of God's form, such as "The eyes of God," or "the hands of the Lord," or "the hem of His garments," and innumerable others, also found in the Scriptures, but merely as an imaginary transferrence of human traits to the Divine Mind. The human mind, able to think only in terms of its finite self, attributes to God finite qualities which He does not possess. Hence we hear of "God's wrath" and "God's vengeance" when some upheaval of nature, untoward to man, takes place. But God works with serenity. The heart of the universe, through which He works, is a well of serenity. On the surface of the ocean, there may be storm and the lashing of waves; but in the heart of the deep there is peace. There is peace in the innermost depths of the forest, there is tranquility in the field, on the mountain, in the valley, in the very atmosphere of nature; in the vibrations of the air and in the growing of the green; in all things that come directly from God. It is only man that knows tumult and fervid excitement; but the heart of the universe is calm and tranquil; for serenity is the concomitant of creation.

19. The human mind, in order to live up to its potentialities, must perform its task in a manner analogous to that of the Divine Mind. It must work with perfect serenity. It must throw off excitement, never permit itself to be overmastered by agitation or restlessness, but let calmness and self-possession master him in all the ways of his life. Difficult or urgent as a task may be, great as may be the effort it demands, the mind must meet it with serenity; it must feel itself the master of its achievements, not its servant. Only from a background

of serenity can man's creativeness flow with fullness; only by achieving with serenity can man perfectly express the Godly quality of creativeness within him.

20. The Divine Mind is full of love and loving-kindness. It is through Divine love that every creature is sustained; it is by Divine love that all creation is judged. "The Lord, the Lord God, is merciful and gracious," say the Scriptures, "long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin." These are the chief of His attributes and are fundamental in His relation to man. All creation is the expression of His Divine love, and through this love, He sustains man, as He sustains and upholds the rest of creation.

21. Just as God, in making man akin to Himself, has planted the divine quality of creativeness within him, so has He planted in him the quality of love. Human love is a reproduction of Divine love, just as human creativeness is a reproduction of Divine creativeness. This quality of love, in fact, is to be found in all orders of nature. The co-operation among herds of animals, the devotion of the bird to its mate, the mutual aid among insects, as well as the attraction to one another of invisible multitudes of molecules and atoms, are manifestations of inherent Divine love in all the things that the Divine Mind has brought into existence. Much has been made of the theory of the Survival of the Fittest, which is based upon a selfish individual struggle for existence; but the truth is that the survival of the species is essentially due to the aid and co-operation which they lend to

each other, making it easier for each individual to overcome the difficulties which the environment offers. The combative tendencies in man are arbitrary; they are developed through obstacles and struggles, but co-operation and mutual aid are inherent, for they are reflections of Divine Love, which expresses itself in devotion and preservation. Man possesses in the depths of his consciousness springs of love which seek an outlet through his relation with his fellow-man. Man comes into the world with sympathy and love to bind him to his fellowman, and if man would not permit any obstruction to this love, his life would be a continuous manifestation of peace and good-will to his fellow-man.

22. The chief obstructions to the outflow of love in man are the pernicious tendencies developed by the human mind, which we have enumerated as hatred, greed, envy, anger, etc. When one practices hatred, he closes the gates of love. The love that dwells in man, expresses itself only when man invites its expression. Only when he makes room for it in his mind, only when his heart offers it hospitality, only when he attunes his entire being to its presence, does the Divine love come to the surface of his consciousness, suffusing his whole being with its glow, vitalizing every action, giving new meaning to friendship and brotherhood, metamorphosing the whole world to one of beauty and kindness.

23. "Thou shalt not hate thy brother in thy heart," is the injunction of the Scriptures. When man fills his heart with hatred, he leaves no room in it for love, and it is he, not the object of his hate that suffers. If, on the

other hand, he shuts out hatred, love will, of its own accord, take up its dwelling there; and his life will be blessed. For love animates, while hatred depresses; love strengthens, while hate weakens; love opens the beauties and glories of life, while hate makes the world appear as a place of imprisonment; love fills the heart with hope, while hate overwhelms it with despair; love heals while hate brings ailment; love brings men nearer to each other, while hate severs the tie with which God united them; love builds while hate destroys. It destroys not those who are hated, but those in whose heart it dwells; it makes life unworthy and intolerable.

24. Envy likewise obstructs the expression of Divine Love. When one envies, he seeks, or at least rejoices at, the humiliation and hurt of those he envies. Where envy dwells, the heart is restless and the mind becomes morbid. Rivalry, with all its deadly implements, is goaded into action; man strives to overtake his envied neighbor and ascend into the envied place that he, in turn, may become the object of his neighbor's envy. But happiness does not accompany such achievement. "Thou shalt not envy," is one of the most vital of the ten commandments, even from the point of view of man's own interest. For envy is a reaction that, like hate, is destructive to the bosom in which it vibrates; it brings anxiety and fear, it fills man with depression, it spurs him on to noxious action, and above all, it impedes the outflow of Divine love, without which man's very thoughts dry up and his very bones wither away.

25. Like envy and hate, greed is another man-made enemy of man, which impedes the way to godliness. When an overweening desire for gold possesses a man, all the refined desires recede. Greed is a lust for wealth, not for the comforts it may bring, but for its own sake. Greed tramples upon others in order to gain its end. It respects neither uprightness nor integrity, it cherishes no friendship or humanity. When man places himself in the hands of greed, he ceases to be a medium for Divine expression, he becomes a mere acquisitive tool.

26. When man, on the other hand, leaves himself free for the expression of Divine love, his entire being becomes permeated with kindness and tenderness. He becomes more and more oblivious of himself, and more anxious to identify himself with his fellow-man. His desire to help and serve others becomes his motive power. And the invisible rays of love and brotherhood that emanate from his soul find lodgment in the heart of others, where they awaken similar feelings and stir the Divine love, which is there, to expression. Through this love, the desire to do justice, also is aroused; man will seek to give each one his due, even at the sacrifice of his own comfort; he seeks to share with others, even though his own portion becomes greatly diminished thereby, for the life and the comfort of others become dear to him as his own.

27. Man gains his happiness only through the expression of the Divine powers within him. Happiness comes with the release of the Divine energies within. There is no specific faculty for happiness; nor does it come with the accumulation of wealth or with the acquisition of