The science of sciences

Front matter

THE.

eieQee of Sciences

Class „ 3Ft34_ Book^ .Kt do

Chapter I Science of Sciences - - 19 II The Great Fundamental Law - 24

III The Beginningless Beginning 27

" IV The Eternal Momentum - 44

V Primal Effect as The Pattern Man 52

VI The Lesser Activity - - 62

VII Man's Productions - - 65

" VIII The Soul - - - - 86

IX The Dual Aspect of Man - 91

" X From Where Does Evil Come? 107

XI The Liberation of the Soul - 118

" XII Culminating Steps in the Process 137

" XIII Body - 144

11 XIV The Necessity for Appropriation 149

XV What is Disease? - - 170

" XVI The Power of Words - - 175

" XVII The Value of the Imagination 198

"XVIII The Power of Suggestion - 212

" XIX Wilt Thou be Made Whole? 220

" XX Practical Supplement - - 240

" XXI Direct Application - - 255

EXPLANATORY.

Associated with the spiritual Light which has re-dawned upon the race during the last century, two presentations stand prominently before the world as its leading text-books.

First, "Science and Health," as the text-book for Christian Science, with Mrs. Mary B. G. Eddy as its author.

Later, the "Builder and the Plan," as the text-book for the Science of Being, with Mrs. Ursula N. Gestefeld as its author.

An outline of the relation between these two books may be thus stated. Mrs. Eddy, under the inspiration of the hour, threw upon the world a gigantic metaphysical Revelation, somewhat in confusion though not unavailable. Mrs. Gestefeld, a later teacher, afterward systematized and placed in orderly arrangement this wonderful, complex Revelation, supplying its missing links; so elaborating and elucidating it as to put it on such a sound, secure, mathematically correct basis that it cannot be overthrown.

Therefore, there is now presented to humanity through the efforts of these two, probably, greatest women of the age on their lines, a concise, homogeneous, demonstrable Science, which not only reveals from an irrefutable premise the nature of God, Man, and the Universe, but carries with it its own verification.

Mrs. Eddy, of whom too much cannot be said in praise of her indefatigable efforts to lay down fundamental Principles and their application, will, doubtless, live in history as one of the bravest and noblest of illuminated women, and many will bless her name from sunrise to sunset.

Mrs. Gestefeld, in whose honor too much cannot be said as the ablest Exponent of this Science, and additional revelations, will, also, live in history, while all students and lovers of logical presentation of Truth, past, present, and future, will breathe her name in benediction only, among the foremost of whom will be the writer, who is indebted to Mrs. Gestefeld for all her fundamental teaching. Hence she deems it but common justice to say, that unless one shall receive a newer, clearer, and higher revelation of Truth than has come through these two remarkable women, his or her work can be no more than an individualization of what has already been given in the way of Principles and systematization. But we are living in an inspirational age, and there is still more unrevealed knowledge to be given to the race through those who are open to receive it. Higher inspirations will be more direct, forceful, clear, available; not requiring from the recipient the toil, sweat, and effort the pioneers have experienced endeavoring to make themselves understood. Always, the higher the Revelation the more simple, until Truth shall stand before the world in all its native purity, pristine beauty, majestic simplicity, and almighty Power.

THREE REASONS

why this volume is offered to the public.

First, because the demand for literature of this character is continually increasing.

Second, because other writers on this line of Thought may have overlooked, forgotten, or not yet received some valuable points which the writer walking in their footsteps over the same rich, exhaustless fields of Truth may have gleaned.

Third, because each one's presentation of the subject will appeal to some one to whom another's may not. Hence there is room for all.

PRELIMINARY.

In the great University of Being there is much to be learned, and everyone indifferently or purposely is seeking to obtain knowledge of some kind. If this is not true why all our institutions for education; our public schools throughout the land; our colleges, academies, and universities? Do not these standing witnesses verify the statement that all are seeking to know? And this is right, for unlimited knowledge is the legitimate heritage of every human being. Not only is this true now, but it has always been and ever will be true.

