The visible universe declares the invisible only by re- [5] version, as error declares Truth. The testimony of mate- rial sense in relation to existence is false; for matter can neither see, hear, nor feel, and mortal mind must change all its conceptions of life, substance, and intelligence, before it can reach the immortality of Mind and its ideas. [10] It is erroneous to accept the evidence of the material senses whence to reason out God, when it is conceded that the five personal senses can take no cognizance of Spirit or of its phenomena. False realistic views sap the Science of Principle and idea; they make Deity unreal [15] and inconceivable, either as mind or matter; but Truth comes to the rescue of reason and immortality, and unfolds the real nature of God and the universe to the spiri- ual sense, which beareth witness of things spiritual, and not material. [20] To begin with, the notion of Spirit as cause and end, with matter as its effect, is more ridiculous than the “grin without a cat;” for a grin expresses the nature of a cat, and this nature may linger in memory: but matter does not express the nature of Spirit, and matter’s graven [25] grins are neither eliminated nor retained by Spirit. What can illustrate Dr. ——’s views better than Pat’s echo, when he said “How do you do?” and echo answered, “Pretty well, I thank you!” Dr. —— says: “The recognition of teleology in nature [30] is necessarily the recognition of purely spiritual personality in God.” [Page 219.] According to lexicography, teleology is the science of [1] the final cause of things; and divine Science (and all Science is divine) neither reveals God in matter, cause in effect, nor teaches that nature and her laws are the _material_ universe, or that the personality of infinite Spirit [5] is finite or material. Jesus said, “Ye do err, not know- ing the Scriptures, nor the power of God.” Now, what saith the Scripture? “God is a Spirit: and they that worship Him must worship Him in spirit and in truth.” [10] Mental Practice It is admitted that mortals think wickedly and act wickedly: it is beginning to be seen by thinkers, that mortals think also after a sickly fashion. In common parlance, one person feels sick, another feels wicked. A [15] third person knows that if he would remove this feeling in either case, in the one he must change his patient’s consciousness of dis-ease and suffering to a consciousness of ease and loss of suffering; while in the other he must change the patient’s sense of sinning at ease to a sense of [20] discomfort in sin and peace in goodness.