THE idea expressed by the word "consciousness" seems to be only partially understood by mankind in general. If a consensus of opinion were taken among those not instructed in Christian Science, it would probably appear that many regard consciousness as something that relates to sense perception, and it may be profitable to consider this opinion with the view of pointing out wherein it falls short. And first let us note the fact that the content of the human mind is largely illusion. That which is illusive or untrue can never be understood, because it is unknowable and cannot be traced to the one and only cause. Whatever is unknowable can never be demonstrated, and cannot appear to or be perceived by the real consciousness. Truth alone is knowable, understandable, and demonstrable, and this is so because truth may always be traced directly to its infinite source, while error has no substantial foundation. It thus comes about that all that is or can be held in consciousness is that which is eternally true, and the real consciousness is that which knows the truth and can demonstrate it conclusively. In many places in her writings, the Discoverer and Founder of Christian Science reiterates the scientific meaning, the deeper significance, of the term consciousness. In "Unity of Good" (p. 9) she writes: "Material and sensual consciousness are mortal. Hence they must, some time and in some way, be reckoned unreal." On page 484 of Science and Health she says, "The physical universe expresses the conscious and unconscious thoughts of mortals;" and on page 276 she again illumines the subject: "Man and his Maker are correlated in divine Science, and real consciousness is cognizant only of the things of God."
The answer to the question What is consciousness? is not derived from the meaning of the word itself as given in the dictionaries. The true answer, obviously, must reveal not only what consciousness does, not only what it temporarily seems (however plausible the seeming may for a time appear to be) but primarily what consciousness eternally and immutably is. It is well that there should be a clear understanding of the deeper, the real significance of the term. The word comes from the more concrete adjective conscious. The dictionaries tell us that the word conscious is derived from the Latin "con" (by or with) and "scire" (to know) and means "knowing one's own existence and mental operations; aware that one lives, feels, and thinks; cognizant." Therefore, consciousness is defined as "The state of being conscious; sensation; knowledge. The power of self-knowledge, internal perception; the inner sense." Etymologically, the English word, considered in the light of its Latin derivatives, implies something broader and deeper than the lexicographer has expressed. It signifies literally that which knows, or that something by or with which we know.
What is it to know a thing and what is it that knows? To know a thing is to have a practical understanding of it, to trace it to its source or principle, to be certain that it is true, to perceive why it is true, and to be able to demonstrate its truth. All will concede that anything which is true may be demonstrated or proven conclusively, and likewise anything which may be proven conclusively may also be known and understood. Thus, we may know that two added to two makes four, and we may demonstrate it. But we could never know and demonstrate that two added to two makes five, because it is not true. To every one who thinks deeply, it is clear that the something which knows and understands can never be cognizant of nor demonstrate anything which is untrue. If consciousness seems to say that the earth and sky meet at the horizon, that the earth is flat and does not move, that there is real pleasure in sin, we are able to perceive that the something which gives us this information is a liar. If sense perception tells such falsehoods, it follows that sensuous consciousness is not the something that knows. Its conclusions are false, and we can never know or understand or prove them to be true.
