelling, tasting, feeling, exactly as we speak of senses. “Thou, God, seest.” “Thou hearest.” “God saw that it was good.” “Taste and see that the Lord is Good.” The character which thinks strongly in the right way will feel a pleasure in life entirely unknown to one whose ideas are wrong.
And this sight of things by reason of true premises is something all can learn. On a desert island, a man kept saying, “Living Water!” while his companions were mourning about their thirst.
There was no water there, but still he kept saying the words, “Living Water.” Finally he felt that he must dig for water. The rest laughed at him, but he was persistent in spite of their jeers, and he struck a spring of water so powerful that they had to pull him out suddenly or he would have been drowned. It was the same with the fishermen who obeyed Jesus Christ and cast their nets on the right side of the boat. It will be the same with us if we persist in the high true way of thinking; keep speaking high and noble Truth.
A Japanese youth suddenly found himself gifted with miraculous healing power through constant praise of Deity for all his blessings. It took several years to accomplish it, but he did it. He was cured of consumption in its worst form by that one practice. The power of God came to him. It is sometimes called the Holy Spirit, and sometimes understanding. Its symbol in the life temple we are building is the sardius stone, which is the glistening or shining stone.
Understanding is a clear seeing of how works are performed. If you were found to be full of healing power and should know how to use it, you would be pleased. You would see that the healing power was good. If you were found to be full of genius for writing books and should understand how to write them, you would see that your genius was good. So God sees all things in the universe as things He understands how to use for His own glory and satisfaction. It is all good in His eyes.
Swedenborg says that the angels looking at us see only our good, our evil they behold not. It is to this absent evil and present good that the study of the Divine Mind leads us. We become like what we study. The sight of our mind is the girth of our powers. While we see good, we are powerful. The instant we see evil we are paralyzed, for the darkness of our mind is come. Half the globe sees the sun and half sees the shadow. It is the prophecy that all shall be light some time. This is the external appearance of the state of mind which is to prevail through seeing all things good.
There are two standpoints to look at in the propositions of this Science before the demonstrations are achieved. One is the material or human, and the other is the spiritual. While one is studying the Science for the sake of the body, his business, or intellect, his words are like shells filled only with desire. He will strike a moment when he will see that the Science is to be studied for its own sake, that its ministry may bring him its gifts in its own order at its own judgment. The Science is not a new enterprise to make money by, nor a new patent medicine, nor a new phosphorous for increasing brain forces. It is for its own sake. It is for the expression of the soul.
The soul is careless of money, careless of business, careless of bodily conditions, though it shines over these with beneficent prosperity to them. The doctrine of the soul is that while knowing all things, and doing all things, it is identified with nothing; it is absolutely free. To the soul there are no works to be done. Yet all works are done by the presence of the soul. The soul, as it is called, is the Divine “I” of each man, woman, and child. When it is prominent there is a radiation of power from the mind and character. The mind that best causes the soul to shed abroad its power is the mind that is absorbed in the study of Principle.
The mathematician who studies mathematics for the sake of a seat in the university is not a successful mathematician, he is superficial and external. D’Alembert, the French mathematician, looked with great coldness on a young man who solved some abstract proposition with a view to a seat in the academy. “You will never secure it with that motive in mind,” he said. The young man was not making mathematics his goal, but a seat of honor.
Shall the Science of Spirit be less jealous? It is to be studied for itself, not for its external performances, for in keeping your eye on external works you can see that the works are your goal, while the goal ought to be the Spirit itself. The Spirit being looked at will give us its substance. This is the meekness of Spirit, that while knowing it does no works, it kindly overshines the operations we call works.
The earliest teachings of Buddhism show that it is our part in life to stand aside and let the Spirit within fight for us. Yet we fight the battles of life as though we, ourselves, external as we seem, were fighting them. He who best stands aside for the soul to do his work, while yet he does all, is as though himself were doing all, and is most powerful in overcoming and outdoing natural defects and unkind destiny.
There are certain practical ways by which we are to read the Science of Mind. For instance, we do not fast in order to become spiritual, but often fast because we are spiritual. One does not speak true words in order to become spiritual, but because he is spiritual. If he were not already spiritual, it would be false to say, “I am Spirit.” It is because I am Spirit that I say so. The appearance may be that I become more and more spiritual, but it is only that I more and more show forth my real nature.
I do not say I am health in order to become healthy, but because I, in my Divine Truth, am Health itself. I tell the Truth about it. I do not say I am wise in order to become wise, but I tell the Truth, I am already Wisdom itself.
