r possessions. He only asks "how much can I
give?"

And although we find in the marts of commercialism a contempt for the
gullible, and the credulous; the trusting and the confiding, let it be
known that the "smart" bargainer will indeed smart for his smartness, for
in the light of cosmic consciousness, this alleged "wisdom" of men,
appears as utter foolishness; wasted effort; a perversion of opportunity.

Because "all these things shall pass away."

Love alone is imperishable.

Love alone is the savior of the human race, and whenever we fail to act
from motives of love, we are disloyal to the light within us.

Again says St. Paul:

"If I speak with the tongues of men and of angels, and have not love, I am
as sounding brass and a tinkling cymbal.

"And if I have the gift of prophecy, and know all mysteries and all
knowledge; and if I have all faith, so as to remove mountains, but have
not love, I am nothing.

"And if I bestow all my goods to feed the poor, and if I give my body to be
burned, but have not love, it profiteth me nothing.

"_LOVE NEVER FAILETH_.

"But whether there be prophecies they shall be done away; whether there be
tongues they shall cease; whether there be knowledge it shall be done away.
For we know in part and we prophecy in part, but when that which is perfect
is come, that which is in part shall be done away."

It must be remembered that in the days of St. Paul the high priests and the
prophets were accounted the wisest and most exalted persons in the
community.

The ability to prophecy presupposed a special favor of the God of the Jews.
St. Paul's exposition of the changed viewpoint that comes to one who has
entered into cosmic consciousness, was therefore aptly illustrated by his
open avowal that there was a far greater power--a more exalted state of
consciousness, than that of the gift of prophecy and of "knowing all
mysteries;" that state of one in which love was the ruler, and in order
that they might the more fully comprehend the simplicity, and yet the
perfection, of this state of consciousness, he made clear the fact that no
one truly who became "a new creature", as he characterized this change,
ever exalted himself, or made high claims; or became exclusive, or
"superior," or "holy," in the sense the latter word had been used.

How, then, would they know when they had attained to this state of
consciousness, of which he spoke, and which they but dimly understood?

How migh