CAUSE AND EFFECT

Contrary to what has been taught, lo these many centuries, there is no cause and effect in Truth, yet the whole of human existence is predicated thereon. The operation of cause and effect is responsible for the race, its mortal pattern of birth, maturity, decline, death. Without this dual conviction, no man-made deduction or conclusion would appear valid. Without cause and effect there could be no beginning, no end; no creation, no man; no shortage, lack, excess, trouble, fear, disease; no fall from race, no sin, hence no atonement. There would cease to be the great moral ob!ective, namely the re"uirement, plan, scheme, method or contrivance whereby #man# supposedly wins back, recaptures, regains, or reclaims a lost $ivinity. %f it were not for the assumption of cause and effect there would be no teaching of a creator and a creation, of dominion and those who are dominated. There would be no levels, planes, degrees, comparisons of high and low; no opposites, no duality. There would be no animality, carnality, materiality; no hell versus heaven. The general conviction of mortality is so set, so un"uestioned and unchallenged, that the belief has the semblance of law. This belief in a #mist#-originated, a fog-life wherein there is no od, no &ife, no 'erfection, no (atisfaction is the springboard from which the violent commotion, the rush, the hustle and bustle, the friction and distortion, the suffering and dying of its purported material product, gathers momentum. )umanity claims that for every act there is a cause; that each effect fathers further effect, ad infinitum. $imensional mind claims that effect is cause, while cause, going backward toward its so-called origin, is effect. To bolster this assumption, humanity believes in a first great mystical cause which it sometimes calls #god,# and upon which it lays the blame for whatever is wrong with the race, the effect. Thus humanity*s thesis purports to have a divine sanction, an impulsion and compulsion to #+e fruitful, and multiply, and replenish the earth, and subdue it.# , en -./0.1 Why should the earth have to be replenished ,stocked, fully supplied, filled again or stocked anew---Webster1, or be subdued if created or caused by od altogether good and perfect2 There is not one iota of Truth in this assumption of creation. od is not the author of cause and effect. They appear to exist only in the realm of nonsense, duality, anti- od. They are wholly mistaken in origin, totally false in operation, utterly vain and impossible in termination or conclusion. They have been a screen behind which the so-called human or racial mind with its rationali3ation, has hidden lest its impractical, its impossible appropriations appear in all their nakedness. Cause and effect are the fig-leaf garments of ignorance-of-&ife, with which #man# has clothed himself---the tatters of supposition, sense-perception, education, hypnotic ac"uiescence. These statements will not only appear preposterous, but downright insane to the one who approaches them as man, a mortal mentality, an offspring of biology, an effect of friction, of nerve-irritation. 4nly by beginning with od, the 5lone 4ne can cause and effect be understood for what they are---supposititious laws of superstition, utterly void of legitimacy, of Truth.

(o long as one insists on being an effect, the product of cause ,and there is no one who assumes that he was born, that he lives in his body and looks to it as a means of survival, that isn*t still being touched by the belief61----so long as one assumes he is human, be his starting point either od, or biology, he is sub!ect to the effect of his beliefs. 5s a human he will suffer mishaps, limitations, struggles, and find himself doing that which he would not, while failing to do that which he would. ,(ee 7om 8.-9--0.1 Why2 :or no other reason than that all turmoil, privation, fear, anguish, frustration, and confusion are the warp and woof of evil, chaos, darkness, ignorance, superstition, mistiness, nothingness. There is not one iota of 7eality, 5ctuality, Truth in aught that is based on cause and effect. There is no od in it. ;et, within this framework is summed up every form of limitation from which you would escape. )erein supposedly is every rule that circumscribes you, or ties you to dimen sions. $ue to these spurious laws you are faced with situations that are horrible, irksome, overburdening, disruptive, enslaving, diseased, abortive. )appiness, heaven at hand, is the 5wareness of the 'resence of od. )erein is no limitation whatever, no cause or effect. od causes nothing, and od has not been caused. )e is not a creator, nor has )e been created. od is truly #without father, without mother, without descent, having neither beginning of days, nor end of life.# ,)eb 8.