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THE FAITH THAT DEMONSTRATES
Digitized by the Internet Archive
in 2007 with funding from
IVIicrosoft Corporation
http://www.archive.org/details/faiththatdemonstOOcrawrich
The Faith that Demonstrates
FLORENCE ^CRAWFORD
THIRD EDITION
Published by
The Ccrafcrter Leagiip^ of Light 210 Poet St., San Francisco, Calif .
ly 20
Copyright 1920
By FLORENCE CRA-NVFORD
All rights reserved
Gi-^ ^f-
fpifKOi^'
CONTENTS
Chapter Page
I. Freedom Through Faith . . . . 11
II. How to Acquire Faith 22
III. The Power of Faith 35
IV. The Law of Faith 54
V. The Faith That Heals 77
VI. Unfoldment Through Faith .... 92
VII. The Transforming Power of Faith . . 107
VIII. Abundance Through Faith .... 123
IX. Demonstration Through the Law of Faith . 137
X. Guide to Demonstration 144
519574
Faith is much more than mere religious fervor; it is scientific principle — a universal law.
I3o you
This message of faith comes to you after I have proved its power in my own experience. Through faith I have received inspiration, health, guidance, unfoldment, protection and supply from the Spirit. "The Com- forter" work, which I am privileged to do, was born and developed through faith. Having proved the wonder of this law, I now send this to you as my testimony. Have faith and DOUBT not, for God who created the worlds through faith by the power of his word, bids you unfold his creation through the same law. Faith worketh by love, and the joy of unfolding God's perfect creation awaits you when you will but believe and use this law. Prove the magic of it in love, and rise from the limita- tions of faithlessness into the glory of your FAITHFUL self.
F. C.
THE FAITH THAT DEMONSTRATES CHAPTER I
Freedom Through Faith
HERE is no limit to the power of faith. "If thou canst be- lieve, all things are possible to him that belie veth," said the great Master of faith. All things are pos- sible unto you, and nothing shall be im- possible unto you (Mat. 17:20) if you have the mustard seed quality of faith which believes in that omnipotence which operates from within and lies back of all desire for expression.
God himself has given you the power of faith. It is a law. It is a law w^hich he has given to make you free. Until you use the law of faith you are in bondage to every earthly condition; but once you become conscious of the "faith that worketh by love," (Gal. 5:Q) you are forever free. Knowledge of freedom
[11]
THE FAITH THAT DEMONSTRATES
through the law of faith is one of the great gifts given to the world by the Master. How he plead with man to use it! "Where is your faith?" he questioned the disciples who feared they would perish in the storm. "Wherefore didst thou doubt?" was his re- buke to Peter, who would have sunk be- neath the waves but for his staying hand. "O, faithless generation!" he called to the whole world when the unbelieving disciples brought to him the lunatic boy they had been unable to heal; and how sorrowing is his question, "When the Son of man Cometh will he find faith on the earth?" Over and over again he reminded those whom he had restored to the conscious- ness of health, "Thy faith hath saved thee. Thy faith hath made thee whole."
Faith must be used by you for yourself if you desire freedom. It is your faith that saves you — not the faith of another. Therefore, grow large in your conception of the power of faith, and in the realiza- [12]
THE FAITH THAT DEMONSTRATES
tion of your responsibility and privilege in applying it. Since it is God's gift, you displease him if you do not use it. The Father does not desire to see you in lim- itation or lack of any kind. "He satisfieth the desire of every living creature." His great longing is that you shall recognize hi7n as the one who satisfies, or fulfills, the desire. All seeming lack is but an invita- tion urging you to the acceptance of God as the fulfillment of it. Remember to begin the solution of your problem — the fulfillment of your need — in the true place: ''In the beginning — God." Spirit, the Father, is the source and substance of every needful thing. Therefore, the first step in demonstration is to recognize that whatever you desire, its beginning, or source, is God, and you must go to the Father for it, knowing for a certaint}^ that if you ask for bread you will not re- ceive a stone, but will receive exactly that for which you ask.
[13]
THE FAITK THAT DEMONSTRATES
"Ask, and it shall be given you — for everyone that asketh receive th. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? How much more shall your Father which is in heaven give good things to them that ask him." (Mat. 7:8-12.)
"But thou when thou prayest, en- ter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." (Mat. 6:5-7.)
All things that are seen have been made of the substance of faith. "Faith is the substance of things hoped for, the evidence of things not seen." The very worlds were brought forth through faith by the word of God (Heb. 11:3) so that "Things which are seen were not made of things which [14]
THE FAITH THAT DEMONSTRATES
do appear." All things are made of the invisible substance of God, "framed by the word" through the power of faith. When you frame a picture, you outline it, or enclose it in its frame. Even so do you frame, or outline, your desire by the word you speak. What faith pictures have you been outlining, or framing, by the power of your word? Have these pictures been of faith or of fear? There is a law of fear as well as a law of faith. Job found that what he feared came upon him. He had framed in mind a fearful picture, and it became manifest. The Master said, ''Fear not, only believe,'' for it was his desire that man should know he could frame ideal conditions through the power of the word and so experience freedom instead of bondage.
Fear is the shadow side of faith. It
works against you rather than for you.
Therefore, fear not, believe only. Let all
your force be used in believing. Waste
[15]
THE FAITH THAT DEMONSTRATES
none of it in fear. Have faith only — no fear at all. Fear is born of untruth, be- lieving in the power and presence of evil. The truth is, God is all and he is good. He is the only power, substance and intel- ligence. Have faith in God, the good. Fear is negative and creates every nega- tive condition. It brings undesirable things only. Faith is positive and creates positive conditions. It brings all that is good and desirable. "Faith is the sub- stance of things hoped for," or desired. Desire that which is good, then have faith. It is to be formed of the very substance of your own faith, for faith is substance — mind substance.
Dismiss from your consciousness the be- lief that there are spiritual and material things. Bathe your eyes in the pool of Siloam, which means Sent, (John 9:7) and see that all is Spirit; that all things visible come forth through faith from the invisible Spirit substance itself. Have [16]
THE FAITH THAT DEMONSTRATES
faith in God, actually in him, that is, within him. See your desire in God, and know that he manifests as the fulfillment of it. Since God is the omnipresence, he is the source of all things visible and in- visible. Being all, God has no conscious- ness of either lack or possession, only the realization of being all — all that is. It is his joy, then, to be the fulfillment, or that which fills full, your desire.
Cleanse your thought of the sense of lack. God being cdl, he cannot be more or less, hence has no thought of gain or of loss. Whether his Being is expressed or unexpressed, still he is being God — the whole thing — the absolute allness of all there is. H2 O is H2 O whether the form be gas, steam, rain, dew, ice or snow. So is God always God whether in Being, or state (form) of Being. He is to you as you ash him to be, for "Everyone that asketh receiveth." (Mat. 7:8.) [17]
THE FAITH THAT DEMONSTRATES
"Ask and ye shall receive, that your joy may be full." (John 16:24)
If you were the host at a banquet and had provided an abundant supply of good and desirable things for the pleasure of your guests, would it not be your wish to serve them as they desired? Would you take offense because they might choose one thing and not another? Certainly not. You would desire only that they should state their request. Your pleasure would be in fulfilling it. Can you not under- stand, then, the consciousness of the all- bountiful and beautiful God of whom the Master says, "Will he not give good things to them that ash him?" Therefore, ask God. Ask for what you do want, and do not name, or outline, to the ever-re- sponsive Spirit that which you do not want. For every idle word that you speak you shall be required to give an account thereof in the day of judgment, or at that time when the word you have "framed" [18]
THE FAITH THAT DEMONSTRATES
takes form in your experience. (Matt. 12:36.)
The greatest freedom will come to your mind when you realize that faith is a law, and that it is a law for the use of every one. Just as the principle of mathematics may be used by all, so may the law of faith be used. Many apply this law uncon- sciously and create for themselves desir- able conditions which many of the "chil- dren of the light" fail to enjoy because they fear to use the very law which the Spirit has given man in order that he may exercise his "dominion in earth." The law of faith is the law that brings free- dom. Paul says, "Before faith came, we were under the law . . . but after that faith is come we are no longer under a schoolmaster." (Gal. 3:23-26.) In other words, after faith is revealed to us as a law, we ourselves become masters and use it. The Master Jesus was astonished at our lack of faith. "How is it that ye have [19]
THE FAITH THAT DEMONSTRATES
no faith!" he exclaimed. And again, "O, wherefore didst thou doubt?"
Try to see very clearly that faith is not hope, neither is it belief. Today you may believe something, and tomorrow, some- thing else. Your belief may be strength- ened into hope, but even your hope will not demonstrate for you. It but leads to the faith that creates. Hope is like a bot- tomless bucket. As fast as water is dipped in a bottomless bucket, it runs out. That is why you may hope and hope and hope, but never receive. Faith puts a bottom in the bucket. What it dips it keeps. It holds the substance, gives it definite form, and establishes the thing you desire. "Faith is the substance of things [hoped for." At first, you hope, but at last you have faith. Then you demon- strate, and not before.
When you have brought into experi- ence the fulfillment of a heart's desire through the definite law of faith you will [20]
THE FAITH THAT DEMONSTRATES
value the law. It will be more wonder- ful to you than the fulfillment of your de- sire. When you have proved God's law, you will love God, and praise Him for the means He has given you through which you may establish perfect freedom in all your affairs. You will rejoice be- cause the law of the Lord is perfect. It will convert your soul. That is, it will fire your soul with a great appreciation of this "treasure in heaven," or law of mind, which you must seek "first" in order to have the "added thing," because it is this law which forms the added thing, or makes it possible.
[21]
THE FAITH THAT DEMONSTRATES CHAPTER II
How to Acquire Faith
__^1AITH is a quality of con- ^SJfS) sciousness which gives evi- dence of its use through the effects its produces. Faith which does not manifest in works is not faith, but doubt and unbelief. Thus, in endeavoring to acquire faith, we are not seeking a blind belief in an intangible, im- practical, mystical something which lies ever beyond us, but are seeking to ascer- tain the way to use a force which operates according to a definite law, and produces definite results.
Faith is not something which lies out- side the self, but a consciousness within the self. Every one has faith, but few recognize it, and only the very few know how to use it, and what it can accomplish. The Master made no limit to the power [22]
THE FAITH THAT DEMONSTRATES
of faith. "If ye have faith as a grain of mustard seed . . . nothing shall he impossible unto you/' (Matt. 17:20.) That faith lies within the individual, he clearly indicates in the following: ''Thy /fli^/i hath made thee whole." (Matt. 9:22.) "According to your faith be it unto you." (Matt. 9:29.) Again, he asked, "Where is 2/oi^r faith?" (Luke 8:25.) At another time he questioned them in wonderment, "How is it that ye have no faith?" (Mark 4:40.) Thus we see the first evidences of faith are to be found within the individual. It is there in some form, and it is always exercised though often unconsciously. Now that we are learning the wonders that may be produced through faith, it is time to awaken to its presence within us and to exercise this power until it accom- plishes for us the works we wish it to do. We exercise faith when we go to bed at night, for we cannot foretell the events of the morning, and know not what shall [23]
THE FAITH THAT DEMONSTRATES
occur while we are sleeping, yet we close our eyes in perfect faith, planning the work of the day to come. In faith we think and speak and act. Few among us know aught of the power of thought and of the possibilities of construction and de- struction that lie in the spoken word, but in thinking and in speaking we ignorantly use faith, little guessing how the result may react upon us. Few understand the process of the assimilation of food, yet all eat in faith, and the silent, unseen forces of the mind that are greater than those of the conscious realm, calmly and per- fectly do their work. Without knowing how they do it we trust them; we have faith, and it is done. The farmer plants his grain for the next season's harvest in faith. He does not understand why or how the little seeds sprout and grow, but without knowing, he does his part in faith, though perchance he would never think of it as such. When he has done his work, [24]
THE FAITH THAT DEMONSTRATES
the sun, the earth, the rain, the dew, the air and the very seed he plants, do their part in obedience to laws that his objec- tive mind does not comprehend, yet which faithfully operate above the plane of his consciousness.
It is but another step to deliberately use this faith for a definite end, still trust- ing the operation of a law that may be al- together unknown to the outer realm of thought. The faith we use when we re- tire is in the dark of night. In times of uncertainty, or in darkened consciousness, we often are obliged to speak and act. It is in the time of hunger that we have the faith to eat. It is when there is need of a harvest that we sow. Is it then an unnat- ural thing that in the hour of despair, in a time of direst need, in the midst of a distressing sense of lack, we should still be called upon to exercise faith in the operation of a law that works beyond the [25]
THE FAITH THAT DEMONSTRATES
plane of the conscious mind? Indeed it is most natural that this should be so.
