to Spirit. Jesus said, "Rejoice, because your names are written in heaven." All of which means that the Father knows us by name, and has an intimacy and acquaintance with our lives, characteristics and experiences, far exceeding that of any earthly parent. Those who have returned to the Father's house, and thereby come into conscious acquaintance with Him, know by experience that he is aware of every thought that flits through our minds. The most trivial circumstances of an uneventful life are watched with the same careful solicitude as one upon whose acts the destinies of nations hang.

The Scriptures give much importance to the naming and numbering of the prophets and peoples. The Lord always gave the wise men and leaders new names when they achieved some signal victory. The record abounds with such examples. When the great Jehovah sent Moses to bring the children of Israel out of Egypt, He gave the name by which he was to be known, "I AM THAT I AM." This noncommittal way of designating the Unnamable One stamps this Scripture with a peculiar metaphysical authority. It reveals, in this particular instance, that it came forth from one who knew the Truth, that God could not be named as man names, by describing. To describe God is to give Him limitation, hence He could not be given a fairer designation than, "I AM THAT I AM." This is without confines or bounds, and it allows unlimited expansion in every direction, Metaphysicians have found that this name held persistently gives the mind freedom from narrow ideas. It lets the imagination soar away from its dimensional concepts of God, and there flows into the mind in consequence a whole flood of expanded ideas.

The imagining faculty of the mind is that upon which is based all form it is the namer, hence a most important factor in the creation of man's world. Moses was told to make all things after the pattern shown in the mount, or state of high spiritual realiza

tion. While he was up in that mount the children dropped back into their old habits of mind, and made an image of a calf out of gold, and he found them bowing down to it on his return. This represents that tendency in each one of us to formulate our images after the pattern which we see with the eye, rather than from the ideals that rise in the silent meditations of the mind. It is perfectly legitimate to name or formulate your ideas, but you are wise if you go up into the mount of spiritual understanding before doing so.

Jesus' advice to judge not according to appearances, was strictly correct in the science of mind. To make up your mind, is to settle all your ideas about a common centre: This means formulation, and formulation is chrystalization. If you want to see how resistless a perfect chrystalization is, try to unformulate the settled convictions of a diamond. This stone represents that adamantine mental condition that refuses to change its ideas. It has formed a centre, and all its energies are bent to keep intact its dense persistency in that direction. Ideas become chrystalized in men's minds in the same way. A settled conviction upon any point, whether right or wrong, forms a mental centre that draws to it all ideas of like nature, and this continuous accumulation from the outside presses upon the centre until it has literally lost its power to expand into newer and higher forms. This is why it is a dangerous thing to name even your good from any external model.

Man is inherently religious, and he can be moved to greater depths and greater heights, by appealing to this faculty in him than any other. Peter, the hermit, stirred Europe from centre to circumference with his semi-insane cry, "God wills it." The religious frenzy of the savage is paralleled by the dogmatism and bigotry of the civilized. Both are examples of an ignorant naming of the idea of God

one from external nature, and the other from some

ancestral creed. Neither has looked within for its pattern; neither has heard the still small voice say, "I AM THAT I AM." Hence, "Blessed is he that cometh in the name of the Lord." The Lord is the name of the Most High Good. The Lord has neither body, passion nor parts, according to the Christian's creed, and he must therefore be Spirit. If Spirit, then he is all possibility.

Let all your ideas come in the name of the Lord. Do not let one of them take form in your mind based upon any external pattern. If you do, there will come a time when you will have to unformulate it, because the law is that you shall grow in understanding and God-likeness.

Jesus said that in the last days there should be much running to and fro in search of the Christ, and that many should say, Lo, here is the Christ, or, lo, there; but go not forth. The Christ is within you. Go not forth to find him, because you will surely be disappointed. It makes all the difference imaginable how you name your Lord. He is the ALL POSSIBILITY, but his expression in you and your affairs is only what you have named it. If you have circumscribed your Lord with personality, and given him powers corresponding thereto, he will be so expressed. If you have given him unlimited powers, and made yourself his free agent for making them manifest, there is nothing within the scope of your imagination but what you can accomplish. It is your peculiar privilege to see that which you name appear. This is a law that has no exception. It is the most important bit of knowledged that man can acquire this knowing that what he names comes to pass. "Thou shalt decree a thing and it shalt be established unto you," said Job so long ago that history has no record of its origin. To decree a thing is to name it, and by the mere naming it comes to pass. Do not take time into consideration in looking for the fruit of your lips. The harvest may be at a time when you

least anticipate, and in a manner different from what you expected.

It is written, "And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field." Metaphysically, this means that the I of man decides the character of every thought. Cattle represent ideas of enduring strength, while beasts of the field are animal passions. Birds of the

air are thoughts that soar into the ideal world — day dreams, etc. Thus whatever you name these desires and emotions that arise in you, that they appear to be to you. You call them by the name you have given them, and they answer, because they are subject to you, and know no other master.

If you have said that the Omnipresent Life welling up at your heart's centre may sometime pass from you and allow your body to disintegrate, you have paved the way for that appearance called death. If you have said that there is an appearance of weakness in any organ of your body, that obedient servant responds to the name you have given it exactly as would a pet dog or cat. The members of your body do not express intelligence until you infuse into them the quality of your thought. They are quick to catch the faintest thought-image that may fit through your mind, and they respond at a time when you least look for it. That weak back may be the echo of your word sent forth years ago. So the vigor of your health is the result of the all-potent name you have dropped into your mind expressing that harmony which we observe and call health.

All the potentialities of Being are made manifest through man in orderly method. Man has distinct faculties for expressing these potentialities. The heart is the centre from which the divine substance is poured forth, the highest aspect of which is Love. The head is the centre from which the mind differentiates that combination of ideas termed intelligence. The mind does not take cognizance of names. Instead it has mental images or pictures; these are

called the products of the imagination. The mind. forms a picture and the intellect names it. You see in mind a transparent liquid flowing through the land, and at once the intellect says, "Water." Everything that has a name in the world of effects is known in the world of causes by its image. So mind expresses every emotion, every sensation, every desire, every motive and every thought of every kind by forming them into mental pictures. It is only when they are described in the language of the intellect that they receive that arbitrary appellation which we call name.

The intellect makes language, and language is an arbitrary arrangement of sounds to express ideas. Thus the same ideas in the minds of two men may be beyond their power to communicate to each other, because they are not familiar with the intellect's provincial dialect. If those men were conscious of this mental plane where images are the basis of language, they would have no trouble in communicating, though they were born of races the most diverse. The image of a horse in one mind would be seen with the other mind instantly, and communication be easy. So we see that the common language of mankind is based in thought-images, and that we shall never realize the universal language, which is the dream of the philologist, until we have dropped the arbitrary word plane and ascended into the realm of thought-images, there language becomes alive; every picture that the mind makes is an exact copy of the thing imagined. If you think of a horse you have formed in mind a living animal having all the characteristics of that quadruped. If you are familiar with driving your mental images, you can put a bit into the mouth of your mental horse, and bid him carry your desire where you wish.

Do not presume that this is a mere play upon words- it is a description of reality - the only reality in truth. These mental images are the vital substance of which the spoken word is a very faint echo. When one who lives on the froth and foam of life