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    Metaphysical Bible Dictionary
    Metaphysical Bible Dictionary
    Metaphysical Bible Dictionary
    Ebook2,007 pages26 hours

    Metaphysical Bible Dictionary

    By Charles Fillmore

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    The Metaphysical Bible Dictionary was Charles Fillmore's crowning achievement. No where else will you find such thorough and complete compilation of the metaphysical aspects of the bible. More than 900 pages of insights, definitions, and expert analysis of the most important book ever written.
    LanguageEnglish
    PublisherWilder Publications, Inc.
    Release dateJun 10, 2015
    ISBN9781617208072
    Metaphysical Bible Dictionary
    Author

    Charles Fillmore

    Charles Sherlock Fillmore founded Unity, a church within the New Thought movement, with his wife, Myrtle Page Fillmore, in 1889. He became known as an American mystic for his contributions to spiritualist interpretations of biblical Scripture.

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      Metaphysical Bible Dictionary - Charles Fillmore

      A

      Aaron, aar'-on (Heb.)—illumined; enlightener, mountaineer (very lofty).

      Brother of Moses; of the Israelitish tribe of Levi, and first high priest of Israel (Exod. 6:20 _ 28:1-4).

      Metaphysical. Executive power of divine law. Aaron, the first high priest of Israel and the bearer of intellectual light to the Israelites, signifies the ruling power of the intellectual consciousness. The making of the molten calf by Aaron (Exod. 32:1-8) signifies the false states of thought (idols) that man builds into his consciousness when he perceives the Truth but does not carry his spiritual ideals into execution, choosing instead to let his thoughts function in a lower plane of consciousness.

      In Exodus 40:12, 13, Aaron and his sons typify spiritual strength, which becomes the presiding, directive power of a new state of consciousness. Through spiritual strength there is set up an abiding thought action that contributes to the building of the holy Temple (redeemed body). Bringing Aaron and his sons to the door of the tent of meeting and washing them with water means that we should declare spiritual strength to be the presiding, directive power of this new state of consciousness—not a mere animal strength, but a strength purified from all grossness of sense. This declaration of strength is absolutely necessary to the permanency of the body tabernacle. Through it is set up an abiding thought action that continues while one’s attention is elsewhere: Aaron continues to minister in his priestly office.

      Abaddon, a-bad'-don (Heb.)—destroyer; destruction.

      Called Apollyon, in the Greek tongue. Said to be king over the great army of locusts that came out from the abyss to destroy (Rev. 9:2-11).

      Metaphysical. That this name has reference to a very destructive belief of man’s is evident from the meaning of the name and from the 9th chapter of Revelation. From Exodus 10:14, 15 and Joel 2:3-10 (compare these texts with their references and you will see that they all are speaking of the same thing) one can get an idea of the destructiveness of the locusts of Palestine and the surrounding countries. They quite commonly came up like great armies and ate every living plant in their path; also, the leaves and the branches of the trees. So Abaddon must stand for the error belief in utter destruction of life and form.

      The true life principle can never be destroyed; only the outer form of man’s belief in materiality is destructible. So long as man believes in materiality or destruction, the outer destruction of forms will take place. It is very necessary, therefore, that the thought of the possibility of life’s being destructible, or in any way limited, be erased entirely from the consciousness. There is only one Presence and one Power in the universe—the Good omnipotent. Life is omnipresent, eternal, sure; life cannot be destroyed, because it is God Himself.

      Abagtha, a-bag'-tha (Pers.)—happy; prosperous.

      One of the seven eunuchs, or chamberlains, who served in the palace of Ahasuerus, king of Persia (Esther 1:10).

      Metaphysical. A eunuch, in consciousness, represents a thought from which the capacity to increase life and its forms has been eliminated. The chamberlain, in this instance, is a keeper of the king’s bedchamber. Abagtha therefore represents a pure, happy, prosperous thought guarding and ministering to the king (the will). This thought is not spiritual (Abagtha was not of Israel), but it is of the outer realm, or realm of phenomena. The Medes and Persians are thought to have been descended from Japheth (one of the sons of Noah), who typifies the intellect or reason. The thoughts that they signify therefore belong to the mental and the psychic in man. Seven signifies perfection or fullness on the natural plane of consciousness.

      Abanah (A. V., Abana), ab'-a-nah (Heb.)—permanent; enduring; perennial; a rock, a stone; stony.

      A river in Syria (II Kings 5:12). This river flows through Damascus, which is one of the oldest known cities of the world.

      Metaphysical. The name symbolizes something constantly renewing, therefore permanent and enduring. From its setting, however, the river Abanah signifies intellectual thoughts and reasonings about life. A river represents a current of thought. The thoughts of the intellectual domain (Syria) apart from the real life current in the organism (the Jordan symbolizes this current in the instance of the healing of Naaman the Syrian, who thought that he could just as well wash in the rivers Abanah and Pharpar of Syria as in the Jordan) and apart from the loving, spiritual power of the I AM (Elisha) have no healing potency. Intellectual thoughts become permanent only when the intellect is quickened by Spirit and becomes transmuted into spiritual consciousness.

      Abarim, ab'-a-rim (Heb.)—regions beyond; passages; fords; crossings.

      A range of mountains in the country of Moab, opposite Jericho (Num. 33:47, 48; Deut. 32:49).

      Metaphysical. The Moabites were descended from Lot, whose name means hidden, a covering, dark colored. Lot’s domain is the flesh, the part of man’s consciousness that is still in darkness. Mountains are high places in consciousness. Among the peaks in this range of mountains (Abarim) are Nebo, Pisgah, and Peor. It was from the top of one of these mountain peaks that Moses was shown the land of Canaan, which was to be possessed by the Israelites. It was there that Moses died, that the Moses consciousness or understanding of divine law was merged into the I AM (Joshua), positive expression of the law. Abarim, therefore, though situated in Moab (the flesh or carnal consciousness) represents high, inspiring thoughts that look away from error over into the Promised Land; that see the possibility of the elevation of the whole man, spirit, soul, and body, to spiritual consciousness.

      abate—To lessen; to moderate. In making a demonstration, when we reach the point where the mind changes from the negative to the positive state the troubled thoughts begin to abate. A certain set of negative ideas has run its course, and the restorative thought forces are in evidence.

      Abba, ab'-ba (Aram.)—father.

      A word of endearment signifying my father (Mark 14:36; Rom. 8:15; Gal. 4:6).

      Metaphysical. In olden times a slave or menial servant was not allowed to call his master (the lord or head of the house) Abba. Only the children of the family could do this, or some one in close relationship or association, because it was an indication of the tenderest affection. When Abba is used in the Bible the word Father follows it and therefore gives emphasis to the term. It is only as we come to know our sonship, our true relation to God, that we enter into the consciousness of love and tender affiliation with Spirit that is signified by the word Abba.

      Abda, ab'-da (Aram.)—servant; a servant of God is implied; also slave ; worshiper; worshiper of God.

      a) Father of Adoniram, one of the princes of King Solomon who was over the men subject to taskwork (I Kings 4:6). b) Son of Shammua, a Levite who returned from the Babylonian captivity (Neh. 11:17).

