Barn House, 25 February 2000

Mind

Barn House, 25 June 1997

I have been thinking about S&H 252:32-1. Spirit is the Ego that never dreams but knows. The ‘I’ is Spirit, not reflection. I AM Spirit. Man, whose senses are spiritual—man, whose senses belong to Me and reside in Me—is My likeness, for man is My own divine sense of being. I alone hear, see, feel, speak: man is the evidence to Me of what I AM being. I give immortality to man—to My consciousness, because it is inseparable from Me. I experience the perfection of being, the beauty of holiness, imperishable glory, because they are all Mine and man is their evidence. I, Spirit, experience: man is My experience. Man is nothing of his own separate from Me. My thoughts about Myself constitute My manifestation or man; My body. Man does not have a body any more than he has senses—man is the body or embodiment of what I know of Myself. He is My divine sense of everything that constitutes Myself. All that I know about Myself is man. Man is the pure river of water of Life proceeding from Me: the outpouring of bliss and glory emanating from Me and known to Me.

In Me there has never been a mental or a physical wound. II Tim. 2:19 shows that the foundation of everything lies in the fact that Mind knowing its own ideas, them that are His, constitutes the sealed up sum total of being, in which nothing could be torn apart from its fundamental basis. This is how I live. Only a fictitious finite sense, seeking something outside itself, starts from a basis of incompleteness and a need to put something right. But this sense is not My divine sense of being but is non-sense, no sense at all, because it is neither God nor man. Barn House, 10 Feb 1999

Just keep the sense of Mind’s own conception of every detail that makes up your life. God’s thoughts about God constitute Life, and every thought of God begins with I AM perfect health, supply, activity, home, etc. There is not allness and something else. Just allness. Every thought of Principle relates to itself, Principle, and never leaves it. There is no relationship to any so-called material picture.

Barn House, 17 December

One Mind means one Mind,—not one bit of mind communicating or imparting to another bit. Not one bit treating another bit. One Mind constitutes of itself all thought, feeling and action.

Because all is Mind there is nothing outside to respond. In the definition of Gethsemane we read of “…love meeting no response, but still remaining love” (S&H 586:23) and you remember that when the disciples did not support Jesus for even one hour, she says “There was no response to that human yearning…” (S&H 48:7). He learned the great lesson that idea is responsive to the Mind that has the idea, and not to anything external to itself. There are no human demands, debts, or obligations. Just infinite Love, the one Mind, unfolding itself as all.

In the Sunday School, the same could apply. You do not know how your own gentle presence just permeates the class, and unless someone is being positively disruptive—in which case they should be in a class alone—you do not feel you are not succeeding because there is no response.

Adhesion belongs to God. (See S&H 124:20-21) Nothing can adhere to God but good. There is no personal attachment—nothing to attach itself to person. But the great thing is not to be self-conscious about something, even if others remark on it. I have known so many cases where some growth or other has dropped away without the person being aware of it.

Barn House, 18 February 1999

Always remember that we live in a world of consciousness, not matter. The statement “…all is Mind…” (S&H 275:21-23) is fundamental. If we think that Science causes Mind to do something to matter, we have got it wrong. It can’t. It is consciousness instead of matter.

“All that really exists is the divine Mind and its idea…” (S&H 151:26-27). This means two things. First, substance consists of ideas or thoughts. Second, all God can have an idea about is Himself. So God’s thoughts about God constitute man and the universe. They are the substance of yourself. (See S&H 286:21-22)

You can go through the synonyms and ponder what this means, but as an example, Love’s thoughts about Love would include harmony, beauty, loveliness etc. Life’s thoughts about Life would include strength, eternality, newness. Truth’s thought about Truth include integrity, uprightness. Principle’s thoughts about itself have to include balance, undeviating law, control, and so on.

The sum of these thoughts—and they are infinite in number—comprise God’s knowledge of Himself. This is the truth of yourself. In math you have a body of knowledge that consists of the rules, laws, ideas of math that underlie its practice. So in the ideas, rules, laws which express God, these are the ideas of God which constitute man. We see therefore that the infinite embodiment of God’s thoughts about God is really the body of God, which is another word for man. This body, man, manifestation, expression, image, is as safe, whole, ageless and free as God Himself.

Barn House

A line before leaving on this matter of control.

