HDW JCED THOUGHTOCCULT DIGEST

7 ^ lo i fh ly ^ J o i z m o t l

Vol. V I O C T O B E B rN O V E M B E K , 1921 No. 6

Editorial TalkBy A rthur Gould, Editor

First of all, a word or two of

accordingly loses more and more time during the rest of the journey by reason of being sidetracked for the regular trains, so this magazine

explanation concerning the appear- “ lost its place” on the schedule of ance of this Double Number of the the presses and the bindery ma- magazine, containing just twice the chines, and has “ run late” ever number of reading pages of the or- since.dinary issues, and combining the We finallyOctober and November numbers of that

ie to the conclusionie this

this periodical. annoyingYou see, several months ago we to combine two issues of the maga-

moved our offices and printing plant, zine in a Double Number, containingand lost considerable time in trans- twiceferring the machinery and in adjust- matter contained in the ordinary ing ourselves to our new environ- numbers; and to then, thereafter,

ent. This and other physical causes keep the publication strictly on resulted in delaying the publication schedule time. The result is the pres- of the magazine a t that time, and ent Double Number, representing in “ throwing us la te” on our sched- the October-November issues of the ule ever since. You know that in magazine. You will note that we addition to printing this magazine have given you just twice the nu we publish our own books in our ber of reading pages contained in the own establishment, printing and ordinary issues of the magazine—so binding them on our own machines you lose nothing by this “ doubling- and under our own roof. Like a up” plan. It is just the same as if train which becomes late by reason you obtained the two issues in two of “ a washout on the line,” and separate covers instead of having which loses its schedule place by rea- them combined in one cover, so far son of the extended delay, and which as the quantity and quality of the

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110 ADVANCED THOUGHT A N D O C C U L T D IG E S T

reading matter is concerned^.. I t sizes this point, and insists that thecosts ns twice as much to get out Confident Expectation or Expectantthis issue as it would to print an Attention present in Fearthoughtissue of the usual size—except in operates just as do the same ele-time. Our only saving is in time ments present in Hopeful-thought;and time is just the one thing that in short, tha t we draw or attract to we have needed to save in this case, us that which we m entally visualizeas we have told you. and actually expect (fear or hope)

Hereafter, beginning with the De- will come upon us. This, the teach- cember number, this magazine will ers hold, is the result of the opera- be issued promptly upon the first tion of the Law of Attraction; and day of each and every month. This they illustrate it by the respective will be what its readers want, and quotations, ‘As a man thinketh, so what we want. We trust that we is h e / and ‘The th ing I feared hath have made plain enough the reason come upon m e / I believe this to befor the issuing of this Double Nu: a true statem ent of the operation ofber, and have given a sufficient rea- the Law of A ttraction, and of Men- son for the previous annoying delays tal Cause and Effect, in getting out the magazine. We are “ Now, in view of this (and I take now ‘‘out of the woods 9 ’ of the diffi- it that you share the views above culties arising by reason of our mov- quoted) how can you justify your ing, and it should prove easy travel- statement in your Editorial Talk in ling hereafter. So, “ all's well that the September number of ‘Advanced ends well.” I thank you for your Thought’ in which you approvingly kind attention. quote the statem ent of the dying

man who said to his son: ‘John, I have worried much, and often, about

Thinking that a big rate of interest on it ; I have

the letter savs: believe that our backs will bear with“ I have frequently read in the safety the burdens of Today, if we

various New Thought or Mental do not also pile on the load of the Science books that Fearthought fre- anticipated troubles of Tomorrow quently draws or attracts to us the (most of which never materialize)'; things and conditions that we fear. I refer here to the statement ‘most Mr. Atkinson, particularly, empha- of which never m aterialize/

The Paradox of FearthoughtA reader of this magazine writes impending troubles—most of which

me concerning something that ap- never came to pass a t a l l ; I have bor- peared in this department in the rowed much trouble, and have paid September magazine.the subject may be of interest to suffered more from the things which other readers, I shall quote an ex- never happened to me than fro / tract from the aforesaid letter, and things which did happen / You shall attempt to answer the main also quote from Mr. Atkinson along question raised in it. The writer of the same line, repeating his lines: ‘I

E D IT O R IA L TALK 111

“ Now, what I want to know is mg the original letter. Ladies and this: If Fearthought really attracts gentlemen; allow me to present Mr. the evil feared (and I believe that Atkinson, who will favor ns with a it does do so) why do you quote ap- few remarks: provingly the statements referredto in the preceding paragraph which ‘ ‘ I was much interested in the let- seem to imply that the things feared ter turned over to me, and with the and worried about usually do not question asked by your correspond- come to pass a t all I t would seem ent. But the question and proble to me that these two views are anti- is not a new one to me; it has been thetical and their statements are asked me many times in the old days paradoxical. I wish you to enlighten when I sat in the editorial chair of me, and doubtless, many other of magazines along these lines, and I your readers, w ith an explanation have tried to answer it at length sev- reconciling these two apparently eral times. Many have asked me to

reconcile two of my favorite state ments which apparently oppose each

conflicting views or viewpoints, if such is possible. ’ ’

Well, this correspondent certainly other; namely, the statement ‘Fear- has given me a hard nut to crack. I thought, by reason of the Confident feel pretty well assured of the cor- Expectation involved in it, tends to rect answer, myself, but inasmuch attract to itself the things Corre as Mr. A tkinson’s statements con- lated with it, and to manifest and cerning Fearthought and the At- take an objective and materialized tractive Power of •Thoughts seem form,’ and the other statement that to be the real base of the contention ‘ Most of the things that we fear and of this correspondent, I think that worry about never really come to the best thing for me to do in thismatter is to call upon that gentleman

pass.“ Your correspondent asks, in

wrong1’ My

to “ explain his explanation,” and other words, the question,‘Which of to give us his ideas concerning this these two opposing statements is interesting and perplexing point of right, and which is Mental Science or New Thought answer is: ‘They are both right, so teachings. I am sure that my read- far as they go; each is practicalJy ers will approve of this graceful right, and neither is actually wrong. ’ shifting of the burden to the should- In other words, we have here merely ers of this good-natured veteran in one of the countless instances of thethe army of Mental Science, and Eternal Paradox the paradoxwill allow me to retire from the plat- which is found in practically all form for the time being. The fol- statements of truth and principles, lowing is Mr. A tkinson’s reply to Somebody has well said th a t‘Every the question raised by this corre- statement of truth is but a half- spondent, which was presented to truth, the other half of which is him in a le tter from myself enclos- equally true.'

112 ADVANCED T H O U G H T A N D O C C U L T D I G E S T

‘•Truth, the whole truth, is found only by reeoneihng the two appar-

en ta l pow er.i 6 \ rNow, to app ly th is principle to

ently antithetical positions—by bar- the question before n s : Here we bar* ionizing the two apparent opposing two ap p aren tly contradictory prop*,

poles of the paradox. The old phi- sitions, viz., (1) th a t we attract and losopher who. over two thousand d raw to ns th e th in g s th a t we fear years ago, said that ‘Everything is, and expect to happen to n s ; and (2) and isn’t 7 was not far out of the th a t m ost of th e th ings th a t we fear way: neither was Hegel wrong (if and w orry abou t never really hap- properly understood) when he said pen' o r come to pass. W hat is the that ‘Opposites are identical.’ Wise Golden M ean here? W here is the

this possibility o f th e Reconciliation, and faet. and have proceeded aceord- of H arm ony, in th is case. Let nt ingly. Some have sought to get the proceed by firs t exam ining the real answer by allowing the two oppos- m eaning of each of these two state- ing statements to cancel each other, m ents.

en have always recognized

and then seeking an explanation be- “ In th e first place, no th ing is moreneath the superficial aspects of the fundam ental in th e belief of the fcl- problem. Others have sought the lowers of th e teach ings of Mental same end by regarding each of the Science, New T hought, or other opposing statements as the two ex- phases of ‘th is line o f th o u g h t,’ than treme poles of the same reality or th a t F ea rth o u g h t ex erts a power- truth—the real answer being always fu lly a ttra c tiv e pow er, and tends to found a t a point central between draw to o r upon th e individual the the two extremes. things, conditions, o r general dr-

“ In the Golden Mean, between cum stances w hich constitu te the ob- the two extremes, wifi usually be je c t of his o r h e r fears, w orries and found to abide the Truth; but the forebodings. M oreover, thousands two respective extremes are neces- of persons know from experience sary in order to discover that Golden th a t th is belief is w ell founded, and Mean between them. A realization th a t th ings very o ften w ork out in of this faet will tend toward an in- ju st th is w ay. A s Jo b said, ‘The crease of our knowledge—and an things I have feared have come upon improvement of our temper, in most m e’ (or w ords to th a t e ffec t); and eases. Such a mental attitude, when countless o thers echo h is statement, rationally maintained, is not that of T hat we can and do influence our compromising, shifting, vacillating conditions, circum stances, and en- instability, but rather that of a well- vironm ent by reason of th e character balanced, poised, mental equilibrium, of our thoughts, beliefs, and expecta- ln the reeonediation of the two ex- tions, is undoubted. The Law of At- tremes, the harmonization of the traction is a g rea t n a tu ra l law which two opposites, is found the secret is observed* to be in operation in of mental balance, mental poise and every activ ity of l i f e ; i t manifests

E D IT O R IA L T A L K 113

in a ttracting and drawing together we think of the things for which weSla v Wn

the persons and things correlated Hope. The element of ‘ Confident by Fear and Fearthought. as well as Expectation/ or ‘Expectant Atten- those correlated by Faith and Hope, tion,’ is frequently found far more The Law of A ttraction works in in evidence in our Fearthought than either direction w ith equal force; it in our Hope-thought. In our Hope- is all a m atter of applying the lever, thought we usually content ourselves

“ F ear a ttrac ts ju s t as does Faith with the half-hearted expectation or and Hope. This is ju st might be ex- anticipation that ‘ maybe it will come pected when one realizes that Fear- to pass—I hope so, at any rate'; thought is the negative pole of the while in our Fearthought we go fur- same m ental activ ity of which Faith- ther, and often actually ‘almost be- Hope represents the positive pole, lieve* that the evil thing will happen, Both F earthough t and Faith-Hope or even ‘feel positive’ that it is go- have as th e ir essential nature the ing to come about.elements of Expectation or Anticipa tion and th a t of Visualization or M ental-Picturing.

