Barn House, August 21, 1997

Lovely seeing you. Do ponder S&H 250:6-11 and 22-25. The dream constitutes the dreamer, and the dream characters have no ego. The only Ego is Spirit, which does not dream, does not make mistakes, does not regret, does not know anything outside of itself. You cannot solve the problems of a mortal ego from within its fictitious selfhood. Hence you start and stay with 252:32-8 which is the declaration of the one I about itself.

Barn House, June 25, 1997

S&H 333:4-10. Jesus, Tom, Dick, Harry and Cousin Jane are just the names that human sense gives to its misconception of man. Because this sense claims to originate outside infinite Mind, it is no sense or non-sense. And therefore the ego that it names is likewise illusion. See S&H 293:9-12 and Mis. 365:4-9. This ego claims to have had a history, experience, ties, relationships, successes, failures, etc. but it is a history of nothingness and is to be expunged. The entire false history is simply what human sense claims to know about its false concept.

On the other hand, the Christ is not a person but a divine title and expresses the nature and experience of God. The Christ antedates the mortal story. It has neither beginning of years nor end of days. It never knew a human experience. The Christ “…illustrates that blending with God…” (S&H 316:21-22) as one Life, one substance, one consciousness, one nature. The Christ is what God knows about God. We do not try to replace what human sense says about ‘you’ (see 599:3) with what God knows about ‘you’ for this is impossible. We replace what mortal mind claims to know about its own misconception with what I, Mind, I, Love know about Myself. It is not a replacement of what mortal mind says about ‘my’ health, ‘my’ business, etc. with what Mind knows about it, but with what Mind knows about its wholeness, activity, etc. The two never meet or mingle, and one cannot be defined in terms of the other.

Barn House, July 15, 1996

The mortal will always be on the wrong side of the wall. It is when the impossibility of the mortal getting through, or attaining the peace that is in Mind alone, becomes apparent and so uncomfortable, that we rejoice in the spiritual fact of what the Father is unfolding. Then, all past, all struggle, all alternatives are just swallowed up in divine omnipresence.

Barn House, May 26, 1996

Just one point to ponder. It is quite impossible to accept the dream of material existence as a premise, and then try to explain and rationalise what appears within it. No event within the dream has any validity, since the entire story has no existence outside the mind of its author—mortal mind. The acceptance that there is such a thing as material existence is all there is to it. The admission of error is the error.

S&H 488: Q&A; 478:23-26; 353:31-32

The five corporeal senses do constitute the mortal sense of man. The knowledge of good and evil constitutes what appears as material man, tree, home, dog, substance, etc. But, these are beliefs only (488:16-20). There is not really a mortal, material anything, nor a sense of it, because such a sense would emanate from outside the infinite, which is nowhere. “Mind alone possesses all faculties, perception, and comprehension” (488:23-24). “Whatever is mortal is composed of human beliefs and nothing else” (S&H 478:23-26). Beliefs cannot demonstrate Christianity nor apprehend divine Life (353:31-32). This is because nothing cannot become something. The basic error is nothing because only God can say I AM. Mortal belief cannot say anything. Nothing can be said, thought, seen, heard or done outside the infinite.

Do we try to heal beliefs? This is impossible. To try to do something to belief is to recognise it. Mortals do not suffer from beliefs, but beliefs constitute what appears as a suffering mortal. The knowledge of God, good, is the true man, and in this knowledge, or understanding, of Mind there is no belief. “…as consciousness develops, this belief goes out…” (489:10-11). This is why belief cannot get rid of belief (482:27-31 and 483:5-6). Mind is not both good and evil. It knows itself only and so includes no evil. The belief in evil fades out in the presence of Mind. It heals because there is nothing there to heal. There is no mortal, material vision, movement, substance, faculty. The self-assertive belief that there is, has no truth in it. It cannot be the consciousness of Truth. That is why we “know the truth” and not the truth about a belief.

