{"id":75,"date":"2015-04-20T00:47:18","date_gmt":"2015-04-20T00:47:18","guid":{"rendered":"http:\/\/www.makechristmasshoppingfree.com\/dstigers\/?page_id=75"},"modified":"2015-04-29T16:35:46","modified_gmt":"2015-04-29T16:35:46","slug":"summary","status":"publish","type":"page","link":"https:\/\/lessonsintruth.info\/library\/john_murray\/astor_lecture_table\/summary\/","title":{"rendered":"Summary"},"content":{"rendered":"

W. John Murray
\nThe Astor Lectures<\/span><\/a><\/span>
\nDivine Science Publishing Assoc.
\nNew York, 1917, 8th ed.<\/p><\/blockquote>\n

\u201cBut know, that in the soul
\nAre many lesser faculties, that serve,
\nReason as chief; among these, fancy, next
\nHer office holds; of all external things,
\nWhich the five watchful senses represent.
\nShe forms imaginations, airy shapes,
\nWhich reason, joining or disjoining frames
\nAll what we affirm or what deny, and call
\nOur knowledge or opinion; then retires
\nInto her private cell when nature rests.
\nOft in her absence mimic fancy wakes
\nTo imitate her; but, misjoining shapes,
\nWild work produces oft, and most in dreams,
\nIll matching words and deeds long past or late.
\nSome such resemblances methinks I find
\nOf our last evening\u2019s talk, in this thy dream,
\nBut with addition strange; yet be not sad:
\nEvil into the mind of. . .man
\nMay come and go, so unapproved, and leave
\nNo spot or blame behind.\u201d
\n— Milton.<\/div>\n

[321] God is the invisible Unit which contains the all of Truth, without beginning and without ending. God is Omnipotent, Omniscient, and Omnipresent. Attributes are the essential qualities [322] inherent in a thing and co-existent. Life, Truth, and Love are attributes of Deity. To alter a quality is to change the substance from which the quality emanates. Therefore, Life, Truth, and Love are unchangeable, immeasurable, and eternal. The attributes of God are manifested through the justice, mercy, and wisdom of mankind. The senses are the faculties by which we perceive the intrinsic qualities of the corporeal things which constitute the phenomena of existence.<\/p>\n

The soul is the highest numeral in the scale of unfoldment. It is the seventh sense and is open on its positive side to the impartations of Spirit; it is likewise on its negative side within reach of the suggestions that proceed from the lower senses. By reason of the duality of its office, the soul is influenced for good or for evil according to the degree to which it is receptive to spiritual impartations or carnal suggestions. When the Spirit had imparted to Mary that she was to become the mother of the Son of man, she said: \u201cMy soul<\/span> doth magnify the Lord.\u201d When the poet King was overburdened by the weight of his crown, he asked: \u201cWhy art thou cast down, O my soul<\/span>? and why art thou disquieted in me?\u201d<\/p>\n

The soul is besieged on its earthly side by the hell of carnal desires and supported on its exalted side by celestial impartations. In the ascent heavenward the soul takes its first step by reason; in the descent it takes its initial step [323] through appetite. If appetite subjugates it the descent is complete; if reason gains a hold, intellect bears it to Truth. The descent of the soul is called \u201csinning\u201d and it is written that \u201cthe soul that sinneth, it shall die,\u201d that is, it shall not be alive to Truth. The parable of the prodigal son illustrates the misery of the soul\u2019s downward course and the glory of its upward flight. This son of God was conquered by carnal desire, enemies which the prodigal tried to appease by gratifying; which was like trying to put out a fire by adding fuel to it. When the youth had reached the limit of his decline he found himself herding the very swine of depraved appetites. The prodigal was engulfed in sin with the pleasures of sense exhausted, desires constantly increasing, and his power to throw off the shackles momentarily decreasing. \u201cOf worse deeds worse suffering must ensue,\u201d and the prodigal had reached the end of his trail. There was no help from without and apparently no cessation from within. The youth could descend no lower.<\/p>\n

\u201cHe had been slain, but that his pain and woe
\nBereft his senses, and preserved him so.\u201d<\/div>\n

