«Разные сочинения, 1883–1896»

evil thinking, evil speaking and acting; and mortal

[pg 205]

mind, thus purged, obtains peace and power outside of [1]

itself.

This practical Christian Science is the divine Mind,

the incorporeal Truth and Love, shining through the mists

of materiality and melting away the shadows called sin, [5]

disease, and death.

In mortal experience, the fire of repentance first sepa-

rates the dross from the gold, and reformation brings

the light which dispels darkness. Thus the operation

of the spirit of Truth and Love on the human thought, [10]

in the words of St. John, “shall take of mine and show it

unto you.”

Third: The baptism of Spirit, or final immersion of

human consciousness in the infinite ocean of Love, is the

last scene in corporeal sense. This omnipotent act drops [15]

the curtain on material man and mortality. After this,

man's identity or consciousness reflects only Spirit, good,

whose visible being is invisible to the physical senses: eye

hath not seen it, inasmuch as it is the disembodied in-

dividual Spirit-substance and consciousness termed in [20]

Christian metaphysics the ideal man—forever permeated

with eternal life, holiness, heaven. This order of Science

is the chain of ages, which maintain their obvious corre-

spondence, and unites all periods in the divine design.

Mortal man's repentance and absolute abandonment of [25]

sin finally dissolves all supposed material life or physical

sensation, and the corporeal or mortal man disappears

forever. The encumbering mortal molecules, called man,

vanish as a dream; but man born of the great Forever,

lives on, God-crowned and blest. [30]

Mortals who on the shores of time learn Christian

Science, and live what they learn, take rapid transit to

[pg 206]

heaven,—the hinge on which have turned all revolu- [1]

tions, natural, civil, or religious, the former being servant

to the latter,—from flux to permanence, from foul to

pure, from torpid to serene, from extremes to intermediate.

Above the waves of Jordan, dashing against the receding [5]

shore, is heard the Father and Mother's welcome, saying

forever to the baptized of Spirit: “This is my beloved

Son.” What but divine Science can interpret man's

eternal existence, God's allness, and the scientific inde-

structibility of the universe? [10]

The advancing stages of Christian Science are gained

through growth, not accretion; idleness is the foe of

progress. And scientific growth manifests no weakness,

no emasculation, no illusive vision, no dreamy absentness,

no insubordination to the laws that be, no loss nor lack [15]

of what constitutes true manhood.

Growth is governed by intelligence; by the active,

all-wise, law-creating, law-disciplining, law-abiding Prin-

ciple, God. The real Christian Scientist is constantly

accentuating harmony in word and deed, mentally and [20]

orally, perpetually repeating this diapason of heaven:

“Good is my God, and my God is good. Love is my God,

and my God is Love.”

Beloved students, you have entered the path. Press

patiently on; God is good, and good is the reward of all [25]

who diligently seek God. Your growth will be rapid, if

you love good supremely, and understand and obey the

Way-shower, who, going before you, has scaled the steep

ascent of Christian Science, stands upon the mount of

holiness, the dwelling-place of our God, and bathes in the [30]

baptismal font of eternal Love.

As you journey, and betimes sigh for rest “beside the

[pg 207]

still waters,” ponder this lesson of love. Learn its pur- [1]

pose;and in hope and faith, where heart meets heart

reciprocally blest, drink with me the living waters of the

spirit of my life-purpose,—to impress humanity with

the genuine recognition of practical, operative Christian [5]

Science.

[pg 208]

Глава VIII. Правило за правилом

«Да будет воля Твоя»

This is the law of Truth to error, “Thou shalt surely

die.” This law is a divine energy. Mortals cannot

prevent the fulfilment of this law; it covers all sin and

its effects. God is All, and by virtue of this nature and [5]

allness He is cognizant only of good. Like a legislative

bill that governs millions of mortals whom the legislators

know not, the universal law of God has no knowledge

of evil, and enters unconsciously the human heart and

governs it. [10]

Mortals have only to submit to the law of God, come

into sympathy with it, and to let His will be done. This

unbroken motion of the law of divine Love gives, to the

weary and heavy-laden, rest. But who is willing to do

His will or to let it be done? Mortals obey their own [15]

wills, and so disobey the divine order.

All states and stages of human error are met and

mastered by divine Truth's negativing error in the way

of God's appointing. Those “whom the Lord loveth He

chasteneth.” His rod brings to view His love, and inter- [20]

prets to mortals the gospel of healing. David said, “Be-

fore I was afflicted I went astray: but now have I

kept Thy word.” He who knows the end from the be-

[pg 209]

ginning, attaches to sin due penalties as its antidotes and [1]

remedies.

Who art thou, vain mortal, that usurpest the preroga-

tive of divine wisdom, and wouldst teach God not to punish

sin? that wouldst shut the mouth of His prophets, [5]

and cry, “Peace, peace; when there is no peace,”—yea,

that healest the wounds of my people slightly?

The Principle of divine Science being Love, the divine

rule of this Principle demonstrates Love, and proves that

human belief fulfils the law of belief, and dies of its own [10]

physics. Metaphysics also demonstrates this Principle of

cure when sin is self-destroyed. Short-sighted physics

admits the so-called pains of matter that destroy its more

dangerous pleasures.

Insomnia compels mortals to learn that neither obliv- [15]

ion nor dreams can recuperate the life of man, whose

Life is God, for God neither slumbers nor sleeps. The

loss of gustatory enjoyment and the ills of indigestion

tend to rebuke appetite and destroy the peace of a false

sense. False pleasure will be, is, chastened; it has no [20]

right to be at peace. To suffer for having “other gods

before me,” is divinely wise. Evil passions die in their

own flames, but are punished before extinguished. Peace

has no foothold on the false basis that evil should be

concealed and that life and happiness should still attend [25]

it. Joy is self-sustained; goodness and blessedness are

one: suffering is self-inflicted, and good is the master of

evil.

To this scientific logic and the logic of events, egotism

and false charity say, “ ‘Not so, Lord;’ it is wise to [30]

cover iniquity and punish it not, then shall mortals have

peace.” Divine Love, as unconscious as incapable of

[pg 210]

error, pursues the evil that hideth itself, strips off its [1]

disguises, and—behold the result: evil, uncovered, is

self-destroyed.

