Th September 2003

In the work it is important to remember that “Mortals never had a perfect state of being which may be subsequently be regained.” (S&H 476:14-15) A mortal is a term for a collection of beliefs and these can never become understanding, however hard you work, but do yield to the understanding that, as man, you already are.

The indestructible faculties of Spirit cannot lapse from Spirit, and they exist solely in Mind and not matter. There are no other faculties. A human concept of these faculties is a myth, which you cannot work about or improve. It is Soul, the one I, that alone exercises the faculty of awareness and what it is doing outshines belief. Because God is all-seeing, the problem never lies in the function of seeing but in the belief that seeing could possibly be a human faculty. Whether this belief calls itself by your name or that of another is not relevant.

Th April 2004

I still feel the need to see clearly that you are not trying to put that medical experience behind you, thus still keeping it in thought, but rather to disassociate yourself from the human concept of finding your sight either in good or bad material organs and the apparent human need to take the measure you did at that point of perception. What you really are and do is outside of the whole mythical realm of human choice and, living at a higher level in your oneness with the divine Mind, the human concept (not your concept) will be found doing what seems best to it at any moment, and according to circumstances, whether this be called a pill, a poultice, or a practitioner! At some point we find that it is the whole belief of a life separate from God, and not that which takes place within this belief, that matters.

St May 2003

Please note Ps. 19:3 and John 3:34. The capacity to speak the Word of God lies with God, for it is God that does the speaking and there is no transfer of capacity to man. This is what Moses saw when he heard God say, “I will be with thy mouth and teach thee what thou shalt say”... and how to say it! (Exodus 4:12)

Th March 2003

No sight, or any other faculty or function, was ever in matter. Everything takes place in and as Mind, in Soul outside of body. The truth, or Christ, is incarnate in the sense of “rendered practical”, but not in the sense of becoming flesh, which is the belief of “life, substance and intelligence in matter.” (S&H 586:18) It is made practical because the underlying truth penetrates the illusion called material existence and dissolves it. Human sense interprets this as an improvement in human affairs. But a spiritual idea cannot be reversed and repeated materially. It remains the spiritual idea, which cannot be hidden by the illusion. This is why we cannot work from the standpoint of the illusion and try to improve it, because it was never anything but mirage in the first place. You see, hear, move, and become aware because all these functions remain in Mind and are expressed by Mind. Nothing was ever delegated to the human, which is but a term for imperfect perception.

Th May 2003

Thank you for your letter and account of the non-effective tornadoes. I think the point, which you will perceive, is covered in S&H 315:6-9. We live as the I AM, or Ego. That which does not belong to the Ego is not Mind and is not Me. It may call itself a tornado or a corn on the toe, the latter appearing to be more closely associated with us. But if something is not what I AM then it has no association with us at all and no point of contact. “Nature voices natural, spiritual law…” (S&H 240:1). Anything to the contrary is not natural. You embrace all because you know one.

Barn House, 20th May 1998

S&H 293:9-10. This is why a human mind cannot get rid of the troubles of a human mind, because they are at the same level and error cannot get rid of error. The only way is to begin with the recognition and affirmation that there is one Mind, or I, and that this is the infinite, divine, eternal, and altogether lovely consciousness of man and the universe. There is one Principle or source of thought, and there is no mortal mind, or personal ego, to block the effulgence of the divine. The morning mist never made another landscape, even though from one standpoint it would appear that this landscape is blurred and darkened. The light does not bring anything into being: it exposes what is already and eternally being. So there is nothing ever to put right, but the understanding, or Science, of what is right constitutes your experience.

Barn House, 25th January 2000

S&H 275:10 This means that we stop beginning with the ‘you’ (page 599:3) and reason from and as I, Principle, Life, Truth, Love, etc. No person can do this, but in thinking that proceeds from Mind itself there has never been a personal point of view. Therefore there has never been even a supposition that intelligence or substance are within the mortal ‘you’, or person. There has never been a belief instilled into another. I include, constitute, and AM all intelligence and substance and always have been, and I have never known another standpoint from which to reason or to grasp the order of being. Only I begin with I.

Barn House, 3rd October 1997

“The real jurisdiction of the world is in Mind” (S&H 379:6). Justice is a divine not a human quality, and so reflects Principle, not person, and so is never unfair or capricious. Intelligent Mind alone outlines, but all that proceeds from that Mind or Principle, or Love, is good. The spiritual fact is that Father-Mother-child can never be separated (see Mis. 18:18-19). There is one Parent, and that is Love, and the offspring of Love are the thoughts of the divine Mind that constitute the universe.

