Chapter 9 — Creation | Plainfield Christian Science Church, Independent

Chapter 9 — Creation

From Science and Health with Key to the Scriptures by


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Thy throne is established of old
Thou art from everlasting. — PSALMS.


For we know that the whole creation groaneth and travaileth in pain
together until now. And not only they, but ourselves also, which have the
firstfruits of the Spirit, even we ourselves groan within ourselves, waiting
for the adoption, to wit, the redemption of our body. — PAUL.


         Inadequate theories of creation

1      ETERNAL Truth is changing the universe. As mor-
         tals drop off their mental swaddling-clothes, thought
3      expands into expression. “Let there be light,”
         is the perpetual demand of Truth and Love,
         changing chaos into order and discord into the
6      music of the spheres. The mythical human theories of
         creation, anciently classified as the higher criticism, sprang
         from cultured scholars in Rome and in Greece, but they
9      afforded no foundation for accurate views of creation by
         the divine Mind.

       Finite views of Deity

         Mortal man has made a covenant with his eyes to be-
12    little Deity with human conceptions. In league
         with material sense, mortals take limited views
         of all things. That God is corporeal or material, no man
15    should affirm.
         The human form, or physical finiteness, cannot be
         made the basis of any true idea of the infinite Godhead.
18    Eye hath not seen Spirit, nor hath ear heard His voice.


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         No material creation

1      Progress takes off human shackles. The finite must
         yield to the infinite. Advancing to a higher plane of ac-
3      tion, thought rises from the material sense to
         the spiritual, from the scholastic to the in-
         spirational, and from the mortal to the immortal. All
6      things are created spiritually. Mind, not matter, is the
         creator. Love, the divine Principle, is the Father and
         Mother of the universe, including man.

       Tritheism impossible

9      The theory of three persons in one God (that is, a per-
         sonal Trinity or Tri-unity) suggests polythe-
         ism, rather than the one ever-present I AM.
12    “Hear, O Israel: the Lord our God is one Lord.”

       No divine corporeality

         The everlasting I AM is not bounded nor compressed
         within the narrow limits of physical humanity, nor can
15    He be understood aright through mortal con-
         cepts. The precise form of God must be of
         small importance in comparison with the sublime ques-
18    tion, What is infinite Mind or divine Love?
         Who is it that demands our obedience? He who, in
         the language of Scripture, “doeth according to His will
21    in the army of heaven, and among the inhabitants of the
         earth; and none can stay His hand, or say unto Him,
         What doest Thou?”
24    No form nor physical combination is adequate to rep-
         resent infinite Love. A finite and material sense of God
         leads to formalism and narrowness; it chills the spirit of
27    Christianity.

       Limitless Mind

         limitless Mind cannot proceed from physical limita-
         tions. Finiteness cannot present the idea or the vast-
30    ness of infinity. A mind originating from a
         finite or material source must be limited and
         finite. Infinite Mind is the creator, and creation is the


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1      infinite image or idea emanating from this Mind. If
         Mind is within and without all things, then all is Mind;
3      and this definition is scientific.

       Matter is not substance

         If matter, so-called, is substance, then Spirit, matter’s
         unlikeness, must be shadow; and shadow cannot produce
6      substance. The theory that Spirit is not the
         only substance and creator is pantheistic het-
         erodoxy, which ultimates in sickness, sin, and death; it is
9      the belief in a bodily soul and a material mind, a soul
         governed by the body and a mind in matter. This be-
         lief is shallow pantheism.
12    Mind creates His own likeness in ideas, and the sub-
         stance of an idea is very far from being the supposed sub-
         stance of non-intelligent matter. Hence the Father Mind
15    is not the father of matter. The material senses and
         human conceptions would translate spiritual ideas into
         material beliefs, and would say that an anthropomorphic
18    God, instead of infinite Principle, — in other words, divine
         Love, — is the father of the rain, “who hath begotten the
         drops of dew,” who bringeth “forth Mazzaroth in his sea-
21    son,” and guideth “Arcturus with his sons.”