“ In other words, we manifest ore Faith in our Fearthought pic

tures, than in our Hope-thought“ Visualization is the process of ones; we have more Faith in our

taking the m ental mold into which Fears than we have Faith iir our is poured the m aterial which hardens Hopes. In order to appreciate this into objective form . We visualize fact you have but to consider the just as actively when we fear as we degree of Faith you express when do when we hope fa ith fu lly ; in fact, you say *1 Hope it may be so-and-so7;

tany of u s really pu t more power the chances are that you say that and energy into the ir Fearthought word ‘Hope7 in a half-hearted way, than into th e ir F a ith and Hope They implying ‘I Hope so, but all the same see more v ividly in the m ind’s eye I am afraid it won’t be so.’ Follow the th ings which they fear than this by considering the degree of those fo r which they hope and in Faith you express when you say, ‘I which they have fa ith . The obstacles Fear that it will be so'; you will in the path usually loom up more often find yourself saying that word vividly in the im agination than does ‘F ear’ in a strong, positive way, im- the path itself. The things which plying ‘Maybe it won’t be so, but I we fear o ften take on more vivid really Fear (i. e., really believe, ex- and realistic m ental form than do pect, and anticipate) that it will bethe things fo r which we hope. so.’ Think over this a moment, and

“ In E xpectation or Anticipation see whether this is not so with most the same s ta te o f affairs exists, persons in most cases There is frequen tly a fa r greater “ Even outside of the manifesta- degree of Expectation and Anticipa- tion of the principles of Mental Sci- tion in our m inds when we think of ence, and its Law of Attraction, the things th a t we F ear, than when there are many excellent psycholog-

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114 ADVANCED THOUGHT AND OCCULT DIGEST

m

isdesirable things. It brings about a

ical reasons why Fearthought tends Law of Attraction ? to bring about the conditions and “The answer is to be found circumstances it fears. It keeps the that same trend of Universal Law attention on the dread things, and which, while verifying the truth that causes it to be distracted from the the Law of Attraction draws to

(or us to them) the things, condi- negative, depressing mental attitude tions, circumstances, and environ- toward things in general, and causes ment which we desire, long for one to ‘do the things which he ought earnestly hope for, confidently ex-1 not to do, and to leave undone the pect, and toward the realization of things which he ought to do,’ until, which we manifest the strongest and verily, ‘there is no health in him,’ most positive faith, nevertheless is as the rest of the verse of the Litany found to bring about the result in recites.

1

Fearthought is negative, some unexpected and unforseen way I weakening, and inefficient, and cor- Sometimes, in order to bring about Irelates one with undesirable things, the desired result, it apparently Icircumstances and conditions. causes a temporary setback or series

“Now for the other side of the of disastrous happenings; these, I question: Common experience dem- while inexplicable at the time, are onstrates conclusively that most of afterward seen to have been neces-the things which we fear will hap- sary and logical steps and stagespen, and regarding the possible or in the entire process, probable happening of which we fret ‘ ‘ Often, the Law literally picks upand worry, really never happen at the individual by the back of his all. Looking backward over life, neck, and despite his protests, nearly every person of extended ex- groans, and lamentations, it re- perience will perceive that most of moves him from an apparently de- the things and happenings that he sirable environment and condition, or she has fretted and worried about, and, after holding him suspended has dreaded and feared, never really over the bottomless pit for a time— came to pass at all. So true is this until all hope seems to have per- that we readily accept the proverb ished—it then gently moves along that ‘the unexpected always hap- and deposits him in an environment, pens.’ Over nine-tenths of our wor- and under conditions, far beyond his ries, fears, fretting, and general wildest dreams of the past. So, at mental bedevilment of that char- the last, while the Law responds to acter, is pure waste of energy—a his Faith and Hope, and strives to waste resulting in many undesirable make real his ideals, it proceeds to by-products in our mental and phys- do in its own good way, in its own ical system. How can this be rceon- good time, and according to its own ciled with the contention that ‘Like good plans—it gives him what he attracts like in the world of wants (more rather than less) but Thought,’ under the operation of the still in an ‘unexpected’ way.

E D IT O R IA L T A L K

The Law of A ttraction , operat ing in response to Fearthought and the F aith in the fu tn re manifesta tion of the object of the Fear, cer tainly does tend to b ring to the in dividual conditions, circumstances, and environm ent m ore or less corre lated to his F ears and m ental pic tures B ut, w hile th is is true, it is found usually to b ring about these results in strange, unanticipated, and ‘unexpected ’ w ays. The results accrue, b u t th e channels are differ ent from those an tic ipated and wor ried about. The Law has its own way of w ork ing ou t its processes, and, apparen tly , i t understands its business fa r b e tte r th an do most of the m ortals who try to tell us all about it.

“ Then, again , you m ust remem ber th a t even th e w orrying, fretting , Fearthought persons usually indulge in some cheerfu l, hopful anticipa? tions. H oping ag a in st F ear, they manage to n eu tra lize th e ir F ear thought to an ex ten t. The positive always tends to neu tra lize the nega tive, and so m any of our m anifesta tions of F ea rth o u g h t a re neutralized, defeated o r destroyed by our more positive Ilope-thoughts. Moreover, worrying, fre ttin g , and pessimistic fearing often become’ form al habits —mere form s an d shapes ra th e r than things of su b stan ce ; such habits, while negative and undesirable in themselves, do n o t rouse the springs of action n early as m uch as do the real, vivid F earth o u g h ts of life. All these th ings m ust be tak en into theequation of th e m a tte r now under consideration.

11;

<<Perhaps out of what has just been said you may be able to work out your own to the para doxical pair of statements involved fn the question before us. If you think carefully over it, the answer will dawn upon you. You will see that both statements are practically true, yet that each is hut a half- tru th . You will see how it is quite possible that, while admitting that Fearthought attracts to us its ob jects (or attracts us to its objeets), nevertheless we are warranted in saying that “ most of the things we worry about never really happen.” The reconciliation and harmoniza tion should not be so very difficult in the case before us Exercise your thought upon it a little, and you will not only be obtaining useful knowl edge but you will also be getting some excellent mental exercise.

“ One thing, however, most cer tainly comes out of the whole exam ination and consideration of the question, and that one thing is this: Fearthought and its foul brood of W orry, Dread, Panic, Jealousy, Apa thy, Lethargy, and Despair never helped anyone to accomplish any thing worth accomplishing; but, on the contrary, has served to prevent many persons from accomplishing such things. From whichever one of the two viewpoints of the present question we may view Fearthought, i t is seen to be undesirable, useless, and to be avoided. If we hold that it draws to us the feared things, then we should avoid it; if, on the other hand, it does not draw to us the particular things feared, but

A D V A N C E D T H O U G H T A N D O C C U L T D I G E S T

only a ttr a c ts a g e n e r a lly u n d e s ira b le TH E N E X T S T E Pset of th in g s of the s a m e g e n e ra l EV O LU TIO Ncharacter, then also is it to beavoided. From whichever view point you see the thing, you per ceive that Fearthonffht Is to be

(Continued from Page 118)

avoided, rather than encouraged. and H e w ill dw ell w ith them, and

‘'I t was formerly said that ‘There they shall be H is people and God

is nothing to Fear but Fear.’ We him self shall be w ith them and be

now sav ‘ There is nothing to Fear— their God.”

not even Fear itself.' So while A larger physical healing that in-avoiding Fear, and overcoming it, corporates th is w onderfu l vision isvon must not make a Devil of it. I t a t hand. The ax is being laid tois a negative, shadowv thing at the the roo t of th e tree . Behold, thebest—a distorted reflection of Hope arm y of drugless physicians, each inand Faith. Instead of fearing it and his own tongue saying, Health isdreading it, turn your attention to w ithin yourself. The L ife Force isFaith and Hope and let your atten- the only h ea le r.' ’ A nd higher stilltion dwell upon them. By turning perhaps, on th e lad d e r of attainon the Light, the Darkness disap- ment. hristianpears. Perfect Faith accompanied Science, D ivine Science and Newby an Earnest Hope drives away all P rac titio n ers who are healFear. Standing in the Sunlight, you the sick th ro u g h pu re lyneed not fear the Shadows!” means and

knowledge is th e d ire c t power ofWell, don’t you think that I did Qod. and who have demonstrated

well in passing on this question to ^ understand ing love neverMr. Atkinson! Tou see, we got a fails, no t onlv to h ea l th e brokenehattv article from him without hisintending to write one for us: and

hearted.and broken bodies

then we got the question answered than vouthful v igor. I t is th e visionthe person whose

originally gave rise toof brotherhood and Cosmic f ellow-

Some ship. I t is th e rad iance of power.day I_ will talk to you about the s^ rev er and fo rever i t s a i th : Theprinciple of Shifting the Burden, sp irit of the L ord is upon me, be an actual example of which you now caTlse he has anoin ted me to preachhave before you. I t is a subject the gospel to th e he has sentwell worth investigating. me to heal th e b roken hearted , to

P L E N T Y T H E B E preach deliverance to th e captives,

A l_ q g i 1

He r a m iGod xm GUo m

tofegnphe* tm Qa-ic«K: “ X«

and the recovering of s ig h t to theblind, to set a t lib e rty them th a t arebruised; to proclaim th e acceptableyear of the L ord .’*

T H E N E X T S T E P IN EV O LU TIO N 117

The Next Stepin Evolution

By H enry V ictor Morgan

(A Visi

tion and Cosmic fellowship. Man is reaching out toward the Infinite, and ever as his consciousness deepens, new revelations of Truth that is Eternal come to him Mark well

of Cosmic Consciousness the words of Truth that is Eternal,and the L arger Healing) for man does not create truth hut

M ankind is s till in the making, discovers latent possibilities that al- IVhat was involved in th a t marvel- ways have been and always will he. ously m ystical sta tem ent: “ Let us This awareness of the completion of make man in our image, after our God’s universe constitutes the meta likeness,” m ust he made manifest.