Christian Science never healed a patient without prov-

ing with mathematical certainty that error, when found [5]

out, is two-thirds destroyed, and the remaining third

kills itself. Do men whine over a nest of serpents, and

post around it placards warning people not to stir up

these reptiles because they have stings? Christ said,

“They shall take up serpents;” and, “Be ye therefore [10]

wise as serpents and harmless as doves.” The wisdom

of a serpent is to hide itself. The wisdom of God, as

revealed in Christian Science, brings the serpent out of

its hole, handles it, and takes away its sting. Good deeds

are harmless. He who has faith in woman's special adapt- [15]

ability to lead on Christian Science, will not be shocked

when she puts her foot on the head of the serpent, as it

biteth at the heel.

Intemperance begets a belief of disordered brains,

membranes, stomach, and nerves; and this belief serves [20]

to uncover and kill this lurking serpent, intemperance,

that hides itself under the false pretense of human need,

innocent enjoyment, and a medical prescription. The

belief in venereal diseases tears the black mask from the

shameless brow of licentiousness, torments its victim, and [25]

thus may save him from his destroyer.

Charity has the courage of conviction; it may suffer

long, but has neither the cowardice nor the foolhardiness

to cover iniquity. Charity is Love; and Love opens

the eyes of the blind, rebukes error, and casts it out. [30]

Charity never flees before error, lest it should suffer

from an encounter. Love your enemies, or you will not

[pg 211]

lose them; and if you love them, you will help to reform [1]

them.

Christ points the way of salvation. His mode is not

cowardly, uncharitable, nor unwise, but it teaches mor-

tals to handle serpents and cast out evil. Our own vision [5]

must be clear to open the eyes of others, else the blind

will lead the blind and both shall fall. The sickly charity

that supplies criminals with bouquets has been dealt

with summarily by the good judgment of people in

the old Bay State. Inhuman medical bills, class legisla- [10]

tion, and Salem witchcraft, are not indigenous to her

soil.

“Out of the depths have I delivered thee.” The

drowning man just rescued from the merciless wave is

unconscious of suffering. Why, then, do you break his [15]

peace and cause him to suffer in coming to life? Because

you wish to save him from death. Then, if a criminal

is at peace, is he not to be pitied and brought back to

life? Or, are you afraid to do this lest he suffer, trample

on your pearls of thought, and turn on you and rend you? [20]

Cowardice is selfishness. When one protects himself at

his neighbor's cost, let him remember, “Whosoever will

save his life shall lose it.” He risks nothing who obeys

the law of God, and shall find the Life that cannot be

lost. [25]

Our Master said, “Ye shall drink indeed of my cup.”

Jesus stormed sin in its citadels and kept peace with

God. He drank this cup giving thanks, and he said to

his followers, “Drink ye all of it,”—drink it all, and let

all drink of it. He lived the spirit of his prayer,—“Thy [30]

kingdom come.” Shall we repeat our Lord's Prayer

when the heart denies it, refuses to bear the cross and

[pg 212]

to fulfil the conditions of our petition? Human policy [1]

is a fool that saith in his heart, “No God”—a caressing

Judas that betrays you, and commits suicide. This god-

less policy never knows what happiness is, and how it is

obtained. [5]

Jesus did his work, and left his glorious career for our

example. On the shore of Gennesaret he tersely re-

minded his students of their worldly policy. They had

suffered, and seen their error. This experience caused

them to remember the reiterated warning of their Mas- [10]

ter and cast their nets on the right side. When they

were fit to be blest, they received the blessing. The

ultimatum of their human sense of ways and means

ought to silence ours. One step away from the direct

line of divine Science cost them—what? A speedy re- [15]

turn under the reign of difficulties, darkness, and unre-

quited toil.

The currents of human nature rush in against the right

course; health, happiness, and life flow not into one of

their channels. The law of Love saith, “Not my will, [20]

but Thine, be done,” and Christian Science proves that

human will is lost in the divine; and Love, the white

Christ, is the remunerator.

If, consciously or unconsciously, one is at work in a

wrong direction, who will step forward and open his [25]

eyes to see this error? He who is a Christian Scientist,

who has cast the beam out of his own eye, speaks plainly

to the offender and tries to show his errors to him before

letting another know it.

Pitying friends took down from the cross the fainting [30]

form of Jesus, and buried it out of their sight. His dis-

ciples, who had not yet drunk of his cup, lost sight of

[pg 213]

him; they could not behold his immortal being in the [1]

form of Godlikeness.

All that I have written, taught, or lived, that is good,

flowed through cross-bearing, self-forgetfulness, and my

faith in the right. Suffering or Science, or both, in the [5]

proportion that their instructions are assimilated, will

point the way, shorten the process, and consummate the

joys of acquiescence in the methods of divine Love. The

Scripture saith, “He that covereth his sins shall not pros-

per.” No risk is so stupendous as to neglect opportuni- [10]

ties which God giveth, and not to forewarn and forearm

our fellow-mortals against the evil which, if seen, can

be destroyed.

May my friends and my enemies so profit by these

waymarks, that what has chastened and illumined [15]

another's way may perfect their own lives by gentle

benedictions. In every age, the pioneer reformer must

pass through a baptism of fire. But the faithful adher-

ents of Truth have gone on rejoicing. Christian Science

gives a fearless wing and firm foundation. These are [20]

its inspiring tones from the lips of our Master, “My

sheep hear my voice, and I know them, and they follow

me: and I give unto them eternal life; and they shall

never perish, neither shall any man pluck them out of

my hand.” He is but “an hireling” who fleeth when he [25]

seeth the wolf coming.

