was gone.

God is one, in all and through all, and as soon as there was a consciousness of two-God and matter as something beside God--the consciousness of God We cannot be conscious of being one and two at the same time. "If thine eye be single (perceiving only one) thy whole body shall be full of light." But if thine eye be evil (perceiving something beside God) thy whole body shall be full of darkness."

Through the influence of the bodily senses the mind also lost its consciousness of divinity and became darkened or fleshly accordingly. As such it lost the constructive power in its perfection, and the body was left subject to disease and finally dissolution -death.

Now we have man with his animal, earthy consciousness, through which God worked to make him man. He has not the consciousness of his divinity with which God crowned his work to make him as himself, his image.

The law is that everything brings forth after its kind and the limit of its unfoldment is confined to its consciousness. "The things of man knoweth no man save the spirit of man which is in him. Even so the things of God knoweth no man, but the Spirit of God." Then how was the knowledge of God to be restored? Evidently by the same process as he received it in the beginning. Though man might deny God, God cannot deny himself. The divine nature of things was there just the same. The word or law of Spirit by

which to make that nature become manifest remained in man's flesh as a seed. The Christ or Spiritual man nor his power to become visible was never lost. It was impossible, however, for man in his fallen condition to quicken it.

Gleams of the power and nature of God, and man as his offspring, have been perceived by thinkers in all ages and countries through the witness of things. made. "For the invisible things of him from the

creation of the world are clearly seen, being understood by the things that are made." But this perception was mingled with the thought of two, so lost much of its power, although it enabled man to do many wonderful things. This is shown in the test of strength between Moses and the Egyptian magicians. The fleshly minded Egyptians could do many of the wonderful things performed by Moses, but not all. That consciousness by which God gives fulness of expression of himself as man was not again organized as flesh and blood until it appeared as Jesus the Christ.

As man had lost the consciousness by which he could quicken into expression another being with divine consciousness, it is evident the second Adam must receive it as did the first Adam. The clod can can never be a rose until acted upon by the life in the higher consciousness of the rose. But the possibilities of a rose are latent in a clod, to be expressed when quickened into life by the rose. This law is beautifully set forth by Drummond. As the rose, in the season when the nature of its being forces its life to act upon the clod and change it to its own likeness, so in the fulness of time, God, as the true nature of the human being, begot us again in his own image. Jesus was the "express image of the Father."

Mary, as a type of the earth before it had received the effects of man's fallen consciousness, through her perception of and belief in God, when the annunciation was made to her, became receptive of his power and the divine principle latent in the flesh became quickened and was clothed in flesh. Man again came forth with the consciousness and powers belonging to him. The earth consciousness was subordinated to the divine as in the beginning. By restoring that he virtually restored all things.

It revealed man's divine origin and the divine origin of matter, by showing it to be subject to Spirit.

It would seem that the condition of men is even higher than in the beginning. Man becomes not only a living soul, holding the matter-consciousnes in subjection as demonstrated by Jesus' personal life on earth, but he becomes a quickening Spirit, by which matter will be finally restored to its original unlimited state as demonstrated by Jesus' ascension.

Owing to man having lost divine consciousness, he could never have regained a knowledge of himself as divine. He must have the Word of Life in a shape to be seen and handled"— brought within the range of his senses where he lives. By looking he became conscious of matter, so by looking, with a willing, unpredjudiced mind, the divine consciousness is restored. "But we all, with open face beholding as in a glass the glory of the Lord, are changed to the same image from glory to glory, even as by the Spirit of the Lord."

Jesus' birth shows our flesh is divine and capable, as Mary was, of becoming the mother of the Christprinciple. "Whosoever shall do the will of my Father which is in heaven, the same is . . . my mother." God, through this faith, quickens it into expression, and we become what we are the Sons of God. Jesus is the "mediator of one, and God is one." God and man are one, and Jesus the Christ is the mediator.!

He is the atonement bringing God's consciousness of man to man by his life and work as man, and making man conscious of God, so making one.

Jesus the son of man was Christ the Son of God.

I am now free from any idea or thought of lack or failure, for my Christ-Mind methods insure Christ results, and my word goes forth easily, naturally, steadily through the indwelling, inexhaustibility of the Only Mind, which I am in Reality.-D. W. P.

The Lord is in his holy temple; let all the earth keep silence. Hab. 2:20.

And the Lord, whom ye seek, shall suddenly come into his temple. Mal. 3:1.

The Most High dwelleth not in temples made with hands. Acts 7:48.

Know ye not that ye are the temple of God? and that the Spirit of God dwelleth in you? I. Cor. 3:16.

If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. I. Cor. 3:17. Know ye not that your body is the temple of the Holy Ghost, which is in you, and ye are not your own? Glorify God in your body, and in your Spirit which are God's. I. Cor. 6:19.

Ye are the temple of the living God; as God has said, I will dwell in them; and I will be their God, and they shall he my people. II. Cor. 6:6.

Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord. Eph. 2:20, 21.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.

Rev. 3:12.

Jesus said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19, 20.

When Jesus came proclaiming that his body was the temple, it was but a renewal of what the children of Israel had been taught in all their experience. God first instructed them in the building of a tabernacle, representing the first projection of the Divine body. This tabernacle was merely a "tent," transitory. Then came the promise of a permanent structure, and David was told to gather the material. But, being a man of war, he could not build the permanent body, thoughts of peace and love being necessary. His son Solomon, a man of peace, was to be the builder.

History says that for magnificence and splendor and cost, Solomon's temple has never been equaled. It occupied three-fourths of a mile square, and cost a billion dollars; yet not a vestige of it remains. Several temples have since been built on the spot where it stood. So we see that the enduring temple which

man is to build is not the material, but the templebody of Jesus Christ.

When Jesus came teaching that the body is the temple, he brought to man the revelation of the enduring temple. We as a race are educated through outer symbols. The temple of Solomon and the tabernacle which preceded it were object lessons, symbols of the true tabernacle which God pitched and not man, of the temple not made with hands, eternal in the heavens. The heavens represent the consciousness of the ideal in each of us. The real temple idea is a permanent abiding place for the ego. The ego must be clothed upon. Man is a series of conscious pro

jections from center (ego) to circumference (body). This clothing is made of thoughts.

We are told by physiologists that the whole organism is built cell by cell and destroyed cell by cell. The builder of a house uses brick and mortar, and to this we have a correspondence in body-building and character building. There must be pigeon-holes where all the different thoughts and feelings and memories can be filed away that they may be readily found when wanted. This is the object of the BodyTemple, and it is a wonderful structure. It is not only Substance, but Life, Intelligence, Power. It is fitted to perfectly express Divine Mind.

All that preceded Jesus Christ was transitory. He came as the enduring man, and his body was the temple of the living God, because he made it alive. He said, Follow me" "follow me in the regener

ation."

In its courts, furnishings, and observances, the temple of Solomon represents regeneration. It shows the various steps through which man passes in order to come to that full, all-around place in Universal Mind where his body is indeed the "temple of the living God."

In the symbol temple, there was first the court of