To the Cosmic understanding the Voice of the S p irit forever saith:

physics of the Absolute, and there can he no permanent system of hu man thought that lacks this percep-

“ Beloved, now a re we the. sons of tion of universalitv.God: and i t do th n o t yet appear I t is this wareness of God thatwhat we shall be. 7 7 Men of vision constitutes the grandeur of the in-can all agree w ith Tennyson when tellect and enables the beholder to he says: endure as seeing that which is in

visible. I t is the foundation of hope “ And I doubt n o t through the ages and the door of prophecy. It is this

An increasing purpose runs alone that enables the prophet toAnd the thoughts of men are broad- speak of things that are not yet

enedBy the process of the suns 77

manifest as though they already were. I t is the kingdom of the with in toward which Jesus forever

Standing w here we do today, and pointed.I t constitutes the new freedolooking backw ard to the dim and

shadowy past, we see m an traveling toward which every aspiring soul an ever ascending scale. IVe see the reaches, and places before every hu-gen sp iritu a l perception unfold lan being the open door which noing in an ever la rg e r degree, while man can shut. I t is the urge of God beyond us invisible hands beckon in the human consciousness, that and the Voice of the S p irit saith, calls us to cease from the outer quest Eye hath n o t seen and ear hath and vain grasping after illusory con- not heard, nor has it entered into quest, and to find rest in the abiding the mind to conceive the glory that stillness where dwells the soulawaits. serene.

The great treatise of Darwin onAs illum ined reason is brought to bear on the w ay of man. hope grasps the Origin of Man and his relation- the scepter of dominion, and faith ship to all beneath him, while of in- leads trium phan tly tow ard the prom- estimable value to the seeker for ised land o f individual emancipa- truth, pales into insignificance be-

120 A D V A N C ED T H O U G H T A N D O C C U L T D I G E S T

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to a greater or less degree, in almost Taken all together, they constitute every case of which we possess any- one continuous process of transcen- thing like a detailed record. The dence: the m ovem ent of conscious- soul, as it treads the ascending spiral ness from low er to higher levels of of its road towards reality, experi- reality , the steady rem aking of char- ences alternately the sunshine and acter in accordance w ith “ the inde- the shade. These experiences are pendent sp iritua l w o rld .” But as

constants” of the transcendental the study of physical life is made life. “ The spiritual states of the easier fo r us by an artificial division soul are eternal,” said Blake, with into infancy, adolescence, maturity,

psy- and old age, so a d iscreet indulgence cholbgy. of the hum an passion for map-

The complete series of these states m aking will m ateria lly increase our and it must not be forgotten that chances of u n d ertak in g the nature

few individuals present them all in of the M ystic W ay. perfection, whilst in many instances Here, then, is the somewhat arbi- several are blurred or appear to be tra ry classification u n d er which we completely suppressed—will be, I shall study the phases of the mys- think, most conveniently arranged tical l i f e : under five heads. This method of

the true mystical genius for

(1) Thegrouping means, of course, the aban- to consciousness of D ivine Reality, donment of the time-honored three- This experience, usually ab rup t and fold division of the Mystic Way, and well-marked, is accom panied by in- the apparent neglect of St. Teresa’s tense feelings of joy and exaltation, equally celebrated Seven Degrees of (2) The Self, aw are fo r the first Contemplation; but I think that we time of Divine B eauty, realizes by shall gain more than we lose by contrast its own finiteness and im- adopting it. The groups, however, perfection, the m anifold illusions in must be looked upon throughout as which it is immersed, the immense diagrammatic, and only as answer- distance which separates i t from the ing loosely and generally to experi- One. Its attem pts to eliminate by ences which seldom present them- discipline and m ortification all that selves in so rigid and unmixed a stands in the way of its progress

toward Union w ith God constituteform.These experiences, largely condi- “ Purgation” : a state of pain and

tioned as they are by surroundings effort.and by temperament, exhibit all the (3) When by P urgation the Self variety and spontaneity which are has become detached from the characteristic of life in its highest “ things of sense,” and acquired the manifestations: and like biological “ ornaments 'of the sp iritua l mar- specimens, they lose something of riage,” its joyful consciousness of their eternal reality in being pre- the Transcendant Order re tu rns inpared for scientific investigation. enhanced Like the prison-

T H E M Y ST IC W A Y 121

ers in P lato 's “ Cave of Illusion,” it nation, sunned itself in the sense of has awakened to the knowledge of the Divine Presence, now suffers Reality, has struggled up the harsh under an equally intense sense of and difficult path to the mouth of the Divine Absence: learning to dis- the cave. Now it looks upon the sociate the personal satisfaction of sun. This is “ Illum ination” ; a state mystical vision from the reality of which includes in itself many of the mystical life.w V

stages of contemplation, “ degrees of As in Purgation the senses were orison,” visions and adventures of cleansed and humbled, and the ener- the soul described b y St. Teresa andother m vstical w riters.

gies and interests of the Self were concentrated upon transcendental

These experiences form, as it things: so now the purifying process were, a w ay w ithin the W ay: a is extended to the very centre of training devised by experts which I-hood, the will. The human instinct will strengthen and assist the for personal happiness must be mounting soul. They stand, so to killed. This is the “ spiritual cruci- speak, fo r education; whilst the fixion” so often described by theWay proper represents organic growth. Illum ination is the “ con-

mystics : the great desolation in which the soul seems to be aban-

templative s ta te ” par excellence. I t doned by the Divine. The Self now forms, w ith the two preceding surrenders itself, its individuality, stages, the “ first m ystic life .” Many and its will, completely. It desires mystics never go beyond i t ; and, on nothing, asks nothing, is utterly pas- the other hand, m any seers and sive, and is thus prepared for the artists not usually classed amongst next stage—Union.them, have tasted , to some extent, (5) “ Union” is the true%6al ofthe splendors of the illuminated the mystic quest. In this state the state. I t entails a vision of the Ab- Absolute Life is not merely per- solute: a sense of the Divine Pres- ceived and enjoyed by the Self, as ence: bu t not tru e union w ith it. I t in Illumination, but is “ one” with is a state of happiness. it. This is the end towards which

(4) In the developm ent of the all the previous oscillations of con- great and strenuous seekers after sciousness have tended. It is a state God, this is followed—or sometime of equilibrium, of purely spiritual interm ittently accompanied—by the life; characterized by peaceful joy, most terrib le of all the experiences by enhanced powers, by intense cer- of the M ystic W ay: the last and titude.most complete purification of the To call this state Ecstasy, as someSelf, which is called by some con- authorities do, is inaccurate and con- templatives the “ M ystic P a in ” or fusing: since the term Ecstasy hr “ Mystic D ea th ,” by others the long been used both by psycholo-

Dark N ight of the Soul.” The gists and ascetic writers to define consciousness which had, in Ulumi- that short and rapturous trance—aI i

A D V A N CED T H O U G H T A N D O O O U L T D IG E S Tm

ntfito with well mnrluul physical and I psychical accompaniment*—In which the contemplative, lotting nil con- xeioiUMJCSM of the phenomenal world,In caught up to a brief and ittimo- (l la ht on joy wont of the Divine Vision. HScst/islcx of thin kind are often experienced by the mystic in Illumination, or even on his first oonversion, They c a n n o t therefore bo regardod as exclusively charac teristic of the CJnitivo Way. In xoino, indeed —Hi, Teresa is an example— the ecstatic trance seems to dimin ish rattier than increase in fre quency after the state of Union has boon a t ta in e d .

Union must bo looked upon as a true end of mystical education, the pormauont condition of life upon transcendent levels of reality, of which ecstasies give a foretaste to th e soul. Intense forms of it, de sc rib e d by individual mystics, under symbols such ns those of Mystical M n rriag o , Deification, or Divino K ecu n d ity , all prove on examination to bo aspects of this snmo experience " s e e n th ro u g h a temperament."

i t is r ig h t , h o w e v e r , to s t a t e h o ro

th a t O r ie n ta l M y stic ism in s is ts u p o n

a f u r th e r s ta g e b e y o n d t h a t o f

U n io n , w hioh s ta g e i t r e g a r d s a s th e

real goal of th e s p i r i tu a l l i fe . T h is

is the total a n n ih i la t io n o f r e - a b s o r p

tion o f the in d iv id u a l so u l in t h e

In fin ite Huch a n a n n ih i la t io n is

said by the H ulls to o o n s t i tu to th e

"K.ighth S ta g e of P r o g r e s s ,” in

which a to o e tliey truly a t t a i n to Q o d .Titus stated, it appenrs to differ little from the liuddhist's Nirvana, and is the logical corollary of that pantile*

istn to which the Oriental mystic always tends. I t in n t least doubt ful, however, whether the inter pretation which hits boon put upon it by European students bo correct, The passage in which A1 Ghazzsli attorn [its to describe it is certainly more applicable to the Unitive Life ns understood by Christian content- platives, than to the Buddhistic an nihilation of personality.

Bays A1 Ghazzali: "The end ofSiifi-isin is total absorption in God, This is at least the relative end to that part of their doctrine which I inn free to'reveal and describe. But in reality it is but the beginning of the Hufi life, for those intuitions and other things which precede it are, so to speak, but the porch by which they enter. In this state some have imagined themselves to be amalga mated with God, others to be iden tical with Him, others to be asso ciated with Him: but all this is sin."

The doctrine of annihilation as the end of the soul’s ascent, whatever the truth may be as to the Moslem attitude concerning it, is decisively rejected by all European mystioe, though a belief in it is constantly imputed to thorn by their enemies: for thoir aim is not the suppression of life, but its intensification, a change in its form. This change,they say in a paradox which is gen erally misunderstood, consists in the perfecting of personality by the ut te r surrender of soli'.

