that 'Science reveals nothing in Spirit out of which to create Matter.'
We have here attained, if we have attained it, Oneness at the expense of the Many. It is One simply by means of containing nothing, and, in place of the inspiring conception of the true thinker of the Unity as One because it includes the Many harmoniously related within itself—a Unity of infinite richness and fecundity—we have a dead, empty One, misnamed Unity because there is nothing to unite. The worship of such a Oneness, it has well been said, would be the worship of the None. Such an One would be all-exclusive instead of all-inclusive, and be gained by the annihilation of everything, instead of by the inclusion of all within Itself as the vital expression of Itself.
In yet another way Mrs. Eddy's statements concerning Unity contradict themselves. We have seen that in her conception of Unity the whole world, as we know it, has to be evaporated, as it were, into nothingness, and it has been roundly denied that Spirit had anything to do with its creation. Yet the world has to be accounted for, and in the sequel we find that, according to 'Science and Health,' it has been created—but by whom or what?
It has been created by the mind of Man, by his thinking power, but not, as we shall find if