       Inexhaustible divine Love

         Finite mind manifests all sorts of errors, and thus
         proves the material theory of mind in matter to be the
24    antipode of Mind. Who hath found finite life
         or love sufficient to meet the demands of human
         want and woe, — to still the desires, to satisfy the aspira-
27    tions? Infinite Mind cannot be limited to a finite form,
         or Mind would lose its infinite character as inexhaustible
         Love, eternal Life, omnipotent Truth.

       Infinite physique impossible

30    It would require an infinite form to contain infinite
         Mind. Indeed, the phrase infinite form involves a con-
         tradiction of terms. Finite man cannot be the image and


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1      likeness of the infinite God. A mortal, corporeal, or
         finite conception of God cannot embrace the glories of
3      limitless, incorporeal Life and Love. Hence
         the unsatisfied human craving for something
         better, higher, holier, than is afforded by a
6      material belief in a physical God and man. The insuffi-
         ciency of this belief to supply the true idea proves the
         falsity of material belief.
         Infinity’s reflection
9      Man is more than a material form with a mind inside,
         which must escape from its environments in
         order to be immortal. Man reflects infinity,
12    and this reflection is the true idea of God.
         God expresses in man the infinite idea forever develop-
         ing itself, broadening and rising higher and higher from
15    a boundless basis. Mind manifests all that exists in
         the infinitude of Truth. We know no more of man as
         the true divine image and likeness, than we know of
18    God.
         The infinite Principle is reflected by the infinite idea
         and spiritual individuality, but the material so-called senses
21    have no cognizance of either Principle or its idea. The
         human capacities are enlarged and perfected in propor-
         tion as humanity gains the true conception of man and
24    God.

       Individual permanency

         Mortals have a very imperfect sense of the spiritual
         man and of the infinite range of his thought. To him
27    belongs eternal Life. Never born and
         never dying, it were impossible for man, under
         the government of God in eternal Science, to fall from his
30    high estate.
         God’s man discerned
         Through spiritual sense you can discern the heart of
         divinity, and thus begin to comprehend in Science the


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1      generic term man. Man is not absorbed in Deity, and
         man cannot lose his individuality, for he re-
3      flects eternal Life; nor is he an isolated, soli-
         tary idea, for he represents infinite Mind, the sum of all
         substance.
6      In divine Science, man is the true image of God. The
         divine nature was best expressed in Christ Jesus, who
         threw upon mortals the truer reflection of God and lifted
9      their lives higher than their poor thought-models would
         allow, — thoughts which presented man as fallen, sick,
         sinning, and dying. The Christlike understanding of
12    scientific being and divine healing includes a perfect Prin-
         ciple and idea, — perfect God and perfect man, — as the
         basis of thought and demonstration.

       The divine image not lost

15    If man was once perfect but has now lost his perfection,
         then mortals have never beheld in man the reflex image
         of God. The lost image is no image. The
18    true likeness cannot be lost in divine reflection.
         Understanding this, Jesus said: “Be ye there-
         fore perfect, even as your Father which is in heaven is
21    perfect.”

       Immortal models

         Mortal thought transmits its own images, and forms
         its offspring after human illusions. God, Spirit, works
24    spiritually, not materially. Brain or matter
         never formed a human concept. Vibration is
         not intelligence; hence it is not a creator. Immortal
27    ideas, pure, perfect, and enduring, are transmitted by
         the divine Mind through divine Science, which corrects
         error with truth and demands spiritual thoughts, divine
30    concepts, to the end that they may produce harmonious
         results.
         Deducing one’s conclusions as to man from imperfec-


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1      tion instead of perfection, one can no more arrive at the
         true conception or understanding of man, and make him-
3      self like it, than the sculptor can perfect his outlines from
         an imperfect model, or the painter can depict the form
         and face of Jesus, while holding in thought the character
6      of Judas.