I t is tru e th a t th e more Orientally- m inded am ongst them, suoh as D ionysius the Areopagite, do use language of a n eg a tiv e kind which

T H E M Y STIC W AY 123

M'ctnH fi11nokj to involve a belief in »'iage, but divine fecundity is to be the annihilation rather tban in a their final state. Not Galahad, but transfiguration of the nclf in God: the Grail-bearer it now their type:but this 1h becauHc they are trying and in their life, words or works to describe a condition of super- they are impelled to exhibit that sensible vitality from the point of 14Hidden Treasure which desires toview of 1 he normal consciousness, to be found.nwhich it can only seem a Nothing, a No temperament is less slothful

>>

Dark, a Self-loan. Further, it will be than the mystical one; and the found th a t this temperamental lan- “ quiet” to which the mystics must guage is generally an attem pt to (le- school themselves in the early stages scribe the conditions of transitory of contemplation is often the hard perception, not those of permanent cst of their tasks. The abandon- existence: the characteristics, that is inent of bodily and intellectual ac- to say, of the Ecstatic Trance, in tivity is only undertaken in order which for a short time the whole that they may, in the words of 1 Mo- self is lifted to transcendent levels, tinus, “ energize enthusiastically and the Absolute is apprehended by upon another plane. Work they a total suspension of the surface con- must; but their work may take many sciousness. Hence the Divine Dark, forms—forms which are sometimes the Nothing, is not a state of non- so wholly spiritual that they arc not being to which the mystic aspires to perceptible to practical minds. Much a tta in : i t is ra th er an approximate of the misunderstanding and conso- and im perfect name for his con- quent contempt of the contemplative sciousness of th a t Undifferentiated life comes from the narrow and su*Godhead, th a t Supernal Light perficial definition of “ work” whichwhence we may, in his ecstasies, is set up by a muscular and wage* bring down fire from heaven to light earning community. All records of the world. mysticism in the West are also the

In the m ystics of the West, the records of supreme human activity;highest forms of Divine Union im- not only of “ wrestlers in the spirit, pel the Self to some sort of active, but also the records of great or* rather than of passive life. Hence ganizers.the ideals of the great Western con- Utterly remade in the interests of tomplatives, the end of their long Reality, exhibiting that dual condi- education, is to become “ modes of tion of fruition and activity which the In fin ite ." Filled with an Ituysbroeck described as the crown- abounding sense of the Divine Life, ing stage of human evolution, the of ultim ate and adorable reality, “ Supreme summit of the Inner sustaining and urging them on, they Life,” all the great Western mystics wish to communicate the revelation, lived, as it were, with both hands; the more abundant life, which they towards the finite and towards the have received. Not spiritual mar- Infinite—towards God and man. It

124 ADVANCED T H O U G H T A N D O C C U L T D I G E S T

is trne that in nearly every ease such passed, in fac t, th rough the states of “ greatactives” have first left the P u rg a tio n and Illum ination, whieb world as a necessary condition of existed, in h e r case, side by side obtaining contact with that Absolute This life of so litude was broughtLife which reinforced their own: for abrupa mind distracted by the Many can- which is sym bolized in the vision ofnot apprehend the One. Hence the the M ystic M arriage, and the Voicesolitude of the wilderness is an es sential part of mystical education.

said ___ ■ __P I ___wed th y soul, w hich shall ever be

But, having obtained that contact, conjoined and u n ited to M e!’and established themselves upon C atherine, w ho h ad during hertranscendent levels — being united long re tre a t en joyed Illum ination to with their Source not merely in tern- a h igh degree, now entered upon poral ecstasies, but by an act of com- the U nitive S ta te , in w hich the whole plete surrender—they were impelled of h er public life w as passed. Its to abandon their solitude; and re- effect w as im m ediately noticeable, gamed, in some way, their contact She abandoned h e r solitude, joined with the world in order to become in th e fam ily life , w e n ^ o u ^ n to the the tedium whereby that Life c ity

outalone into the mountain

en. To go up trae ted and ta u g h t disciples, con-e verted sinners an d began th a t career

ambassador to the world, of varied an d boundless activityhas ethod of human- m ade

friends. The h is to ry of the four

in its

diastole motion of ri lim inary to a return ideal of Christian highest develop it is not found, however great in other respeets they may be, must be

cen tury

Those

_____ | _____ m ean th a s she ceasedto live the so rt of life w hich is char acteristic of m ystical consciousness. On the con trary , h e r astonishingly

unhaving stopped ru lin g

final strength from th e long series ofThus St. Catherine of Siena spent visions and ecstasies w hich acco

hermit-like seclusion supin the little room which we still see the world. The conscious vehicle of in her house in the Via Benineasa, “ some power no t h e rse lf ,” she spoke

ely eut off from the ordinary and acted w ith an au th o rity whichlife Says the legend

house she fount . solitude in th

midst of people.” There endured many mortifiea visited with ecstasies ai

might have seemed s tran g e enough in an uneducated d au g h te r of the people, were it n o t ju stified by the

that cam e in contactwas subm itted( C o n t i n u e d to P age 133 )

T H E L A W 03? C A U SE AND E F F E C T 125

The Law of Cause and Effect

By H enry Thomas Hamblin

other people or to disadvantages of birth, he is deceiving himself and stinting the door of freedom in bis own face. The truth is that thecause of everything that enters our

The U niverse is controlled by a life is contained within our ownwonderful system of laws. Order mind, for mind is the cause, of whiehreigns suprem e. These laws always everything else is the effeet. If weact, they are unfailing, they are i make excuses for ourselves and trymutable. The Universe is therefore and put the blame of our own failure not governed by caprice, bu t by ab- or disease, or unhappiness, on other solute justice. The principle of the people or on circumstances, we ere- “ square d ea l” runs through every- ate an attitude of mind that drives thing, we each get w hat we earn, away success and health and happi- Everything th a t comes into your life ness, while it draws to us poverty, and m ine is th e resu lt of greater failure, Id-health, trouble, worry and causes w hich a re invisible, and these despair.causes are in our own mind. By our “ A thought,” someone has said,thoughts we bless or curse ourselves, “ is an action in the process of bring because m ind and thought are crea- born,” and this is perfectly true, tive, and upon th e character of our Your sub-conscious mind, which is thoughts depends w hether our lives a giant-force which produces action, shall be successful and happy, or ig guided by the thoughts which you unsuccessful and m iserable, whether allow to enter it. If you let your we shall be healthy and filled with mind dwell upon evil things, there the jo y of liv ing, o r diseased and will come a time when your sub-low-spirited. “ As a m an so weth conscious mind will compel yon to tha t shall he also reap ,” is a scien- break out into a course of evil action tific fact. The thoughts we think which would have horrified you be set in m otion invisible forces in fore. The sub-conscious mind is like N ature, w hich b ring into our lives a volcano—it is ready to boil over at fru it a f te r th e ir k ind . I f we think any moment, and if stimulated by w ith th e Law we bring joy, happi- wrong thoughts, will produce ac- ness, health , p rosperity and a bund- tions which may wreck your life. In a nee in to our life. I f we think the same way, if you allow your against th e Law, we a ttra c t to our- m ind to entertain thoughts of fear selves unhappiness, sorrow, disease, or worry, or doubts of your own sickness, chronic ill-health, poverty ability to success, this will cause the and failu re. sub-conscious mind to shape your

One who th inks th a t the cause of actions in such a way as to produce his failure or sickness or unhappi- failure in your life. In the same ness is outside h im self; i f he thinks way, to believe in disease or even to that it is due to circumstances, or fear it, is to instruct the sub-con-

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128 ADVANCED THOUGHT A N D O C C U L T D I G E S T

nourishment. These little cells often act just as would men under thesame circumstances the analogy is

7 7

often startling to the observer and investigator. These rebellions or strikes seem to spread, if matters are not arranged; even when matters are patched up the cells seem to return to their work in a sullen manner, and, instead of doing their work the best they know how, they will do as little as possible, and only just when they feel like it. . . . A restoration of normal conditions resulting from improved nutrition, proper atten tion, etc., will gradually bring about a return to normal functioning, and

atters may be very much expedited by orders from the will, directed im mediately to the cell-groups. I t is astonishing how soon order and dis cipline may be restored in this way.

Thomas J. Hudson says: ‘1 Science teaches us that the whole body is made up of a confederation of intel ligent entities, each of which per forms its functions with an intelli-

\ gence exactly adapted to the per formance of its special duties as a member of the confederacy. There is, indeed, no life without mind, from the lowest unicellular organism up to man. It is therefore a mental energy that actuates every fibre of the body under all its conditions. That there is a central intelligence that controls each of these mind or ganisms, is self evident. It is suffi cient for us to know that such an in telligence exists, and that for the time being, it is the controlling energy that normally regulates the action of the myriad cells of which

the body is composed. I t is, then a m ental organism th a t all thera peutic agencies are designed to ener gize, when, fo r any cause, it fails to perform its functions with refer ence to any p a r t of the physical structure . ’ f

A nother w rite r says: “ When this g reat princip le of therapeutics—the principle th a t a ll cures are really perform ed th rough and by means of cell-activity, and th a t cell-activity is m ental and u n d er the control of the confederated m inds of the totality of the cell-life of th e body—is clearly perceived, the g rea t m ystery of men tal therapeutics vanishes. For when this principle is grasped, i t is per ceived th a t a ll cures are really men ta l cures, no m a tte r by w hat methods or means the m ental forces are called into operation. This being granted, it is seen th a t m ental therapeutics is simply the calling in to operation of the m ental forces residen t in the cells, organs and en tire physical sys tem, .not by m eans of physical reme dies or appliances, b u t ra th e r by a direct appeal to the corporeal mind itself, and thus to the cell-minds and organ minds.

“ M ental healing, in any of its forms and phases, is the most direct and immediate form of healing there is. Instead of proceeding in a roundabout way to get a t the mind in the cells, organs, and parts, and thus to arouse i t into activity, it makes a d irect appeal to headquar ters—to the corporeal mind—and energizes i t into activ ity . The cor poreal mind, which is very amenable to suggestions or instructions prop-

R E A C H IN G T H E C ELL-M IN D S 129

erly given it, falls in with the meth- mental images of the normal func- ods of c,ure stated to it by the healer, tioning of the organs or cell-groups or the person himself. I t sends di- of the body which have been mani- recting messages to the diseased or- testing a rebellions tendency. The gans and cells, and stimulates them idea in the mind of the practitioner to a greater activity, if this is needed; or, again, it may recreate harmony where discord has been manifested. I t proceeds to exercise in physical form; this idea is based its supreme coordinating power, and upon sound psychology, and is

is always that of causing the ‘‘thought to take form in action,” or the mental state to manifest itself

the same way. Those schools vigor-

ing—proceed upon this one general

regulates and adjusts, directs and backed by a wealth of practical ex guides, the activities of the cells and perience in the practice of psycho organs.” therapy.

