Among the many forms of human experience this is surely one of the strangest. Were one to attempt to enter on the history of this effort the reader would, I think, stand aghast. The amount of ridicule poured on the sect and its members has been enormous: the criticisms, fair and unfair, have been scathing, and still it holds the field and the numbers continue to increase. Surely one would then say that a system which has hold of so many human minds must be worthy a candid examination.

Let us take, then, those who have adopted this system and who may then be said to show its effect in their lives. I have met and talked seriously with many, both in England and in America, where I first met it, and them. They are serious men and women. They are cheerful, even-tempered and in a measure thoughtful for others. They believe devoutly in what they are doing; they study their teachings, and are even more regular in their devotional exercises than many of those who belong to the Roman Catholic Church. But while they are thus, they are also fanatics. They have very little thought beyond their particular beliefs. These form their one standard of perfection and their thought is closed to anything outside of these. Their horizon is begun, continued and ended in Mrs. Eddy and her book "Science and Health." All outside of this is what they call "Mortal Mind" and in their expressed opinion has no existence. They use a terminology which is most confusing; as well it may be, seeing that beyond what they call "Mind" there is nothing, and everything is referred to a standard of unreality and non-existence. Words have none of their usual meaning, so that the medium of communication between "Mortal Minds" is done away with and when one attempts to understand the tendency of this line of thought one is brought up against a blank wall. The worst point is that such methods of thought, and the insistence that all which does not agree with their especial views is "Mortal Mind," induces in the followers of this line of thought an attitude of pharisaical superiority which lowers one's estimate of their practical professions.

But because certain members, even if very numerous, do not come up to the perfect standard they profess, it is not necessary to condemn a system of thought which they fail to carry out. The one really important concern is-is it true?

A book recently published by Mark Twain has examined very carefully many of the outer details of the organization and has ruthlessly exposed some of the fallacies and inconsistencies. The Founder of the Christian religion taught his disciples, lived his life; and set up for all time the divine example. Mrs. Eddy has avoided all these "errors."

In the land of the almighty dollar, she has made millions on the plea that the labourer is worthy of his hire, even while declaring that what she was communicating was "without price." As exposed by Mark Twain, the rules of the organization, the power which the rules give to Mrs. Eddy-unparalleled in the world's history-and the manner in which it is exercised, all demonstrate a "Mortal Mind" greedy of power and possessions and determined to exercise such mortal functions while claiming a divine infallibility. The analysis of character demonstrated in the actions of Mrs. Eddy and in the writings of which she claims to be the author, is such that, while we may wonder at her power of organization and executive ability, it is impossible to accept her as a divinely inspired interpreter of the Galilean Master. That many do so accept her, I know to be a fact-but in accepting the message, they have either closed their minds to the human frailty of the mouthpiece, or they have not given time and trouble to the examination of the phenomena. But the claims of Mrs. Eddy in her writings and for her writings do not admit fallibility. She apparently does not think she wrote her book or that she wrote her rules. Her's would appear to have been the hand; her's the glory; her's the money derived from the sale; her's the position; but the author is God, the Holy Spirit. Be it said in all reverence, Mrs. Eddy has paraphrased the commandment in her own. favour "Ye shall have none other gods but me," and appears to claim to represent or rather, to be, the Logos. From this point one may understand the nature of the arrogation of power, of the character of the rules, and of all the other seeming inconsistencies. But are such things to be accepted as a divine revelation by the mouth of the prophet Eddy? Or are they one more effort to lead earnest men and women astray by a "devil" masquerading as an "angel of light?" I make no accusation against Mrs. Eddy as being a devil; but is she one more psychic putting forward thoughts which may "lead astray even the elect?" This would appear to be the true interpretation of her history and phenomena. It is the path common to all psychics, upon which her feet have strayed. Poor, humble, eager, possessed of certain gifts of healing and persuasive power (such as we have seen in uncounted cases both in life and history where the purely psychic unfolding had progressed to a certain stage but not beyond it), we next find Mrs. Eddy led astray by the hosts of obstructive forces which always assail the psychic from without and (mainly) from within. Pride, ambition— above all, lust of power and rule-these are the factors common to all such cases. The perception of the powers of health which lie in self forgetfulness, cheerfulness and a determined will, which Mrs. Eddy grasped and then gave out to her adherents, is not commensurate with the harm done in thus using power for self and the gain of self, in materializing the powers of the higher mind.

For what is the philosophy upon which the claims of Christian Science is based? I do not mean the evidence of results; for results can be produced by different means, and the so-called "fruitage" is not evidence to the truth of this system. Even the fact which I have stated, that those who follow the lines laid down, may become more equable in temper, courteous in manner, less disturbed in health and order their lives in better fashion-does not demonstrate the truth of Mrs. Eddy's book. Other systems have effected as much: the various philosophical systems of the world-Confucianism, Brahminism, Buddhism and true Christianity-have all accomplished it when their devotees have with purpose and effort made their systems a living power in their lives. But the devotees have been obliged to work and study and entirely to devote themselves to actually doing what they professed to do. Christian Science has also done it, because enthusiasm and faith have engendered in its devotees the power to concentrate whole-heartedly upon the task of carrying out the work necessary to enable them to demonstrate in their lives the faith which they profess. This is the basis of the power which, in my opinion, many of them undoubtedly exercise.

The examination now resolves itself into two points of enquiry:
I. Is the basis of the philosophy true?

