As I was emerging from boyhood I read one day a strong and beautiful poem whose lofty thought enshrined in noble words lingered in my memory for a long time, but in the passing of many years it seemed to have disappeared wholly from my conscious remembrance. A few days ago I came across the poem and read it again. Except as modified by the changes wrought in myself by time, much of the fervor of my former admiration was renewed; the fogs seemed to lift from my memory, and all the attendant circumstances as well as the ardent impressions of its first perusal arose vividly before me. It is evident that the event had therefore never been obliterated from what I may call my unconscious memory.

According to the teaching of psychology, it is not improbable, indeed it is quite probable, that all the impressions made upon our mentality, including our imagination, reason, emotions, even our prejudices, are more or less indelible, however unconscious we may become of their possession. Our beliefs may and do undergo many conscious transformations, but it is very probable that the impressions of all our former beliefs remain with us, and that they continue to have some influence over us. I cannot conjecture how much or how little the reading of the inspiring poem in my impressionable boyhood may have affected my subsequent life; but I am entirely sure that it did affect it to no inconsiderable extent, and I feel equally sure that every false belief I have ever cherished, as well as every impure and vicious emotion or imagination I have ever entertained has affected my subsequent life to no inconsiderable extent. The hosts of our beliefs continue to haunt us, and are more or less recognizable. Their shadowy hands help to build the structures of our lives. We are truly fortunate if the lines in Henry VI. do not apply to us,—

In Mark, 9, we read of the man who cried out to Jesus, "Lord, I believe; help thou mine unbelief."

These words show that the man was conscious that his belief had not attained the full stature of an absolute conviction, and that, therefore, the residual unbelief which continued with him, and which he regretted, could be helped. Do any of our mere beliefs attain the full stature of absolute convictions? Do they ever free our consciousness entirely of residual unbeliefs? Careful introspection will show us that these important questions must be answered in the negative.

A valuable instance showing how far a transformation in our mere beliefs can go occurs with Shakespeare. A study of Hamlet's soliloquy shows that when it was written Shakespeare strongly inclined to agnosticism. His last will indicates, however, that he subsequently became a Christian believer, though there is nothing in all his writings to show that he ever attained an absolute conviction. If he had done so it is safe to assume that it would have been plainly evidenced somewhere in what he wrote, for his pen had too universal a touch for anything so important to have escaped it. That mere theological belief falls short in its transforming influence upon character and conduct is abundantly shown in the history of our ancestors. Their religious belief evolved many splendid qualities, but it did not always evolve the gentleness and love for our fellow-men taught by the Nazarene.

The student of Science and Health does not need to be reminded of the distinction between belief and understanding, vividly pointed out many times, in its different bearings, in our text-book. Two quotations must suffice for this article. "Nothing is more antagonistic to Christian Science than a blind belief without understanding, for it hides Truth, and builds on error" (p. 83). "Belief and understanding never mingle. The latter destroys the former" (p. 276).

Belief implies the possession of doubt. To understand excludes doubt. We cannot know except we understand, and we cannot understand except we prove. These propositions, however phrased, are familiar to Christian Scientists; and their daily importance cannot be too much emphasized. Iteration is frequently a most useful form of emphasis.

"Lord, I believe," implied doubt; hence it was proper for him to add, "Help thou mine unbelief!" And right here we discover one of the chief weaknesses in the halved Christianity which merely believes, but cannot demonstrate, after the example of Christ Jesus, the verity of its belief. What would be the world's opinion of a professional mathematician who should announce his belief in a theorem and yet never be able to prove its correctness? At first, his supposed authority as a learned man might suffice with many; but in due time the prestige of his authority would be destroyed by his lack of a demonstration that his teaching was correct. The authority of the teachings of even a halved Christianity has been very great. But time passes, and the Christianity which cannot prove itself true in accordance with the command and example of our Wayshower, cannot meet the tests and demands of the twentieth century.

How stands the case with Christian Scientists? Possibly to some of them the proofs have once been given, but years have passed, and having neglected to keep their lamps trimmed and burning, the twilight of mere human belief, peopled with scurrying doubts, has seemed to enshroud them. The spiritual perception which once came to them as a visitation of light has become darkened, although, like the music of the forgotten poem, its unperceived influences must forever remain as a benefaction. If unrebuked, the false testimony of the physical senses and the psychological effects of former erroneous beliefs being hostile to the spiritual life which was realized through understanding and demonstration, can but work them injury; and their faith in Christian Science is likely to become only a matter of thought-habit, rather than an irradiating light to sweeten and guide their lives. What is the remedy for this unfortunate condition? Renewed and diligent seeking for spiritual understanding and for the proofs of its correctness. Only as we prove the truth can we obtain and retain the truth. The "good fight" is ever with us; we may be victors to-day, but that does not mean that we can slothfully lay aside the weapons and the warfare, for the influences of our old beliefs, and the falsehoods of physical sense, seem never to desert the battlefield.

Let us remember ever the admonition of Jesus, "What I say unto you, I say unto all, Watch!" There can be no real occasion for discouragement. Darkness is but nothingness, and the shadows which are troubling consciousness are but shadows at last. Truth is the eternal ever-presence, and all who seek with the whole heart shall surely find!