S&H 177:5-7 and 166:3-7 repay study. Mind’s control is really Mind’s control over its own thoughts and ideas that never leave the Mind that thinks them. As these ideas of ever present goodness and wholeness, the divine nature, are present as your consciousness, so in fact is the divine Mind present as you, and so controlling every function and faculty of your experience. This is what, in the second reference, is called “the conscious control…” (emphasis added). Because “All consciousness is Mind, and Mind is God” (Ret. 56:18) the only control is from this Mind. This is conscious control.

Mortal mind, being only a term for that which hides the truth, and so nothing in its own right, is unconscious. It cannot control anything. Everything in your experience here and now is the functioning presence of the divine Mind controlling every effect. Mortal mind, ignorance, may seem to hide from itself this fact, just as the clouds seem to hide the light of the sun. But this light and the spiritual facts of existence are here now and are always apparent to that which lives on the sunny side of the clouds—to that thought that maintains its oneness with the divine Mind and does not identify as a mortal trying to find the light of Truth.

Barn House, 16 November 1998

Following on our talk today. “…we begin with Mind” (S&H 467:30) as the only Mind. This means that the man of Mind has to be thought. God is the Father of thought and nothing else. The implication of this is that what you thought was man was not the real man, but a misconception. (See S&H 191:8-15 and 293:9-10) If this is so then we cannot use the mortal appearance of man as a measurement for Mind. We live in a universe of thought.

Now, we read that one of the verities of being is omnipresence. Mind is as present as thought and there is no escape from this presence. As the understanding of this omnipresence dawns on thought, so the limitations that confined thought imposes begin to fade out. In this case, it appears as better communications, the shrinking of space, the global village and the oneness of all being. But this is not actually what is happening. It is simply that the eternal fact that “All that God imparts moves in accord with Him, reflecting goodness and power” (S&H 515:22-24) is less hidden by the belief that movement was ever human in the first place. Likewise, the fact that “Mind is the source of all movement…” (S&H 283:4) means that your movement is always unimpaired, and the recognition of this spiritual fact melts the belief that there ever was any other sort of movement.

Stay with Mind’s spiritual fact. Never weigh it in the scale with the material testimony because that can never be true. The more the sense of omnipresent good, with no alternative, abides in consciousness the more we find and adjust naturally: not just that the movements of mortal mind and its body appear freer—for this is not the fact—but that the perfect, safe, changeless movement of divine omnipresence is less hidden from view, and so is practical here and now as a truer sense of the everlasting fact.

Barn House

It is well to remember that we never begin with a problem and then pray about it. We are told to begin with God and this means that we shut the door on what the senses are telling us and let thought be full of what God, Life, Truth, Love, is being and is constituting of Himself as All. There is no room for anything else. This is what is meant to “…cling steadfastly to God and His idea” (S&H 495:14-15) and to “allow nothing but His likeness to abide in your thought.” There is no human clinging to the truth, but God and His idea, constituting all consciousness, do not allow anything else to invade. And that which holds Mind’s likeness in thought is Mind itself, and Mind’s thought constitutes all that infinite Mind knows. Mind’s thought is Mind-manifest, and this is man and is all that is true of you now. This is your exemption from all evil for Mind contains no mortal record.

Do note in S&H 187:27 that “the human mind still holds in belief a body, through which it acts and which appears [to the human mind] to live.” But neither this so-called mind, nor the body or experience that it claims to have, are ever true and are only apparent to that which is non-mind (belief) in the first place. Your prayer is the acknowledgement of what is and this alone takes care of what is not.

Barn House

We have just talked, and I will see this gets to you before you go. Go in the strength of your present divinity, untouched by the shadows of what mortal mind sees to be your human-hood. The Christ is here, and the Christ is the truth, the divinity, of every single thing that makes up your experience, whatever the language or form of expression in which it may appear.

Science does not put new wine into old bottles: that is, it does not try to put your divinity into what appears as your humanity—but it does say that, because your divinity is all here now, and is whole and perfect, these facts cannot be hidden by the old way of thought that sees you humanly. If there is one Mind and that Mind is infinite, then it is your Mind now, and there is no other. Therefore, when the ideas of God constitute consciousness, it is as if God Himself were present undertaking everything. And this is the case. You speak as the Word of God because it is God speaking, with no mortal sense in the way. Your oneness with the divine Mind—the oneness of consciousness and its Mind—ensures that you speak and live as One having authority.

