THE commonly accepted definition of the word superstition is this: an excessive reverence for or fear of the unknown or mysterious. It has become a fact that unknown and mysterious are words popularly applied to any phenomenon supposedly beyond or outside of the material. On this point Christian Science takes decided issue, and is slowly but surely reversing public opinion by its educational propaganda of proof by fruits.
From time immemorial, that only which could be seen and handled has been considered the real and tangible. Material laws have been universally known as nature's laws, even the laws of God Himself, and were considered absolute, until in the course of time the more astute thinkers observed that some of these so-called laws were being annulled, that nearly every great achievement in science, civilization, or progress seemed to result from the domination of some material law. For example: Some years ago, although confined to the limitations of a metal link, the telegraph wire annihilated the seeming power of time and space. Now the law of the necessity of a material connection between communicating instruments has been abolished. Standing aghast at the subtle possibilities of wireless telegraphy, we ask, If the wire has been done away with, why cannot the instruments likewise be discarded? Such a question as this is, so to speak, a reaching out toward the mere touching of the "hem of the garment"—the limitless power of Mind. Another achievement of which so-called material science is justly proud, is the overcoming of the law of the opacity of matter by the efficacy of the X-ray, and if some properties of matter, which have been considered impregnable, have thus been mastered, what does this prophesy for those which remain?
Dense, monopolizing materialism, void of one ray of spirituality, denying anything beyond itself, has held such relentless sway as to obscure the metaphysical; any manifestation of spiritual power being relegated to the realm of the miraculous, mysterious, or superstitious. Materialism makes great pretensions as to its own power and authority; but of what value is its testimony, when investigation shows that, at a final analysis, matter is unable to give a reason for itself; to demonstrate its logical place or necessity. With pretentious assertions it proclaims its existence, the proof of which it deems unnecessary, according to a self-satisfied egotism which says, "Does not each of the senses testify to my reality; what could be more positive evidence?" But what is back of the sense testimony? Suppose the five material senses were destroyed, is the comet-like flash of human birth, life, and death, that has been going on for ages, all there is to man? What is the governing animus or Principle that supports all reality of being? Is it or can it be mindless matter or of it? Matter answers not; it cannot, for its temporal nature knows nothing of eternity, as eternity knows nothing of time, space, or matter. The cause or Principle of all reality must be eternal, self-existent,—the exact opposite of matter,—and therefore Spirit. But "like cause, like effect;" hence Spirit's effect must be spiritual. Matter not being spiritual, it cannot be the effect or manifestation of Spirit, the only cause. Matter must therefore be merely a seeming, without a cause; that which is outside the pale of reality, a falsity claiming a cause the reverse of itself; an existence manifested merely through the so-called evidence of sense testimony.
