If what God knows he knows forever, would it follow, then, that human activity, being the Divine Mind thinking and knowing through the human, must necessarily be permanent? The answer seems to be that we cannot limit the Infinite by saying It must forever do a certain thing in a certain way. While it is true that the nature of the Infinite cannot change, it seems equally certain that Its activity can never cease to change, any new change always being in accord with the fundamental harmony of Its being.

“Behold, I make all things new.” There is nothing permanent but change and the Infinite Intelligence can never be caught in anything It does. What It does expresses Its being at that particular time. Tomorrow It may do it in an entirely different way, but always in accord with Its fundamental harmony.

It is necessary for us to see that unity does not mean uniformity and that the changeless nature of the original Mind in no way imposes monotonous action upon It. Every moment is a fresh, new and spontaneous expression, and should be so considered. Therefore, we should always work for new ideas and they will always come.

When one conceives a new idea he is actually specializing the Law of cause and effect for the definite and specific purpose implied in the idea. He is specializing a Law, not creating It. The mental Law of cause and effect, like all other laws of nature, is a neutral, impersonal, creative force always operating mechanically and mathematically, always right where we are and ever ready and willing to respond. Intelligence operating in and through this Law sets It in motion for Creative purposes.

We are using this Law at all times, whether or not we are aware of the fact, and It is always responding. When we look at our environment and see many things that are not desirable, instead of thinking of them as conditions which fate has imposed upon us, we should recognize them as the orderly procession of the Law of cause and effect moving in logical sequence to definite form.

We should know that the impulsion in this Law was either consciously or unconsciously—and, of course, mostly unconsciously—caused by our own thinking or the thinking of the world. The Law of Mind cannot move unless ideas move in It, and things cannot be projected unless the Law projects them. The great cosmic order of the universe, which man did not create, is an outward picture of God’s thought. In it we behold the Meditation of God, the Body of God, God seeing Himself in what He does.

What relationship does universal Intelligence have to individual activities? What is the relationship between Spirit and a man’s business or profession? The Divine Mind, being the sole and only creative agency in the universe, finds in each individual a new and fresh starting point for Its action.

This is a conclusion which the deepest thinkers of the ages have arrived at. It in no way limits the infinity of Mind. It does show that in the Infinite there is neither big nor little. It is the cause of all action, even what we call large and small. Each thing is to It as an individual action of Itself therefore, all the power, presence, activity and law there is, is back of every individual act.

When one writes it is the universal Mind calling on Its own creativeness to project an idea which It holds in Its own imagination. Emerson said that history can be understood only by realizing it to be an activity of the universal Mind on this planet through a period of perceptible time. The writing of a novel is just as much an activity of this Mind as the creation of a planet.

The way to work for an author is to know that Divine Intelligence is operating through his consciousness. The Mind of God is writing this novel. The one through whom It works can draw upon It for limitless characterizations. When Divine Intelligence makes a demand on Itself, It answers the demand in the terms of the demand made. Therefore, the writer making a demand upon himself is the Divine Mind waiting on Its own answer.

When we apply this principle for an author who cannot seem to work out the right plot for his play, or who seems to lack right characters or to know what to do with the ones he has, we must know that the Divine Mind cannot be confused. A demand has been made upon It and there is nothing between the demand made and Its flow through the consciousness of the individual being worked for.

The practitioner clears up his own thought until he knows that all the creative imagination in the universe is now welling up through the consciousness of this particular writer, operating intelligently, instantly, and without effort. He knows that every character ever created, anything and everything that any character would or should do under any circumstances, is known to Mind. The consciousness of the author is this Mind in action. There is nothing to obstruct Its passage. Words, thoughts and acts formulate and flow without effort through the consciousness of the writer. When this is done, originality will follow. No imitation will be necessary.

Originality means exactly what the word signifies—something unique, different, unlike anything else that ever was or ever shall be, the original Thinker thinking a new manifestation. This is the way the practitioner thinks of the one he is working for, and according to the clearness of his thought a demonstration will be made.

The same principle would apply in the running of a business, a profession or any activity one might be engaged in. There is no hard or easy, no great or small. The entire universe is an infinite Mind knowing Itself to be what It is and manifesting Itself in infinite variations. •

Excerpted from How to Use the Science of Mind by Ernest Holmes, published by Science of Mind Publishing.

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