To treat those who have not studied Divine Science just as if they had, or as you would treat Truth itself, will prove that there is no antagonism. Q. Can you treat without the consent of the patient? A. In this question no conception is conveyed as to what constitutes a Divine Science treatment. What we are in the habit of calling a treatment, is a statement of Truth. I would answer this question by asking, Can we think or voice the Truth of an individual at-one with God, without the consent of another person? Now the question arises, Is it advisable to do so? It certainly is advisable to do so, and to do nothing else. Truth can be spoken without the patient asking orally, or even knowing anything of it at the time. We can pray for a friend, or for a so-called enemy, without their asking. We have had many cases of instant healing when the parties did not ask orally for help. True teaching heals, for it is the message of Truth, and Divine Science healing enlightens the patient for the same reason. Q. Does it not interfere with their rights for one mind to enter another, and treat their mentality? A. Another like unto this question, is, "Will you not interfere with the Karma unless they ask for treatment?" In making a statement of Truth for healing, or for any purpose, one mind does not enter another mind and treat mentality, for there is but one Mind, and that Mind is Divine and everywhere present. Its Truth is declared within itself, and unto itself, but knowing that all creative action results in form, the statement of Truth will bring forth after its kind. The practice of Divine Science is Karmaless, entirely free from the belief that effects become cause, free from the supposition of duality that there is either mortal mind or a mortal self, or any mortality whatsoever. The work of Divine Science is done in Truth, not in theories or in stored up opinions and conditions. Q. What would you do to bring out the best in a child? A. Begin by knowing that the "best" is all there is in any child. There are not two sides to anybody or anything; God, the All Perfection, is the only power. In the consciousness that the child is Divine, we cease looking upon him as a little bit of something without any will of its own, with no sense of right or wrong, no power of discrimination, as a little machine which is to become good or bad, according to the will of the one who runs it, and we know that All Goodness, All Intelligence, All Love, All Power, has expressed itself in the child, and that the All Power does not express anything less perfect than Itself. So we see Perfection in the child, and never expect anything less than perfection to show forth. This is the only method by which to bring forth good. Universal and Individual Treatment. 1. D. S. A. Health Thought, to be held from June 1st to July 1st: "The peace of God rules in the hearts of His people." Let all the readers of HARMONY use the above statement of Truth as a benediction for peace throughout the world. Statements of Truth and Freedom. First Day-Peace be still. Second Day :-My peace I give unto you. - Fifth Day-The Spirit gives peace now. Sixth Day :-The Spirit works in all for righteousress and peace. Seventh Day :-The peace of Holy Spirit is unto every nation, and is good will among men. Truth to be Realized in Perfect Sight. There never was a time Your sight is Omniscience, and nothing less. when the sight of God was diminished or in any way hindered. is the sight of God, and since God is all power, the only Power, there is no power that can work in opposition to Perfect Sight. All sight is the sight with which God beholds His creation, which He pronounces "Good." Your eyes are made perfect by God in the beginning, and the works of God are yesterday, to-day and forever the same. You will find Freedom in the following Truth. God is All in All. Beside Him there is none other. God is the only Power. Anything unlike God has no power. God is the only power working in me. I am one with God, who is absolute Health and Harmony. Inharmony cannot be where God Is; God is in me and I am in God, now, therefore I know no inharmony. God is my Life. I do not doubt the Power and Presence of the Almighty. I am at rest in the consciousness that God, alone, is the only Power in me, and God's Power is absolute Health· Truth's message is a universal one; it is alike for all; it is unto every creature, not merely every "human" creature, but to every animal. Each teacher should know that it is his or her God-given right to be and to claim all that belongs to the Christ of God, that all power is given unto me in heaven and in earth. It is all contained in Being and doing. We will send HARMONY one year to a club of six subscribers, for $5.00. Suitable advertisements received at current rates. Each advertiser will receive a copy of HARMONY, free of charge, during period of advertising. Subscribers should make their remittances by Post Office Order, payable to M. E. and C. L. CRAMER. Subscribers who do not receive their magazines regularly, will please let us know. Control of Thought. NE of the most difficult problems with which we have to contend, is the control of thought. It is the barometer by which we judge all things. And as we think about visible objects as they appear to be to us, invisible ideas are comprehehded and understood according as we think about them. Thought is the seat of sensation, and according to what we think about visible objects, or the invisible idea or substance of which the object is the appearance, so is our judgment and sensation in relation to them; and whether the thought is agreeable or disagreeable, the sensation is in harmony with it, and appears in word, deed and form. If uncontrolled, it shapes our whole existence, and determines our course in life, whether it shall be that of success or failure; it therefore follows, that to change the external form of any condition or habit, we must first change our thoughts and beliefs relative to ourselves and our conditions. If we would externalize love, our thoughts must be filled with love; if we would externalize health and prosperity, we must perceive and hold them in memory; if we would enjoy harmonious conditions, we must have harmony in our thoughts. Not until our decisions about each other and about ourselves are those of perfection, are we working in concert with, and doing the will of