As we have pointed out to you in The “ treatments” and “ affirma- the earlier papers of this series, all tions” of the various schools of manner, modes, forms and methods Faith Healing operate in precisely of Mental Healing—and this includes all forms and phases of Faith Heal- ously deny the statement, the best

disinterested authorities hold that principle, i. e., th a t of arousing into in essence, substance, and effect, the normal functioning th a t part, field, “ suggestions” of the psycho-thera- or plane of the mind which regulates pists, and the “ treatments” and “ af- and governs the physical processes, firmations ’ ’ of the Faith Healers, are It makes no difference what that really the same thing at the last part or plane of the mind may be analysis. Each of them represents called—w hether Subjective Mind, simply one particular form of arous- S u b c o n s c i o u s Mind, Instinctive ing the subconscious mentality and Mind, or Corporeal Mind—just so filling it with mental pictures ofthe term indicates th a t p a rt or plane normal functioning, and inspiring it of the mind which causes the phys- with faith, hope, belief, and confi-ical and v ita l processes to “ go.” dent expectation of the successfulAll forms of M ental Healing, or outcome of the treatment. These Faith Healing, or w hatever else you treatments, or suggestions, act upon may choose to call it, proceed to the subconscious mentality, and in remedial and curative activity in turn are transmitted to the cell- just one way—by rousing into nor- groups in the affected organs, or to

the cells of the affected regions of the body.

There is no use in persons quarrel-

mal activity and functioning the cells in the organs of the body.

The suggestions of the more“ regular” form s of psycho-therapy ing about the efficacy of the respec

tive merits of the several forms ofmental treatments or practice; all

are designed to awaken and arouse the subconscious m entality of thepatient, and to fill it with ideas and these f o r m s n r ^ b u t p a r t i c u l a r

130 ADVAKOBD THOUGHT AMD OCCULT DIO B IT

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REA CH IN G T H E CELL M I N I *

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1 ADVANCED TH O U G H T A N D O C C U L T D IG E S T

line nowhere” so far as were con- the treatm ent ju s t as you would go cerned things of practical value—I about correcting a young child and anally returned to my former field, leading i t to do better. Ton will find

But. somehow. I never again took th a t the organ-mind, or cell-group, up the line of the particular in- will respond to yon ju s t as does the realisation and experiment to which mind of a child—you may even I have referred; though I wrote actually “ fe e l” i t “ sitting up and more or less, from time to time, con- taking notice,5 ’ listening to you, and cerning what I had previously dis- finally agreeing to do w hat you want covered, and of what I had learned i t to do.from Dr. Edwards concerning his There von have the whole thing inown investigations and practice, a nutshell. T ry it, and you will find Some of these days, if I can find time out how well i t works. Oh, never for it. I shall take up this important mind the theory or explanation”— “loose end” of my work; or, per- make up one fo r yourself, if you haps, someone else will do this for must have one: the main thing is me, and save me the time and work tha t the m ethod necessitated bv the task. I think it actual practic

out” in-it “ does the work”

well to indicate briefly in this paper this ((goAll

therethe general principles of this method hang.5 ’ of Mental Healing, for it is of great the practical value, I feel—one thing I organ or p a r t; th a t th a t mind will do know, and that is that it will listen to yon, and w ill understanditwork out” in practice. ju s t w hat you are saying

The general principle of the meth- th a t th a t m ind m ay be ledod referred to is this: Direct your and to follow your instructionssuggestions, treatments, statements, —and a restoration ofor affirmations (call them what you normal functioning of th a t organ or will), immediately and directly to part. I f yon like, yon may attract the “ organ-mind,” or “ composite the attention, and arouse the inter cell-mind” of the affected or rebel- est of the organ-m ind by first giv- lions organ or part. Talk to it, ad- ing a gentle p a ttin g over the sur- dress it, give orders to it, just as you face of the body immediately over would to a child, dog, horse, or pnpil the organ, as if yon sa y : “ Here,looking to yon for orders and in-, organ-mind, w ake u p and listen to struction. Direct its attention to its what I have to say to yon I ’ ’ Then errors and mistaken conduct in the proceed to reason w ith the organ- past ; tell it that you expect it to do mind, and to deal w ith its instruc- better, that you have confidence in tion as you would w ith the mind ofits desire to do better and in its abil- a young child. < <Childish notion,”ity to do so; and then tell it exactly you may say ; well, perhaps so—hut what you want it to do. Treat it like *a child-mind, in every way; go about

“ it works,” i t does th e w ork,” I tell you!

R E A C H IN G T H E C ELL-M IN D S 133

Dr. Edwards held positively that employed this method “ on the side.” there is a great difference in the In Self-Healing it works just as well

an eminent physician once toldcharacter of the “ intelligence” in the organ-minds of the several or- me that “ it the most effectivegans; and that, accordinglv, one method of Auto-Suggestion I have must ' ' go about it differentlyM in ever heard of*” Try it! treating the different "organs in this ---------------------vswaytr I believe th a t he was right in this—my own experiments seemed to point to the same conclusion. He

THE MYSTIC WAY

said that, for instance, the Liver- mind was dull, heavy, stupid, slow, sluggish, and “ b ru tish ” ; tha t the Heart-mind was gentle, responsive, and “ very in te lligen t” ;r ; tha t the Stomach-mind was amenable to rea soning, and was disposed to do right if one “ has confidence in i t ” ; that the Nerve-minds require coaxing and gentle treatm en t; and so on.

Practitioners of psycho-therapy, suggestion, and m ental healing to whom I im parted th is method many years ago, have reported to me that they have found th a t its employment

(Continued from Page 124)Our business, then, is to trace

from its beginning a gradual andcomplete change in the equilibriumof the self. I t is a change wherebvW Wthat self turns from the unreal world of sense in which it is normally im- mersed, first to apprehend, then to unite itself with Absolute Reality; finally possessed by and wholly srendered to this Transcendent Life, it becomes a medium whereby the spiritual world is seen in an unique degree operating directly in the world of sense. In other words, we are to see the human mind advance

often resulted in alm ost immediate £rom **“ m m o£ ®cures of chronic constipation: and nomcna" “ r0,1Si the mtmtnm-with

occasional contact—of the Absolutethat it was alm ost equally effective I________ .• __- c __ . . . , ... under its aspect of Divine Trans in cases of m enstrual irregularities; F . .and quite effective in cases of in digestion, dyspepsia, etc. I have often had friends among the prac-

cendence, to the entire realization of an union with Absolute Life under its aspect of Divine Immanence. The

is the deified life.

titioners to laugh a t me a t first when comPleted ls;mwe1 told them about th is “ talking up than mtmt*onal; “ 18 ‘■‘•OP***"- to” the organ-m indsI bu t in many In *■“ oId o£ m Ucs’ “cases they w ere afterw ard glad to follow this p lan in the ir treatments, sometimes doing the “ talking u p ” mentally instead of aloud, however, and thus keeping in line w ith the traditions and customs of their re-

A YOUNG PHILOSOPHER

spective schools. Even < (DivineScience’9 healers have effectively

Winnie had been very naughty, and her mother said: “ Don't you know you willnever go to heaven if you are such a naughty girl?” After thinking a moment, she said: “ Oh, well, I ’ve been to the circus once, and fUncle Tom’s Cabin’ twice. I can’t expect to go e v e r y w h e r e ! ’ 9

134 A D V A N C ED T H O U G H T A N D O C C U L T D IG E S T

[

ttTat Twam A s i”By Edward Goldbeck

These words (“ That are thou” ) sum up old India’s wisdom. They were uttered for the first time thou sands of years ago, and today they are as young as they were then. They are hoary and modern. Buddha himself may have enunciated thei

into th is w orld ; she will lead me through it. I confide myself to her She may manage me. She will not hate her own w ork.” . 5

For long and dark periods nature was decried as something Satanic; the body was cursed ; love was con demned as carnal lu s t; the task of the saint was to kill his instincts. The human being prided itself on being fundam entally different fro

solemnly, but they could have come g g M inutl HRM was an abys» le. just as_weU from the lips of Berthe- | H | onrselves and the re8t ot g |

tion. Now we look a t the animal,0

the stone, and the plant with the

lot or Darwin. They were inspired by a religious feeling, and science,the exact and experimental science . ,, iS g | a r t thou. ” The d il lof onr days, has proved them to be g g g g between gji | g g phenomen. true. What they meant to those who | . adual We are g f l of theheard them first we do not know. ^ K Nothing is dead in We can only try to divine it. | | g | . everything is alive. There

The soul of the far east is an | | rest in nature, only unceasing enigma in itself, and the soul of gen- movement, ju s t as we cannot stop erations which vanished before Eur-, g j | M | w ithout stopping living, ope’s history began must remain dim not ^his idea more beautifuland shadowy even to the scholars than the legend th a t everything was who are devoting their lives to the created only to be used by man! exploration of its mysterious depths. This in terpreta tion of life we might But these three words may give us call an im perialistic one. I am here.

! I am the im-vici.a practical philosophy of life; they “ y eni vidiJ may inspire and guide our conduct; p erator, the m aster. No other exist- I they may endow us with strength ence m atters. The whole creation, and tenderness and understanding organic or nnorganic, is a t my'dis and the joyful acquiescence for p0sal. I am responsible only to God,which we all, consciously or uncon- who made me and showered all these sciously, are yearning and striving. gifts on | g faYOrite child.

If we contemplate nature in this The other in te rp re ta tio n of life is spirit we shall feel one with h e r; weshall feel that she is one with us. to say, dem ocratic. W e We are nature, and cannot be sepa rated from her. There is no enmity now we regarded only as our sub- between man and nature any more, jects and predestined victims. It We can speak of her as Goethe did may take aw ay from our pride when he sa id : ‘ * She has brought me which was always silly and some

hum ble

creatures

“ TAT TWAM ASI” 135

times diabolical, but it will add to lead us anywhere. Did not I say our happiness. Why should it do that there was a practical philosophythat? hidden in these three Indian words?