Barn House, 6 September 1998

I have not heard for a few days but am staying with the fact that the one Mind, which is the Principle or source of all, is constituting, governing, maintaining, animating, prospering and guarding its own idea of itself. This idea, which is all that is true about what appears as you or anyone, is exempt from all evil because it never leaves the Mind that has the idea. It is unseen and unknown by a so-called mortal mind, which sees only its own misconception of the divine idea; and your Mind, in turn, has never heard of a mortal concept. Far from ignoring the human need, it meets it by effacing the shadow of mortal mind which pictures man as a mortal ego, and thus reveals the one and only man to be the Christ man, as perfect as the Father. The shadow on a wall never touches the wall and it is removed, not by tinkering with the shadow, but by the light. You are the light of the world.

Barn House, 22nd December 1998

S&H 545:7-20 is so good. We do not start out by saying, ‘I have a problem. Now what do I have to see in order to heal it? How can I improve my thinking to achieve a healing?’ That is the way to buy all the error there is for it starts by accepting the false view, which is no view.

Man was given dominion. One Mind means that there has always been one I, and so one source of all thought, feeling and action, and to this Mind, your Mind, there has never been another ego to say ‘I have a problem’. Your Mind, constituting all consciousness, alone sees, hears, moves and feels. The suggestion of another is mirage. Your Mind has never taken it in. There is no other mind to know anything but the one. “All consciousness is Mind, and Mind is God” (Ret. 56:18). This is our Mind and it is just full of its own wonderful thoughts about itself, and there has never been another.

There is no mind that has to learn something.

Barn House, 7th December

What does God preserve? “He will preserve thy soul” (spiritual sense) and “The divine Mind maintains all identities” (S&H 70:12) (its divine sense of being). This divine sense of being, which is known from the standpoint of and as Mind, includes everything from the infinitesimal to the infinite, and there is nothing apart from this all-inclusive divinity to enter or to escape.

Mind never preserves that which does not express Mind. Mortals will continue to be more or less deprived of Truth so long as they believe themselves to be substance (301:5-8), and this is why Truth must be understood (from the standpoint of Truth) before the Science of being can be understood. In this divine sense of being, nothing does not have to become nothing, for it is nothing. And, something can never become nothing because “…the doctrine of Christian Science: [is] that divine Love cannot be deprived of its manifestation…” (S&H 304:9-11) or divine sense of everything. Since Mind constitutes all thought, nothing alien can grow upon the thought (the only place where error can claim to grow) and “the recognition of life harmonious—[as] Life eternally is—[note lower and upper case for L] can and does destroy any painful sense of, or belief in,that which Life is not” (S&H 495:18-20).

We hold this truth, the divine sense of everything, perpetually in thought. Whose thought? Mind holds it perpetually in its thought or sense of being. There is nothing else.

Barn House, 9th November 1998

A true sense of rest does not lie in being unconscious but in the consciousness of ever-present Love constituting of itself all there is. “Thus it is with man, who is but the humble servant of the restful Mind…” (S&H 119:32-1). All there is to man is God’s thoughts about God, and every thought is controlled by the Mind that has that thought. The substance of yourself is God’s thoughts and these thoughts cannot depart from the nature of the Mind that has and controls them. This applies to everything in your experience. There is one controlling Principle of all, for “governing Himself, He governs the universe” (Mis. 258:14-15).

Mortal mind claims to offer an upside down view of this fact, but there is no mortal mind. It is the illusion. This is why we always begin with God, with what God, the one I, is knowing about Himself, and never with the problem. Science and Health says, “…have but one Mind, even God; for this Mind forms its own likeness” (S&H 216:32-1). We watch cause, not effect.

I like the two verses Psalm 3:5 and Psalm 4:8 on the subject of rest. Understanding how restful being is leads either to a good night’s sleep or a day that is uninterrupted by lack of sleep.

Th December 2002

When we begin with Mind—that is, as we adopt the divine Mind’s point of view—we understand that this Mind, which is our actual Mind, constitutes of itself its own phenomena, thus proving that “Principle and its idea is one…” (S&H 465:17), not two.

Belief accepting a so-called mortal mind as its source of information, separates the body of this mind from mind, first making two out of that which is essentially one, and then trying to use the more ethereal portion, or mind, to do something to help its own sub-stratum, matter. This is impossible, because mortal mind and material body is also one, not two, and this body is therefore not something that is affected by mortal mind but is itself mortal mind, or mesmerism.

