Chapter 4 — Christian Science versus Spiritualism
From Science and Health with Key to the Scriptures by Mary Baker Eddy
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- Pages 70 to 86
- Pages 86 to 97
And when they shall say unto you,
Seek unto them that have familiar spirits,
And unto wizards that peep and that mutter;
Should not a people seek unto their God? — Isaiah.
Verily, verily, I say unto you, If a man keep my saying, he
shall never see death. Then said the Jews unto him, Now we
know that thou hast a devil. — John.
The infinite one Spirit
1 MORTAL existence is an enigma. Every day is a
mystery. The testimony of the corporeal senses
3 cannot inform us what is real and what is delusive, but
the revelations of Christian Science unlock the treasures
of Truth. Whatever is false or sinful can
6 never enter the atmosphere of Spirit. There
is but one Spirit. Man is never God, but spiritual man,
made in God’s likeness, reflects God. In this scientific
9 reflection the Ego and the Father are inseparable. The
supposition that corporeal beings are spirits, or that there
are good and evil spirits, is a mistake.
Real and unreal identity
12 The divine Mind maintains all identities, from a blade
of grass to a star, as distinct and eternal. The
questions are: What are God’s identities?
15 What is Soul? Does life or soul exist in the thing
1 Nothing is real and eternal, — nothing is Spirit, — but
God and His idea. Evil has no reality. It is neither
3 person, place, nor thing, but is simply a belief, an illusion
of material sense.
The identity, or idea, of all reality continues forever;
6 but Spirit, or the divine Principle of all, is not in Spirit’s
formations. Soul is synonymous with Spirit, God, the
creative, governing, infinite Principle outside of finite form,
9 which forms only reflect.
Close your eyes, and you may dream that you see a
flower, — that you touch and smell it. Thus you learn
12 that the flower is a product of the so-called
mind, a formation of thought rather than of
matter. Close your eyes again, and you may see land-
15 scapes, men, and women. Thus you learn that these
also are images, which mortal mind holds and evolves
and which simulate mind, life, and intelligence. From
18 dreams also you learn that neither mortal mind nor
matter is the image or likeness of God, and that im-
mortal Mind is not in matter.
21 When the Science of Mind is understood, spiritualism
will be found mainly erroneous, having no scientific basis
nor origin, no proof nor power outside of
24 human testimony. It is the offspring of the
physical senses. There is no sensuality in Spirit. I never
could believe in spiritualism.
27 The basis and structure of spiritualism are alike ma-
terial and physical. Its spirits are so many corporealities,
limited and finite in character and quality. Spiritualism
30 therefore presupposes Spirit, which is ever infinite, to be
a corporeal being, a finite form, — a theory contrary to
1 There is but one spiritual existence, — the Life of
which corporeal sense can take no cognizance. The
3 divine Principle of man speaks through immortal sense.
If a material body — in other words, mortal, material
sense — were permeated by Spirit, that body would
6 disappear to mortal sense, would be deathless. A con-
dition precedent to communion with Spirit is the gain of
9 So-called spirits are but corporeal communicators. As
light destroys darkness and in the place of darkness all
is light, so (in absolute Science) Soul, or God,
12 is the only truth-giver to man. Truth de-
stroys mortality, and brings to light immortality. Mortal
belief (the material sense of life) and immortal Truth
15 (the spiritual sense) are the tares and the wheat, which
are not united by progress, but separated.
Perfection is not expressed through imperfection.
18 Spirit is not made manifest through matter, the anti-
pode of Spirit. Error is not a convenient sieve through
which truth can be strained.
21 God, good, being ever present, it follows in divine
logic that evil, the suppositional opposite of good, is never
present. In Science, individual good derived
24 from God, the infinite All-in-all, may flow
from the departed to mortals; but evil is neither com-
municable nor scientific. A sinning, earthly mortal is
27 not the reality of Life nor the medium through which
truth passes to earth. The joy of intercourse becomes
the jest of sin, when evil and suffering are communicable.
30 Not personal intercommunion but divine law is the com-
municator of truth, health, and harmony to earth and
humanity. As readily can you mingle fire and frost as
1 Spirit and matter. In either case, one does not support
3 Spiritualism calls one person, living in this world, ma-
terial, but another, who has died to-day a sinner and sup-
posedly will return to earth to-morrow, it terms a spirit.
6 The fact is that neither the one nor the other is infinite
Spirit, for Spirit is God, and man is His likeness.
The belief that one man, as spirit, can control an-
9 other man, as matter, upsets both the individuality and
the Science of man, for man is image. God
controls man, and God is the only Spirit. Any
12 other control or attraction of so-called spirit is a mortal
belief, which ought to be known by its fruit, — the repe-
tition of evil.
15 If Spirit, or God, communed with mortals or controlled
them through electricity or any other form of matter, the
divine order and the Science of omnipotent, omnipresent
18 Spirit would be destroyed.
The belief that material bodies return to dust, hereafter
to rise up as spiritual bodies with material sensations and
21 desires, is incorrect. Equally incorrect is the
belief that spirit is confined in a finite, ma-
terial body, from which it is freed by death, and that, when
24 it is freed from the material body, spirit retains the sensa-
tions belonging to that body.