Then it is not a wise man or woman who will refuse to lay hold of that which is good when it is within reach, and knowledge surely is good, for one could not perform the most trivial task in his daily vocation if he did not know how. One could not write a letter, read a book, add a column of figures, build a house, did he not know how to do so.

Is it then any wonder that from time immemorial mankind has been admonished to get knowledge? Why? Because knowledge is Power. It is practical and available Force.

But there is a certain kind of knowing still awaiting humanity if not yet found. A kind that will include all other kinds. This is Self-knowing. Knowledge is Power on any plane, but Self-knowledge is Power on all planes, hence its incomputable value.

In order to gain Self-knowledge the question, What is Man? must be answered. This, the Problem of problems, must be solved. This, the Mystery of mysteries, because Man involves all there is, except his Creator, must be unveiled.

It is a mighty proposition to propound to the human race, and probably there is none of more intense interest, larger profit, and richer research to the average thinking individual. From the days of Job — of Biblical fame — who asks, "What is Man that thou art mindful of him," and long prior to those days even to the present hour, this question, written upon the wall of existence, engraven upon the face of visable Nature, confronts one at every turn of the Wheel of Destiny.

As an inquiry it ranks next in order and importance to the question, What is God? The answers to both of these queries will require that kind of knowledge already alluded to, and which if one has once had a taste of the genu* ine article his appetite grows so rapidly on what it feeds upon that it becomes quite unappeasable. To use scriptural terminology, he becomes "drunken with the wine of Spirit," and with the exhilaration of the vivifying cup from the Fountain of the AU-Knowable.

Truly, one does not live by bread alone when he begins to hunger and thirst after spiritual Self-knowledge.

But to solve this Man-Problem one must have Principles and rules with which to do so. "Opinions" are not adequate or reliable. "Hearsay" handed down from century to century is not dependable. "Isms" and "ologies" are too fallible. Principles are requisite that Man's nature may be delved into, probed and analyzed from center to circumference.

This nature must be taken all apart, so to speak, just as one would take a watch to pieces in order to see how, and of what it was constructed. We have all known children who, from love of discovery (not always mischief) have slyly carried the old clock into the barn and taken it all to pieces in order to see of what it was composed, and how it was constructed, for the clock seen only on its surface is a great mystery to the child who wants to know what makes it tick and strike, move the hands on the dial, how it is wound up and what runs it down.

If one would take the same interest in examining his own nature he would make some surprising discoveries. Only in this manner can the great Problem be solved. Man's nature must be metaphysically segregated in order to find what is in him; of what his aggregate nature is composed; how he is constructed from the Alpha to the Omega of his individual Being.

Then we shall discover why a man thinks, speaks, moves, acts; why he loves and hates; why he is sick or well, rich or poor, good or bad, ignorant or knowing, happy or miserable, what runs him down and what will lift him up.

Broadly speaking, there are many differing views concerning the nature of Man. Gauged by the dimensions of intellectual discovery, he is supposed to be the aggregation of physical atoms, molecules, cells — the apex of organic structure.

Measured by the world's opinion — to use extremes — he is a millionaire or a pauper; a gentleman or a tramp; a Shakespeare or an ignoramus; a saint or a sinner; a Jesus or a Judas. How pitiful would be the lot of humanity if it had no higher appraisement than the world's opinions. But it has.

If one could enumerate and locate for you all the bones in the physical organism; name each system, organ, and its function; every element and its office; if one could count every cell of the brain and number every hair on the head, would he tell you anything of Man? Not one word. He would only be describing to you Man's instrument.

Did you ever ask — as of an invisible Presence — What is this of me which is constantly saying to itself I am — I am "this," I am "that," I am "the other"? Where did this "I am" come from? Dust, materiality, or has it some higher, nobler, more sublime source?

How did it get here? What mighty, resistless Impulse has launched it into existence? Is there a purpose — a definite "end in view" for its being here? If so, what is this "definite ultimate?" Can I find it, and if I can will it reveal to me my destiny?

