God is the only Mind, and His manifestation is the spiritual universe, including man and all eternal indi- [25] viduality. God, the only substance and divine Principle of creation, is by no means a creative partner in the firm of error, named matter, or mortal mind. He elucidates His own idea, wherein Principle and idea, God and man, are not one, but are inseparable as cause and effect. If [30] one, who could say which that “one” was? His ways are not as our ways. The divine modes [Page 362.] and manifestations are not those of the material senses; [1] for instance, intelligent matter, or mortal mind, material birth, growth, and decay: they are the forever-existing realities of divine Science; wherein God and man are perfect, and man’s reason is at rest in God’s wisdom,— [5] who comprehends and reflects all real mode, form, indi- viduality, identity. Scholastic dogma has made men blind. Christ’s _logos_ gives sight to these blind, ears to these deaf, feet to these lame,—physically, morally, spiritually. Theologians [10] make the mortal mistake of believing that God, having made _all_, made evil; but the Scriptures declare that all that He made was good. Then, was evil part and parcel of His creation? Philosophy hypothetically regards creation as its own [15] creator, puts cause into effect, and out of nothing would create something, whose noumenon is mortal mind, with its phenomenon matter,—an evil mind already doomed, whose modes are material manifestations of evil, and that continually, until self-extinguished by [20] suffering! Here revelation must come to the rescue of mortals, to remove this mental millstone that is dragging them downward, and refute erring reason with the spiritual cosmos and Science of Soul. We all must find shelter [25] from the storm and tempest in the tabernacle of Spirit. Truth is won through Science or suffering: O vain mor- tals! which shall it be? And suffering has no reward, except when it is necessary to prevent sin or reform the sinner. And pleasure is no crime except when it [30] strengthens the influence of bad inclinations or lessens the activities of virtue. The more nearly an erring so- [Page 363.] called mind approaches purity, the more conscious it [1] becomes of its own unreality, and of the great reality of divine Mind and true happiness. The “ego” that claims selfhood in error, and passes from molecule and monkey up to man, is no ego, but is [5] simply the supposition that the absence of good is mind and makes men,—when its greatest flatterer, identifica- tion, is piqued by Him who compensateth vanity with nothingness, dust with dust!