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strong enough unconsciously to overcome this confusion, it will not take cold, or, if we take a warm coat (according to another teaching) it takes from the weight of the thought, and calms the life. If the life is not calmed and quieted by taking a warm garment, or, according to another teaching, some warm drink, this confusion disturbs the life and produces fear in it. (All of this action is invisible to the eye.) This fear heats the blood in the body and disturbs the pulsation, and we see an appearance in the body which the life calls a cold.

You may say, "A little child knows nothing about a cold and has no thought of a cold: how then can it get sick?" Before the child is born the father and mother have all these thoughts well developed and bearing fruit, knowing that that child may be sick. any time, and with any disease that flesh is, or may be, heir to, knowing, also, that the child must die because all have died before. These thoughts are attached to the parents,

and are become, as it were, a part of their lives; these thoughts, and fears caused by these thoughts are hereditary in the child's life, being sown therein, unconsciously, by the parents who have no desire to make the child sick. But the greater their anxiety or fear for the health of the child, the greater the fear implanted in its life, because that which one does not want he fears the most, and is in danger of having. Besides the thoughts contained in the lives of the parents, are the thoughts of the friends; and, wherever the child goes, the life of the child (not the body) is exposed to these thoughts, and the child, willing or not, must bear the suffering that these thoughts produce. Adam sinned and died, and we are all following him; therefore we all die. We have unwillingly made this sin, sickness and death a portion of our life, and the conscious suffering it produces is the fruit. This was the apple eaten by Adam; this the fruit of the tree of knowledge of the material good and

evil, and after we have obtained this fruit (sickness), we do not enjoy it and we wish to get rid of it.

Now let us see to what we appeal, to help us out of the difficulty that the tree of knowledge of good and evil has helped us into. We try the thoughts, beliefs and opinions of the life of man which has, with us, partaken of the fruits of the same tree; these opinions and beliefs are all in matter, and we try first one remedy and then another with the hope and expectation of relief. Sometimes we recover, and thinking it was the medicine that helped us, we recommend it to others, and, while some may recover, many may die while using it. Then again, according to another opinion, a medicine directly opposite to that may be given for the same disease, and produce similar results; again, after applying many different opinions without success, and giv ing up all hope, the disease sometimes disappears of itself. How do we know, when

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we apply the medicine according to the opinions of the M. D. and the person recovers, that the medicine was the cause of the recovery? We do not know, we only suppose it to be; and why? Simply because the doctor's opinion was that the medicine would produce that effect, we administered it and the imagined result followed; on that alone, we conclude that the medicine was the cause; therefore, we have no demonstrable knowledge or understanding of medicine, but only an imaginary one. A life conceived the thought that inert matter possessed power. This thought was received as a fact, and taken into that life as an opinion and a part of that life; this opinion is imparted to other lives, and then, when accepted, it is put in practice, and if the result is what was imagined, the opinion is confirmed and the result held up as the proof that the opinion was correct. On this evidence alone, we employ all kinds of material remedies.

Suppose the parents of a child have weak stomachs and cannot eat rich food; they will educate that child in the same direction, because as soon as the child is born, the idea or thought that rich food will hurt it, is exercised. They think they must not allow the child to have such food under any circumstances. So the child grows, the parents holding this thought, sometimes consciously and sometimes unconsciously, day by day, week by week and year by year, for ten years. In this way the thoughts and fears of the parents, and other thoughts and fears of a like nature, are ingrafted unconsciously in the life of the child, and the thought of a weak stomach becomes a portion of that life, and life, being the actor, produces a stomach according to its thought; and the product of that thought is the fruit of the thoughts sown in the life of the child. After the child has been held and educated in that thought for ten years, the parents say, Now we will