<.1 ;ou may not desire to accept this, but it is Truth nevertheless----there is no creation; there is no effect of od; od is not the primal, the first or great cause, theology to the contrary. There is only od )imself, being. +eing, being %tself only. This Truth does not give rise to effects, a production, an accretion. 5ll is od, being od. 5ll 5ction is od. 5ll (ubstance is od. 5ll of =xistence is &ife living. There is nothing else. The whole of #man*s# occupation is one of obtaining a living, carving a place for himself within his time-sense of society. 5lways there is a battle to be fought. )e generally desires more than three score years and ten, there is so much he wants to do. >owhere in the human pattern, the racial drive is there a stopping place, yet he knows at the outset of the race that his gains will be stripped from him----that death will take the spoils. )e labors under the conviction that this is an inescapable certainty, yet he battles on, seldom if ever "uestioning the rules of this game that are stacked against him-a game in which no human player can win. $oes Truth know aught of birth, frustration, disease, struggle, privation, death2 Can the victim of evil pray himself up to od2 Will od open a way of escape from (atan*s trap2 $id od ever promise that whosoever prays to )im sincerely, will be answered2 %s prayer the only method, or system whereby one can free himself of sin and its conse "uences2 Carefully consider these "uestions before answering them. %s your answer based on a general acceptance of cause and effect, or upon the 5bsolute 5llness of %nfinite 'erfection2 )ave you ever met a sufferer, one bent under the burden of fear, of trouble and sickness, and had him tell you that he prayed earnestly, yet his difficulty was still with him2 )ow can this be, if earnest prayer is the way to 5ll- ood2 Would you say his prayer was not sincere enough, hence was not answered, or is it that he does not know what true prayer is, so does not pray aright2

Could it be that the sufferer really does not know to Whom he is praying; does not know that od is the %nfinite 5lone 'resence wherein there can be no evil or its works2 %f one does not know the 4ne to whom the prayer is directed, how can he pray that prayer which is always answered, and instantly so2 %f ignorant of od, how can his praying be correct, vital, authoritative2 'rayer is more than a mere re"uest, a plea, an appeal to 5lmighty od. The prayer that is answered immediately re"uires something other than sincerity, faith, humility and trust. 'rayer prayed in Truth ,and there is no other true prayer1 never fails to be answered here and now. There is no waiting. What is more, the 5nswer is 5bsolutely (atisfying---the-peace-be-still to every suggestion of duality, of fear, suffering, lack and sorrow. 5s a human, one*s sincerity or the length of time spent in praying to a od who, as man he cannot know, will not save him from going the way of all flesh, and whereby his place shall know him no more. +ecause it is so unnecessary, so futile, it makes the folly appear doubly tragic, yet this pattern, with some modern refinements, will seem the norm so long as one insists on playing prodigal from the (elf, clinging to human identity; to cause and effect----a mythical deity, time, separation, duality, biology and all included therein, as the explanation of his being. $o not be dismayed if the protests to these pronouncements, or if the mutterings of anger rise in pitch until they are like thunder. The lie, posing as Truth, evades, voids and avoids that which reveals its nakedness. The proud intellect defends intellectualism lest its theoretical foundation, its inconstant compromise and rationali3ation be exposed. The learned do not like to appear ridiculous. The 3ealot does not like to be entrapped by his 3eal. The pious, the martyr, the doer-of-good does not like to discover he has wasted his years being prodigal, rooting among husks that even the swine find useless. >evertheless, regardless of how real, how valid, how powerful and present evil, duality, the human race is believed to be----what is said, or supposedly done for it, by it or because of it---Truth*s edict to whatever implies aught beside 'erfect 4mnipresence stands for =ternity. #$epart from me, ye that work ini"uity ... % ,the :orever 'erfect 4ne wherein there is no deviation, no separation, no duality or betrayal1 never knew you.# ,?att 8./<.1 #Thou , od, &ove1 art of purer eyes than to behold evil, and canst not look on ini"uity.# ,)ab -.-<.1 Will not our present system of government, free enterprise, our society be disrupted, nay, abolished by turning to the 5llness of od2 :ear not. $id the form, the body vanish into thin air when the prodigal came to himself, came to the Truth of who and what the %-5m-%dentity is2 Was it not the fiction of prodigality, the illusion that &ife can forsake, betray, "uit %tself, or stop being &ife, that dissipated, that faded into that nothingness wherein only it had pretense of existence2 ,(ee &uke -@.---</.1 >othing 7eal can disappear. 4nly what is within and of this 7eality, exists. Whatever purportedly contradicts 5bsolute 'resent 'erfection is without foundation, is without presence, power, identity. (uch need not be destroyed---in fact, it cannot be destroyed for it is not. To attempt to do aught with evil, or to it, one must deny Truth; he must function from the

