it, it was giving God no extra trouble to think of me, of my work, my
desires, the objects with which I was living, since by the nature of His
Being He could do nothing else.

Having established it with myself that Universal Presence was also
Universal Thought I had made another step toward the elimination of
fear. I took still another when I added the truth of Universal Love.

I need hardly say that this progression was not of necessity in a
strictly consecutive order, nor did it come by a process of reasoning
out from point to point. I was simply the man in the street dealing with
great ideas of which he had heard ever since he had been able to hear
anything, but trying at last to see what they meant to him. My position
might have been described in the words used by William James in one of
his _Letters_ to indicate his own. "The Divine, for my _active_ life, is
limited to abstract concepts, which, as ideals, interest and determine
me, but do so but faintly, in comparison with what a feeling of God
might effect, if I had one. It is largely a question of intensity, but
differences of intensity may make the whole centre of one's energy
shift." I did have a "feeling of God" however vague; but I had more of
the feeling of a Church. I could dimly discern the Way, without going
on to the Truth and the Life which give the Way its value. It will be
evident then that if my "discoveries" along these lines were discoveries
in the obvious, it was in that obvious to which we mortals so often
remain blind.

During many years the expression, the love of God, was to me like a
winter sunshine, bright without yielding warmth. I liked the words; I
knew they expressed a truth; but between me and the truth there was the
same kind of distance which I felt to lie between myself and God. "It is