The question cannot be answered I said so, and I think so. It is not satisfactorily, because the answer exactly the same as the Christian will always be individual. All those rule: Love thy neighbor like your- in whom the craving for power is self 1 We may try to do that and at strong will obstinately stick to the the same time think that we are idea that man is the overlord of the fundamentally different from the earth and that all the other beings other man and much superior to him. were given to him to do with them We may stoop to love him and, while whatever he pleased. All those who doing our duty by the letter, violate believe in equal opportunities will the spirit of Christ’s teaching.feel happier when they are in rank The Indian idea gives us anotherand file with the other emanations viewpoint. If we know that we are of nature. Of course, we do not of the same stuff as the other man, know how natural history will work if we know that the word “I ” is an out these opportunities, and we may illusion, we shall not be able any even smile at the pettiness of this more to look down on our neighbor, comparison. But the old idea of He is not only my equal; he is my S as a ruthless and irresponsible ego. The outward appearance is tyrant strikes me as being odious, nothing but a veil, hiding myself and without the counterpoise of the from myself. This is more than trembling contemplation of life after brotherhood; it is identity, death it would have made the world When this idea has taken hold of an unbearable sojourn, the booty you, you will smile at the idea of and battleground of monsters like kowtowing to a multimillionaire,the Borgias. and you will not be tempted to scorn

Francesco d ’Assisi, who called the the beggar. Pride and humility willwater his sister and the fire his be e

})pty words for you. “ One-

brother, was a modern man; he was ness” will be the only word. You a monist and knew that the universe will refuse to hurt other people be- is an immense one. Science has cause you know that by doing so stated that all the millions of celes- you would only hurt yourself. You tial bodies which move through will be glad to help other people, space show the same chemical ma- because by doing so you will help terials. The day may come when yourself. There is no .isolation pos- the elements which we know today sible. Everything is connected, in will be reduced to one primordial terdependent. Everything is the

6 iThat art same, although appearance is ever-and ubiquitous matter, thoul” varying. “ I ” am changing con-

The reader may be doubtful stantly, going through innumerable whether these cosmic fantasies will forms of birth, death, resurrection.

m ADVABCTO THOUOHT ABD OCCULT MOWMrtmvlMf

WkfifVtt Uy 'W ," OwN *'*«!* *b/»* by bb» dfeeamer it

wittily and tm irfirtizitiw -f, Ml fHU),Muti ***** out, of a hundred yon j*» th* foak*ijp i f ^

"* » *bara*t*r ar*/l all of ahrflt> a

M

*&rthh iff&ktw

1 1 rr. f ♦

"** **> m *"**K"»i*m m other in* yon will Uel that in dMMm i /tfrWwJ#, meh m mterpreUikm of idher one you dkliked yonreeif I , . Uik* *W%' *«* Yfn aaw youreel f in a maghitM koonWy tod up U, the Mrnkm that md n$yifm% mirror, ami thm meMf fyto U tht pA VfSvnu I fattmt fyttu\A\uiHuiM,ry ptetttrt* urtnmA ?r.> serve, Then graetieally everything wrath, will he allowed to me, heeanee life m struggle and war, ami l mu*t nnhingote, not to he nnhiugateA; I must kill, not tft he kiWeA, V must ehwee between being maeier or slave, bara- mer or anvil, The ehoiee will not he diffwnlt, ftgotlisrn will he my watch word,

Tat twain net. It humankind would understand these three word* a new era would beirin—tU era of eoo\>era\iou, whieh the world needs so htully. They were ftpokam thousands of year ago f their exhor tation wan buried in the elangor id the ovarla*ting struggle for life, bntlint tf I reaU'/M that I am of the u n arf/i again they emerged, and

aaine el ay a* the other beings the foday they are endowed with a iwwloses siguiTieanee and

Word a l t r u i s m lo s e s i Im m e a n in g , to o , e a g o t d n n d a y Trlbuni What do we understand by altru-isml ("Altar," a I>atin word, > |

hon&r-TM/#

III MM THE MODERN SPIRITIt won in HowUty w,hoo\, Stum of tW

tohttdwH i'Vt r gfWG miieh thought to tMih<NNor», ond tint mw boy won not expert*!

tiiif Mhw OM*) (IhiiHiAwit'llion of the other man's falling*. wiule, and deal res, Hut there is no other man, Th# othar man in the

.* j « JMT r r r>rr^/name man, Tllftt are thou, tie know very mw.U xhout it, anyway, ift TfIn everyday life it, ift not easy toItftfip thift in imhuI, Wft meet \tenpJ«whom we diftlika, whom waTha vary Ulan

hate.whom wa loatiia llml ftiieh a man ahoubl r«nmril»l« i»«, l,li/j|; |,ha ii|»inmiift of our baingft fthoiild ba tha aama, ift olfititftiva, (lift*Kiiftl/inifi it ainouft/ &nfc a ftJmpla ope* tniinii of our mind will hrititf fthyftWoilr <livaraiou> 'fry to find outvrhftl la lit a fimiuiM which you dift*I lit M in oft I it) ilia objarl of your avar-ftlou mol than wftituiliMi youi'Malf

u Sow, Wilh«fM Mii-Wl tIm? Utfuther, Mwko wmtllow l <forinhfM

“ I (iunnotn glgglOfrt W11 Mo,“ Itoibby, nun you toll rno who nmMnw-A

t\ otmh t f 911Von mn w h rah me,99 miiWl BoM>y,u Tommyt aun yon toll mo who hwhUowm)

floroihf99 moro Hovoroly, •l f l #looNnf mti9 um,n w h im porw l Tommy,

# 1 it wttoii9t mo\99Tho Uow.hnr won dfogiiNUol, Twrnig to

llio now hoy, nIio oNluidtMi)ohiioy, who nwoIIowio) — JonohfMH I Ml Noid Johnny, ^What^tbooonwort9 9

M ED IA EV A L THEOSOPHY

Mediaeval Theosop hy

Eekhardt , was bom m tie fear 1260 A/D , and. died in tbe fear 1327 A- D, He was a aeaber of the

——— ^ Dominican Order and in 12% be-J r fftram eame prior at Erfurt and riear of

In the Middle Age# various teach- Thnnn^b. His teaebings drew ers of systems of Theosophy arose, upon him the displeasure of the more

passed away. Vary- orthodox of the powers of the tions, and in Chnreh, and he was called to ae-

___________________ l^trmes, these count hy the Inquisition at Cologneteachers are found to have adhered in 1327, He made a conditional a

essentialITJ

ement'ial quite ingenioas recantation—he pm-of theosophieal thought: each kept fessed to disavow whatever in his alive the flame, and transmitted it to writings could be shown to he erro- the torch of the one following him neons! A bill was published, eon-in the procession of time. demning certain propositions ex-

ornas

A competent reference book says: tracted from his works; but before “ In the Middle Ages theosophy was ft# publication Eekhardt died. He taught by TauJer, Eekhardt, Para- was regarded as a deep thinker, and eelsns, Van Belmont, Robert Flndd, a profound metaphysical reasoner. P^H H V aughan, Heinrich Kunrath, His writings are mystical in spirit, Jacob Boehme, Johann Georg Gichtel, an^ symbolical in form, and later by Count 8 aint-Martin and Eekhardt’s Theosophy began with Behelling, At different periods men the fundamental postulate that “ be- appeared claiming to teach the im- hind God there is a predicateless mortality of the soul, and the exist- Godhead, which, though unknowable ericc of a vast cosmos, moved by oc- no* ou^y to man but also to itself, cult forces, of which this earth is *#, a# it were, the essence and poten-

oecult world reaching everywhe into ours.”

hut an infinitesimal part. They tiality of all things.” Apart from claimed to show the instability of God, he held, there is no real being.material existence^the reality of an He insisted upon the Unknowabilityj of God; he held that “ anything defi

nitely ascribed to the Godhead wouldOf the Mediaeval Theosophists limit and therefore destroy its In-

above named, Eekhardt, Boehme, and Unity. But the Godhead, conceived Pareelsus are the ones better known, by him, is not “ God” as known to and in this paper I shall endeavor to uian; from the Unknowable God- present to you a general idea of their head, he taught, proceeded the respective teachings. Trinity, or Triune God, which isThe Theosophy of Meister Eekhardt knowable and known to man. Fro

Johannes Eekhardt, the great Ger- the Godhead proceeds, and in it, as man mystic and theosophist [usually their nature, exist the three persons fanned “ Meister” (i. e., Master) of the Trinity, which are “ conceived

138 ADVANCED THOUGHT A N D OCCULT D IG E STI

as stadia of an eternal, self-reveal- eeption of Eckhardt: “ As77 have arisen from God, so they all

tend to return to Him. Kepose inmg process

Eckhardt differentiated the idea of God into two ideas, viz., the idea of Him is the end of all things; and in the Essence of the Godhead, i. e . , ^ that which it is in itself: and the end may be realized.

creatures

Nature of the Godhead, i. e., that < lMan has the power of reachingwhich it becomes as an object for to the Absolute. This power—which others. The Unknowable Godhead Eckhardt called ‘the spark—is in reveals itself in the Personal God truth God working in man. In

the Father. From the Father eter- knowing God, God and man are one; nally proceeds the Son; the eternal there is no distinction of knower and generation of the Son is equivalent known. Union with God—the birth to the eternal creation of the World, of the Son in the soul—is the olti- The Son is taught as being the word mate end of all activity, and is to or expression through and in which be attained by resgning all individn- the Father becomes self-conscious, ality. When this union is reached The Father eternally begets the Son, the soul is one with God; its will is and the Son’s return into the Father God’s; it cannot sin. Yet all this in love and mutual will is the Spirit, applies only to ‘the spark’ in the But the Father is not held to exist soul, the other powers of whch may before the Son: rather, it is held that be properly employed upon other only the begetting of the Son, and things. Thus, Eckhardt leaves open thus arriving at self-consciousness, the way to adjust the balance be- does He become the Father. God tween feeling and action—between is held to be Season, and in Reason philosophical theory and practical is contained the ideal world of life.”creatures; in the Son all things are

Lade in ideal foriAnother writer says: ‘ ‘ Regard

ing evil simply as privation, Eck- The sensuous and phenomenal as- hardt does not make it the pivot of

pects of the World of creation, inso- his thought, as was afterward done far as they seem to imply indepen- by Boehme; but his notion of the dence of God, are mere nothingness. Godhead as dark and formless e$- All things are held to exist only sence is a favorite thesis of Theoso- through the presence of God in them, phy.” Eckhardt’s insistence upon and the goal of creation, like its out- the postulate that ‘ ‘ There is none Be set, is the repose of the Godhead, ing other than God ’ ’ is equally typi- The soul of man—the microcosm— cal of advanced Theosophy. He seeks and strives to attain the un- said: ‘“ The word ‘I Am’ can be speakable bliss of reunion with the spoken by no creature, but by God Godhead, or, as Eckhardt himself ex- only; it becomes the creature to tes- presses it, it seeks to “ be buried in tify of itself “ I Am Not!” Surely God.” A writer says of this con- an absolute statement!