Is all I see and experience a dream? Yes, and no. Material existence is a dream (S&H 250:14-27) and we know that entirely separate from the belief and dream of material existence is the Life divine. But, it is the material sense of existence that is the dream. Existence itself is Life divine now. In this Life, there is only Mind and its ideas about itself; not Mind’s idea of Tom, Dick, Harry, mother-in-law, etc., but Mind’s idea of itself in place of the suggestion of Tom, Dick, et alia. Material sense testimony is destroyed by the true testimony of Soul, saying “I am Spirit…” (252:31-8 and margin). It is not improved, but disproved, material sense that shows man’s indissoluble spiritual likeness inseparable from his Maker (491:11-16).

Sussex, 27th January

If the whole thing is a hoax, you won’t be any worse off! The material world will just go its way regardless! But if what you hear is true, then it lifts you out of the whole material sense of things, and the problems that this sense includes, into a new and eternal realm of unprecarious living.

The human mind wants always to find freedom from some condition or other within the terms of reference of material sense. Science says that this sense itself is the one and only cause of all problems, and that in finding the spiritual sense of being we find also the unchanging harmony that always is. But spiritual things are spiritually discerned: they cannot be cognised through the senses. S&H 304:9-11. Love and its consciousness exist as one. This one is entirely separate from the dream and dreamer. It is your Life now. This Life is not in any material condition, nor do material shadows touch it. Hence page 27:10-16. This is the ‘I’ of your being. Watch this: not effects.

Substance is understanding, and so is spiritual. The true sense of substance replaces the false, and the decay and deficiency to which the latter is liable.

Barn House, April 18, 1997

I got your message. You do not adopt the position of the dreamer trying to get rid of the bit of the dream it does not like. “Mortal existence is a dream…” (S&H 188:11) and it is the dream itself that constitutes what appears as a dreamer. You are neither the dream nor dreamer, because the I is Spirit, which never dreams.

You are not the patient appealing to Truth but the Christ that is Truth to the patient or mortal mind. It is what I AM that takes care of what I AM not. Otherwise prayer is simply trying to make 2x2 into 4 when it is already.

September 1987

It is helpful to remember that “…no good is but the good God bestows” (S&H 275:19). This means that strength, dominion, rest, etc., which are qualities of God, good, are not dependent on nor depleted by the dream of life in matter. You are outside of it all. “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed [used up]” (Malachi 3:6). Not a vestige of good has ever been vested in the mirage of person, and so is not conditioned by personal existence.

Th December 1987

As always it was nice working with you. The point is this. The fictitious dreamer is mortal mind. The episodes, people, places, things, problems and relationships of material existence constitute its dream. You are neither dream or dreamer, because your Life is divine and is entirely separate. You do not enter the dream nor take part in it, either to manipulate it or suffer from it. It just isn’t.

We take our stand with the following passages:

“There is but one way to heaven, harmony, and Christ in divine Science shows us this way. It is to know no other reality—to have no other consciousness of life—than good, God and His reflection, and to rise superior to the so-called pain and pleasure of the senses”. (S&H 242:9-14) The margin is “The one only way.”

“Truth has no consciousness of error. Love has no sense of hatred. Life has no partnership with death. Truth, Life, and Love are a law of annihilation to everything unlike themselves, because they declare nothing except God.” Margin is “Annihilation of error.” (243:25-29)

“Mind has no affinity with matter, and therefore Truth is able to cast out the ills of the flesh.” (191:30-32)

“Because immortal sense has no error of sense, it has no sense of error: therefore it is without a destructive element.” (210:30-32)

“Metaphysics is above physics, and matter does not enter into metaphysical premises or conclusions. The categories of metaphysics rest on one basis, the divine Mind.” (269:11-14) The margin is “Divine metaphysics.” Do we appreciate this?

“The author has healed hopeless organic disease, and raised the dying to life and health through the understanding of God as the only Life.” (428:30-32) (the author is Mind)

“… resulting from the common notion that health depends on inert matter instead of on Mind” (383:31-1) makes it clear that any information from the physical, be it good or bad, is one of mortal mind’s dreams and not yours.