      Metaphysical. The idea of spiritual work or service, but containing a thought of bondage (servant, slave, worshiper). This idea of service was lifted to a higher level in the son, Adoniram, meaning my lord is high, my lord is exalted, or lord of heights.

      Abdeel, ab'-de-el (Heb.)—servant of God.

      Father of Shelemiah, who was one of those whom the king of Judah, Jehoiakim, sent to take Jeremiah after he (the king) had burned the roll that contained the law of God (Jer. 36:26).

      Metaphysical. A thought of service to God (servant of God), but dominated by the ignorant, disbelieving will (Jehoiakim, the king). Jehoiakim, the king (the will). has the capacity to establish God in consciousness, since the name Jehoiakim means whom Jehovah hath set up, Jah establishes, and the will in man has the power to accept or to reject Truth. Jehoiakim, however, represents a ruling state of mind that does not reverence or obey the higher law and is not receptive to new ideas; therefore Abdeel signifies a thought of service to God that is in bondage to old established religious ideas that persecute man’s inner spiritual faith and discernment (the prophet Jeremiah). Jeremiah also signifies the exalted state of thought that connects us with Divine Mind and demands that all our religious thoughts (Israelites) be faithful in observance of divine law.

      Abdi, ab'-dl (Heb.)—my servant; servant of Jah.

      a) Son of Malluch (I Chron. 6:44) and father of Kish, of the Levites (II Chron. 29:12). b) A son of Elam (Ezra 10:26).

      Metaphysical. Thoughts that serve Jehovah or are subject to Jehovah (my servant, servant of Jah). The first mentioned Abdi signifies a thought that springs from counseling with Spirit and meditating on divine law. The father of this Abdi was named Malluch, which means counselor.

      Abdi, the son of Elam, represents a thought of service to God that is established in an idea of youth and strength (Elam means fully developed, a young man) but is united to a physical or carnal soul quality (he was married to a foreign wife). This carnal idea has to be given up. The Israelites had to separate themselves from their foreign wives and from the children (mixed thoughts) that had come of union with them.

      abdicate—To let go; to relinquish; to renounce. The ability to abdicate is twofold in action: it eliminates the error, and it expands the good. When the ego consciously lets go and willingly gives up its personal ideas and loves, it has fulfilled the law of denial and is restored to the Father’s house.

      Abdiel, ab'-d1-el (Heb.)—servant of God.

      A Gadite, who lived in Gilead in Bashan (I Chron. 5:15, 16).

      Metaphysical. Gad means fortune, or fortunate; also, a troop, and refers to the power faculty in individual consciousness. (See GAD.) Gilead means enduring rock, and Bashan means smooth, fertile soil, fruitful. So it is quite evident that the thought of service that Abdiel (servant of God) typifies has reference to the expression of power and strength in relation to bountiful supply and increase of good.

      Abdon, ab'-don (Heb.)—servile; service; a servant. 

      a) A judge of Israel. He had forty sons and thirty sons’ sons, that rode on threescore and ten ass colts: and he judged Israel eight years (Judg. 12:1315). b) The name of a city in Asher that was given to the children of Gershon, of the families of the Levites (Josh. 21:30).

      Metaphysical. A phase of the judging, discerning faculty in man. Abdon served Israel as judge. The forty sons imply a thought of completeness, and the seventy ass colts refer to the animal part of man as expressed through the seven senses, seventy being a multiple of seven and showing a tenfold increase of the expression of this animal phase of consciousness, which was held in dominion by the thoughts for which Abdon’s sons and sons’ sons stand. The riding of Abdon’s sons and sons’ sons on seventy asses shows that in thought the animal phase of man symbolized by the ass (meekness, stubbornness, persistency, and endurance) is in subjection. (One meaning of servile is held in subjection.)

      And Abdon.... died, and was buried in Pirathon in the land of Ephraim, in the hill-country of the Amalekites (Judg. 12:15). This means that, as the thought of good judgment, service, and dominion over the animal phase of man (symbolized by Abdon and by the riding of his sons and sons’ sons on the asses) sinks deeper into the consciousness, a fuller uplifting of the animal forces, appetites, and passions (Amalekites) may be accomplished.

      The city of Abdon symbolizes a happy (Asher), fixed state of consciousness, or an aggregation of thoughts of judgment and service utilized by the natural religious tendencies (Levites) of the individual, from which opposite thoughts of error have been expelled. (Gershon means expulsion.)

      Abed-nego, a-bed'-ne-go (Aram.)—servant of Nego or Nebo.

      A friend of Daniel’s, by the name of Azariah, to whom the name Abed-nego was given by the prince of the eunuchs of King Nebuchadnezzar of Babylon (Dan. 1:7). He was of the tribe of Judah, of royal blood, and was skilled in all wisdom (Dan. 1:3, 4, 6). He was one of the three (Abed-nego, Meshach, and Shadrach) who came out of the fiery furnace unharmed (Dan. 3:12-30).

      Metaphysical. Light, understanding. Nebo was a Babylonian and Assyrian deity who represented the planet Mercury. Nebo was worshipped as the god of wisdom, and was believed to be the scribe and interpreter of the gods. The name Nebo, according to The New International Encyclopedia, means announcer, proclaimer.

      Abel, a'-bel (in Hebrew, heh-bel)—breath or vanity; transitoriness; a breath; vapor.

      Second son of Adam and Eve, killed by his brother Cain (Gen. 4:2-8).

      Metaphysical. Abel means breath, which places him in the air, or the mental realm. He represents not the spiritual mind but the mind that controls the animal functions—he was a sheep raiser. The mental is more closely related to the spiritual consciousness than the physical (Cain) is, and its offerings are more acceptable to Spirit than are those of the physical. In Hindu Metaphysics, Abel would be termed the animal soul. Paul would call him the creature.

      Abel, a'-bel (in Hebrew, aw-bali)—meadow; fresh; grassy; a grassy place.

      A great stone in the field of Joshua the Bethshemite, whereon they set down the ark of Jehovah (I Sam. 6:18, see marginal note also).

      Metaphysical. A very firm, abiding realization of substance in consciousness.

      Abel-beth-maacah, a'-bel-beth-ma'-acah (Heb.)—meadow of the house of Maacah; meadow of the house of oppression.

      A city of Naphtali (I Kings 15:20; II Kings 15:29); in II Chronicles 16:4 it is called Abel-maim.

      Metaphysical. Abel means meadow. A meadow is a grassland, and is generally used to provide grass and hay for domestic animals, principally horses, cattle, and sheep. These animals symbolize the physical strength and the natural vital forces of the human organism Abel therefore stands for a substance state of consciousness by which the animal forces of the body are sustained.

      Naphtali refers to the strength center in man This center is located in the region of the kidneys, whose office is to eliminate certain watery elements from the blood.

