Rogue River courier. (Grants Pass, Or.) 19??-1918, 1915-11-17
Iovil Mind Unreal

or desire, malice, revenge, Gil pas
sions and appetites Of tho carnal
mind, such as pride, deceit. hatred,
sin. sickness. and death. being out
yiyings OF that evil mind. when mea-
sured by the standard OF likeness or
unlikeness TO God. are recognized as
unlike Him, hence as unreal, un-
true. and non-essential, az false and
erroneous. Then II would follow
that any train Of events starting from
such erroneous thinking Is equally
unreal and untrue. and therefore
need not BIO admitted as having basis
In fact. This enables any one to re-
shape bis whole life, TO set aside
from his experience as unreal that
which Is unlike God, and 10 place
himself wholly under the law OF
God.
Material IAfe
Thus, again Judged by this same
test OF godlikeness. what shall we
say OF material life, being, law. or
belief? In Mind there can be no
matter. The concepts OF Mind and
matter mentally exclude each other.
f God is Mind. and this Is the
teaching which, proceeding from
Christian Science. is constantly find-
Ing more general acceptance, then
there is no matter In God. and that
which 10 not IN the divine Mind can
not Issue from II. hence matter Is
unlike God. and In the last analy-
ais is unreal, untrue. and non-essen--
tiai. az far as the absolute truth OF
being In concerned. Mrs. Eddy has
therefore followed out this reasoning
to Its logical conclusion by declar-
ing that matter ia an error Of state
ment" (science and Health. p. 27D.
This method OF detecting truth
from error is the modus operandi
by which humanity can disengage
itself from the grasp OF evil. One
by one II can take on the fingers Of
false belief that have seized II, and
hold Il In subsection. Is any one
haunted by sin? Then make thogtes
AJAX the question. Is sin godlike, like
God? Far be II from us to admit any
such supposition. Whatever sin may
pretend to be. II cannot for On in
slant be admitted as OF divine origin;
and II not of Gods creation or made
+, In His similitude. sin Is intrinsically
unreal, untrue, and non-essential.
, Moreover, II that be the case. then
the sinner can be reformed and the
sin forgiven; that is. sin can be made
unreal. reduced TO its native nothing
ness. There Is hope for the sinner
II sin Is unreal; otherwise there is
no hope. and he Is doomed to per-
petual bondage TO a supposedly real
entity,
i Sickness
"Is any sick among you," and Is
his sickness inevitable? Is It OF d.
vine origin. supported by divine law
and an established necessity? II you
wish TO know definitely whether
sickness Is real, true, and essential,
apply the test once more and ask
the question. Is sickness like God,
godllke? One can hardly venture to
answer In the affirmative, for that
would imply that sickness can lodge
In the divine Mind and become part
OF the thinking. operation, or express
sion OF that Mind. Sickness cannot
issue from that Mind unless It is there
already; and II II is there, then God
can think It. The admission that
sickness Is real would create a vicious
circle from which there is no escape
except through the simple, scientific
reasoning that sickness, being un'
like God. is unreal. untrue. and non
essential.
Thus II is possible to measure with
scientific accuracy the exact nature
Of every experience that comes tt
humanity. such as accidents, losses
enmities, false pretenses, evil predic
tions. prophecies, and threats. Arr
these experiences essential? Are the!
true? Are they real In the absolute
. sense2 II they are real. they mus
partake OF the nature OF God. Nov
an accident cannot issue from thu
divine Mind. because that Mind con
tains only law, order. harmony. in
: variableness, regularity. It is i'm
, possible to associate attractions o
! law with the divine Mind; therefor
any such infraction must be classi
: fed as a belief apart from God. Al
accident cannot claim to be like God
: godliloe, but must be relegated to tn
D realm OF the unreal. untrue, and non
: essential. and It's supposed conse
1 quences must follow II into unreal
Y ity.,