The above citations refer to the action of a water-wheel, and this applies equally to the so-called activity of the organs and functions of a material body. All these are mortal mind, and are the unreal and imitative actions of mortal mind and not of something separate from this so-called mind. These imitative actions are unreal. They are misconceptions of the one and only activity, that of the divine Mind. When according to belief something appears to go wrong with them the problem is never in the function or organ, but in the belief that anything could have existence in matter or in mortal mind. The problem is an experience of mortal mind, and not of you.

The remedy is to start and stay with what the divine Mind is knowing and being of itself. There is no mortal mind to make a mortal body, and so no malfunction. The whole picture is then found to be a self-constituted falsity, real to itself but to nothing outside of itself. What it says to itself about itself is not valid, is not really going on at all, and could never enter the precincts of your consciousness. Every function is controlled, because constituted, of the divine Mind. (See S&H 151:20)

In Science, all prayer is mental and consists of offsetting mortal opinions with the facts of Mind. This takes place entirely as thought, without reference to what a human body or situation may portray, because it is thought that does not merely affect but actually constitutes all that appears as body or situation.

The thought or sense of something is all there is to that thing because the thought and the thing is one.

Yew Arch

We are not “multitudes in the valley of decision” (Joel 3:14) but always one on the mount of revelation. The fact that the human mind offers alternative does not mean there is another mind. There is one Mind unfolding itself, and you have only to preserve your sense of unity with this Mind to be guided, step by step, into the correct use of temporary and eternal means. S&H 194:2-5 shows that where the one Mind is present the spiritual idea is always present as well, and this appears as the needs of Mr. Clark or Tom, Dick or Harry being met.

No Date

There is no personal plan, because the whole scenario of persons with bits of life, income, responsibility, opportunity, etc. exists only in a fictitious mind that is not God. It is the dreamer’s dream, and is completely unknown to the Mind that is yours, and which has never known anything but its own perfect, harmonious, fulfilled being. There is no answer to the problems of the dream within the dream, because to Divine Mind the dream has never been. You live as that which antedates the entire mortal story, and so you live as co-existent with God, with the same Life, joy, feeling, nature, as God Himself.

The life, substance and continuity of all things is in Principle. This means that it exists in the original before the mirror, and not in the image. The belief of lack of continuity stems from thinking that image, effect, man, can do or be something separate from his cause, and this belief has no truth and no substance to sustain it. You live as the unchanging unfoldment of divine Principle, and not as a person trying to express Principle. That is why you are safe.

All that is true about any situation is the One Mind declaring the Truth about itself to itself, and no personal medium in the way. This is why we do not start with the need to ‘help a person’ or ‘fix a situation’, but remain at the spiritual altitude of thought where there is no person helping or being helped, no material/human situation to be fixed or not, but just the One, divine Mind, being ALL.

All reaction is duality, and divides our sense of being. Jesus blessed his enemies because his consciousness knew none. He endured the shame because the I of His Being could feel no shame. Love knows nothing outside its infinite self-containment to which it could react. It is we and not the other fellow that suffers if we react.

We never expect anything of another, but we know that we include the true idea of what appears as another as our own consciousness and this takes care of the other. You do not ‘get’ free. You start with the fact that there is one nature, one Life, one Mind, and the ‘constant self-immolation’ of which Mrs. Eddy speaks is simply rejecting every mesmeric suggestion that there is anything going on outside the Mind that is God and is ours.

Th March 1983

The understanding that all inharmony is unreal brings objects into human view in their correct light. This is because there is not a human and divine view. There is only the divine and infinite. Material sense has a finite sense of the infinite, but it is still the infinite. Understanding melts the dark glass, the ignorance called mortal mind, so that there is a less finite sense of the infinite. We are always saying, “Open thou mine eyes that I may behold wondrous things out of thy law ” (Ps. 119:18). There is no such thing as a human lack or deficiency. What appears to human sense as a deficiency, when reversed, is always the insistence of the divine Love that we should experience yet another aspect of our fullness of stature. The sentence of God, which we cannot annul, is the sentence of Love that is pronounced on every belief that Life is less than God. We are not permitted to enjoy less than the fullness of the stature of the Christ.

As we learn to look out from Mind we begin to conceive of the omnipresence of all good as our own being and the scales fall from the eyes. We read that we cannot conceive of such omnipresence except as infinite Mind. Mind conceives Mind.

We never work from faith to understanding, from the second to the third degree. Things dawn in faith, but dawn is always the view from the earth. They glow full orbed in spiritual understanding, which is the view from heaven. Faith yields to but does not become understanding. There is no human process.