I told you of my own experience. The point is that your relationship is to your Principle, or origin, and never to anything external. Jesus could bless his enemies when on the cross, because his relationship was to Love that never ceased to love, and not to those who were hating. He could no more help giving off love than a flower can help giving off perfume, for the relationship of the perfume is to the flower and not to those who are passing by. Love does not turn itself on or off because it knows nothing outside of itself.

The only vision is from the mount of vision—that is, from and as the Mind we call God, which alone has the capacity to see or discern and which can see nothing but itself reflected. I quoted MBE as saying “Look with God into the mirror and see Him reflected. This is Life and true vision.” Don’t work about sight. Man, as image, does not see in the first place and cannot be made to see in the second. Man is the vision of God: man is that which God sees and which tells God just what God is. The question ‘What is man?’ is really ‘What am I?’ for man is that which tells Me what I AM. Not what you see but how you see, is what matters. See as Mind beholding the beauty of its own holiness, and you are enjoying the vision on the mount and there is nothing wrong with that. No medium or material structure is required for that.

Barn House, 19th May 1998

Matt. 6:22. If thine I be single, thy whole experience shall be full of light. In Unity of Good, we read, “Dwelling in light I can see only the brightness of My own glory.” (Un. 18:4)

You cannot think about ‘I’. When you say I AM you are saying it. You are not talking about it. Now Mind is the only I, as we read, and when the ideas of Mind constitute consciousness, then all there is to consciousness is the presence, and so the power and understanding, of Mind itself. ALL there is to you then is God-being and, in turn, all there is to you is the functioning presence of God. You will never have another Mind or I, but from the standpoint of what is true, you reject the distortions of mortal mind as ignorance and illusion claiming to hide what you innately and eternally are. She says we must “act as possessing all power...” (S&H 264:10-12). Who has all power? Omnipotence has all power. So you act, not as thinking about God, but as the omnipotence of God in self-manifestation.

God does not have a separate being from man, nor is man a separate entity from God. But the mortal is illusion. (See S&H 416:16 only and 293:9-10) You do not heed it. When error speaks nothing has been said, and it is always error when something says ‘I am afraid, I am this or that.’ A false statement never made a false state. “Mind, God, is the source and condition of all existence” (S&H 181:1-2). It is not what mortal mind says, but the fact there is no mortal mind, that matters.

There are not two kinds of creation/conception. Just one. There never were two creations: just two views of the only. One is true, written from the standpoint of the only conceiver. The other is false, written from the standpoint of that which is trying to interpret being through the senses. A false view never made a false experience. The material sense of creation is not something to be overcome: it is mirage.

Barn House, 14th July 1996

I have enjoyed S&H 286:6-7. This, of course, is Truth’s understanding of itself and does not refer to a person trying to understand Truth. Hence the full faith in yourself. See No and Yes 30:18-20 and S&H 536:8-9. We see the same thinking in S&H 241:19-20. This means Love’s demonstration of itself constitutes healing. No personal attainment. It was unselfed love and not Mrs. Eddy that visited Mr. Clark in S&H 192:30.

Principle carries on its own harmony without relation to anything else. Person is not a factor, just a belief that you have a name other than I.

Th July 1983

I shall look forward to hearing that all is well. What I feel about this whole thing is that human sense has taken the course that seems most right and has resulted in putting the immediate problem out of the way. If a problem becomes too big in consciousness we lose the main purpose of our work in being deflected by the problem. So we put it out of the way.

But, of course, this is simply a changed belief and not an “improved belief.” An improved belief, as we read on page 442:19-22, is a “melted belief” and then understanding has replaced it. Understanding shows us that no capacity to see ever resided outside Mind. God sees. Man is what is seen. Man is the loveliness that your Mind, Love, sees. There is no other vision.

Everything is consciousness. The view from the third degree window of spirituality is the accurate view of creation by the divine Mind. It has no mist of mortal mind to cloud the vision. Any other viewpoint is more or less inaccurate.

What is not practical is to see the vision through the third degree and then say I must now make it practical by looking through the second degree lens of humanity, because the lens characterises what is seen through it, and the character of the second degree view is always duality.

So we stay with the one Mind and its view of being, and know that neither another viewpoint, nor what is seen through it, has ever touched divine consciousness. Then belief melts into spiritual understanding.

Barn House, 25th January 1999

Our cup is the cross, so we read. But we are also told to kiss the cross—goodbye! The cross is personal sense, and it is this that is dropped off as having nothing to do with us. Thus do we win and wear the crown of rejoicing and triumph.