Loyal Christian Scientists, be of good cheer: the night

is far spent, the day dawns; God's universal kingdom

will appear, Love will reign in every heart, and His will

be done on earth as in heaven. [30]

[pg 214]

«Вложи меч свой в ножны»

While Jesus' life was full of Love, and a demonstra-

tion of Love, it appeared hate to the carnal mind, or

mortal thought, of his time. He said, “Think not that

I am come to send peace on earth: I came not to send [5]

peace, but a sword. For I am come to set a man at

variance against his father, and the daughter against her

mother, and the daughter-in-law against her mother-in-

law. And a man's foes shall be they of his own house-

hold.” [10]

This action of Jesus was stimulated by the same Love

that closed—to the senses—that wondrous life, and

that summed up its demonstration in the command,

“Put up thy sword.” The very conflict his Truth brought,

in accomplishing its purpose of Love, meant, all [15]

the way through, “Put up thy sword;” but the sword

must have been drawn before it could be returned into

the scabbard.

My students need to search the Scriptures and “Science

and Health with Key to the Scriptures,” to understand [20]

the personal Jesus' labor in the flesh for their salvation:

they need to do this even to understand my works, their

motives, aims, and tendency.

The attitude of mortal mind in being healed morally,

is the same as its attitude physically. The Christian [25]

Scientist cannot heal the sick, and take error along with

Truth, either in the recognition or approbation of it.

This would prevent the possibility of destroying the

tares: they must be separated from the wheat before

they can be burned, and Jesus foretold the harvest hour [30]

[pg 215]

and the final destruction of error through this very pro- [1]

cess,—the sifting and the fire. The tendency of mortal

mind is to go from one extreme to another: Truth comes

into the intermediate space, saying, “I wound to heal;

I punish to reform; I do it all in love; my peace I leave [5]

with thee: not as the world giveth, give I unto thee.

Arise, let us go hence; let us depart from the material

sense of God's ways and means, and gain a spiritual

understanding of them.”

But let us not seek to climb up some other way, as we [10]

shall do if we take the end for the beginning or start

from wrong motives. Christian Science demands order

and truth. To abide by these we must first understand

the Principle and object of our work, and be clear that

it is Love, peace, and good will toward men. Then we [15]

shall demonstrate the Principle in the way of His ap-

pointment, and not according to the infantile concep-

tion of our way; as when a child in sleep walks on the

summit of the roof of the house because he is a som-

nambulist, and thinks he is where he is not, and would [20]

fall immediately if he knew where he was and what he

was doing.

My students are at the beginning of their demonstra-

tion; they have a long warfare with error in themselves

and in others to finish, and they must at this stage use [25]

the sword of Spirit.

They cannot in the beginning take the attitude, nor

adopt the words, that Jesus used at the end of his

demonstration.

If you would follow in his footsteps, you must not try [30]

to gather the harvest while the corn is in the blade, nor

yet when it is in the ear; a wise spiritual discernment

[pg 216]

must be used in your application of his words and infer- [1]

ence from his acts, to guide your own state of combat

with error. There remaineth, it is true, a Sabbath rest

for the people of God; but we must first have done our

work, and entered into our rest, as the Scriptures give [5]

example.

Научный теизм

In the May number of our Journal, there appeared a

review of, and some extracts from, “Scientific Theism,”

by Phare Pleigh. [10]

Now, Phare Pleigh evidently means more than “hands

off.” A live lexicographer, given to the Anglo-Saxon

tongue, might add to the above definition the “laying

on of hands,” as well. Whatever his nom de plume

means, an acquaintance with the author justifies one [15]

in the conclusion that he is a power in criticism, a

big protest against injustice; but, the best may be

mistaken.

One of these extracts is the story of the Cheshire Cat,

which “vanished quite slowly, beginning with the end [20]

of the tail, and ending with the grin, which remained

some time after the rest of it had gone.” Was this a witty

or a happy hit at idealism, to illustrate the author's fol-

lowing point?—

“When philosophy becomes fairy-land, in which neither [25]

laws of nature nor the laws of reason hold good, the

attempt of phenomenism to conceive the universe as a

phenomenon without a noumenon may succeed, but not

before; for it is an attempt to conceive a grin without

a cat.” [30]

[pg 217]

True idealism is a divine Science, which combines in [1]

logical sequence, nature, reason, and revelation. An

effect without a cause is inconceivable; neither philoso-

phy nor reason attempts to find one; but all should con-

ceive and understand that Spirit cannot become less than [5]

Spirit; hence that the universe of God is spiritual,—even

the ideal world whose cause is the self-created Principle,

with which its ideal or phenomenon must correspond in

quality and quantity.

The fallacy of an unscientific statement is this: that [10]

matter and Spirit are one and eternal; or, that the phe-

nomenon of Spirit is the antipode of Spirit, namely, mat-

ter. Nature declares, throughout the mineral, vegetable,

and animal kingdoms, that the specific nature of all things

is unchanged, and that nature is constituted of and by [15]

Spirit.

Sensuous and material realistic views presuppose that

nature is matter, and that Deity is a finite person con-

taining infinite Mind; and that these opposites, in sup-

positional unity and personality, produce matter,—a [20]

third quality unlike God. Again, that matter is both

cause and effect, but that the effect is antagonistic to its

cause; that death is at war with Life, evil with good,—

and man a rebel against his Maker. This is neither

Science nor theism. According to Holy Writ, it is a [25]

kingdom divided against itself, that shall be brought

to desolation.

The nature of God must change in order to become

matter, or to become both finite and infinite; and matter

must disappear, for Spirit to appear. To the material [30]

sense, everything is matter; but spiritualize human

thought, and our convictions change: for spiritual sense

[pg 218]

takes in new views, in which nature becomes Spirit; and [1]

Spirit is God, and God is good. Science unfolds the fact

that Deity was forever Mind, Spirit; that matter never

produced Mind, and vice versa.