premise of cause and effect, that od is a liar, Truth is false, &ife is mortal, 4mnipresence is absent, 4mnipotence is powerless, 4mniscience is stupid and that 4mniaction is paraly3ed. >aturally, under this delusion, evil*s victim finds himself avoiding 5wareness, repudiating 5uthority, denying his %dentity and at war with the (elf. Can such confusion work the works of od2 Truth destroys nothing that is true, genuine, actual, real. Truth being %nfinite excludes the possibility of opposition. Truth being 4mnipresent 4mnipotence destroys nothing unreal, untrue, non-genuine, non-actual, for no such exists to be destroyed. ?etaphysics would have you apply Truth to the problem so that the lie, the error will vanish and you will be healed. Would you say this is od*s Way2 7emember, before you answer, that the :act is. od is all Truth; 5ll Truth is od, so there is naught but the all that od is. This leaves no unTruth to be dealt with. od being the 5lone-4ne-5ll excludes (atan. od does not heal evil, or cause evil to go anywhere. od being od leaves evil, (atan, no place to begin with, hence no place to end the career it never has6 od conceives, but )e is not a producer in the sense that )e creates or manufactures, puts together or assembles aught. Whatever od forms, the ideas that od conceives are not an ob!ectified or material product, an effect caused by od. 5ll ideas in ?ind are ?ind-forms. Consciousness is the 4ne who forms them, the (ubstance of which they are formed. %deas are but patterns, outlines in infinite variety in Consciousness. >aturally they are inseparable from the ?ind conceiving them. 5t no time are these ideas something that can act or be sufficient unto themselves. They do not exist outside of ?ind. Their form is one with their conception. ?ind outlines or patterns what %t will. There is no one #who can hinder him; who will say unto him, What doest thou2# ,Aob B.-/.1 >ot a single conception, idea or form can give rise to another idea, be its parent or cause. >o idea can even identify itself. 5n idea is forever but an idea. %t is never od, never ?ind, never alive, but always in od, ?ind, &ife. To repeat, no idea, form, manifestation has a mind of its own, movement or function of its own, ability to produce, reproduce, cause or bring about, influence or even to know, acknowledge, or be aware of any other idea. >o idea or form can outline, be conscious, be alive, be aware, think, perform, suggest or even know itself. =ach idea, form, manifestation or pattern of ?ind, while it is wholly and entirely conceived by Consciousness, in Consciousness, for and as Consciousness, is never conscious, never knowing, never intelligent, never 5ction, never a selfidentity. 4nly ?ind is active, functioning, conscious, (elfaware. 4nly od is &ife, %ntelligent. 4nly ?ind feels, knows, has sensation. $ue to false education we have been indoctrinated to assume that (elf-Consciousness, the %-5m-%dentity is in the idea-body, and that body-idea moves, knows, feels, hears, sees. We suppose that the body can produce, can

cause other like ideas or forms to appear. We are usually very certain that its personal intelligence can influence and control other ideas, ideas like or even unlike itself. What results from this general mesmerism2 Wars and conflicts of all sorts, not only within the body physical, between separate ideas making it up, but in the body domestic, the ideas in the home, and in the body politic---in the community, state, nation, and global governments. There is little doubt but what eventually the human*s love for war will expand to interglobal and galactic dimension, when such be possible. 5s repeatedly pointed out, Consciousness does not exist in %ts form, ?ind in %ts idea. od cannot be within what )e conceives. 