      Beth means house, and Maacah means oppression, depression, or pressed down, worn. Abelbeth-maacah, meadow of the house of oppression, a city of Naphtali, therefore signifies the weigheddown, worn-out feeling that we experience when our strength (Naphtali) has been given over to the physical and our substance has been dissipated through sense activity. When this condition obtains, the whole vitality is lowered; the depression usually strikes first at the pit of the stomach, the substance center in consciousness.

      Abel-beth-maacah also was called Abel-maim, meadow of waters. Waters symbolize an unstable, changing element in consciousness; waters often stand for a cleansing quality also. So the substance in our organism must be cleansed, uplifted, and transmuted (changed) into its original spiritual essence before it becomes stable, abiding.

      Abel-cheramim, a'-bel-che-ra'-mim (Heb.)—plain of the vineyards; meadow of the vineyards.

      A small town to the east of the Jordan (Judg. 11:33).

      Metaphysical. A fixed state of thought in which the idea of the substance of life predominates. Abel, or meadow, stands for substance, while a vineyard (grapes) always suggests life.

      Abel-meholah, a'-bel-me-ho'-lah (Heb.)—meadow of the dance; dancemeadow.

      A town that is mentioned in connection with Gideon’s victory over the host of Midian (Judg. 7:22; see also I Kings 4:12; 19:16). This town is supposed to have been in the Jordan valley.

      Metaphysical. An aggregation of joyous, harmonious thoughts of substance activity, or of the activity of substance.

      Abel-mizraim, a'-bel-miz'-ra-im (Heb.)—mourning of Egypt or Egyptians; mourning or meadow of distress.

      The name was given by the Canaanites to the threshing floor of Atad, because it was there that Joseph, his brothers, and the Egyptians who were with them mourned seven days for Jacob, while they were on their way to bury him in the cave of the field of Machpelah, where Abraham and Isaac were buried (Gen. 50: 11).

      Metaphysical. The feeling of sorrow and loss, in the sense man, that often accompanies the letting go of some good idea in consciousness after it has finished its work. Man’s tendency is to cling to the old ideas that have been helpful to him. But when their work is done in the individual for the time being, these old ideas, no matter how well they have served, must be released from consciousness, that other and higher ideas may take their place. In the Bible a threshing floor always typifies a process of judgment, a sifting of ideas and thoughts in consciousness, a letting go of the chaff and a laying hold of the wheat.

      Abel-shittim, a'-bel-shit'-tlm (Heb.)—meadow of the acacias; place of acacias.

      A town in the plains of Moab (Num. 33:49). It is more often called Shittim. (See SHITTIM.)

      Metaphysical. A perception, or conception, of the substance, reality, and resurrecting power of the inner spiritual life. (Acacias refer to resurrection, life, and a meadow refers to substance).

      Abi, a'-bl (Heb.)—Jah is father; founder; an old form of father of, which forms the first part of several Hebrew proper names; progenitor.

      Daughter of Zechariah, and mother of Hezekiah, king of Judah (II Kings 18:2). In II Chronicles 29:1 she is called Abijah.

      Metaphysical. The inner conception, in the soul, of Jehovah as Father, or source of being (Jah is father). This comprehension of Truth, held in mind (see AHAZ—meaning to lay hold of—husband of Abi), is the mother of, or brings to pass in consciousness, that which Hezekiah, king ABIB of Judah, represents—faith in God, or the expression of spiritual strength.

      Abi-albon, a'-bi-al'-bon (Heb.)—Father of strength; father of valiance; father of prevailing.

      One of David’s mighty men (II Sam. 23:31); he is called Abiel in I Chronicles 11:32.

      Metaphysical. A mighty thought of conquest.

      Abiasaph, a-bl'-a-saph (Heb.)—father of gathering.

      A descendant of Levi (Exod. 6:24). He is called Ebiasaph in I Chronicles 6: 37.

      Metaphysical. A thought in consciousness, of a kind that gathers together, or draws together (father of gathering). Such thoughts belong to the love (Levi) nature in man. They are of a harmonizing character and they help to hold the organism together.

      Abiathar, a-bl'-a-thar (Heb.)—the great one is father; father of abundance.

      Fourth high priest in descent from Eli. He was high priest during David’s reign and at the beginning of Solomon’s reign (I Kings 2:26).

      Metaphysical. A ruling religious belief that abundant good comes from recognition of God as Father (the great one is father, father of abundance) and of David (love) as king (the directive or guiding quality of the will). Though excellent, the intellectual thought represented by Abiathar has in the end to take a lowly position, and his place is taken by Zadok, the true high priest, who represents a spiritual quality. Zadok was a descendant of Aaron, through Aaron’s eldest son, Eleazar.

      Abib, a'-bib (Heb.)—month of green ears; sprouting; budding; to fructify, properly, an ear of grain; green fruits.

      The first month of the ecclesiastical, and seventh of the civil, year of the Hebrews; it corresponded to parts of our March and April (Exod. 13:4; 23:15; Deut. 16:1). It is called Nisan in Nehemiah 2:1 and in Esther 3:7.

      Metaphysical. In Spirit there is no time; there are only growth and steps in unfoldment of consciousness. In the spiritual realm the days, months, and years by which man counts time represent degrees or steps in growth and attainment. Considered in a spiritual light, Abib symbolizes a period of resurrection out of the old (it was on the fifteenth of this month that Israel left Egypt) and a bringing forth of fruit to newness of life. (See NISAN.)

      Abida, a-bl'-da (Heb.)—father of knowledge, i.e., knowing; father of wisdom; father of understanding.

      Son of Midian (Gen. 25:4).

      Metaphysical. The belief that knowledge comes through the senses (father of knowledge, i.e., knowing). The Midianites, descendants of Midian, were enemies of the Israelites. They represent contentious thoughts, and judgment or discrimination in sense consciousness. The judgment of the senses, based on outer appearances, produces discordant thoughts, jealousies, and so forth.

      Abidan, ab'-i-dan (Heb.)—father of judgment, i.e., a judge.

      A Benjamite who was chosen by Jehovah a prince over the tribe of Benjamin, in the wilderness (Num. 1:11).

      Metaphysical. Abidan’s father was Gideoni, meaning like Gideon, destroyer of error; warlike. Benjamin (son of the right hand) means dexterous, skillful, expert, quick. Abidan (father of judgment, a judge) therefore stands in consciousness for a strong, influential thought of righteous discrimination, or justice, with power to execute its decisions. Abidan was first appointed chief man over the Benjamites, in accordance with Jehovah’s command to Moses, for the purpose of numbering the people, to find out how many men of the tribe were above twenty years of age and able to go to war.

      abide—To continue in a fixed thought of God, the All-Good; to dwell in the Christ consciousness. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you (John 15:7).

      abiding—A conscious centering of the mind in divine Principle within us by means of repeated affirmations of our faith and trust in Principle.

      abiding Presence—Christ, the presence of light, peace, joy, love, life, and substance that is ever within, about, before, and beside man. (see PRESENCE OF GOD)

      Abiel, a-bl'-el (Heb.)—God is father; father of might; father of strength; my father is God.

      a) Father of Kish and grandfather of Saul (I Sam. 9:1; 14:51). b) The Arbathite, one of David’s mighty men (I Chron. 11:32); this Abiel is called Abi-albon in II Sam. 23:31.

