There are three ways of dealing with the principles announced in Truth. There is the deep thinking which the mind exercises respecting them. There is the speaking them forth which we do not hesitate to do. There is the careful recording of them, which is writing down what we know of them. The next is living them, which we are sure to do if we think, speak, and write them. It is by faithfully doing all these things with Spiritual doctrine that we accomplish the works of the Spirit in us.
Sometimes a practitioner of healing is astonished to find that he has cured a half-dozen people of very miserable conditions, and yet those cured patients will not speak of their cures nor urge other people to be cured by the same means. It is because the practitioner has not recorded the miracle on paper and caught the principle as it were to abide in his house so firmly that when a patient is cured it is a fact so present in his consciousness that he cannot forget it and has to speak of it.
Cures are the works of Truth. Cures or works are wrought by faith. That which we have faith or confidence in is our mental character quality, and goes through our thoughts, through our writings, through our speech, to others. If we do not write down our thoughts we leave out an important part of our way of shedding abroad our healing quality.
There are certain writers who have not yet come into their stream of consecutive, careful, thinking power, but they can write the truths of the Science, and through their writings they convey a sweet healing. After awhile the writing of their thoughts leads them out into consecutive thinking and then they heal by mental reasonings.
Peter told the Christian converts to whom he wrote letters that they ought to have a reason for the hope that was in them, and be able to tell that reason. The telling of that reason has been the means many times of healing those who told it, as well as those who heard it. To say to a man with a lame foot that he is a spiritual being entirely, and that as Spirit it is not possible to be lame, is to touch perhaps the only chord in his mind which could influence the foot to be well.
There is always one chord in every mind which is capable of responding promptly in the cure of the one ill that threatens you or anybody. It is when this healing chord is not struck that people continue in their old sickness.
There are twelve ideas with healing power in them. There are thousands of ways of presenting these twelve ideas. Sometimes a practitioner of healing will find that he cannot make his thoughts train his body by positive or direct statements. He has to come to his nature by negative or indirect processes. For instance, he cannot make his thoughts work out his affairs aright by saying, “My prosperity is satisfactory to me.” He has to say, “I do not need prosperity. I do not need anything.” It is all a matter of belief. Thus we often hear people telling about having a “belief” of this or that malady. It sounds strange and affected, but quite expresses the state of affairs. If they are strictly in the faith of Jesus Christ they do not believe at all in sickness. They do not permit themselves to believe in any doctrine which makes sickness.
It is not yet known very widely that certain religious beliefs make sickness. For instance, a belief in Satan makes some people ill. The belief in an end of the world by fire and brimstone makes others sick. A belief of a personal God on a great throne in the skies makes people sick. If one has strong belief in inheriting conditions from his ancestors, it may be the whole mental cause of his physical disorder. Thus, thoughts which move in the mind make the body, as waters moving upon the land change and form the land.
It is to this that Moses refers in his statement of the principle that thoughts arrange and formulate outward conditions. Notice that he says, after the mind has been firm in the Truth, “Let the waters be gathered together in one place, and let the dry land appear.” Let it be plainly seen what you believe. It cannot be hidden out of sight, really. It is a certain law that is enunciated in the text, “According to thy faith be it unto thee.” What we believe is written out on our bodies, and we cannot hide the handwriting.
What the waters do is plainly seen by the land. It is not especially interesting to symbolize spiritual thoughts and their results by land and water, and stars and stones, but it is record of one thing surely, and that is that as the stars and the earth act they each and all act, and each and everything symbolizes the mind.
The great minds of the world have felt that the study of matter has not done them any good, only to teach them that such knowledge profiteth nothing. They are convinced that all things have an inner significance, and it is that inner significance which it is worth while to know. The things themselves have no value apart from their divine meanings.
A celebrated physician was once speaking to a thoughtful woman about the influence of faith in the cure of disease. He said that he believed greatly in the effect of a powerful faith, that it had often accomplished what regular prescriptions had failed to do but he did not believe that faith itself could be studied and understood, because of the prejudices of mankind which would interfere with such studies.
“I feel that Jesus meant we have a right to freedom from prejudice with all the rest of our liberations, when He said,
The Truth shall make you free, — said the lady. This unconvinced doctor shook his head.
Here is where our fifth step in mental action, our fifth lesson in life Science, finds us. Do we believe Power operates through all things? Yea. Do we believe that Power can be understood by us? If we can honestly answer that we do believe the Omnipotent Power can be understood, do we believe it is worth our while to give all our mind and all our strength and all our life to finding out how to deal with it?