There is no surer, more literal fact to my consciousness than here I am; the very words proclaim it. Now, what am I? What is my origin? What my destiny?

If it is true that the ultimate of everything is involved in its origin — and this is a law that we find obtaining throughout Nature — if we can find Man's origin we can be positively sure of the "end in view." From whence comes a seed-corn? From a whole corn in the ear. What then will be its predestination? Another whole corn in the ear. Visible nature is prognostic of the invisible on all lines.

THE REQUISITE STEP.

The investigation of this Science of Sciences does not necessitate disregarding or renouncing any religion, philosophy, or cult dear and sacred to one at the present time. The requisite step is to unfold these; to delve down deeper into, find and utilize their latent possibilities. The need of any hour is not to destroy, but to restore and increase to fullest measure all that is worthy of preservation.

I venture to state until one discovers it to be so for himself, that there is much more locked up in all religions, philosophies and cults, ancient or modern, than is apparent on their surface, and they need to be opened in order to know what they contain. They are like sealed books; the clasp unsprung, the leaves uncut, and this to-day revealed scientific knowledge is the key that will unlock these hidden treasures new and old.

Hence, it is not iconoclastic in its trend. It has not come to tear down without giving one something better. If it takes away a false conception of Deity it will give the true instead. If it takes away the substantiality of this material, visible world, it will give one innumerable, realistic worlds in its place.

It comes just as the great Teacher of Nazareth came two thousand years ago. He said of himself: "I come, not to destroy life, but that ye may have it more abundantly." And not only life, but all that belongs to life — health, strength, peace, prosperity, happiness and power. Never can anyone have all these legitimate conditions in an abiding manner until they are obtained from bed-rock Principles.

Therefore, this knowledge comes to give to humanity in greater abundance all that is of value, temporal and eternal, for its welfare. It brings in its pathway a wealth of blessings not dreamed of in our daily existence, and for all, no matter what the cast, color, clime, or condition. It is no respecter of personalities. It is a Universal Revelation.

No one need hesitate to enter immediately into its research; to plunge deep into its lifegiving, health-producing, power-bestowing waters. One need not wait a day nor an hour to step into the path of Immortality now while encumbered with the "mortal coil," and divest himself of all the unwelcomed ills of existence. To-day one may begin to lift the veil of all mysteries, for herein will be found the Hand.

CHAPTER I.

THE SCIENCE OF SCIENCES.

When presenting for consideration to an intelligent people a Science of any nature one must be careful to impress the investigator, first, with its Impersonal aspect, even though it may hold, hidden within its amplitude, that aspect which, later, will become personal to every individual seeker.

As Impersonal it must be held independent of, and beyond any human, ecclesiastical, theoretical and traditional authorities, being always its own authenticity because reared upon such Truth as the nature of Principles demands. Thus it should be viewed apart from any personal teachers, any book, any and every school. It should be recognized, dealt with, and accepted for what it is in itself.

What is to be understood by Truth based on Principles? That which is self-evidently true. Proves itself to be so. Its face value is its all-sufficient guarantee. Two plus two equal four. Is this true because we have been told so, or because we have seen it so stated in a book? No. It is a mathematical proposition presented for consideration, and we have carefully brought to bear upon it our reason, logic, judgment, and other faculties, enabling us to perceive that it is true.

But perceiving is not enough. We may not stop at this. We argue, "if this is true it can be proven." Thereupon we make an application of it and find that it proves itself to be true. Thus we have not only the conviction of our reason, but we have the authority of demonstration, and there is no higher authority in the Universe than individual demonstration.

Hence, the "True in Itself," and every Science built thereon, are not at the mercy of any conspiracy of time or space. They antedate both, and not all the upheavals and changes of skepticism, superstition, ridicule; not all the waves and billows of censure and criticism, can ever overthrow, undermine or shake for a moment that which is truly scientific because of its secure foundation — Impersonal Truth.