      Metaphysical. A mighty thought, a thought of great power and strength, which has its source in God (God is father, father of might, father of strength, my father is God). (See ABI-ALBON.)

      Abiezer, a-bi-e'-zer (Heb.)—father of help; succoring father.

      A man of Manasseh, from whom Gideon was descended (Josh. 17:2; Judg. 6:11, 15). In Numbers 26:30 he is called Iezer. (Iezer means he will help; he will succor.)

      Metaphysical. The acknowledgment that God (Spirit) is the source of understanding and of all true help (father of help; succoring father; a man of Manasseh).

      Abigail, ab'-i-gail (Heb.)—father of joy?; source of exultation or cause of delight.

      a) Carmelitess (See I Chron. 3: 1) who was David’s wife (I Sam. 25:3, 42). b) David’s sister (I Chron. 2:16).

      Metaphysical. The idea back of this name and of its association with David is that joy comes from God and should go with his love (David). A Carmelitess signifies abundance. Thus we see that joy and abundance are closely connected. (See AEIINOAM.)

      Abihail, ab-ha'-il (Heb.)—father of might; father of strength; father of brilliance; father of splendor.

      A name given to both men and women of the Bible (Num. 3:35; II Chron. 11: 18; Esth. 2:15).

      Metaphysical. The idea that power, strength. honor, and glory originate in God and are spiritual in their true character (father of might, father of strength, father of brilliance, father of splendor).

      Abihu, a-bl'-hu (Heb.)—father is (he who is) God; whom he (God) is father of; he who is (my) father; God is father.

      One of the sons of Aaron. With his father and his brothers, he was set apart for the priesthood (Exod. 6: 23; 28: 1; Lev. 10: 1, 2).

      Metaphysical. The priesthood points to the Christ, sonship. The Christ, the Son of God, was perfectly demonstrated in Jesus Christ, and must be demonstrated in all men. Abihu stands for an idea of divine sonship (father is God; God is father).

      Abihud, a-bl'-hud (Heb.)—father of majesty; father of vigor, youth; father of praise.

      Grandson of Benjamin (I Chron. 8:3). 

      Metaphysical. The idea that true authority, praise, wholeness, and might have their inception in, and come from, God (Spirit).

      Abijah (in A. V., I Chron. 2:24; 7:8; Matt. 1:7; Luke 1:5, name is given as Abiah and Abia), abl'-jah (Heb.)—whose father Jehovah is; (my) father is Jah; (my) father is Jehovah.

      The Bible mentions several persons of this name (I Sam. 8:2; I Chron. 3:10).

      Metaphysical. Abijah refers to manifest man as being the offspring of the Christ, or Jehovah God (whose father Jehovah is. See Genesis, 2d and 3d chapters). Though this is a true, spiritual idea, not all the Biblical characters named Abijah carried out the Christ principle in their lives. Some were of the priesthood, and lived according to the Christ principle to a greater or less extent, while others, though Israelites, wandered far from the ideal that the name Abijah signifies. For instance, we are told that Abijah, king of Judah (called Abijam in I Kings 15:18), walked in all the sins of his father, Rehoboam. (See I Kings 15:3.)

      Abijam. See ABIJAH.

      Abilene, ab-i-le'-ne (Gr.)—a plain; region of Abila; fr. Abila, land of meadows.

      A rich, fertile Syrian district or tetrarchy, governed by Lysanias at the time of the beginning of the ministry of John the Baptist (Luke 3:1-3). Its name was taken from its capital city, Abila.

      Metaphysical. Assyria, the Syrians, and John the Baptist all refer to various phases of the intellect and its activities. Abilene therefore represents a richness and a fertility of intellectual capacity through which Spirit can work to bring about in the individual a perception and acceptance of Truth.

      Abimael, a-bim'-a-el (Heb.)—a father from God-(my) father from God; father of Mael or father of abundance.

      Son of Joktan, a descendant of Shem, one of Noah’s sons, and supposed to have been the founder of an Arabian tribe (Gen. 10:28).

      Metaphysical. A thought of man as being descended from God; also a thought of abundance as coming from God (a father from God, father of abundance). The thought that the name Abimael signifies, however, at this stage of man’s unfoldment, is not established in consciousness with enough positiveness to produce spiritual results. Arabia means barren, sterile, wild; and in consciousness Arabians represent unproductive thoughts.

      Abimelech, a-bim'-e-lech (Heb.)—father of the king; Melek (the king) is father; a royal father.

      a) Kings of Gerar in the time of Abraham and Isaac (Gen. 20: 2-18; 26: 1). Abimelech was the name of a line of Philistine kings. b) A son of Gideon, or Jerubbaal, by his concubine in Shechem (Judg. 8:31; 9:1). This Abimelech slew all his brothers, except one who escaped, and made himself ruler after his father’s death. c) A priest in the time of David (I Chron. 18:16).

      Metaphysical. The will. Most of the Bible characters of this name stand for some phase of the unregenerate will, but Abimelech of I Chronicles 18:16, a priest of Israel in David’s time, is an exception. In his case spiritual rulership is suggested, or at least a higher form of intellectual rulership than that of the unregenerate will. This Abimelech stands for the intellectual thought or tendency that accepts and acknowledges God as the supreme ruler in man’s consciousness.

      Abinadab, a-bin'-a-dab (Heb.)—father of generous abundance; father of liberality; (my) father is noble.

      The name of several men who are mentioned in the Bible (I Sam. 7:1; 16:8; 31:2).

      Metaphysical. The Abinadab spoken of in I Samuel 7:1 and II Samuel 6:3, 4 represents the realm of unlimited mind. It was in his house, in the hill (superconsciousness), that the Ark of the Covenant was kept for many years.

      Abinadab, brother of David (I Sam. 16:8), represents an extreme in consciousness. He stands for very high aspirations (my father is noble). High aspirations alone, however, do not fit one for kingship. David’s faithful service in the humble walks of life seems to have been an important factor in preparing him for his greater ministry. He that is faithful in a very little is faithful also in much (Luke 16:10).

      Abinadab, son of Saul (I Sam. 31:2), represents a phase of the physical will in its control of body. Abinadab and his brothers met death in battle, at the hands of the Philistines; their father, Saul, died by his own hand in the same battle, to avoid being captured. This incident symbolizes the dissolution of the whole organism, the result of disobedience to the Lord, or law of Being.

      Abinoam, a-bin'-o-am (Heb.)—father of pleasantness; father of delight; father of graciousness.

      An Israelite, of the tribe of Naphtali, and father of Barak the judge, who, with Deborah the prophetess, delivered Israel (Judg. 4: 6 ; 5: 1).

