ially one with the Divine life, and
open ourselves continually so that this Divine life can speak to and
manifest through us. In this way we come into the condition where we are
continually walking with God. In this way the consciousness of God
becomes a living reality in our lives; and in the degree in which it
becomes a reality does it bring us into the realization of continually
increasing wisdom, insight, and power. _This consciousness of God in the
soul of man is the essence, indeed the sum and substance of all
religion._ This identifies religion with every act and every moment of
every-day life. That which does not identify itself with every moment of
every day and with every act of life is religion in name only and not in
reality. This consciousness of God in the soul of man is the one thing
uniformly taught by all the prophets, by all the inspired ones, by all
the seers and mystics in the world's history, whatever the time,
wherever the country, whatever the religion, whatever minor differences
we may find in their lives and teachings. In regard to this they all
agree; indeed, this is the essence of their teaching, as it has also
been the secret of their power and the secret of their lasting
influence.

It is the attitude of the child that is necessary before we can enter
into the kingdom of heaven. As it was said, "Except ye become as little
children, ye cannot enter into the kingdom of heaven." For we then
realize that of ourselves we can do nothing, but that it is only as we
realize that it is the Divine life and power working within us, and it
is only as we open ourselves that it may work through us, that we are or
can do anything. It is thus that the simple life, which is essentially
the life of the greatest enjoyment and the greatest attainment, is
entered upon.

In the Orient the people as a class take far more time in the quiet, in
the silence, than we take. Some of them carry this possibly to as great
an extreme as we carry the opposite, with the result that they do not
actualize and objectify in the outer life the things they dream in the
inner life. We give so much time to the activities of the outer life
that we do not take sufficient time in the quiet to form in the inner,
spiritual thought-life the ideals and the conditions that we would have
actualized and manifested in the outer life. The result is that we take
life in a kind of haphazard way, taking it as it comes, thinking not
very much about