Then, what is Absolute Science? It is a logical arrangement of abstract Truth so classified that it can be substantiated by demonstration. Science is, invariably, a systematized order of Principles that can be tested and proven. That is not truly scientific which does not admit of these qualifications. Everyone is at liberty to prove for himself. All philosophies, cults and religions have their places in the great Whole. These are adjustable, and when Science is clearly understood each will be placed in its right position, for Science being Absolute will provide the place for each, as it must be the primal basis for their existence if they contain a thread of Truth, as they certainly do.

Just because scientific truths are Impersonal, and therefore eternal, there is no new Truth, but there are constantly arising new discoveries and revelations concerning the Truth, and these are only new to us because now we have grown to where we can perceive them. Emerson says: "We do not see things that stare us in the face until the hour arrives when the mind is ripened to where it can see them." All truths are as old as eternity. They are coexistent with Deity. To-day they are only presented anew — a re-presentation — but with a practicality that is proving to be of inestimable value in every department of existence. There is no condition, position, or situation where Truth cannot be made substantially available. There is nothing more useful than abstract Truth made concrete. For example: If one understands that five plus five make ten (a bit of abstract truth made concrete on the intellectual plane), he can add together five and five straws or five and five millions of dollars.

Science to be such must be mathematically correct and precise; logically deductive and inductive; homogeneous, symmetrical systematic, for it must be the Foundation of all that is true, eternal, and unchanging.

The Science of Sciences begins with First Principles, beyond which it is impossible to go because there is no beyond. Then it must be constructed upon a Premise so fundamentally secure that it cannot be refuted, challenged nor ever overthrown. It will embrace in its scope knowledge of all the fundamental Factors of Creation, their natures, purposes, and issues.

As the writer regards it, the Science of Sciences is the Science of Being from an individual point of view. Aristotle says: "Science of Being cannot be separated from Science of Knowing." The Science of Being is Christian Science, with its seeming contradictions reconciled; broken links in the chain of sequence repaired, mathematically systematized. Christian Science is a revival and re-presentation of Eternal Principles practically applied, giving the two sides of Christianity — its religious and scientific aspects — its origin and demonstrations.

Note. — In some instances superfluous capitals are used as distinguishing- features.

Words wholly capitalized denote all-inclusive terms.

Chapter II. The Great Fundamental Law

The statement, old as the eternal hills, that everything is governed by Law, is not arbitrary, it is scientific. Being scientific it is provable. Because provable it is practical. Being practical it is valuable, hence it behooves humanity to look into it; ascertain what it is as Law; whence its origin — if it has one — and what is its purpose and mode of operation.

Surely there can be nothing purposeless in a Universe governed by absolute Law and Order. This Law being absolute has no origin. It has always been and will be forever. It is self-subsistent, so to speak. There never was a time when it was not, and never will be a time when it is not. Although anterior to time it operates in time and throughout eternity.

Neither God, Man, nor anything consequent upon these Factors, have had anything to do with its nature. It is that great first Law to which all other laws are tributary. It lies at the foundation of Creation. It obtains throughout the Universe. Even the most trifling incidents, as well as the most important in one's daily existence, are being governed by it. This is why it is the one inevitable, necessitous, imperative Law that it is.

Nothing can ever change, destroy, annul, nor violate this fundamental Law of laws. No one can impede nor arrest its action. One might as well put forth his human hand and try to stay the motion of the ocean as to restrain or check the activity of this ever operative resistless, omnipotent, omnipresent Law. But it is possible to control it. How? First, by knowing there is this Primal Law; then, acting with it instead of constantly running up against it, as one is sure to do knowing nothing of it.

Hence the importance of becoming aware of it; comprehending its nature, purpose, and issue; making it subservient to our needs instead of being in abeyance to it, as everyone is to whom it is unknown, and thus a misappropriation of its use made possible, the user being the injured, not the Law, for that throughout time and eternity remains inviolate and forever in operation.

