PPS Year 2 Term 1 Study Questions

Question 1

PPS II-1-3 1. Name three Principles of Truth that serve as tools with which a Practitioner works in a Practitioner/Client session. (HTU 68.6, 2005 & 2009 edition)

Answer 1

The Kingdom of God is an accomplished fact. Spiritual Laws of life work automatically. It is actually done unto us as we believe.

Question 2

PPS II-1-3 2. Explain two ways the Practitioner uses the Law of Cause and Effect in Spiritual Guidance. (HTU 72.2, 72.3)

Answer 2

(1) When the Practitioner conceives a new idea for a definite and specific purpose.
(2) When the Practitioner recognizes something undesirable not as conditions imposed on the client, but as logical, sequential unfoldment of life.

Question 3

PPS II-1-3 3. Does the Practitioner assume the responsibility for the healing of the client? (HTU 75.1)

Answer 3

No. The Practitioner assumes the obligation to do the work earnestly, sincerely, and with deep conviction.

Question 4

PPS II-1-3 4. Does the Practitioner have any good use for negativity in the process of Spiritual Guidance? (HTU 67.1)

Answer 4

Yes. No matter how negative a condition is, the Practitioner sees it as a misinterpretation of, and guide to, the truth.

Question 5

PPS II-1-3 5. What is Spiritual Guidance and Support?

Answer 5

The term used to describe the work of assisting the client through the process in healing. Moving the client from effect to cause. Teaching Universal Spiritual Truths. Assisting the client to open the path of receptivity.

Question 6

PPS II-1-3 6. Why does the Practitioner avoid giving advice from personal experience when doing Spiritual Guidance and Support?

Answer 6

To speak from personal experience, opinions, etc., holds the discussion at the human level of awareness. The Practitioner always speaks through Spiritual Truth and Principle, keeping the discussion at the spiritual level of awareness.

Question 7

PPS II-1-3 7. How does the Practitioner assist the client to identify the core belief behind an unwanted condition?

Answer 7

By listening for emotions being expressed, tracing back to the feeling behind the emotion, and then to the belief that caused the feeling.

Question 8

PPS II-1-3 8. Philosophy and Wholeness Paradigm
How does the Practitioner assist the client in letting go of an old belief that is blocking the manifestation of something desired?

Answer 8

By depersonalizing the matter, by pointing out that the repetitious manifestation of old beliefs is the result of a process controlled by Law and not an expression of the client’s current consciousness.

Question 9

PPS II-1-2 Philosophy and Wholeness Paradigm

2. What is your understanding of the following statements?
   (a) The only thing that can ever require healing is the perception that healing is required.
   (b) Healing is not a process but a revelation
   (c) Wholeness is the only state of being which the cosmos allows.

Answer 9

What is your individual answer? No book answer.

Question 10

PPS II-1-2 Philosophy and Wholeness Paradigm

1. How has this reading influenced your understanding of the meaning of spiritual perfection?

Answer 10

What is your individual answer? No book answer.

Question 11

PPS II-1-2 Science of Mind – Sermon by the Sea

1. How do we know that the Truth which we announce is superior to the condition we are to change?

Answer 11

What is your individual answer? No book answer.

Question 12

PPS II-1-2 Science of Mind – Sermon by the Sea

2. What is your understanding of the following statements?
   (a) The mold of acceptance is the measure of our experience
   (b) Principle is not bound by precedent

Answer 12

What is your individual answer? No book answer.

Question 13

PPS II-1-2 Philosophy and Wholeness Paradigm

3. How would you apply the practice of denial (turning from the condition) upon receiving a diagnosis of cancer?

Answer 13

What is your individual answer? No book answer.

Question 14

PPS II-1-2 Science of Mind – Sermon by the Sea

3. What distinguishes having the faith of God from having faith in God?

Answer 14

Having faith IN God is placing faith in something outside of and separate from oneself, therefore separating oneself from the Source of creative power. The faith OF God is the expression of God Within arising and outworking. It is a conviction that, through Divine Law, all things are possible – a deep spiritual understanding that God is all there is and there are no limitations.

