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ently. So when you are sick you do not think you are well, and when you are well you never think you are sick. “As a man thinketh so is he." You may say, "Then if I am sick and think I am well, you mean I shall be well?" No, I do not mean that; for when you are sick you never think you are well, but know that you are sick, just as surely as you know that you exist; and trying to think or imagine that you are well, would no more destroy the disease than trying to think you do not exist would put you out of existence. You must understand what health is, to destroy the sickness, just as you would need to understand what is correct in mathematics, to destroy the errors in a problem, or, to understand harmony in music, to destroy discords. We all agree that sickness is a discord; then to destroy this discord we must understand harmony and produce it; and the sickness, being discord, simply the absence of something (harmony), will disappear when the harmony appears.

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This Understanding, which is properly called Wisdom, (not of this world, however) is with great difficulty explained with the terms which we have used in a material sense; but, if possible, it shall be made clear enough for all to understand it in part. When teaching, many of these difficulties are overcome by the explanations which it will be impossible to give in this little book.

When you teach your children the alphabet if they should ask what that had to do with reading, you would tell them that when they had learned to read, they would understand what that had to do with reading; and if this appears to be far from the subject of healing, when you understand how to heal the sick, you will see that this is all necessary. Before we can work algebra, we must learn arithmetic, and before we can solve arithmetical problems, we must learn numeration, and how to make the figures. So before we can run, we must creep, and

these explanations so far, will help you to creep. Hereafter I will teach you to walk, and then to run, but you must follow the thought from the beginning.

In order to understand what follows, you must thoroughly understand (not believe) and realize the explanations already given, which show that life is the cause of all action; that thought is the first product of life, and that as we think, so we must act.

CHAPTER II.

CONTRADICTIONS IN THE SO-CALLED "SCIENCE" AND "THEOLOGY."

THE SO-called sciences are the result of the material thoughts entertained by the life of man. The life of man believes that man or a person is composed of two qualities, and has named one matter or body, and the other spirit or soul; it believes that the spirit or soul is the Spirit (God) or a part thereof, which, according to its belief, we can neither see, feel, nor know; the body and all things that we can see, feel, taste, etc., it has named matter. Therefore, according to man's opinion, he is composed of life and its absence, death; Spirit and its absence, matter. Spirit is immortal and matter is mortal; thus, he is part immortal and part mortal, part incorruptible and part corruptible. The conclu

sion arrived at by man is erroneous, since the qualities of which life believes man to be composed could never unite, but must forever remain separate. We must, therefore, analyze the life of man in which these thoughts had their origin, in order to find out the starting point of the mistake. The life of man, in its reasonings, is guided by matter, that is, it reasons from seeing, hearing, tasting, feeling or smelling, or from the combined senses. The senses have each, at times, deceived us and led us astray; for instance, we often think we see something and afterward find that it was not what it seemed to be; we think we hear some one calling our name, and reply, only to learn that no one spoke to us.

We often think we taste an ingredient in an article of food, and find the food did not contain it; we can feel a cool breeze or a draught where none exists; as in the case of a professor who, on a sultry summer night, mistook a secretary door for the window,

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