of exercising our Taste may cause us to be poisoned; and if we pay no attention to Feeling we will be damaged by excessive heat and cold, or suffer shock from experiencing too much pain. If we are oblivious of what Memory tells us we will repeat the mistakes of the past, to our great detriment. Thus we see that we cannot afford to inhibit, if we desire intellectual life in its fulness, any of the intakes of Reason; while on the other hand we must come to the conclusion that we are making as great a mistake by feeding our Reason with the wrong things, or anything in indigestible quantities, as we are when we feed our stomach with too many sweets, spices, stimulants or fats, or indeed anything which cannot be properly assimilated.

Now that we have fully seized the facts with regard to the process of Reasoning, let us make sure that we do not confuse it with Thinking. Thinking is the result of Reasoning put into action-into circulation -by the Reasoning Being. Thinking in Unreasoning Nature is action without Reasoning-action from the Point of Rightness set for each thing by the Infinite and caused by Its Urge. Of this we shall see much more; but in the meantime do not be confused by the intimacy of the two processes into misunderstanding the office of either.

Spiritual body is used in the above to designate the

intangible something which is the essence, the meaning, of our so-called material body. It is that which gives motion and expression to the elemental substances of which our temporary bodies are composed, and is in fact the real body.

The seventh intake of Reason, we have seen, consists of its avenue of contact with the Supraconscious, that Infinite Life which indisputably-as it is Omnipresent-occupies a corporeal body to its fulness. It is to what it receives by this intake, which we will call Awareness, that we direct our attention in order to discover what may be received by Reason to influence its decision, which is not a part of memory, education, or experience—that is, in fact, outside the reach of the senses. It is evident, in considering the Purpose of Man, as indicated by his progress and capabilities, that he was Expressed to arrive at Perfection-not necessarily on this earthly plane, but ultimately. It is also evident that this Perfection is to be of our own finding, and the only means given us of arriving at Perfection is the full and proper use of our Reason. In nourishing our fleshly bodies we have to draw the food and air to us. In nourishing our spiritual bodies we draw in from Memory, and to receive nourishment from the Infinite Life within us we must draw it into our Reason. This process consists of a sincere desire to receive it. This desire

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.

CHAPTER III.

STUDYING INFINITY-SPIRITUAL INSIGHT

We are worshippers rather than students of Infin ity, 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