The very husks of sin were exhausted. Carnality and bestiality seemed to have obscured the Divine, when lo! remorse came to his assistance, and the tears of repentance extinguished the fire of desire. Reason took possession of the prodigal, and Intellect whispered: \u201cArise.\u201d And the [324] prodigal arose from the dead, his ignorance of Truth, and went to his father! It is thus that the soul, raised above the realm of appetite, becomes a living entity and reposes with intellect in Truth. Reason is always ready to assist the soul, but,—<\/p>\n

\u201cReason in man obscured, or not obeyed,
\nImmediately inordinate desires
\nAnd upstart passions catch the government
\nFrom reason, and to servitude reduce
\nMan, till then free.\u201d<\/div>\n

The soul, rescued from appetite, approaches Truth through the intellect, that attribute of mind by which the ideas are perceived in their true relation to external things. Truth is that which is without possibility of alteration.<\/p>\n

Mind is the place of ideas; the \u201cI am who fills infinitude,\u201d is God, and Mind is His dwelling place. Mind is all in all. It is the abode of Truth, the realm of the real; and Man is hid in Mind with God. Therefore Man is spiritual and eternal, substance and life, and He is in truth and love; for God, in His heaven of Mind, \u201cis center, yet extends to all\u201d and Man is God manifest, the \u201cword made flesh\u201d which dwells among us. And the world knoweth Him not, for the world is the realm of shadows where to us Man is \u201cinvisible, or dimly seen in these, God\u2019s lowest works.\u201d Substance is that which underlies all reality. Spirit is substance, and all that is, is [325] formed out of substance, even as all that seems to be is made of shadows.<\/p>\n

Soul is not Spirit, but is on its way spiritward; even as a new-born babe is not a man, although he has the possibility of coming to man\u2019s estate. There is really no synonym for God, who is the all in all. Life is an attribute of God, and life, therefore, is as unalterable as is God. \u201cEternity, whose end no eye can reach,\u201d is within the confines of life.<\/p>\n

Intelligence is the principal power of the Mind by which ideas are perceived and understood in their true spiritual relation. The intelligence projected from God into the individual mind of man, performs the same office for man that intelligence performs for Mind. By intelligence man perceives and understands the things of Spirit which are invisible to the senses. Wisdom and intelligence are the fruits of the Spirit, and it is the Spirit of man and not his seventh sense that connects him indissolubly with his Maker.<\/p>\n

The will in the mental realm acts as does the heart in the physical kingdom, in that, by the will certain movements are impressed upon the organs through the medium of which they act and react on the world of external things. The will is capable of descent, if it is overruled by appetite. But,<\/p>\n

\u201cWill absolute consenteth not to evil;
\nBut in so far consenteth as it fear,
\nIf it refrain, to fall into more harm.\u201d<\/div>\n

[326] The will has the nature of fire in that it is born to ascend<\/span>; hence it<\/p>\n

\u201coperates as nature doth in fire,
\nIf violence a thousand times distort it.\u201d<\/div>\n

The will of man is the<\/p>\n

\u201cgreatest gift that in his largess, God
\nCreating made, and unto his own goodness
\nNearest conformed, and that which he doth prize
\nMost highly, is the freedom of the will<\/span>,
\nWherewith the creatures of intelligence
\nBoth all and only were and are endowed.\u201d<\/div>\n

The freedom of the will constitutes man\u2019s individuality whereby he images God\u2019s unity or Oneness. It is this individuality of the human entity which separates the will of man even from the domination of Deity. This constitutes what has long been spoken of as the doctrine of free will and accounts for the possibility of the descent of man\u2019s will; while the bond of the Spirit which eternally connects God with man will ultimately subdue the will of man to the larger will of God, thus accomplishing the union of the all of man with the all of God. \u201cAnd when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.\u201d Man\u2019s existence as a mortal is a myth, [327] but his life is the life which is God and is indestructible and eternal.<\/p>\n

Creeds do violence to Deity. They have usurped the place of Christ and profaned Christianity, and, were it possible, they would circumscribe the uncircumscribable. Jesus never subscribed to a creed, nor did he condemn those who knew not his doctrines.<\/p>\n

\u201cWho art thou, that on the bench wouldst sit
\nIn judgment at a thousand miles away,
\nWith the short vision of a single span?\u201d<\/div>\n