       Spiritual discovery

         The conceptions of mortal, erring thought must give
         way to the ideal of all that is perfect and eternal. Through
9      many generations human beliefs will be attain-
         ing diviner conceptions, and the immortal and
         perfect model of God’s creation will finally be seen as
12    the only true conception of being.
         Science reveals the possibility of achieving all good,
         and sets mortals at work to discover what God has already
15    done; but distrust of one’s ability to gain the goodness
         desired and to bring out better and higher results, often
         hampers the trial of one’s wings and ensures failure at the
18    outset.

       Requisite change of our ideals

         Mortals must change their ideals in order to improve
         their models. A sick body is evolved from
21    sick thoughts. Sickness, disease, and death
         proceed from fear. Sensualism evolves bad
         physical and moral conditions.
24    Selfishness and sensualism are educated in mortal
         mind by the thoughts ever recurring to one’s self, by
         conversation about the body, and by the expectation of
27    perpetual pleasure or pain from it; and this education
         is at the expense of spiritual growth. If we array
         thought in mortal vestures, it must lose its immortal
30    nature.

       Thoughts are things

         If we look to the body for pleasure, we find pain; for
         Life, we find death; for Truth, we find error; for Spirit,


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1      we find its opposite, matter. Now reverse this action.
         Look away from the body into Truth and Love,
3      the Principle of all happiness, harmony, and
         immortality. Hold thought steadfastly to the endur-
         ing, the good, and the true, and you will bring these
6      into your experience proportionably to their occupancy
         of your thoughts.

       Unreality of pain

         The effect of mortal mind on health and happiness is
9      seen in this: If one turns away from the body with such
         absorbed interest as to forget it, the body
         experiences no pain. Under the strong im-
12    pulse of a desire to perform his part, a noted actor was
         accustomed night after night to go upon the stage and
         sustain his appointed task, walking about as actively
15    as the youngest member of the company. This old man
         was so lame that he hobbled every day to the theatre, and
         sat aching in his chair till his cue was spoken, — a signal
18    which made him as oblivious of physical infirmity as if
         he had inhaled chloroform, though he was in the full pos-
         session of his so-called senses.

       Immutable identity of man

21    Detach sense from the body, or matter, which is only
         form of human belief, and you may learn the meaning
         of God, or good, and the nature of the immu-
24    table and immortal. Breaking away from the
         mutations of time and sense, you will neither
         lose the solid objects and ends of life nor your own iden-
27    tity. Fixing your gaze on the realities supernal, you will
         rise to the spiritual consciousness of being, even as the bird
         which has burst from the egg and preens its wings for a
30    skyward flight.

       Forgetfulness of self

         We should forget our bodies in remembering good and
         the human race. Good demands of man every hour, in


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1      which to work out the problem of being. Consecration
         to good does not lessen man’s dependence on God, but
3      heightens it. Neither does consecration di-
         minish man’s obligations to God, but shows
         the paramount necessity of meeting them. Christian
6      Science takes naught from the perfection of God, but it
         ascribes to Him the entire glory. By putting “off the old
         man with his deeds,” mortals “put on immortality.”
9      We cannot fathom the nature and quality of God’s
         creation by diving into the shallows of mortal belief. We
         must reverse our feeble flutterings — our efforts to find
12    life and truth in matter — and rise above the testimony
         of the material senses, above the mortal to the immortal
         idea of God. These clearer, higher views inspire the God-
15    like man to reach the absolute centre and circumference
         of his being.

       The true sense

         Job said: “I have heard of Thee by the hearing of the
18    ear: but now mine eye seeth Thee.” Mortals will echo
         Job’s thought, when the supposed pain and
         pleasure of matter cease to predominate. They
21    will then drop the false estimate of life and happiness, of
         joy and sorrow, and attain the bliss of loving unselfishly,
         working patiently, and conquering all that is unlike God.
24    Starting from a higher standpoint, one rises spontane-
         ously, even as light emits light without effort; for “where
         your treasure is, there will your heart be also.”

