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CHAPTER I

WHAT IS TRUTH?

A

N exposition of the real nature of Truth must

necessarily be based on a logical exposition of the nature of Thought, as expressed in its various forms of love, reason, self-consciousness (ego) and personality. Such an exposition will give us what we may call the science of God, nature and man. Science must be truth, and as such must be fixed, certain and unchangeable. Just as in the eighteenth century the term reason was used in a totally false sense, so now the name science has obtained a universal, though false, vogue. If, as ought to be the case, 'science' stands for established or discovered truth, then the present so-called science is as false and unsatisfactory as was the much-vaunted' reason of the Age of Enlightenment. Present day science excludes from its realm all knowledge of God, declaring that scientific knowledge is based only on experience, a term which is interpreted to apply only to sense experience. Nothing, however, can exist independently of God; the absolutely un-conditioned Being must be God, as the absolute condition of the sciences of psychology, cosmology and theology. At the same time God, without love, thought, reason and personality, could not be God, but would be merely an empty name. Love, thought, reason and personality when fully expounded are found to be mutually necessary; love and personality cannot exist without thought; therefore without a science of Thought we cannot have the science of Truth. But this science exists in logic; i.e. the science of the nature of thought—the science of all sciencesembracing psychology, cosmology and theology. Psychology is the science of thought as manifested in the self-consciousness of man-it is the logical exposition of the soul as ego; cosmology is the logical exposition of the science of thought as manifested in nature. The old theologians defined theology as the science of God and divine things, but did not see that fundamentally this meant the science of the nature of thought, for God without thought is impossible. In the same way there can be no science of nature or of man that is not the science of thought. Thought is the fundamental element of logic, science and philosophy. Without thought I could not say I think I am I; the knowledge or experience gained by sense-experience alone, can never give any certainty, therefore science or truth

never be built upon such experience; in reality, however, the absolutely à priori element of knowledge is found in all sense-experience. Experience may be said to have two aspects or phasesthe sensuous and the intellectual; thus a tree is on one side sensuous, but its essential nature is not really known until we recognize that it is living, and we only know what life is when we know that its essential nature is thought. When Christ said, 'the words that I speak unto you they are spirit and they are life,' the words are sensuously perceived, that is the letters may be seen or the sounds heard, but the meaning, which is the spirit or life, can only be intellectually perceived. The one aspect or phase could not exist without the other; the external and the

can

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