sheep I have, which are not of this fold," "Before Abraham was, I Am," "No man cometh unto the Father, but by me,' ""I and my Father are one," "Thou . . . in me, and I in thee, that they also may be one in us." Which reminds us of the East Indian Krishna's words: "Even those who, being worshipers of other divinities, worship with faith worship ME. Who worship me with

devotion dwell in me and I in them."

The apostles and early fathers recognized this Universal (Christos) Man, "whose goings forth have been of old, from everlasting to everlasting."

So Paul says to the Greeks: "Whom ye ignorantly worship, Him declare I to you."

Eusebius says: "No one may suppose our Christ was merely a new-comer."

St. Augustine says: "The thing itself (in essence) now called Christian religion was known to the ancients, but in our day at Antioch received that name."

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St. Clement of Alexandria says: "The Son of God is never displaced nor divided, being always everywhere. As the complete Mind, complete Light, Christ is called Wisdom by the prophets. There was always a material manifestation of the one Almighty God among all right-thinking men. He whom we call Saviour and Lord philosophy to the Greeks and to barbarians." And Justin Martyr adds: "Christ is the word of whom the entire human race are partakers. Those who live according to REASON, are Christians, while those who live without reason are enemies to Christ. Each man of the heathen writers spoke well in proportion to the share of the Word of God in him."

Among later fathers and philosophers, Bishop Martensen says: "Christ is the ground and source of all Reason in the creation, be it in man or angel, in Greek or Jew. He is the Principle of the Law under the Old Testament and the Eternal Light which shines in heathenism. All grains of Truth are sown by the Son of God." Swedenborg declared: "In all the heavens there is no other idea of God than of a Man. Heaven is a Man in form, the Greatest and the Divine

Man. Man was called a microcosm by the ancients, because he resembled the macrocosm ; and from the knowledge of correspondence which the most ancient people possessed. . . . The center produces the circumference. God the Infinite is the center; finite existence is the circumference, and as there are Three distinct vibrant atmospheres between earth and sun, namely, Air, Ether and Aura; so lower and upper Man connect through Body, Soul and Spirit."

Of Swedenborg's insight, Mr. Emerson says: "He saw the Human Body was strictly universal, or an instrument through which Soul feeds and is fed by the whole of matter. The mind is a finer body, feeding, digesting, excluding, generating in a new ethereal element. In it are male and female faculties, marriage and fruit, and there is no limit to the ascending scale. We are adapted to infinity. In Nature is no end; everything at the end of one use is lifted into a superior. Creative force, like a musical composer, goes on; now high, now low, in solo, in chorus, ten thousand times reverberating 'till it fills heaven with its chant.”

In the "Upa Sastra," Hawkins says: "Creation is a Man, its divine soul permeating every atom. It may be said that the Divine Essence is in one place or atom more than another, in this sense, that in every organism (of universal cosmos or of any sub-form) there is a higher degree of life pervading central planes, and a gradually lower degree of life for planes more toward the circumference, the human organism comprehends sidereal and solar spheres."

And the Abbé Constant, paraphrasing the Hebrew "Zohar," writes of creation: "All the aspirations of Nature were directed to Unity of Form-living synthesis of unequilibrated forces, and the forehead of God, crowned with light, rose over the sea and was reflected. His radiant eyes appeared. The forehead and two eyes of God formed a Triangle in heaven and the reflection formed a Triangle in the water. Then was the number Six revealed of universal creation. Equilibrium is everywhere, and the central point where Balance is suspended may be found everywhere. The synthesis of the Logos formulated by the human figure slowly issues from the water like

the rising sun.

When the eyes appeared, light was restored; when the mouth was revealed, spirit was renewed and speech heard. The shoulders, arms, breast come forth and labor begins. The Divine Image with one hand puts back the waters of the sea and with the other raises continents! Ever it grows taller; the generative organs appear and all creatures multiply. At length it stands. erect, sets one foot on land and one on sea, is mirrored wholly in the ocean of creation, breathes on its reflection, calls its image into life. 'Let us make Man in Our image,' it says, and man appears."

HUS "the measure of the stature of the fullness of Christ," of which Paul spoke, is gradually dawning on mankind along all sides and gateways of material realization. Science, Religion and Art together feel, throughout their systems of experience, correspondent vibrations of the great general inspiration.

"Go where one will," says Harris, "among the most humanized and scholarly, and there is found an occult Christo-centric science which accepts in principle that Christ is not dogma, but spirit; not hierarchical but humanitary; not repressive nor stationary but evolutionary-its object the reconstruction of the planet in the Form of its divine Genius. The charm and delight of existence, its honor, grandeur, dignity and power, its beauty and exquisite agreeableness, are found in the most infinite and confidential relations between God and man,-the One Man to all men, the Every Man to each."

But spiritual things must be spiritually discerned, and, as Tracy writes, "Every man has a limit in his vision of this Son of God,-he can see only to the height of his own spiritual stature and level."

Nature, art and the sympathy of things in the universe," wrote Porphyry to the Egyptian priest Amebo, "contain, as parts of One Living Being, premanifestations and references to each other"; and Plotinus wrote, "This universe is as One Living Being,--nothing in it is so distant as not to be near the nature of the One Being, on account of its sympathy with the whole of itself."