Principle Must Interpret the Universe

Barn House, 15th November 1998

That which sees the indivisible oneness of being is, of course, the divine Mind. No person could ever see this for it would mean starting to reason from outside this oneness. That is why we read that “The divine Principle of the universe must interpret the universe” (S&H 272:28-29). In the same way, it is only personal sense that thinks it has done some good work and then feels it is coming up against more aggression than ever. Principle, as the word implies, is undeviating and never fluctuates. Only that which thinks it is challenging error and praying about error, then invites the error that it holds in thought to challenge back. Light dissolves darkness by being light, and not by knowing darkness. Truth heals because it knows nothing to heal. The Science, or understanding, of Being, precludes beliefs about being.

If you try to know the truth about something you begin with duality—Truth and something to know about. This would deny No and Yes 30:18-20. Knowing the truth does not have an effect. It is the effect of Truth, for Truth-knowing is all.

Person cannot give up person. The belief of finite personal life gives itself up in the conscious presence of the infinite that already is all.

If you want to rationalise the dream, you might say that Science has brought to light the womanhood of God, and, in belief, a false sense of woman—abused woman, overworked woman, woman trying to be masculine, etc.—is coming to the surface to give itself up as nothing. It is always Truth that has the initiative, and a “…lie takes its pattern from Truth…” (Un. 53:1-2). So you do not fear it, nor do you acknowledge that there is anywhere a mind to know, think, or talk about it. You are “…alone [all one] with [your] own being and with the reality of things” (‘01 20:8-9). Just snap your fingers at that which the human says it sees as its own image, for neither this mind nor what it sees is other than myth. There is just Love constituting of itself all being, and Love alone is Life.

I love the statement that “…Principle, which is equal to every emergency…” (S&H 406:5). All that emerges from Love is loveliness, and the loveliness is equal to everything that comes forth from Love. The only Mind does not include a personal mind or capacity. There is no human mind.

Barn House, 11th July

Thank you for your letter, which I appreciated. I feel the important thing is that there is no question of a person ‘getting it’. Person does not ‘lay off’ ‘nothing’, since nothing does not have the capacity to become nothing. It is nothing. We begin aright by beginning with God and not as a mortal. From the standpoint of the Principle of the universe there has never been an ‘old man’ to put off: only the ‘new man’ that always has lived as Love in self-expression. We then find that every problem pertains to and is an experience of mortal mind, the dreamer, and never pertains to man.

Barn House, 3rd September 1998

All true thought relates back to its Principle or source. True thought proceeds from the one Mind, and this Mind is always thinking in its own terms of allness, oneness, universality. Only mortal beliefs think in personal, finite, localised terms. True thoughts therefore do not relate to persons but back to the one source of all good, and it is in knowing God that the false beliefs fade out.

Hence the need to be born again, and this refers to thought. We watch thought. Does it proceed from, is it born of, the Life that is immortality and newness itself, or does it claim to come from the testimony of the senses which really have no mind behind them. To be born from above is to be born where mortal history has no record, for it antedates Abraham and the entire mortal record.

Th July 1985

We know that God ‘was not in the fire’ (see 1 Kings 19:12) and this means that destructive fire is not found in the omnipresence of God. If you look at the two definitions of fire in the Glossary, you will see that neither has got anything to do with God or man. When we read that God is a consuming fire, we simply know that Love consumes and forbids all unlike itself.

You will remember the story of the one wise man who saved a city. What you know is enough to stop this picture and see, instead of destruction that is out of control, the presence of all that is good immovably fixed in Principle. There is nothing in the consciousness of your part of the world that is volatile and out of control.

No Date

The greatest wrong is but the supposititious opposite of the highest right. If the bank account is empty “…why should we stand aghast at nothingness?” (S&H 563:7).

At a certain level, it would seem sensible that when embarking on something as big as a new home, or the development of a shared business, it is done from the basis of one Mind. This is what partnerships in marriage and business are about. At another level, the search for a right partner actually hides the spiritual fact of your present self-completeness. No good comes to you. Otherwise, it might go from you.

The perfect partner will come about incidentally, and in a way far higher than you can humanly imagine, if you start and stay with the spiritual fact of your present all-inclusive being. What God joins together is the oneness of Principle and idea, and the oneness of the male and female of His presence. No man can put this asunder. And we read that what wisdom has not joined, God, intelligence, will put asunder.