      Metaphysical. The strength (Naphtali) of beautiful, pleasant, gracious thoughts, whose true origin is God—Divine Mind (father of pleasantness, father of graciousness, father of delight).

      This name seems to suggest the thought that delight, pleasantness, sweetness, and beauty are the result of giving oneself over to the expression of sense in the physical. This is a mistake that mortal man has always made, but he must rise to the understanding that all real joy and grace come from Spirit and are the result of high, pure, spiritual thinking.

      Abiram, a-bl'-ram (Heb.)—father of elevation; father of altitude, i.e., high or proud; the exalted (one) is (my) father; high father.

      a) Son of Eliab, one of those who conspired against Moses and Aaron and was swallowed up by the earth (Num. 16:1-33). b) The eldest son of Hiel the Bethelite, who rebuilt Jericho (I Kings 16:34)

      Metaphysical. This name can denote either the arrogance of pride or the nobility of true spiritual exaltation. Abiram, the son of Eliab, signifies presumptuous, arrogant, and rebellious thoughts or tendencies that are caused by spiritual pride (father of altitude, i.e., high or proud).

      The Abiram of I Kings 16:34 symbolizes a lofty thought, or spiritual ideal (the exalted one is my father).

      Abishag, ab'-i-shag (Heb.)—father of error; father (cause) of wandering; father of ignorance.

      A Shunammite woman, very beautiful and young, who became the wife of David and ministered to him (I Kings 1:1-4).

      Metaphysical. The meaning of Abishag, with the history of her as given in the Bible, reveals her as being representative of the ignorant, error, limited belief that spiritually unawakened man holds in regard to life. Life is divine and its source is God, Spirit. It does not emanate from the soul; it is not a psychic or a purely mental quality, nor does it spring from the physical. It is spiritual, and one can be truly quickened with new life and vitalized in soul and in body only by consciously contacting Spirit.

      Abishai, a-bl'-shai (Heb.)—father (source) of precious gifts; source of wealth; (my) father gives.

      Son of David’s sister, Zeruiah, and brother of Joab and Asahel. He was with David during David’s conflict with Saul and his wars with the Philistines. He was a chief, a warrior, and a mighty man (II Sam. 2:18; 21:17; I Chron. 2: 16).

      Metaphysical. The inherited law of destruction to the enemies of the natural man. Before the light and all-sufficiency of the Father’s presence (father or source of precious gifts, source of wealth, my father gives), all seeming errors sink into nothingness; they cannot withstand the almightiness, omnipresence, and omniscience of the one Good, active.

      Abishalom, a-bish'-a-lom (Heb.)—father of peace; father (source) of salvation.

      Grandfather of Abijam, king of Judah, according to I Kings 15:2. In II Chronicles 11:20, 21, he is called Absalom and is mentioned as father-in-law of Rehoboam.

      Metaphysical. An idea of peace, or an idea of spiritual unity, wholeness, order, soundness, and completeness that gives peace (father of peace). This peace idea must have degenerated to a very sensual plane in the consciousness of the individual, however; otherwise the thoughts emanating from it would have been different. Maacah, Abishalom’s daughter, signifies oppression, or depression. Abijam, king of Judah, walked in all the sins of his father, which he had done before him. Rehoboam, the sonin-law of Abishalom, is that in man’s consciousness which exalts the senses instead of the spirit.

      Abishua, ab-i-shu'-a (Heb.)—father of deliverance; father (source) of abundance; (my) father is opulence; my father is rescue.

      Third in descent from Aaron, and high priest of Israel (I Chron. 6:4, 50); grandson of Benjamin (I Chron. 8:4).

      Metaphysical. A ruling thought of God as being the source of deliverance and abundance (father of deliverance, my father is opulence).

      Abishur, a-bi'-shur (Heb.)—father of a strong wall; father of fortitude; (my) father is a wall of strength.

      A man of the tribe of Judah; son of Shammai (I Chron. 2:28).

      Metaphysical. A perception, or recognition, of God as a wall of strength and of protection about one and within one; a stronghold; a fortification against error and seeming weakness (father of a strong wall, father of fortitude, my father is a wall of strength).

      Abital, ab'-i-tal (Heb.)—father (source) of the dew; father of freshness; (my) father is bedewing freshness.

      One of David’s wives, and mother of Shephatiah (II Sam. 3:4).

      Metaphysical. The idea, entertained by the soul, that all renewing and refreshing of mind and body come from God (father or source, of the dew; my father is bedewing freshness; a woman, one of David’s wives). This idea is united to love (David); love makes harmony and peace, and opens the consciousness to receive the dews of God’s grace, which one cannot enjoy while one is in a restless or inharmonious state of mind Dew falls only on a still night.

      Abitub, ab'-i-tub (Heb.)—father (source) of good; my father is goodness.

      A Benjamite, son of Shaharaim and Hushim (I Chron. 8:11).

      Metaphysical. The idea that God is good and that all goodness is from God and is divine and that the Father is bountiful in goodness (father, or source, of good; my father is goodness). Thoughts of wholeness and bounty enter into the significance of the meaning of this name.

      Abiud, a-bi'-ud (Heb.)—father of majesty, father of praise.

      A Judahite named in the genealogy of Jesus (Matt. 1:13). Abiud is a form of the name Abihud.

      Metaphysical. The significance is virtually the same as that of Abihud: Praise and dominion, also true power and might, are spiritual in their character, and spring from God (father of majesty, father of praise).

      Abner, ab'-ner (Heb.)—father of light, i.e., enlightener; father of enlightenment.

      Captain of Saul’s army (II Sam. 2:8).

      Metaphysical. The meaning of the name Abner is father of enlightenment, denoting the transmission of light from the principle of light (God). As the captain of Saul’s army, Abner signifies illumined reasoning or the intellect’s having received some enlightenment from Spirit. It is to this power that the undeveloped will (Saul) must look for protection and safety. When Abner (illumined reasoning) fails in the trust that has been given him, he is considered worthy of death; in other words, just as the illumined intellect, represented by John the Baptist, must be merged with the Christ, so illumined reasoning, represented by Abner, must be absorbed by the all-knowing Mind. (See I Sam. 26:7-17.)

      Abraham, a'-bra-ham (Heb.)—father (source, founder) of a multitude.

      Abram, son of Terah, of Ur of the Chaldees, and the father of the Hebrew nation (Gen. 11:27-31; 17:5).

      Metaphysical. The power of the mind to reproduce its ideas in unlimited expression. This ability of the mind to make substance out of ideas is called faith. When told by Jehovah that he was henceforth to be Abraham, Abram was told also that he was to be the father of a multitude. This means that one is to express faith by bringing the faith of God into the multitude of manifested thoughts and acts.

      The first step in spiritual development is the awakening of faith (represented by Abraham). We must have faith in the reality of the power of the realms invisible. Abraham, inspired by the Lord, went forth into another country, where his progeny, or manifestations, increased tremendously.

      Through faithful obedience to the inner urge of Spirit, we gradually develop communication with the supermind; then in various ways we receive the assurance that we are guided by Spirit.