5n idea is not an effect, not a product existing apart from, separate, independent, or outside of ?ind. 5 conception is conceived in Consciousness, for and by Consciousness, and existing only as what it is, a form, an idea-thing. %t exists nowhere else, having no other (ubstance. od alone employs the idea, for it cannot use or make use of itself, having no mind, identity or life of its own. We have been taught that the body acts, planets move, nature evolves, storms gather, grass grows, volcanoes erupt. rivers flow, seasons change and no physical thing remains constant. %n Truth we behold that only od exists; &ife is, and is the (ole 5ction, :unction, (ubstance, 'resence and 'ower, the all of all. %nfinite 5ll-inclusive +eing leaves no opposite or opposition, no change or changeling, no birth or death, no cause or effect. >o idea, no body has a separate mentality, a conscious awareness. >o idea, body can think, know, do, or be on its own, or by itself. %t cannot reproduce, biology to the contrary. %t has no od-power, od-ability, od-life or 5uthority. 4f itself, an idea is nothing. od is all of all there is, which includes every 7eal-idea, form, body, thing. (pirit, Consciousness is the %nfinite 5ll-inclusive 4ne. The myriad ideas with which ?ind is teeming are in %nfinite ?ind %tself. They cannot be taken from ?ind, nor set themselves up in contradistinction to ?ind. They cannot oppose, or unioni3e in opposition to od. They cannot exist or have identity apart from ?ind who alone identifies, who knows them into, and hence retains them in +eing-is their sole being. (hould one attempt to discover what, why and where an idea is, outside of ?ind, he is doomed to defeat before he begins. #5sk me , od, Truth, ?ind1 of things ... concerning the work of my hands.# ,%sa 9@.--.1 We have been educated to think mostly in terms of things. 4ur search for ood is generally in terms of things, possessions, supply, money. Things appear as all-important as able to do for us, or give that which we desire. We assume that one idea can beget another; that this thing can enable us to accomplish that thing; that the more things we have, the more things we can get. This teaching is not od*s Way. %t would cause every effect to be cause, to be od, %ntelligence, a conceiver. The belief of cause and effect robs %nfinite Consciousness at every step. %t assumes 'ower to be where no power is. That #idea# be clear, let us examine it further. )uman belief claims there is &ife, 5ction, %ntelligence, Consciousness in body, form, in idea where

no such can be. This belief mesmeri3es its victim to look to things, and the possession of things as being the desired lot of each, of being )eaven on earth. Things, things, things become the order of the day, the pursuit of everyone. 4ne daily works his allotted hours in order to collect a check, which in turn pays taxes, buys food, shelter, clothing, with a small bit for recreation, merely in order that he can return tomorrow to the same grind, ad infinitum. )e who accepts this human belief that body is his identity, his residence, the source of sensation, of productive and reproductive potential finds that that body grows old in time, slows down with advancing years, wears out with hard usage and goes into the grave. )e also assumes his brains are the seat of intelligence, so he looks to them to guide him through a winding labyrinth of confusion, fear, turmoil and chaos, hoping that these same brains will win him a place in the nebulous hereafter. )e hopes that there is such a place, a place where things will not be "uite so rough6 Cndivorced from this belief is the universal assumption that all we are as humans has been given its start, its trend in the past by ancestors---that the color of the body, its bony structure, genes and mores are thanks to those who have gone before. This belief declares we are today at the peak of evolution, the finest of the strain, and that it is up to us to go forward for the good of the race. 5s a human, our religious concept is apt to be in accord with the general opinion of deity, a god out somewhere in the great beyond. ?any feel that this god whom they profess to love, and who purportedly loves them, is so very far away that even though they pray, there is little expectation that he will hear them. &ooking out upon their world there is even less evidence that he hears the cry of the other countless millions6 )ow about the untold generations who have gone before---did they not also pray to theology*s god-and did not every one of them go down into the pit, dying the way most people do, in the pain and suffering of disease, old age, disaster2 Audging as a human, from the evidence of our educated senses, is evil any less rampant today than it was yesterday2 %s not disease still taking its perfect toll2 5re not hate and war as prolific, and is not death as certain in this century as it has been in the days gone by2 %f this is so, of what use then is prayer2 %f one prays merely because he has been trained to do so, why should he expect an answer2 %s it logical to believe that any of us can truly love and absolutely respect a god who permits evil to coexist with him, exert the lion*s share of influence, corrupt and deprave his servants and leave us practically on our own with only faith and hope as weapons2 $ear 7eader, do not let this picture of negation, this picture of humanity and its unreasonable reasoning from effect to so-called cause, alarm, annoy, disturb or confuse you. :rom the vantage point of Truth, behold it if you can. ;ou will discover it is not existent. %n Truth, ask your (ole (elf, your %nfinite %ntelligence if od the 5lmighty, the 4mnipresent 5ll- ood, 5ll&oving, 'ure, Cndefiled, 5dorable 4ne includes any human nonsense. Can Truth admit or permit such contradiction, such inconsistency within %nfinite Conscious 5wareness2