The need is to recognise Principle. “…God is Love, and therefore He is divine Principle” (S&H 275:8). Neither is complete without the other. You overflow with kindness and generosity, but perhaps it is not always based on the wisdom of Principle. Principle does not make mistakes in employment of people. Principle is not over-lavish or unbalanced. Love is never indulgent: though of course Principle without Love can seem cold, stern and ungiving.

Anyhow, you do not have to put right something humanly but know that this perfect balance of Principle and Love is reflected as the only Life now.

Barn House, 24th October 1997

Meanwhile do not look on person as a happy or an unhappy person. Man is not happy: he is the happiness that Love is always feeling. Happiness is born of its Principle. Principle, Love, feels happy, satisfied, well, and man is all that divine Principle is feeling and being.

Barn House, 19th January 1997

Lovely to see you. In the parable of the Prodigal the point about the Father is that Principle does not set conditions for the return of the younger son. Principle is aware only of its own manifestation, or idea, as forever one with Principle. This precludes the possibility of anything entering the Father’s presence that does not express Him.

Th May

You start at the other end to get a true conclusion. That is, you start with what is divinely true now, and not with what you would like to achieve from a human standpoint. The progress and healing never takes place at a human level, but is simply the present Truth appearing less hidden by the mist of mortal mind, or ignorance. There is nothing to alter or achieve.

There is one, harmonious action. It is the omniaction of God, and man is His righteous activity. This activity is indivisible, omnipresent. What you call human activity is not an alternative to the divine but the divine appearing despite the belief it is human. The belief about activity acts, reacts, overacts, etc., but these abnormalities are inherent in the belief and not in the Science, or understanding, of being.

Your capacity to know and feel is Mind, the I that is one with the Father. There is no human capacity. There is no emasculation of your manhood. There is no successful or unsuccessful mortal, and your divine nature is not subject to praise or denigration.

We read that a “…leading point in the Science of Soul is that Principle is not in its idea” (S&H 467:21-22). This means that the Principle, or Father, or origin of everything in your experience is God, and is never in its idea. You can see this if you look in a mirror. You can think about your reflection, but it cannot think about you. The capacity of the reflection to move, or do anything, remains in the original, or principle. So everything that makes up your experience is not yours but the Father’s, or Principle’s. You are but the experience of all the Father is doing and showing as you. Thus you are as complete, abundant, safe, active, perfect, as the Father.

When the erroneous pictures come to the surface they come to pass, not to stay. You learn what is true, and it seems to throw up what is not true, but this does not mean you have to get worried by what is not true!

Yew Arch, 21st May

The purpose of Science is to sift Soul from sense, and not to provide alternate medicine. This means that we are learning through every experience that the one spiritual fact of everything is all that is real and is our only concern.

We all have to get this sense of the one undeviating Principle as the backbone of being, and thus we learn too that the mortal concepts of vertebrata etc. are unreal concepts. We find Principle by looking to cause and not effect. The only thing that is unchanging is the Cause or Principle of being. All material testimony is shifting, fluctuating and unreliable. Man is the idea, or consciousness, of God—God’s idea or consciousness of Himself. So it follows that as we are conscious of God we are being man in His likeness. As we enjoy the consciousness or idea of any aspect of God, so we are being that aspect of man. As we let the idea or consciousness of Principle occupy our thought, so the backbone of being, upright, unshakable, becomes our experience. None of these things move me!

Human opinions try to sway us. They cannot since the Christian Scientist is alone with his own being. Your self-completeness precludes the possibility of anything else entering your consciousness. You are not a mortal contending with other persons and ways of thought.

Yew Arch, 15th June

“Principle and its idea [is] one…” (S&H 465:17) and is omnipresent Being. You live as omnipresent Being, and what is not Being is not being. But this means relating all thought and action back to Principle, and not person. To relate to person is to relate to that over which one has no dominion because it is outside of oneself. To see that the only relationship is to Principle is to abide in the realm of consciousness, and never to be lured out to join the passing procession of mortal mind.

MBE watched Principle, and even the pins in her pincushion were in order—not because of human phobia, but because Principle entered the minutiae of her life.

This Principle is the only backbone. It never bends to circumstances, yields to the external, deviates from the one happy, safe, sense of its own Being.

The God-like man, the Christ man, is alone, all one, with his own being, because there is only one being so only one man.