      The early growth of faith is not very deeply rooted. Abraham lived in a tent, which illustrates that faith has not yet become an abiding quality of the consciousness. Through certain experiences and movements of the mind, faith takes a firmer hold; it establishes the firmament mentioned in the 1st chapter of Genesis.

      In Matthew 3: 9 Abraham represents a certain phase of consciousness in the development of the Adam man, who was formed out of the dust of the ground. God is able of these stones to raise up children unto Abraham. What we want is a baptism of mind that will free us from all the limitations of the Adam man and open our eyes to the Christ state, with its New Jerusalem environment, now forming in the heavens all about us.

      Abram, a'-bram (Heb.)—father of height; father of exaltation; exalted father.

      Known as Abram, before God changed his name to Abraham (Gen. 11:26; 12:1; 17:5)

      Metaphysical. Abram is the name that the author of Genesis gave to the quality through which man has faith in the forces invisible. When this faith is concentrated upon the one God, a God consciousness is established and man intuitively knows that he is in communication with the ever living source of all existence. It was in this way that Jehovah communicated with Abram (Gen. 12:1).

      When high ideals begin to possess the mind (when the Lord, or inner spiritual ABSALOM impulse, begins pressing forth to religious activity), Abram, the lofty one, is father. Faith in the unseen God and in divine guidance becomes part of the consciousness without special effort when man is obedient to Spirit. It may seem blind faith to those who depend upon sense evidence, but it works out beautifully in the lives of those who are true to it. So we discern Abram as a historical type of faith because he acted in faith, following obediently his spiritual inspirations; consequently we conclude that he is a type of faith that may be studied profitably by all persons who aspire to the attainment of the higher life.

      The Bible speaks repeatedly of Abraham’s faith. He believed God, we are told, and his faith was counted to him for righteousness. He represents faith in its early establishment in the consciousness, and in his life we see portrayed the different movements of the faith faculty on the various planes of human action. In order to understand the lessons in Abram’s life one must have a certain familiarity with each plane of consciousness.

      A person does not have to change his residence in order to enter a new country. The land that I will show thee is a new concept of substance. When we deny our attachment to matter and material conditions, and affirm our unity with spiritual substance, we enter the new consciousness of real substance. Substance is not confined to matter; it is the idea that is the firm foundation of all that we conceive to be permanent.

      Absalom, ab'-sa-lom (Heb.)—father (source) of peace; father of salvation.

      Third son of David, by Maacah the daughter of Talmai, king of Geshur (II Sam. 3:3, and 13th to 19th chapters). This name is a contracted form of the name ABISHALOM, which see.

      Metaphysical. That which is implied in the meaning of this name was not borne out in the life of the man who bore the name. The quality of true peace might have worked out in unlimited good had it been applied to the inner man instead of to the physical only.

      Absalom represents physical beauty, without corresponding beauty of the soul David’s love for physical beauty, without spiritual understanding as a foundation, is illustrated in Absalom. He was so absorbed in that state of consciousness that he gave himself up to it without realizing its character. When Absalom marched against Jerusalem with an army, David fled, and the usurper took possession of the capital. Likewise we let our affection for the physical forms of life engross our attention, to the exclusion of the spiritual. Parents frequently give up everything to a selfish child. A parallel to this is found in the individual when some cherished idea takes complete possession of him to the exclusion of good judgment.

      When we give excessive love to a thing on the sense plane, there is a reaction, and an adjustment takes place under the working of what may be termed the law of nature. In a measure the subjective consciousness is self-regulating. We may transgress the law of nature up to a certain degree; then all at once we seem to lose command; the mind and the body are in a state of chemicalization—a war is on between the thoughts of Truth and the thoughts of error. Some cherished ideal that has been ruling on the physical plane must be deposed, and the rightful king must be restored to dominion. This movement may appear to the individual as an illness of which he does not understand the cause; its explanation is below the line of conscious mind.

      Joab led the army that defeated Absalom, and Joab and his armor-bearers slew Absalom. Joab represents the inner center that preserves the unity and integrity of soul and body, the individual will. This is the focal point around which all the forces of the organism, objective and subjective, adjust themselves.

      Yet the conscious love does not want to give up its cherished ideal, no matter how great its error. When the messengers brought the tidings of Absalom’s death, David cried: O my son Absalom, my son, my son Absalom! would I had died for thee, O Absalom, my son, my ACCO son ! This illustrates the absorbing love that the affections feel for the realm of sense when they are not balanced by understanding.

      Absalom was a son by a heathen wife (there was no redeeming spirituality in the thought, and the soul forces were cemented to it as a material reality). This is why it is so hard for us to give up our material possessions, whether they be in the form of our children or in the form of money. If we love our children with an earthly love, without the understanding that they are the children of God, the very substance of our soul goes out to them. So, when the soul loves money, it becomes saturated with materiality. Jesus saw this when He said, How hard is it for them that trust in riches to enter into the kingdom of God!

      Absolute, the—Divine Mind; unlimited Principle; the almighty One; the all-pervading Spirit; the Infinite; the Eternal; the Supreme Being. The one ultimate creative Mind; the Source of all things. That which is unconditioned, unlimited, unrestricted, and free from all limitations. The self-existent God.

      Absolute, to place judgment in the—The Metaphysician finds it necessary to place his judgment in the Absolute in order to demonstrate His supreme power. This is accomplished by first declaring that one’s judgment is spiritual and not material, that its origin is in God, that all its conclusions are based on Truth, and that they are absolutely free from prejudice, false sympathy, or personal ignorance.

      Absolute, treating in the—Treating in the consciousness of the Spirit of God; affirming the absolute Truth of Being for man.

      Absolute, unification of man with the—Man unifies himself with the Absolute through recognition that he is the son and heir of the Father, in whose image and likeness he was created. By realizing the Mind of Christ, he becomes one with the Absolute.

      abstract, the—The realm of pure ideas such as goodness, purity, wisdom, and love.

      abundance, spiritual—Ideas in consciousness of the omnipresent supply and support of the one Mind; invisible substance, with infinite capacity of expansion when held in mind, affirmed, and praised. All things whatsoever the Father hath are mine (John 16:15).

      abundance, steps in demonstrating—First, we must recognize abundance as an idea that is real and has the power to expand. Then, we must talk abundance—choose words representing abundance—and thus build up an invisible world of substance. In this way, we build or form in our mind that which draws to us an abundance of every good thing. For whosoever hath, to him shall be given (Luke 8:18).

      Accad, ac'-cad (Heb.) a castle; fortress; vantage point; highland.

      A city built by Nimrod in the land of Shinar (Gen. 10:10).

      Metaphysical. A fixed state of thought that believes in protection, great strength, exaltation, superiority, to be attained through the intellectual and the physical alone (a castle, fortress, vantage point, highland; a city built by Nimrod; Nimrod pertains to the personal will ruling in the animal forces of the organism, also to a material belief in courage and might).

      accident—An unfortunate event that takes place without our conscious foreknowledge.

      accidents, cause and cure of—The cause of all accidents lies in sense consciousness. To be free from all accidents, we must raise our consciousness, so that it is spiritually positive and Christlike. Then we shall attract only good.

