 |
| 1 | can tell what the unaided medium is incapable of know- |
| | ing or uttering? This phenomenon only shows that the |
| 3 | beliefs of mortal mind are loosed. Forgetting her igno- |
| | rance in the belief that another mind is speaking through |
| | her, the devotee may become unwontedly eloquent. Hav- |
| 6 | ing more faith in others than in herself, and believing |
| | that somebody else possesses her tongue and mind, she |
| | talks freely. |
| 9 | Destroy her belief in outside aid, and her eloquence |
| | disappears. The former limits of her belief return. She |
| | says, "I am incapable of words that glow, for I am un- |
| 12 | educated." This familiar instance reaffirms the Scrip- |
| | tural word concerning a man, "As he thinketh in his heart, |
| | so is he." If one believes that he cannot be an orator with- |
| 15 | out study or a superinduced condition, the body responds |
| | to this belief, and the tongue grows mute which before |
| | was eloquent. |
| 18 | [[[Mind is not necessarily dependent upon educational |
| | processes. It possesses of itself all beauty and poetry, |
| | and the power of expressing them. Spirit, | Scientific improvisation |
| 21 | God, is heard when the senses are silent. We |
| | are all capable of more than we do. The influence or |
| | action of Soul confers a freedom, which explains the phe- |
| 24 | nomena of improvisation and the fervor of untutored lips.]]] |
| | Matter is neither intelligent nor creative. The tree is |
| | not the author of itself. Sound is not the originator of |
| 27 | music, and man is not the father of man. Cain | Divine origination |
| | very naturally concluded that if life was in the |
| | body, and man gave it, man had the right to take it away. |
| 30 | This incident shows that the belief of life in matter was |
| | "a murderer from the beginning." |
| | If seed is necessary to produce wheat, and wheat to |
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