Yew Arch, 25th June 1985

The backbone of existence and the universe is Principle, not person. Without Principle life would be spineless. It is your adherence to Principle—your turning thought back to cause not effect—instead of being buffeted by the changing testimony of the senses, that enables you to be unmoved by what is going on.

Barn House, 13th December 1998

I know we have often said, “begin with God”. This means: begin with what is from the standpoint of divine Principle, cause. See S&H 272:28-29.

Let me give an analogy. To an inhabitant of the two-dimensional world of Flatland, a circle that you draw will appear to be an insurmountable barrier. It would be no good were you, as an inhabitant of the human three-dimensional world, to say to this inhabitant, ‘this is all imagination; your restrictions are unreal and do not exist’, since within these terms of reference, they are very real indeed. They are solid conviction. But, you could say, ‘To you the fetters are real, but if you were to join me in looking at the same scene from another standpoint, you will find that what seemed insurmountable is actually not a fetter at all.’ If this inhabitant were to accept your invitation, and begin to see the universe from a new and unfettered standpoint, he would not only be thrilled by what had become visible, he would not then say, ‘Ah, this is all wonderful, but how can it help me in my two-dimensional world?’ He would have left the former terms of reference, and would not be in the least interested in what he had left behind, any more than a butterfly would be interested in the chrysalis it had outgrown. A new world, with new terms of reference and its accompanying freedom, would be all that was important. The other would be outgrown. Hence, “In Christian Science there never a retrograde step, never a return to positions outgrown” (S&H 74:29-30).

But then, supposing someone else, in the same manner, were to say to the human inhabitant of a three-dimensional world much the same things. You could not say, ‘your problems are unreal’ because they are very real to this inhabitant. But, you could say, ‘come and look from a new standpoint and you will find the same infinite universe, when seen from a new viewpoint, would lose the restrictions imposed by false terms of reference, and fetters would fall.’ You would not try and enter the dream and reassure someone who wanted to stay in that familiar dream. You would say, ‘the viewpoint determines the view, and Life seen from the standpoint of Life, or Truth itself, is just wonderful.’ Is not this why Jesus said, “My kingdom is not of this world” (John 18:36) (the Greek: ‘mankind’), and why MBE writes of man as “outside all material selfhood”. She also tells us to give up the belief in personal identity. S&H 216:30-1 and margin.

Beginning with God, you have no need to ask, ‘How does all this truth affect me?’ because you would be beginning with a ‘Me’ that is outside the old standpoint. See page 467:3-4. You would begin with all that is true from the standpoint of the divine Mind, which is your Mind, and the ‘I’ of your being now. This would eclipse all that was seen from another fictitious standpoint.

So we look at S&H 226:10-11, 18-21 and 25-2, together with the margin headings, and we see that the only place where fetters are removed is from the human mind, which is a fetter itself: that the apparent fetters are really mental and not physical at all, and that all fetters fall in the kingdom, the state of thought, that is not of this world, and is the “land of Christian Science”. A tenacious problem is a tenacious belief in one—a refusal to leave Flatland. An incurable disease is really incurable thought, but since the divine Mind constitutes all thought of itself, this again is just belief and so an unreal fetter.

“Accept the glorious liberty of the sons of God and be free. This is your divine right” (S&H 227:24-29). Don’t waste time hanging about in a half-way house where you try and bring the new down to the terms of reference of the old. Begin with God, where there are no fetters, no restrictions, and thus let the belief in them fall away for lack of evidence.

Barn House, 13 September 1999

Your letter was just lovely. How could I ever say that I was too busy to consort with such thought! “Father, where Thine own children [ideas] are, I love to be” (Mis. 397:15). I love to consort with My own being.

I have been thinking today about 1 John 3:9 and 1 John 5:18. In each case, of course, that which is born of God is the thinking that proceeds from its Principle. Such thought cannot sin—deviate from the divine nature—because its seed remains in the Principle and not in itself. “… for God giveth not the Spirit by measure unto him” (John 3:34). Principle never transfers a bit of Itself to effect. Thus all that is true “keepeth itself”—remains exactly what it eternally is—and the wicked one, or one evil, which is mortal mind, toucheth him not. Hence “in the order of Science, in which the Principle is above what it reflects, all is one grand concord” (S&H 240:10-11). In other words, all is well if the dog wags the tail, but not vice versa!