In Paul's epistles he many times em- phasizes the fact that a faith that is seen is not faith, and this is indeed true, for faith is always the "substance of things hoped for'' or that quality of the mind that reaches toward the desire of the heart, "as seeing the invisible." There could not be a reaching toward the desire if there were no desire, and there could be no de- sire if there were no need. Therefore the need awakens the desire. Once outlined in the mind, the desire is first hoped for, then hoped for with such conscious con- viction that it becomes real to conscious- ness. Hope is thus raised to faith, and faith is the substance through which the imaged desire becomes an imaged reality, or a real image.
It is important in acquiring faith, to learn first of all to value the need that in- spires faith to action. Instead of feeling [26]
THE FAITH THAT DEMONSTRATES
alarm at the need which is present in your life, see it as prepared ground that calls for a seed. This need demands satisfac- tion. It is there to compel you to con- ceive that which will fulfill the need. When you have once named it you have conceived an idea which if held faithfully (or perfectly imaged in your mind in faith) will be given birth in your experi- ence. Blessed is the emptiness that arouses your consciousness to the point of conceiving that which will fill it.
The average individual, not knowing the truth, holds fear in the hour of need in- stead of faith, and creates a fearful image in mind, thus increasing the difRfculty. "Fear not," said the Master. "Have faith, and doubt not." This seems easy to say, but you inquire, "How can I avoid the doubt amid such trying circumstances?" Here the soul needs to be strengthened by the example of others who have proved the way through faith. Paul makes this [27]
THE FAITH THAT DEMONSTRATES
clear in his words, "Now faith cometh by hearing, but hearing by the word of God." (Rom. 10:17.) In such an hour of doubt one would do well to read the eleventh chapter of Hebrews, and then make a study of all those mentioned who received a "good report," or had good reported of them, because they acted in faith, not see- ing the way, but believing in the opera- tion of a law which is beyond sight, and which never fails to produce results for the faithful.
There are many, however, who cannot receive their inspiration from reading stories about those who seem but myst- ical in character. They demand some- thing more at hand. To these I would say in words of my own, "Now faith cometh by seeing, by seeing the works of God." The conscious mind cannot see the actual working, for that is done by a mind higher than the conscious mind, but illus- trations can be seen to show the law, and [28]
THE FAITH THAT DEMONSTRATES
SO lead the conscious mind to trust, or have faith in this higher power. Take for in- stance in the conception of a child. Father and mother conceive the child. That ac- tion is of the conscious mind, but beyond this they cannot go. The formation of the child's body is accomplished without their conscious knowledge. This is done for them by a mind beyond the conscious, and indeed if their conscious mind were al- lowed to act in this matter it would be but an interference.
Even so, in the action of faith, when the conscious mind with its thinking, its reasoning, its arguments, its questions, at- tempts to assist, it but interferes and pre- vents. The conscious mind can do one thing alone and then it must rest. It can ask for what it wants, but then it must have the faith to believe that the fulfill- ment of that desire is being formed by a law which works without assistance from the objective plane. The conscious mind [29]
THE FAITH THAT DEMONSTRATES
can know, and must know, what it wants, then the soul, or higher mind, forms what is wanted. Man in his need asks. God in his fullness gives. Thus the child takes the part of the child, and the Father takes the part of the Father. The Father gives, and the child receives. "Ask and receive, that your joy may be full," said the Mas- ter.
This asking in recognition of the higher power must be done in the faith of a little child, and it is only this childlike state of mind that ever receives the full reward of faith, for the child is willing to receive, indeed it knows naught but to receive. Its consciousness is open, expectant, recep- tive, and therefore the fullness can come to it. It is good for the "grown up" con- sciousness, that which feels itself to be so intellectual, and which knows so much about things (but which has never entered into or become one with the heart of things) to really examine this phase of its [30]
THE FAITH THAT DEMONSTRATES
consciousness. What does it really know anyway? What can it really know? Spirit and intellect are as widely different as the sun and the moon. The moon has a light about it from the sun, but the sun is light in itself. Therefore, souls must enter more and more into the heart of of things, enter into the Spirit of life, and allow the Spirit to play through them as it does through its whole creation. It is the Spirit that holds the vast universe poised in power and perfect form. It is the Spirit that teaches the little birds to build their nests in the faith that by and by there will be eggs to fill them. It is the Spirit that moves the clouds, turns the wind, holds the sea in its place, paints the glorious sunset, dawns in the sunrise, tints the leaves, colors and unfolds the flowers, gurgles in the brook, plays in the fountain, sings in the heart, frolics through the dear little wild creatures and laughs in inno- cent happiness through the little child! [31]
THE FAITH THAT DEMONSTRATES
How can one live upon the earth and miss seeing the spirit of things? How can one doubt the presence of Spirit and fail to have the faith to yield to Spirit? Surely, "Faith Cometh by seeing, — by seeing the works of God," as I have said. We need but to open our eyes, and acknowledge that we are one with a unified creation which lives and moves and has its being in the God that lives and moves and ex- presses his Being through it.
Certainly we are compassed about by this great number of witnesses. Living among them, how can we feel anxious be- cause of tomorrow? How easy it is, if we will but hear their testimony, to "toil not," but rather "to consider the lilies, how they grow." How simple a thing to rest in the promise, "If God so clothe the grass of the field, will he not much more clothe you, oh ye of little faith?" But see things in their larger sense, but awaken to the fact of a unified creation, but fit yourself into [32]
THE FAITH THAT DEMONSTRATES
the whole of it, opening to the fullness, the allness of life, and you cannot be faith- less, but faith full. Once to see this, leaves no room for doubt, for faith fills the soul to the uttermost.
Have faith to know God is, faith to ask because God is, faith to receive because God is, and faith to act believing that you have already received, — this is a full faith. The Father indeed knoweth that you have need of all these things, but the Father desires your recognition of him. He de- sires that you shall look to him, see him as the beginning J and as the fulfillment of your desire. Therefore, he bids you "Ask." He tells you plainly in the words of the Master that it will be vmto thee "as thou wilt" He would have you know that he will satisfy the hunger of your heart, but also he would have you understand that "He that cometh to him must believe that he is and that he is a rewarder of them that diligently seek him." (Hebrews [33]
THE FAITH THAT DEMONSTRATES
11:6.) It is but divine order, it is but the natural order, it is but right that the Son should acknowledge his relationship to the Father. Every need in the personal life God is waiting to fill, but are you in the personal life waiting for God to fill it? That is the question. That is where the adjustment must be made. Hear with your ears the testimony of the throng of witnesses. See with your eyes the count- less millions of evidences of his work and his presence. Then open the heart, dis- miss the unbelief which but shuts you from your good, and believe the promise which cannot fail because uttered by the very personification of Truth itself.
"What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Mark 11:24.
[34
THE FAITH THAT DEMONSTRATES
CHAPTER III
The Power of Faith
OW is it that ye have no faith?" asked the Master in astonish- ment of his disciples when they quaked with fear before the raging storm. He could not compre- hend their inability to use that power which it was their right to use at such a time. They in turn questioned in amaze- ment among themselves, "What manner of man is this that even the winds and waves obey him?"
Jesus was the same manner of man that all men are to be, and which he expected them to be. He wondered that those about him did not awaken to their right to use the power at their command, and so be delivered from their bondage. How often he referred to the power of faith! "Have faith in God." [35]
THE FAITH THAT DEMONSTRATES
"Have faith and doubt not." "Daughter, thy faith hath made thee
whole." "Thy faith hath saved thee." "Wherefore didst thou doubt?" "O faithless generation!" "Oye of little faith!" "Be not faithless, but believing." "If ye have faith as a grain of must- ard seed ye should say unto this mountain. Remove hence to yonder place; and it should remove; and nothing shall be impossible unto you." Think of the power given to man through faith, "Nothing shall be impos- sible unto you!" What more could be promised? What could be more all in- clusive? Not one condition of limitation is suggested except the limitation which one gives to his own faith.
The mustard seed faith is not a small faith, as many have supposed. The Mas- [36]
THE FAITH THAT DEMONSTRATES
ter in speaking of it referred to its quality rather than its quantity. The faith of the mustard seed is, that being a mustard seed, it has the right to give expression to the mustard plant. It is this kind of a faith, this same quality, that man is expected to use. He is to know that being a Son of God he has the right to express all that the Son of God is, the fullness, the free- dom, the power and perfection of his be- ing. Man, the offspring of God, who is indeed the very image and likeness of God, has been given dominion in earth. He does not exercise it consciously, and so fails to produce for himself the harmonious en- vironment he should enjoy. Instead, not knowing his right to exercise this power, he unconsciouslj^ subjects himself to every form of inharmony and imperfection be- cause through doubt and fear he brings their reaction upon him. Man has do- minion in earth. Earth responds to his exercise of that dominion. Fearful things [37]
THE FAITH THAT DEMONSTRATES
shape themselves as the result of fear. Faithfully the perfect takes form at the exercise of faith. The substance of earth as readily responds to man's call for the full and complete expression of his idea, as it does to the call of the mustard seed when it determines to express itself. "It is indeed the least of all seeds ; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches there- of." (Matt. 13:32.) When man under- stands the possibility that lies in his right of dominion, he will do the mighty work that it is his privilege to do.
Faith is much more than mere religious fervor; it is scientific principle — a uni- versal law. It is the substance of things hoped for, even as Paul declared. Faith is beyond hope, for things "hoped for" are formed, actually made of, the substance of faith. Hope is mere yearning, and but creates the desire which opens the way [38]
THE FAITH THAT DEMONSTRATES
to the fullness of faith. Faith is the un- derstanding that gives fixity to the con- sciousness. It does not waver. A waver- ing faith is no faith at all. It is doubt and unbelief. Only the faith that is jioced, or substantial, can be the substance of things hoped for.
Faith is not belief. Belief may change. Faith does not change for it knows that which is so. Faith does not argue, or ques- tion, or waver, or hesitate. Faith knows. Today you may have a certain belief. To- morrow your belief may be strengthened into a hope that it may be as you believe, but when you demonstrate the belief that your hope may be true, you will have the faith that knows it is true, and because it is so, it will so manifest. This is the faith that heals the sick, raises the dead, rebukes the devil, removes the mountains, and sets you free.
The faith that does this work comes only from understanding your right to ex- [39]
THE FAITH THAT DEMONSTRATES
ercise it. This can be only as you recog- nize yourself as a Son of God. There is no doubt of this truth, so never allow the mind to enter into uncertainty in regard to it. Jesus plainly said, "Call no man on earth your father, for one is your Father, even God." The apostle John, who entered into Jesus' own conscious- ness, said, "Beloved, now are we the Sons of God." When you know your divinity, then you know your right to every good that belongs to the divinely royal family. What is unbelief? It is merely not knowing your right to believe. Unbelief, which is lack of faith, is born of the con- sciousness of being the servant of God. Belief which leads to the hope that finally becomes ficced in faith comes from know- ing that you are the Son of God. While you are a servant you are under the law. When you realize your Sonship, then you use the law. Love fulfills the law. Christ, the Son in you, is above the law, that is,
[401
THE FAITH THAT DEMONSTRATES
the operator of it. The Son of God uses the law to do the works of his Father. He is expected to do so, for to him has been given the dominion. To be conscious of being the Son is to have power — power to bring to pass every good.
The Son of God consciousness is the heavenly state of mind. It thinks from above. To live in the earthly, or objec- tive, consciousness is to experience only the negative, shadow side of things. When the mind is centered here it is in the realm of effects, and has descended from the heights from which it should function — the realm in which effects are caused. Man, as the Son of God, is the cause of effects, and should never be in bondage to the effects which he has caused.
Man is the light, and should think light and dispel darkness. Clouds of unbelief vanish before this mighty power when it is exercised. All shadows must pass away, and the Son of God in man must come [41]
THE FAITH THAT DEMONSTRATES
forth into visibility. He must be seen as he is, and not as he has thought himself to be. He is to change his thoughts of himself to that which is so of himself. From the celestial heights of the Son of God consciousness, all things are seen to proceed from the one Being, and to be governed by the one and only power — God. There is one power — God. It is exercised through man, for man gives ex- pression to God. All power is in Man, — is in you. To know this is faith. Leave forever the powerless side of yourself for the powerful. Turn from without to the within. Abandon external thinking for the internal. Find the kingdom of God within yourself. Leave the faithless side of yourself for the faithful. Take your stand on the right side — the side of truth, the side of power, the side that it is fight for you to take. Then only can you dem- onstrate, for this is the side of the Son of [42]
THE FAITH THAT DEMONSTRATES
God to whom all power is given in heaven and in earth.