All that exists is God and His idea of vision, home, activity, strength, etc. and there is no room for any other idea or belief in a Mind full of itself. This is your Mind, and with it you enjoy the centre and circumference of your being, with nothing too close to be in focus or too far to be out of sight.

We cannot stay within the framework of the mortal and then try to work about what we think is ourself. We live above corporeal sense in the new dimension of Spirit, and from this vantage point correct the false sense that is presented to us. We cannot correct it from within it. The new framework is when we unite with the one Mind so we are cognizant only of the things of God.

Looking from this viewpoint we see man as the immediate object of understanding. And there is no medium of matter through which this view comes to us.

No Date

S&H 287:27-31. I have enjoyed the bit in this Lesson that man is the recognition of Spirit, Spirit’s own recognition of itself. This is instead of being material sensation. This is our only task, to live as this self-recognition of infinite good.

To sense, the sun comes and does something to the darkness resulting in the dawn. To understanding, all that is happening is that the sun, always shining, causes darkness to give itself up in its presence. They no more coincide than a straight line and a curve. The human and divine coincidence is simply the human melting its limitations in the presence of Truth and so leaving nothing but the divine. The “divine coincidence” (S&H 561:16) is the eternal oneness of Principle and idea, the one Ego, and this is how you live, with no adjustment needed. The dawn is inevitable, but we watch the light and not the dawn.

Mr. Clark of Lynn is important because of the sentences before and after. Before, we see that when thought is unselfed, there is nothing left to it but divine power. So it was divine power and not Mrs. Eddy that visited Mr. Clark. The sentence after the account shows that where divine power, unadulterated by person, is present—that is, where pure Mind is present—there too is its spiritual idea, man, since “…the doctrine of Christian Science: [is] that divine Love cannot be deprived of its manifestation…” (S&H 304:9-11). So again, we are only concerned in letting that Mind be us which was also Christ Jesus.

No Date

How nice to hear from you. You are both often in my thoughts.

If you look carefully at Unity 13:21-4 and 14:12-14, 19-20, 23-24 you will see that there is no divine repentance. And since divinity is both God and man, there is nothing for man, as the consciousness of God, to unlearn or forget.

That which does wrong and that which is wronged are two aspects of the same dream of personal sense. That which puts off the old man and puts on the new is likewise personal sense. The Christ never changes.

The “Christ treatment” on page 369:19-22 and margin can be understood as: ‘The Mind of God, (which is I), know man, (who is My consciousness and whose Life I AM), to be immortal. I know that My consciousness does not contain two senses of anything, one to be dropped and the other to be gained.’ Hence S&H 428:22-24. We, as the only US, must hold and cannot help but hold forever My consciousness of existence, which is My own divine sense of being, man.

Th February 1983

S&H 264:13-15 and then 15-19, speaks first from the mortal point of view. Here, as the mists dissolve we see more clearly that which is always present. But then, speaking from true standpoint, our consciousness of Life as Spirit causes mists to dissolve in our presence, and we know more and more clearly what we already and eternally include as our own self-completeness. There is nothing outside the I AM. We find all in God because that is where all is. We find Mind, and then its idea is as present as Mind. This is how we “know as we are known” (1 Cor. 13:12). We stop being “childish”, trying to know in part (that is from effect), and we grow up, put away childish things, and know as we are known. We know as Mind: hence passages like “Not materially but spiritually we know Him [as] divine Mind…” and, “it is impossible to conceive of such omnipresence and individuality except [as] infinite Spirit or Mind” (S&H 331:22-24). Only God sees God, and as we have the Mind of God we cannot help seeing as God sees. Our only task is to have, be, the Mind that is God.

Let this Mind be you that was also (in) Christ (Jesus). (See S&H 497:3-23) This is why we have the Lessons on Christ Jesus and Substance immediately after Mind; they are all the same. They are true consciousness.

God expresses Science and art throughout all his creation. There is no aspect of your present experience that does not show forth the exactitude of Science and the artistry of Love. This is being written with the “‘point of a diamond’ and the pen of an angel” (S&H 521:16-17). This applies to everything.

You are never warding off some human event. You are acknowledging the presence of Principle. Principle never has to choose or say no. There is no choice and nothing to say no to! Principle precludes all unlike itself, and this appears in human affairs as the right course being taken. Again, our only joy is to be one with Principle for since “Principle and its idea is one…” (S&H 465:17), idea does not choose or say no either.