Who acknowledges? Isn’t true prayer Mind’s acknowledgement of Itself? In the same way, “the substance of all devotion is the demonstration of divine Love” (S&H 241:9). That is, it is divine Love’s demonstration of Itself, of its pure divinity, that constitutes devotion, acknowledgement, prayer. This means that everything comes back to that “self-abnegation” which MBE says on page 568:30 is a rule. Personal sense will try everything it can to retain itself, and will try to do better this or that, understand more, etc. But understanding is a quality of God, not man. So is demonstration, a word that means showing forth. God, infinite divine Love, shows forth. Man is the showing.

We get tempted to try and deal with phenomena, and so we keep them. Man lives above “earth’s din” and is at peace. The one criminal, we read, is mortal mind. There is no such mind. It has no body, makes no conditions, can have no substance, identity, history or location. I know it not! It is never what mortal mind is saying that matters: we dispute its right to speak. “Who art thou that repliest to Spirit?” (S&H 181:4) Who are ‘you’ talking to Me? (See S&H 599:3)

Life does the living of Science, understanding. Love is constituting all thought and all substance. The ‘still small voice’ does not ring. There is no outside, to knock on the door. Physical sound is a mental impression made on the brain. That which hears the glad sound is Mind enjoying the consonance (the sounding together) of Being, in which Love and its idea is a duet sung with one voice.

Th December

Your Mind, Love, does not and cannot lose sight of the loveliness of its own being. You can only see this loveliness. There is nothing else to see. The distorted, blemished sense of this loveliness is in the seeing not the seen, and it is only in the seeing of limited vision, which does not exist. The human sense, the ‘finite view of the infinite’, is unreal. There is no mind to limited sense. The view of finite vision is incidental to the false viewpoint, and there is no such thing.

There is one face—the face of God. It is perceived from the standpoint of God. MBE once said, “Look with God into the mirror and see Him reflected. This is Life and true vision.”

In S&H we see the same thing on page 126:2-7. You can only see your face in a glass by standing this side of it! “…In Thy light shall we see light” (Ps. 36:9).

Rd August 2004

Your last letter was quite excellent and made me very happy. MBE says that through spiritual sense we discern the heart of divinity and begin to understand generic man. You do this, of course, from the heart of divinity—what S&H calls “…the great heart of Love…” (448:4). Looking out from the Mind that is Love, you behold every detail of your experience, from a dog’s ebullience to a football match, as the unfolding of your divine Mind appearing in a manner that you can perceive. You are literally your universe, because what you experience is Mind’s own Life in every detail, with nothing between you and your experience of all good to get in the way.

Barn House, 19th January 1996

It was good to hear from you and I am indeed interested in your book. I think your questions really come back to the one, namely: Is the activity, intelligence and substance of everything in the window-panes or in the light that shines through them? Window-pane thinking means that we think persons have the power to help or obstruct; and that a number of window-panes can either synchronise or be out of phase, or are necessary to the emergence of some project.

Light thinking means that we recognise that what shines through despite, and not because of, window-panes is one indivisible light, Mind’s intelligent plan. Principle, God, not person, conceives, nurtures, produces: and Principle is satisfied with its perfect conception.

The Mind that writes is the Mind that conceives and the Mind that appreciates. Mind as One means Mind constituting all thought and action.

Th June 2004

I would be most happy to work with you. We do not do this from the standpoint of a mortal trying to understand and attain more of the divine abundance. Instead we start, as we are told, by interpreting everything from the standpoint of its Principle, God. This means, in practice accepting the Mind that is God and is the Principle or first Cause of everything, as your own Mind. Looking out from and as this Mind, you see your universe in terms of the infinite abundance and completeness that it is.

I am enjoying Mis. 185:7-16. Lines 7-10 define Science, and this involves the shedding of all belief in a material history, together with the acknowledgment that man is the, not a, child of God. This means that you do not live as a bit of Life, but as infinite Life in self-expression. The result of this is then seen in lines 11-16, where the flood-gates are opened so that infinite good flows into every avenue of your experience. Will you take this passage into your thinking and enjoy it?