No one has ever ascended to the realm of understanding,<\/p>\n

\u201cwho had not faith in Christ,
\nBefore or since he to the tree was nailed<\/span>.
\nBut look thou, many crying are, \u2018Christ, Christ!\u2019
\nWho at the judgment shall be far less near
\nTo Him than some shall be who knew not Christ.\u201d<\/div>\n

Jesus neither ordained nor advised ceremonies, notwithstanding that he submitted to both. Of baptism he said:—\u201cSuffer it to be so now—Then he suffered him (John) and was baptized.\u201d Jesus taught that the true baptism is the repentance for wrongdoing by which men cease to err, \u201cthat so shall end the strife which thou call\u2019st evil.\u201d The justice of God forbids that,
\n[328]<\/p>\n

\u201cBorn a man is on the shore
\nOf Indus, and is none who there can speak
\nOf Christ, nor who can read, nor who can write;
\nAnd all his inclinations and his actions
\nAre good, so far as human reason sees,
\nWithout a sin in life or in discourse:
\nHe dies unbaptized and without faith;
\nWhere is this justice that condemneth him?
\nWhere is his fault, if he did not believe?
\nO animals terrene, O stolid minds,
\nThe primal will, that in itself is God,
\nNe\u2019er from itself, the Good Supreme, has moved.\u201d<\/div>\n

\u201cFor this is the will of God, even your sanctification,\u201d and the will of God, like \u201cthe mind and spirit, remains invincible,\u201d and man\u2019s redemption is wrought by Intelligence which illumines the darkness in him, raises him from his lower senses, and supports him until Truth receives him unto Herself. Ceremonials are not essential to the salvation of mankind, but inasmuch as the mind apprehends through the senses, conveying that which is worthy to intellect, ceremony oft-times teaches through symbols.<\/p>\n

\u201cOn this account the scripture condescends
\nUnto your faculties, and feet and hands
\nTo God attributes, and means something else.\u201d<\/div>\n

Baptismal fonts have their place, but they were not made to drown in! Says Dante:
\n[329]<\/p>\n

\u201cAnd one,—not many years ago,
\nI broke for some one, who was drowning in it;
\nBe this a seal all men to undeceive.\u201d<\/div>\n

Sin is the most subtle illusion that arises from the organs of fancy, which inhabit the soul. It is a supposition that a phenomenon of sense is a verity of Being. Sin is fear, doubt, lust, and all the other myths and goblins that lurk in the shadows that add perspective to the panorama of existence. It is a vista of the senses, unreal and therefore non-existent. It is that which appears to be and is not. Evil lurks in that mind which the great Milton has stigmatized as \u201cmortal mind\u201d; the mind which is not.<\/p>\n

\u201cIt is the shade in which men walk, where
\nTheir makers image, then
\nForsook them, when themselves they vilified
\nTo serve ungoverned appetite,
\nDisfiguring not God\u2019s likeness, but their own.\u201d<\/div>\n

Surely Milton, in these lines, says the last word on sin! Sin is impotent and powerless<\/span>. It can never reach the realm of the real, and can never destroy anything but itself. It can never efface the divine image, and, if it seems to take its victim out of the dream of existence, fear not, for death will receive sin\u2019s prey on the threshold and \u201cto better life shall lead him.\u201d Discord announces sin\u2019s entrance into the family, and fortunate are those who can banish the [330] specter, without its passing through the nation in the disguise of war,<\/p>\n

\u201cwhich wearied hath performed what war can do,
\nAnd to disordered rage lets loose the reins.\u201d<\/div>\n

War is begotten of strife that has overflown from the citizen\u2019s hearth, and flooded the nation. But war is only an illuminated spectacle in nature\u2019s phenomena and is neither real nor eternal. The violent and unforeseen vicissitudes of nature are a part of the dream of life in matter, of reality in spectacle.<\/p>\n

God is<\/span>, and God only is<\/span> real. Man is the manifestation of God, and neither war nor famine can touch his real Being. All that evil can never do is to turn out the lights on the spectacle of existence, but death will open the door, and celestial glory will take the place of artificial light.<\/p>\n

\u201cTo attain
\nThe height of Thy eternal way
\nAll human thought comes short, Supreme of things.\u201d<\/div>\n

