LITMIR.BIZ

Скачать книгу

opposite, must be shadow; and shadow cannot produce Substance. From this it would follow that Spirit is not the Creator, and that matter is self-created. This heterodoxy ultimates in the belief in a bodily Soul and a material Mind.

      A personal mind manifests all manner of error, and thus proves the material theory incorrect. Who hath found finite life or love sufficient to meet the demands of human want and woe, — stilling the desires, satisfying the aspirations? Infinite Mind cannot be in a finite form, or it would lose its infinite character as inexhaustible Love, eternal Life, omnipotent Truth.

      It would require an infinite form to contain Infinite Mind. Personal man cannot be its image and likeness. A mortal, personal, or finite conception of God cannot embrace the glories of limitless, impersonal Life and Love. Hence the unsatisfied human craving for something better, higher, holier than this lower belief affords, and the insufficiency of that belief to supply the true idea.

      The mythical theories of creation, adopted by mortal minds, are vague conceptions, affording no foundation for accurate views of the Immortal Mind, discerned apart from all bodily creations. Materiality cannot be made the basis of any true idea of God.

      Mind creates its own likeness in idea, and this idea is very far from the supposed substance of non-intelligent matter. The Father of Mind is not the Father of matter. Personal sense would translate spiritual ideas into material beliefs, and say that person, instead of Principle, is the Father of the rain, “who hath begotten the drops of dew,” and bringeth “forth Mazaroth in his season,” and guideth “Arcturus with his sons.”

      Mortal man has made a covenant with his eyes, to belittle Deity with human conceptions. Being in league with personal sense mortals take limited views of all things. Eye hath not seen Spirit, nor ear heard His voice.

      With the microscope of Spirit you may discern the heart of humanity, and so comprehend the generic term man. Man is not distorted, for he reflects the Infinite; nor is he an isolated solitary thought, for he belongs to the sum of Infinite Mind.

      God created all in the kingdom of Mind, when He expressed in man the infinite idea, forever developing itself, broadening and rising higher and higher from a boundless source. We know no more of man's personality, as the true divine image and likeness, than we know of God's.

      The Infinite Principle is represented by the infinite idea, or man, and the senses have no cognizance of either; but human capacities are enlarged and perfected, in proportion as humanity gains the true conception of man and God.

      Mortals have a very feeble and imperfect idea of the spiritual man, with an infinite range of thought. To him belongs eternal Life. Never born, and never dying, it is an impossibility for that man, under the government of Eternal Science, to fall from his high estate.

      If man was once perfect, but has now lost his perfection, then mortals have never beheld in man the outlines or reality of the divine. The lost image is not man. Jesus understood this; and therefore said, “Be ye therefore perfect, even as your Father in heaven is perfect.”

      To Jesus man was the true image of God. Christ's divine sense threw upon mortals the truer reflection of God. He lifted their lives higher than their poor models of thought would allow, — thoughts that presented man as fallen, sick, sinning, and dying. His understanding of scientific being and divine healing must include a perfect Principle and idea — perfect God and perfect man — as the basis of every thought.

      Drawing our conclusions about man from an opposite standpoint, from imperfection instead of perfection, we can no more arrive at the true conception or understanding of man, and make ourselves like unto it, than the sculptor can perfect his outlines from an imperfect model, or the painter depict the form and face of Jesus by holding in thought the character of Judas. Truly is it written: —

      Sculptors of men are we, as we stand,

       With our lives uncarved before us,

       Waiting the hour when, at God's command,

       Our life-dream passes o'er us.

       If we carve it then, on the yielding stone,

       With many a sharp incision,

       Its heavenly beauty shall be our own,

       Our lives that perfect vision.

      The conceptions of mortal, erring thought must give way to the ideal of all that is perfect and eternal. Mortals must change their ideals in order to improve their models. A sick body is evolved from sick thoughts. Evil, disease, and death arise from wrong vision. Sensualism evolves bad physical and moral conditions.

      Images of mortal thought are transmitted through belief to the body. Immortal models — pure, perfect, and enduring — are transmitted through Science, which corrects error with the ideals of Truth, and demands right thoughts, to the end that they may produce harmonious results.

      Through many generations children must be improved. and human thoughts attain diviner conceptions, before we can approach the immortal and perfect model of God's thought.

      When mortals gain more correct views of God and man, multitudinous objects of creation, that before were invisible, will become visible. The crude creations of mortal thought must finally give place to the glorious forms that we sometimes behold in the camera of Mind, where the mental picture is more real.

      The fading forms of matter are the fleeting thoughts of mortal mind, that have their day before the permanent perfection of Spirit shall appear. We shall behold and understand His creation, all the glories of earth and heaven and man, when we learn our way in Science, up to our spiritual origin.

      When we realize that Life is Spirit, and never in or of matter, this understanding will expand into self-completeness, — finding all in God, and needing no other communion.

      Scientific existence is the universe of Spirit, peopled with spiritual characters. Man is the offspring, not of the lowest, but the highest qualities of Mind. We shall understand spiritual existence, in proportion as our treasures are laid up in heaven. We gravitate Godward as our affections and aims grow spiritual, as we near the broader interpretations of being, and gain some proper sense of the Infinite.

      The effect of mind on health and happiness is seen in this: if one turns away from the body with such absorbed interest as to forget it, the body experiences no pain.

      Under the strong impulse of a desire to fill his part, a noted actor used night after night to go upon the stage and sustain his appointed work, walking about as spry as the youngest member of the company. This old man was so lame that every day he hobbled to the theatre, and sat aching in his chair till his cue was spoken, — the signal that made him as oblivious of physical infirmity as if he had inhaled chloroform, though he was in the full possession of his senses.

      Note the unspeakable peace that is felt from an all-absorbing spiritual love.

      Selfishness and sensualism are educated in us by thoughts ever-recurring to one's self, by conversation about the body, and by the expectation of perpetual pleasure or pain from it; and this education is at the expense of spiritual growth. If we array thought in mortal vestures it must cease its immortal flight.

      We cannot fathom the nature and quality of God's creation through the shallows of mortal fancy. We must reverse our feeble flutterings, our efforts to find Life and Truth in person or in matter, and appeal above man, to God. We must rise to clearer views, that inspire the God-man, and thus reach the centre of being.

      Job said, “I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee.” Mortals will echo Job, when the supposed pains of matter cease to predominate. They will then drive away false estimates of life and happiness, and attain the bliss of loving unselfishly, working patiently, and conquering all that is unlike Him.

      There can be but one Creator, who has created all. Whatever seems to be a new creation, or being, is but a new discovery of something old, — new multiplication, or a self-division of mortal thought, — as when some finite sense peers out from its cloisters with amazement, and attempts to pattern the Infinite.

      Multiplication of a human and mortal sense of persons or

Скачать книгу