       Mind only the cause

27    The foundation of mortal discord is a false sense of
         man’s origin. To begin rightly is to end rightly. Every
         concept which seems to begin with the brain
30    begins falsely. Divine Mind is the only cause
         or Principle of existence. Cause does not exist in matter,
         in mortal mind, or in physical forms.


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         Human egotism

1      Mortals are egotists. They believe themselves to be
         independent workers, personal authors, and even privi-
3      leged originators of something which Deity
         would not or could not create. The creations
         of mortal mind are material. Immortal spiritual man
6      alone represents the truth of creation.
         Mortal man a mis-creator
         When mortal man blends his thoughts of existence
         with the spiritual and works only as God works,
9      he will no longer grope in the dark and cling
         to earth because he has not tasted heaven.
         Carnal beliefs defraud us. They make man an involun-
12    tary hypocrite, — producing evil when he would create
         good, forming deformity when he would outline grace
         and beauty, injuring those whom he would bless. He
15    becomes a general mis-creator, who believes he is a
         semi-god. His “touch turns hope to dust, the dust we
         all have trod.” He might say in Bible language: “The
18    good that I would, I do not: but the evil which I would
         not, that I do.”

       No new creation

         There can be but one creator, who has created all.
21    Whatever seems to be a new creation, is but the discovery
         of some distant idea of Truth; else it is a
         new multiplication or self-division of mor-
24    tal thought, as when some finite sense peers from its
         cloister with amazement and attempts to pattern the
         infinite.
27    The multiplication of a human and mortal sense of per-
         sons and things is not creation. A sensual thought, like
         an atom of dust thrown into the face of spiritual im-
30    mensity, is dense blindness instead of a scientific eternal
         consciousness of creation.
         Mind’s true camera
         The fading forms of matter, the mortal body and ma-


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1      terial earth, are the fleeting concepts of the human mind.
         They have their day before the permanent facts and their
3      perfection in Spirit appear. The crude crea-
         tions of mortal thought must finally give place
         to the glorious forms which we sometimes behold in the
6      camera of divine Mind, when the mental picture is spir-
         itual and eternal. Mortals must look beyond fading,
         finite forms, if they would gain the true sense of things.
9      Where shall the gaze rest but in the unsearchable realm
         of Mind? We must look where we would walk, and we
         must act as possessing all power from Him in whom we
12    have our being.
         Self-completeness
         As mortals gain more correct views of God and man,
         multitudinous objects of creation, which before were
15    invisible, will become visible. When we
         realize that Life is Spirit, never in nor of
         matter, this understanding will expand into self-com-
18    pleteness, finding all in God, good, and needing no other
         consciousness.

       Spiritual proofs of existence

         Spirit and its formations are the only realities of being.
21    Matter disappears under the microscope of Spirit. Sin
         is unsustained by Truth, and sickness and
         death were overcome by Jesus, who proved
24    them to be forms of error. Spiritual living
         and blessedness are the only evidences, by which we can
         recognize true existence and feel the unspeakable peace
27    which comes from an all-absorbing spiritual love.
         When we learn the way in Christian Science and rec-
         ognize man’s spiritual being, we shall behold and under-
30    stand God’s creation, — all the glories of earth and heaven
         and man.

       Godward gravitation

         The universe of Spirit is peopled with spiritual beings,


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1      and its government is divine Science. Man is the off-
         spring, not of the lowest, but of the highest qualities of
3      Mind. Man understands spiritual existence
         in proportion as his treasures of Truth and
         Love are enlarged. Mortals must gravitate Godward,
6      their affections and aims grow spiritual, — they must near
         the broader interpretations of being, and gain some proper
         sense of the infinite, — in order that sin and mortality
9      may be put off.
         This scientific sense of being, forsaking matter for
         Spirit, by no means suggests man’s absorption into Deity
12    and the loss of his identity, but confers upon man en-
         larged individuality, a wider sphere of thought and action,
         more expansive love, a higher and more permanent
15    peace.