      Acco (A. V., Accho), ac'-eo (Heb.)—sandy compression; heated sand.

      A town on the Mediterranean coast in Palestine. The inhabitants of this city were some of the enemies that Asher had failed to drive out of the land of Canaan (Judg. 1:31).

      Metaphysical. An aggregation of thoughts in the sense or carnal consciousness of man that believe in suppression, limitation, irritation, bondage (compression, heated sand). These thoughts are so material in their concepts that they cannot believe in the overcoming power and strength of Spirit; it takes something more than the happy, joyous state of mind that Asher represents to bring them under control and to transmute their energies into constructive thoughts and uses.

      accuser—Opposer; hater; an enemy. (see Devil and Satan) The accuser is overcome by casting him down in the name of Jesus Christ.

      Achaia, a-cha'-ja (Gk.)—land of Achaicus; trouble.

      A part of, or a province in, Greece (Acts 18:12; 19:21).

      Metaphysical. Greece represents the intellect of man, and so Achaia pertains to the intellect. The reasonings of the intellect, apart from the inspiration and guidance of the Holy Spirit, lead to trouble. Divine Mind, not human consciousness, is the one source of true joy and good.

      Achan, a'-chan (Heb.)—trouble; troublesome; troubler.

      A man of Judah who sinned in that he saved for himself a goodly Babylonish mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, when Jehovah had said that the silver, gold, brass, and iron were to be holy to Him, and all else was to be destroyed. This incident occurred at the taking of Jericho, after the Israelites had first entered the Promised Land to possess it. But Achan coveted these things and took them for himself, and hid them in the earth in the midst of his tent. And Joshua said, Why hast thou troubled us? (See Joshua, 7th chapter.)

      Metaphysical. In the outer consciousness Achan represents covetousness, which always results in much trouble and sorrow to those who let it dominate their thoughts and acts. Achan was an Israelite, however, and the Israelites stand for the religious thoughts of man. True Israel is spiritual consciousness. The great troubler of the spiritual thoughts in us, which go to make up our spiritual consciousness, is the notion that certain sense beliefs and habits that appear to be good should be held indefinitely. The truth is that all that pertains to the sense mind of man must be given up. Our old ideas of the comforts and things of sense, which have seemed to us to be so good and necessary, represented by the goodly Babylonish mantle, must be denied away, while all the gold, silver, brass, and iron (earthly wisdom, substance, and life and strength activities) must be dedicated to God and transmuted into their true spiritual essence.

      Achbor, ach'-bor (Heb.)—a mouse;.gnawing mouse; a rat.

      a) Father of Baal-hanan, a king of Edom (Gen. 36:38). b) A son of Micaiah, an Israelite. He was sent by Josiah, king of Judah, to inquire of Jehovah concerning the words of the book of the law that had been found (II Kings 22:12). In II Chronicles 34:20 he is called Abdon the son of Micah.

      Metaphysical. The Edomites were descended from Esau (hairy), who represents the body, or physical vigor. The Edomites therefore represent thoughts pertaining to the outer body consciousness. Achbor represents a gnawing, fretting, destructive belief in evil, in the human consciousness, a belief that tends to weaken and to tear down the body (mouse, rat, gnawing). Rats and mice represent a belief that evil is working underhandedly against one.

      The Achbor of II Kings 22:12 represents in consciousness a thought of spiritual service sent by the king (will) to search out the Truth. This Achbor is also called Abdon, and one meaning of Abdon is a servant.

      Achievement, universal desire for—The craving for accomplishment, innate in every man. The universal desire for worth-while achievement, giving a mighty impulse to all things, is divinely good.

      Achim, a'-chim (Gk.)—Greek phonetic equivalent of the Hebrew name Iachin (he whom God makes firm), which in turn is a contraction of Jehoiachin (whom Jehovah establishes).

      Son of Sadoc, named in the genealogy of Jesus Christ (Matt. 1:14).

      Metaphysical. The work of the just and righteous (Sadoc) law in us in preparing the way for the establishing of the Christ or spiritual consciousness in our mind and our body.

      Achish, a'-chish (Heb.)—angry; serpent-charmer.

      King of Gath of the Philistines (I Sam. 21:10-15).

      Metaphysical. A phase of the unregenerate will in which a consuming, destructive thought is uppermost. The Philistines represent the outer sense consciousness, with its lawless, rebellious thoughts and tendencies. Achish was friendly toward David and trusted him; however, the lords of the Philistines (the ruling thoughts of the five senses) instinctively felt that David was not one of them. David is symbolical of love, in consciousness, and was a forerunner of Jesus Christ, who brought to light the truth about life.

      Achish suggests the sense man’s mistaken idea that the life forces in the body can be controlled and brought under subjection by the power of the personal will (serpent-charmer), apart from any real discipline of the emotions or uplifting of one’s desires.

      Achmetha, ach'-me-tha (Heb.)—station or fortress; a walled place; a place of horses.

      Supposed to be the same as Ecbatana, a city in Media (Ezra 6:2). Some writers, however, think that the word Achmetha should be translated, in a coffer, and that it does not refer to a city. Fallows says: The derivation of the name is doubtful; but Major Rawlinson (Geographical Journal, x:134) has left little question that the title was applied exclusively to cities having a fortress for the protection of the royal treasures. It was at Achmetha, in the palace, that the record of the decree of Cyrus concerning the rebuilding of the house of God in Jerusalem was found. Some of the enemies of the Israelites, who did not want Jerusalem or the Temple rebuilt, professed to believe that the Jews had never been authorized by Cyrus to do this work. They therefore hindered the work for some time by appealing to the governor and having him order that the work cease. Then a letter was sent to the king of Media and Persia, and he caused a search to be made to learn whether Cyrus had ever made a decree giving the Israelites the right to rebuild the Temple in Jerusalem and to make use of all the vessels of the Temple. The record of such a decree was found at Achmetha, and the rebuilding of Jerusalem’s wall and Temple was allowed to proceed.

      Metaphysical. The foregoing explanation, with the meaning of the name, infers that the symbology of Achmetha is as follows: Deep within the very life forces of the organism of man, even though they may be governed by the unregenerate will (a heathen king), there is preserved the truth that man is in reality a spiritual being. This truth, upon being brought to light in the consciousness, silences the sense beliefs of limited life and a material body. Then the work of renewing the whole man—spirit, soul, and body—proceeds through the medium of the spiritual thoughts (Israelites).

      Achor, a'-chor (Heb.)—affliction; trouble; sorrow.

      A valley near Jericho, where Achan, with all that he had, was destroyed because of the trouble that he had brought upon Israel by his sin (Josh. 7:24-26).

      Metaphysical. Trouble, sorrow. In Isaiah 65: 10 we read of the valley of Achor, in the redeemed earth (spiritualized body), as being a place for herds [the animal forces of the organism] to lie down in. This means that all the inner activities of man will come into harmony and peace because they will have been lifted from material to spiritual expression.