As members of the divine family we may share all that the Father has, and co- operate with him in bringing all good into manifestation. To imagine ourselves serv- ants of God is to beg, beseech, fear. To the Son, all is given. "Son thou art ever with me, and all that I have is thine." Jesus was so conscious of this perfect re- lationship that he said, "I and the Father are one." And again, "He that hath seen me, hath seen the Father." This last he said in recognition of himself as the image of God, or the God Spirit made manifest as form. Jesus did not serve God. He communed with God, and allowed God to serve all mankind through him.
"When the Son of man cometh shall he find faith on the earth?" (Luke 18:8.) How slow we are to grasp our opportun- ity— to comprehend our good — to claim our own! Right now we may recognize [43]
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who and what we are, and use faith he- cause we are, Man is God's Son. He is not an hirling. He is not a servant. "The servant abideth not in the house forever, but the Son ever." "Henceforth I call you not servants, but friends." (John 15:15.) Our friends are those equal with us. Jesus called "friends" those who had entered into his consciousness that all are children of the one Father, — God.
Not every disciple of the Master is able at first to see the Son in his glory. But three, Peter, James and John, w^ere taken up into the mount of transfiguration to be shown the wonder of man in this con- sciousness, or to behold man as he shall manifest in "the kingdom of God." Their wondering eyes were opened to the radi- ance of divinity. "His face did shine as the sun, and his raiment was white as the
light."
These three disciples were the most ad- vanced in the group of twelve that fol-
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lowed their Master. They represent the three most advanced ideas in Christ con- sciousness, or the three that contribute most to the support, or unfoldment, of Christ consciousness. Peter represents faith; John, love; and James, good judg- ment, or perception of the good. When faith and love and spiritual perception have been lifted to the heights of con- sciousness they behold transfigured man and see him as the Son of God.
The three among the disciples who were prepared for this were first shown the transformed body of Jesus, then witnessed the presence of Moses and Elias with him. Thus were they given to realize the im- morality of man, that identity is never lost, that divine man is deathless — eternal. What an awakening that must have been to those disciples! The power, the glory, the immortality of man revealed to them ! How fearless, how powerful they must have become in that instant! [45]
THE FAITH THAT DEMONSTRATES
But the vision meant much more than this. Moses represented the Law. He was the first great leader in the unfolding of the race consciousness. Elias represented Prophecy, he who had appeared last as John the Baptist, the greatest of prophets, or as the Master said, "More than a prophet." He represented the next stage in the unfoldment of race consciousness. With them stood the Christ. As they looked upon the three, thinking to build three temples, Moses and Elias faded from view, and the Christ stood alone, — supreme. Then came the voice from heaven, "This is my beloved Son, hear him." In other words, the highest expres- sion of consciousness was before them, — the Son of God, toward which Law and Prophecy had been unfolding. Christ, first in power, was the last to come forth. The Son of God stood revealed.
The great revelation is that three temples are not needed, for all three states [46]
THE FAITH THAT DEMONSTRATES
of consciousness abide within one temple. The three are one. The law represents the first plane of conscious power man at- tains. It is this that leads him out of sense darkness into a higher state of mind, that which reveals psychic, or prophetic power. This is a wilderness state of consciousness, for terrible reactions result from a misuse of this power through lack of knowledge as to its highest purpose. Here man is "bit by the serpent," psychic reaction, un- til he learns to "lift it up," then he is led out of it into the "promised land," the full Christ consciousness wherein man is given dominion over every condition and stands supreme.
Christ is greater than the law and the prophets, and every man is to unfold through these planes until he reaches Christ consciousness and uses both law and prophecy to bring forth his divine ideas into expression.
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"The law and the prophets were until John. Now is the kingdom of God preached, and every man press- eth into it''
Every man is to realize that he is press- ing toward the goal of perfection wherein he will understand his dominion and fear- lessly and lovingly exercise it.
The Son in man is his divine self, — I am, the Spirit.
The Prophet in man is Soul power, that which foretells, or visions, what the divine one in man chooses to express.
The Law in man is the power of mind, or law of expression, through which the vision of the di- vine man is made manifest.
Thus the Son, the Christ in man, is above the law — he stands over it. He is no longer a slave to conditions, but he molds conditions through his power of
[48]
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visioning, or foretelling, and the exercise of the law of mind which brings the vision into actual experience. Man thus enters into dominion in earth. He becomes a king in his own domain.
The Son in man embodies all the cre- ative possibility of the Father. "As the Father hath life in himself, so hath he given unto the Son to have life in him- self," said Jesus. This understanding gives man immovable faith, enables him to know that he has all power within, and thus gives him the courage to make use of it. He finds that within his own be- ing he is the very power, substance and intelligence out of which, and because of which, all things are given form, and that "All things, whatsoever," can be made to take form, and do take form, in the exact pattern of the form he holds in mind, or visions. There is but one limit to man's power and that is the limit in his own con- sciousness of power, which prevents him [49]
THE FAITH THAT DEMONSTRATES
from thinking into manifestation the for^n he desires. Power and substance in mind as definitely bring forth man's conception as do sun and earth bring forth the flower hidden within the seed when it is cast into the ground.
Man is safe with this consciousness for it cannot be fully unfolded to him until he has entered into love. He may express the high psychic, or prophetic power, but unless that power is used in love, it "bites back," as does the serpent, and he must cry out for deliverance. Love is the great deliverer. Christ is supreme power, and Christ in man has all power, because he understands that all power is God, and that he is one with God, sent of God to be "about his Father's business" of free- ing all mankind from bondage. He fears no lack. He knows no limitation. Any mountain of obstruction in the way must dissolve before that mustard seed quality [50]
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of consciousness which knows its right to express itself — the living Christ within.
"Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, Be thou re- moved, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that these things which he saith shall come to pass; he shall have whatsoever he saith." (Mark 11:22-23.)
To every limitation one in Christ con- sciousness says, "Limitation, let go — I am coming forth!" It was this conscious- ness that enabled the Master to rebuke the devil in the boy brought to him by the disciples who had remained at the foot of the mountain. Their unbelief, or false belief in regard to the true self in the boy, had made it impossible for them to call forth the truth in his consciousness and so deliver him from his delusion. The disci- [51]
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pies who did not know the Christ within, saw only the devil in the boy, but Jesus who knew the Christ, saw the Christ, and the boy was set free.
In the same way the Master met the devil, or false belief, of taxation when it was presented. He did not allow himself, or his disciples, to be lirnited by taxes, but called upon the larger consciousness of freedom, and taught them how to prove themselves greater than taxes. Remind- ing Peter of the truth of freedom, the Master lifted his consciousness above limitation, and sent him to the sea (repre- senting the universal source in which all things have their beginning) to obtain the tribute money from the mouth of the fish that should first come to him. The Sons of God are free. (Matt. 17:26.) They are greater than any limitation which the unenlightened may endeavor to press upon them. Those in Christ conscious- ness whimper no more. They can give [52]
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two fold for all that is required of them. In universal consciousness, they are free, can meet any obligation, "lest they of- fend" those who do not as yet understand. Every mountain in your objective thought which seems to deny freedom to the Christ within is to be cast into the great universal God mind, and there it will be dissolved, or removed from your pathway without harm to any and without resistance on your part. You, however, must know your power to cast it there, and speak your word of authority — "Remove hence to yonder place." Then will it remove. Such is the law.
[53
THE FAITH THAT DEMONSTRATES CHAPTER IV
The Law of Faith
AITH is scientific. It cannot fail to demonstrate. It is defi- nite principle, impersonal in its nature. Neither worthi- ness nor unworthiness on the part of the one using it enters into the consideration of what faith will do. The law of faith is as definite a principle as that of mathe- matics. A thief may add and subtract, multiply and divide. A philanthropist may do the same. Even so, the law of faith is open for the use of all. Universal principle is for universal use. "He maketh his sun to rise on the evil and the good, and sendeth his rain on the just and the unjust." (Matt. 5:45.)
Misuse of any law brings upon the one so using it the reaction of the law. The law itself causes neither happiness nor [54]
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unhappiness. It is the use of the law which produces effects. Untrue motives bring unhappy experiences. True mo- tives bring forth that which is good and true. The actor is always responsible for the act. "A good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit." Both, however, produce by the same law. The law of faith will bring forth for those who use it. Without fail, it will give to the one applying it that for which he asks, and exactly that for which he asks. "If he ask a fish will he give him a serpent?" (Matt. 7:10.) Indeed, no. The request for fish brings fish.
That being worthy or unworthy does not enter into the demonstration of what faith will do, the Master clearly shows in the parable recorded in the eleventh chap- ter of Luke. Here is given the story of a man who at the midnight hour appealed to a neighbor for food to supply a guest who had unexpectedly visited him. [ 55 ]
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Knocking upon the neighbor's door, he said, "Friend, lend me three loaves?" From within, the neighbor answered, "Trouble me not; the door is now shut, and my children are with me in bed; I cannot rise and give thee."
The Master then makes this wonderful statement, which should inspire every one to the fearless exercise of faith:
"Though he will not rise and give him because he is his friend, yet be- cause of his importunity he will rise and give him as many as he needeth. And I say unto you, Ask and it shall be given you, for every one that asketh receive th."
The meaning is very plain, and the les- son a powerful one. Through indiffer- ence, or unworthy acts, you may not have commimed of late with the neighbor within you — the creative God-principle in your soul. A sudden need may arise in [56]
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your life, and in the dark, midnight hour of your experience when you appeal to this inner one for aid, you may feel that Spirit power has been withdrawn. Spirit and its relative forces may appear to be slumbering and unwilling to yield to you the desire of your heart. "The door is now shut, and my children are with me in bed," the voice from within the house (the Spirit within your soul), may seem to answer. Yet the promise is, "Though he will not rise and give you because he is your friend, (that is, friendly to you be- cause of your worthiness) yet, because of your importunity he will rise and give you as many as you need." You have the right to ask your Father because he is your Father. If you know your right to ask and stand at the door and demand prin- ciple to work for you, it must respond to the call of your consciousness and fulfill your need. Such is the value of this won- [57]
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derful impersonal law, open for the use of all.
The great point to be borne in mind is that faith is a law, and being such, must produce for those who use it. In your garden there may be a tree laden with ripe apples. A good man, so called, may shake the tree. He will get apples. A bad man, so called, may shake the tree. He will get apples. Getting the apples is not the result of being either good or bad, but in having the knowledge to shake the tree, or do that which releases the fruit. Even so, fulfilling the law of faith produces the demonstration, for demonstration is the result of applied principle. When you discover that God, in giving you dominion in earth, gave you a law through which to exercise your dominion, you will rejoice because of the freedom that lies before you in your opportunity of bringing free- dom to others. Faith worketh in love, and the magical, wonder-working power of [581
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this law will make you love God, the giver of it, in a way you have never known to love him before.
It is not the fulfillment of desire that harms people. It is the incessant struggle in the wrong direction to secure fulfill- ment of desire. Mankind feels his inher- ent right to freedom and rebels against limitation, but unconscious of the law that will produce it for him, he struggles in the outer world, seeking to get from with- out, that which can be brought forth only from within. Desires may be fulfilled, and the desire itself is the first step toward the fulfillment. "Woe unto you who are satisfied," cried the Master, who sorrowed because of the woeful ignorance of man and his unwillingness to be deliv- ered from it. "Delight thyself also in the Lord ; and he shall give thee the desires of thine heart." (Psa. 37:4.) "All things, whatsoever, ye desire, when ye pray, be- lieve ye receive them and ye shall have [59]
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them." (Mark 11:24.) "Seek and ye shall find; knock and it shall be opened unto you." (Matt. 7:7.) These are true promises, and are given to bring happi- ness and completeness into the lives of men. "Hitherto, ye have asked nothing in my name (in the consciousness of the Son) . Ask, and ye shall receive that your joy may he full" (John 16:24.) You may have what you want, but you must learn that what you want has its begin- ning in God, and you must definitely form your desire in your own conscious- ness, place it before your Father in the secret place of the Most High (the crea- tive God-center within yourself) and await the action of this Creator in bring- ing it forth. Ask the Father for what you want. That which begins in God is always good. If you can lay your request before this Perfect One, you need have no fear of its being a good desire, nor of its perfect forthcoming. "He that cometh [60]
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to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. 11:6.)