It is certainly the Jesus Christ doctrine that we take no thought about what we shall eat, how it shall be prepared, where it comes from, what it costs, what we drink and wear, where they come from, how they are made, along with other subjects which interest the people who Zook to phenomena or material things. He would have us know all things, have all things, without trying to have them; and be filled with power without long practice in science or art, and so on through the list of worldly ways. It lies often to our choice how far we will undertake to follow Christ.
The choice sets our mind to a keynote. This keynote we always strike when we meet people. They feel our mental tone. They feel it with their mind. If they have thought along our lines they respond gladly. If they have thought quite differently they feel mentally opposed to us. But if we do not change our base, do not falter in our faith, there will be a constant sounding of our tone that will break down their opposition. They will come to respond with their own tone which is like ours. They will be healed. They will be uplifted. Our mental conviction that evil is nothing real, causes evil to falter in their feelings. Our mental conviction that Spirit is the only substance will spiritualize them. The more firmly we hold to our own thoughts, the more the conscious reasoning which we keep thinking will change and alter their conditions. Our own conditions will change for the better, and still on for the better, world without end.
Our words along the nature of our faith make our faith a working principle. The waters of a river might be walled up into a great basin, but if a channel is made for that water, it flows down over the lands and makes them fruitful. Thus our words are the outlet of our faith. Our words in the silence of our mind are as potent for good as our spoken audible words.
If our faith were small, and we should keep talking, keep thinking, keep writing ideas absolutely true, our faith in those words, which lies hidden in our nature, would finally come forward. If we did not greatly believe something, but should keep speaking it, or thinking about it, we would construct an artificial faith in our words, and make conditions like our persistent ideas. You will remember that Napoleon talked much of what he would do in case of defeat. So his defeat came at Waterloo.
Jesus Christ taught the importance of the word. “By thy word thou art justified and by thy word thou art condemned.” “If a man keep my sayings he shall never see death.”
Two ministers of the old school of theology were accustomed to call themselves miserable sinners, and also to tell that there is a dreadful place prepared for sinners. One of the ministers came back, it is told, after he had passed through what is called death, and communed face to face with the other. He said, “I am condemned to a place of burning, and justly too.” He tried to say more but could not. We know why. It was the justice of the law, that if it is as we speak that we are condemned, then he who had said that miserable sinners, of whom he was one, must all be burned, must: honorably share the fate of the rest of the sinners. He had not really had faith that he should bum, but the waters of conscious speech fixed the lands or settled the places of his lot. So we are told to guard our heart’s thought. So we are told to watch our tongues.
Some minds quickly translate their thoughts into actions. You, yourself, may have a habit of fearing some little thing and it keeps coming up till it finally begins to seem real. For instance, you fear that the old pain in your head may trouble you if the railway car is warm, so you open the window and yet your head aches. Now suppose you had risen in mind with calm self-poise and said, “I am not a victim of headaches, I do not believe in them; neither do I believe in material causation.” You would have, by your very words, compelled things to be as you said. You would have been free from pain.
You, yourself, are the arbiter of your own destiny. Why give in to the old ideas? Old ideas are old beliefs. You are not obliged to believe that you are a being liable to misery.
This changing of all events by thoughts is called works. If the faith is good we do not have to take many conditions in hand specially. They take care of themselves and let us deal with the principles. As for instance, if your faith is established in Truth, you will probably find people will be well and easily recover from their maladies from association with you, while you keep on thinking the twelve propositions of Mind Science. On that day which you devote to the fifth proposition you ought to see people very well, without especially thinking for their particular health. If they are not well you must speak specially to them.
Do you remember the fourth statement? The fifth is like unto it in showing how we make our own happiness or unhappiness so far as this phenomenal world is concerned. The Spiritual or Real World is not changed by our words. It is the same changeless good yesterday, today, and forever. All our faith, all our reasonings, are to the end of opening our eyes to see the Real World. From the standpoint of Truth it is thus with us always. From the phenomenal standpoint we have chance and change and unhappiness. The fifth statement is:
As Divine Mind, which I am, I preach the gospel, heal the sick, cast out passions, raise the dead.
I work the works of God, who works through me to will and to do that which ought to be done by me, according to the doctrine of Jesus Christ:
“The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doeth the works.”
Such an affirmation makes you realize that you have nothing whatsoever to do, for do you not see that if the Spiritual world is already perfect, if that is the Real World, you do not really have anything whatsoever to do? Thus the highest working power is the power to see that we have nothing to do.