Question 15

PPS II-1-2 Science of Mind – Sermon by the Sea

4. How is it possible to be for something and against nothing?

Answer 15

What is your individual answer? No book answer.

Question 16

PPS II-1-4 Practitioner/Client Session

1. Explain what a Practitioner/Client session is to one not familiar with our philosophy.

Answer 16

A Practitioner/Client session is a one-on-one time of approximately one hour in which the client seeks help with something in their life, and the Practitioner provides spiritual guidance and support, and an affirmative prayer for healing. [This is only a sample – please write your own, based upon your experience and understanding.]

Question 17

PPS II-1-4 Practitioner/Client Session

2. What is the purpose of the Dialogue segment of the Practitioner/Client session?

Answer 17

The Dialogue segment is to allow the Practitioner and client to come to an agreement about what to do treatment for.

(1) When the Practitioner conceives a new idea for a definite and specific purpose.
(2) When the Practitioner recognizes something undesirable not as conditions imposed on the client, but as logical, sequential unfoldment of life.

Question 18

PPS II-1-4 How to Use the Science of Mind
1. “It is the use of a creative power that man has control over, not The Thing Itself.” How does the Practitioner assist another in doing this?

Answer 18

Through redirecting thought from beliefs of limitation to belief in the power of the Law of Mind; through teaching the power of thought; through Spiritual Mind Treatment.

Question 19

PPS II-1-4 How to Use the Science of Mind

3. How does the Practitioner experience Love and Law in the work s/he does?

Answer 19

The Practitioner draws inspiration, guidance and a sense of certainty from the Divine Presence which is Love, while speaking his/her conviction into action through the Divine Principle that is Law.

Question 20

PPS II-1-4 How to Use the Science of Mind
2. “What the Law of Mind knows in one place, It knows simultaneously and instantly everywhere.” How does this relate to the work of the Practitioner?

Answer 20

This is the basis of treatment for others.

Question 21

PPS II-1-5 1. What does the client want from a Practitioner/Client session?

Answer 21

Calmness, peace, confidentiality. Practitioner’s undivided attention, compassion, understanding, non-judgment, respect, help, advice, assurance, something changed in the experience of their life: either something eliminated or something new added.

Question 22

PPS II-1-5 2. What does the Practitioner bring to a Practitioner/Client session?

Answer 22

Love, peace, compassion, understanding, non-judgment, respect, intuition, awareness of Oneness of all life, knowledge and use of the Law of Cause and Effect, understanding and ability to use the Creative Process, wisdom and ability to apply Spiritual Principles.

Question 23

PPS II-1-5 3. How do the thoughts contained in the following quotations contribute to establishing rapport with the client?

(a) “The Practitioner recognizes pure Spirit at the center of his/her client’s being…It is God in that person.” (HTU 21.2) (2005 and 2009 editions)
(b) “No matter how impossible any situation may seem or how difficult the solution to any problem may appear, the Practitioner holds to the idea that Spirit has no problem, there are no impossible situations. (HTU 24.1)

Answer 23

(A-1) The Practitioner feels no spiritual superiority, does not judge right or wrong, good or bad and welcomes the client through a feeling of total Oneness which is the basis for deep rapport.
(A-2) The Practitioner develops trust and deepened rapport by assuring the client that in God all things are possible and that they will work together to bring about the desired results.

Question 24

PPS II-1-5 4. How would you expand on this statement in the light of establishing rapport?
“When deep calls unto deep, deep will answer deep.” (HTU 116.2)

Answer 24

All wisdom is at the center of the client and the Practitioner. One is as deep as the other. The depth of expression is the depth of perception. The Practitioner can make clear to the client anything that is clear to him/her. As the Practitioner works from a desire to establish good, sound rapport with the client, there is a response from the client at a corresponding level of
understanding that contributes to it happening.

Question 25

PPS II-1-5 5. Is deep rapport always the aim of the Practitioner?