Our first step in demonstration is to contact God. We then have the fullness of God's wisdom, love and truth (or power, substance and intelligence) with us in bringing it forth. Our work is to begin from the I Am in us which is one with the I Am that is in all, and all in all. A leaf on a vine begins its expression at that point within itself wherein it is joined to the whole vine — its stem. This is the door through which the expression of the vine comes forth into the leaf. Even so within us is the "door," the Christ within, the I Am in our consciousness which contacts the great I Am that is the life and light of all.
Your expression is to be given forth
from within you, even as the leaf unfolds
from within itself. Your affairs are to be
operated from within you. "But thou,
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when thou prayest, enter into thy closet (the inner sanctuary of the soul) and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father which seeth in secret shall reward thee openly." (Matt. 6:6.) The first and greatest commandment, the Master said, is this important thing of making com- plete at-one-ment with the Father within. He gave it in the following words:
"Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength and with all thy mind." (Mark 12:30.)
Do you not see how you must be cen- tered in the Father within you, drawing the whole of your good from him, and that every force of your nature is to ope- rate from the divine self? "In the begin- ning" of all expression is God, the God within, else God could not be expressed, or brought forth.
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The law of faith is a creative law. It brings forth. It must then begin its ope- ration in the creative center — God. As a creative law, it must be considered in such light. As a universal law it has universal application on whatever plane of con- sciousness it is operating. Sun and earth bring forth a flower when the seed is planted in earth. Father and mother bring forth a child when the conception takes place within the mother. Spirit and soul bring forth expression in body and affairs when the seed-idea underlying that expression is planted, or conceived within the soil of the soul. This, briefly stated, is the law.
Sun and earth are impersonal in their productive capacities, bringing forth whatever seed is planted, the choice of the seed lying with the individual who de- sires the plant. We shall some day under- stand that rare children are born of par- ents of rare and idealistic consciousness, [63]
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and that souls born upon the earth seek their own level of mind unfoldment. Unconsciously parents choose their off- spring by the quality of their own thought. Spirit and soul are equally impersonal in their creative possibilities. "The desire of thine heart" is brought forth. Things are shaped in your experi- ence "according to your faith." God is no respecter of persons. The law is the law. "God hath committed all judgment unto the Son" (John 5:22) . That is, God allows man to judge for himself as to what shall take place in his life, — the perfection God has conceived for him, or the bitter experiences which shall cause him finally to cry out for the perfection. Every seed idea placed in the soul becomes a concep- tion, is given thought-form in mind, later to be experienced in physical form. Ideas of perfection produce perfection. The re- verse is equally true. Just as sun and earth produce with equal willingness the [64]
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mighty oak and the frailest poppy when their respective seeds are planted, so spirit and soul respond to the call of man, and that which he desires, or for which he has asked, believing, he receives.
This understanding gives great rest to the mind, even though it is a revelation of great personal responsibility. It re- veals man as a master, and faith as a power. Understanding faith makes man invincible. Like Christ and Peter on the boisterous sea, understanding and faith must join hands, before faith can walk the troubled waves in safety. Both must get into the ship, or become a part of man's consciousness. Then the sense world is stilled. Man then may control his world from within himself and speak the word that brings great calm.
The perfect understanding is that which
came to the three disciples on the top of
the mount, — that the creative principle
is within man himself, — the eternal, abid-
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ing Christ, ever "one with Father," of whom Jesus said, "As the Father hath life in himself, even so hath he given unto the Son to have life in himself/' Within the Son is the creative power to form, or to bring forth from Being, as has already been stated in the preceding chapter.
As Being, (the Christ) divine man knows he contacts, and is within himself one with the power, substance and intelli- gence of which and through which things are given form.
Through the prophetic power of Being, (Elias) man prophesies, foretells, or con- ceives the form which his power, sub- stance and intelligence shall express.
Through the law of mind, (Moses) which the divine intelligence of Being exercises, man brings forth through faith that which he has conceived, and "accord- ing to his faith," or in the exact pattern of his belief, he then has in tangible form, that which before he had only in an un- [66]
THE FAITH THAT DEMONSTRATES
manifest state. Fulfilling the law of mind, brings the unmanifest into mani- festation, or causes it to materialize.
Before man can enter into his dominion, he must understand that he is continually using all three planes of his consciousness and must understand their relation to each other. As already stated, the trans- figuration scene represents not only the three great steps in the unfolding race consciousness, but also the three states of consciousness within man himself. On the mountain top with the Christ stood Elias, Moses and the disciples. Four states of being were represented:
12 3 4
Christ Elias Moses Man
or or or or
Being Prophecy Law Expression
In the realms of man's consciousness
these represent:
1. Spirit, the Super-conscious.
2. Soul, the Sub-conscious.
3. Mind, the Conscious.
4. Body, the Conscious Expression.
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Jesus spoke of these four planes as: Heart Soul Mind Strength
He said that man should "love God with all his heart, with all his soul, with all his mind and with all his strength," or that the whole nature of man should be centered in, or express from God the Being of which he is the likeness and the image. Man is to learn to think from his "heart," or from Spirit, for it is written "As a man thinketh in his heart, so is he." Man's expression is brought forth from the heart of his being, for it is there his expression begins to be, "In the begin- ning, God."
It is in the heart of Being that man says "I Am." It is the I Am of man that is ever one with the Father, as one with God as a drop of water is one with the ocean of which it is a part. Man's being is one with the Being of God and is within itself that which God is. For this [68]
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reason, man within himself is power, sub- stance and intelligence. It is knowing this that gives him dominion in the realm of form, or makes all form subject to him. "Even the winds and the waves obey him," they said of Jesus, who was the first to claim his God-given right of dominion in earth.
Within the heart of man's consciousness lies the creative law through which he ex- presses his Being. This is the treasure in heaven of which Jesus spoke, and is a treasure because within it lies the power of bringing forth every earthly treasure. It is the cause of things. It is a trinity principle, and through its use "All things are possible," for within it lies the power and substance and intelligence through which all things are created.
This heart of Being, man's Spirit, or Christ self, may be understood as follows : [69]
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1. Wisdom. I Am < 3 2. Love.
3. Truth.
1. Wisdom, or Power to express.
2. Love, or Substance with which to express.
3. Truth, or Intelligence with which to conceive what shall be expressed.
It can be readily seen that when in man lies all power to express, and all sub- stance with which to express, and all in- telligence with which to think what form shall be expressed, there remains but one thing necessary to bring forth expression, and that is to decide what form shall be thought into expression, or to intelligently conceive what the power and substance of Being shall produce. This definite deci- sion as to what shall be expressed is like choosing a seed for sun and earth to bring forth. They are willing to produce any harvest man desires, but he himself must decide what he wishes to sow. Even so, power and substance lie within the being of man and will bring forth into expres- [70]
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sion that which he conceives, or prophesies, if he will only fulfill the law of mind, which is the law of faith, by "Asking" for what he wants and by believing he has that for which he asks.
"What things soever ye desire, when ye pray, believe ye receive them, and ye shall have them." (Mark. 11:24.) We will now consider the four planes of man's being again, understanding that in his heart, or Spirit, is the power and substance and intelligence to bring all form into manifestation; That in soul the Prophet is always asking "WHAT shall be brought forth?" That in mind the law is to be fulfilled, or the individual is to believe he has that which he has con- ceived, since he indeed does have it in un- manifest form, and that through believing he has, he actually comes to have in ex- pression that which previously he had only in Being.
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Christ Elias Moses Man
Being The Prophet The Law The Expression
Heart Soul Mind Body
I Am I Conceive I Believe I Have
In the Heart of man's being, where he is one with the Father, the Father says, "I am that power, substance and intelli- gence which is the fulfillment of your every desire."
In Soul, the question is asked, ''What do you desire?"
In Mind, it is required, "Believe ye have that which ye desire."
In Expression, it is promised, "And ye shall have the fulfillment of j^our desire."
As has been before stated, this is a cre- ative law, the law of bringing forth, and in operation is exactly the same as that used upon the physical plane when father and mother conceive a child, the body of which is given form within the matrix of [721
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the mother, and in fullness of time is brought to birth. Even so the Spirit (father) and Soul (mother) conceive what is to be brought forth, and this seed- idea is held within the matrix of the soul, the mind, until in fullness of time it is pro- duced in form, or delivered upon the physical plane.
It is now easy to see that your desire in the without must through "the silence," or in prayer be carried to the inner sanc- tuary of the soul ("thy closet") and there placed as a definite request before the Father— the I Am. This is "asking." The Spirit asks, ''What shall I do for thee?" You answer by naming your de- sire,— by asking.
Lifted to the spiritual plane, your re- quest is there quickened by the Spirit and becomes a conception in your soul. Now it is a conceived idea, — a seed planted in the soil of your soul. As any other seed, it [73]
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will germinate, develop first in the invis- ible, and in "fullness of time" come forth.
The mind, conscious of this, expects the fulfillment, as does a mother her child, or a farmer his harvest. This is "believing." It is "holding in mind" the form of the perfected expression. The mother be- lieves she has her child, even when it is being formed in the invisible. The farmer believes he has his harvest, even while it is growing beneath the soil. We must "believe we have" our demonstration while it is being formed for us in the in- ner realms of consciousness, for it is "be- lieving we have" that holds definitely in mind the form of our desire, and gives it the desired form. When we believe we have, seeing in faith, "the invisible," we have.
In fullness of time, this thought form is
delivered upon the physical plane. As a
mother's birth effort delivers her child, so
you through phyical effort perfect your
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demonstration. It requires strength to speak and act in a way that is true to the conception, and to carry out the idea held in mind. The idea of health and the thought form of health must not be denied by the action of sickness or by resorting to external means to try to get well. The thought form is perfect health now.
If the soul conception is abundance, the action must carry out that idea. The spirit of the action must conform to the image. Until abundance manifests the amount of expenditure need not be increased, but the spirit of the mind must be one of richness, and what is spent rnust be allowed to leave the hands cheerfully and willingly in no consciousness of loss or of self-denial, but rather in the attitude of trust and thanks- giving because of the ever present supply now being made manifest. Be true. Spirit, soul, mind and body must agree to bring forth even as you have conceived, exact- ly "according to your faith." "Ye shall [75]
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reap in due time (the time of fulfillment) if ye faint not. "Be not faithless, but be- lieving/'
[76]
THE FAITH THAT DEMONSTRATES CHAPTER V
The Faith That Heals
HE Master made it very clear that healing is accomplished through faith. It could not be otherwise, for health springs from within. Life which is health must have its source in God, the giver of life, who is ever within the soul yearning to quicken soul, mind, body and affairs with power and perfection, but who cannot do so until the principle for this quickening, or out-pouring is fulfilled. God is brought forth into expression through the law of faith and it was for this reason that the Master invariably told those whom he had been able to heal, "Thy faith hath made thee whole. Thy faith hath saved thee." Sometimes, before speaking the healing word, he asked the one desiring help, "Be- lieve ye that I am able to do this?" (Matt. [77]
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9 :28. ) It is recorded, also, that in his own country he could do no mighty works be- cause of their unbelief.
The bringing forth of Spirit substance into definite form is accomplished through definite law, and until this law is fulfilled there can be no demonstration. Spirit forms according to the conception held in mind through faith. For this reason all things are to us according to our faith. Until faith in the thing desired is estab- lished in the mind, it cannot assume defin- ite form in the experience, and the reason that so many undesirable things take form in our lives is because, unconsciously, we have held in mind, or have had faith in, a conception which we really dreaded to ex- perience. The mind must be trained to hold only ideal, truthful conceptions in order that ideal and truthful expression may be made manifest.
It is most important then to question ourselves in regard to the real nature of [78]
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our faith. Have we faith in God, the good, or are we endeavoring to solve our prob- lems and restore our health through a divided faith — sometimes in the good, and sometimes in evil ? A wavering faith brings forth its exact reproduction, — wavering conditions. Faith in evil brings forth the evil condition, but faith in the good which is God brings forth the good. Therefore it is written ''Have faith in God/' The Master cautioned us to "keep the eye sin- gle" to this good, if we desire a "body of light" or one that is buoyant, light, health- ful and beautiful (Matt. 6:22) . To image God, you must have faith in God, or hold God in mind. ''Whatsoever things are true, whatsoever things are honest, what- soever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there he any virtue, if there be any praise, think on these things'' (Phil. 4:8). To hold in mind the ideal is to form the ideal [79]
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through the operation of the law of faith ; and to free yourself from conditions that are less than ideal, you must cease to hold them in mind, for so long as they are held in mind they are held in experience. For this reason, you can dis-member, or bring to nothingness every false condition in ex- perience through re-membering it no more, and in its stead form in mind, or establish in consciousness, the perfect con- dition to be brought forth.