The visible universe declares the invisible only by re- [5]

version, as error declares Truth. The testimony of mate-

rial sense in relation to existence is false; for matter can

neither see, hear, nor feel, and mortal mind must change

all its conceptions of life, substance, and intelligence,

before it can reach the immortality of Mind and its ideas. [10]

It is erroneous to accept the evidence of the material

senses whence to reason out God, when it is conceded

that the five personal senses can take no cognizance of

Spirit or of its phenomena. False realistic views sap the

Science of Principle and idea; they make Deity unreal [15]

and inconceivable, either as mind or matter; but Truth

comes to the rescue of reason and immortality, and unfolds

the real nature of God and the universe to the spiri-

ual sense, which beareth witness of things spiritual, and

not material. [20]

To begin with, the notion of Spirit as cause and end,

with matter as its effect, is more ridiculous than the “grin

without a cat;” for a grin expresses the nature of a cat,

and this nature may linger in memory: but matter does

not express the nature of Spirit, and matter's graven [25]

grins are neither eliminated nor retained by Spirit. What

can illustrate Dr. ——'s views better than Pat's echo,

when he said “How do you do?” and echo answered,

“Pretty well, I thank you!”

Dr. —— says: “The recognition of teleology in nature [30]

is necessarily the recognition of purely spiritual personality

in God.”

[pg 219]

According to lexicography, teleology is the science of [1]

the final cause of things; and divine Science (and all

Science is divine) neither reveals God in matter, cause

in effect, nor teaches that nature and her laws are the

material universe, or that the personality of infinite Spirit [5]

is finite or material. Jesus said, “Ye do err, not know-

ing the Scriptures, nor the power of God.” Now, what

saith the Scripture? “God is a Spirit: and they that

worship Him must worship Him in spirit and in

truth.” [10]

Ментальная практика

It is admitted that mortals think wickedly and act

wickedly: it is beginning to be seen by thinkers, that

mortals think also after a sickly fashion. In common

parlance, one person feels sick, another feels wicked. A [15]

third person knows that if he would remove this feeling

in either case, in the one he must change his patient's

consciousness of dis-ease and suffering to a consciousness

of ease and loss of suffering; while in the other he must

change the patient's sense of sinning at ease to a sense of [20]

discomfort in sin and peace in goodness.

This is Christian Science: that mortal mind makes

sick, and immortal Mind makes well; that mortal mind

makes sinners, while immortal Mind makes saints; that

a state of health is but a state of consciousness made mani- [25]

fest on the body, and vice versa; that while one person

feels wickedly and acts wickedly, another knows that if

he can change this evil sense and consciousness to a good

sense, or conscious goodness, the fruits of goodness will

follow, and he has reformed the sinner. [30]

[pg 220]

Now, demonstrate this rule, which obtains in every [1]

line of mental healing, and you will find that a good rule

works one way, and a false rule the opposite way.

Let us suppose that there is a sick person whom an-

other would heal mentally. The healer begins by mental [5]

argument. He mentally says, “You are well, and you

know it;” and he supports this silent mental force by

audible explanation, attestation, and precedent. His

mental and oral arguments aim to refute the sick man's

thoughts, words, and actions, in certain directions, and [10]

turn them into channels of Truth. He persists in this

course until the patient's mind yields, and the harmonious

thought has the full control over this mind on the point

at issue. The end is attained, and the patient says and

feels, “I am well, and I know it.” [15]

This mental practitioner has changed his patient's

consciousness from sickness to health. The patient's

mental state is now the diametrical opposite of what it

was when the mental practitioner undertook to transform

it, and he is improved morally and physically. [20]

That this mental method has power and bears fruit,

is patent both to the conscientious Christian Scientist and

the observer. Both should understand with equal clear-

ness, that if this mental process and power be reversed,

and people believe that a man is sick and knows it, and [25]

speak of him as being sick, put it into the minds of others

that he is sick, publish it in the newspapers that he is

failing, and persist in this action of mind over mind, it

follows that he will believe that he is sick,—and Jesus

said it would be according to the woman's belief; but if [30]

with the certainty of Science he knows that an error of

belief has not the power of Truth, and cannot, does

[pg 221]

not, produce the slightest effect, it has no power over [1]

him. Thus a mental malpractitioner may lose his

power to harm by a false mental argument; for it

gives one opportunity to handle the error, and when

mastering it one gains in the rules of metaphysics, and [5]

thereby learns more of its divine Principle. Error pro-

duces physical sufferings, and these sufferings show

the fundamental Principle of Christian Science; namely,

that error and sickness are one, and Truth is their

remedy. [10]

The evil-doer can do little at removing the effect of sin

on himself, unless he believes that sin has produced the

effect and knows he is a sinner: or, knowing that he is a

sinner, if he denies it, the good effect is lost. Either of

these states of mind will stultify the power to heal men- [15]

tally. This accounts for many helpless mental practi-

tioners and mysterious diseases.

Again: If error is the cause of disease, Truth being

the cure, denial of this fact in one instance and

acknowledgment of it in another saps one's under- [20]

standing of the Science of Mind-healing, Such denial

dethrones demonstration, baffles the student of Mind-

healing, and divorces his work from Science. Such de-

nial also contradicts the doctrine that we must mentally

struggle against both evil and disease, and is like saying [25]

that five times ten are fifty while ten times five are not

fifty; as if the multiplication of the same two numbers

would not yield the same product whichever might serve

as the multiplicand.

Who would tell another of a crime that he himself is [30]

committing, or call public attention to that crime? The

belief in evil and in the process of evil, holds the issues

[pg 222]

of death to the evil-doer. It takes away a man's proper [1]

sense of good, and gives him a false sense of both evil

and good. It inflames envy, passion, evil-speaking, and

strife. It reverses Christian Science in all things. It

causes the victim to believe that he is advancing while [5]

injuring himself and others. This state of false conscious-

ness in many cases causes the victim great physical suffering;

and conviction of his wrong state of feeling reforms

him, and so heals him: or, failing of conviction and re-

form, he becomes morally paralyzed—in other words, [10]

a moral idiot.

In this state of misled consciousness, one is ready to

listen complacently to audible falsehoods that once he

would have resisted and loathed; and this, because the

false seems true. The malicious mental argument and [15]

its action on the mind of the perpetrator, is fatal, morally

and physically. From the effects of mental malpractice

the subject scarcely awakes in time, and must suffer its

full penalty after death. This sin against divine Science

is cancelled only through human agony: the measure it [20]

has meted must be remeasured to it.

