Chapter I - Natural Science
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pre-supposes man both mind and matter, but this is not
pre-supposes man both mind and matter, but this is not
the science of being, but science disputing personal
sense beards so relentlessly our belief, we naturally ask
what are we, and what is man? We are Spirit, Soul,
and not body, and all is good that is Spirit; God and
the idea of God are real, and nothing else is real. Har-
mony and its results are real, but discord and what
comes of it are the unreal. It were well to begin from
this hour, as you read these pages, to reckon Life only
in what is good and true; putting aside evil as unreal,
not the offspring of God, and unworthy to be named
man, him whom Spirit produces "the image and like-
ness of God," but whom matter claims to create in sin.
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Admitting error, produces it; but who or what is it
Admitting error, produces it; but who or what is it
that admits error? Not God, Spirit, for error is not the
result of Intelligence; error is a self-admission, and ad-
mission of self-hood where man is not, and this is all
there is to it; admitting a temptation is the only danger
in it. To believe in the possibility of pleasurable sin,
makes all that is sin; say then to the whole liturgy of
intelligent matter, as Jesus said, "You were a liar from
the beginning."
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Mind is Spirit, outside of matter, and this is the only
Mind is Spirit, outside of matter, and this is the only
mind or understanding; the mind called brains, or mat-
ter, is belief only; hence, the more material man is the
stronger belief, and the weaker manifestation of Soul,
or understanding. Belief is what we term personal
sense, and personal sense is a belief. That matter is intel-
ligent, that nerves feel, brains think, and sin, that a
stomach makes man cross, limbs cripple him, and mat-
ter kills him, is a belief, and this belief, error, opposed
to the Truth of being. Sin, sickness and death proceed
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from the so-called five personal senses that we are
from the so-called five personal senses that we are
taught to revere and cultivate, but which Truth at
length destroys, through age, experience or spiritual
growth, and in place of sentient bodies, we find sensa-
tionless bodies, and immortal Soul, as the recognition of
being harmonious and eternal. The body mortal is not
man, for man is immortal; but with sensation in the
body he is not immortal, and cannot be Spirit, which
is Soul.
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To admit physical effects is to conclude matter cause
To admit physical effects is to conclude matter cause
and effect, whence it follows there are two causes, viz.,
mind and matter, else that mind produces matter, or
matter produces mind, which contradicts the science of
Life in its demonstration, and is like saying dust orig-
inated man, and a serpent a dove. Soul is Intelligence,
but the so-called mind of body is belief only, the lim-
ited and mortal that embraces not the boundless and
eternal, for such is Intelligence. Hence we learn that
Soul, therefore Spirit, which is God, is not in man, and
that man is idea, and Soul the Principle, Life, substance
and Intelligence of man.
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Having drawn the line between immortal man, or
Having drawn the line between immortal man, or
the reality of being, and the unreal or mortal, that is
but a personal recognizance of Life, God, which is
impossible, we also learn that pain or pleasure in matter
is equally impossible. Things, as they appear from the
stand-point of personal sense, are diametrically oppo-
site to science, or immortal man seen from the stand
point of Soul; hence the difficulty sensuous man has
to understand this science, and his opposition to it, for
"the carnal man is at enmity with God." Mortal man
and personal sense are not mind but belief; mind is