perfection; not until we think the thoughts of the All Good, is there a conscious oneness with Him; not until this state is reached will mental conflict and confusion cease, for to the pure in thought all things are pure, and to goodness all things are good. Can we so control thought as to bring about any desired condition? People often speak of changing their minds. This only means changing their thoughts, and if they can be changed, they can also be controlled, and made to assume any form by understanding the basis from which this is to be done, and by strict adherence to, and perseverence in that understanding. It thus becomes the obedient servant of the will; but if left uncontrolled, it is like the prodigal son, it wanders into a far country, and in its conclusions feeds on the husks of external appearances. The only reason people are not able to analyze and understand the nature and quality of their own thoughts, and that of others, and where, or to what it will lead, is because they have allowed it to wander away from home and understanding; and as understanding alone can analyze and interpret the true meaning of thought, a true analysis and interpretation is impossible until it arises and goes to the Father, the fountain from which the thoughts of life flow freely. Remember that we are the thinker, and are before thought, and can, therefore, guide and control it. Our expressions do not rise above the level of our thoughts, and our actions are the expression of them. Our actions do not belie our thoughts; correct thinking is, therefore, necessary to good results. A righteous thought precedes a right act; a loving thought precedes an act of love; a good deed follows a good thought. If you earnestly think that you are perfect in all respects, you will realize that perfection, and it will be manifest in the form, and in your own acts. If think that you are imperfect or sick, the same will appear to be a reality to you. It matters not what form your thoughts take, if you persistently entertain them you will realize the same in external expression. you One of the common beliefs entertained is, that while we are innocent, God brings affliction upon us; and we frequently hear people say: "I am at a loss to understand why God should have brought this affliction upon me; I do not see what I have done to deserve it (which is virtually saying I am innocent), yet an all-good, wise, and powerful God has brought this upon me, and I must be patient, and endure, and try to believe that He knows what is best for me." Why does intellect thus reason? It does so because through desire it works in unison with opinions about forms and appearances being a source of good or ill, believing that they can be sick or well. Buddha, said: "A man who cherishes lust and desire, and does not aim after supreme knowledge, is like a vase of dirty water, in which all sorts of beautiful objects are placed; the water being shaken up, men see nothing of the beautiful objects therein placed." So lust and desire, causing confusion and disorder in the heart, are like the mud in the water-they prevent our seeing the beauty of supreme reason (religion). But if a man, by the gradual process of confession and penance, comes near the acquirement of knowledge, then the mud in the water being removed, all is clear and pure; remove the pollution, and immediately comes forth the substantial form. So the three persons (covetousness, anger, and delusion), which rage within the heart, and the five obscurities (envy, passion, sloth, vacillation, unbelief), which But once embrace it, effectually prevent one from attaining supreme reason. get rid of the pollution of the heart, and then we perceive the spiritual portion of ourselves, which we have had from the first. As mind is the only cause in the universe, our sensations and feelings are only an externalization of our inward mental conceptions, and all apparent changes, conditions, and qualities are only modes of thinking and feeling. All the seemingly varying states of health and disease, pleasure and pain, strength and weakness of the body, is only the externalization or projecting outward in appearance to ourselves of our inward mental conceptions. Back of all pain, inharmony, or sickness, there is a fixed or chronic mode of thinking, which underlies and is the source of feeling. To change the habit of thought, no matter by what means, is to strike at the root of these abnormal conditions and sensations. If we properly understand our spiritual power, and direct our thoughts in accord with that understanding, we can do more for the recovery of the sick and unhappy than all the remedies in the Materia Medica, for they express creative power. The universe is the idea of God, and is the result of the image-making faculty of the Divine Mind; 80 our bodily condition is the result of our way of thinking, and if we wish to change the appearance from weakness to strength, from disease to health, from pain to ease, we must believe that the desired change is taking place, and we shall find relief according to the intensity of our thought and belief. Our inward thoughts give shape to the outward form of our feelings and conditions, so that we really appear to ourselves to be what we think we are. They who intelligently and impartially analyze their own mental conditions, may remember the arguments that have arisen in favor of desire, sensation, suffering, and inability to endure, overcome or change either their mental or physical conditions. They may also remember the mental debates and arguments used to sustain their beliefs in the realty of such conditions. Close analysis will show that the reasoning which results in such opinions will always be found to be based in the world of visible appearance, and not in God, which is the source of divine reason, and is the voice of knowledge that prepares and makes straight the way for the spoken word of God, which is the strength and perfection of all that live, because it is the word of atonement, or the word of Truth, which is at-one with God, who alone manifests the power of faith, which is the health and strength of all living creatures. Sickness, sorrow and trouble cannot come near the dwelling of those who in thought make their abiding-place in God, the Most High. Were we to say: We will make ourselves an abiding-place, and then attempt to rest therein, |