MEDIAEVAL THEOSOPHY 139

The Theosophy of Jacob Boehme and into which they return, is com- Jacob Boehme (or Behmen), the mon to these absolutistic systems

great German mystic and theoso- and to Boehme; Hegel, indeed, ex- phist, was bora A. D. 1575 and died pressly represents Boehme's negativ- A. D. 1624. He was bom of peasant ity, the active principle of develop- parents. and spent his boyhood in ment, as an obscure foreshadowingtending c a ttle ; he afterw ard learned of his own intuitions, and on that and followed the trade of shoemak- account places him at the head ofmg His education was limited, but modem philosophy.”he seems to have been lif ted with The essential features of Boehme snative talent, or genius, for meta- philosophy are stated in the follow- physical thought and reasoning; his ing extract from an article on the writings a ttrac ted great attention work of that philosopher contained during his lifetim e, and still greater in a competent reference work: in the centuries following his death. 4 4 Boehme 7s fundamental doctrine is

A w riter says: c‘Boehme was one tha t everything exists and is intel- of the most astonishing cases in his- ligible only through its opposite, tory of a n a tu ra l genius for the Thus, in the very nature of good- transcendent ; he left his m ark upon ness, evil is necessary as an element German philosophy as well as upon of its perfection; without evil, the the history of mysticism. William will would rest content with its pres- Law, Blake, and Saint-M artin are ent state and progress would be im- among those who sat a t his feet. The possible. God himself contains con- great sweep of Boehme ?s vision in- dieting elements in His nature, theeludes both M an and the Universe: whole universe being a constituentthe nature of God and of the Soul, in His divine holiness. BoehmeIn him we find again th a t old doc trine of R ebirth which the earlier

stated his doctrine in technical theo-sophic language which makes it

German mystics had loved. Were it quite unintelligible to the uniniti- not for the difficult symbolism in ated.” which his vision is expressed, his in- Pringle-Pattison says: 4 4 Boehmefluence would be fa r greater than it is a typical theosophist, and as mod- is. He remains one of those cloud- ern theosophy has nourished itself wrapped im m ortals who must be re- almost in every case upon the study discovered and rein terpreted by the of his works, his dominating concep-adventurers of every age.”

Another w rite r says: “tions supply us with the best illus-

In some tration of the general trend of thisrespects Boehme anticipated the mode of thought. His speculation views of such absolutists as Spinoza, turns, as has been said, upon the

necessity of reconciling the existence and the might of evil with the ex istence of an all-embracing and all-

Schelling, and Hegel. The intellect ual contemplation of the Absolute, out of which the contradictions inthe world of phenomena proceed powerful God, without falling into

140 ADVANCED THOUGHT A N D O C C U LT D IG E S T

Manichaenism on the one hand, or, leading reference work, on the other, into a naturalistic pan- Boehme and his] theism that denies the reality of the ceptions: ‘

says of philosophical con-

Boehme always prodistinction between good and evil, fessed that a direct inward opening lie faces the difficulty boldly, and or illumination was the onlythe eternal conflict between the two of his speculative power. He may be said to furnish him with the tended to no other revelation.

pre

principle of his philosophy. He claimed to have “ beheld” the“It is in this connection that he mysteries of which he discoursed,

insists upon the necessity of the Nay He saw the root of all mysteries, the to the Yea, of the negative to the Ungrund, which issues all contrasts positive. Eckhardt’s Godhead ap- and discordant principles. He sawpears in Boehme as the Abyss, the these in their origin attempted toEternal Nothing, the Essenceless describe them in their issue, and to Quiet—the ‘Ungrund7 and the ‘Stille reconcile them in their eternal re- ohne Wesen.’ But if this were all, suit. He saw into the being of God; the Divine Being would remain an whence the birth or going forth of Abyss dark even to i t s e l f I n God, the divine manifestation. Nature however, as the condition of his lay unveiled to him, he was at homemanifesttation, lies, according to in the heart of things. If he failed.Boehme, the ‘Eternal Nature’ or the said he, it was in expression; heMysterium Magnum, which is as confessed himself a poor mouthpiece,anger to love, as darkness to light, though he saw with a sure spiritualand, in general, as the negative to eye jj

The following quotations serve tobring out certain of the' more orig-

the positive. This principle (which Boehme often calls the evil of God) illuminates both sides of the antithe- inal of the conceptions of this ele- sis, and thus contains the possibility mental metaphysical genius—this of their real existence. By the “ home-made” philosopher:‘Qual’ or torture, as it were, of this “ The theologian is staggered by diremption, the universe has quali tative existence, and is knowable, association of

a language which breaks the fixedtheological phrases.

.

source

i

. . I This principle of the nature of and strangely reversing the usual God forms also the Matter, as it point of view, characteristically pic- were, out of which the world is tures God as underneath rather than created; without the dark and fiery above. Nature rises out of God; we principle, we are told, there would sink into Him. The Ungrund of the ] be no creature. Hence God is some- unmanifested Godhead is boldly rep- times spoken of as the “Father, and resented in the English translations the Eternal Nature as the Mother, by the word Abyss. God is repre- of things. Creation is conceived as sented as the underlying ground of an eternal process.” all things.

A nother w riter, in an a r tic le in a ( <B oehm e conce ives o f th e corre-

m e d ia e v a l t h e o s o p h y 141lation of two triads of forces; each such as Nicolaus Cusanus, Parcel- triad consists of a thesis, an antithe- sus, Cardan, and others, curiously sis, and a synthesis; and the two are blend scientific ideas with specula- connected by an important link In tive notions derived from scholastic the first stage of his writings, the theology, from Neoplatonism, and world is created in remedy of a de- even from the Cabbalah. Hence it cline; in the second stage, for the is customary to speak of their adjustment of a balance of forces; in theories as a mixture of Theosophy the third, to exhibit the eternal vie- and Physics, or Theosophy and tory of good over evil, of love over Chemistry, as the case may be.wrath.’ ’

“ TheiBoehme offers us a natural philoso-

•e is danger lest Boehme’s phy of the same sort.”crude science and his crude philo sophical vocabulary conceal the fer tility of his ideas and the transcend-

The Theosophy of Paracelsus

That strange individual known asent greatness of his religious ‘ 4 Paracelsus, ’ ’ but whose full name thought. Few will take the pains to was Philippus Aureolus Paracelsus follow him in his interminable ac- Theophrastus Bombastus von Hohen- counts of the three properties of heim, was a German chemist and Eternal Nature, in which dis- physician, philosopher and meta- ciples find Newton’s formulae antic- physician, who was born A. D. 1493 ipated, and which certainly bear a and died A. D. 1541. From the first marvelous resemblance to the subse- he was a strange character, wander- quent conceptions of Schelling. ing wdely all over Europe, associat- Boehme is always greatest when he ing with gypsies and others living breaks away from his fancies and his outside of the circles of the 11 re trammels, and allows speech to the spectable society” of those days and voice of his heart. Then he is art- places. He acquired a wide acquaint- less, clear, and strong; and no man ance with human nature, and with can help listening to him, whether the folk-medicine, simple remedies, he dive deep down with the convic- and healing methods, of many races tion ‘ohne Gift und Grimm kein and tribes of people, much of the Leben,’ or rise with the belief that latter class of knowledge afterward ‘the being of all beings is a wrestling being turned to good account by him power,’ or soar with the persuasion in the formulation and practice of that Love ‘in its height is as high as his own system of medicine. He God.’ ”_____I ’ also studied at the feet of leading

“ B e s i d e s mystical theology, alchemists of that era, and soon be- Boehme was indebted to the writ- came recognized as an adept in thatmgs of Paracelsus. This circum- strange science.stance is not accidental, but points He revolutionized the practice ofto an affinity in thought. The na- medicine in Europe in his time, and ture-philosophers of the Renaissance, vigorously combatted the theories and

142 ADVANCED THOUGHT A N D CAJCULT D IG E S T l

practices, in vogue up to that period. He denounced the teachings of Galen, the authority until then un doubted; and when, in 1526, he was appointed professor of physic and surgery at Basel, he inaugurated his career by publicly burning the works of Galen, and denouncing the Arab ian masters whose teachings were then generally followed. He also flouted tradition by lecturing in German instead of in Latin. He de-

4

stroyed the “ humoral pathology (founded on a belief that diseases de pended upon an excess or deficiency of bile, phlegm, or blood), and taught that diseaseis were to be combated with specific remedies. He improved the practice of pharmacy; he introduced several new remedies, such as opium, mercury, sulphur, iron, arsenic, etc., and made some new chemical compounds; he also contested and overcame the prevail ing practice of administering ex cessive doses.

His revolutionary teachings and methods brought down upon him the enmity and persecution of a large portion of the medical fraternity, and of the apothecaries, whose busi ness he injured, and whose prestige he seriously impaired. His enemies finally succeeded in destroying his professional reputation and practice, and even long after his death strove to send his name down to posterity as that of a pretender and a charla tan of the worst kind—the result be ing that even to the present day he is known and thought of generally as a prominent early “ charlatan” and “ faker” of the worst type. A

study of the history of medicine, however, will reveal the importance of certain of his discoveries, theories and methods of empirical study; the path he blazed has been followed by the leading schools of medicine ever since, though he is given practically no credit therefor, and is commonly known as a “ quack” and pretender, I

The Theosophy of Paracelsus was based principally upon the funda- | mental and essential conceptions of i the Gnostics, the Neoplatonists, and | the Cabbala teachings, which have been presented to you in the preced- | ing papers of this series upon the I Greater Theosophy. A writer says: |“ Dissatisfied with the Aristotelian- Iism of his time, Paracelsus turned with greater expectation to the Neo- | platonism which was reviving. His j eagerness to understand the rela- , tionship of man and the universe led j him to the Cabbala, where these j

. mysteries seemed to be explained, i and from these materials he con structed, as far as it can be under- | stood, his own philosophy.”