It is a grave mistake to suppose that matter is any part
27 of the reality of intelligent existence, or that Spirit and
matter, intelligence and non-intelligence, can
commune together. This error Science will
30 destroy. The sensual cannot be made the mouthpiece of
the spiritual, nor can the finite become the channel of
the infinite. There is no communication between so-
1 called material existence and spiritual life which is not
subject to death.
3 To be on communicable terms with Spirit, persons must
be free from organic bodies; and their return to a mate-
rial condition, after having once left it, would
6 be as impossible as would be the restoration
to its original condition of the acorn, already absorbed
into a sprout which has risen above the soil. The seed
9 which has germinated has a new form and state of exist-
ence. When here or hereafter the belief of life in matter
is extinct, the error which has held the belief dissolves
12 with the belief, and never returns to the old condition.
No correspondence nor communion can exist between
persons in such opposite dreams as the belief of having
15 died and left a material body and the belief of still living
in an organic, material body.
The caterpillar, transformed into a beautiful insect,
18 is no longer a worm, nor does the insect return to
fraternize with or control the worm. Such
a backward transformation is impossible in
21 Science. Darkness and light, infancy and manhood,
sickness and health, are opposites, — different beliefs,
which never blend. Who will say that infancy can utter
24 the ideas of manhood, that darkness can represent light,
that we are in Europe when we are in the opposite hemi-
sphere? There is no bridge across the gulf which divides
27 two such opposite conditions as the spiritual, or incor-
poreal, and the physical, or corporeal.
In Christian Science there is never a retrograde step,
30 never a return to positions outgrown. The so-called dead
and living cannot commune together, for they are in
separate states of existence, or consciousness.
1 This simple truth lays bare the mistaken assumption
that man dies as matter but comes to life as spirit. The
3 so-called dead, in order to reappear to those
still in the existence cognized by the physical
senses, would need to be tangible and material, — to have
6 a material investiture, — or the material senses could take
no cognizance of the so-called dead.
Spiritualism would transfer men from the spiritual sense
9 of existence back into its material sense. This gross mate-
rialism is scientifically impossible, since to infinite Spirit
there can be no matter.
Raising the dead
12 Jesus said of Lazarus: “Our friend Lazarus sleepeth;
but I go, that I may awake him out of sleep.” Jesus
restored Lazarus by the understanding that
15 Lazarus had never died, not by an admis-
sion that his body had died and then lived again. Had
Jesus believed that Lazarus had lived or died in his
18 body, the Master would have stood on the same plane of
belief as those who buried the body, and he could not have
21 When you can waken yourself or others out of the belief
that all must die, you can then exercise Jesus’ spiritual
power to reproduce the presence of those who have thought
24 they died, — but not otherwise.
Vision of the dying
There is one possible moment, when those living on the
earth and those called dead, can commune together, and
27 that is the moment previous to the transition,
— the moment when the link between their op-
posite beliefs is being sundered. In the vestibule through
30 which we pass from one dream to another dream, or
when we awake from earth’s sleep to the grand verities
of Life, the departing may hear the glad welcome of those
1 who have gone before. The ones departing may whisper
this vision, name the face that smiles on them and the
3 hand which beckons them, as one at Niagara, with eyes
open only to that wonder, forgets all else and breathes
aloud his rapture.
Real Life is God
6 When being is understood, Life will be recognized as
neither material nor finite, but as infinite, — as God,
universal good; and the belief that life, or
9 mind, was ever in a finite form, or good in
evil, will be destroyed. Then it will be understood that
Spirit never entered matter and was therefore never
12 raised from matter. When advanced to spiritual being
and the understanding of God, man can no longer com-
mune with matter; neither can he return to it, any more
15 than a tree can return to its seed. Neither will man seem
to be corporeal, but he will be an individual conscious-
ness, characterized by the divine Spirit as idea, not matter.
18 Suffering, sinning, dying beliefs are unreal. When
divine Science is universally understood, they will have
no power over man, for man is immortal and lives by
21 divine authority.
The sinless joy, — the perfect harmony and immortality
of Life, possessing unlimited divine beauty and goodness
24 without a single bodily pleasure or pain, —
constitutes the only veritable, indestructible
man, whose being is spiritual. This state of existence
27 is scientific and intact, — a perfection discernible only
by those who have the final understanding of Christ in
divine Science. Death can never hasten this state of
30 existence, for death must be overcome, not submitted to,
before immortality appears.
The recognition of Spirit and of infinity comes not
1 suddenly here or hereafter. The pious Polycarp said:
“I cannot turn at once from good to evil.” Neither do
3 other mortals accomplish the change from error to truth
at a single bound.
Existence continues to be a belief of corporeal sense
6 until the Science of being is reached. Error brings its
own self-destruction both here and hereafter,
for mortal mind creates its own physical con-
9 ditions. Death will occur on the next plane of existence
as on this, until the spiritual understanding of Life is
reached. Then, and not until then, will it be demon-
12 strated that “the second death hath no power.”
A dream vanishing
The period required for this dream of material life,
embracing its so-called pleasures and pains, to vanish
15 from consciousness, “knoweth no man . . .
neither the Son, but the Father.” This period
will be of longer or shorter duration according to the
18 tenacity of error. Of what advantage, then, would it be
to us, or to the departed, to prolong the material state and
so prolong the illusion either of a soul inert or of a sinning,
21 suffering sense, — a so-called mind fettered to matter.