Answer 25

Yes and no. Deep rapport establishes freedom and trust, however, carried too far, can lead to bondage: As the client depends on the Practitioner, s/he will “always be seeking external aid, which can become an actual evil.” (HTU 117.4)

Question 26

PPS II-1-5 6. How can judgment destroy rapport? Give examples.

Answer 26

“You are already perfect and the only thing wrong with you is your own false belief.” (HTU 111.6) There is nothing “wrong” with a client and the Practitioner should assure them of that, which brings comfort. To judge them as wrong creates separation and destroys rapport. “You are suffering because you have done this or that or something else.” (HTU 116.4) To set up guilt in the mind of the client creates separation and destroys rapport.

Question 27

PPS II-1-6 1. In your own words, explain why spiritual mind healing is a revelation.

Answer 27

It is a revelation because it is a revealing of the real nature of the client (See HTU 45-46) “The imperfect has been added by the human mind. What the human mind has put there, it can take away. What the Divine has implanted cannot be uprooted; it can only appear to be covered up. Spiritual mind practice is an uncovering of the Divine Nature.” (HTU 46.2)

Question 28

PPS II-1-6 2. Why must our search after (for) union with God eventually cease?

Answer 28

Because our unity with God is not absent. It never has been and never will be. (See HTU 49) “The search after union is merely one of the intellectual steps we take. Gradually this search after union must cease and we must learn to live from a unity which is forever established.” (HTU 49.1)

Question 29

PPS II-1-6 3. While listening to the client, to what else should a Practitioner be listening?

Answer 29

The Practitioner should also be listening to the still small voice within; to the indwelling presence of God speaking Truth. “Everyone should listen deeply to the Spirit which spontaneously flows through his own being. This is adding the Spirit of Truth to the letter of the Law.” (HTU 53.4)

Question 30

PPS II-1-6 4. What is the basis of the statement “a Practitioner speaks with authority”? (See HTU 55-56)

Answer 30

The Practitioner speaks with authority based on two fundamental propositions: first, that “Spirit is present in everything” (HTU 55.2) and second, that “thought responds to thought” (HTU 56.1). “The statements of the Practitioner are spoken with calm assurance that nothing can obstruct the truth. This is not the authority of one mind exercising an influence over another, but rather, the authority of Truth Itself ” (HTU 56.2).

Question 31

PPS II-1-6 5. Beyond the human experiences of compassion, empathy, comfort, respect, and so on, what is the role of listening in a client session?

Answer 31

The Practitioner is also listening for the Belief behind the words and the Truth behind the condition the client has presented. She/he is listening for inspiration from the ever-present activity of the Divine Mind. (See HTU 63) “A case is won or lost in the consciousness of the Practitioner…. The Law responds by corresponding to his consciousness. His use of the Law is entirely independent of any existing condition whatsoever. It makes things out of Itself. Fact and concept are one and identical.” (HTU 63.3)

Question 32

PPS II-1-7 1. What is the difference between mental affirmation and spiritual realization?

Answer 32

Mental affirmation limits one to what can be consciously imagined as possible in form. Spiritual realization is a deep embodiment of the Truth that in God all things are possible—one need not know how and one is not concerned about how it will look. “Mental affirmation readjusts consciousness to a new influx of Life, while spiritual realization opens the flood gates of consciousness and lets through that which knows only the joy of its own self-expression.” (HTU 86.3) (2005/2009 editions)

Question 33

PPS II-1-7 2. How does the following quote relate to asking questions in the client session?
“This Law [cause and effect] operates on our beliefs as we believe them—not as we hope them to be, but as we actually believe them to be.”( HTU 89.1)

Answer 33

Asking questions can uncover the client’s limiting or false beliefs. This is akin to clearing out the rocks, roots, stumps, and debris to prepare a new field for tilling and planting. (See HTU 89)

Question 34

PPS II-1-7 3. What is the basis of mental conflict?