Our demonstration of this will come out in many unexpected ways. For instance, we are in hard straits with our business affairs, and we insist that it makes no difference to us in reality. This may show out in our power at healing, or in our bodily health, before it shows in our affairs. Even at their best what are our affairs? They are symbols of our real life. If they please us they are pleasing symbols, but nothing is real except Spirit. So this idea will come step by step to make our environments right. We cannot fail while we are daily speaking the lofty principles of that Kingdom on the earth, though not of it, which will come up before our vision more and more.
We were not made to fail. We were not made to be burdened. Probably you will notice that the fifth lesson seems to take away our own management of things. It is therefore the great lesson in meekness. It touches most nearly that word of Jesus Christ, “Not my will but thine be done.” We are willing to submit to the law of our words. We are willing to give up old words to let the Word of God be spoken in us and through us.
God hath given the Holy Spirit the speech and thought of the universe. In us is the Holy Spirit. We let it speak and think through us; then we are like John on the Isle of Patmos. We cannot realize time or people or events. They come and go as we hasten nearer and nearer to our sight of the Heavenly City. If we speak of preaching the gospel, we mean telling the world of the spiritual Kingdom speaking from the Absolute standpoint. If we tell of healing the sick, we do not mean that there are sick people, we mean that we see people more nearly as they are. If we speak of casting out passions, which are called demons and devils in Scripture, we do not mean that there are devils or demons. We mean that we see the Holy Spirit in mankind instead of passions and tempers.
We mean the same by raising the dead. There is no death, yet we speak of raising the dead as a work of Science. How is this? We mean that we see life where we have believed in death. If we should say all the time, “I see life; I see Health; I see strength; I see prosperity,” and so on, we should mean exactly what we do by saying that as Divine Mind we heal the sick, cast out demons, raise the dead.
There is only One Mind. That Mind is the source of all thoughts. We think the first thoughts of that Mind when we think according to Jesus Christ. All other thoughts are no thoughts. All other words are no words. Thoughts and words not in Science make thicker and thicker fictitious conditions. They are all subject unto us.
Do not fail to keep some of the words of Truth running in your mind continually. It is well to have the Truth ideas running because they lead the mind out into the events of the day.
If we are involved deeply in thinking mathematical problems we would not carry a healing presence. If we were the greatest musician that ever lived we would not carry healing power by our scales and chords; but at the first trump of the doctrine of Jesus Christ within our mind we are filled with healing presence. It works through us like a fine fire of sweetness.
There will come a moment when we appreciate how closely related our thoughts are to our world. We will see that our reasonings based on the premise of matter being real, are not enduring, as to the conditions they have made. If we have spoken of riches as being the possession of material things, and then reason why we should have riches, we are talking entirely of nothing. Riches are the presence of the Holy Spirit in us. All reasoning based on that premise is solid reasoning and will demonstrate in good symbols.
Swedenborg thought so much upon God that his face shone so that sometimes his servants were afraid of him. Do you suppose he asked that his face might shine? No, he was thinking beyond faces. Mme. Guyon, the French Pietist, could heal the sick wonderfully. Do you suppose she asked to heal the sick? No, she asked to be married to God. This meant she desired to give up her will entirely to the Divine Will. She had a few wrong notions of what the will of God is. She said God’s will is that we suffer great tortures of mind and body to discipline us. She thought it was through suffering that God perfected his people. If all miserable conditions result from miserable ideas of God, it is no wonder she had miserable conditions.
Other religious people had miserable conditions. They had them as the outcome of their mistaken ideas of God. Job’s friends tried to persuade him that it was God who had afflicted him. He denied it. That is our duty also. We deny the being of a God capable of afflicting people. Guyon, Fenelon, a’Kempis, Luther himself, all ignored the doctrine that according to thy faith so be it unto thee, as related to human experiences, and accepted what others taught them. Luther never seemed to apply the Doctrine to the persecutions he received from mankind. You remember he was so unhappy by reason of the ill-treatment and maligning he received from people that he was in the depths of despair a great deal of the time. Now and then Luther agreed that faith could heal the sick. He himself healed the sick sometimes by the prayer of faith. He had the same privilege in the matter of stopping persecutions. Faith in Good, as God, will stop persecutions, poverty, sickness, sin, and death.