%f the Truth of your (ole %dentity is not clear to you, then for the moment put yourself in the place of od ,pretend for the moment you are od, for clarity*s sake1. As God, !ust what manner of od would you be2 7emember, as od, you are %nfinite %ntelligence %tself6 Y o u are 5lmighty6 >ow, as od, the 5lone 5ll of all, 5bsolutely 'ure, Whole, hence unable to even imagine any impurity, alienness, otherness, unholiness, would you look upon mortality, upon that which denies you entirely2 Would you, could you as od, behold turmoil, havoc, confusion, bickering, greed, lack, limitation, fear, disease, insanity, death2 5s the (ole Conceiver of all things, would you wonder how evil, that which you did not conceive, that which calls you a liar and is opposed to all you are, came about2 Could you acknowledge evil in any possible way2 Would you be forced to "uestion what you could do to it, with it, or against it2 Could you, as The 5lone %nfinite 4ne, The 5ll of all accept something in addition to your (elf; a creation of mortals who, for continuity and self preservation depend upon your absence; a race that is basically, and of necessity opposed to you being The-5lone-4ne-Without-5nother2 Could you as The %nfinite 5ll-inclusive =ntirety, accept, know or behold the existence of a sinning, erring, backsliding, fallen, fighting lot of finite animality; of material man, or human beings2 Could this %nfinite True 5wareness admit another power or influence called cause and effect, resulting in birth and death, duality in all things, hell and the grave2 Could you, The 5lone 5ll, 5bsolute Truth, 4mnipresent &ife know of something you did not conceive; something beside, something contrary to your 5llness2 Could or would you listen to this something, this #mist#-produced race crying out in its misery2 Could you intercede now and then, occasionally manifest your 'resence, exhibit your 'ower ,which is no longer 5lmighty, seeing that you are not now the (ole 4ne1 or arrange that this purported creation ,which, by the way, (atan credits to you1 be chastised, whipped into obedience, humbled by suffering, and ultimately punished for its infractions of your rules by burning in hell for eternity2 Can od know aught of evil*s fabled production, and yet be the (ole =ntirety of =xistence, the Total, the 4nly (ubstance, ?ind, %ntelligence, the Conceiver of the whole universe and all that is therein2 %f then, you as %nfinite %ntelligence cannot conceive such a travesty, such inconsistency, such duality, is it possible for %nfinite &ove, Cnadulterated, Cncontaminated 'urity to do so2 4r do you consider that as a human being you could, and would do a better !ob than od, provided you had )is power and intelligent ability2 %f you, at present assuming yourself to still be somewhat human, cannot imagine making such a mess of the world, can you in all fairness accuse %nfinite od of being less loving, !ust, upright and intelligent2 +efore you !udge od you should turn to Truth that you might know what od is, what )e is doing, how and why. %n +iblical language, if you, assuming yourself to be human ,evil1 know how to give good gifts to yourself and your world, how much more so does 5bsolute 'erfect %nfinite %ntelligence know how and where to en!oy 5ll- ood6 ,(ee ?at 8.--.1 ?y friend, let me urge you strongly to investigate with open awareness what manner of od %nfinite %ntelligence is. $o not sell od short. $o not !udge Truth until you behold %ts nature. $o not assume &ife has made mistakes, is sub!ect to the dictates of evil, is born or can die. :ully in"uire of (oul what %t knows and why. $o not pass sentence on &ove until you are sure you

