of his own, and hired Beilhart as an associate. The two men took instruction in Christian Science while Beilhart worked at the inn and helped develop Post's cereal drink, Postum. Post and Beilhart rejected much of the Christian Science doctrine, but embraced the religion's view that illness was an illusion and could be overcome by mental suggestion and self-sacrifice. During his time in Kansas, Beilhart obsessively investigated a variety of beliefs, including Christian Science, Divine Science, Spiritualism, and Theosophy. He found, however, that none of these religions held his interest. In time, he came to the realization that he would not adhere to any one denomination, but develop a faith of his own by combining aspects of several different religions. Philosophy Beilhart rejected materialism and disavowed personal property. He held that jealousy, doubt, and the fear of losing the love of another caused much of the disease people experienced. He felt that rejecting personal possessions was a means of attaining the Fruit of the Universal Spirit. Members of the Spirit Fruit Society lived according to the following basic principles: seek happiness through selflessness; follow one's conscience; take responsibility for one's actions—and develop an awareness of the consequences of one's actions on others; and accept whatever happens. Beilhart believed very strongly in the individual's right to guide his own actions, and not be dictated to by others. While there was no mention of any kind of organization or hierarchy in any documents, as the leader, Beilhart likely made important decisions concerning the group. There is no record of any kind of internal conflict between members. Newspapers of the time reported that the society promoted free love, but the society promoted free love only in the sense that consenting adults had a right to change partners and even to have more than one partner at a time. Rather than promiscuousness, though, the society promoted tolerance, including tolerance of homosexuality. The Spirit Fruit Society, unlike most other communitarian groups of that time, did not seek to convert or recruit others to the group. Members were permitted to come and go as they pleased. The goal of the commune was not to convert or to expand membership in the society—it was simply to live as the adherents wished to live. Very little exists in the way of firsthand accounts of life within the society. In an effort to dispel some of the misconceptions and