conscious, or is considered in the light of consciousness, you have a different sense of tranquility to consider.

Surrounded as you are by so many phases of action; having to sustain yourselves, as it were, in the hurry and flurry of life, you readily see that to have physical rest or calmness is not sufficient, but that there must be peace of mind as well. Tranquility is that calmness of mind that comes from your understanding of Truth, hence to be tranquil is to be superior to all methods and modes of action, mental and physical. The rest of mind comes not from mind as you stand in the transformed realm as creatures, but as you stand in yourselves in your oneness with God. It is only when you transcend conditions that you can be at peace.

This freedom of soul gives you dominion over all states of consciousness that would disturb or distract your attention or cause you bodily fatigue.

Unnecessary concern is an interference, and conies from taking your view of life from the relative standpoint instead of from the absolute Truth.

"Come

unto me, and I will give you rest," is spoken from the heart of Truth, not from any sense that is born of the world. The "Me," the "I" is the center in which is the pure consciousness of absolute freedom from conditioned existence, and in which perfect trust is in that which is.

Impenetrable providence is the Infinite purpose that cannot be intercepted or hindered by the interjection of mortal thought. It being the all-pervading purpose, is manifest as the Spirit of Truth to all, and is superior to and governs all action, mental and physical. In understanding and trusting this omnipresent power of the Spirit, here is uninterrupted tranquility while in the highest state of mental and physical activity. When sure of your oneness with God you are unconscious of danger, and “a soul free from predjudice has a marvelous advance toward tranquility and repose." Born not of the world, but of God, at home in me the Truth, the Way, the Life, there is tranquility. In other ways seek it not, for it does not abide therein. The love of God casts out all fear, and enables you to do in freedom and tranquility that which the heart appoints.

HARRIET DELANO POOL, Sec. pro tem.

PURE VISION.

BY DR. WILLIAM C. GIBBONS.

The finest and most subtle elements of this world, (and this includes the atmosphere which surrounds the planet), enter into the physical structure of man. In it is no gross matter at all. There is but One Substance; the common atoms of which find expression in earth, rock, minerals, plants, trees and animals. These, together with the more subtle elements, not found in lower forms, constitute the composite of man's body.

With only a partial view of Nature, man, beholding objects through the activity of the physical senses is deluded by the appearance of changing forms; and this phenomena he superinduces on himself, and so charges his mind with it. Not until man brings into active operation all the powers of the mind does he realize the truth that he has. dominion over all the forms of Substance. All that God is, man is; and thus the majesty of man becomes apparent through Pure Vision.

Familiarity with the more common or gross has influenced the mind to think it into our bodies; hence the statement, "vile bodies." Finding a lodgment there through this false view, it sprouts all the expressions beneath man, in man. In appearance, the Soul is in rebellion at this subjugation; hence the efforts put forth in multitudinous ways to eradicate the appearance of grossness from human bodies. Cleanse the mind by the erasion principle that man is a Pure Image and a True Likeness of the Creator, God, and the error is removed.

Among the universal axioms which appeal to the mind and easily find lodgment there is this, "that one substance cannot mix." There must be a plurality of conceptions to produce a mixture. God is not dual or many-sided. God is One, no change. From everlasting to everlasting I am God. I

change not." Herein lies the knowledge of salvation; not that man is saved, or at any period of cosmic energy was saved. Saving is like salt; it is a preservative principle in the very nature of man, and no need of any sacrifice or plan to make him noble. All flesh is perfect. Health is not an effort to mend broken or sick bodies. Health is a fact in the

very existence of man. If it is true that you are sick, in pain, disabled, friendless, poor, etc., then it follows that no amount of hypnotic suggestion can alter or amend the case, for the reason that Truth is universal. Again, if the conditions named be true, they are good conditions, and why seek to alter them? This appeals to the mind without argument. Truth to be at all anywhere, must be everywhere.