S&H 391:18-28 shows that you are not guilty. The ‘you’ cannot masquerade as the ‘I’. This is the belief of “the personification of evil which is the god of this world.” (S&H 103:3) Evil is not person, place or thing. It is suggestion, and this sentences itself. That which is planted in the innocence of the Christ does not know accused, accuser or accusation.

Oneness and Allness

No Date

You asked an important question the other evening, and I am conscious that I did not, and perhaps could not then, give you a full answer. Remembering that Mary Baker Eddy spent a whole day of her last Class dealing with the fact that one infinite Principle could only have one infinite idea or manifestation, and recalling also the advice in Rud. 15:19-28, I avoided getting too deeply into the subject. I confined my answer to the recognition that, as we begin to study, we see there is more to man’s identity than his personality, but left the rest to discovery.

Nevertheless, I thought you might like to have the subject developed for you to ponder. The starting point is that to find out about man, we have to look to God. (S&H 258:16-18; 555:16-18; 582:14-15)

Knowing God is being man, because man is the understanding of God. This, of course, means that we do not start with two people sitting in two different chairs and wondering what their real individuality is.

There are many passages where Mary Baker Eddy refers to God’s oneness, such as Rud. 2:16-21; Ret. 56: 5-8 only and 22-3; S&H 116:30-5; S&H 112:16-17 only. There are many more where she speaks of individuality in the sense of God’ s oneness, integrity, wholeness, indivisibility, and this last word is the true meaning of individuality. While she often speaks of individuals in a personal sense, we should remember that S&H is written at many levels, and to determine the meaning of a sentence, we should always ask what audience she is addressing. So to that which thinks of itself as one individual among many, there are passages that appear to confirm this. On the other hand, there are others, where the standpoint is that of Principle itself, where another meaning appears, for example, S&H 468:10-11 (if there were more than one manifestation or man, then one would finitise the other); Un. 46:7-19; 26-2; etc.

I find it helpful to study one sentence in S&H 476:11-13 but, before doing this, I would ask you to remind yourself of S&H 478:24-26 and 582:28-29. The mortal is a composition of beliefs—hereditary, economic, genetic, environmental, educational, physical and mental, etc. Children are thoughts, or ideas. One child of God might be abundance, another intelligence, another completeness, etc. All these offspring have their birth place in Mind, whereas mortal beliefs are the “children of the wicked one” (Matt. 13:38), having only a supposed origin in mortal mind.

Now, having got these definitions clear, we can look at S&H 476:11-13 and read it in this way: Beliefs will fade out as a supposed identity for man, and the thoughts or ideas of God will be found as the only and eternal verities of man (in the singular). Mortals do not become immortals, but beliefs yield to the “compound idea of God including all right ideas” which is man, your experience. You include all the children of God as your being, because “the Christian Scientist is alone [all one] with his own being…” (‘01 20:8). “Father, where Thine own children are, I love to be” (Mis. 397:15).

Living as the oneness and allness of Principle in self-expression, every aspect of man is found in the understanding of some aspect of God. This is “…conceiving man in the idea of God…” (S&H 582:14-15). For example, to understand the completeness of man, you look at the completeness of God. Then you find that the understanding of God’s completeness is the idea of completeness, called complete man. To learn about the abundance of man, we ponder and discover the meaning of abundance as an aspect of God. Then the understanding of abundance is the idea of abundance, called abundant man. Thus, too, to learn about man’s individuality you seek the individuality of God, and the understanding of God’s individuality is the idea of individuality, called individual man.

In this understanding of man as God-manifest, we find the freedom and joy of living as allness, as universality, as indivisible good. Hence such passages as Pul. 4:20-22; Mis. 189:18-20 only. “Life AS God”—AS the Adorable One called Principle and idea. See Mis. 182:26-2.

Rather a lot of citations, which I confess is for the sake of brevity instead of giving the full text, but I hope it may repay some pondering.

Barn House, 1st April 1999

Do look at S&H 117:1-5. God is not one of a series, so man is not. One God making man in the image of Himself means one man. This one man is not in competition with itself. The infinite One includes all good as ideas and this is the only Mind there is. Your Mind cannot take in any picture that suggests many. Your access to every idea in Mind means that you enjoy everything from the standpoint of one. There is no more limitation on school opportunity than there is on your use of 5’s or 6’s.