Progress and purgatory
Even if communications from spirits to mortal con-
sciousness were possible, such communications would
24 grow beautifully less with every advanced stage
of existence. The departed would gradually
rise above ignorance and materiality, and Spiritualists
27 would outgrow their beliefs in material spiritualism.
Spiritism consigns the so-called dead to a state resembling
that of blighted buds, — to a wretched purgatory, where
30 the chances of the departed for improvement narrow
into nothing and they return to their old standpoints of
1 The decaying flower, the blighted bud, the gnarled oak,
the ferocious beast, — like the discords of disease, sin,
3 and death, — are unnatural. They are the fal-
sities of sense, the changing deflections of mor-
tal mind; they are not the eternal realities of Mind.
6 How unreasonable is the belief that we are wearing
out life and hastening to death, and that at the same
time we are communing with immortality!
9 If the departed are in rapport with mor-
tality, or matter, they are not spiritual, but must still
be mortal, sinning, suffering, and dying. Then why
12 look to them — even were communication possible — for
proofs of immortality, and accept them as oracles? Com-
munications gathered from ignorance are pernicious in
Spiritualism with its material accompaniments would
destroy the supremacy of Spirit. If Spirit pervades all
18 space, it needs no material method for the transmission
of messages. Spirit needs no wires nor electricity in order
to be omnipresent.
21 Spirit is not materially tangible. How then can it
communicate with man through electric, material effects?
How can the majesty and omnipotence of
24 Spirit be lost? God is not in the medley
where matter cares for matter, where spiritism makes
many gods, and hypnotism and electricity are claimed
27 to be the agents of God’s government.
Spirit blesses man, but man cannot “tell whence
it cometh.” By it the sick are healed, the sorrowing are
30 comforted, and the sinning are reformed. These are the
effects of one universal God, the invisible good dwelling
in eternal Science.
Thought regarding death
1 The act of describing disease — its symptoms, locality,
and fatality — is not scientific. Warning people against
3 death is an error that tends to frighten into
death those who are ignorant of Life as God.
Thousands of instances could be cited of health restored
6 by changing the patient’s thoughts regarding death.
A scientific mental method is more sanitary than the
use of drugs, and such a mental method produces perma-
9 nent health. Science must go over the whole
ground, and dig up every seed of error’s sow-
ing. Spiritualism relies upon human beliefs and hy-
12 potheses. Christian Science removes these beliefs and
hypotheses through the higher understanding of God, for
Christian Science, resting on divine Principle, not on ma-
15 terial personalities, in its revelation of immortality, intro-
duces the harmony of being.
Jesus cast out evil spirits, or false beliefs. The Apostle
18 Paul bade men have the Mind that was in the Christ.
Jesus did his own work by the one Spirit. He said: “My
Father worketh hitherto, and I work.” He never de-
21 scribed disease, so far as can be learned from the Gospels,
but he healed disease.
The unscientific practitioner says: “You are ill. Your
24 brain is overtaxed, and you must rest. Your body is
weak, and it must be strengthened. You have
nervous prostration, and must be treated for it.”
27 Science objects to all this, contending for the rights of in-
telligence and asserting that Mind controls body and brain.
Mind-science teaches that mortals need “not be weary
30 in well doing.” It dissipates fatigue in doing
good. Giving does not impoverish us in the
service of our Maker, neither does withholding enrich us.
1 We have strength in proportion to our apprehension of
the truth, and our strength is not lessened by giving
3 utterance to truth. A cup of coffee or tea is not the equal
of truth, whether for the inspiration of a sermon or for
the support of bodily endurance.
A denial of immortality
6 A communication purporting to come from the late
Theodore Parker reads as follows: “There never was,
and there never will be, an immortal spirit.”
9 Yet the very periodical containing this sen-
tence repeats weekly the assertion that spirit-communica-
tions are our only proofs of immortality.
12 I entertain no doubt of the humanity and philanthropy
of many Spiritualists, but I cannot coincide with their
views. It is mysticism which gives spiritual-
15 ism its force. Science dispels mystery and
explains extraordinary phenomena; but Science never
removes phenomena from the domain of reason into the
18 realm of mysticism.
It should not seem mysterious that mind, without the
aid of hands, can move a table, when we already know
21 that it is mind-power which moves both table
and hand. Even planchette — the French toy
which years ago pleased so many people — attested the con-
24 trol of mortal mind over its substratum, called matter.
It is mortal mind which convulses its substratum, matter.
These movements arise from the volition of human belief,
27 but they are neither scientific nor rational. Mortal mind
produces table-tipping as certainly as table-setting, and
believes that this wonder emanates from spirits and elec-
30 tricity. This belief rests on the common conviction that
mind and matter cooperate both visibly and invisibly,
hence that matter is intelligent.
Poor post-mortem evidence
1 There is not so much evidence to prove intercommuni-
cation between the so-called dead and the living, as there
3 is to show the sick that matter suffers and has
sensation; yet this latter evidence is destroyed by
the Mind-science. If Spiritualists understood the
6 Science of being, their belief in mediumship would vanish.
No proof of immortality
At the very best and on its own theories, spiritualism
can only prove that certain individuals have a continued
9 existence after death and maintain their affili-
ation with mortal flesh; but this fact affords
no certainty of everlasting life. A man’s assertion that
12 he is immortal no more proves him to be so, than the op-
posite assertion, that he is mortal, would prove immor-
tality a lie. Nor is the case improved when alleged spirits
15 teach immortality. Life, Love, Truth, is the only proof
Mind’s manifestations immortal
Man in the likeness of God as revealed in Science can-
18 not help being immortal. Though the grass seemeth to
wither and the flower to fade, they reappear.