The crimes committed under this new régime of mind-

power, when brought to light, will make stout hearts quail.

Its mystery protects it now, for it is not yet known. Error

is more abstract than Truth. Even the healing Principle, [25]

whose power seems inexplicable, is not so obscure; for

this is the power of God, and good should seem more

natural than evil.

I shall not forget the cost of investigating, for this age,

the methods and power of error. While the ways, means, [30]

and potency of Truth had flowed into my consciousness

as easily as dawns the morning light and shadows flee,

[pg 223]

the metaphysical mystery of error—its hidden paths, [1]

purpose, and fruits—at first defied me. I was say-

ing all the time, “Come not thou into the secret”—

but at length took up the research according to God's

command. [5]

Streams which purify, necessarily have pure fountains;

while impure streams flow from corrupt sources. Here,

divine light, logic, and revelation coincide.

Science proves, beyond cavil, that the tree is known

by its fruit; that mind reaches its own ideal, and cannot [10]

be separated from it. I respect that moral sense which

is sufficiently strong to discern what it believes, and to say,

if it must, “I discredit Mind with having the power to

heal.” This individual disbelieves in Mind-healing, and

is consistent. But, alas! for the mistake of believing in [15]

mental healing, claiming full faith in the divine Principle,

and saying, “I am a Christian Scientist,” while doing

unto others what we would resist to the hilt if done unto

ourselves.

May divine Love so permeate the affections of all those [20]

who have named the name of Christ in its fullest sense,

that no counteracting influence can hinder their growth

or taint their examples.

Обидчивость

There is immense wisdom in the old proverb, “He [25]

that is slow to anger is better than the mighty.” Hannah

More said, “If I wished to punish my enemy, I should

make him hate somebody.”

To punish ourselves for others' faults, is superlative

folly. The mental arrow shot from another's bow is [30]

[pg 224]

practically harmless, unless our own thought barbs it. [1]

It is our pride that makes another's criticism rankle, our

self-will that makes another's deed offensive, our egotism

that feels hurt by another's self-assertion. Well may we

feel wounded by our own faults; but we can hardly afford [5]

to be miserable for the faults of others.

A courtier told Constantine that a mob had broken

the head of his statue with stones. The emperor lifted

his hands to his head, saying: “It is very surprising, but

I don't feel hurt in the least.” [10]

We should remember that the world is wide; that there

are a thousand million different human wills, opinions,

ambitions, tastes, and loves; that each person has a differ-

ent history, constitution, culture, character, from all the

rest; that human life is the work, the play, the ceaseless [15]

action and reaction upon each other of these different

atoms. Then, we should go forth into life with the smallest

expectations, but with the largest patience; with a keen

relish for and appreciation of everything beautiful, great,

and good, but with a temper so genial that the friction [20]

of the world shall not wear upon our sensibilities; with

an equanimity so settled that no passing breath nor

accidental disturbance shall agitate or ruffle it; with a

charity broad enough to cover the whole world's evil, and

sweet enough to neutralize what is bitter in it,—de- [25]

termined not to be offended when no wrong is meant, nor

even when it is, unless the offense be against God.

Nothing short of our own errors should offend us. He

who can wilfully attempt to injure another, is an object

of pity rather than of resentment; while it is a question [30]

in my mind, whether there is enough of a flatterer, a fool,

or a liar, to offend a whole-souled woman.

[pg 225]

Советы духовенству

At the residence of Mr. Rawson, of Arlington, Massa-

chusetts, a happy concourse of friends had gathered to

celebrate the eighty-second birthday of his mother—a

friend of mine, and a Christian Scientist. [5]

Among the guests, were an orthodox clergyman, his

wife and child.

In the course of the evening, conversation drifted to

the seventh modern wonder, Christian Science; where-

upon the mother, Mrs. Rawson, who had drunk at its [10]

fount, firmly bore testimony to the power of Christ, Truth,

to heal the sick.

Soon after this conversation, the clergyman's son

was taken violently ill. Then was the clergyman's

opportunity to demand a proof of what the Christian [15]

Scientist had declared; and he said to this venerable

Christian:—

“If you heal my son, when seeing, I may be led to

believe.”

Mrs. Rawson then rose from her seat, and sat down [20]

beside the sofa whereon lay the lad with burning brow,

moaning in pain.

Looking away from all material aid, to the spiritual

source and ever-present help, silently, through the divine

power, she healed him. [25]

The deep flush faded from the face, a cool perspiration

spread over it, and he slept.

In about one hour he awoke, and was hungry.

The parents said:—

“Wait until we get home, and you shall have some [30]

gruel.”

[pg 226]

But Mrs. Rawson said:—[1]

“Give the child what he relishes, and doubt not that

the Father of all will care for him.”

Thus, the unbiased youth and the aged Christian

carried the case on the side of God; and, after eating [5]

several ice-creams, the clergyman's son returned home

—well.

Вероломство и клевета

What has an individual gained by losing his own self-

respect? or what has he lost when, retaining his own, [10]

he loses the homage of fools, or the pretentious praise of

hypocrites, false to themselves as to others?

Shakespeare, the immortal lexicographer of mortals,

writes:—

To thine own self be true, [15]

And it must follow, as the night the day,

Thou canst not then be false to any man.

When Aristotle was asked what a person could gain

by uttering a falsehood, he replied, “Not to be credited

when he shall tell the truth.” [20]

The character of a liar and hypocrite is so contempti-

ble, that even of those who have lost their honor it might

be expected that from the violation of truth they should

be restrained by their pride.

Perfidy of an inferior quality, such as manages to evade [25]

the law, and which dignified natures cannot stoop to

notice, except legally, disgraces human nature more than

do most vices.

Slander is a midnight robber; the red-tongued assas-

sin of radical worth; the conservative swindler, who [30]

[pg 227]

sells himself in a traffic by which he can gain nothing [1].