To discern the nothingness of the phantom of sense which has \u201cleft the cell of fancy\u201d is not an impossible task with Intelligence to instruct mankind in the Truth of Being, which is, that nothing is true but God. With the \u201corgans of [331] fancy\u201d we shape \u201cphantasms,\u201d and \u201cillusion as he lists\u201d gives names to them, and they are bequeathed to existence through lineal descent as facts.<\/p>\n

\u201cChange your thoughts\u201d said Dante, and by saying this he introduced into the world of existence the only weapon with which to exterminate the phantoms of sense. \u201cChange your thoughts,\u201d and abandon fear which is the mother of the only illegitimate thing in existence, and the only thing unknown in heaven,—sin! The body is the shape form assumes when it is viewed by the senses. It is the screen upon which the senses design their orgies, until man\u2019s will is governed by Intelligence, and then it becomes an instrument of God\u2019s service.<\/p>\n

Man is spiritual. God is not man, even as the sun is not a ray, but man in his spiritual completion is the outward expression of which God is the indwelling substance. This does not mean many gods; it means one<\/span> God in whom all things are included, and all men as representatives of that oneness, individual in operation but one in unity of Spirit. When the lesson of Love is learned, and man rises to the law of Love, existence is transmuted into life, and he becomes a luminary of the Spirit in whom is no darkness at all; neither is there shadow of turning toward the region of sense.<\/p>\n

Milton represents Eve as saying to the serpent—in the allegory of the \u201cTree of knowledge of good and evil\u201d—
\n[332]<\/p>\n

\u201cCan it be sin to know? Can it be death,
\nAnd do men only stand by ignorance?\u201d<\/div>\n

Had Eve understood that evil is merely an appearance, simply a something not real, then Paradise Lost<\/span> would never have been written, and the world would have been deprived of an immortal work of art, but \u201chappier had it sufficed her to have known, good itself,\u201d and not to have thought to know the unknowable. That which is called matter is an optical illusion and is the result of imperfect vision; in proportion as our sense vision is corrected by understanding, matter disappears, and the things of Spirit come into visibility. The allegory of the forbidden fruit came forth from the fancy of man, rich in symbol, but by no means lending itself to a literal translation.<\/p>\n

\u201cFor man to tell how human life began
\nIs hard; for who, himself beginning, knew?\u201d<\/div>\n

And for the reason that opposites cannot mingle, the \u201cruddy gold apples\u201d could not convey a knowledge of that which is<\/span> and that which is not<\/span>. A great scientist has said that \u201cthe perceptive power within us precedes, and is independent of the specialized sense organs, which it has developed for earthly use.—It is mind that sees, and mind that hears, the other things are blind and deaf.\u201d All that is, is Mind and its ideas of which man is the highest manifestation.<\/p>\n

[333] As drifting clouds are absorbed by the warm currents of air that throng the summer sky, so the shadows of sense must disappear before the reality of truth, leaving no trace of their ephemeral existence. In the mystical voyage which was taken by Dante through Hell, the first people he encountered were the selfish; these<\/p>\n

\u201cwho have not rebellious been
\nNor faithful were to God, but were for self.
\nThe heavens expelled them, not to be less fair;
\nNor them the nethermore abyss receives,
\nFor glory none the damned would have from them.\u201d<\/div>\n

The next personages that the poet met were the cowards \u201chateful to God and to His enemies.\u201d These two giant illusions symbolize selfishness and cowardice paving the way for all the lesser phantoms to run to their haunts in \u201cmortal mind.\u201d But God has given man an understanding whereby he may overcome illusion by ceasing to believe in it. Hasten, then, to your mountain of Spirit; throw off the dead mass of false beliefs that hides the living tissue of Spirit, and let the Christ that is in you be manifested through you<\/span>, that others, seeing your good works, may glorify your Father which is in Heaven.<\/p>\n

