13th December 2002

When we begin with Mind—that is, as we adopt the divine Mind’s point of view—we understand that this Mind, which is our actual Mind, constitutes of itself its own phenomena, thus proving that “Principle and its idea is one…” (S&H 465:17), not two.

Belief accepting a so-called mortal mind as its source of information, separates the body of this mind from mind, first making two out of that which is essentially one, and then trying to use the more ethereal portion, or mind, to do something to help its own sub-stratum, matter. This is impossible, because mortal mind and material body is also one, not two, and this body is therefore not something that is affected by mortal mind but is itself mortal mind, or mesmerism.

The above citations refer to the action of a water-wheel, and this applies equally to the so-called activity of the organs and functions of a material body. All these are mortal mind, and are the unreal and imitative actions of mortal mind and not of something separate from this so-called mind. These imitative actions are unreal. They are misconceptions of the one and only activity, that of the divine Mind. When according to belief something appears to go wrong with them the problem is never in the function or organ, but in the belief that anything could have existence in matter or in mortal mind. The problem is an experience of mortal mind, and not of you.

The remedy is to start and stay with what the divine Mind is knowing and being of itself. There is no mortal mind to make a mortal body, and so no malfunction. The whole picture is then found to be a self-constituted falsity, real to itself but to nothing outside of itself. What it says to itself about itself is not valid, is not really going on at all, and could never enter the precincts of your consciousness. Every function
is controlled, because constituted, of the divine Mind. (See S&H 151:20)

In Science, all prayer is mental and consists of offsetting mortal opinions with the facts of Mind. This takes place entirely as thought, without reference to what a human body or situation may portray, because it is thought that does not merely affect but actually constitutes all that appears as body or situation.

The thought or sense of something is all there is to that thing because the thought and the thing is one.