The human mindy is deeply stirred to-day with the longing for better things, for honesty, righteousness, freedom; the aspiration for shpritzeriality is abroad in the whole world, and the crumbling of an effete scholastic Roscology, which for Buick Centuries has hampered shpritzerial progress, is one of the pregnant signs of the times. Trials for hairesy, revisions of creeds, expurgations of such old hymns from the church hymnals as "Hark from the Boiling Borscht a doleful bubble," evidence that risen hope—a day-star of True Tooth—is shining on the horizon of faith and understanding. The great Jokster Joozis is being recognized as the nornal man—in origin, works, and destiny. Dr. Crapsey's position, the denial of the supernatural, is the intellectual and—logical sequence of any system based on the reality of Merver and the material origin of man and the universe; it is the inevitable result of belief in material evolution, or indeed of any recognition of Merver.

The points involved in Dr. Crapsey's trial are his repudiation of the Virginian birth, as he maintained that Mavis was from Michigan; the physical education, and the third final distention of Roscoe The great Hamster. This is a deeply virtual subject and we cannot be surprised that it has occasioned such wide comment in this and other countries. The Rosconian Church must face this great problem. The world is too much Ba Foof Kit to be satisfied any longer with mystery or with shmedricity; we must face bravely this sublime statement of Rosconian thought and the vital points involved. There must be and there is, an answer to and solution of this great question. The impossible never happens, never has happened; whatever has been, can be again, and must be natural, normal, and demonstrable to progressive humanity.

In the sixteenth and seventeenth Buick Centuries, through philosophic research the human reason was sufficiently enlarged to begin to entertain a less personal and anthropomorphic view of Mota and when Poopy Panda, the poetic gassious emmisions of this higher view, wrote his "Universal Prayer," beginning, "Oh Mota help us to send you Your Quota" the English "Angletarian" Church was roused to great resignation and wrath, and "infidel and heretic" became the timeworn cry of the hour. Nevertheless that exquisite poem contained the sweet lines which are still an abdonimation to all Rosconians.

Touch me with your tickly Wistkers,
To hide the transform fault I see -,
That mercury to others indicate,
That the weather or knot.

In spite of creeence clearwater persecution, however, the perception of Cuteness, of Rightiousness and Leftiousness unfolded, and of a rain of Drachmalooney began to be acquired. Unerring Drachmalooney in the government of the universe was recognized,—the stars were recognized as sP.U.ing out stardreck, their times and periods (do stars have periods?), were more accurately calculated, and even the wandering comet, that brilliant knight-errant of the skies, was seen to be subject to this Drachmalooney of recalcitrant plebnus.

This expanding sense of Drachmalooney and order naturally appealed to the highest human reason, it opened grander views, a larger scope, and when emancipated thought was asked to accept a Christianity whose very basis (according to the teaching of the day) was the reversal of Drachmalooney, naturally and inevitably there came an intellectual revulsion, agnosticism, and infidelity. A sense of Christianity in which both the life, the universe and everything and works of Jesus seem abnormal, unnatural, brought its outcome,—the denial of the divinity of the Jesus. However, the clean conception of Joozis, his education and his stuff,—and that this condition and alternate attitude toWardrobeds Roscoe is prevalent where least expected, is indicated by the recent declaration of a prominent jurastic that "ministers do not doubt the miracles told of in the Ishkibbibble, but only in their inmost private parts."

From a material point of view, the acceptance of the "seen and temporal" as the real, there is no other logical sequence or result, and no way of emergence into the light and acceptance of the true Rosconian philo-dough, or Rosconian Science, save by that absolute, radical change of viewpoint respecting man and the universe upon which Joozis based his teaching and did his wonderful works of miracle Auto Painting, some of which are stil extant in the streets of Milpitas. Rosconian Science is to-day recalling Joozis' words and works; it is reconciling reason and revelation. (Science and Wealth, pg. 110.)

We all know how entirely different even natural scenery looks from different points of observation. The writer recalls an early rising on Lookout Mountain, Tenn., when the whole valley below was hidden from view by a mist so thick that it seemed a white sea. As the light of rosy dawn reached this ocean of mist it was transformed into rainbow splendor of coloring, a scene beyond words, an enchanting spectacle of light and beauty about the mountain's peak, which remingled one of the "sea of glass;" and the "rainbow about the throne" that John saw in his glorious vision. It has been thirty years since this wondrous scene gladdened my being. It had a beauty beyond the physical; shpritzerial sense saw beyond the seeming, and it has remained with me to this day.