It can retire for forgiveness to no fraternity where its

crime may stand in the place of a virtue; but must at

length be given up to the hisses of the multitude, with-

out friend and without apologist. [5]

Law has found it necessary to offer to the innocent,

security from slanderers—those pests of society—when

their crime comes within its jurisdiction. Thus, to evade

the penalty of law, and yet with malice aforethought to

extend their evil intent, is the nice distinction by which [10]

they endeavor to get their weighty stuff into the hands

of gossip! Some uncharitable one may give it a forward

move, and, ere that one himself become aware, find

himself responsible for kind (?) endeavors.

Would that my pen or pity could raise these weak, [15]

pitifully poor objects from their choice of self-degrada-

tion to the nobler purposes and wider aims of a life made

honest: a life in which the fresh flowers of feeling blos-

som, and, like the camomile, the more trampled upon,

the sweeter the odor they send forth to benefit mankind; [20]

a life wherein calm, self-respected thoughts abide in

tabernacles of their own, dwelling upon a holy hill, speak-

ing the truth in the heart; a life wherein the mind can

rest in green pastures, beside the still waters, on isles

of sweet refreshment. The sublime summary of an [25]

honest life satisfies the mind craving a higher good, and

bathes it in the cool waters of peace on earth; till it

grows into the full stature of wisdom, reckoning its

own by the amount of happiness it has bestowed upon

others. [30]

Not to avenge one's self upon one's enemies, is the

command of almighty wisdom; and we take this to be

[pg 228]

a safer guide than the promptings of human nature. [1]

To know that a deception dark as it is base has been

practised upon thee,—by those deemed at least indebted

friends whose welfare thou hast promoted,—and yet

not to avenge thyself, is to do good to thyself; is to take [5]

a new standpoint whence to look upward; is to be calm

amid excitement, just amid lawlessness, and pure amid

corruption.

To be a great man or woman, to have a name whose

odor fills the world with its fragrance, is to bear with [10]

patience the buffetings of envy or malice—even while

seeking to raise those barren natures to a capacity for a

higher life. We should look with pitying eye on the

momentary success of all villainies, on mad ambition

and low revenge. This will bring us also to look on a [15]

kind, true, and just person, faithful to conscience and

honest beyond reproach, as the only suitable fabric out

of which to weave an existence fit for earth and

heaven.

Заражение

Whatever man sees, feels, or in any way takes cog-

nizance of, must be caught through mind; inasmuch

as perception, sensation, and consciousness belong to

mind and not to matter. Floating with the popular

current of mortal thought without questioning the re- [25]

liability of its conclusions, we do what others do,

believe what others believe, and say what others say.

Common consent is contagious, and it makes disease

catching.

People believe in infectious and contagious diseases, [30]

[pg 229]

and that any one is liable to have them under certain [1]

predisposing or exciting causes. This mental state pre-

pares one to have any disease whenever there appear the

circumstances which he believes produce it. If he believed

as sincerely that health is catching when exposed to con- [5]

tact with healthy people, he would catch their state of

feeling quite as surely and with better effect than he does

the sick man's.

If only the people would believe that good is more

contagious than evil, since God is omnipresence, how [10]

much more certain would be the doctor's success, and

the clergyman's conversion of sinners. And if only the

pulpit would encourage faith in God in this direction,

and faith in Mind over all other influences governing

the receptivity of the body, theology would teach man [15]

as David taught: “Because thou hast made the Lord,

which is my refuge, even the most High thy habitation;

there shall no evil befall thee, neither shall any plague

come nigh thy dwelling.”

The confidence of mankind in contagious disease would [20]

thus become beautifully less; and in the same propor-

tion would faith in the power of God to heal and to save

mankind increase, until the whole human race would

become healthier, holier, happier, and longer lived. A

calm, Christian state of mind is a better preventive of [25]

contagion than a drug, or than any other possible sana-

tive method; and the “perfect Love” that “casteth out

fear” is a sure defense.

[pg 230]

Используйте свое время

Success in life depends upon persistent effort, upon [1]

the improvement of moments more than upon any other

one thing. A great amount of time is consumed in talking

nothing, doing nothing, and indecision as to what one

should do. If one would be successful in the future, let [5]

him make the most of the present.

Three ways of wasting time, one of which is con-

temptible, are gossiping mischief, making lingering calls,

and mere motion when at work, thinking of nothing or [10]

planning for some amusement,—travel of limb more

than mind. Rushing around smartly is no proof of ac-

complishing much.

All successful individuals have become such by hard

work; by improving moments before they pass into hours, [15]

and hours that other people may occupy in the pursuit

of pleasure. They spend no time in sheer idleness, in

talking when they have nothing to say, in building air-

castles or floating off on the wings of sense: all of which

drop human life into the ditch of nonsense, and worse [20]

than waste its years.

“Let us, then, be up and doing,

With a heart for any fate;

Still achieving, still pursuing,

Learn to labor and to wait.” [25]

Обед в День благодарения

It was a beautiful group! needing but canvas and the

touch of an artist to render it pathetic, tender, gorgeous.

[pg 231]

Age, on whose hoary head the almond-blossom formed a [1]

crown of glory; middle age, in smiles and the full fruition

of happiness; infancy, exuberant with joy,—ranged side

by side. The sober-suited grandmother, rich in ex-

perience, had seen sunshine and shadow fall upon ninety- [5]

six years. Four generations sat at that dinner-table.

The rich viands made busy many appetites; but, what

of the poor! Willingly—though I take no stock in

spirit-rappings—would I have had the table give a

spiritual groan for the unfeasted ones. [10]

Under the skilful carving of the generous host, the

mammoth turkey grew beautifully less. His was the

glory to vie with guests in the dexterous use of knife and

fork, until delicious pie, pudding, and fruit caused un-

conditional surrender. [15]

And the baby! Why, he made a big hole, with two

incisors, in a big pippin, and bit the finger presump-

tuously poked into the little mouth to arrest the peel!