Thus what the Egyptian Hermes called "the

immutable work of God, glorious and perfect edifice, manifold synthesis of forms and images, wherein his will, lavish of marvels, has united all things in a harmonious whole," was felt "forever worthy of veneration, praise and love"-but every age and race had to feel its separate way up to its comprehension and realization.

"How," says Schelling, "if, in mythology, were found a superior intelligence which would reach far beyond the horizon of the most ancient records?"

For this reason Max Müller states: "When the deepest Foundations of all religions are laid free and restored, who knows but that those very foundations may serve, like the catacombs, as refuge for those who long for something better, purer, older, truer, than the sermons of the day. Such believer may bring into that quiet crypt his pearl of great price; the Hindu his disbelief in this [material] world, but unhesitating belief in another [spiritual]; the Buddhist his perception of eternal law, his gentleness and pity; the Mohammedan his sobriety; the Jew his one God of righteousness; the Christian his better God of Love. That crypt is visited now by those who shun the noise and conflict of many voices. Who knows but that it will grow brighter and brighter, and the crypt of the past become the church of the future?"

"The voices of true religion and true art," says the great musician Wagner, "unite in revealing the germs of a possible kingdom not of this world. It is the duty of all to strengthen the Foundations." For, according to Roger Riordan, "Art whose words are things, whose symbols are types and whose grammar is beauty, is the Universal Language that needs no interpreter !"

If ever we are to discover interstellar communication, or even an international "Volapük," it must be by some primary keys of Form, Color, and Sound that lurk in the origins of Universal Art.

Some of the latest scientific truths most helpful and inspiring to the artist-spirit (in every form of art expression) may be condensed from many search-lights and thus focused:

Spirit is infinite and present in everything;

mind and emotion are infinitely present in spirit; ideals are infinitely constructive in mind; atoms are but etheric points, (apparently) arrested for the measure and transmission of form concepts; beauty of form is the beauty of its inner ideals and of its organized ratios-its contents of design for purpose and expression.

Mathematical law shows no limit to multiplication, or division, and no limit to space, time, power, motion, or transmutation of form. Telescope and microscope practically find no limit to the multiplication of hosts above, or of subdivisions of life below us. The nearest star is yet so far that its light takes twenty years to reach us, though speeding 186,000 miles per second. Yet in the smallest particle visible to the strongest microscope are more atoms than all stars visible to the strongest telescope!

O DEITY there can be no large nor small. It is all relative to man's self

in intermediate position-looking upward and downward from one's self. Substance that man calls solid is really open to the transfusion of liquids; liquids open to gases; gases open to ethers; ethers open to infinite spirit! And motion, life, intelligence, law is ever found in all-harmoniously active, consistent, reasonable (with which the reason of man is concurrent), and inspired by omnipresent feeling (with which his emotions can be consonant, his will coöperative).

Man finds himself, with all nature, suspended in a sea of Infinite Godhood, the glory of his life being, thereof, the discovery and affiliation.

King David, in his 139th Psalm, magnificently describes how Deity fills the immensity of space with his presence. And Paul exclaims: "In Him we live, and move, and have our being."

Man's highest joy and potence becomes the discovery of the methods and principles of this All-Active-Spirit.

Now let us consider regarding these descending steps by which ideal forms in spirit become

visible forms in substance.

Shortly before leaving earth the beautiful soul of Helen Hunt wrote: "We have learned that

the true meaning of law is not decree, but formulæ of invariable order. In the realm of spiritual growth nature is one, and all known sensible qualities of matter are ultimately referable to immaterial forces acting from point or volumes."

So if an atom is the last reducible point of substance the last physical station or jumpingoff-point from matter into spirit-it is ever associated with mind and life; it is ever alive and in actual motion.

The etheric medium (which is the highest refinement of volatile, frictionless force that man can appreciate) impregnates everything, and must be impregnated with energy direct from God, for universal and uniform laws of intelligence pervade it, giving the same series of changes, the same properties of Space, Time, Number, Magnitude, Matter, etc. All worlds are pervaded by it, as it is pervaded by some One Great Force whose activity is Motion and whose atomic law is Rhythm-the extremities of the atom being so polarized, perhaps, as to tend to alternate oscillations. The whole is Rhythmic and Harmonic Equilibrium. "The material world, in all its Beauty, is built up," says Fiske, "out of undulations among molecules." That is, whatever be the law of primordial life, its manifestation, in atomic form and order, is rhythmic. Each atom vibrates to laws of metrical beat, or "time," which, passed on to molecular waves of air, would constitute sound and music. The morning stars "sang together," as Job declared; and every flower has doubtless its own voice and rhythm, in heavenly adoration, quite audible to the angelic hosts and possibly to human ears also when appliances shall grow sufficiently refined to catch it.

Mills Whittlesey writes: "It is only when Space is diversified by Color that we fully perceive the beautiful in space; it is only when Time is diversified by Melody that we fully perceive the beautiful in time. Music is the beautifier of Time. Heat, tone, color, come from vibrations of varying rapidity. Doubling the number of vibrations of a tone produces its