The greatest mystery about the goodness and intelligence of the Pietists was their ignoring the Jesus Christ idea of God, already implanted within their own good intelligent minds, and taking the teachings of other men about the ways of God. After having announced and intensified the idea of faith as the keynote to demonstration, they believed the most outrageous things. They are our examples. By their lives we see how faith in evil operates as well as how faith in good operates.
An accepted writer on the dominant theology of today says to the world that the sufferings of good men are not explainable. He thinks some might be called discipline, some just chastisement, but the rest are out of the reach of reasoning. Yet he well knows the principle that according to what we believe so it all happeneth unto us.
Environments are works. Our works are the activity of our faith. There is one state of mind which indicates no settled conviction. It is called in the Scripture, “The fearful mind.” John the Revelator said the fearful mind would enter the lake of fire. He means by the lake of fire the troubles of this human experience, and the experiences that follow on after the human, called the astral or after-death state. This again signifies that as long as our confidence in Spirit is not yet fixed we must suffer. Yet suffering is still no part of God’s plan with us. It will still be our own state of mind.
Is it any part of the principle of mathematics that we should get off the track by saying five and three equal ten? Yet it is the way mathematics acts every time. God is the life principle. Go contrary to it and off the track we get. Yet in the pathway of our easiest mental powers is our fearless confidence. This fearless confidence we must enter into. If at first it requires what seems to be an effort, what of that?
There was a book written in Luther’s time in which we are told that in the practice of trusting, only the good could happen unto us. We might find it almost impossible, but if we would persevere therein we should find finally it would be the easiest thing for us.
A Frenchman of long ago took up the idea of being married to God. He became so unified that all things he asked for he got. He did not ask for persecutions, so he never got them. He asked for death and he got it. There was nothing wanting. What we ask for, in faith believing, we shall surely get. Jesus taught this. But Jesus would not have us ask for death. “My words are life,” he said.
Because the world works out its homes, its health, its friendships, its prosperities, on the plane of believing in evil need not make you work out your home, your health, your friends on that basis. This is the only point in Christian doctrine wherein strict reasoning compels us to sever from the best religious ideas of even the professing Christians of all ages. We do not believe in trouble.
We do not believe in pain. We do not believe in poverty. We do not believe in sickness. We do not believe in our fears. Only joyous prosperity can come to us. Only plenty and abundance can come to us. Only health can come to us. Only safety can come to us.
Algazali, a Mohammedan, said that faith is the point of contact between God and man. Abraham joined himself to God by faith. Faith is God. Our substance is our faith. We have only so much substance in us as we have faith in the Good. We can control our destiny only so much as we have faith. We have the use of all faith. We can lay hold upon all the faith of God if we please. The disciples cried unto Jesus, “Lord, increase our faith.” He said unto them, “Why are ye fearful? Be not faithless, but believing.” If this great confidence were not something we could easily secure, His orders would make the Christian way just as hard as the preachers have made it. He never called His way hard. He even made healing the sick easy for us all. “All things are possible to them that believe,” He said.
Very soon His disciples got so strong in faith that they wrought miracles. Those to whom they preached wrought great miracles also. For three hundred years there were great works of healing brought to pass by the Christians, then slowly the ministry of healing ceased. It came to be a sign of power in Spirit, and sometimes people not high in church office could heal better than the high officers. This aroused jealousy. Jealousy is not a healing quality, so they entirely stopped healing ministries, first in the high church dignitaries through feeling jealous, and second in laymen through being forbidden to heal. The true faith gives freedom to all men exactly as to ourselves. You can tell when you have true faith by the pleasure you take in seeing others successful and prosperous in their own ways.
It is human nature to wish to compel others to do as we think they ought to do. It is divine to see that their own way is their true way. One man thinks he ought to be allowed to have plenty of air in his office. So he has it. He thinks his clerk ought to keep his office full of fresh air, simply because he thinks it is best, while the clerk’s mind is inwardly rebelling that he cannot have his own way about his own office. Now that employer might be wondering and mourning over his not working out one of his hard places right. He cannot bring it around. He has not the slightest idea that he is a slaveholder on a small scale.
Slaveholders have always one hard and undemonstrated proposition of their own religion. They cannot for the life of them see why, when they try so hard to be Christians, it happens so miserably with them. People who hold tight rein over children often wonder why they are held from prosperity and good health. Some cannot heal well because of it. “You must not drink water now! You must not eat so much!”