Then he was caught walking! one, two, three steps,—

and papa knew that he could walk, but grandpa was [20]

taken napping. Now! baby has tumbled, soft as thistle-

down, on the floor; and instead of a real set-to at crying,

a look of cheer and a toy from mamma bring the soft

little palms patting together, and pucker the rosebud

mouth into saying, “Oh, pretty!” That was a scientific [25]

baby; and his first sitting-at-table on Thanksgiving Day—

yes, and his little rainbowy life—brought sunshine

to every heart. How many homes echo such tones of

heartfelt joy on Thanksgiving Day! But, alas! for the

desolate home; for the tear-filled eyes looking longingly [30]

at the portal through which the loved one comes not, or

gazing silently on the vacant seat at fireside and board—

[pg 232]

God comfort them all! we inwardly prayed—but the [1]

memory was too much; and, turning from it, in a bumper

of pudding-sauce we drank to peace, and plenty, and

happy households.

Христианская наука

This age is reaching out towards the perfect Principle

of things; is pushing towards perfection in art, inven-

tion, and manufacture. Why, then, should religion be

stereotyped, and we not obtain a more perfect and prac-

tical Christianity? It will never do to be behind the [10]

times in things most essential, which proceed from the

standard of right that regulates human destiny. Human

skill but foreshadows what is next to appear as its divine

origin. Proportionately as we part with material systems

and theories, personal doctrines and dogmas, meekly to [15]

ascend the hill of Science, shall we reach the maximum

of perfection in all things.

Spirit is omnipotent; hence a more spiritual Chris-

tianity will be one having more power, having perfected

in Science that most important of all arts,—healing. [20]

Metaphysical healing, or Christian Science, is a de-

mand of the times. Every man and every woman would

desire and demand it, if he and she knew its infinite

value and firm basis. The unerring and fixed Principle

of all healing is God; and this Principle should be [25]

sought from the love of good, from the most spiritual

and unselfish motives. Then will it be understood to be

of God, and not of man; and this will prevent mankind

from striking out promiscuously, teaching and practising

[pg 233]

in the name of Science without knowing its fundamental [1]

Principle.

It is important to know that a malpractice of the best

system will result in the worst form of medicine. More-

over, the feverish, disgusting pride of those who call [5]

themselves metaphysicians or Scientists,—but are such

in name only,—fanned by the breath of mental mal-

practice, is the death's-head at the feast of Truth; the

monkey in harlequin jacket that will retard the onward

march of life-giving Science, if not understood and with- [10]

stood, and so strangled in its attempts.

The standard of metaphysical healing is traduced by

thinking to put into the old garment of drugging the new

cloth of metaphysics; or by trying to twist the fatal

magnetic force of mortal mind, termed hypnotism, into [15]

a more fashionable cut and naming that “mind-cure,”

or—which is still worse in the eyes of Truth—terming

it metaphysics! Substituting good words for a good life,

fair-seeming for straightforward character, mental mal-

practice for the practice of true medicine, is a poor shift [20]

for the weak and worldly who think the standard of

Christian Science too high for them.

What think you of a scientist in mathematics who finds

fault with the exactness of the rule because unwilling to

work hard enough to practise it? The perfection of the [25]

rule of Christian Science is what constitutes its utility:

having a true standard, if some fall short, others will

approach it; and these are they only who adhere to that

standard.

Matter must be understood as a false belief or product so [30]

of mortal mind: whence we learn that sensation is not

in matter, but in this so-called mind; that we see and

[pg 234]

feel disease only by reason of our belief in it: then shall [1]

matter remain no longer to blind us to Spirit, and clog

the wheels of progress. We spread our wings in vain when

we attempt to mount above error by speculative views

of Truth. [5]

Love is the Principle of divine Science; and Love is

not learned of the material senses, nor gained by a culpa-

ble attempt to seem what we have not lifted ourselves

to be, namely, a Christian. In love for man, we gain a

true sense of Love as God; and in no other way can we [10]

reach this spiritual sense, and rise—and still rise—to

things most essential and divine. What hinders man's

progress is his vain conceit, the Phariseeism of the times,

also his effort to steal from others and avoid hard work;

errors which can never find a place in Science. Empiri- [15]

cal knowledge is worse than useless: it never has advanced

man a single step in the scale of being.

That one should have ventured on such unfamiliar

ground, and, self-forgetful, should have gone on to estab-

lish this mighty system of metaphysical healing, called [20]

Christian Science, against such odds,—even the entire

current of mortality,—is matter of grave wonderment to

profound thinkers. That, in addition to this, she has made

some progress, has seen far into the spiritual facts of be-

ing which constitute physical and mental perfection, in [25]

the midst of an age so sunken in sin and sensuality, seems

to them still more inconceivable.

In this new departure of metaphysics, God is regarded

more as absolute, supreme; and Christ is clad with a

richer illumination as our Saviour from sickness, sin, [30]

and death. God's fatherliness as Life, Truth, and Love,

makes His sovereignty glorious.

[pg 235]

By this system, too, man has a changed recognition [1]

of his relation to God. He is no longer obliged to sin,

be sick, and die to reach heaven, but is required and em-

powered to conquer sin, sickness, and death; thus, as

image and likeness, to reflect Him who destroys death [5]

and hell. By this reflection, man becomes the partaker

of that Mind whence sprang the universe.

In Christian Science, progress is demonstration, not

doctrine. This Science is ameliorative and regenerative,

delivering mankind from all error through the light and [10]

love of Truth. It gives to the race loftier desires and new

possibilities. It lays the axe at the root of the tree of

knowledge, to cut down all that bringeth not forth good

fruit; “and blessed is he, whosoever shall not be offended

in me.” It touches mind to more spiritual issues, sys- [15]

tematizes action, gives a keener sense of Truth and a

stronger desire for it.

Hungering and thirsting after a better life, we shall

have it, and become Christian Scientists; learn God

aright, and know something of the ideal man, the real [20]

man, harmonious and eternal. This movement of thought

must push on the ages: it must start the wheels of reason

aright, educate the affections to higher resources, and

leave Christianity unbiased by the superstitions of a

senior period. [25]

Несправедливость

Who that has tried to follow the divine precept, “All

things whatsoever ye would that men should do unto

you, do ye even so to them,” has not suffered from the

[pg 236]

situation?—has not found that human passions in their [1]

reaction have misjudged motives?