The lowest sense function is animal instinct; the highest function of the soul is intuition. This is an intelligence invested with something akin to the omnipotence of God. Ideas are things in [334] themselves. Sense perceptions are not realities; they are in the state of things which are \u201cbecoming to be.\u201d Intelligence is cognizant of ideas, and reason is cognizant of the perceptions of sense. Sin is a sense perception which instinct mistakes for truth, but intelligence corrects instinct\u2019s error. Disease also is a sense perception; it is real to the irrational senses, as are other of its phantasms, but to the tribunal of intellect it is known to be an impostor, claiming to be something when it is nothing. Hence the wisdom of Jesus\u2019 admonition that we \u201cjudge not appearances (sense), but judge righteous judgment.\u201d<\/p>\n

Spiritual knowledge is a sovereign panacea for mental, moral, and physical maladies. Sense, like a false witness, is always testifying to falsities, but intelligence is ever disproving the evidence of sense, and Truth has put the seal of her approval on the decisions rendered by intelligence. Truth is the secret place of the Most High into which evil never penetrates, nor does disease invade it. When assailed by the illusions of sense, man needs to emulate the example of the turtle, and withdraw himself from the world into his inner sanctuary where the Soul of Soul reposes in truth. Faith is a clear, spiritually intellectual perception of Truth, and therefore faith is the greatest saving, healing force in the universe. Paul says, \u201cwhatever is not of faith is sin,\u201d because what is not of faith, is of sense perception and therefore nothing. Nothing is sin<\/span>.<\/p>\n

[335] Love and faith were the twin weapons with which Jesus healed the sick, raised the dead, and overcame the world; and the things that he did, \u201cshall ye do also.\u201d Plotinus has said: \u201cSince matter is neither soul, nor intellect, nor life, nor form, nor reason, but a certain indefiniteness; nor yet capacity, for what can it produce? Since it is foreign to all these, it cannot merit the appellation of being, but is deservedly called non-entity.\u201d Plotinus proceeds to affirm that \u201cit is but the shadow and imagination of bulk,\u201d like an image in a mirror or in water. It is constituted in the shade and defect of true being, and hence must be the most unreal thing in the universe, a mere flying and ever-changing mockery. It has, in fact, no solidity which is one of the most firmly seated of our illusions in regard to it, and one of the last to quit its hold upon us. For when a man puts his hand upon a block of marble, it is difficult to feel that its solidity is only a sensation of resistance in us. So of all its so-called properties. Supposing sensations to be all removed from the soul; with their removal, all matter, and hence also the human body, is gone. And whenever those modifications of mind or sensation exist in us, then matter exists, for it is nothing else. [Primitive Mind Cure<\/span>, by Evans.]<\/p>\n

Plotinus also says \u201cthat those who view the body as a real being, and make sense the standard and measure of truth, are affected like persons in a dream, who imagine that the perceptions of sleep are true.\u201d For sense is alone the employment of the dormant soul; since as much of the soul as is merged in the body, so much of it sleeps<\/span>. But true evolution and true wakefulness are a resurrection from<\/span>; and not with, the dull mass of the body<\/span>. \u201cFor indeed a resurrection with the body is only a transmigration from sleep and from dread to dream, like a man passing in the dark from bed to bed.\u201d [Primitive Mind Cure<\/span>, by Evans.] It was in view of this immortal truth that Paul said: \u201cAwake to righteousness and sin not,\u201d which means to wake toright thinking<\/span>, and come out of the lethargy which is the spell of sense illusion. This is \u201cthe first resurrection<\/span>,\u201d the rising of the soul above its prison of sense. We are told that those that have part in this resurrection;—this liberation of the soul by intellect from the subjugation of sense—are they upon whom \u201cthe second death has no power.\u201d That is to say, that if the soul is liberated through spiritual understanding, it will not be necessary for death to effect this separation. The day of judgment, in which the so-called dead are supposed to be united to their bodies, is the day in which the soul puts off shape and puts on form, puts off mortality and puts on immortality.<\/p>\n

\u201cBlessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God<\/span> and of Christ<\/span> and shall reign with Him<\/span>. And these two (Christ and God) are one.\u201d The fact that [337] Mind is the realm of ideas, the enduring realities of the universe, and that all ideas have an inherent tendency to actualize or externalize themselves in form, proves that form expresses the idea of spiritual reality. A thought assumes form in an idea<\/span> which is the living image<\/span> of the thought; but the idea tends to a further externalization in that it becomes an actuality in the world of sense. What is seen as shape is form misunderstood. The renewal of the body by the creative power of the divine idea is the real regeneration spoken of by Jesus in Matthew, where he says: \u201cThat ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye shall also sit upon thrones.\u201d Regeneration, then, is based on the science of right thinking. Like everything else, the body exists in thought. It is patterned after our own image<\/span>, and thus Isaiah could say of himself: \u201cI was shapen<\/span> in iniquity,\u201d while Jesus, who was the living example of regeneration by the renewing of his mind said: \u201cI and my Father are one.\u201d<\/p>\n