When you understand this as a laAv through which all form becomes manifest, then you will realize how important it is to have faith in the good, and if that faith is not a part of your consciousness, then you will want to know just how it can be- come so. It is Paul who speaks of the law of faith, and he also tells us just how the faith-less may be made faith-f ul. He says (Romans 10:17) that faith may be culti- vated,— "So faith Cometh by hearing, and hearing by the woi^d of God." All things, [80]
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including faith itself have their beginning in the word. For this reason when faith seems to be lacking, the word "faith" must be spoken, for back of the word faith, lies the thought faith, and back of the thought faith is the idea faith,and in this idea of faith lies the Spirit power of faith which is released in consciousness when the word "faith" calls it forth. It is for this reason that we a^k the Father within for what we want, and by believing that we have re- ceived, we have, for it takes form in our experience when we call it forth through asking and believing.
Word, thought, idea and Spirit-power bear exactly the same relation to each other that the key, hammer, string and vibration bear to each other in a piano. The vibration, or power within the string is released as sound to the ear only as the key in connection with it is struck. The key C moves the hammer C which touches the string C and releases the vibration C. [81]
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In no other way can that particular tone be brought forth. If we want the tone C, we must be particular to strike the hey C. In the same way, the word health moves the thought health, and awakens the idea health until the virbation or feeling of health is released in consciousness. It is for this reason that the weak are told to say "I am strong." Strength is what the weak wish to experience, therefore they must say it and tJdnk it and in exact ful- fillment of the law of faith they will feel it, but they will not do so as long as they persist in saying "weak."
These true words, or words declaring the truth of Being, are the "keys of the kingdom" to which Jesus referred when he told Peter, the man of faith, that they would be given to him. They are given to every faith-full soul who will lift the consciousness above the testimony of the senses, or the opinions of others, and voice the Truth from the prompting of the [82]
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Spirit within. In no other way can the "church" of Christ which is the "temple of the body" be built, for it must be formed from within, but can be only as the word which calls it forth is spoken from without. The kingdom of heaven is within, and the keys which unlock this kingdom to the consciousness of man are the good words or words of God which we speak. We must speak the words that are true of Being, then will the true become manifest, and the false will pass away.
Not only does it take faith to disregard the appearance and call forth the ideal, but it takes a continuance of faith to es- tablish the ideal in consciousness and make it real in experience. The word we speak is but a seed. Like every seed it grows first beneath the soil, hidden from view. When the seed-word is spoken it takes root in the soil of the mind. It will sure- ly bring forth after its kind, and we will "reap in due time, — if we faint not." [83]
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Often we miss the fruit of faith because we have not continued in faith, or awaited the fulfillment of faith. No farmer would plant his grain and not await his har- vest. Instead he would make preparation for his harvest. He would plant his seed believing that he would receive. Even so a mother who has conceived a child trusts that interior growth which takes place and which is hid from her view, and prepares for the birth of the child, believing sihe has received. So, when we speak the word of Truth which is the seed of the ideal we wish to see manifest, we must believe we have, and with no doubt in the mind, trust that first growth which always takes place within, hid from view. Fear, doubt and uncertainty prevent the perfect "holding in mind" of the thing desired, and until it is established, or made firm, in mind it cannot take form in the external.
Just as a seed must be established in the earth before it will start to grow, so [84]
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must an idea be established in mind be- fore it will begin to express. A wavering mind is not established, and James tells us that in this consciousness we can never hope to receive from the Lord or from the outworking of the law. "Let him ash in faithj nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed, for let not that man think he shall receive anything of the Lord'" (James 1:6-7).
Therefore be firm in speaking the word of truth for healing. Affirm that which is true in Being by speaking the true word which will unlock the inner kingdom of reality and establish its ideas in experi- ence. When the word for the true condi- tion has been spoken, claim the effect of that word, and be unmoved by any ap- pearance to the contrary. From the mo- ment the word of Truth is spoken, claim its full fruition, believing that you have received, and act in perfect accord with [85]
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that belief. Action must carry out the spirit of the mind, — not contradict it. It is this that builds the house, or establishes the body, so that nothing from without can affect it. From the moment you speak the word "health," hold it in mind, and act as though health is already received for in this way is the law of faith fulfilled. Regardless of every appearance, claim that health is yours from the moment you a^k the Father within to manifest as health, for the Father within, or this Infi- nite Power in the Heaven within, can no more avoid responding than the sound within the piano can help coming forth when the key is struck. For this reason it is written, "If you ask for bread, will he give you a stone?" He cannot give you a stone, for it is the nature of the Father to give you that for which you ask. "Ask and you shall receive, for everyone that asketh, receiveth."
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When I had been in the consciousness of Truth less than eighteen months, and as yet had but little knowledge of the law of faith in healing which must always be fulfilled, even though we may be un- conscious of it, I had the following case of instantaneous healing:
We were living in an apartment in San Francisco. My husband expected to go away that evening on important business, and I had to remain alone with our little four-year-old son, who was ill. He was very feverish and delirious. I had been holding him in my arms all morning de- claring freedom for him, but with no suc- cess. As I review the case now, I realize that it was my fear which prevented the healing, for I dreaded being left alone with the child that night. This bound me in consciousness to the idea of sickness rather than to that of freedom. Though I did not realize it then, I knew later that [87]
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it was this which prevented the law of mind from doing its perfect work.
Having no success with my treatment, I finally became almost desperate. I be- gan to wonder why the case seemed so re- sistant, for at other times I had been able to use the law and relieve fevers quickly and easily. At last I resolved to find out wherein I was failing. I laid the little boy down and went into the next room. I took my Bible and sat down in a chair. Then I asked the Spirit to show me the way and to have me open the Bible to a pass- age that would reveal to me my mistake. I sat in the silence for a few moments, then opened the Bible. I opened to the 4th Chapter of 2 Kings. My finger was upon the 26th verse. (Read 2 Kings 4:17-27.) It was the story of the Shu- nammite woman whose son had died. As she went to the Prophet Elisha, his serv- ant came to meet her with the question, "Is it well with thee, is it well with thy [88]
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husband, is it well with thy child?" In all the strength of a complete faith, she made answer, "It is well." Instantly, I saw that if she could say, "It is well," with her son dead, I certainly could say the same with my son sick. I realized at once that I must be positive in the truth, denying the appearance, and so started toward the room where my little boy lay, still in a state of stupor.
It was at this point that a most impor- tant thing happened to me, one which in- variably happens to all. I was tested. The Spirit proved my faith. Just as I was passing into the next room, the door bell rang, and when I opened the door, there stood a friend from another apart- ment. The question she asked me was:
''How is Timothyr
I stood before her in bewilderment.
How should I answer? In the next room
the child lay in a stupor. I had just been
told by the Spirit to say, "It is well," but
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could I, without evidence to the senses, and feel that I was speaking the truth? Somehow, I realized that it was my test, and in the boldness of my faith, I almost shouted at her:
"He is well!"
In but an instant I felt a pull at my dress, and there by my side stood my little boy. He said:
"Mother, I want my supper."
I stood trembling with wonder. Al- though I thought I believed, still it seemed impossible that he could be there — freed. However, it was so. I did not question, but allowed him to be the judge of his need. He asked for his dinner, so I gave it to him at once, and tucked him in bed for the night, — restored to perfect health. Each of us had been made free from the effect of error through my positive decla- ration of truth. My three positions in the apartment during that experience perfect- ly symbolize the three planes of conscious- [90]
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ness each soul must touch in making a demonstration. While with my little boy in the sick room I was in the realm of ap- pearances. When I went into the next room to enter the silence, I was in the place of the Most High — the realm of reality where all is perfection. When I opened the hall door and heard the ques- tion of my friend, I was in the realm of my soul. Here I stood midway between the realm of appearance and the realm of reality. I was at the "door" of my Being deciding ''what" should enter into my ex- perience. The woman's question was real- ly the Spirit saying to me, "Your child ap- pears to objective consciousness to be sick. In the realm of reality you know him to be well. Now what is the decision of your soul — how is he?" My decision was the determining factor of my faith. It "framed" the resultant effect. "Ye shall know the truth and the truth shall make you free."
[91]
THE FAITH THAT DEMONSTRATES CHAPTER VI
Unfoldment Through Faith
HERE can be no expression or growth without faith, for growth is pressing forth from that which now is into that which is to be expressed. It is making the unseen seen. Not having yet experi- enced the unseen, we cannot reason about it with conscious knowledge. We must press forth into this new state in faith, else we can never attain it. Faith is the evi- dence of things not seen, the substance of things hoped for.
This conscious reaching out, this belief in the unseen, is the evidence that it can be, and this mental quality is in itself the substance of the thing. It is that which underlies the thing hoped for. Faith is the spiritual substance of the thing you desire. It is the invisible side of the vis- [92]
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ible substance. It is the fixed idea in mind which stands for the formed thing in earth. The image takes form in mind, and be- comes form in earth. A thing is first ideal- ized in faith, and then realized in experi- ence. This is the true materialization. The very worlds were formed in this way.
''Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear/' (Heb. 11:3.)
At first, this seems very mystifying, but since all is Spirit, then all form must take form in Spirit, the invisible sub- stance, in order to be visible. The idea is perceived in Spirit, it is outlined, or "framed" by the word which gives it form. Through the faculty of faith this idea is held in mind until it is made firm, endur- ing, substantial. Becoming substantial, it is materialized, or becomes substance. [93]
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This is just what Jesus meant when he said :
''Ask/' — speak the word. ''Believe/' — hold the form in mind. "And ye shall have/' — it will mani- fest.
As there is no limit to the form our faith may take, so there is no limit to the form substance may assume in our ex- perience.
For this reason all things are possible and nothing shall be impossible unto you. "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." (Mark 11:24.) There is no limitation except to the mind that fails to grasp this conception of faith and neglects to give desire definite form, with- out which it cannot materialize. No flower ever blooms that does not have in its heart the form it is to be. A wise ar- chitect has a plan for his house, and the [94]
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Infinite who is so ready and willing to sat- isfy the desire of every living creature asks but one thing, — "What shall I give unto thee? What do you want ?"
The reason so much imperfection has been expressed in the world is because the conscious mind of man has not been thinking the "thoughts of God after him." Man has become separated from his Father through the realm of conscious- ness, while he should be united to him through consciousness, — G o d's perfect thought manifest. Not understanding this, and deceived by appearances, man has fallen into error- thinking ; tare seeds have taken root in his soul; mis-concep- tions have taken form, and many times a mis-carriage of the divine idea is brought forth. This may happen to the individual again and again, but finally these bitter experiences cause him to seek his God, and cry to his Creator, "Lord what wouldst thou have me to do?" This is the only at- [95]
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titude of soul that opens the way for the revelation of the divine conception, the plan for the perfect unfoldment of life.
It is just as true that we have to re- conceive ourselves, or awaken to the con- sciousness of God's concept for us, as it is that a little child, born into the world, has to discover for itself what it has been con- ceived to be, whether girl or boy, Mary or John. It may live several years before a very definite idea of its being unfolds to it. So the mind of man experiences a new birth, an inner awakening to the truth of his heavenly origin, his angelic nature, and his divinely-appointed work.
Not one soul could come into manifes- tation without the idea for his expression being divinely conceived, his form of ex- pression being fore-known, and his life work being pre-destined. Man often turns from his good, as did Jonah of old, but the divine purpose in each must final- ly be accomplished, and man's perfection [96]
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brought forth, for he will be thrown into a sea of circumstances, as was this prophet, and carried back to his starting point, there to bring forth the will of God.
Great peace comes to our souls when we have wearied of experiences, and turn to God for rest. What a joy to learn that our real self is angelic — perfect — and that our work is but to unfold this perfection and "let the tares alone."
Jesus spoke of the eternal nature of our spiritual self, saying "The very hairs of your head are all numbered." "Fear not them that kill the body but cannot kill the soul." David spoke of our un- foldment from a God idea: "In thy book all my members were written, which in continuance were fashioned, when as yet there was none of them," — or as yet they were unmanifest. (Psalm 139.) Paul spoke of the "Body not made with hands, eternal in the heavens," that we have a spiritual body and a natural body, and [97]
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mentioned having seen himself a perfect being in the "Christ above," but did not "glory" because he had not as yet con- sciously attained unto it, or made it mani- fest. John gives us a wonderful word of encouragement in regard to our unfold- ment (1 John 2:27).