No Date

The marriage feast, in which your lap is piled high with immortal fruits, is the inevitable consequence of Life as Principle and idea, the Bridal state whereby man is wedded to all good and includes all good in his own being. This is the meaning of God and man—Mind and its consciousness—being correlated in Science.

Mortal identity is a state of deprivation, for it cannot be satisfied. This is why Science, as we see in Mis. 185:7, involves the renunciation of all that constitutes a so-called material man and the acknowledgement of what man is. The result is that the flood-gates of heaven are opened. Then she adds, “There is no other way…”.

Barn House, 15th January 1999

In a recent Lesson we read that “The habitual struggle to be always good is unceasing prayer” (S&H 4:12-13). This has a deep meaning, when we remember that on page 286:16-20 we find that good and God are interchangeable. God means Principle and idea, so to live as this infinite One in self-manifestation is unceasing prayer. Trying to live just as manifestation—a reflection—is actually living in disobedience to Him, as it starts off with two entities instead of two aspects of one being. The margin says “Goodness a portion of God” and this means that goodness is the nature of God that is one with God. Hence the passage in My. 167:13-15 which refers to “an active portion of one stupendous whole”. Man is the effect portion, or Principle in self-manifestation.

Thus we read in Pul. 4:20-22, “Who lives in (as) God… lives through all space”. Living as the Adorable One, we live as omnipresence, universality, infinity, indivisibility, and never as something that is localised in time or space. This is living as the fullness of being instead of as a bit, and it brings what she calls “a lap piled high with immortal fruits”.

Because Mind is the only source of feeling, thinking and acting, your Life is uncomplicated bliss with nothing missing.

Th November 1998

“Our ideas of divinity form our models of humanity” (Peo. 14:10-11). All that is ever true about anything is our present divinity, and that of every detail in our experience. This truth appears as the Saviour from ignorance simply because a partial view of existence dissolves in the presence of the Saviour, as Jesus’ true nature, the Christ, was eternal salvation. So your only concern is what you are, and not how you will appear as a fine form of humanity!

You are your divinity to what appears as your humanity. You are, so to speak, as types of thought, your Christ to your Jesus. You will remember that Jesus is defined as the “highest human corporeal concept of the divine idea…” (S&H 589:16-18) whereas Christ is defined as the divine idea of God. The latter means God’s own idea of Himself: whereas any other concept is to some degree a human concept about God. The latter disappears before the former. So you live as the functioning presence of God, and this true relationship with your Principle lightens the darkness of any human experience. When someone throws light on something you say, ‘I’ve got the idea’. So it is with the true divine idea, or understanding, that always appears as saving, redeeming, mediating and comforting that which thinks it is not experiencing the true idea. But, we always start right with what is, with the divinity that we are, and never with the appearance, or what we would like to be.

The fact is that being does not contain a single element that is not whole, happy, pure, fruitful, abundant and complete. This is why we always begin with God, and especially with S&H 275:6-19. This is the beginning where all is light, and the light appears as lightening the darkness to that which thinks it is in the dark (not you). Science brings nothing into being but exposes what is being. And this cannot be improved.

No Date

Just to remind you that this is the Science of Being. God is being. God is being Himself, and calls what He is being ‘man’.

Man does not have to do anything to be. Man is being: not a be-er. All the trouble comes when we say, ‘I have to do, or know, or demonstrate this or that’ and such thinking gets in the way, because if being is complete then you don’t have to do anything.

Your interest solely is with what God, good, Life, Truth, is being. By virtue of this, what is not being is of no concern to you and you snap your fingers at it.

The lilies of the field are more sensible. They don’t toil, or try, or wonder. They are just being. So be a lily!

Do read Un. 3:20-26 subjectively—as ‘I’. “God is All-in-all. Hence He is in Himself only, in His own nature and character, and is perfect being, or consciousness. He is all the Life and Mind there is or can be. Within Himself is every embodiment of Life and Mind. If He is All, He can have no consciousness of anything unlike Himself, because, if He is omnipresent, there can be nothing outside of Himself.”

Дата добавления: 2015-10-23