behold &ove as %t is in Truth. $o not listen to any teaching, no matter how time-honored, or by whom it is held in reverence, without turning to &ife %tself to see if this teaching gives The 5lone 4ne 'resence, The %-That-%-5m all the honor, glory, power, intelligence and action that belongs to )im. 5s your foundation for daily living, do not trust, adhere to, or use that which demands, as your first step, the robbing of od, the discrediting of Truth, the repudiation of &ife, the dishonoring of (pirit, the disparagement of 5wareness, the adulteration of &ove, the betrayal of (elf. =very form of education based upon duality, upon a division, a fall, a separation or departure from the 'erfection of 4mnipresence, is error. =very teaching that includes the existence of evil in its thesis, includes devils, (atan, a something opposed to The 4ne 5lone %ntelligence, Truth, is fraught with disaster for it is absolutely false throughout. =very concept predicated on cause and effect is doomed to ultimate exposure as a fraud. >o, $ear 7eader, od knows nothing of this #mist#-creation, the talking serpent, the 5dam curse, a present day humanity with its multiplied troubles. od is present tense only, and as 4mnipresence )e is not creating a creation, conceiving man, or producing aught that can. od does not hear humanity*s cry because where od is all there is no humanity. Consciousness knows nothing of man; does not chastise or even include the human animal within ?ind. $oes this pronouncement dismay you2 $o not let your heart be troubled. 'ointing out the folly of (atan, the invalidity of evil, the impossibility of disease, disaster and decay does not leave you helpless or hopeless. Truth precludes the possibility of the #mist,# its evil, its devil, its god, its creation and victim. ;ou are not being robbed, not being deprived in any way. %n Truth you cannot know or experience privation of any ood. >ever assume that %ntelligence is saying to %ts %-5m-%dentity, this %%dentity reading these words, that this universe is not 7eal, or that ?ind knows nothing of this wonderful world in which % !oy6 The %nfinite %ndividual, od, being %ndividually %nfinite as this %-that-%-am, conceives, knows and forever includes all there is of this earth, this galaxy, this universe. =verything that exists is within this %ndividual Conscious 5wareness; is perfect as the Consciousness in which it has form; is sub!ect to this Consciousness only, hence is safe and secure for =ternity. od can know nothing more intimately than )e does this %-5m%dentity, because %t is od )imself being %nfinitely %ntelligent; &ife being %ndividually 5live; ?ind being %ndividually, 5ll-inclusively Conscious; (oul being Total 5ction, 5ll-sensible, 5bsolutely Cogni3ant of utter 'erfection, 'ure +eauty, Cnrestricted and Cndimensional %mmensity, 7eality, (elf-being. This is the % that % am, now and in all ways. Can % ask more2 % can never be less. 5nd nowhere throughout my %-%dentity can % find either cause or effect, evil, (atan, duality, creation, a fall or the demand to rise again, a #time# in which atonement is either feasible or possible. %nfinite %ntelligence is od, is ?ind, the (ole %dentifier of =xistence including all, because %t is all of all. =very form, every variation is included, being as endless as %nfinity is +oundless. ?ind continues conceiving %ts variations of ideas so long as =ternity lasts. od never finds )imself bored by sameness. &ove, while pure, undefiled, free of alienness, is not static, inactive, catatonic, phlegmatic, but is dynamic, alive, vital, en!oying %ts

newness, %ts freshness, thrilling with en!oyment and satisfaction. 5lmighty %ntelligence cannot know routine, dullness, ennui. What, to the mistaken, the dull and befuddled so-called human sense is an ob!ective creation of matter, to (pirit*s 'erception is a form of 7eality conceived in and by 4mnipresent ?ind. %n this &ight you behold that your %%dentity, instead of being #man,# encased in a temporal body, is (pirit being %nfinitely %ndividual, including the idea-body. )ow does this %-that-%-am appear to ?ind2 'erfect, Whole, Complete. 5s whom2 od )imself only. There is no other 4ne to see, to know, to be. od is the 5lone %nfinite 4ne. )ence there can be none beside. %deas ,things1 are so misunderstood, so apt to be viewed from a physically ob!ective standpoint that it is doubly important we clarify their definition, even at the risk of prolixity. When ?ind perceives %ts ideamountain, cloud, tree, ocean, flower, grain of sand, body, animal or any other thing, at what is (pirit looking2 Consciousness sees a form, an idea %t has conceived within %tself. This idea is an outline, a design, an impress or #thought#-conception only, 5bsolutely-real to Consciousness. %t is ?ind that forms the idea, that is its entirety; its substance, place, employer. The idea cannot leave its $esigner, cannot get out of ?ind, enter another or belong to another. >o idea has to shift for or provide, maintain or sustain itself. %t does not belong to itself, or to a person ,spiritual or material1, to a man, a mortal, or to a human you or me, even if personal education, personal sense and general opinion says to the contrary. While this may seem hard to grasp, it is inevitable, for it is Truth. 