I do not say I am owner of the universe in order to get hold of great possessions, but because it is true that as Spirit I am the possessor of all.
In the Scripture we read of the angel of life and death, time and eternity, spirit and matter, who is the angel of mystery, crying with the roar of a lion. Then the seven thunders uttered their voices. The lion always typifies the strength of purity. Pure Truth is spoken. It touches the mystery of life and death, time and eternity, Spirit and matter, and immediately all materiality thinks it is to be advantaged because health, strength, support, defense are named as the result of Truth. But this is its bitterness, for the words of pure Truth cause materiality to disappear.
The pure Truth is spoken like itself, not like what it is commanded to do. Thus the premise being utterly independent in Spirit, will rouse the native energy to express itself, and we have a great and mighty character evolved.
We do not take the premise that there are any sick to cure or any sinners to reform. But as Spirit our energy makes nihil of sin and sickness. We do not take the premise that our brother needs to be cured of swearing or stealing. We say he is free to do as he pleases. This takes off the burden of our heavy supposition, and he feels free to cease swearing and stealing. This is more like the way of the Spirit than if we were to take the solid seeming premise that our brother needs reforming, and cure him of his habits by treating him.
Do you catch the strong metaphysics of this idea? It shows that cures are often the result of a strong will coming against a weaker will and overpowering it. Thus it is that it is more like Spirit to cure sickness, ignorance, and death by being in the Spirit where there is no sin, ignorance, or death, than to rise in the power of an antagonistic feeling and overcoming. “My Spirit shall not strive and cry.”
To the Holy Spirit, all the life of the universe, all the joy and skill of the universe, is given, and one does not have to beg for it or work for it. It is so. That is all. This stately standing place is ours. The greatest miracles may be wrought out under the most unpropitious circumstances by holding to the loftiest ideal you can conceive of faithfully.
Miracles are prosperity. They come for every type and kind of religious feeling which is addressing itself to its highest. Luther begged the God he described to have the men at the Diet of Nuremberg grant toleration to Protestantism. Suddenly he ceased praying as a beggar and shouted, “We have won the victory.” He was many miles away from Nuremberg, but his words burst over the situation with their power.
Right in the place where we now stand we may work miracles. There is nothing in Scripture about running away from duties that lie nearest to hand. Shakespeare, the student of phenomena, noting how certain types of mind act with environments they have wound themselves up in, makes one of his characters obey the fiend within him, advising him to run away from his obvious duty. But Scripture says, “Stand thou in thy lot to the end of thy days. Stand and see the salvation.”
There are two standpoints then from which to view all things, to ask questions, to talk. One real, the other unreal. There are two kinds of faith. Take the faith of the two ministers believing in the burning lake for sinners, and believing themselves sinners; that was expressed faith. Believing not that they
themselves ought to go into that lake, yet never saying so; that was unexpressed faith. We ought to trace our logic to its deepest practical outcome. This we ought to do by definite speech or thought. It will bring us up from the deeps farther and farther till the push of the springs of truth within us is externalized. Jesus called it, “A well of water springing up into eternal life.”
At each purer realization the world takes a different turn in our feelings. It shows its best to us step by step. The lily in the night looks a different object from the same lily in the sunlight, yet it is the same lily. So this world in which we walk looks so different by this nighttime of thought. It will be the same world when the sunshine of pure Truth strikes through our minds in its glory.
Here in our midst abides the glory of God. Here all is Good. There is a state of mind in which, if we get into it, we shall see what Jesus Christ called “The Kingdom of Heaven.” There has always been a teaching in the world that there is a Kingdom of beauty and goodness near at hand. How to enter it, or how to see it, was the mystery. The people of the past fasted and prayed and limited themselves in every way in order to see it. Still it seemed afar off. Stephen saw it, just as he was breathing his last breath upon earth. Jesus walked therein always.
Moses took the Israelites through the wilderness with such thoughts in his mind as the Kingdom near gave him. Their shoes and clothes lasted forty years to symbolize the enduring Kingdom of the Good.
Now and then in the wilderness spots of this earth, there are sights and sounds vouchsafed to the simple of heart which show that the less our mind, with its earthly descriptions of life and love, touches anybody or anything, the more we may see of heavenly things.
A young man of seventeen or eighteen years of age went from Germany to seek his fortune in Africa. He used often to wander in the sands alone, hiding himself behind clumps of bushes when the Kaffirs came toward him. He says he used often to see on the sands ahead of him, beautiful cities with mosques and minarets and towers and wonderful homes. Going on and on he never found these cities. They are not in Africa. He has traveled over many countries but has never seen any cities like them. No picture of spots on earth represents such scenes as he saw when, as a simple youth, he wandered alone to make his fortune.