Erase the figures which express number, silence
21 the tones of music, give to the worms the body
called man, and yet the producing, governing, divine
Principle lives on, — in the case of man as truly as in
24 the case of numbers and of music, — despite the so-called
laws of matter, which define man as mortal. Though
the inharmony resulting from material sense hides the
27 harmony of Science, inharmony cannot destroy the divine
Principle of Science. In Science, man’s immortality de-
pends upon that of God, good, and follows as a necessary
30 consequence of the immortality of good.
That somebody, somewhere, must have known the
deceased person, supposed to be the communicator, is
1 evident, and it is as easy to read distant thoughts as near.
We think of an absent friend as easily as we do of one
3 present. It is no more difficult to read the
absent mind than it is to read the present.
Chaucer wrote centuries ago, yet we still read his thought
6 in his verse. What is classic study, but discernment of
the minds of Homer and Virgil, of whose personal exist-
ence we may be in doubt?
9 If spiritual life has been won by the departed, they
cannot return to material existence, because different
states of consciousness are involved, and one
12 person cannot exist in two different states of
consciousness at the same time. In sleep we
do not communicate with the dreamer by our side despite
15 his physical proximity, because both of us are either un-
conscious or are wandering in our dreams through differ-
ent mazes of consciousness.
18 In like manner it would follow, even if our departed
friends were near us and were in as conscious a state of
existence as before the change we call death, that their
21 state of consciousness must be different from ours. We
are not in their state, nor are they in the mental realm
in which we dwell. Communion between them and
24 ourselves would be prevented by this difference. The
mental states are so unlike, that intercommunion is as
impossible as it would be between a mole and a human
27 being. Different dreams and different awakenings be-
token a differing consciousness. When wandering in
Australia, do we look for help to the Esquimaux in their
30 snow huts?
In a world of sin and sensuality hastening to a
greater development of power, it is wise earnestly to
1 consider whether it is the human mind or the divine
Mind which is influencing one. What the prophets of
3 Jehovah did, the worshippers of Baal failed to do; yet
artifice and delusion claimed that they could equal the
work of wisdom.
6 Science only can explain the incredible good and evil
elements now coming to the surface. Mortals must find
refuge in Truth in order to escape the error of these latter
9 days. Nothing is more antagonistic to Christian Science
than a blind belief without understanding, for such a
belief hides Truth and builds on error.
12 Miracles are impossible in Science, and here Science
takes issue with popular religions. The scientific mani-
festation of power is from the divine nature
15 and is not supernatural, since Science is an
explication of nature. The belief that the universe, in-
cluding man, is governed in general by material laws, but
18 that occasionally Spirit sets aside these laws, — this be-
lief belittles omnipotent wisdom, and gives to matter the
precedence over Spirit.
21 It is contrary to Christian Science to suppose that life
is either material or organically spiritual. Between
Christian Science and all forms of superstition
24 a great gulf is fixed, as impassable as that be-
tween Dives and Lazarus. There is mortal mind-reading
and immortal Mind-reading. The latter is a revelation
27 of divine purpose through spiritual understanding, by
which man gains the divine Principle and explanation of
all things. Mortal mind-reading and immortal Mind-
30 reading are distinctly opposite standpoints, from which
cause and effect are interpreted. The act of reading
mortal mind investigates and touches only human beliefs.
1 Science is immortal and coordinate neither with the
premises nor with the conclusions of mortal beliefs.
3 The ancient prophets gained their foresight from a
spiritual, incorporeal standpoint, not by foreshadowing
evil and mistaking fact for fiction, — predict-
6 ing the future from a groundwork of corpo-
reality and human belief. When sufficiently advanced
in Science to be in harmony with the truth of being, men
9 become seers and prophets involuntarily, controlled not
by demons, spirits, or demigods, but by the one Spirit.
It is the prerogative of the ever-present, divine Mind, and
12 of thought which is in rapport with this Mind, to know
the past, the present, and the future.
Acquaintance with the Science of being enables us to
15 commune more largely with the divine Mind, to foresee
and foretell events which concern the universal welfare,
to be divinely inspired, — yea, to reach the range of fetter-
18 less Mind.
The Mind unbounded
To understand that Mind is infinite, not bounded by
corporeality, not dependent upon the ear and eye for
21 sound or sight nor upon muscles and bones
for locomotion, is a step towards the Mind-
science by which we discern man’s nature and existence.
24 This true conception of being destroys the belief of spirit-
ualism at its very inception, for without the concession of
material personalities called spirits, spiritualism has no
27 basis upon which to build.
All we correctly know of Spirit comes from God, divine
Principle, and is learned through Christ and Christian
30 Science. If this Science has been thoroughly
learned and properly digested, we can know
the truth more accurately than the astronomer can read
1 the stars or calculate an eclipse. This Mind-reading
is the opposite of clairvoyance. It is the illumination of
3 the spiritual understanding which demonstrates the ca-
pacity of Soul, not of material sense. This Soul-sense
comes to the human mind when the latter yields to the
6 divine Mind.