       Mortal birth and death

         The senses represent birth as untimely and death as
         irresistible, as if man were a weed growing apace or a
18    flower withered by the sun and nipped by
         untimely frosts; but this is true only of a
         mortal, not of a man in God’s image and likeness. The
21    truth of being is perennial, and the error is unreal and
         obsolete.

       Blessings from pain

         Who that has felt the loss of human peace has not gained
24    stronger desires for spiritual joy? The aspiration after
         heavenly good comes even before we discover
         what belongs to wisdom and Love. The loss
27    of earthly hopes and pleasures brightens the ascending
         path of many a heart. The pains of sense quickly inform
         us that the pleasures of sense are mortal and that joy is
30    spiritual.

       Decapitation of error

         The pains of sense are salutary, if they wrench away
         false pleasurable beliefs and transplant the affections


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1      from sense to Soul, where the creations of God are good,
         rejoicing the heart.” Such is the sword of
3      Science, with which Truth decapitates error,
         materiality giving place to man’s higher individuality and
         destiny.

       Uses of adversity

6      Would existence without personal friends be to you
         blank? Then the time will come when you will be
         solitary, left without sympathy; but this
9      seeming vacuum is already filled with divine
         Love. When this hour of development comes, even if
         you cling to a sense of personal joys, spiritual Love will
12    force you to accept what best promotes your growth.
         Friends will betray and enemies will slander, until the
         lesson is sufficient to exalt you; for “man’s extremity
15    is God’s opportunity.” The author has experienced the
         foregoing prophecy and its blessings. Thus He teaches
         mortals to lay down their fleshliness and gain spirituality.
18    This is done through self-abnegation. Universal Love
         is the divine way in Christian Science.
         The sinner makes his own hell by doing evil, and the
21    saint his own heaven by doing right. The opposite per-
         secutions of material sense, aiding evil with evil, would
         deceive the very elect.

       Beatific presence

24    Mortals must follow Jesus’ sayings and his demonstra-
         tions, which dominate the flesh. Perfect and infinite
         Mind enthroned is heaven. The evil beliefs
27    which originate in mortals are hell. Man is the
         idea of Spirit; he reflects the beatific presence, illuming
         the universe with light. Man is deathless, spiritual. He
30    is above sin or frailty. He does not cross the barriers
         of time into the vast forever of Life, but he coexists with
         God and the universe.


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         The infinitude of God

1      Every object in material thought will be destroyed, but
         the spiritual idea, whose substance is in Mind, is eternal.
3      The offspring of God start not from matter
         or ephemeral dust. They are in and of Spirit,
         divine Mind, and so forever continue. God is one. The
6      allness of Deity is His oneness. Generically man is one,
         and specifically man means all men.
         It is generally conceded that God is Father, eternal, self-
9      created, infinite. If this is so, the forever Father must
         have had children prior to Adam. The great I AM made
         all “that was made.” Hence man and the spiritual uni-
12    verse coexist with God.
         Christian Scientists understand that, in a religious
         sense, they have the same authority for the appellative
15    mother, as for that of brother and sister. Jesus said:
         For whosoever shall do the will of my Father which
         is in heaven, the same is my brother, and sister, and
18    mother.”

       Waymarks to eternal Truth

         When examined in the light of divine Science, mortals
         present more than is detected upon the surface, since
21    inverted thoughts and erroneous beliefs must
         be counterfeits of Truth. Thought is bor-
         rowed from a higher source than matter, and
24    by reversal, errors serve as waymarks to the one Mind,
         in which all error disappears in celestial Truth. The
         robes of Spirit are “white and glistering,” like the raiment
27    of Christ. Even in this world, therefore, “let thy gar-
         ments be always white.” “Blessed is the man that en-
         dureth [overcometh] temptation: for when he is tried,
30    [proved faithful], he shall receive the crown of life,
         which the Lord hath promised to them that love him.”
         James i. 12.)




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