To know of this underlying, subsistent

Law is to have one's feet firmly fixed on the Rock Foundation of the Science of sciences. It will also enable him to account for everything he sees (and much that he does not yet see) in the world of existence.

Without knowledge of this All-controlling Activity a man is like a feather in a gale; at the clemency, or cruelty, of every operative subsidiary law, and he is therefore frequently, though ignorantly, his own worst enemy. It is well worth while to stop and consider this great Fundamental Law on which all Creation rests; to which everything in the universe is either remotely or directly related.

This Law of laws, like everything else, has its two sides, and these are

CAUSE and EFFECT.

Chapter III. The Beginningless Beginning

That the relation between cause and effect is such as to make it inevitable is self-evident. Surely it requires no great amount of argument to convince anyone who is amenable to reason, that for every cause there is an effect and for every effect there must be a cause, and this establishes the immutability of the Law of cause and effect.

Therefore, as a consecutive and orderly step in the unfolding of this Science we will consider the two sides of this Law, taking up first that side which as Cause must necessarily constitute the beginningless Beginning of all that proceeds from it. Hence the statement: There is but One, Great, Supreme First Cause. First, as the Foundation of all that is produced by it. First, in the sense of that starting Point from which one is to reckon, and not in the view of something which ever had a beginning no matter how remotely.

There can be but One Beginning to all that is from itself. This certainly is axiomatic.

Two beginnings would give us two Supremes, two Firsts, which is illogical. The science of Numbers does not require two abstract units. Two would be superfluous. One is all-sufficient — all there can be. Thus to repeat, there is but One First Cause, and because it is such nothing antedates it. There is nothing and no one anterior to it; therefore it must be Subsistent. It supports and sustains all that is eternal and real, or is of like nature.

(Science gives us new meanings to old, familiar terms. Sickness used to be considered real. It certainly seemed so to the one who was ill. But after a certain method of treatment, be that what it may, the illness disappears. It is entirely gone. Where has it gone? Could we find it if we search ever so diligently? No. It was not "real" or it could not have been disposed of. It was "temporal," not "eternal." Then whenever the "real" is spoken of it refers to that which is eternal as an emanation from this Subsistent Cause.)

That First Cause is indestructible, unchanging, and everlasting, is palpable. "But," says one, "it is so abstract!" True; so is Time abstract, yet no one has any difficulty in conceiving that there is Time. We are using it all the while, although no one has ever seen, heard, or handled it with either of the five natural senses. Time is discernible and utilized daily.

The same is true of this abstract Cause, to which is given the term Deity, or God; not arbitrarily but advisedly, because Deity is the name universally bestowed upon that which is Primal, therefore Supreme.

There is nothing compulsory in the use of this term as a designation of First Cause. Several others will be forthcoming from which one may choose. But for convenience, as well as out of respect for usage, we use the name God, finding it to be the highest appellation possible to bestow on that which is the beginningless Beginning of all created beings and things. It is the apex of terms.

ANOTHER STATEMENT.

First Subsistent Cause as God is divine, Impersonal Principle, not Person. Hearing this assertion for the first time some may be unfavorably impressed, because they jump to the conclusion that Deity as Principle must be similar to the principle of the science of Numbers, hence cold, dead, non-intelligent, and altogether a very unsatisfactory kind of God. This hasty conclusion arises from not knowing what is meant by Principle. As interpreted by Science it means that which is eternally by virtue of its own inherent nature. It is perpetually Self-subsistent, so to speak.

There is no more similarity between the natures of divine Principle and the principle of mathematics than there is between a living, thinking, loving, active being and a chalk figure on the blackboard.

But mathematics is used largely as illustration because it is an exact, provable science. It has also its metaphysical aspect. It has its abstract, invisible Unit upon the nature of which everything pertaining to mathematics depends. It is the highest intellectual truth there is, and this is why it is frequently employed as exemplification in spiritual Science. Its inflexible exactitude also serves as an excellent illustration in many ways. But as to the composite natures of these two Principles there is no resemblance whatever, as will be seen when the nature of God as divine Principle is defined.