Answer 34

Mental conflict arises because of the disparity between the original thought patterns in the Mind of God and the conscious and unconscious thought patterns of the individual. “Even though he [man] is born in a state of spiritual perfection, because he has a creative mind and because he is an individual, he can think independently of the fundamental harmony in the universe.” (HTU 89.3)

Question 35

PPS II-1-7 4. How does the work of the psychologist and the metaphysician differ? How would this difference affect the intended purpose of asking questions?

Answer 35

The psychologist asks questions to discover the event or experience that led to formation of a limiting belief and then works with the client at the level of the event or experience. The metaphysician is concerned only with the limiting belief so that he can reverse it and know the Truth in his own consciousness. “… if we assume but one Mind Principle operating through everyone, we shall see that a Practitioner removing a block in his own consciousness will at the same time be removing it from the consciousness of his patient.” (HTU 91.5 – 92.1)

Question 36

PPS II-1-7 5. From your reading for the last three classes, how do rapport, listening, and asking questions relate to each other? How could a Professional Practitioner’s proficiency in these skills contribute to breaking down race thought and subjective thought patterns in the client?

Answer 36

Attentive listening can deepen rapport which in turn permits asking more pointed and specific questions. This wonderful combination of skills facilitates bringing that which is hidden in the unconscious of the client to conscious awareness. Race thought and subjective thought patterns are revealed and exposed to the light of Truth. “In the metaphysical field it is not necessary that the Practitioner shall know, or that the patient shall consciously know, what first induced these inward conflicts. The metaphysician has learned that by taking certain broad, generalized statements and realizing their meaning, conscious thought, acting as law, can and does remove the obstruction.”
(HTU 92.2)

Question 37

PPS II-1-8 1. What three elements make Treatment a dynamic entity? Explain. (HTU 32.2, 35.2) (Page numbers are from 2005 & 2009 editions)

Answer 37

Words, feelings and intention. Words give form to feeling. Words with meaning have power. Conscious intention gives direction to the treatment. Specific intention is necessary in effective treatment.

Question 38

PPS II-1-8 2. What does the Practitioner do when activity does not follow treatment? (HTU 100.2, 100.5)

Answer 38

The Practitioner must be willing to continue treatment until the demonstration is made.

Question 39

PPS II-1-8 3. When repeated treatments are necessary, are they always the same treatment? (HTU 101.4)

Answer 39

No. Each treatment is part of the whole treatment, some part of gaining a complete realization.

Question 40

PPS II-1-8 4. When is a treatment incomplete? ((HTU 103.2)

Answer 40

“Any individual treatment is incomplete until the one giving it accepts the verdict as present, final and perfect.”

Question 41

PPS II-1-8 5. “The Practitioner treats himself first.” Explain. (Resource Material)

Answer 41

The first two steps of treatment are the greatest treatment the Practitioner could ever do for him/herself.

Question 42

PPS II-1-8 6. In a powerful treatment, why does the Practitioner never speak in the second person (to the client)? (Resource Material)

Answer 42

To speak to the client instead of to God within in treatment diminishes the power of the treatment: the intimate connection to God as Source is broken, and focus “drops” to the human level.

Question 43

PPS II-1-8 7. Why is it not in spiritual integrity to make the statement: “Mary is now at peace” in a treatment? (Resource Material)

Answer 43

Spiritual integrity says that we cannot know what is happening in another’s consciousness; we cannot make something so in another’s consciousness by declaring it, unless that person is willing to accept it; and, all the action during treatment takes place in the consciousness of the one treating.

Question 44

PPS II-1-8 8. How can the consciousness of the Practitioner be empowered, when doing treatment, by the combination of technique and feelings?

Answer 44

This will be a subjective answer, but should include such things as:
• A well done, full Step One gives the Practitioner a great feeling of the magnificence of God.
• A clear Step Two that unites God and the Practitioner gives the Practitioner a feeling of well-being, peace and power.
• When Step Three is done well and completely, the image of the desired results is complete and the feeling is one of fulfillment.
• Each Step builds upon the one previous, and the Practitioner’s consciousness is empowered in the process and confident of the forthcoming demonstration.