5s you behold the universe from Truth*s viewpoint ,and there is no other &egitimate, enuine viewpoint61 the nature of things will be clear. %n that very moment you will see that indeed you have laid up treasures #where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.# ,?at D./E.1 4nly then can you see why you do not have to #take thought for your life, what ye shall eat, or what ye shall drink. nor yet for your body, what ye shall put on ... Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet % say unto you, That even (olomon in all his glory was not arrayed like one of these . . . shall he , od, ?ind, (elf1 not much more clothe you2# ,?at D./@, /0-<E.1 4nly in od*s Way can you discover that you, inclusive of all things, are safe and secure; that your universe, this very one right here, this very body right here is not sub!ect to wars or the ravages of war, disease, time and appetite. (hould aught seem wrong with my universe, or with my body, this one % am most accustomed to use, what will result from turning to the 5llness of od, you may demand2 ?ust % not #do# something to rid myself of the cause of this troublesome condition, this disease2 )ow can % stop my suffering2 What of my amputated limb, my disordered organs, my high temperature2 What of my problem---what will happen to me while % am striving to contact %nfinite ?ind2 To attempt to answer these "uestions on the human level is folly. 4nly he who turns wholly to od, hence wholly away from his trouble, knows the 5nswer. To such, the arguments of cause and effect are as insubstantial, as

powerless to hold one in bondage to a fabled (atan and his nefarious works, as the tale concerning our moon being composed of green cheese6 +y turning completely to Truth one discovers that &ife 5lone is present. This &ife is all there is anywhere, everywhere. There is no other state, no other condition existent. This %nfinite &ove being 5ll, in Total 4peration everywhere, precludes the possibility of another mind, conception, identity, feeling, awareness or sense. %t leaves nothing but ood, present in all %ts perfection, beauty, action, being. %t leaves nothing evil, nothing to and nothing for evil, nothing lacking, nothing diseased. 4mnipresence leaves no disaster, no corruption, no evil one, no one evil or the victim of evil. (oul being 5ll excludes cause, for there is nothing left to cause, and no effect therefrom. 5s there is no cause, there can be nothing caused, contrary or opposite, nothing opposed to %nfinite ood. +eholding Truth, you discover that (pirit is the =ntirety of +eing, of every form, the whole (ubstance of all =xistence, and there is not an additional mote of mind beside. This leaves no evil mentality to claim it is personally present, or that it can think, plan, know, execute, produce results, manufacture discord, or bring forth after its kind. %n the &ight of Truth one finds that the scales immediately fall from his vision. With his very own %nfinite 'erception he sees his universe, body and all things as they are, forms of (pirit, ideas in ?ind, perfect, enduring, affluent and absolutely satisfying in their undimensional availability forever. )e sees that every idea is as perfect as the Consciousness of which, and in which it is composed-that this (ubstance is od, uncontaminated pure &ove, %ntelligent 5wareness. Where, to the seeming confused 5dam sense, every thing looked limited, disordered, diseased, imperfect, and unsatisfying, they now appear as they 7eally are---whole, perfect, divine, conceived or formed in, by, for and of (pirit only. )owever, remember that while all is (pirit, Consciousness, and in (pirit, Consciousness, od is not in any thing6 While Conscious 5wareness is all there is of the conception body, organ, limb, still 5wareness is not in the ideabody thing. The conceptions are but ?ind-forms. They are never Consciousness, hence never conscious; never the Conceiver, or the (ubstance which is responsible for their formation or form. 5ll things are in %ntelligence, but not one thing is ever intelligent. 4nly od, the %-that-%-5m, ?ind, (pirit is intelligent, knows, is conscious, is &ife, +eing, (ubstance6 +eholding Truth as Truth is, means that % behold my (elf as I-am. This Truth-view of my (elf obliterates any so-called problem. %t appears as #healing,# instantaneous freedom, but actually % discover in this &ight that % have never been prodigal, never been ill, never been a stranger in the foreign land of evil, of #mist#-begotten gods or devils, and was never their victim. What appears as #healing# is but Truth-5wareness that there is nothing present but od, 'erfection; that (pirit being Whole throughout, nothing unlike ood can exist; that Truth alone being 5ll that is True excludes the contrary, so there is nothing to be healed, helped, corrected, set right, overcome or escaped from.