Value of intuition
Such intuitions reveal whatever constitutes and per-
petuates harmony, enabling one to do good, but not
9 evil. You will reach the perfect Science of
healing when you are able to read the human
mind after this manner and discern the error you would
12 destroy. The Samaritan woman said: “Come, see a
man, which told me all things that ever I did: is not this
15 It is recorded that Jesus, as he once journeyed with his
students, “knew their thoughts,” — read them scientifi-
cally. In like manner he discerned disease and healed
18 the sick. After the same method, events of great mo-
ment were foretold by the Hebrew prophets. Our
Master rebuked the lack of this power when he said:
21 “O ye hypocrites! ye can discern the face of the sky;
but can ye not discern the signs of the times?”
Both Jew and Gentile may have had acute corporeal
24 senses, but mortals need spiritual sense. Jesus knew the
generation to be wicked and adulterous, seek-
ing the material more than the spiritual. His
27 thrusts at materialism were sharp, but needed. He never
spared hypocrisy the sternest condemnation.. He said:
“These ought ye to have done, and not to leave the other
30 undone.” The great Teacher knew both cause and
effect, knew that truth communicates itself but never
1 Jesus once asked, “Who touched me?” Supposing
this inquiry to be occasioned by physical contact alone,
3 his disciples answered, “The multitude throng
thee.” Jesus knew, as others did not, that
it was not matter, but mortal mind, whose touch called
6 for aid. Repeating his inquiry, he was answered by the
faith of a sick woman. His quick apprehension of this
mental call illustrated his spirituality. The disciples’
9 misconception of it uncovered their materiality. Jesus
possessed more spiritual susceptibility than the disciples.
Opposites come from contrary directions, and produce
12 unlike results.
Images of thought
Mortals evolve images of thought. These may appear
to the ignorant to be apparitions; but they are myste-
15 rious only because it is unusual to see
thoughts, though we can always feel their
influence. Haunted houses, ghostly voices, unusual
18 noises, and apparitions brought out in dark seances
either involve feats by tricksters, or they are images and
sounds evolved involuntarily by mortal mind. Seeing
21 is no less a quality of physical sense than feeling. Then
why is it more difficult to see a thought than to feel one?
Education alone determines the difference. In reality
24 there is none.
Portraits, landscape-paintings, fac-similes of penman-
ship, peculiarities of expression, recollected sentences,
27 can all be taken from pictorial thought and
memory as readily as from objects cognizable
by the senses. Mortal mind sees what it believes as
30 certainly as it believes what it sees. It feels, hears, and
sees its own thoughts. Pictures are mentally formed
before the artist can convey them to canvas. So is it
1 with all material conceptions. Mind-readers perceive
these pictures of thought. They copy or reproduce
3 them, even when they are lost to the memory of the mind
in which they are discoverable.
It is needless for the thought or for the person hold-
6 ing the transferred picture to be individually and con-
sciously present. Though individuals have
passed away, their mental environment re-
9 mains to be discerned, described, and transmitted. Though
bodies are leagues apart and their associations forgotten,
their associations float in the general atmosphere of human
The Scotch call such vision “second sight”, when
really it is first sight instead of second, for it presents
15 primal facts to mortal mind. Science enables
one to read the human mind, but not as a
clairvoyant. It enables one to heal through Mind, but
18 not as a mesmerist.
The mine knows naught of the emeralds within its
rocks; the sea is ignorant of the gems within its caverns,
21 of the corals, of its sharp reefs, of the tall ships
that float on its bosom, or of the bodies which
lie buried in its sands: yet these are all there. Do not
24 suppose that any mental concept is gone because you do
not think of it. The true concept is never lost. The
strong impressions produced on mortal mind by friend-
27 ship or by any intense feeling are lasting, and mind-
readers can perceive and reproduce these impressions.
Memory may reproduce voices long ago silent. We
30 have but to close the eyes, and forms rise
before us, which are thousands of miles away
or altogether gone from physical sight and sense, and
1 this not in dreamy sleep. In our day-dreams we can
recall that for which the poet Tennyson expressed the
3 heart’s desire, —
the touch of a vanished hand,
And the sound of a voice that is still.
6 The mind may even be cognizant of a present flavor and
odor, when no viand touches the palate and no scent
salutes the nostrils.
Illusions not ideas
9 How are veritable ideas to be distinguished from il-
lusions? By learning the origin of each. Ideas are
emanations from the divine Mind. Thoughts,
12 proceeding from the brain or from matter, are
offshoots of mortal mind; they are mortal material be-
liefs. Ideas are spiritual, harmonious, and eternal. Beliefs
15 proceed from the so-called material senses, which at one
time are supposed to be substance-matter and at another
are called spirits.
18 To love one’s neighbor as one’s self, is a divine idea;
but this idea can never be seen, felt, nor understood
through the physical senses. Excite the organ of ven-
21 eration or religious faith, and the individual manifests
profound adoration. Excite the opposite development,
and he blasphemes. These effects, however, do not pro-
24 ceed from Christianity, nor are they spiritual phenomena,
for both arise from mortal belief.
Trance speaking illusion
Eloquence re-echoes the strains of Truth and Love.
