giving forth more light, because it has no darkness to emit. Mortals do not
understand the All; hence their inference of some other existence beside
God and His true likeness,--of something unlike Him. He who is All,
understands all. He can have no knowledge or inference but His own
consciousness, and can take in no more than all.

The mists of matter--sin, sickness, and death--disappear in proportion as
mortals approach Spirit, which is the reality of being. It is not enough to
say that matter is the substratum of evil, and that its highest attenuation
is mortal mind; for there is, strictly speaking, _no_ mortal mind. Mind is
immortal. Death is the consequent of an antecedent false assumption of the
realness of something unreal, material, and mortal. If God knows the
antecedent, He must produce its consequences. From this logic there is no
escape. Matter, or evil, is the absence of Spirit or good. Their
nothingness is thus proven; for God is good, ever-present, and All.

"In Him we live, and move, and have our being;" consequently it is
impossible for the true man--who is a spiritual and individual being,
created in the eternal Science of being--to be conscious of aught but good.
God's image and likeness can never be less than a good man; and for man to
be more than God's likeness is impossible. Man is the climax of creation;
and God is not without an ever-present witness, testifying of Himself.
Matter, or any mode of mortal mind, is neither part nor parcel of divine
consciousness and God's verity.

In Science there is no fallen state of being; for therein is no inverted
image of God, no escape from the focal radiation of the infinite. Hence the
unreality of error, and the truth of the Scripture, that there is "none
beside Him." If mortals could grasp these two words _all_ and _nothing_,
this mystery of a God who has no knowledge of sin would disappear, and the