Throughout our experience since undertaking the

labor of uplifting the race, we have been made the re-

pository of little else than the troubles, indiscretions, [5]

and errors of others; until thought has shrunk from

contact with family difficulties, and become weary with

study to counsel wisely whenever giving advice on per-

sonal topics.

To the child complaining of his parents we have said, [10]

“Love and honor thy parents, and yield obedience to

them in all that is right; but you have the rights of con-

science, as we all have, and must follow God in all your

ways.”

When yielding to constant solicitations of husband or [15]

wife to give, to one or the other, advice concerning diffi-

culties and the best way to overcome them, we have done

this to the best of our ability,—and always with the pur-

pose to restore harmony and prevent dishonor. In such

cases we have said, “Take no counsel of a mortal, even [20]

though it be your best friend; but be guided by God

alone;” meaning by this, Be not estranged from each

other by anything that is said to you, but seek in divine

Love the remedy for all human discord.

Yet, notwithstanding one's good intentions, in some [25]

way or at some step in one's efforts to help another, as

a general rule, one will be blamed for all that is not right:

but this must not deter us from doing our duty, whatever

else may appear, and at whatever cost.

[pg 237]

Реформаторы

The olden opinion that hell is fire and brimstone, has

yielded somewhat to the metaphysical fact that suffering

is a thing of mortal mind instead of body: so, in place

of material flames and odor, mental anguish is generally [5]

accepted as the penalty for sin. This changed belief

has wrought a change in the actions of men. Not a few

individuals serve God (or try to) from fear; but remove

that fear, and the worst of human passions belch forth

their latent fires. Some people never repent until earth [10]

gives them such a cup of gall that conscience strikes home;

then they are brought to realize how impossible it is to

sin and not suffer. All the different phases of error in

human nature the reformer must encounter and help to

eradicate. [15]

This period is not essentially one of conscience: few

feel and live now as when this nation began, and our

forefathers' prayers blended with the murmuring winds

of their forest home. This is a period of doubt, inquiry,

speculation, selfishness; of divided interests, marvellous [20]

good, and mysterious evil. But sin can only work out

its own destruction; and reform does and must push on

the growth of mankind.

Honor to faithful merit is delayed, and always has

been; but it is sure to follow. The very streets through [25]

which Garrison was dragged were draped in honor of

the dead hero who did the hard work, the immortal work,

of loosing the fetters of one form of human slavery. I

remember, when a girl, and he visited my father, how a

childish fear clustered round his coming. I had heard [30]

[pg 238]

the awful story that “he helped ‘niggers’ kill the white [1]

folks!” Even the loving children are sometimes made

to believe a lie, and to hate reformers. It is pleasant,

now, to contrast with that childhood's wrong the reverence

of my riper years for all who dare to be true, honest to [5]

their convictions, and strong of purpose.

The reformer has no time to give in defense of his

own life's incentive, since no sacrifice is too great for the

silent endurance of his love. What has not unselfed love

achieved for the race? All that ever was accomplished, [10]

and more than history has yet recorded. The reformer

works on unmentioned, save when he is abused or his

work is utilized in the interest of somebody. He may

labor for the establishment of a cause which is fraught

with infinite blessings,—health, virtue, and heaven; [15]

but what of all that? Who should care for everybody?

It is enough, say they, to care for a few. Yet the good

is done, and the love that foresees more to do, stimulate

philanthropy and are an ever-present reward. Let one's

life answer well these questions, and it already hath a [20]

benediction:

Have you renounced self? Are you faithful? Do

you love?

Болезнь миссис Эдди

The frequent public allegement that I am “sick, unable [25]

to speak a loud word,” or that I died of palsy, and am

dead,—is but another evidence of the falsehoods kept

constantly before the public.

While I accord these evil-mongers due credit for their

[pg 239]

desire, let me say to you, dear reader: Call at the [1]

Massachusetts Metaphysical College, in 1889, and judge

for yourself whether I can talk—and laugh too! I

never was in better health. I have had but four

days' vacation for the past year, and am about to com- [5]

mence a large class in Christian Science. Lecturing,

writing, preaching, teaching, etc., give fair proof that

my shadow is not growing less; and substance is taking

larger proportions.

«Я простудился»

Out upon the sidewalk one winter morning, I observed

a carriage draw up before a stately mansion; a portly

gentleman alight, and take from his carriage the ominous

hand-trunk.

“Ah!” thought I, “somebody has to take it; and what [15]

may the potion be?”

Just then a tiny, sweet face appeared in the vestibule,

and red nose, suffused eyes, cough, and tired look, told

the story; but, looking up quaintly, the poor child said,—

“I've got cold, doctor.” [20]

Her apparent pride at sharing in a popular influenza

was comical. However, her dividend, when compared

with that of the household stockholders, was new; and

doubtless their familiarity with what the stock paid, made

them more serious over it. [25]

What if that sweet child, so bravely confessing that

she had something that she ought not to have, and which

mamma thought must be gotten rid of, had been taught

the value of saying even more bravely, and believing

it,— [30]

[pg 240]

“I have not got cold.” [1]

Why, the doctor's squills and bills would have been

avoided; and through the cold air the little one would

have been bounding with sparkling eyes, and ruby cheeks

painted and fattened by metaphysical hygiene. [5]

Parents and doctors must not take the sweet freshness

out of the children's lives by that flippant caution, “You

will get cold.”

Predicting danger does not dignify life, whereas fore-

casting liberty and joy does; for these are strong pro- [10]

moters of health and happiness. All education should

contribute to moral and physical strength and freedom.

If a cold could get into the body without the assent of

mind, nature would take it out as gently, or let it remain

as harmlessly, as it takes the frost out of the ground or [15]

puts it into the ice-cream to the satisfaction of all.

The sapling bends to the breeze, while the sturdy oak,

with form and inclination fixed, breasts the tornado. It

is easier to incline the early thought rightly, than the

biased mind. Children not mistaught, naturally love [20]

God; for they are pure-minded, affectionate, and gen-

erally brave. Passions, appetites, pride, selfishness, have