It is not a profitable occupation to drive anything out of the body, or attempt to destroy what you may think to be evil. The slightest resistance banishes love. By careful concentration, behold the Pure Vision. The five senses are to be viewed from a spiritual and not from a material point of view. They are the great avenues of insight and outsight through which the soul contacts with nature. Functioning through the body, they are both inlets of physical expression and outlets of spiritual feeling. "Purity is a revolution of the mind against the need of purification." Purity is a revelation to the mind that God's presence renders all creation pure.

The idea of impurity is relative, associative. Nothing is relative; all that is, is primal, fixed, permanent. A false witness is easily impeached. Only that is permanent which is unimpeachable. The "transfigured" person is the one you meet in daily contact. The changeless substance of your body makes you immune to change, commonly called disease. Jesus Christ was never seen but once; and so it is recorded that he was "transfigured." "And his face did shine as the sun, and his raiment was as snow." This was the Real Man, the Pure Substance. Beloved, desire above all else, Pure Vision.

YEAR 1320, SEPTEMBER. SAINT

MAURICE'S DAY.

I had a long conversation with Hermann today. He has heard Dr. EcKart repeatedly, and as I look for it, is both startled and perplexed. Of a truth it is small wonder that such preaching as his started up all Cologne; gathered crowds of wondering hearers, made him fast friends and deadly enemies, and roused the wrath of heretic hunters. Hermann brought me home some of the things the favorite doctor said which most struck him. I wrote them down from his slips and place them here:

"He who at all times is alone is worthy of God. He who is at all times at home, to him is God present. He who standeth at all times in the present Now, in him doth God the Father bring forth his Son without ceasing. He who finds one thing otherwise than another to whom God is dearer at one time or in one thing than another, that man is carnal and still afar off and a child; but he to whom God is alike at all times and in all things, hath become a man. All that is in the Godhead is One. Thereof we can say nothing. It is above all names, above all nature. The essence of all creatures is eternally a divine life in Deity-God works. So doth not the Godhead. Therein are they distinguished in working and in not working. The end of all things is the hidden brightness of the eternal Godhead unknown and never to be known.

"I declare by good truth and truth everlasting that in every man who hath utterly abandoned self, God must communicate Himself according to all His powers so completely that He retains nothing in His life, in His essence, in His natnre and in His Godhead. He must communicate all to the bringing forth of fruit. When the will becomes so united that it becomes one in Oneness, then doth the Heavenly Father produce His only begotten Son in

Himself and in me. Wherefore in Himself and in me? I am one with Him, He cannot exclude me. In the selfsame apperation doth the Holy Spirit receive his existence and proceeds from me as from God. Wherefore? I am in God, and if the Holy Ghost deriveth not his living from me He deriveth it not from God. I am in no wise excluded.

"There is something in the soul that is above the soul, divine, simple and absolute — rather unmoved than moved, unknown than known. So long as thou lookest on thyself as a something, so long thou knowest as little what this is as my mouth knows what color is, or my eye knows what taste is. Of this I am want to speak in my sermons, and sometimes I call it a Power, sometimes an uncreated Light, sometimes a Divine Spark.

"It is absolute from all name and forms, as God is free and absolute in Himself. It is higher than knowledge, higher than love, higher than grace, for in all these there are distinctions.

"In this Power doth blossom and flourish God, with all His Godhead, and the Spirit flourisheth in God. In this Power doth the Father bring forth His only begotten Son as essentially as in Himself, and in this Light ariseth the Holy Ghost. This Spirit rejects all creatures, and will have only God, simply as He is in Himself. All is God. It rests satisfied neither with the Father nor the Son nor the Holy Ghost, as far as each exists in respective attributes.

"I will say what will sound more marvelous yet. This Light is satisfied only with the superessential essence. It is bent on entering into the simple ground, the still waste, wherein is no distinction -neither Father, Son nor Holy Ghost-into the Unity where no man dwelleth. There is it satisfied in the Light. There it is one, there it is itself, as the ground is a simple stillness in itself, unmovable, and yet by this immovability are all things moved. God in Himself is not God-in the creature he