Where and what is mortal thought, what is human thought, and what is divine thought?

In an effort to connect with my true identity this morning, I found my thoughts wandering away to random human activities.  So I decided to analyze what was going on by starting at the starting-point of divine Science, “that God, Spirit, is All-in-all, and that there is no other might nor Mind, — that God is Love, and therefore He is divine Principle.” (S&H 275:6)

“I AM” is my identity.  We learn in Christian Science that the suppositional realm is associated with things material and temporal, and that they represent a false sense of identity.  But that explanation feels foggy and incomplete without some deeper insight.

Anything supposed must have something to base itself upon in order to even be a supposed concept.  A supposition is a supposition of something.  Supposition is like  a mental statement.  A sentence is a logical representation of a statement.  Like a sentence, a supposition must have both a subject and an object.  In consciousness, the subject of a supposition is an eternal and perfect idea, and the object is its erroneous objectification.  For instance, we regard disease in Christian Science as a supposition.  The subject of the supposition is the perfect and eternal healthy body or mind, and the object of the supposition is the appearance of a sick body or mind.

Likewise, a negation is also a statement – a statement negating the positive.  It must also have something for which it is the negation.  A negation must also have a subject and an object -  just like a sentence, and just like a supposition.  A negation is really a specific supposition, namely a negative supposition.  Repeating the above case again:   The subject of the negating supposition is the perfect and eternal body or mind, and the object of the negating supposition is the appearance of its supposed opposite, the sick body or mind.

It must be clearly understood that mortal mind and human consciousness are not independent delusions, for delusion must always have a beginning upon which to base itself — something to be deluded about.  So, mortal mind concepts can only be the false and inverted representatives of things which are real, because mortal minds operations require a subject, truth, and an object, its representation of the truth.  What is seen in mortal mind is the false and inverted objectification of Truth.  Mortal mind pictures are never without their real and true representatives.

Critics often object to the stand taken by Christian Science which insists that God could not be capable of creating evil.  They argue “Look, here is obvious evil!  It came from somewhere didn’t it?  And God is the source of All, isn’t He?”  In the above paragraphs lies the correct response to that deluded argument.  The delusion is a subtle one.

The infinite, omnipotent, omnipresent, omniscient nature of God makes God responsible only for the presence of His own infinite and perfect selfhood.  That selfhood is universally expressed as spiritual man, filling all possible spiritual space, and is conscious of itself via His divine consciousness.  Again, that same divine consciousness is reflected by man as man’s consciousness.  God’s own divine consciousness of Himself as a manifested effect, man, can only be presented as His true eternal and perfect nature.

God’s own consciousness of Himself, knowing All and being All, is also conscious of the suppositional and invalid sense of His own opposite.  The opposite of God is evil.  But God knows this suppositional and false  concept of Himself only in the sense of recognizing its invalidity, and the impossibility of its actual manifestation in spiritual substance.  He knows it only conceptually, in the exercise of the omnipotence and omnipresence of His goodness.  God does not know it and never could be capable of knowing it in the sense of manifestation or expression. 

Man’s consciousness is the very reflection of God’s divine consciousness. Man is the actual representative of God being aware of Himself through consciousness.  Man, being the perfect image and likeness of God, all of the above statements about consciousness apply to man as well as they apply to God Himself.  We can then conclude:

God’s consciousness of Himself knows the difference between His ideas and their supposed opposites.  So, when man is fully aware that he is being conscious as God is conscious, he is recognizing only the perfect and eternal ideas of God as valid, and he is divinely conscious.  This is our perfect, real, and continual spiritual status.

When man is conscious of the perfect and eternal ideas of God, but also supposedly entertains mortal consciousness, he is said to be humanly conscious.  This is a dualistic half-dream world.  In this mental realm the suppositional negations of mortal mind are erroneously presented in his reflected consciousness as real and valid, whether out of ignorance of habit.  The actual entertainment of those suppositional negations is impossible.  The negative entertainment can only seem to occur in a suppositional realm which has been excluded by the infinitude of goodness.

Man who entertains only the suppositional negations, and therefore falsely interprets them as valid consciousness and experience, is said to be mortally conscious.  Such a conscious realm is spiritually impossible except in a supposed or imagined sense.  That deluded realm is represented in the Adam man’s daily mortal consciousness.




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