We hold tight rein over our friends. We do not like them if they go out or come in, when we wish they would do differently. If they associate with people we do not like, we drop their acquaintance and grieve them. Then we wonder why our health is poor. We wonder why we do not do good healing. Give all people absolute freedom in your own mind. This will cause them to do right exactly.
In Norway the merchants leave their wares in booths and write on cards that people who wish the articles may leave the price in the box and the merchant will come and get the money at the end of the week. This freedom from suspicion causes the buyers to leave the right change. They do not steal. There is no question that giving our neighbors freedom from our ideas of them, that they need our counsel or need to do our way, will cause them to do right. Right, which is Good, which is God, acts only through freedom.
If I am of a mournful type of mind, I am thinking that the Divine Mind has disappointed me in some way. This suspicion is a kind of blot between me and the sight of good health in my patients. If I hate tobacco, or hate rum, or hate any man or woman, I put up a dark steel-like screen between myself and the sight of good health in that patient I am trying to cure. If I think the doctors of medicine are in great error because they think that healing is possible by the use of drugs, I stop some energy of the Spirit from being free through me. I am the one to tell the Spirit how free it may be, but the Spirit never acts through accusation. Doctors think the healing power acts through drugs, and you think the healing power acts through words. All the time that healing power is operating through that one who has confidence in the Good as health.
God acts through confidence in Good. God acts through freedom, because the feeling of freedom is one form of confidence in Good. God acts through our toleration of doctors, because toleration of the rights of others is a sign of confidence in Good. Any act and thought, any feeling which evinces confidence in Good, will have the power of God acting through it at once. This compels us finally to have our confidence in the law of the Good itself, not in the drugs themselves, not in words themselves, but in God, the Good. “I take my refuge in thy order, Om,” said the Brahmin. So we take refuge in the way God works.
It is customary for us to say that we wonder why people do not accomplish more with their religion. We speak sharply of our clergymen because they do not go down out of their pulpits into the hospitals and prisons. It is belief in respect of persons. It is a sign we believe God has given the ministers more power than He has given us. If we feel there is a work to do, we may be certain we are the very ones to do it. We see that crime increases and we want it cured. We say so. That very speech or thought is the signal for us to cure the crime of the world in the thoughts of our own mind.
We may be keeping books, or keeping store, or keeping house, with our hands, but our thoughts are free to go and take down the hand of the man who is going to strike. We may go on the free thought to the hungry child, and lead him straight to the house, or place, where he will get all he wants. We have no time to waste condemning people for not doing great works. We must get on about our own business.
“All crimes shall cease
And ancient wrongs shall fail
Justice returning, lifts aloft her wand,
And white-robed innocence from heaven descends,”
says Milton. He put this blessed state of affairs afar off into the future. Why did he do this, do you think? He did not know the law of speaking from what is now in Spirit. He did not know affirmations.
We may keep the health we would like still ahead of us, by thinking we are going to be well sometime. Aeneas of Lydda was always expecting to be cured sometime. Peter came near him. Peter never believed in waiting for anything. It would do you great good, if you have always been thinking in terms of the future, if someone who believes in doing everything NOW, should speak scientifically to you. You would spring at once to a sight of your benefits. Also you would yourself, all alone, catch hold quickly, if you would put the word “Now” into your affirmations and denials, into your statement of faith and into your working affirmations. The Truth is NOW.
People often wonder, while looking at the phenomenal world, after speaking scientifically, why things do not change for the better immediately. What is the phenomenal world? It is the unconscious mind of the world. What is the unconscious mind of the world? That which the conscious mind has made. What is the conscious mind? The thoughts we are aware of while we are speaking them. Our bodies are the register of past thoughts consciously thought. Bodies are machines which are going around with the affairs of our life mechanically. If we set them to the conscious tones of our true words, they will be quickly respondent.
When people’s bodies do not quickly respond to their scientific statements, we may know that they have set their bodies hard to great positive and determined errors. Their bodies will not quickly respond to the touch of their spoken words, though these words are very earnestly spoken. It seems as if they must actually begin to make new bodies. It is the same with affairs. They are machines which register our past ideas. We speak Truth once or twice and then wonder why the affairs do not change at once.
When we speak Truth and feel thrilled to our very feet by a cool fire of feeling, we may know that from zone to zone of our being our unconscious mind is shaped toward Truth. We shall not fail to see our bodies and affairs exhibit the thrill. There is the order, according to Christian Truth, to transform our bodies by renewing our conscious thoughts on the plane of Truth. Truth will utterly build over the brain. Some begin to build at the brain first. Some begin at the bones. Some have actually begun with their hair. That is, they have changed its color or nature. It is told of a woman whose ancestors were colored, that when one of her children had the kinky hair of her race, she spoke to the hair and it became straight at once. Some touch their environments first. Even the winds obey their words. Some tell coffee and tea that they cannot make them nervous, and the coffee and tea became harmless.
