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than this one. Have you not had something of this feeling lately? Let us take the fifth treatment together, to rouse your judgment away from the clutches of the old temptation to believe in foolishness and ignorance as belonging to us. Let us, as Mind, now state the eleventh premise:
"I never accuse the world, or myself, of foolishness or ignorance. I am the judgment of God. I know all things and do all things well."
This idea is a living amoeba, that arises from the protoplasm of mind, that lies still as the sea waiting for the winds to blow over it, like the waters which the angels troubled or stirred. So the mind is still, until the angel of Truth stirs it.
Right near at our hand is the Heavenly City. While we have called it distant, could we expect it to be near? Right here, visible to us, is the Heavenly Land. Could we expect it to show us its beauties if we talked of its being invisible? Right now you are wise and immortal, free, strong, and at peace. Can you ex- pea to feel your own true nature and delight in your estate, if you keep talking and thinking of how little you know, how mortal flesh and blood are, and how unhappy you are?
Buddha taught that Self is the Lord over self. If you and I do not speak from the spiritual Self of us, it will not act. We are the arbiters of our own destiny. The Spirit is truthful and takes us at our word. If we say, "I am foolish and ignorant," it lets us be what we say we are. Having endowed us with wisdom to know that we are the sons of God, with free will, does it suppose we could be telling we are something we do not want to be? The Spirit supposes nothing. It believes all things. Spirit brings its fountains of power to all words of "I am," and "1 will."
Buddha says, "A fool does not know when he commits evil deeds." Then there are no fools, for there is a Spirit in all men which pushes them away from all evil. The wise man breathes