God made man in the image of spiritual form, but man created his ideas in the image of shape. \u201cTherefore be not like after the illusion of the senses but be ye transformed by the renewing of your mind.\u201d Every new and higher or lesser material conception which we form, of the reality of man\u2019s being, or of our own being, by an undeviating law, tends towards spiritual regeneration in an outward manifestation. Thought is [338] a manifestation of Mind. It is a power which is the ground of all reality, and the basis of all possibility. Thought has power to alter the nature of things so as to radically change their quality. Paul overcame the otherwise fatal bite and poison of the viper by thought. All disease is a creation of sensuous seeming<\/span>; therefore the only true remedy is right knowing<\/span>. True education consists of understanding spiritually how<\/span> to free the soul from the trammels of sense, and to raise it from the plane of the mere seeming and evanescent to the realm of the real and enduring by spiritual knowledge.<\/p>\n

Swedenborg advances the doctrine of mental degrees, the teaching of the Hermetic philosophy, which is that, \u201cin every man there are three degrees of life,—the celestial, the spiritual, and the natural.\u201d The natural degree is the sense plane wherein abide illusions and fantasies. The creations of this degree of mind, therefore, \u201cshall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.\u201d<\/p>\n

The celestial degree is the conscious union of man with God. Thus are the captives of sense transformed from the thraldom of fancy to \u201cthe glorious liberty of the sons of God.\u201d Dante says, \u201cMake as nature makes in fire.\u201d This is an admonition to let your thoughts ever ascend towards the real, the realm of God.<\/p>\n

The second degree, or the spiritual, is where [339] the intellect comes to the soul\u2019s aid by virtue of which man is enabled to discard illusions and administer righteous judgment.<\/p>\n

Someone has said that the soul is a vital spark of heavenly fire, and this is because it is the nature of the soul to ascend, as ever and always flame ascends. Everything in nature depicts ascension<\/span> and resurrection, and the real resurrection is the ascension of thought above the mist of matter; the realm whose creations \u201care as grass: as a flower of the field, so it flourisheth. For the wind (Spirit) passeth over it, and it is gone; and the place thereof shall know it no more.\u201d Thus we understand the allness of God and the nothingness of that which appears as a mob of sense illusions, unreal and temporal.<\/p>\n

Pythagoras taught his disciples that God is the Universal Mind, or intelligent life-principle, and that man is the complete unfoldment of the Mind which is God. Man, therefore, has an inseparable union with God, and to see and understand this union, man has only to awake from the dream of life in matter, and ascend in thought to the spiritual knowledge that God, Good, is the real and eternal. Then man becomes one with \u201cthe love that moves the sun and the other stars.\u201d<\/p>\n

* * * * *<\/p>\n

The Astor Lectures<\/b>
\nTable of Contents<\/span><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

W. John Murray The Astor Lectures Divine Science Publishing Assoc. New York, 1917, 8th ed. \u201cBut know, that in the soul Are many lesser faculties, that serve, Reason as chief; among these, fancy, next Her office holds; of all external things, Which the five watchful senses represent. She forms imaginations, airy shapes, Which reason, joining Continue Reading<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":25,"menu_order":22,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-75","page","type-page","status-publish","hentry"],"yoast_head":"\nSummary - New Thought Archives<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lessonsintruth.info\/library\/john_murray\/astor_lecture_table\/summary\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Summary - New Thought Archives\" \/>\n<meta property=\"og:description\" content=\"W. John Murray The Astor Lectures Divine Science Publishing Assoc. New York, 1917, 8th ed. \u201cBut know, that in the soul Are many lesser faculties, that serve, Reason as chief; among these, fancy, next Her office holds; of all external things, Which the five watchful senses represent. 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