The best way to fasten our scientific statements into our conditions is to give a reason why the scientific statements are true. Tell that in reality your body is Spirit, the coffee is Spirit, and therefore all it can do is to inform you of some new and sweet law of God.
Some of the very first Scientists gave for their reasons why material food could not hurt them, that matter could not hurt Spirit. They being Spirit, the material food could not possibly affect them, and so on. The later students would not accept that way of reasoning, because it implied more than one substance. The first Scientists did do beautiful healing, however, by such ideas. They would look at a man who thought his food hurt him and mentally tell him that, being Spirit, nothing he could do could hurt him. Food was harmless. Then aloud they would tell him to eat his dinner without fear. The food never hurt him after that. He was utterly cured of indigestion.
In their classrooms they were told that their physical bodies were nothing at all pure unreality. Matter in every form was unreality. This is true. We are Spirit. We do not need to show material bodies at all. We may show only our spiritual body, which is our true nature. We may see all things as Spirit. This is our privilege now. As Spirit, which is Mind, we think what we please. In the Absolute we do not think anything about bodies, or matter, or affairs of earth. You can see that all conscious thinking about such things is no thinking at all. The affairs of earth, as they show up materially, are nothing. The conscious thought that made them is nothing. Only by so much as we realize Spirit is there any substance to our thinking. Only by so much as we realize Spirit are all things real. Every realization of Spirit brings our bodies out from their unconscious machinery into their glorious reality and freedom.
Jesus Christ could manage matter in all its forms instantaneously, but He did not teach anybody else to do so. He taught what to think that would eventually result in instantaneous demonstrations. The disciples could do everything but save themselves from persecutions. We take the conscious teachings and train ourselves till our machine-like bodies spring to as quick intelligence as our consciousness itself.
People were perfectly astonished when they first found that there is as great intelligence in the feet as in the brain. There being no material brain, no material feet, all being the Spirit of God, who is this that dares say that one part of Omnipotent God is more intelligent than another? It is “no-mind” which is called the conscious mind. What is wrought out by thinking of material things as reality? Your bodies, of course, with their troubles and pains. But as it was “no-mind” that thought these things, they are nothing. They must disappear. They disappear for the true conditions to show out.
Even thinking the truth about numbers will change the shape of the head. The mathematician will keep thinking and thinking about numbers till he seems almost discouraged, he is so far away from his right answer. He keeps on calculating, however, and some day his mind is capable and strong in numbers. His very head has changed its shape. His face looks different. He did not ask to change the shape of his head. He did not expect it would happen so, but it did.
So you, by repeating the twelve propositions of Life Science, will change your entire life conditions. You must consciously think what is true. This is what Moses called the waters of being. You will soon be what is true in all your looks and actions. These are your fixed estates. These are your mechanical tablets, your records. If you can set the red blood coloring your face by a thought, you can also straighten your crooked bones by your thought.
When you rise into the highest thoughts you can write, or think, or speak, you see your body as a white glory of beauty, as transfigured by your thoughts as Jesus was transfigured by His thoughts. Yet, He was not really changed. Peter and John and James had been saying the words He had told them, and suddenly their eyes were opened to see Him as He is. So your eyes will be opened. So your mind will perceive things in their reality. So your own body will show forth its hidden beauty like unto the transfigured Jesus. John called this accomplishment of the mind, the sardonyx stone of our Temple of Life.
Every stage of this manner of reasoning has power to heal. From the ways of the first Scientists in their earnestness, to the ways of the new Christian Truth healers with their determination, there is healing power in the Truth, whether you ask to be healed or not. There is power, and there is beautiful prosperity in the Truth, whether you ask for them or not.
Keep one early morning every week for the fifth word of the Truth of Life. Let us close our lesson with it. You will find your thoughts going out to their works with obedient kindness if you keep this saying faithfully.
As Divine Mind, which I am, I can preach the Gospel,
I can heal the sick, I can cast out demons, I can raise the dead.
I work the works of God,
who works through me to will and to do that which ought to he done by me, according to the doctrine of Jesus Christ:
“The words that I speak unto you, I speak not of myself but the Father that dwelleth in me, he doeth the works.”