The Infinite Mind must be manifest. It must manifest Itself in persons, places and things. If the Infinite Mind were not active It would be unconscious. Everything in the manifest universe is a result of Its activity. It is this activity as Its own effect.

In practicing the Science of Mind we do not deny the physical body or the physical universe. Instead of denying the physical universe, we affirm that it is controlled and governed by a principle of harmony, of unity and of peace. It is necessary that Life clothe Itself in form, else It would remain unexpressed. Creation is a result of the self-knowingness of the creative Spirit. Consciousness clothes itself in form in the individual life as well as in the universal.

The physical body is not an illusion nor is it unreal, but it is an effect contained within something that projects and governs it. It is subject to this higher intelligence. We never deny the physical body or the physical organs. We affirm that body is a spiritual idea, that every organ, action and function must have a spiritual prototype or equivalent back of or within it. The practitioner affirms a body that is spiritual here and now, a body of right ideas, harmoniously adjusted to each other, functioning in accord with natural rhythm and harmony.

We are not creating a spiritual body but realizing that there must be one. Because we focus this realization for a definite purpose, the reaction will permit a more complete flow of spiritual life. The practitioner works in the realm of causes. The result of his work projects into the realm of effects. The effect will always equal its cause. It can never be more, less nor different. Thoughts are things and objective situations are the Law of Life experiencing Its own fulfillment. All action is the action of the Spirit in and upon Itself. There is nothing to inhibit this action.

In such degree as one is able to sense this he will have removed the obstructions to a true functioning of an organ. He will neither have created an organ nor its activity. He will have more clearly sensed that its action is in harmony with the rhythm of the universe.

It is a mistake to suppose that we must separate the physical body from its spiritual idea. Quite the reverse. We seek to unite the object with its subject, always realizing that the spiritual reality is present and active, here and now. This is true of everything, from a blade of grass to a solar system, from the movement of the tides to the movement of thought in our own consciousness. Everything that is, is a manifestation of one Life, which is always in harmonious accord with Its own nature. There is but one Cause. It is immediate in Its manifestation in and through everything. Spirit is the activity of everything—not separated or apart from Its manifestations, but in them.

Whenever there is anything wrong it is the endeavor of the practitioner to transpose it, using the condition as a sign or a guide in the sense that no matter how negative it is, it is always a misinterpretation of truth. Illusion is not in conditions or things of themselves, but in the way we interpret them.

What the practitioner denies is not activity but wrong action. For instance, in thinking of the body, every organ, action and function must have a spiritual equivalent or reality to its nature. We do not say there is no liver. We say that liver is a spiritual idea or reality. The activity of this idea is present where we perceive or experience the physical liver. It is congestion, stagnation or inaction that we consider to be false. It is an experience, but a wrong one. In doing this we are not claiming that there is a true and a false liver. From the standpoint of idealistic philosophy there is a universal idea of every organ. This universal idea is individual to each person. This is an abstraction, the logic of which we but dimly discern; its full meaning we seldom perceive.

In actual practice we permit logic or reason to carry us as far as it can and then boldly jump overboard into the ocean of our being. There is an intuition within us which always backs up such reason as we possess. When we state in a treatment that a Divine Idea is always active, we are not thinking of an activity which is external, but internal. Nothing can separate the activity of Spirit from an organ because the two are identical.

The practitioner realizes that there is but one Spirit or Life Essence in the universe; every manifestation is some form of this original source, and this source is centered in himself as it is in everyone else. He proceeds on the basis that Mind, in its unformed state, and mind in form, are identical, that is, matter is mind in form. It derives its entire being from an invisible principle which is universally present, which, in its original state, permeates and penetrates everything. Intelligence, operating in this Mind Principle, produces form. The form always corresponds with the idea held in intelligence.

Example: I know that as there is one Mind, that Mind is God and that Mind is my mind, so also there is one Body, that Body is spiritual and that Body is my body. So, every organ, every function, every action and reaction of my body is in harmony with the divine creative Spirit. I have both “the mind of Christ” and the Body of God.

I live in the one Mind and act through the one Body, in accord with divine harmony, perfection and poise. Every organ of my body moves in accord with perfect harmony. The Divine circulates through me automatically, spontaneously and perfectly. Every atom of my being is animated by the Divine Perfection.

My body, and every part of it, is made of pure substance— God. It cannot deteriorate. This instant this infinite substance within me, that is constantly flowing through me, takes form in the likeness of  perfect, whole, complete cells.

My body (Spirit in form) knows no time, knows no degree; it knows only to express fully, instantaneously. The perfect Life of God now expresses through me, and every part of my body expresses its innate perfection and wholeness.

Accompanying his technique, the practitioner must have a positive faith, a conviction, a complete acceptance of the spiritual universe, of spiritual man, here and now. No matter what the evidence to the contrary, the practitioner should not permit himself to judge according to its appearance.

The truth that man is a spiritual being now as much as he ever shall become, that the Kingdom of God is an accomplished fact, that the spiritual laws of life work automatically, that it is actually done unto us as we believe—these are the tools with which a practitioner works, silently meditating upon the good, upon peace and joy, upon the fullness of life, which he knows the Spirit must be, and identifying himself and his patient with that Life which is forever perfect. •

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