27 It is due to inspiration rather than to erudition. It shows
the possibilities derived from divine Mind,
though it is said to be a gift whose endowment
30 is obtained from books or received from the
impulsion of departed spirits. When eloquence proceeds
from the belief that a departed spirit is speaking, who
1 can tell what the unaided medium is incapable of know-
ing or uttering? This phenomenon only shows that the
3 beliefs of mortal mind are loosed. Forgetting her igno-
rance in the belief that another mind is speaking through
her, the devotee may become unwontedly eloquent. Hav-
6 ing more faith in others than in herself, and believing
that somebody else possesses her tongue and mind, she
9 Destroy her belief in outside aid, and her eloquence
disappears. The former limits of her belief return. She
says, ” I am incapable of words that glow, for I am un-
12 educated.” This familiar instance reaffirms the Scrip-
tural word concerning a man, “As he thinketh in his heart,
so is he.” If one believes that he cannot be an orator with-
15 out study or a superinduced condition, the body responds
to this belief, and the tongue grows mute which before
18 Mind is not necessarily dependent upon educational
processes. It possesses of itself all beauty and poetry,
and the power of expressing them. Spirit,
21 God, is heard when the senses are silent. We
are all capable of more than we do. The influence or
action of Soul confers a freedom, which explains the phe-
24 nomena of improvisation and the fervor of untutored lips.
Matter is neither intelligent nor creative. The tree is
not the author of itself. Sound is not the originator of
27 music, and man is not the father of man. Cain
very naturally concluded that if life was in the
body, and man gave it, man had the right to take it away.
30 This incident shows that the belief of life in matter was
“a murderer from the beginning.”
If seed is necessary to produce wheat, and wheat to
1 produce flour, or if one animal can originate another,
how then can we account for their primal origin? How
3 were the loaves and fishes multiplied on the shores of
Galilee, — and that, too, without meal or monad from
which loaf or fish could come?
Mind is substance
6 The earth’s orbit and the imaginary line called the
equator are not substance. The earth’s motion and
position are sustained by Mind alone. Divest
9 yourself of the thought that there can be sub-
stance in matter, and the movements and transitions now
possible for mortal mind will be found to be equally
12 possible for the body. Then being will be recognized
as spiritual, and death will be obsolete, though now
some insist that death is the necessary prelude to
In dreams we fly to Europe and meet a far-off friend.
The looker-on sees the body in bed, but the supposed
18 inhabitant of that body carries it through
the air and over the ocean. This shows the
possibilities of thought. Opium and hashish eaters men-
21 tally travel far and work wonders, yet their bodies stay
in one place. This shows what mortal mentality and
24 The admission to one’s self that man is God’s own like-
ness sets man free to master the infinite idea. This con-
viction shuts the door on death, and opens it
27 wide towards immortality. The understanding
and recognition of Spirit must finally come, and we may
as well improve our time in solving the mysteries of being
30 through an apprehension of divine Principle. At present
we know not what man is, but we certainly shall know
this when man reflects God.
1 The Revelator tells us of “a new heaven and a
new earth.” Have you ever pictured this heaven and
3 earth, inhabited by beings under the control of supreme
Let us rid ourselves of the belief that man is separated
6 from God, and obey only the divine principle, Life and
Love. Here is the great point of departure for all true
Man’s genuine being
9 It is difficult for the sinner to accept divine Science,
because Science exposes his nothingness; but the sooner
error is reduced to its native nothingness, the
12 sooner man’s great reality will appear and his
genuine being will be understood. The destruction of
error is by no means the destruction of Truth or Life, but
15 is the acknowledgment of them.
Absorbed in material selfhood we discern and reflect
but faintly the substance of Life or Mind. The denial of
18 material selfhood aids the discernment of man’s spirit-
ual and eternal individuality, and destroys the erroneous
knowledge gained from matter or through what are termed
21 the material senses.
Certain erroneous postulates should be here considered
in order that the spiritual facts may be better
The first erroneous postulate of belief is, that substance,
life, and intelligence are something apart from God.
27 The second erroneous postulate is, that man is both
mental and material.
The third erroneous postulate is, that mind is both evil
30 and good; whereas the real Mind cannot be evil nor the
medium of evil, for Mind is God.
The fourth erroneous postulate is, that matter is in-
1 telligent, and that man has a material body which is part
3 The fifth erroneous postulate is, that matter holds in
itself the issues of life and death, — that matter is not
only capable of experiencing pleasure and pain, but also
6 capable of imparting these sensations. From the illusion
implied in this last postulate arises the decomposition of
mortal bodies in what is termed death.
9 Mind is not an entity within the cranium with the power
of sinning now and forever.
Knowledge of good and evil
In old Scriptural pictures we see a serpent coiled around
12 the tree of knowledge and speaking to Adam and Eve.
This represents the serpent in the act of
commending to our first parents the knowl-
15 edge of good and evil, a knowledge gained from matter,
or evil, instead of from Spirit. The portrayal is still
graphically accurate, for the common conception of mor-
18 tal man — a burlesque of God’s man — is an outgrowth
of human knowledge or sensuality, a mere offshoot of
21 Uncover error, and it turns the lie upon you. Until
the fact concerning error — namely, its nothingness —
appears, the moral demand will not be met,
24 and the ability to make nothing of error will
be wanting. We should blush to call that real which is
only a mistake. The foundation of evil is laid on a belief
27 in something besides God. This belief tends to support
two opposite powers, instead of urging the claims of Truth
alone. The mistake of thinking that error can be real,
30 when it is merely the absence of truth, leads to belief in
the superiority of error.