''But the anointing which ye have received of him abide th in you, and ye need not that any man teach you; but as the same anointiiig teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him/'
This is the same thing which Paul meant when he spoke of our being fore- known, for-ordained and pre-destined to conform to the image of the Son. That is, it shall be given every living soul to know that it is planned from the time of the soul's conception that he shall perfect- ly manifest as a Son of God, for how [98]
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could man be aught else when God has conceived him?
Thus we see that at heart, or in Being, man's form is outlined, awaiting his own conscious co-operation in bringing it forth. The Spirit urges upon man again and again to recognize himself as he is, a spiritual Being. Continually man hears the inner voice questioning, "What shall I give unto thee?" So long as the demand is for the untrue, the untrue conceptions take place in the soul and have to be ex- perienced. Unhappiness, poverty and disease finally lash the soul into a desire for better things. The "bondage of Egypt" drives the children of the light to seek Canaan. The pressure of earth cre- ates in the heart of the seed the desire for freedom in sun and air. The grossness of material consciousness at last compels the soul to seek the unfoldment of the spiritual, and man awakens to the possi- [99]
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bilities that God has placed within his soul.
All are fleeing from the "land of dark- ness," leaving the "old" and entering the "new" through faith. Few press into the new without occasional glances backward upon the old, and without moments of in- decision,— perhaps even at times prefer- ring the bondage of the "fleshpots" to the seeming uncertainty of the "daily bread" of the wilderness. Nevertheless, in the midst of all this confusion of mind, the awakened soul knows to say "Peace," re- alizing that the old must "pass away," and that the new is unfolded "according to our faith." We must listen to the voice of the prophet within, who alone is able to fortell the things to be, and through the power of our faith speak our word to frame our new world "in earth even as it is in heaven." Steadfastly we must claim the right to our vision, hold it in mind, and make preparations for its com- [100]
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ing forth, as did the widow of old for the increase of her oil. Fearlessly we must use toward the development of our ideal, the little we have consciously at hand — the little faith, the little courage, the little talent, the little strength, the little life, the little supply. Never an oak tree grew except from a Utile acorn! Things begin in the beginning and the beginning is al- ways small. The time for the beginning is now.
All things develop through use. Self expression is strengthened as it is exer- cised in faith. How many have glorious talents lying apparently lifeless through lack of use! Some are afraid to express. Others are indifferent. Many are too selfish, while others fear they will receive no reward. Through expression increased ability to express comes as a rich reward, — a treasure in heaven which never can be lost. Faith is not faith which does not [101]
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embody activity; that does not express it- self in works.
Two voices are ever whispering to the soul. The one speaks of limitation and impossibility. It is the voice of objective consciousness, that state of mind which sees things as they appear to be. The other speaks of the limitless and reminds the soul that every desire may be fulfilled through faith. This is the inner prophetic voice of the soul. It is urging a better ex- pression, a complete happiness, a life that is more abundant. Since the within is to be expressed in the without, this is the voice which we must hear if we would know the "land of promise," or experience the good promised to us. It tells us, "Press steadfastly on — in faith"
The little crocus which so fearlessly braves the cold and frost of early spring- time, and through its sweet presence, an- nounces "The winter is over and gone," is one of nature's most precious messen- [ 102 ]
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gers of the law of faith and of the possi- bilities which lie open to man when he will realize and use that law.
The cold and frost of winter become so imbearable to the crocus that it is forced to turn from earth and look long- ingly upward, believing that somewhere Ihere must be the warmth and cheer which its heart so craves. This call for warmth comes from within itself. It feels the inner urge. It desires good cheer. Every evidence of the without denies it the possi- bility of attaining the fulfillment of its desire. But, — how it does long for color, for sunshine! How its heart yearns for grace, for beauty! How desperately it pleads within itself for freedom from its bondage ! The cold, relentless earth denies it all these things — so it turns away from earth! This is the first step toward its ascent and makes possible its unfoldment. [103]
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Can you not see that opposition which drives you in the right direction is good? During the exeprience it may not be pleas- ant, but that force which compels expres- sion is a friend, and when you "agree" with it, you will hasten toward your good. All suppression, all deprivation that com- pels you to listen to the prophet's voice within your soul and urges you into fear- less and free experssion is a blessing to you. Though it seems to be your enemy, it really is your friend.
The longing for better conditions was the urge of the prophet in the crocus' own soul. (II Kings 4:1-7.) The prophet said:
"What shall I give unto thee?"
The crocus replied, "I desire to express myself as a purple crocus in the freedom of sun and air." Then the prophet said, "Enlarge your vision. Be full of faith. Cease to think of the earth. Vision your- self as unfolding perfection. See for yourself a purple dress. Think of your [104]
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heart of gold. Look upward to the sun. Imagine how lovely the air is. Vision the buds and the springtime. Fear not, — only believe!" Thus spoke the voice of the prophet in the heart of the little cro- cus bulb!
The poor little widowed outer self spoke differently. The ugly, brown bulb-self said:
"Do not make a spectacle of yourself!"
"It is impossible!"
"People will think you unwise."
"You are too insignificant!"
"I tell you it is winter, — it will not be spring for months yet!"
But always in spite of the discourage- ment without, in the innermost soul of the crocus it heard the prophet urge,
"Fear not, — only believe. Express yourself!"
It listened to that inner urge, and obeyed. You rejoiced because it did. Be- cause it followed the urge of its own soul [105]
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you saw the first crocus of the springtime, and the glad cry "Oh, there is a purple crocus!" sprang from your lips. You were glad that it was a crocus, — just it- self. It had a message of its own to give you. More than all the flowers it ex- presses faith. It is small, but it is brave; it is fearless ; it is a power. It believes in springtime in spite of all the testimony of winter in the without. It obeys the urge within itself. It almost gets frost- bitten,— but it doesnt! Faith may almost seem to fail, but it never does. Faith is exact fulfillment, — always it is to you ex- actly "according to your faith!"
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THE FAITH THAT DEMONSTRATES CHAPTER VII
The Transforming Power of Faith
HROUGH the outworking of the law of faith we grow like that which we gaze upon, or hold in mind for ourselves. This law of faith, or suggestion, is very- potent, but it becomes doubly so when that which is suggested to us is something we love, or idealize. Grecian mothers were very careful to surround themselves with every ideal influence during the months prior to the birth of their children, and Paul who understood this law em- phasized it in speaking of the Christ ideal, — ''We all with ojjen face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory" (2 Cor. 3:18.)
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The Old Testament story of Jacob, who placed the spotted sticks in the drink- ing water of his cows, is but another il- lustration of the subtle power of this law. The cows brought forth that which they gazed upon, — spotted offsprings after the pattern of the spotted sticks they saw in the water day by day.
The drinking water but typifies the wa- ter of the soul which God always ''moves upon' in order to bring forth. Here is re- flected and conceived the divine idea which is to be held in mind, and brought to birth in outer form. When the water of the soul is kept as still as that of a placid lake the reflection is perfect, and the di- vine idea becomes clear and well defined in mind. As we gaze upon it, love it, hold it as our ideal, and desire to bring it forth, in fullness of time it is given birth and that which we cherished in mind takes ac- tual form.
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Man instinctively looks up, and wor- ships. It has been a human tendency to make an image after the pattern of the ideal conceived in the soul, and this tend- ency has led to the idolatry of the past. Ignorant of its dire consequences images have been graven in wood and stone, gold and silver. A later form of idolatry is that which worships the personality of one who out-pictures a perfect ideal. In so doing the ideal is soon lost and only the idol remains. Spirit would never have us worship idols, but ideals,and for this reason Moses was commanded to ''destroy their altars, break their images, and cut down their groves, for thou shalt worship no other god; for the Lord whose name is Jealous, is a jealous God/' (Ex. 34:13-14.) No idol can truly represent the ideal, for no sooner is the idol formed to represent the ideal, than lo, the ideal has surpassed that sent forth to represent it. The ideal must always be greater than [109]
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that which is formed to express it. "Greater is he that is in thee (Spirit) than he that is in the world." (Manifestation.) (I John 4:4.)
The ideal of Spirit precedes the idol of manifestation, and presses itself forth. To fasten the gaze upon the idol instead of the ideal is to cease to make advance.
The ideal is that highest conception of truth which we can form in mind. It is our supreme idea of good. It is the "pat- tern we see in the mount" of our illumi- nation. We are to build according to this pattern, — the divine ideal. To find this pattern we must climb the mount, and this is by no means an easy thing to do. To climb a mount we not only desire to reach the top, but we walk every step of the way. Illumination is not reached through hear- ing the word or mere thinking upon it, but the voice says to us, — "This is the way; walk ye in it." When Moses climbed Mount Sinai he did so with effort, [110]
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as the meaning of the word implies. "It was a "jagged" or "bushy" way. There were rocks to scale, and thick underbrush through which he had to find his way. He aspired to reach the heights, he overcame difficulties and lifted up his body, compelling it to follow the aspira- tion of his soul. Moses did not climb this mount to satisfy his own thirst for knowl- edge, but he desired understanding that he might lead the people "God- ward" and "teach them ordinances and laws." (Ex. 18:19-20.)
When Jesus "went up into the moun- tain" to teach the eager multitude, he had to ascend to a very high place in conscious- ness to find the truth that could be "bread of life" to the soul-starved men and women who followed after him. His compassion for their need drove him to that mountain peak in mind where he could see that the ''poor are to be blessed/' that those who ''mourn are to be comforted/' that the [111]
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persecuted are to ^'rejoice and be exceed- ing glad/' So, too, must we climb the mountain peak of mind to find that pat- tern or law by which we may solve every problem in life and bring forth the true image of the self — the divine ideal God has formed for us.
This high place is an holy place, and for this reason Moses was cautioned to make careful preparation for the ascent. (Ex. 19:9-25; 20:1-8.) On his first jour- ney he did not go alone, but clung in his old mortal way to Joshua, Aaron and the elders, taking them with him as far as he dared. Consequently, he was not able to endure the test he met when he descended. In Spirit he had seen the ideal as God re- vealed it, and when he came down from the mount and saw the people worship- ping an idol of gold, ''his anger wowed hot, and he cast the tables out of his hand and broke them beneath the mount/' Thus Moses broke all the commandments at [112]
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once in a fit of anger, because he had not gone every step of the way to the moun- tain peak alone. He conceived an idea, but it was not high enough, and when the ideal of his fellow-men did not conform to it, — his own ideal crumbled to earth and every commandment of God was broken at one time! He was later to be more truly led. He was to build upon a surer foundation. On his second ascent, Moses hewed his own tables of stone, and heard the Spirit speak as it always does from the innermost, —
''No man shall come up with thee; neither let any man he seen through- out all the mount; neither let the flocks nor herds feed before that mount,"
Thus Moses ascended done, preparing
for himself the two table of stone which
were to receive the law. He had learned
at last to receive for liimself the ideal as
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God intended he should. And the Spu-it said:
"It is a terrible thing I will do with thee/'
It as always a terrible, that is, a won- derful, powerful, beautiful, awe-inspiring thing, that Spirit does for us when we have opened ourselves to it, and have dared to follow its leading alone. Even as Spirit cautions us to receive it alone, so does it caution us to express it alone.
"Take heed to thyself lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee, for the Lord whose 7iame is Jealous is a jealous God/'
When we have heard Sj)irit speak to us alone, we dare not go the way of an- other or make an agreement with any other man — for God's name is Jealous, — and he is a jealous God.
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Why is God jealous? He is jealous to bring forth his own ideal, because he loves his ideal — the one he has conceived for each of us — and unless we look to that pat- tern only, we cannot bring it forth. Therefore, because it is the best for us, God is jealous of that which turns our eyes away from the perfect pattern he has conceived for us. For this reason the first commandment he gave Moses was ''Thou shalt have no other gods before me/' That is, in order to bring forth God, all attention of the mind must be given to God. He must be gazed upon, loved, wor- shipped as the true and perfect pattern that we may become in very truth his "im- age and likeness." Thus do we become centered in the one who is all power, and thus the waters of the soul are at rest and receptive to the divine ideal to be brought forth. In this way, and in this way only, can God, the Father, bring forth his Son, making him the idol of his heart — the im- [115]
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age of himself — the expression of his own perfect ideal.