Th February 1994

“A thousand shall fall at thy side...” (Ps. 91:7). This does not mean that Scientists have a talisman that protects them personally. It does mean that, living as that One called Principle and idea, we are not taken in by the picture of thousands doing this or that. There is no reason to catch a cold because others do, or to steal because others do, or to criticise because others do, or to accept fear, unemployment, or shortage because others do. You are a law to yourself, because the one Mind is yours and only what reflects this Mind is your experience.

This means you have no mind to be conscious of anything but good, God. See 205:32-3. The only reason you can have any concept of good, even as a desire, is because it already exists as idea in consciousness and so is part of the good of your being. The idea exists, so let this abide and not its misinterpretation as a human state, or object.

Th July

A statement of error does not make something true. Indeed, the statement is all there is to any error. “Matter is an error of statement” (S&H 277:26-27). Error is not substance, or reality.

Stay with S&H 470:32-5 and 304:9-11. The doctrine of oneness is that it is impossible to separate Mind and consciousness, Life and activity, Soul and abundance, Truth and harmony, Love and completeness. You live as this one called Principle and idea, and there is nothing outside your own self-completeness ‘finding all in Myself’.

No good comes to you or is withheld from you. The margin on page 286 says “goodness a portion of God”. God is Principle and idea, and man is goodness, the effect portion of this whole. This is how you live.

Barn House, 18th January 1999

It is interesting in the Lesson this week to note on page 127:4-8 that everything entitled to a classification as truth or Science (or man) is comprised in a knowledge or understanding of God. In other words, it is not to be found in a picture of how the mortal is or is not feeling, but always by starting with what God, good, is knowing of Himself as the only Life. It is this understanding, which is really God’s own understanding of Himself, that precludes any mortal picture, and so this picture fades out because it never had a place.

On page 228:14 we read “Mortals will some day assert their freedom in the name of Almighty God.” What is this name? It is I AM. Isaiah says, “The God of the whole earth shall he be called” (Isa. 54:5). When this one I or Ego asserts its freedom, safety, harmony and boundless bliss, where is the mortal belief and where is the problem that this belief suffers from? It is nowhere, for it has never been part of divine understanding.

Thus our whole work in Science is really just the assertion and enjoyment of what God, good, is constituting of Himself as all feeling, all knowing, all acting. This takes care of the picture because as we read, “have but one Mind, even God; for this Mind forms its own likeness” (S&H 216:32-1).

Barn House, 30th October 1998

God, good, constitutes of Himself all thought, feeling and action. Mind, God, is the only source for all these, and is all that can motivate you. Hence, “Right motives give pinions to thought, and strength and freedom to speech and action” (S&H 454:19-21). No matter what the dream picture is saying to itself about itself, none of it touches your Life, which is God, and is exempt from age and decay. Just stay with what you are, and that takes care of what you are not. This whole episode no more touches you than the crucifixion touched the Christ. All control is vested in cause, not effect, and so as man you neither have nor lose control over anything, since it has never been transferred to image.

Barn House, 16th September

Every complication comes from trying to reason from the standpoint of a mortal person. Hence the truth of S&H 478:24-26; 476:13-15 and, of course 293:9-10. In Science, we begin with “The great I AM, the all-knowing, all-seeing, all-acting, all-loving…” (S&H 587:5-8). This leaves nothing over to see or know in any other way than the Mind that is God. Salvation is defined in the Glossary, and is the fact. Nothing is going on but God and His idea, already perfect, coexistent with God, and untouched by any human concept.

Jesus, as defined in the Glossary, was the highest human concept of the divine idea that God always has of Himself, and which constitutes man. The shade is the human concept of anything, which, however lovely, is only almost good enough to be true. Even the smallest shadow has to fade before the light. The Saviour is the apparent effect of light on darkness, saving from all the shadows, incorrect images that pertain to the dark.

You can see this in the morning. There is only one landscape. To one view, the misty perspective, it appears hidden, distorted, incomplete. To the light there is only light. The shadows and distortions are a factor of the mist, not of the landscape, and in the light of Truth the correct view removes the shadows it never knew. This could be called the Saviour, but to the light of Truth there is just salvation. We are talking about states of thought, and not persons.

S&H 216:25-1 and margin shows that we drop personal identity as a false conception of what man is. Then, having one Mind, one I or Ego, we find that this Mind forms its own likeness. There is no requirement of man, but to be what Mind is knowing, feeling, seeing, hearing etc. There is no separate capacity for man, because man consists of God’s thought about God. These thoughts are not thinkers because Mind is thinking them. So man cannot depart from holiness.