Th January 1983

I was so delighted to get your letter and to hear of your attitude to things. You see, there is only one operation, the operation of divine Principle in human consciousness forcing the shadows to flee away! “Human thought never projected the least portion of true being” (S&H 126:8). So there is no other operation. As we interpret operation from the standpoint of divine Principle—as all things have to be interpreted—the material sense diminishes.

You have no role as “A” Christian Scientist. You live as Christ Science—as divine understanding, as God’s own divine understanding. (See Mis. 167:14-15) You live as the “marriage feast”—as the experience of all that God has joined together in this one, indivisible whole of being. You have no decisions because you have no separate mind.

Always remember that the “practical Christian Science” described on page 204 of Miscellaneous Writings is incidental to the truth of being shining through the clouds. This practical Christian Science is Mind (top of 205). It is all Mind. Nothing else is going on, as we see on page 190 of Mis. 4-6. There is not Mind and something else trying to do Mind’s will. There is just Mind asserting itself, and this is your Mind and what Mind is knowing constitutes your Life.

Barn House, 2nd April 1996

Thank you for your good letter. The mortal cannot help being dissatisfied because it believes its world to be outside of itself—elusive, frustrating, belonging to an unrequited past or an unpredictable future. Memory is always a betrayer, a ‘might have been’ for it denies the Science of what is Being. Memory is mortal mind’s upside down view of that which really exists as the omniscience of Mind. Mind does not remember, it knows. There is no past, no mortal history in Mind, and so no future to fear. Before Abraham was—before there was ever a mortal suggestion—I AM. I do not know another. There is no mortal history.

The tenacity of belief—of which she speaks—depends on the tenacity of our accepting we are a believer. In Science the belief constitutes the believer, and I, Mind, do not believe: I know.

The dream of mortal existence is like a novel. Its events and characters have no existence outside the mind of their author. “Those instructed in Science have reached the glorious perception that God is [the] only author of man” (S&H 29:14-16). “My world has sprung from Spirit, in everlasting day” (Mis. Foreword) and only that which emanates here and now from and as Spirit, the one Ego, is true of Me.

I have never thought much of reunions. Leaving one phase of experience we have little reason to return.

No Date

I thought this statement about consciousness might help you.

There is ONE Mind and all true being is the divine consciousness—the one ‘I’ saying AM—which we call the Ego. All that has truth or life or love has it because it is God saying I AM: this is ME.

Mortal, or the human, mind is the term used to designate the belief in a consciousness apart from God. Mortal mind is the generalised belief: human mind is the personalised admission of it. It is a term, not a state, and it is used to designate that which is nothing.

The human mind is not a factor in healing, whether it is called patient or practitioner. Nor is Christian Science healing matter through some mental activity. Being nothing, the human mind cannot receive truth nor can it be improved by truth.

What happens in Christian Science Mind-healing is this: as the ideas of the divine Mind constitute what we term human consciousness, so the belief that consciousness is human dissolves and all that is left is the one, conscious, infinite Mind being us. This disappearance of the belief in another mind, and so of the errors that this mind includes, is called healing. But it is never an improved human condition: it is simply the clearer view of the only condition there is, which is never human but divine.

Mary Baker Eddy uses the terms ‘human mind’ and ‘human consciousness’. The first is wholly error and is incapable of improvement. It is simply denial. Human consciousness, on the other hand, is actually always the divine, since “All consciousness is Mind, and Mind is God” (Ret. 56:18), and is not wholly obscured by the belief that it is human.

Human consciousness, imbued with the divine, is only divine, and this is the human and divine coincidence. Matter, being ‘mortal error’, has to disappear in the presence of the one Mind being your consciousness, and this disappearance is what is called healing.

So, just enjoy the one Mind being you. This will do its own work. Never get into intellectual wrestlings, trying to understand the one Mind from a so-called standpoint outside it, since this is impossible. This is why ‘Christianity is foolishness to the Greeks’—those who seek to gain it through intellect. (See 1 Cor. 1:23)

Remember that “Love never loses sight of loveliness” (S&H 248:9-3). That is, I cannot lose sight of what I AM.

Barn House, 25 February 2000

S&H 128:4-19 and Mis. 204:15-6. All that is going on is one Mind unfolding, demonstrating, showing forth itself. The human mind is the cloud that claims to hide this fact. Human consciousness, imbued or permeated with the truth, ceases to be human and the divine Mind shining through the mists of corporeality is less hidden. But you are on the sunny side of the clouds!

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