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stumbled upon the denials of Science, have made some of the affirmations with good effect. They did not make the personal denials. You have seen that personal cleansing is as important as general doctrine.

David cried out, "Cleanse thou me from secret faults." You would, like Carlyle, give a reason why there is no reality to the appearance of faults. To the great Om, which is the pressing intelligence and wisdom of your own mind, you would say, "Thou knowest that I am not wicked, for thy hands fashioned me." You would take your selfish disposition, and to the great Om, or Om Mind, you would say, "Thou knowest that in Spirit and in Truth I am not selfish, for thy thought sent me forth, thy mind thinketh my life, thy hands fashioned me."

It would not be long, after wise and earnest denials, before you would be uttering mighty affirmations of Science, and your life would be consistent with them. Certain of the great Greek philosophers illustrate this truth. Pythagoras, in the sixth century B. C., made certain of the denials of Science. Especially he saw that sensation is mental, not a physical exercise. After determining thus, he found himself affirming that our soul is an emanation from the Universal Soul, and partakes of the Divine Nature. The soul in man is the self-moving principle. Anaxagoras, born in 500 B.C., said that matter is only the result of ideas. Soon after this he had to make an affirmation on the subject of matter as being absent, and Spirit as present. He said the force which shapes the world is not in the nature of matter. It is not impersonal force. It is Mind. This Supreme Mind is distinguished from matter by simplicity, independence, knowledge, and supreme power. Plato, a century later, found that evil is a way of believing and not omnipotent. This denial opened the way for him to affirm, "God is Goodness." A denial and an affirmation always seem to match each other.

When Jesus sent his messengers forth, He sent them in pairs.