cause. These reversions are the result of some violent wrenching of the soul, or of concentration, to the exclusion of everything else, on a line of thought out of harmony with divine law. When the soul is ready for its next step in the upward way, a great change takes place, known as regeneration. Jesus referred to this when He said to Nicodemus: "Ye must be born anew." In one of its phases the new birth is a resurrection. All that man has passed through has left its image in the subconsciousness, wrought in mind and matter. These images are set free in the regeneration, and man sees them as part of himself. In his "Journal," George Fox, the spiritual-minded Quaker, says:
I was under great temptations sometimes, and my inward sufferings were heavy; but I could find none to open my condition to but the Lord alone, unto whom I cried night and day. I went back into Nottinghamshire, where the Lord shewed me that the natures of those things which were hurtful without, were within the hearts and minds of wicked men. The natures of dogs, swine, vipers, of Sodom and Egypt, Pharaoh, Cain, Ishmael, Esau, etc. The natures of these I saw within, though people had been looking without. I cried to the Lord saying, "Why should I be thus, seeing I was never addicted to commit those evils?" And the Lord answered, "It was needful I should have a sense of all conditions, how else should I speak of all conditions?" In this I saw the infinite love of God. I saw also, that there was an ocean of darkness and death; but an infinite ocean of light and love, which flowed over the ocean of darkness. In that also I saw the infinite love of God, and I had great openings. As I was walking by the steeple-house side in the town of Mansfield, the Lord said unto me, "That which people trample upon must be thy food." And as the Lord spake he opened to me that people and professors trampled upon the life, even the life of Christ was trampled upon; they fed upon words, and fed one another with words; but trampled under foot the blood of the son of God, which blood was my life: and they lived in their airy notions talking of him. It seemed strange to me at the first, that I should feed on that which the high professors trampled upon; but the Lord opened it clearly tome by his eternal Spirit and power.
In the regeneration man finds that he has, in the part of his soul called the natural man, animal propensities corresponding to the animals in the outer world. In the pictures of the mind, these take form as lions, horses, oxen, dogs, cats, snakes, and the birds of the air. The visions of Joseph, Daniel, John, and other Bible seers were of this character. When man understands that these animals represent thoughts, working in the subconsciousness, he has a key to the many causes of bodily conditions. It is clear to him that the prophets of old were using symbols to express ideas, and he sees that to interpret these symbols he must learn what each represents, in order to get the original meaning.
According to Genesis, the original creation was ideal, and through man the ideal was given character and form. Adam gave character to all the beasts of the field: "and whatever the man called every living creature, that was the name thereof." To the spiritually wise it is revealed that, when man is fully redeemed, he redeems and purifies and uplifts the animals in himself. The animal world will go through a complete transformation when the race is redeemed. As Isaiah says, "the wolf and the lamb shall feed together, and the lion shall eat straw like the ox." Some even go farther than this, and say that in the millennium there will be no necessity for animals; that they are, in reality, the dissipated forces of the human family and that when those forces are finally gathered into the original fount in the subjective, there will be no more animals in the objective; that in this way man will be immensely strengthened and a certain connection will be made between the so-called material and the spiritual.
Chapter VIII
Understanding
REFERENCE to the dictionary shows the words wisdom, understanding, knowledge, and intelligence to be so closely related that their definitions overlap in a most confusing way. The words differ in meaning, but various writers on the mind and its faculties have given definitions of these words in terms that directly oppose the definitions of other writers. There are two schools of writers on metaphysical subjects, and their definitions are likely to confuse a student unless he knows to which class the writer belongs. First are those who handle the mind and its faculties from an intellectual standpoint, among whom may be mentioned Kant, Hegel, Mill, Schopenhauer, and Sir William Hamilton. The other school includes all the great company of religious authors who have discerned that Spirit and soul are the causing factors of the mind. Compilers of dictionaries have consulted the former class for their definitions, and we have in consequence an inadequate set of terms to express the deep things of the mind. Even Christian metaphysicians who belong in the second classification have no clear understanding of the two great realms of mind; first, that in which pure ideas and pure logic rule; and second, the realm in which the thoughts and the actions of the mind are concerned with reason and the relation of ideas in the outer world. It is only in the last half century that large numbers of Christians have discerned that Jesus taught a metaphysical science.
Poets are natural mystics and metaphysicians, and in their writings we find the safest definitions of the names used to represent the actions of the mind. Poets nearly always make the proper distinction between wisdom and understanding. Tennyson says, "Knowledge comes, but wisdom lingers." Spiritual discernment always places wisdom above the other faculties of mind and reveals that knowledge and intelligence are auxiliary to understanding. Intellectual understanding comes first in the soul's development, then a deeper understanding of principles follows, until the whole man ripens into wisdom.
'Tis the sunset of life gives me mystical lore, And coming events cast their shadows before'.
The writings of the Hebrew prophets are good examples of original inspiration, which is wisdom. Solomon was famous for his wisdom. Jehovah appeared to him in a dream and said: "Ask what I shall give thee." Solomon replied: "Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil." Pleased because Solomon had asked for wisdom instead of riches and honor, the Lord said:
Behold, I have done according to thy word; lo I have given thee a wise and an understanding heart . . . And I have also given thee that which thou hast not asked, both riches and honor . . . And Solomon awoke; and, behold, it was a dream.
It was after this occurrence that two women appealed to Solomon to decide which of them really was the mother of the child that they both claimed.
And the king said, Fetch me a sword. . . .And the kingsaid, Divide the living child in two, and give half to the one, and half to the other. Then spake the woman whose the living child was unto the king, for her heart yearned over her son, and she said, Oh, my lord, give her the living child, and in no wise slay it. But the other said, It shall be neither mine nor thine; divide it. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do justice.
The foregoing is a fine example of intuitive knowing. Instead of indulging in the usual taking of testimony and the various methods of proving the case by witnesses, Solomon appealed directly to the heart and got the truth quickly. No amount of exoteric testimony would have accomplished what the appeal to love brought forth at once.
Although it is sometimes difficult to determine between pure knowing and the quick perception of the intellect, the decision can always be made truly, based on the presence of the affectional nature.
Great philosophers in every age have testified to the activity of a supermind quality, which they have variously named. Socrates had it. He called it his daemon. Plato named it pure reason. Jesus called it the kingdom of the heavens.
In an article by M. K. Wisehart, printed in the American Magazine for June, 1930, entitled "A Close Look at the World's Greatest Thinker," Professor Albert Einstein is quoted as saying:
"'Every man knows that in his work he does best and accomplishes most when he has attained a proficiency that enables him to work intuitively. That is, there are things which we come to know so well that we do not know how we know them. So it seems to me in matters of principle. Perhaps we live best and do things