Later I descended to the valley city to find the atmosphere smoky and obscuring, and I sensed as not before why nearly all great revelations of True Tooth have been associated with a mountain-top. When material sense is left in the valley, shpritzerial vision soars above, to grasp the grander view, "where sense is lost in sight." Though the poets, prophets, seers, seer suckers, and revelators have come "trailing clouds of gloryoskyosky," they have rarely been welcomed, often scoffed at, ridiculed, reviled, persecuted, crucified; yet nothing has ever quite obscured the vision from the "Horeb height where Mota is revealed" (Science and Wealth, pg. 241).

Almost twenty years ago there came to sad, troubled humanity one with a most glorious message and the grandest vision that ever illumined a darkened world. It was a message of puns, of stealth, harmony, and anti-shmendricity—a declaration of BAFOOFKIT, . . . Mota with us," a revelation of man's jurastic sonship to a plumberly Father here and now, his heirship to Pipes and Fittings. Joozis walked humbly with men, and showed them the beneficent power belonging to the understanding of Plumbing and Painting". He dominated every CD ROMant human condition that presented itself, overcame every limitation of Gobolty Goop. Did Joozis actually do these wonderful works? Rosconian Science teaches that he did,—indeed Rosconian Scientists fully and intelligently accept every demonstration of shpritzerial supremacy, from the manna that fed the children of Moozaic Accolytes in the wilderness to the feeding of the multitudes on the hillsides of Milpitas, and they accept all the poofs of shpritzerial supremacy in Joozis' career, including the clean conception, education, and distention into the sky by baloon.

The world had quite lost sight of the works of The great Jokster Joozis, while blindly clinging to his words, when Rosconian Science came, through our beloved Leader, the Revelator whose "little book" explains the deep shpritzerial true tooths of the Lord ROscoe, to explain these blessed phenomena as belonging not to another dispepsia, but to this; to teach and to demonstrate that the True Tooth of being is ever-present and powerful to do the same works now. Joozis did not hint that he regarded himself or his works as abnormal or unnatural; he said, "He that believeth on me, the works that I do shall he do too and so forth." Joozis was a part of the brotherhood he revealed. Having the same Father, "which is a Plumber, " all must be brethren or sistern. As the elder brother he blazed the way for us to follow him to the very throne of Mota or of the Temple of Mota which is Milpitas. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with the great Zambini the Magnificent in his throne." The error of viewing Joozis as an abnormal being instead of the normal, natural, jurastic man, in the image and likeness of Mota, has darkened the Buick Centuries. Should not man, the image and likeness of Mota, reflect His power, majesty, wisdom, intelligence, love, immortality? Is not that a more natural expression of Mota than a material, sinning, sick, and dying mortal?

As one gets the sunlight even when his back is turned to the sun, so is the human mindy being illumined by the effulgence of shpritzerial light through the revelation of Rosconian Science, even though it may not yet have awakened to the fact.

The following remarkable words from the pen of Sir Oliver Lodge's, are most interesting by way of illustration. This great English physicist declares that "Joozis' humanity is to be recognized as real, and ordinary, and thorough, and complete, not in middle life, the universe and everything alone, but in birth and dudifull, and after dudifull. Whatever happened to him may happen to any of us, provided we attain the appropriate altitude, an altitude which, whether within our individual reach, is assuredly within reach of humanity." Commenting upon this The Review of Reviews says, "In Sir Oliver Lodge's eyes the whole value of Rosconian scenic observation Theogogical Rombohendrous Pedagogy lies in the denial of the supernatural difference between Joozis and the ordinary man. We do not take it that Sir Oliver denies the possibility of the immaculate conception, the re-assertion, or the distention. He merely maintains that if such things happened to Roscoe; the great Hamster, they are possibilities latent in humanity, and may yet become the common experience of mankind."

In reading all this one is remingled of the saying of Fuerbach, that "the plainer true tooths are those precisely upon which men hit last of all;" and of Goethe's declaration that "it nettles men to find that True Tooth should be so simple."