      In Hosea 2:15 Israel is promised that the valley of Achor shall become a door of hope. This is a true experience in almost every individual who comes into the Truth. His darkest and most sorrowful problems are the very conditions that cause him to turn away from his errors and look to God for deliverance. Thus the valley of Achor becomes a door of hope to him, since in seeking a way of escape from his troubles he learns to know God as the one source of his being and as his one true love, life, and joy.

      Achsah (in A. V., I Chron. 2:49, Achsa), ach'-sah (Heb.)—anklet; an amulet; a charm; a charmer; serpent-charmer.

      Caleb’s daughter (Josh. 15:16-19).

      Metaphysical. An Israelitish woman, and therefore belonging to the higher, or more spiritual, phase of the soul of man. Her father, Caleb, symbolizes spiritual faith and enthusiasm. These qualities naturally would bring forth a soul quality pertaining to the directing of the life forces into true ways (Achsah an amulet; a charm; serpent-charmer). A serpent-charmer is one who has power over serpents, usually by a kind of personal dominion, assurance, and magnetism. Serpents refer to the animal or sense life, or to sensation, in man; also to the seeming wisdom that is gained through the senses.

      Caleb gave his daughter, Achsah, a south land for her inheritance. In Scriptural symbology, south means below. This suggests the lower part of the organism, wherein is the life center. In consciousness south refers to the subconscious realm. Because Achsah had been given the land of the South, she asked her father to give her also springs of water, and he gave her the upper and the nether springs. Upper means higher, superior; nether means situated down or below, lying beneath. So these springs of water represent both the seemingly material life fount in man and the higher, or true, spiritual consciousness of divine life. Jesus said, The water that I shall give him shall become in him a well of water springing up unto eternal life (John 4:14). Achsah therefore symbolizes the inner soul consciousness of spiritual life as being the directive and controlling power to lift up all life; or, the unity of all life and substance, since there is in reality but one source of life and substance, and only one life and one, substance: God.

      Achshaph, ach'-shaph (Heb.)—dedicated speech; fascination; incantation; delusion.

      A Canaanitish city that was allotted to the tribe of Asher when the Israelites took possession of the land of Canaan (Josh. 11:1; 12:20: 19:24, 25).

      Metaphysical. Achshaph was the capital city of one of the Canaanitish kings. These kings represent the ruling thoughts in the subconscious realm of mind in man; Canaan means lowland and refers to the subconsciousness. This aggregation of thoughts (city of Achshaph), which to a certain extent rules over the elemental forces in the subconsciousness, is of a misleading and destructive nature under the old sense or carnal belief (incantation, delusion), but when it is dedicated to the Lord it comes under a higher law (Achshaph was taken by the Israelites). Then these thoughts are elevated to the place of true prayer and worship of God, thus becoming a powerful influence for good in man’s mind and body.

      Achzib, ach'-zib (Heb.)—deceit; falsehood; lies; a dried-up water course; a winter brook.

      a) A city of Canaan that was on the border of the land allotted to Asher (Josh. 19:29). b) A city in the lowland of Judah (Josh. 15:44). The Asherites never succeeded in overcoming the Canaanitish inhabitants of the city of Achzib (Judg. 1: 31 ).

      Metaphysical. False, lying, deceptive groups of thoughts in consciousness (falsehood, lies, deceit; two Canaanitish cities).

      acquisitiveness—The desire to acquire. It is a legitimate faculty of mind, but covetousness is the Judas trait. When a man seeks to acquire from God only, acquisitiveness builds up his consciousness, but when he oversteps the law and seeks that which belongs to another his acquisitiveness becomes a destroyer. (see covetousness)

      activity, spiritual—Thoughts in relation to spiritual Principle. Mind movement in accordance with the activity of Divine Mind.

      Adah, a'-dah (Heb.)—beauty; comeliness; adornment; ornament; pleasure.

      a) Wife of Lamech; Lamech was fifth in descent from Cain (Gen. 4:19). b) A wife of Esau’s (Gen. 36:2).

      Metaphysical. A phase of the human soul, or love nature. Love, even in the limited, personal consciousness and expression, has its pleasing aspect (pleasure). Expression of it adorns one with a certain beauty of character and a grace and comeliness that are lacking in persons who are wanting in love (ornament, beauty)

      Adaiah, a-da'-iah (Heb.)—whom Jehovah adorns; pleasing to Jah.

      The name of several Israelitish men mentioned in the Bible (II Kings 22:1; I Chron. 6:41; 8:21; 9:12).

      Metaphysical. An awakening to, and acceptance of, spiritual Truth. Such an awakening is pleasing to Jehovah, and it gives adorning grace to the individual (whom Jehovah adorns).

      The two men named Adaiah who took foreign wives (Ezra 10:29, 39) signify a seeking to unify spiritual ideals with carnal affection. Such an attempt can bring only trouble. It must be given up before the individual can be blessed truly and permanently.

      Adalia, a-da'-li-a (Heb. fr. Pers.)—a sun god; fire god.

      One of the sons of Haman (Esth. 9:8,10). Haman and his sons were put to death because of having sought to destroy the Jews.

      Metaphysical. The adverse belief that heat, warmth, and life are produced and kept in expression in man by the activities of his animal nature—passions and appetites. It was from Shushan, the palace (meaning lily and symbolizing pure thought unadulterated by error belief), that the command was issued for the destruction of the sons of Haman, the Jews’ enemy. (See ARIDAI, another of Haman’s sons.)

      Adam, ad'-am (Heb.)—red; ruddy; reddish; firm.

      a) The name of the first man of the human race, according to the Bible (Gen. 5:1-5). b) A city (Josh. 3:16).

      Metaphysical. The first movement of mind in its contact with life and substance. Adam also represents the generic man, or the whole human race epitomized in an individual-man idea. Eve is the feminine aspect of generic man, outwardly manifest: male and female created he them.

      If the ego, or will, which is man, has adhered to wisdom faithfully and has carried out in its work the plans that are idealized in wisdom, it has created a harmonious consciousness. Adam in the Garden of Eden is symbolical of that consciousness.

      Adam in his original creation was in spiritual illumination. Spirit breathed into him continually the necessary inspiration and knowledge to give him superior understanding. But he began eating, or appropriating, ideas of two powers—God and not God, or good and evil. The result, so the allegory relates, was that he fell away from spiritual life and all that it involves.

      Man is Spirit, absolute and unconditioned; but man forms an Adamic consciousness into which he breathes the breath of life; this, in its perfect expression, is the Son of man, an expression of the divine idea. This Adam is all of what we term soul, intellect, and body. We are continually at work with this Adam; we can breathe into his nostrils the breath of life, inspiring him with the idea of life in all its unlimited fullness. We can lift up this Adam by infusing into him these sublime ideas, and in no other way.

      Adam—Red; reddish. 

      The first movement of mind in its contact with life and substance. Adam

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