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The idea of where the Good must be, and is, we are not talking about as a race. It is to the race mind that Moses addresses himself. John also speaks to the universal conviction of absence. I will tell you that between you and your Good which belongs to you, and which you ought to have, is your idea of the absence of Good.
The second movement of your mind, after telling what truly is, you will find to be the putting away of your ideas that interfere with the substance of what you are seeking. You put away the idea of absence the first time you speak of your idea of Good. Tell the absolute truth about your idea of Good. Is there any absence of it? Is there any mixture of evil with your highest idea of Good? Where do you keep your idea of Good? Do you hide it in your mind and never express it? How do you know how much light might break over you and brighten your life if you would let it come up from the hidden place in your mind -- your perfect idea of Good?
It is like every other mind's idea of Good. Thus we deal with the Universal Mind when we tell that in our highest idea of Good there is no evil. We say that in our idea of Good there is no absence. The Good that we are all seeking is our substance. It must be substantial to us. It must be present with us or it is illusion it deludes. Here then you see why metaphysicians of all ages have made two great denials:
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- First -- There is no evil.
- Second -- There is no matter.
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This is because they looked so steadfastly at the word God, or Good, in their mind that its native action began in them. The Stone of Revealing makes you say that there is no evil and no matter.
St. Augustine said, "There is no evil." Jehosephat said, "There is no iniquity in God." Emerson said, "Evil is negation." They did not explain that it was their idea of Good that