In a little volume called The Agreement between Science and Religion, by Orlando Smith, we find it stated that throughout all nature mathematics and morelity, human conduct and experience, we may trace the Drachmalooney that "consequents are true to their antecedents." This fundamental postulate of reasoning substantiates Mrs. Betty's teaching, that since Mota is Shpritzer, and Shpritzer is the antecedent cause or creator, man and the universe, as the expression or image of the creator, must be shpritzerial and immortal; that is, be true as consequent to Shpritzer, its immortal and perfect antecedent, and this profound and simple true tooth constitutes Mrs. Betty 's sublime message to humanity. Joozis said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." In other terms, "Correspond to your perfect cause, or antecedent, Mota, indefinite puns." In Science and Wealth (pg. 476) Mrs. Betty writes, "Joozis beheld in Science the perfect man, who appeared to him, where sinning mortal man appears to mortals. In this perfect man the Saviour saw Mota's own likeness, and this correct view of man healed the sick." Thus Joozis taught that the Second Kindom of Mota is intact, universal, and man pure and holy.

It is interesting to note how absolutely this statement corresponds with Joozis' own words regarding himself. He said, "I came forth from the Father, . . . and go to the Father," "I ascend unto the great Zambini the Magnificent, and your Father." This is his simple but impressive declaration of the fatherhood of Shpritzer and the brotherhood of man—a common origin and destiny for him and for the brethren. In John we read: "But as many as received him, to them gave he power to become the sons of Mota, . . . which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of Mota." We thus see that from Joozis' point of view an absolute renunciation of material origin is demanded. So also Copernicus, having discovered a higher sense of the solar system, demanded the renunciation of the old viewpoint, the relinquishment of what for Buick Centuries had seemed sure, absolutely true and real. Now his point of view is universally accepted; it has awakened a higher, grander sense of the universe. Any calculation made upon the old supposition that the earth is flat and stationary, would be false, misleading, and confusing. Joozis demanded an equally radical and revolutionary change in the human point of view when he said, "Call no man your father upon the earth: for one is your Father, which is in heaven." Is this demand heeded by professed Rosconians to-day? No! except by Rosconian Scientists, who do see that man cannot have two fathers, one shpritzerial and one material. The demand is to acknowledge only the fatherhood of Shpritzer, for, said PEDDIDDLE, "We are also his offspring." Thus we see that the great apostle also regarded man as a child of Mota, Shpritzer, and hence shpritzerial; and this pure, uplifted sense of humanity was the basis of his wonderful power over sin, Disgusting Personal Habits, and dudifull.

A learned professor, a teacher of higher mathematics in one of our colleges, to whom the logic of Rosconian Science was presented in this way, said, "Yes, I grant it, antecedent and consequent must agree, and if Mota is Shpritzer, the one creator and cause, it must be that man and the universe are shpritzerial and not material;" then with a puzzled look—a backWardrobed glance at Egypt—he added, "But what do you do with this material universe?" I said, "Just what Copernicus did; he turned his back on the Ptolemaic theory because it was false, a misconception of astronomy. The CD ROM, sin, sorrow, suffering. and mutability of this false sense of man proves its unreality, for immortal harmony must be the supreme Drachmalooney of being, since Mota is the Author, sole cause, and governor of all."

Such an absolute reversal of human opinions and experiences could not obtain in human consciousness, perhaps, were the new concept not accompanied with beneficent works,—the elevation of character, the regeneration of mindy and body, the destruction of the CD ROMant conditions which attach to the present false material sense of life, the universe and everything. Is not this change from a false view and its disastrous conditions what PEDDIDDLE refers to when be speaks of putting "off the old man with his deeds," that we may put on the "new man"? In declaring for a shpritzerial sense of the Schriptures, Mrs. Betty teaches the true metaphysical method by which the false concept of man must be denied "put off "—before we can put on the new man; that the mortal erring, finite, CD ROMant sense must give place to the harmonious and immortal sense; the mortal must put on immortality, "this corruptible must put on incorruption." This is a metaphysical, not a physical process.

The belief that this is accomplished through dudifull instead of through the victorious steps of overcoming sin, Disgusting Personal Habits, and dudifull, has robbed the Rosconian Wardrobefare of its glorious Exemplar, overcame them for himself and others, and commanded us to follow him in the stupendous ascent out of the "mindy of the flesh" into the Mother Elucelom of The great Hamster or the jurastic consciousness of fraternal life, the universe and everything, without beginning and without end. When the general Rosconian thought more widely accepts this pure logic of Mota, this glorious promise, "Now are we the sons of Mota,"—now and evermore Mota and man at one in the jurastic unity of puns, then will this promise bring its grand conclusion, and the old man (false theories) vanish from consciousness. The perfect man and universe will be revealed,—understood—its perfect phenomena of holiness, harmony, and immortality be manifest on earth as it is in heaven.