S&H is written at many levels to accommodate each stage of thought. But only those bits that are true from the standpoint of God are our concern. It appears in the chapter Prayer that we request, but we graduate from that standpoint of a little man requesting of a big God, and we learn that our oneness with God means that only God is stating the truth of present wholeness. “…Jesus, whose humble prayers were deep and conscientious protests of Truth…” (S&H 12:13-14). They were Truth protesting its own innocence of all unlike itself. Man is the scientific statement of being—God’s statement about Himself.

Now you cannot make two of yourself—either the correct view of man or the incorrect view is true. Both cannot be, and they do not coexist. Science reveals the true concept, the divine idea, in place of the misconception called the human concept. What Love knows of itself is your only self.

Th May

This last Lesson on transfiguration shows how in this oneness of God and man there is just one countenance, with God the shiner and man the shine. This is in contrast to all reasoning that takes place from a so-called standpoint outside the focal distance of infinity, a standpoint from which everything that is said and seen is wrong, even when it says it is right. (See S&H 301:24-29)

In the false process described in Gen. 2, we have the word “but” as this supposed standpoint: the mist from the earth, or mortal mind; Adam, or sin, or separation; dis-ease, or separation from wholeness; and mortality. See page 301:26. We do not tackle this process from some stage along the line, but we nip it in the “but”! There is no alternative in the first place, so no consequence in the second.

Barn House, 20th November 1995

It is an acceptance of another, and not the way that the other is or is not behaving and faring, that is the only problem. Mortal mind makes a false statement, such as ‘he, she, they, or i am sick, fearful, destitute, wayward, etc.’ But these are not the problem, for such things do not exist and they are only true to the liar that makes the statement. If I, Love, did not say or know or experience something it remains void.

Barn House, 8th November

The constant is the eternal, indivisible light of the sun. Incidentally and without knowing it, this light dissolves first the darkness and then even the rays, which are just the supposed amalgamation of light and dust in the atmosphere. This progressive unfoldment is only apparent to someone on the earth. It is not apparent to that which “Dwelling in light, I can see only the brightness of My own glory” (Un. 18:4-5). The light dissolves what it does not know.

In the same way, the one infinite Life that has never been divided into rays, or personal lives, is the constant, and in its presence (as consciousness) the limitations of mortal existence, as a ray or something separate from God, dissolve. You are not in that process. Your identity is with the Mind that is God, the light.

In the Lesson this week we read the story of Jacob. I was never Jacob. I was always I. I have never lived as a person with an expectancy and a disappointment. I have never known a personal plan of a personal Jehovah. I have always lived as the one infinite I in infinite self-expression, and no good is withheld from Me.

Askers House, 17th September 1994

MBE once warned her students not to come down to the level of good and evil in order to do the will of God. She explained that God does the will of God, and it is our oneness with God, and not our awareness of error, that allows us to experience His will as already done.

Th March

“All-in-all” I think just means that the allness and oneness of Deity is in itself only. Mind constituting and governing itself is all there is. See S&H 335:7-8. I conceive all to be in and of Myself. You are so correct in your reading. As the word ‘in’ is obsolete so do we say ‘as’.

Barn House, 17th April 1998

The whole point is there is no outside to the oneness and allness of divine Love, and so there is no otherness. Evil is not nothing because you have to see it, or do see it, but because it is nothing. Allness is there first.

Barn House, 14th August 1998

One point. It is not person that has to get into the habit of thinking as I AM. There is only one I, and it is I that knows what I AM. I have always lived as I, and the belief that there ever was a mortal ego that had to change its standpoint or think differently is false.

Barn House, 18th October 1998

Tension, like any other error, is a phase of mortal belief, and it is never yours. It is mortal mind outpicturing itself to itself in one form or another, and it is always nothing. The one Mind contains no mortal element. You are never a person refuting error with the help of Science, but it is because you live here and now as the functioning presence of divine Principle, Love, that no element of error can ever come into your Mind and experience.

All tension is twoness, otherness, and this is the one sin. The infinite One contains all within and of itself and it is in eternal operation as itself, as its own nature and experience. There has never been a mortal with or without the right idea.

That which is born of God antedates the entire mortal history, good or bad. It is always before Abraham was, and that is how you live. Included in your own being is the right idea of supply, home, completeness, husband, etc. You are never trying to change a human picture into something else, but you are knowing that the only picture present to Love is the perfect model that never loses sight of loveliness.

