them. When Spirit-living is experienced, we become aware
that in spirit-life Activity is of such an order as to preclude the mode
of it being in fixed forms and objects: so there is no fixed visible
Beauty, no fixed visible Good or Bad, no fixed _results,_ and the
soul "sees" and "knows" only _that which she herself is like to._ If
she is bad, she cannot become better by the privilege of looking at
that which is good. If she thinks or desires wrong, she remains
wrong: she must think Right in order to produce or "know" Right.
She loses God because she can no longer think godly, and nothing is
fixed by which she can trace Him: it is like to like, and this
instantaneously without pause (or time). Here in this world Like
may behold its Opposite: Bad may behold Good and, because of
being able to behold it, may go over and join its will to Good: it is
able to do this, because the evidence of Good remains fixed whether
the beholder or thinker is good or bad.

What is our quest in this world? It is to refind the lost knowledge of
Celestial-living. Our Goal is God Himself. Our salvation does not
depend upon our finding Celestial-living, but our finding this living
depends upon whether we have found the way of Salvation. This
Celestial-living is here, at our door, but we cannot retouch it without
Act of God. What is essential to obtaining this Act of God? Is it
necessary to belong to this or that Denomination, to perform this or
that ceremony, to stand up, kneel down, or prostrate ourselves a
hundred and one times, visit shrines, handle relics, endlessly repeat
fixed words and sentences? No, these will not do it. Christianity _in
its full meaning,_ a repentant and clean heart and mind--these will
do it. It is a direct affair between the soul and God. It is Thee and me.
This is immense condescension on the part of God. Love alone
makes such a condescension possible.

As in free spirit we think a thought and become it, have a desire
flash to it and are it, it is easy to see how in thinking thoughts that
are not godly, desiring that which is ungodly and imperfect, we pass
far from God by "becoming" imperfection; and, having "become,"
find no satisfaction, satisfaction resting with God only. Having
ceased to think godly, the soul loses God, becomes insensitive, and
falls into darkness, thinks of her own wretchedness and, thinking of
it, is held fast to it. Being miserable, she thinks to Self; thinking of
Self, she is bound to the s