The age’s privilege
Do you say the time has not yet come in which to
1 recognize Soul as substantial and able to control the
body? Remember Jesus, who nearly nineteen centuries
3 ago demonstrated the power of Spirit and said,
“He that believeth on me, the works that I
do shall he do also,” and who also said, “But the hour
6 cometh, and now is, when the true worshippers shall
worship the Father in spirit and in truth.” “Behold,
now is the accepted time; behold, now is the day of sal-
9 vation,” said Paul.
Logic and revelation
Divine logic and revelation coincide. If we believe
otherwise, we may be sure that either our
12 logic is at fault or that we have misinterpreted
revelation. Good never causes evil, nor creates aught
that can cause evil.
15 Good does not create a mind susceptible of causing
evil, for evil is the opposing error and not the truth of
creation. Destructive electricity is not the offspring of in-
18 finite good. Whatever contradicts the real nature of the
divine Esse, though human faith may clothe it with angelic
vestments, is without foundation.
Derivatives of spirit
21 The belief that Spirit is finite as well as infinite has
darkened all history. In Christian Science, Spirit, as a
proper noun, is the name of the Supreme Being.
24 It means quantity and quality, and applies ex-
clusively to God. The modifying derivatives of the word
spirit refer only to quality, not to God. Man is spiritual.
27 He is not God, Spirit. If man were Spirit, then men
would be spirits, gods. Finite spirit would be mortal,
and this is the error embodied in the belief that the infi-
30 nite can be contained in the finite. This belief tends to
becloud our apprehension of the kingdom of heaven and
of the reign of harmony in the Science of being.
1 Jesus taught but one God, one Spirit, who makes man
in the image and likeness of Himself, — of Spirit, not of
3 matter. Man reflects infinite Truth, Life, and
Love. The nature of man, thus understood,
includes all that is implied by the terms “image” and
6 “likeness” as used in Scripture. The truly Christian
and scientific statement of personality and of the relation
of man to God, with the demonstration which accompa-
9 nied it, incensed the rabbis, and they said: “Crucify him,
crucify him . . . by our law he ought to die, because he
made himself the Son of God.”
12 The eastern empires and nations owe their false gov-
ernment to the misconceptions of Deity there prevalent.
Tyranny, intolerance, and bloodshed, wherever found,
15 arise from the belief that the infinite is formed after the
pattern of mortal personality, passion, and impulse.
Ingratitude and denial
The progress of truth confirms its claims, and our
18 Master confirmed his words by his works. His healing-
power evoked denial, ingratitude, and be-
trayal, arising from sensuality. Of the ten
21 lepers whom Jesus healed, but one returned to give God
thanks, — that is, to acknowledge the divine Principle
which had healed him.
24 Our Master easily read the thoughts of mankind, and
this insight better enabled him to direct those thoughts
aright; but what would be said at this period of an in-
27 fidel blasphemer who should hint that Jesus used his in-
cisive power injuriously? Our Master read mortal mind
on a scientific basis, that of the omnipresence of Mind.
30 An approximation of this discernment indicates spiritual
growth and union with the infinite capacities of the one
Mind. Jesus could injure no one by his Mind-reading.
1 The effect of his Mind was always to heal and to save,
and this is the only genuine Science of reading mortal
3 mind. His holy motives and aims were tra-
duced by the sinners of that period, as they
would be to-day if Jesus were personally present. Paul
6 said, “To be spiritually minded is life.” We approach
God, or Life, in proportion to our spirituality, our fidel-
ity to Truth and Love; and in that ratio we know all
9 human need and are able to discern the thought of the
sick and the sinning for the purpose of healing them.
Error of any kind cannot hide from the law of God.
12 Whoever reaches this point of moral culture and good-
ness cannot injure others, and must do them good. The
greater or lesser ability of a Christian Scientist to discern
15 thought scientifically, depends upon his genuine spirit-
uality. This kind of mind-reading is not clairvoyance,
but it is important to success in healing, and is one of the
18 special characteristics thereof.
We welcome the increase of knowledge and the end
of error, because even human invention must have its
21 day, and we want that day to be succeeded
by Christian Science, by divine reality. Mid-
night foretells the dawn. Led by a solitary star amid
24 the darkness, the Magi of old foretold the Messiahship
of Truth. Is the wise man of to-day believed, when he
beholds the light which heralds Christ’s eternal dawn
27 and describes its effulgence?
Lulled by stupefying illusions, the world is asleep
in the cradle of infancy, dreaming away the hours.
30 Material sense does not unfold the facts of
existence; but spiritual sense lifts human
consciousness into eternal Truth. Humanity advances
1 slowly out of sinning sense into spiritual understanding;
unwillingness to learn all things rightly, binds Christen-
3 dom with chains.
The darkest hours of all
Love will finally mark the hour of harmony, and spir-
itualization will follow, for Love is Spirit. Before error
6 is wholly destroyed, there will be interrup-
tions of the general material routine. Earth
will become dreary and desolate, but summer and winter,
9 seedtime and harvest (though in changed forms), will
continue unto the end, — until the final spiritualization of
all things. “The darkest hour precedes the dawn.”