Barn House, 28th October 1998

I think Mis. 183:12-19 is helpful. Man has no underived ability, and the inability of corporeality merely points to the infinite ability of Mind to accomplish all things. The only standard is Love’s own standard of perfection, and this exists by virtue of Love, the divine Principle, and not because of person or arbitrary standards set by persons. Man’s relationship is to his Principle, and not to any outside demands. There is no outside pressure because there is no outside to allness. Truth is true not because we know it, but because it is true.

Nd July 1993

S&H 50:12-14 is interesting. Jesus’ appeal was not that of a person to something outside of himself, but was actually the self-assertion of Truth operating as his consciousness and insisting that the oneness of “Principle and its idea…” (S&H 465:17) is the sum total of being, thereby excluding all unlike itself. It appears as mortals appealing to sources outside themselves (405:30), but all that is ever going on is the one Mind, the one Life, the one Truth, being and constituting all. You live as the restful experience of all that infinite Love is knowing.

Barn House, 10th November 1997

You see, she says in Mis. 309:22 that “the human concept antagonizes the divine” and the reason is because it is not an alternative to the divine but is the divine misstated. The whole effort is to try and reduce the spiritual fact to the human concept, and that then becomes like the gold at the end of the rainbow, it disappears.

There is one fact about everything, and it is always indivisible, universal, infinite. There are not personal wills, plans, opinions, laws. There is just One being One and All.

Barn House, 4th February 1998

There is ONE Life, ONE Law, ONE everything. We do not accept a second and then try to steer it in the direction we would like! Mind expresses itself as One and All, and this is your Mind and there is no ‘other.’

Barn House, 4th October

You know it already, but it might be helpful just to remind you that the one man is not divided into worthy or unworthy men and women. There are not persons, worthy or not. The good that is expressed as/despite Sara, Dick, or Harry, is the good of God which cannot be hidden by the belief there is a human mind. The inadequacy is simply error’s error, and so nothing.

The shining of the sun does not depend on the clouds, and the human mind, being a term for nothing, cannot help or hinder that which is concerned with shining on the other side of the clouds, and is not concerned with how its light might appear to be getting through the clouds! There is only divine Principle in operation as its own nature, and there is no other.

Barn House, 11th August 1996

My Christly nature is at peace. Nothing has ever been done or known unless I did it and knew it.

You cannot be threatened or disturbed because you live as allness. Every thought proceeding from the divine Mind is in terms of allness, oneness, universality. There is no other.

Barn House, 16th January 1998

I think now there is a need to see that there is not another to know about! I am delighted to hear about the writing job, and I know that step by step the Lord provides without you trying to forecast the future from a basis of corporeality.

But you speak of knowing another is in her right place. This is not really scientific! It is not a question of what Tom or Susan knows about another, or even what he or she thinks that God knows about another, or what another should be knowing about himself or herself. It is what I, Mind, am knowing about Myself, My omnipresence, My overflowing cup of joy and abundance, My totality of good-being that alone is going on.

Take S&H 151:26-28; 495:14-15 and 410:4-9. Mind, Love, Truth, Life knowing itself, experiencing itself, constituting itself, and expressing itself as its idea of itself, is all. There is no room for anything else. The illusion that tempts always appears in the form of “otherness” but there is no such thing when all is constituted of God and His idea. It is being happy in this fact, and not mentally trying to direct the fact at some human picture, that is the real work.

No Date

It is always helpful to remind ourselves that we are only ever dealing with a sense of things. The Father’s business, which is the only activity there is and is just the Father being man, is the divine sense of activity. What is called human business is a human, limited, and so incorrect sense or concept of activity, or man. Our sense of business and our sense of man go hand in hand. The Father’s divine sense is the simultaneity of all good everywhere now. There is one indivisible business, just as there is one indivisible man.

The human sense of man is that of many bits of existence, competing, delaying, misunderstanding, defaulting, etc., and the human sense of business is likewise divided, and is based on the distribution of limited resources in the first place.

“Christ cannot reconcile Truth to error…” (S&H 19:5), and there is no way in which we can start from the need to reconcile differing and conflicting parts. It is the consciousness that stays with the sense of being as one stupendous whole of good that heals, simply because any other sense evaporates, melts, dissolves, in its presence as having never been. The whole human picture is myth, mirage, and has no entity to put right.

Only this Soul-sense disentangles the interlaced ambiguities of being, because to Soul, the one Ego, they have never been. There is no anxiety in Soul, nothing to be anxious about, and ‘the Word made flesh’ (rendered practical) does not mean Truth coming down to do something to the mortal scene, but the latter fading out before the former.

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