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can best find its expression by our mentally going into Stillness, there holding steadily the thought upon which we desire enlightenment for a period sufficiently long to fix it in our Consciousness, and we may be sure that into our Awareness will come that which we ask. This spiritual nourishment does not come suddenly or overwhelmingly, but the operation of receiving it is very similar to that of breathing. In breathing we require an intake of fresh air that is frequent and continuous. In eating we require food less frequently, and in drawing upon the Supraconsciousness, which provides the corrective, a stimulant, we may get along by taking it less frequently than we take our food, but to obtain full benefit from it we should call upon its Infinite Rightness every time we have a question that is at all difficult to solve. That we can and do receive this nourishment of Rightness is the experience of everyone who has Consciously tried it. All who have sought it patiently and sincerely have found it. It steals into the Consciousness, begins to dawn upon us, and suddenly we see new Light. It is this we call upon when we “stop to think.” We really never stop to think, because we think always. Thinking and Living are synonymous. Thinking and Reasoning, however, are not synonymous. Thinking is a creative process, which begins when we reason that we are right and determine to go ahead. Reasoning is the process of becoming Right. We may consider ourselves right when we are not, but at this point Reasoning ceases and Thinking—action—begins. This is why it is considered so useless to argue with a man who “knows it all”—he has quit reasoning.
It appears, then, that Reason is the Consciousness of Man. It has been pointed out that a Consciousness is an Elemental Indestructible Thing, therefore Reason, and consequently Spiritual Man, is Indestructible, though his body, which consists of many Combinations, is therefore a Subconsciousness and can be at any time dissolved. Familiarity, then, with the nourishment of our Spiritual Bodies by the intake of Awareness is of the highest possible importance, as it is upon that we will have to depend when we drop these temporal bodies and continue our struggle towards Perfection on a different plane. Neither must its importance on this plane be minimized, for by the patient practice of drawing upon our Supraconscious—our Better Self—whenever we feel our reasoning powers sluggish or inadequate to their task, we may become so proficient as to arrive at correct conclusions when considering whatever has been, whatever is, or whatever is to be.
We are worshippers rather than students of Infinity, and it is not strange that our ideas of its characteristics and methods are nebulous and dim. Those who have assumed to be the interpreters of the Expressions of Infinity that have been classified for our use are by no means harmonious. The Theologians who assert that the Will of the Infinite as regards Man is completely and as a finality expressed in Holy Writings, differ amongst themselves as to what this Will is, but they agree that Man's proper attitude is to be on his knees as a suppliant worshipper rather than gazing squarely at the Infinite and crying out, “O thou Infinite, what meanest thou?” Indeed, the hierarchies denounce as blasphemous and sacrilegious all scrutiny of the Infinite Will except as revealed in Holy Writings, and declare all such questionings are not only futile, but meriting and receiving damnation as their only reward. Thus they exclude Reason, not only from their councils but from the inner workings of their minds, declaring that we are worms of the dust, and as such have no more right to raise our heads in questioning than has the worm to wonder why the sun is at times so intolerably hot. They forget that Man alone of all the Expressions of Infinity is endowed with Reason, and that while the worm is given instinct by which it unerringly finds its proper environment, Man must use his Reason to find a suitable condition, or perish. Surely the Theologians do not assume that Man has been gifted with something less godlike than other creatures, yet how else can they blame him for seeking to know the Infinite law in order that he may conform to it and escape the consequences of ignorance? Scientific interpreters of the Expressions of Infinity to be found in Nature go to the other extreme, and as a school deny that there is anything but human Reason to guide the human mind in its search for truth, thus excluding Infinity from their equations and denying the existence of spiritual insight, which, as is clearly shown elsewhere, is possessed by every human mind and to be released for the seeking. One thing only have these two classes of school men in common—that Infinity is too Great to be examined. Both have been estopped by the mathematical fact that the less cannot comprehend the greater. They forget that mathematics deals only with quantities, not with qualities; that while we cannot compute the size of Infinity, we can very profitably examine its qualities. While Theologians are thus appalled by Immensity, they forget that they become Materialists in thinking of Infinity as something of Size and having a habitation. The moment we give size and space to Infinity we limit it, and it ceases to be Infinite. The Infinite can have no boundaries, for beyond those boundaries, whether we picture them as the outlines of a body, as a fence, a wall, a bank of stars, there must be something, for the mind cannot picture Nothing. Thus it is to be seen that an anthropomorphic Infinity—an Infinity built after the fashion of physical Man—is nothing better than an idol, though it is an idol that has been fondly cherished for many centuries. Heaven, too, as a locality, cannot be the residence of Infinity and the Blessed, as such a statement is a contradiction of terms, for we are all agreed that the Infinite is Omnipresent, and being everywhere cannot be localized. This contradiction of terms is as evident as it would be to refer to a motor car going both ways at once. However, we are all image-makers and have become so habituated to thinking in terms of Time and Space that we become overawed, stupefied, by images of our own creation. This is not the condition of mind of a student, but of a fanatic. When we learn to look at spiritual things from a spiritual point of view only, our Reason shows us that they are images of clay and disappear. When we realize in its fulness in our