FURTHER EXPLANATION.

Doubtless everyone if questioned would admit a willingness to believe what he can see with his own eyes. Even the most radical materialist will grant this much. Well, what do we actually see with our own eyes? We see a visible universe peopled with a human family, and many other things besides. These are necessarily effects, and as such must have had a cause, by reason of the inevitability of the Law of cause and effect. Cause must be first, and invariably precede effect, which will be secondary.

Therefore Cause as Impersonal Principle is First in the sense of Uncreate. Being Primal it never was created. It simply is — always was and ever will be. It is the determinate Point from which Creation proceeds in the order of numeration, not in the sense of time or space.

To deal with the Abstract is to be beyond the confines of limited time or space with any of its four dimensions. It is reckoning with that which was before time and space and will be when these are no more to the individual.

God, as First Cause, is the all-inclusive Circumference of the Universe as its boundary. It would be utterly useless to try to go beyond this Circumference, for there is no beyond God. If one should enumerate for you in an orderly manner the nine figures used in mathematics, he must begin with one. There is nothing back of one. This is the fixed point from whence the others proceed. So, in this perception God as First Cause is that beginningless Point from whence Creation issues forth.

THE IMPERSONAL.

Deity as Predominant Principle is Impersonal in itself, but becomes personal eventually to every individual being. Principle is none the less real because not seen with the natural sight. No one has ever seen the rule of addition with which he adds a column of figures; is the rule any the less actual on that account?

Science defines Impersonal Principle as the very opposite of person, place, object, or thing. Person, the human shape, has outline; can be localized; is a limitation; can be circumscribed; can be seen with the natural sight, and can be cremated into a handful of dust. Can anyone predicate the same of Infinity as Omniscience, Omnipresence, Omnipotence? Decidedly not! It is limitless, boundless, universal, invisible. It must be apprehended through discernment; not seen or known as an object in space.

By Omniscience is meant the All-Knowable. By Omnipresence that ubiquitous Presence which fills Immensity. By Omnipotence,

All Power. God, Primal Cause, is not a Being having all Power, but is Power Itself. Nor is it a divided Power, for this would divide the kingdom, and a kingdom divided against itself cannot stand. Hence there are not two supreme Powers; this is a logical impossibility.

St. Paul is emphatic on this point. He says: "There is no Power but of God, and all the powers that be are ordained of God." (This does not imply that the misuse of "the powers that be" is ordained of God, as some declare from a limited view of the true situation of things.) Thus, God as divine Principle is and ever must be the One and Only Real Power, no matter how many unreal powers there may seem to be. For authority on which to base this statement we go back to the Premise already laid down. There is but One Primal Cause. Because it is such it must be Supreme. As Supreme it will necessarily be the One Power, or Omnipotence.

Science of all things must be consistent. Consistency, we are told, is a jewel; but it cannot radiate true light without reason for its setting.

Therefore, we repeat: Deity as Subsistent Cause is not a Being possessing all Power, but Impersonal, Divine Principle, the Greatest

Highest, First as Power Itself. Supreme as Pre-eminence, Predominance, Antecedence — the Beginningless Beginning of all the created and made.

FURTHER CONSIDERATION.

Those who have been clinging to a Heavenly Father with blindfolded eyes will not lose this Father, but while he is given his rightful altitude in the universe he will become nearer and dearer than before; meanwhile they are given that of which they were not hitherto conscious, namely, the One Eternal God. For those who have had no God there will be uncovered that Divine Principle on which they can always rely because of its undeviating nature, for it is the Absolute.

By the Absolute is meant that which is fixed, immutable, unswerving; without variableness or shadow of turning. While the bended knee, the tear-stained cheek, and the broken sob can move forces in heaven and on earth, they cannot move the Absolute an iota. This is why one has that on which he can confidently depend ; that ever present Power which will never fail, bend, nor break as he leans upon it, because of its inflexible and unalterable exactitude. The Absolute is Definitive.