(elf-awareness is true (alvation, for %t leaves no cause, no effect, no human history, no past to flee from, or future to dread; leaves no time whatever; leaves but the 4mnipresent %-that-%-am, perfect in ?y 5llness. Truth reveals 4ne +eing only, that is this %-that-%-am wherein % cannot have a double, a stand-in known as the %-that-%-am-not6 Truth reveals that this very % right here includes the one and only universe. There is no other &ife or world, a spiritual heaven or location yet to come, any more than there has been one that was, that left, and that will appear again in some far off future. This very %-5m-&ife, consciously alive to being the %-that-%-am this moment, is $ivine, 'erfect now. This is the Truth of Whom-%-5m, and includes the world which % am now en!oying. Whatever, and whoever contradicts this is contradicting Truth, od. Turning to Truth, nothing, no-thing is omitted. >o one is left out. There is no human selfishness in this 5wareness. 5ll are included in this (elfknowledge, this Truth-knowing #from the least of them unto the greatest of them# and herein their sin, their sickness, their trouble is remembered #no more.# ,Aer <-.<9.1 4ne cannot know the (elf as )e is, without including )is universe. %n beholding the universe of Truth, one discovers that there is #no need of the sun, neither of the moon, to shine in it. for the glory of od ,doth1 lighten it, and the &amb ,(ingleness, (implicity, 'urity1 is the light thereof. 5nd the nations of them which are saved shall walk in the light of it. and the kings of the earth do bring glory and honour into it. 5nd the gates of it shall not be shut at all by day. for there shall be no night ,no ignorance, no mythical superstition, darkness1 there. 5nd they shall bring the glory and honour of the nations into it. 5nd there shall in no wise enter into it any thing that defileth, neither whatsover worketh abomination, or maketh a lie.# ,7ev /-./<-/8.1 4ne cannot enter heaven, a sense of peace, plenty and security by storm, by human effort, or by the door of theology, education, petition, or subterfuge. There is but 4ne Way, and that Way reveals that the %-5m of you has never left %ts %-5m-%dentity, hence never became prodigal. This being Truth, 4ne cannot return, nor does )e need to. The %-5m-that-%-5m includes heaven this moment. od is all of all right now. od can never be more than )e is, nor can evil be less than it is. od can never improve, evolve, become more perfect than )is present 'erfection. =vil, #nothing,# can never become less than nothing. What is seen from Truth*s-?ount-of-Fision may seem too ood to be True, if one tries to weigh %t on human scales. 5s the god of the reeks was a reek god, the god of the 7omans a 7oman god, the god of the Aews, a Aewish god, so the god of mortals is a mortal god. To the human, the od of Truth, the 4nly True od is a liar. The human will resent this statement, nevertheless the god of a human is but an enlarged human-a god of opposites, hate, violence, temper, wrong-doing and repentance, war, !ealousy and revenge6 >o matter how long the prodigal sense may pretend it can delay True%dentification, ?y %-%dentity remains Whole, 'erfect, Cnchanging. ?y %-5m-(elf is intact. od, the 4ne, the only true od, &ove $ivine, is the Whole of ?y +eing, ?y (ole &ife, Consciousness, the =ntirety of ?e inclusive of ?y universe. Why not en!oy this Truth now2 What do % accomplish by putting it off till tomorrow2 Can % do so, and will tomorrow ever come2

This Truth precludes cause and effect, wars and the effects of war. %t excludes evil with its purported curse, its by-products, its ultimate wage of death. >o longer attack form, body, the innocent and helpless victim which appears to be performing the evil, or by means of which evil appears to have legitimacy, movement, reality, personality, identity. &eave evil, its pretended workings and location entirely alone. Turn to Truth only. %n %ts &ight you will behold there never was a cause for (atan, or any (atan to cause aught. There never was or is any effect from evil, that which is never existent. 5 #mist# is not a producer, not a cause that can bring forth products. 4nly od is, and )is =ntirety includes the various forms or ideas of this %nfinitude, but all is part and parcel, undivorced, inseparable from ?ind, Conscious +eing. This Conscious 5wareness is enuine and everlasting (ecurity, (afety, (erenity. This is the Constant 5ssurance that the Gingdom of )eaven is forever at hand, forever within you with all of its Cndimensional 5ffluence, yours to utterly use and en!oy. 4ne never waits for it. 4ne never has to seek it out. 4ne is %ndivisibly 4ne with %t.

Alfred Aiken