Arena of contest
12 This material world is even now becoming the arena
for conflicting forces. On one side there will be discord
and dismay; on the other side there will be
15 Science and peace. The breaking up of mate-
rial beliefs may seem to be famine and pestilence, want
and woe, sin, sickness, and death, which assume new
18 phases until their nothingness appears. These disturb-
ances will continue until the end of error, when all
discord will be swallowed up in spiritual Truth.
21 Mortal error will vanish in a moral chemicalization.
This mental fermentation has begun, and will continue
until all errors of belief yield to understanding. Belief is
24 changeable, but spiritual understanding is changeless.
As this consummation draws nearer, he who has
shaped his course in accordance with divine Science
27 will endure to the end. As material knowl-
edge diminishes and spiritual understanding
increases, real objects will be apprehended mentally
30 instead of materially.
During this final conflict, wicked minds will endeavor
to find means by which to accomplish more evil; but
1 those who discern Christian Science will hold crime in
check. They will aid in the ejection of error. They
3 will maintain law and order, and cheerfully await the
certainty of ultimate perfection.
In reality, the more closely error simulates truth and
6 so-called matter resembles its essence, mortal mind, the
more impotent error becomes as a belief. Ac-
cording to human belief, the lightning is fierce
9 and the electric current swift, yet in Christian Science
the flight of one and the blow of the other will become
harmless. The more destructive matter becomes, the
12 more its nothingness will appear, until matter reaches
its mortal zenith in illusion and forever disappears. The
nearer a false belief approaches truth without passing
15 the boundary where, having been destroyed by divine
Love, it ceases to be even an illusion, the riper it becomes
for destruction. The more material the belief, the more
18 obvious its error, until divine Spirit, supreme in its do-
main, dominates all matter, and man is found in the like-
ness of Spirit, his original being.
21 The broadest facts array the most falsities against
themselves, for they bring error from under cover. It
requires courage to utter truth; for the higher Truth
24 lifts her voice, the louder will error scream, until its in-
articulate sound is forever silenced in oblivion.
“He uttered His voice, the earth melted.” This Scrip-
27 ture indicates that all matter will disappear before the
supremacy of Spirit.
Christianity still rejected
Christianity is again demonstrating the Life that is
30 Truth, and the Truth that is Life, by the apos-
tolic work of casting out error and healing the
sick. Earth has no repayment for the persecutions which
1 attend a new step in Christianity; but the spiritual recom-
pense of the persecuted is assured in the elevation of ex-
3 istence above mortal discord and in the gift of divine Love.
The prophet of to-day beholds in the mental horizon
the signs of these times, the reappearance of the Chris-
6 tianity which heals the sick and destroys error,
and no other sign shall be given. Body can-
not be saved except through Mind. The Science of Chris-
9 tianity is misinterpreted by a material age, for it is the
healing influence of Spirit (not spirits) which the material
senses cannot comprehend, — which can only be spiritu-
12 ally discerned. Creeds, doctrines, and human hypotheses
do not express Christian Science; much less can they
Revelation of Science
15 Beyond the frail premises of human beliefs, above the
loosening grasp of creeds, the demonstration of Christian
Mind-healing stands a revealed and practical
18 Science. It is imperious throughout all ages
as Christ’s revelation of Truth, of Life, and of Love, which
remains inviolate for every man to understand and to
Science as foreign to all religion
For centuries — yea, always — natural science has not
been considered a part of any religion, Christianity not
24 excepted. Even now multitudes consider that
which they call science has no proper con-
nection with faith and piety. Mystery does
27 not enshroud Christ’s teachings, and they are not theo-
retical and fragmentary, but practical and complete; and
being practical and complete, they are not deprived of
30 their essential vitality.
Key to the kingdom
The way through which immortality and life are learned
is not ecclesiastical but Christian, not human but divine,
1 not physical but metaphysical, not material but scien-
tifically spiritual. Human philosophy, ethics, and super-
3 stition afford no demonstrable divine Principle
by which mortals can escape from sin; yet
to escape from sin, is what the Bible demands. “Work
6 out your own salvation with fear and trembling,” says
the apostle, and he straightway adds: “for it is God
which worketh in you both to will and to do of His good
9 pleasure” (Philippians ii. 12, 13). Truth has furnished
the key to the kingdom, and with this key Christian Sci-
ence has opened the door of the human understanding.
12 None may pick the lock nor enter by some other door.
The ordinary teachings are material and not spiritual.
Christian Science teaches only that which is spiritual and
15 divine, and not human. Christian Science is unerring
and Divine; the human sense of things errs because it
18 Those individuals, who adopt theosophy, spiritualism,
or hypnotism, may possess natures above some others
who eschew their false beliefs. Therefore my contest is
21 not with the individual, but with the false system. I
love mankind, and shall continue to labor and to endure.
The calm, strong currents of true spirituality, the
24 manifestations of which are health, purity, and self-
immolation, must deepen human experience, until the
beliefs of material existence are seen to be a bald imposi-
27 tion, and sin, disease, and death give everlasting place
to the scientific demonstration of divine Spirit and to
God’s spiritual, perfect man.