The same kind of untouched cities may have been seen in the untrod fields of the far North.
Many a long-neglected spot of earth, not touched by the thoughts of man as he now thinks, has suddenly exposed some scene to the traveler in the early morning. It is promised that cities shall spring up in the deserts, and roses of tropical clime blow where not even a grass seems to thrive. This will be the new way of thinking which now comes with Science. It opens our eyes to see things as they are.
Intellect and matter call this idealism. It is pronounced transcendentalism. But under the reign of intellect and matter limitation is continually put upon even the power of God himself.
Have you ever heard of learned men saying that a sick child must die? Did you ever hear of Jesus saying that a child must die? And he who feels most of the Mind of Jesus thinks most of life. He goes to the child and cures him. He does not agree with intellect or matter. He is practicing transcendent teachings. They are all of unlimited, unhindered, untrammeled spiritual vitality, force, health, protection, provision, here and now, by the union of the mind of man with the Mind that is God.
The Mind of man is the Mind of God.
The Life of man is the Life of God.
The Soul of man is the Soul of God.
The Spirit of man is the Spirit of God.
Mind, Life, Soul, Spirit, are names of God. They are the Substance of God. They may represent to our way of thinking very different things, but being all names of God, they are one.
The Science of Mind must be the Science of Life. The Science of Soul must be the Science of Spirit. There is no matter, so there can be no science of matter. Therefore, he who studies, trying to establish a science of things material, must be forever baffled.
There is a call in every heart for something that will endure. Only Spirit is eternal. All the study of snails and asteroids in which you can spend your time must cease with extreme age. The brain fails, whose cells have been the dry and dusty storehouse of material facts; but there is no old age in Spirit. The brain that is cleared to its tiniest cell of the facts about comets and earthquakes, gleaned from observations and histories of matter, will revive and renew strength and buoyancy, till there is no sign of a material brain in sight. The clear light of Mind, shining with the understanding of eternal Truth, glows like the aureole of the supernal visions of John and Jacob.
Though this has been proved only a little way, it is strong enough, when once begun, to lead those who are ready to risk all to the marriage of their life with the life that is God, to persevere.
“He who bath led thee to this way,
Still on the way will show;
He who hath taught us of this way Still more will make us know.”
Jesus Christ took the premise that from God, the Father, He could call all power unto himself to use at a moment. He did not use all that power. He used as little as He could help. When He used very little power against the soldiers they fell on their faces. He needed no guns or swords or bows or arrows to fight for Him. He needed not to answer their taunts or questions. He stood aside from the ways of matter and intellect. David stood aside from the ways of warfare when he slew Goliath of Gath. He was the forerunner of Jesus. We will stand aside from the methods of the world in every particular, and thus be forerunners of those who will come after us.
“How far have I progressed by standing aside from the ways of the earth?” we will ask ourselves. No man shall ever hear our answer to him from his own standpoint when he speaks of evil. No day shall hear our complaint when it shows us death or foolishness or evil or sickness and tells us these are our lot. We will look up. We will think on high. We will trust to the Spirit of God.
David spoke to the Philistine giant of his age as we are expected, in the Science of Spirit, to speak to the giant-like apparitions of poverty, failure, sin, sickness, death, old age, and weakness. He said to the Philistine, “Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.”
Does not the shadow system of pain and discouragement, from the study of matter, face us with defiance of the teachings of Jesus Christ concerning eternal life, eternal health, eternal intelligence, here and now?
There is a heart, a quickening secret, to the teachings of Jesus Christ, which few have touched as yet. It is called in Scripture, “The Secret of the Lord.” Note that He ascended and descended at will. With the air spheres for stepping stones He arose into heaven, and came again and again to the sight of his people. We read that He appeared thus to them. He was seen of Mary Magdalene and Mary the mother of James with other women, and unto the two on their way to Emmaus. He was seen of the twelve disciples. He was seen of about five hundred at once. Then James saw Him. Then again all the apostles. And Paul testifies that he too saw Him. He came through the walls to greet His beloved people. He was the irresistible Spirit. It is worth while to obey His directions insofar as we can find them recorded.
This Science is the nearest primitive Christian doctrine of any being spoken on earth now, but there are some words yet to be spoken. There is a secret not yet revealed to mankind, even in this Science thus far. How can we tell? We know by the signs. “By these signs shall ye know when ye are my disciples.” Though these signs are partially manifested they are far from His demonstration. Therefore, as Spirit, we must rouse our whole being to proclaim that we do understand the Secret of the Lord concerning life, health, strength, support, and defense, without material means.