Each one of us is a special creation, — a perfect and individual conception of the divine mind. This being true, no thing else is like unto us in heaven or in earth, and so the second commandment natural- ly follows the first:
''Tfiou shalt not make unto thee (for thyself) any graven image (any mental picture) or any likeness of anything that is in heaven above, or that is in earth beneath or that is in the water under the earth. Thou shalt not bow down to them or serve them, for the Lord thy God is a jeal- ous God/'
To gaze upon any likeness of anything already formed is to open the mind to the subtle law of suggestion and to form that which does not belong to us as a peculiar and especial creation. We must see our- [116]
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selves as God sees us in order to hrin^ forth that ideal God himself desires for us. We are in danger of malformation the moment we focus our thought on less than the ideal, for true to this subtle law of sug- gestion the ''iniquity of the fathers'' is visited ''upon the children unto the third and fourth generation of them that hate me'' (or turn their attention away from Spirit). To gaze upon the iniquities, the limitation, the diseases, of past genera- tions is to bring them forth for genera- tions to come, but the moment one, or a thousand, of the illumined ones catch the true concept of life and "love me" — the di- vine ideal — that moment is "mercy shown" or that moment does the same subtle law of suggestion work for con- struction instead of destruction. No mat- ter what the ancestry may have been, or what the inherited tendency,according to that perfect law which each may find for himself on the top of the inner Mount [117]
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Sinai, — v/e can turn to the ideal in the self, and gazing upon it, bring forth perfect freedom from every form of bondage.
As naturally as the second command- ment follows the first, so does the third follow the second:
''Thou shalt not take the name of the Lord thy God in vain/'
''The Lord in the midst of thee is mighty." It is a "terrible," a wonderful thing he will do unto us. He is au. power. This ALL power is operating in us, an indi- vidual God to each of us as we individual- ly receive Him. We are not to take the name of this God in us m vain, or to feel that its power is limited for us, but through ascending the mountain peak of consciousness to God in us, we are to know the power that is in the mount, — power to do all things^ for unto this God ''nothing is impossible/' though all things are done according to law. This law is [118]
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to keep the attention fixed upon the ideal, and never allow it to rest for an instant upon any formed thing in heaven or in earth, — good or seeming bad. ''Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy mind and with all thy strength'' said Jesus, who called this the first and greatest command- ment. Its meaning is identical with the first one given to Moses. Then Jesus gave us the next greatest commandment, — that which he said was like "unto the first" — ''Thou shall love thy neighbor as try- self J" This means, that if we are to claim the privilege of bringing forth the divine ideal from within us in perfect freedom, we must of necessity extend the same privilege to our fellow-man. He has the same right to use the law to bring himself forth that we have. Each man must climb his own mountain, receive his own pattern, and bring forth his own ideal. If we fail to accord him this privilege, and in anger [119]
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condemn him because he fails to worship in our way — our own ideal crumbles into nothingness, we have broken the whole law, and will have to ascend the mountain again for a more perfect conception of the ideal. When the scribe who listened to this commandment as given by Jesus (Mark 12:28-35) saw the great reason- ableness of this, and exclaimed that it was "more than burnt offerings and sacrifices," the Master replied, ''Thou art not far from the Mngdom of God."
What depth of meaning in the Master's reply! We are not far from the kingdom of God when we can accept this intellec- tually as true, but we are in the Mngdom, literally of it, when we dare to prove its truth by our acts. Hearing and thinking never take us into the kingdom though they may bring us Jiear to it. Action alone makes the ideal real. The ideal is to be given physical birth. When we do the w^orks then are we being manifest, or [120]
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manifesting Being, and until Being is made manifest in us we are not in the kingdom of God, that is, have not yet brought forth the ideal into actual form. It is doi7ig that builds the house. "He that heareth my word and doeth it/' the Master said, builds his house on the rock that winds and waves cannot destroy. Each soul must hear and do for himself. Each soul must climb the mountain peak of illumination for the pattern as God de- sires it brought forth, then each must descend from the mount prepared to meet his tests and build for himself as he him- self has seen. Thus with the love of his heart, soul, mind, and strength centered upon the good — the perfect ideal, — the power of God flows out into perfect ex- pression, and God builds the temple of his body, — a holy temple, indeed, as holy as God, himself, has idealized it. It is this "faith of God" which each must accept for himself in order to demonstrate perfection. [121]
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So God builds his house, and from his ideal forms for himself an idol as divine | as his ideal, — and
''Unless the Lord build the house, they labor in vain who build it/^
[122]
THE FAITH THAT DEMONSTRATES CHAPTER VII
Abundance Through Faith
HE very thought of abundance lifts the mind far beyond the bounds of limitation. One can- not think abundance and con- ceive things in particular at the same time. It is too large a word to permit of detail. With it in mind, consciousness must swing far out with full sweep into universal existence, and soar unhampered, unbound in the joyousness of perfect freedom.
Consciousness does not attain unto this in a moment. The actual breaking of the last vestige of limitation may be accom- plished in an instant, but there is a prep- aration for the glorious event, — a prepar- ation in minutest detail — even as every petal of a poppy is perfected in minutest detail within the confines of its bud, — but once perfected, the sepals open wide [123]
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through the force of a last impelling inner urge, and the bloom unfolds, — gloriously, beautifully free. A moment before its birth it was a prisoner, boimd within the sepal sense of self, but an inner perfecting wrought through hourly preparation, grew mightier than the limitation and proved that the limitless, the boundless, awaited a complete readiness to receive it. Thus it is in the faith that brings abund- ance. Like the land of Canaan, the prom- ised abundance awaits the one who has the strength and courage and faith to enter in. Egyptian bondage must be forsaken, the uncertainties of the wilderness must be overcome, and Canaan must be entered into, — then only is Canaan gained. On the way to abundance, certain things must be abandoned ; tests of faith are to be met and victories won; new realizations are to be accepted in order that they may be enjoyed. No freedom was ever gained wherein these three steps were not taken. [1241
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— decision against the old, adherence to faith in the new, even while it is as yet un- seen, and complete and full acceptance of the new when it is revealed.
We have done well when we have de- cided against limitation; we have done better when through persistent practice of faith we have proved the power of the law to demonstrate that Spirit will indeed form as supply from day to day to meet every particular need, but we have done best, when we have passed beyond the proving of the presence of supply for particular needs, and have entered the land ''overflowing with milk and honey," — have so completely entered into the promise of faith that we take "no thought" as to what we shall eat or what we shall wear, but find ourselves living in supply itself since in God himself, and therefore in abundance.
As it takes faith to leave the old state of material bondage wherein we receive only [125]
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that which the law of sense determines for us, and again an increase of faith to meet the tests that compel us to rely upon the unseen power to provide for the daily needs, still again it requires faith in an in- tensified degree to know I am supply, — that where I am God is, and where God is, all is. Therefore, abundance is here where I am, for I am the boundless, limitless aboundance of power, substance and intelligence of God, present in all places, under all circumstances and at all times. This is the promised land, the ful- fillment of faith that admits of no limita- tion, that recognizes no lack, that abides in the consciousness of abundance and hence lives and loves and gives. It is the exercising of faith that "worketh by love,'' for love is the fulfilling of the law, — the perfecting of it.
The Master gave loaves and fishes to all who asked him. He gave also the law whereby particular, specified things can [126]
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spring into form to meet any need. "All things, whatsoever, ye shall ask in prayer, believing, ye shall receive," he said, but he ever held an ideal before the soul of those who could receive it, — "Take no thought for your life, what ye shall eat ; neither for the body, what ye shall put on, neither be ye of doubtful mind. For all these things do the nations of the world seek after ; and your Father knoweth that ye have need of these things, but rather seek ye the king- dom of God; and all these things shall be added unto you/' (Luke 12:22-32). He would have all come into this highest con- sciousness,— the Sons of God go free.
It takes faith, a big faith, to know you are a Son of God, for to really know it is to be asked to prove it. The "nations of the world," those who have not yet entered into the consciousness of being in the di- vine family, will demand of you as was demanded of Jesus in the wilderness, ''If ihou be the Son of God, do this or that." [127]
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If you have arisen to the full Son consci- ousness, you will never seek to prove it hy what you can do, but will continuously prove it by what you are, and this proving is as often effected by what you do not do, as by what you do.
In universal consciousness you will like- ly forget to desire to sef^ve yourself, for being a Son and having realized the fulfill- ment of the promise, you will have risen beyond the desire to be served, and will find your joy only in serving others. Thus is the law of love, or "faith that worketh by love" fulfilled, and this love of giving sets in operation the unfailing law "measure for measure" where with no thought for receiving, you cannot avoid receiving, for having abundantly given, the abundance is pressed upon you in exact fulfillment of the law. "Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give unto your bosom. For with the [128]
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same measure that ye mete withal it shall be measured to you again." (Luke 6:38.) Yet, "Give, hoping for nothing in return," for to so hope would be to separate your- self in consciousness from supply and so to shut out the abundance once more. The Son of God never descends from his high and heavenly consciousness. Possessing the all, wherein no more can be gained, the ''Son of man comes not to he ministered unto, hut to minister."
Only those in the consciousness of being Sons can receive the abundance, — uni- versal supply. It is everywhere present to be partaken of by all, but all cannot par- take of it because they have not prepared their consciousness for it; they have not yet entered into the Son consciousness wherein they can freely use the Father's bounty in constant recognition of the Father's all providing care. "Son, thou are ever with me, and all that I have is thine." Love consciousness only can be- [129]
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lieve this to be true. Love is the golden key that unlocks the storehouse of the Father's treasure. The servant of God cannot use the key because he is afraid. The Son of God appropriates all that the Father has in his loving mission of being about his "Father's business." Confident that he is a Son, he has no feverish anccieiy to possess, for as a Son he is continuously possessing the all in its unlimited, un- bound, unrestricted, abundant state.
Solomon (Son, or Sun, of Man) , whose radiant love nature expanded in the night of his experience to that universal plane of consciousness where he asked not for self but to be of service, brought to himself wealth undreamed, with life and honor be- yond his power to ask. (I Kings 3:8-16; 10 :l-24. ) He had the wisdom to love, and love released its boundless wealth upon him, so that "silver was counted as naught in the days of Solomon," for love is the gold idea that manifests in golden store. [130]
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Even the drinking vessels of this mighty- king of love were of gold, — pure gold. The faith to love is the faith that releases the boundless storehouse of God, for to love is to give, and to give is gain.
We cannot work in the spirit of love without having God present in conscious- ness. To consciously have God present is to be one with life and wisdom. To have life and wisdom present in consciousness is to be spiritually quickened and inspired, — to Imow what to do and how to do it. It is to be led without effort, without toil, by the prompting of the Spirit within. This is the secret of the great riches which finally came to Jacob after he had labored so long in Canaan for the sake of the woman his soul loved. Fourteen long years he la- hored for love, while as yet his soul seemed bound by the hardships his inconsiderate father-in-law imposed. Love finally light- ened his darkness, and the way to abun- dance was at last revealed to him through [131]
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the prompting of the Spirit within. When Laban had at last consented to award him the "spotted calves" which might be born, Spirit prompted him to produce spotted calves by placing spotted sticks in the drinking troughs of the cows. Interior powers were opened to him through his faithfulness to love. The law of sugges- tion, the power of mental imagery, was revealed, and true to the outworking of this law, the cows brought forth according to the picture they held in mind, and Jacob, who never could have guessed this secret by taking thought, had it revealed to him by Spirit when through his labor of love, he learned to listen to the guid- ance which came from within.
The account of the miraculous draught of fishes made by the disciples of Jesus in obedience to ''his word'' tells the same beautiful story and reveals the ease with which abundance manifests when the law of faith has been fulfilled. The disciples [132]
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had toiled ''all the night" in a vain en- deavor for supply. They were laboring in the old time method. They were to be shown the better way. A giving up, or a giving away from self, first was required. The Master borrowed their boat. He promised them nothing at the time. Just for pure love's sake they were asked to loan their boat that their Master might use it in order to teach the multitude.
The "people pressed upon" the Master in order to hear his word. His heart ached to satisfy their soul hunger. He had to be separated from them a little in order to best instruct them, so he bade Simon "thrust out a little from the land." Then he taught the multitude, and when he had delivered his message, he did not neglect to show his appreciation for the loan of the boat. The Christ always makes a just and generous return. He revealed to Simon the way to the abundance, ''haunch in the deep'' he said, "and let doxvn your [133]
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nets for a draught," Simon, who had toiled all the night for his supply, doubted the presence of the abundance, but was wise enough to obey his word. When he had done so, he enclosed such a multitude of fishes that the nets broke. Right there where they had been toiling all the night long the abundance lay, but they had not been able to find it because the principle which reveals it to consciousness had not been fulfilled. In the night of their toil, they had not loaned their boat to serve the multitude; they had not the Christ in it; and they had not listened to his word. But "when they had this done/' — that is, when the principle had been fulfilled, — lo, like magic the multitude of fish were there.