2. Dependent on its truth, is the motive for the power being set in action, worthy of the highest human ideal?

It is extremely difficult to analyze the writings on which the socalled philosophy is based. The book "Science and Health" has been through many editions, and innumerable alterations and transpositions have been made under the authority of Mrs. Eddy. However, the latest edition under this authority (which is the sole one) may be presumed to be the best and fullest, and therefore I shall take the edition of 1906. Even here the body of the book is of a different style and character to that of the Recapitulation; but as it is issued under and with the authority of Mrs. Eddy it may be presumed to be accepted by her (and therefore under the rules) by her followers. But it must be admitted that it is difficult to comprehend the subject, for so soon as one endeavors with sympathy and patience to understand and draw a conclusion, one is informed that the words do not mean anything of the kind. Language is said to have been given to us in order to conceal our thoughts, but Mrs. Eddy's language would seem to have been revealed with a view to concealing the Divine Mind. Truly, as she writes (p. 62), "the divine mind will take care of itself: but let no mortal interfere with God's government by thrusting in the laws of erring human concepts."

When one reads and studies this book there are certain points made clear. It is necessary to lay aside the very apparent contradictions from one point or another. "Proof" is insisted on in all parts; but there is no

proof demonstrated logically, or in any other way. There are a number of assertions and a number of denials, and many of these are claimed to be and are taken as proofs. There are also a number of "self-evident propositions" which are by no means self-evident. There is a great deal about "matter" and what is not in matter: there is also much about "reflection," though how there can be a reflection without something material in which the image can be reflected, is not clear.

"God is All" is emphatically insisted on. God is good and good is God; but the mere similarity of the words in the English language is taken as a proof that because God is all and God is good, therefore everything outside (if possible) God is evil and therefore evil or d'evil." Then God is Mind; and everything which is not mind is transitory and devilish and is summed up in the self-contradictory phrase "Mortal Mind," accepted for the convenience of terminology. Indeed, in much of that which is asserted the confusion amounts to "terminological inexactitudes." For if we were to devote volumes to verbal criticism one would find in this volume that "what is new is not true and what is true is not new." God, Spirit, Truth, Soul Mind are one and the same. Man is the "reflection of Soul, but God is not "in" man. Everything that is not God is "Mortal Mind:" but as man is the "reflection" it is not clear what man is in relation to God or Soul. A reflection is not identical with what is reflected. Is man separate from God, since God is not "in him?" or must man be identical with "Mortal Mind," since man admittedly is not God? The relation of man to God or Soul is, I think, very important, for the whole question turns on this.

As all else except God is "Mortal Mind" and its errors and mistakes, we are confronted with the gigantic illusion (Mahamaya) of Hindu philosophy stated in other terms. But Mrs. Eddy is not a dualist or non-dualist; she is Mrs. Eddy, and her revelation is the only one. She states clearly that all sciences, systems of philosophy, all other modes of thought are incorrect, if they disagree with what she states. It is not a question of the Logos, manifested or unmanifested, or of the veils of the unmanifested Parabrahm. The whole of the evolution of the Universe is denied in one breath. "Mortal Mind" covers it all in one gigantic illusion. This "Mortal Mind" is the body of man,—“Mortal mind and body are one" (p. 177), it is the basis of sickness or disease while being composed of sensationless matter. Disease is mental (p. 151, et seq) and through the action of "Mortal Mind" (p. 187) by way of selfishness (p. 205) and latent fear (p. 199) human beliefs (p. 124) spring up which are diseases. Consequently through cleansing the mind (p. 234) of error (p. 287) mortal mind disappears (p. 251 et seq) and healing (p. 146) takes place.

Such is the first "bribe" held out to those who come to the study of Christian Science. The student is told what Mind imparts to those

who follow it faithfully and (on p. 373) it is stated that "disease is more docile than iniquity" and sin is therefore more difficult to heal. Sin would seem, then, to be an inner "demonstration" of disease and to differ only in degree-a statement with which I am disposed to be in some measure in accord. The cure of disease and the possession of health are declared to depend on getting rid of "Mortal Mind," on the elevation of thought towards Mind, the assertion of the "Scientific Statement of Being" and the concentration on and devotion of every energy to study on the lines laid down for healing. This again is like the recitation of mantrams or the self hypnotization produced by phrases, just as much as by concentration on a bright mirror, or the behavior of the crowd who shouted "Great is Diana of the Ephesians" for the space of several hours.

But does Christian Science do what it pretends to do? Does it restore health? (Bribe No. 1) Does it promote happiness? (Bribe No. 2) Does it bring wealth to its followers? (Bribe No. 3).

By what means soever it is accomplished a large number of its disciples have their health increased and some are made well of apparently incurable conditions: drunkards are enabled to resist their cravings: immoral members of human society are caused to lead a straight life. In individuals there is evidence of greater happiness and in families to which they belong there is evidence of lessened friction, except where they attempt to enforce their views of the meaning and conduct of life, for the missionary microbe is active and poisonous and its activity is enjoined by authority of Mrs. Eddy upon the faithful.

But is it right-in spite of these results? Is it according to the laws of the Universe? Little mischief would be done in repeating formulæ and in such processes, however comforting, even if they exceeded "Mesopotamia" as a word of power. The "Statement of Being" and other formulæ might be repeated backward and forwards and might "box the compass" every-which-way; but this would not prove anything. Abracadabra is a fabled word of power in Black Magic and it might be equally efficacious-the "Reversal of Testimony" (p. 120) is curiously suggestive-but it would not make Christian Science good or d'evil. The test of it all is in the motive, and with the final effect, not merely the immediate effect, on the true health, wealth or happiness of a human being. Does this Universe exist for the material benefit of man-and mortal mind-or for the purposes of Soul? Are we so to pass through things temporal that we finally lose not things eternal? Or are we not?

In the first place the Christian Scientists affirm the "Statement of Being," and deny everything else. They concentrate every energy on this and evoke the powers of the Soul in doing this-concentrate also on the negative aspect, which they deny, thereby devoting all their energies to the very thing which they deny. They call on Soul-Mind