By the utterance of this word of the Inner Spirit, breathed deep into us all by the Spirit of God, we shall catch these thoughts beyond our thoughts, which whisper the secret of healing of the world. We shall speak those words beyond our words which tell the secret of Divine Love that can raise the dead.
The sixth lesson deals with the Secret. Its message is all about the quickening power of the Spirit in understanding. We tell of a mathematician that he understands numbers. We praise Euclid and D’Alembert for their splendid understanding. But theirs was not the understanding that makes and keeps alive. It was their manna in the wilderness, but it was not the bread of the true Science. We praise the musicians who startle the world with their sounds of glory, but one by one they drop into the grave and only the echoes of their songs are left. Theirs was not the Secret of the Lord. They knew not music in understanding. Like the manna the Jews ate, it fed their minds with what promised to be life, but it lasted only a season. The bread that Jesus gave is so alive that if a man eat thereof he shall never die. This Secret He gave to the world, and He said, “Abide in Me.” “Keep my words.”
“The Holy Ghost will come in my name.”
Sometimes to repeat the name of Jesus takes us closer and closer into His Mind, where the living Secret rested. We speak of that Spirit within ourselves which is exactly like His Spirit, and of it we say, “I understand the Secret of Jesus Christ.” It is not in order that we may understand His secret that we speak, but because, as Spirit, we do understand. It is the Truth of Spirit we speak — Spirit works only in Truth. It comes forth in freedom over the highways of Truth.
If you watch all the writings of the devoted and spiritually- minded of all the ages, you will find them speaking sometimes of Spirit as the reality and sometimes of matter as the reality. That was because they had not their revelations or thoughts in perfect understanding.
In Genesis we find the first chapter telling how perfect are all the creations of God. They are Good. Perfection cannot fall. Can God fall? Can Goodness become badness? Can strength become weakness? Yet Moses tells in the second chapter how the perfect son of God fell from his high estate of goodness into the dusty sinfulness of Adam. He is speaking in these two chapters from two standpoints, one is Reality and the other is unreality. Christ, the Spirit, is Reality. Adam the dust man with his world is unreality.
Both these natures come calling our attention, even within ourselves. One is pure Adam nature, with its erroneous ideas of God and Life. The other is our Christ nature, with its faithful ideas of God and Life. One is our substance, the other is our shadow. One is our real and the other is our unreal. We abide in the Light by acknowledging only our Christ nature. We are tom in the conflict of change, and ups and downs, by acknowledging two natures. We abide in the darkness by yielding to the idea that we are matter and intellect. Intellect is the Adam intelligence, naming all things by material names, telling of them as matter. Intellect will subside in meekness when we give utterance to Spirit when we admit that the Spirit is all in all and the only Reality.
Understanding this we put ourselves in the ranks of spiritual being, fearless, satisfied, and powerful. We understand the way of our life. We understand God. There is no study that can bring forth this fearless, capable mind, except the study of the fearless Spirit.
By the study of Spirit we become acquainted with Spirit and realize that the trees are in reality Spirit, whispering great secrets of how to be happy and free. We realize that the men and women on the streets of restlessness are Spirit. In Truth they are walking secrets of the splendor of God. We know that all that is real is Mind thinking such thoughts as demonstrate goodness and health.
All that is really thought demonstrates health, goodness, and peace. That which demonstrates otherwise is the shadow of thought — the Adam claiming to be real but never real at all. True thought demonstrates intelligence, and somebody is wiser when we think a true thought. True thoughts demonstrate in peace, and somebody is at peace when we think Truth. “Acquaint now thyself with Him and be at peace.” “Taste, and see that the Lord is good.” “Perceive in thine heart that there is only God. Thus shall thine eyes see thine own kingdom.” Every sense faculty shall be quickened, intensified, extended out from the Central Fire which bums within us, till we perceive as the Divine Mind wholly. To God all is Good. To Mind all is Mind. To Spirit all is Spirit. To Soul all is Soul.
“As God I perceive that all is Good,” says the Divine One within us. “As Mind I perceive that all is Mind,” says the Divine Mind. “As Spirit I perceive that all is Good,” says the Holy Spirit within us.
John the Revelator could only see this sixth movement of Science through our thought as a shining stone in a foundation. It is indeed a foundation principle, which, being understood, makes life another thing quite from what it was when we had not the doctrine of Spirit in understanding.
Take now a right premise and reason on with it until the light of understanding breaks over and through you. With the sixth light of Science we are prepared to meet the world with our own free independence of thought, able to make nothing of its worst appearances.