Today, people are "pressing to hear the word of God" just as then. They are starved for the word of truth. Manv, many boats or business enterprises, are ly- ing idly by unused because their owners think they have brought no return. They [134]
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have toiled for a living, and have found nothing. ''It is God who maketh rich.'' ''Thou shalt rememher the Lord thy God; for it is he that giveth thee power to get wealth/' This is the divine promise, but since it is the Father who "careth" for his children, the law of the Father must be carried out. We cannot prosper as we toil for self. Let us take our empty boat ; let us thrust it a little from the shore of material thought; let us place the Christ ideal within it ; let us use this ideal to serve our fellow man; let us obey the urge of this ideal, when it prompts us to launch away out in the depths of the sea of the Love Spirit, and lo, such an abundance will come to us that we will have to call others to help us care for the supply.
Then a revelation will come to our con- sciousness. After all supply just of itself amounts to nothing. Fish are fish, and may be sold for gold or silver. But the ideal that can attract fish is greater than [13 5]
THE FAITH THAT DEMONSTRATES
gold and silver. This revelation uncovers a greater treasure, — the treasure in heaven, the eternal principle that under- lies every manifestation of abundance. Earthly treasures suddenly become sec- ondary to this. We remember the cause that produced the wonderful supply, — it was the loan of the boat to the Christ that he might feed the soul-starved multitude. We remember that men are greater than fish, and we henceforth seek to serve men rather than catch fish. When we attempt to catch fish without thought of service to our fellowmen, we "toil all the night and take nothing," but when we seek men, fearlessly using our boats for this purpose, lo, they are filled with fish, without our "taking thought." This is the golden love key, which opens the door to the abund- ance of God.
1 3 6
THE FAITH THAT DEMONSTRATES CHAPTER IX
Demonstration Through the Law of Faith
J^^^ COMPLETE outworking of ^ the Law of Faith which re- sulted in a perfect demonstra- tion was experienced by me early in my awakening to the truth. I feel it well to give this here, first because it was a complete outworking of the law, although at that time, I did not realize it as a law; and second, because it was one of my very first demonstrations, and I wish it to inspire young students to use this law rig'ht now. It will be such a joy to you to have proved God's protecting love, and care and bounty. How you will love Spirit when you know the presence of Spirit in your life. But you will never know this presence until you prove it. I can tell you of it, but I can know only for [13 7]
THE FAITH THAT DEMONSTRATES
myself. You must dare to prove this for yourself. Then only will you know.
This experience came to me just after we moved to Oregon. We felt the seem- ing financial limitation which is a wilder- ness experience to many, but which should always be considered as the "way to Canaan, flowing with milk and honey." It seemed that there could be no house- maid, and that there was no supply for the many things so needed to give me free- dom. Kept at home through my household duties, and the care of my little son, there was one thing I very much longed to see in the home, and which would add greatly to my happiness. This one thing needful at that moment was a piano. It did not seem (please notice that I say seem always, for the limiting thought was only in my own mind) that we could buy a pi- ano. It did not even seem that we could rent one. Nevertheless, I longed for one, and I conceived the idea that I could store [13 8]
THE FAITH THAT DEMONSTRATES
one. Notice this, / conceived the idea of a stored piano. That was exactly what I brought forth, — a stored piano, I could have conceived differently if I had known the law, but having conceived it in this way a stored piano was given birth, or brought forth in my experience. I saw an advertisement in the paper about a piano for which storage was desired, and wrote a letter requesting the use of it, but after consulting with other members of the fam- ily, it seemed that it was not exactly har- monious that an unknown piano be given a home with us, so I destroyed the letter. Nevertheless, I remembered that God sat- isfieth the desire of every living creature and knew that somehow I would be given a piano. I asked myself how. Then I remembered the promise,
''All things whatsoever ye shall ask
in prayer believing ye shall receive,"
I decided that "all things whatsoever"
included a piano, and although I did not
[13 9]
THE FAITH THAT DEMONSTRATES
know it as a law, as yet, still I received it as a precious promise, and decided to do my part by asking and believing, I sat down in a nearby chair. I asked myself, "What am I to do first?" I realized that the first step was to ask; so I closed my eyes, and said the very simple words,
''Dear Heavenly Father, please send me a brown piano."
I desired a brown piano because I wanted it to harmonize with my furniture. But here it is well to notice that uncon- sciously I fulfilled a very exacting law. I stated definitely what I wanted, I framed my desire by my word, ' It was the living seed which developed what I wanted. Having asked, I remembered that now I must believe that I had received. There- fore, I knew I must be grateful, so again I closed my eyes, and in the same simple way expressed my thanks,
[140]
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''Dear Heavenly Father, I thank thee that thou hast sent me a brown piano/'
At once I knew that the piano had been selected for me by the Infinite Mind, and that it was a question of but a very short time until it would be brought to me. Im- mediately I acted out my faith, I pre- pared for its coming. I arose from my chair and re-arranged the furniture in the room. I left one corner vacant, empty, awaiting the arrival of the brown piano. I saw the piano there. Every morning I dusted the piano when I dusted the other furniture. I imagined myself playing upon it, and heard myself singing. Mentally I arranged a basket of beautiful orange wild rose berries upon it, enjoying the harmony of color expressed in the or- ange and brown. I was bringing forth my conception with all my soul and mind and strength, although I was doing so
, [141]
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more through an obedient, devotional spirit spirit than through realizing the act as the outworking of definite law.
Within a week three piano agents had called at my door, asking me to purchase or rent a piano. I seemed to know that it was through the quickening power of my word. I had spoken the word "Pi- ano," and, of course, it vibrated upon pi- ano consciousness. I knew the piano was on its way. Within a month, a lady who lived just around the corner, and whom I knew but slightly, told me she was going to California for six months, and asked me if I would store her piano. When it ar- rived, lo, it proved to be a brown walnut cased instrument. It went into the empty space prepared for it, and it filled that emptiness exactly as I had conceived it. I had given birth to my conception ! How close the fulfillment of my desire was, — just around the corner! Finally the owner of the piano called to see it in its
[142]
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new home. She told me that she was a Christian Scientist. Then I told her what I had done, and we both "praised the Lord" for the fulfillment of his beautiful promise.
This was a perfect outworking of the law of faith which I have since come to see is exact in operation. It is a law of crea- tion, the law of bringing forth. It is the one law well know in every home. It is the outworking of marriage, conception and birth on the Spiritual plane. Spirit and Soul mate. They conceive an idea in the Soul. It is formed in the mind. It is given birth in expression. Such a simple law! So easily understood! God's creative law free for the use of all. It brings forth good, and it brings forth ill according to the seed. "What shall I do for thee?" asks the Spirit within your Soul. With you rests the power of de- cision. "Ask and receive, that your joy may be full . . . for every one that
asketh, receiveth."
[143]
THE FAITH THAT DEMONSTRATES CHAPTER X
Guide to Demonstration
I T is the hour of need that de- mands the exercise of faith.
When the farmer needs a har- vest, he plants his grain. He plants it in the soil, covers it up, leaves it in the dark, silent depths of earth until it comes forth. The hour of need is your op- portunity. It is then that you may turn to the Father within, outline your desire to him, know that he quickens the seed- idea which you frame by the power of your word in asking, and that in fullness of time it will come forth. In the quiet, invisible realm of your soul allow this seed- word to rest. In the silent, secret depths of Being it will begin its unfoldment. Ex- pect the answer to your request. Know that you must receive the manifestation of your word, as truly as the farmer re- [144]
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ceives the harvest from the grain he sows. Your word shall not return unto you void, but it shall accomplish that which you please, and it shall prosper in the thing whereunto you sent it. (Isa. 55:11.) Such is the law.
Directions
Have faith in God. Have faith, — and doubt not. Fear not, — have faith only. Remember, there are no limitations. To God all things are possible.
Use positive words only in making your request. The perfect condition is desired, therefore plant in your soul the perfect seed-idea.
Thus, ask to manifest health, and not to be healed of disease; to express harmony, and realize abundance, not to be delivered from discord and limitation.
[ 1 4 .5 ]
THE FAITH THAT DEMONSTRATES
Fill in all three blank spaces with the request for what you want in the tense as indicated. The word is a seed. It will grow.
Leave the how, when and where to God. Your work is merely to say what you want, and to give thanks, believing you have received. All the details of this bringing forth are the work of the Father. "He doeth the works." Do faithfully your part, and leave God's part to him. ''Ask" God for what you want, then ''receive' God's fulfillment.
Keep this guide near at hand, giving thanks daily that the work is being done. Let this be in silence and in secret. "Pray to thy Father in secret, and thy Father who seeth in secret, shall reward thee openly."
When the demonstration is completed, this guide will be one of your treasures, — a proof of the law, and the power of your faith.
[1461
the faith that demonstrates
Demonstration Guide
The Realization: "The Father in me he doeth the works." (John 14:10.)
The Promise: "Every one that asketh, receiveth." (Matt. 7:8.)
The Law: "According to thy faith be it unto thee." "What things soever ye de- sire, when ye pray, believe ye receive them, and ye shall have them." (Mark 11:24.)
The Instructions: "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind." (Luke 10:27.)
With All My Heart
In the heart of my being, I am one with thee, my Father, and I recognize thee as the Being, the Father of all. Thou art Spirit, — omnipresent, omnipotent, omni- scient. Thou art Wisdom, Love and Truth, the power and substance and intel- ligence of which and through which all [147]
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things are formed. Thou art the life of my Spirit; the substance of my soul; the intelligence of my mind; and I am mani- festing thee in my body and affairs. Thou art the beginning and the end, the very all of the good which I can ever know or express. The desire of my mind, im- planted in my soul, is quickened by thy life in my Spirit, and in fullness of time, through the law of faith, is given birth in my experience. Therefore the good I now desire to be made manifest already exists in Spirit in invisible form, and but awaits the fulfillment of thy law to be brought forth into manifestation. In thee, the source of all that is, I already have my desire and but await its outward expression.
With All My Soul
The word which I now speak outlines to thee, my Father, that which I desire. As a seed-idea it is planted in the soil of my
[148]
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soul, and moved upon by thy quickening life in my Spirit, must come forth. As a child is conceived within its mother, so my desire is now conceived in my soul. / will give birth to my conception. I allow only thy quickening Spirit of Wisdom, Love and Truth to move my soul. I con- ceive only that which is good for all, and now ask thee to bring it forth.
Father, within me, I ask thee to
With All My Mind
The idea which I have conceived in my soul is now being given thought-form in my mind. I form in mind only that which I have conceived. As a seed begins its growth in the silent, secret depths of the earth, or as a child is first given form with- [149]
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in its mother, so does my desire now take form in the silent, invisible realm of my consciousness. I enter my closet and shut the door. Quietly and confidently, I now hold my desire in mind as already being fulfilled. I await the perfect bringing forth of my conception.
Father, within me, I thank thee that now in the invisible the fulfillment of my desire is already established. I believe
that thou hast
With All My Strength
No act of mine shall deny that I have already received in Spirit the fulfillment of my desire, and that it is being brought forth into perfect manifestation. In Spirit, in soul, in mind and in body, I am [150]
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true to my conception. I have piUceived my good in Spirit; I have conceived it as a perfect idea in soul ; and in mind I have given true thought- form to my concep- tion.
That which I have conceived is now being brought forth into manifestation.
I thank thee, Father, that I now have
"Thou shalt decree a thing and it shall be established unto thee." (Job 22:28.)
"Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?" (John 11:40.)
It Is Finished.
[151]
Other Books by Florence Crawford
''We COMFORTER," A Magazine of Truth, devoted to the healing Christian message of life, light and freedom, as ap- plied and demonstrated to the world by Jesus Christ. It is issued monthly, and bears a message for all people of all faiths. Edited by Florence Crawford. Subscrip- tion price, $2.00 per year. Single copies, 25 cents.
How to Enter the Silence 25 Cents
Christ Consciousness 25 Cents
The New Age Message 25 Cents
Self Expression 25 Cents
Secrets of Abundance 25 Cents
The Marriage Riddle 25 Cents
What is the Kingdom of God ... . 25 Cents The Realization of Spiritual Power and
Illumination 25 Cents
Guide to Demonstration Through Crea- tive Law of Faith 25 Cents
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