Now this would not be so, this could not be so, if the individual had been mentally emancipated instead of being mentally intoxicated.

The three readings from the Bible have for their purport the object of causing the individual of today-the awakened, developed individual of today-to recognize the fact that there is but one true and lasting method of cure, and that is that method by which the individual becomes associated with the universal. Emerson has said: "What difference does it make to what we bend the knee, so long as we bend the knee?" What difference does it make whether we are dependent upon pills or a human personality, if we are dependent at all? Personally, I think I should prefer the pills.

To be so absolutely dependent upon any personality in the universe is a dangerous proposition. It is very pleasant, perhaps, because it is so easy to have some one that you can rely upon; but, unless that some one is directing your thought to God, the great Universal Mind, whose mental cures are unfailing, permanent, sure and certain, and not only bring to you the healing of your bodily infirmity, but a strengthening of your mind, not a weakening of it, an uplifting of the spirit, a peace of the soul, then it were dangerous to teach the other things. "Better far the ills we have, than fly to those we know not of," said Shakespeare. Better far to have our physical diseases than to be mentally deficient, or dependent upon some other person or personality. That was the true teaching of Jesus, which sought to turn every man who came to him for help to the great Divine Principle of all healing. "Good Master, what shall I do to be saved?" This was tremendous love of personality. "Why callest thou me good? There is none good but one." "Why magnify the channel? Why not approach the great Divine Source of healing itself? Become one with me in the expression of the divine science of healing, the spiritual method of reforming the sinner and curing the sick."

Jesus would not permit people to be dependent on him.

His great object in life was to turn humanity away from personality to Principle. And so it is the great object today of spiritual science to emancipate man from other men- -to emancipate man from the dominion of mental control on the part of anybody or everybody. This can only be done by educating the individual, lifting up his consciousness to a recognition of his own divinity, which is just as great, just as inexhaustible, just as eternal, as the divinity of all men, because there is one Divinity in all. It comes to emphasize the great sublimity and spirituality of man- -of all men; not that one man is inferior to another, subject to the personal domination of another.

If I speak somewhat earnestly on this subject, it is because there are things coming into my office every day which are not fit for platform talk, which are revealing to me every day, more and more thoroughly, the baneful effect of hypnotic suggestion, regardless of its so-called high methods. When a man is healed of a bodily infirmity and begins to feel attracted to doing things that he never felt like doing before, then you have a harder subject than if he came to you with a mere disease. These are all too frequently the consequences of suggestion.

We take the suggestionists at their own word when they tell us that they cannot produce this result upon a subject unless that subject voluntarily and willfully and willingly permits the operator to exercise his hypnotic influence. We take them at their own word, because it suggests the necessity of weakening on the part of the individual before he can be influenced, otherwise, he would resist. If he only knew it, that would be the thing to do— resist at the outset any invasion of his mental rights on the part of any other individual in the world.

The difference may not be very marked between mental healing of this character, and the spiritual healing of Jesus until we begin to analyze it carefully. Things appear so much alike sometimes, and are so deceptive. The gold brick of the confidence man may look more attractive than the dirty nugget of the miner, but it is not nearly so

valuable. The plausible suggestions of the learned advocates of suggestive therapeutics are far more acceptable to humanity than are the simple, direct truths of God, spoken by prophets and apostles, but they are far more deceptive, far more dangerous. Error is acceptable when truth is unacceptable. Error says, "We expect nothing from you. You may be healed without any change in your life, whatsoever." Truth says, "We expect a radical change in your life. You cannot be healed here without being lifted out of the sin that caused the disease." One is a sugarcoated mental pill, and the other is a stern moral necessity.

I would not take anything away from humanity unless I could substitute something better for it. I would not stand here and deride hypnotism, or point out the weakness of suggestive therapeutics, were it not for the fact that God has not left himself without a witness in this age; that today you have the science of spiritual healing, which you can study, which you can apply for yourself, which you can use for yourselves, your children, your friends, and your very enemies. It is not necessary at all that you be under the personal domination of even a healer. A healer is merely a teacher, one who explains difficult and abstract situations as you go along in your studies. Other function he has none. He is not a healer, not at all; he is an instructor, a teacher. There are no healers. The one Healer in the universe is Infinite Life itself. No man can arrogate to himself such a proud title as that he is a healer. No teacher of mathematics could say that he is mathematics. All he is, is a guide to those who know less than himself. And so, in this great science of spiritual healing. This science, I was going to say, is as exact as mathematics, but it is more; it is the very underlying fact or principle of mathematics itself, the science which has for its basis the unit, the One, the one spiritual Cause and Creator, the one God, the one Healer, the one Divine Principle, than which there is none other, the spiritual means, the divine method, to which there is nothing opposed, nothing quite like. Other things have a semblance only, to the man

who does not know the Truth. Other things appear to be true to the man who has not yet discovered what is true; but that man who has discovered the Truth immediately detects error in the vainest and proudest philosophies. He is not deceived.

Those of you who need to know more about the science of spiritual healing as taught by Jesus and his disciples have at your very doors abundant possibilities. There is much that is being written that can be safely and sanely indorsed, safely recommended, safely studied, and profitably applied. I recommend those of you who have not studied along these lines, to take up the study; but be careful of anything that does not emphasize the spiritual, that does not make God the great Foundation of your healing, moral, physical and financial. Shun them as you would a pestilence. Their promises are like Dead Sea fruit, beautiful without, empty within; mystifying, but not edifying; deceptive, but not beneficial.

Take up this study carefully. Your Bible will help you, because your Bible is a compendium of human experience. It reveals to you, if you study it carefully, that the things with which we are coping today are not new things. Truth and error have ever waged conflict in the human mind throughout all generations, and these lessons are set forth in this great, good old book for the guidance. of future generations. Take it up, study it carefully, apply its principles. Heal yourself, and assist in healing others, by that method of healing which will leave no bad future results. The Gleaner.

It is the lives like the stars which simply pour down on us the calm of their bright and faithful being up to which we look, and out of which we gather the deepest calm and courage. No man or woman of the humblest sort can really be strong, gentle, pure and good without the world being better for it; without somebody being helped and comforted by the very existence of that goodness.-Phillips Brooks.

JESUS CHRIST

REXFORD JEFFERY

Extracts from an address in Unity Auditorium.

OU are more or less familiar with the teaching of the Higher Self, you who are in the habit of studying here in this school of God. The Hindoo speaks much of the Divine Self, the Perfect Self. He says the Self is the friend of self. We owe a a great deal to the Hindoo for so persistently holding before the world the idea of the Divine Self of man-that which in Scripture is called the image and likeness of God, the offspring of the Most High. The Hindoo says to praise and glorify and magnify the Self. Our great Emerson says, "I, the imperfect, adore my own perfect." So we find the seers of all ages speaking of the Divine Self; and describing that great Self within, they found a great work in the without. They said it was comely to praise it. Praise is comely for the upright man. It was a right thing to do. Praise and glorify this offspring of the Infinite. If you read the history of Jesus from his boyhood up, you will find that he had his eye on that Divine Self. You find him turning to his mother and saying, "Woman, what have I to do with thee? about my Father's business?" before, who and what he was. the same thing; but parents are unwise enough to try to suppress them. Jesus never lost sight of the fact that he came from the Divine and had a great work to do.

Wist ye not that I must be

He had evidently found We see children today doing

The Infinite has said all down through the ages that the universe will be to you as you have spoken. We find in the Hebrew Scriptures, "I will be to him according to his word." It was by this acknowledgment of his Divine Self within, that Jesus was able to rise up and do the great work