The average student of Theosophy finds it quite difficult to extract the essential principles of the Theosophy of Paracelsus from his general writ ings in which references to them ap pear. This is so because in most cases he involved his Theosophy in his discussions and dissertations upon the science of medicine, and upon the science of Alchemy. In ad dition to this, it i is kpown that a number of books generally attrib uted to him, and bearing his name, were written by others after his death—in some cases by enemies of

M ED IA EV A L THEOSOPHY l \n . •»

his system of medicine and of phar macy, who wished to discredit him.

W O R K IN G U P A SICKNESS

ofThere existed, however, a body traditional teaching* which had been imparted by him to his pupils, and which were then passed along “ from mouth to ear” for some time after ward.

Paracelsus’s Theosophy had as its basic principles the conception of God as the Macrocosm, and of Manas the Microcosm the Hermeticaxiom of “ As above, so below; as below, so above” being held to apply concerning m an’s spiritual nature. The Cosmos was regarded by Para celsus as an emanation of God, or,

The following amusing story, from tho N e w O r le a n s T im e s D e m o c r a t, illustrates forcibly the power of suggestion, imagina tion and attention:

* * A nervous man recently called on me,” said a New Orleans physician, “ and asked, ‘In what part of the abdomen are the pre monitory pains of appendicitis felt?’ ‘On the left side, exactly here,* I replied, indi cating a spot a little above the point of the hip bone. '

“ He went out, and the next afternoon I was summoned in hot haste to the St. Charles Hotel. I found the planter writh-

i « t t * v. • „ ing on his bed. his forehead beaded withperhaps, as a reflection oi His being. 6 ’God was held by him to be the Real I 8Weat> *nd hifl whole appearance ■ ■ Nature and Man being the Reflec- intenae mflerin* | have an attack of ap‘,. . . . __pendicitis,’ he groaned, ‘and I ’m a deadtion or Representation, distorted by F * 6 1 . ,

, , . . 1 TT * man. I ’ll nevftr survive an operation.’contact with the Unreal. Those who runderstand the essential conceptions of Neoplatonism and of the Cabbala,

‘ ‘ ‘ Where do you feel the pain,1 I asked.‘ ‘ ‘ Oh, right here, ’ he replied, putting his

will understand the Theosophy of finSer §! the sPot 1 ha<l indicated at theParacelsus without much explana- ice- ‘1 feel as i£ somebody had a knife

in me there and was turning it around.’“ ‘Well, then, it isn’t appendicitis, at ary

tions; to others it is difficult of com prehension.

As has been noted in this paper, rate,’ I said cheerfully, ‘because that is the Boehme was influenced to no small wrong side.’degree by the teachings and doc- “ ‘The wrong side!’ he exclaimed, glar- trines of Paracelsus; the doctrines ing at me indignantly. ‘Why, you told moand ideas of the latter are better yourself it was on the left.’ known through the medium and ‘ ‘i ‘ Then I must have been abstracted, ’ Iunder the interpretation of the shoe- replied calmly. ‘I should have said the maker-philosopher than through the right.’ I prescribed something that would*writings and teachings of Paracelsus himself. Such is the

n ’t hurt him and learned afterward that he

history.

THE DIFFERENCEThe optimist sings, ‘ ‘ Oh, what’s

odds I ’ ’— ,The pessimist, “ W hat’s the use?”

irony of a e his dinner in the dining room the sameevening. Oh! yes; he was no doubt in real pain when I called, ’ ’ said the doctor,. in reply to a question, “ but you can make your finger ache merely by concentrating vour attention on it for a few moments.”

the

144 ADVANCED TH O U G H T A N D O C C U L T D IG E S T

Little Journeys Into Success

The Law of Attraction andSubstitution

By Agnes Mae GlasgowSomewhere someone has said that saying that, nnlike the school prin-

“ There was no vacuum in Divine c ip a l^ ^ h a v ^ g o ^ t^ p r a c t ic e andMind. 1

good school principal should have a working knowledge of arithmetic, grammar, spelling, writing, algebra' etc., although he himself may not direct the instruction in any one of these branches. I guess I had bet ter change that statement a little bv

Now if this is true, there teach ^ of these *hings> for the sim- is no vacuum in anv mind, for, after P*e reason th a t it takes all theseall is said, there is but one mind U g g t0 m ake a genuine Practical and we are parts of that whole. Just Christian. Now then you may callas there is but one trunk of a tree, me w hat 3™ Hke* Here 1 stand’ with its roots drinking in nourish- ready to prove to you that nojma

ter w hat your position or conditionin life is, you are either consciously

w

or unconsciously using the Law of A ttraction all the time, and that the way sometimes to overcome the re sults of the w rong use of the Law of A ttraction is to practice the Law of Substitution.

To illustrate, let us now consider a L ittle Journey into the successful recovery of health a woman, Mrs.

ment from the earth and every branch and twig on that tree is a part of the tree. So are you and I parts of the Great Universal Mind, and there can be no vacuum in our mind.

I believe that I havd proven this mistaken idea, that one could.empty the mind and hold it so; to be the reason so many miss making their demonstration. All through myteaching I have tried to impart to Katherine Blasdell, once took.my students the value and use, as *well as the abuse, of the Law of Attraction and its kindred law that of Substitution.

Wrong use of Law of Attraction ■remember, like attracts its like. Katherine was born into the world

a delicate babe of whom doctors and

to womanhood K atherine did grow, lugging along the burden of this

Because of* the varied phases of nurses said it would be a miracle things taught by me, I have often if she ever grew to womanhood. Butbeen asked if I were a New Thought- ist, a Divine Scientist, Mental Scien tist or Psychologist, I always answer prophecy. U ntil when I first met that I am all these things and a her she had a ttracted to herself

every kindred condition, person, You see that I know that a Prac- place and thing, which in the re-

tical Christian has to be a “ thor- motest degree resembled hard luck, oughist” (to coin a word) and sickness, poverty, and such like should possess the understanding im- things, plied in all these names; just as a

practical Christian as well.

To be ailing, in poverty and un-

L IT T L E JO U R N EY S INTO SUCCESS 14;

\oved, had been K ath erin e ’s habit of piness of the home. I t is enough to t h o u g h t until it w as difficult to get say that after much time and pa- her to th ink or ta lk about anything tience I did at last teach her how to olse. But as a child. K atherine had get ease from pain by getting hold had a home w here the sun shone and of some more cheerful thought, or the flowers bloomed, and b irds sang line of thought, and following it up and butterflies sailed about in the until she became so engrossed in that warm sunlight. On days when the thought that she would lose eon- little girl was feeling her best, she sciousness of the pain.was allowed to play in the old fash- Then the day came when the painioned garden and chase the birds and was worse than ever, spasm of thebutterflies. glottis so bad that food could not

When she w as in her early tweu- be swallowed. Her agony was pitl- ties she m arried and moved far ful to witness, but this day she flew away from th is peaceful old farm to the relief found in using the Law home. Children w ere born to her, of Substitution instead of to the a son and d au g h te r. B u t she opiates which had been her refuge thought so constan tly about poverty heretofore And the cheerful life-and sickness th a t no other things giving thought she substituted forhad room to find lodgm ent in her tha t of racking pain was a memorylife or environm ent. H er thoughts of her childhood home. The oldof these ills attracted to her so much fashioned garden, the fragrance of of a kindred nature that everything the flowers, the birds, butterflies and of a better kind was crowded out. sunlight.Then the daughter learned to read To ease the pain, the daughter had New Thought books. She had Fran- wrapped the head in a woolen shawl cis Larimer W arner’s books; Mrs. and Katherine sat by her tenth Towne’s lessons in breathing; Waldo story window in an apartment Trine’s “ In Tune with the Infinite,” house in crowded New York. The Henry Harrison Brown’s “ Dollars pain tore and tortured her.Want Me,” and everything else that “ Oh God,” she cried, “ give me ablessed girl could get hold of she thought quick, quick, or I shall go got and read to her mother, and mad. Oh if I had only known how finally secured her mother’s permis- wrong it was to nurse the thought sion to call me in to talk to her.

I found Katherine sufferingof suffering and disease when I was

in- a child, I need never have been thetensely with what is called tri-facial wreck I am to-day.”neuralgia. I t would be too long a With the regret of her childhoodstory to tell you how I went about it teaching, she recalled more pleasant to get her interested in substituting things in that childhood. God had more wholesome, life-giving thoughts given her the thought for which she for those that were fast destroying prayed. That old garden. The her body, and the comfort and hap- homely, old-fashioned flowers. My,

14() A D V A N C E D T H O U G H T A N D O C C U L T D IG E S T

how sweet the garden pinks had been. How she used to bend low over them inhaling their perfume. What wonderful coloring. Truly there must be a God to have made such beauty and such fragrance. How brightly the sun shone in that garden. Now she recalled just how certain dear little humming birds looked as they hovered over the sweet peas, the roses and the jessa mine. And the butterflies. Why, one day she had chased the most gorgeous butterfly, green and gold and black it was, and when she was tired out she had drawn her sun- bonnet down over her eyes and had gone to sleep out there in the sun. It was so warm. So dear and so wonderful just to be a child again playing in that old home garden, and sleeping on the grass in the sun, and wearing that pink dotted sun- bonnet that was after all almost toowarm.

STATEMENTS OF TRUTH

Adapted From Various Sources for j Daily Use in the Master Christian

Fellowship by Henry Victor ,Morgan

As the earth rests in the soft arms I of the atmosphere, so do I rest on the bosom of God. 1

I am fed from unfailing fountains, ; and draw at my need inexhaustible Isupply. : I

I see that my life is. God, and I therefore my life cannot be threat- J ened with death, nor fear death, nor j vield to death at all. My life is GodAlmighty. - f > f

God is the health of my mind, the loving support of my body, and the glorious fulfillment of every true IoThen Katherine awakened, trying

to pull the hot sun-bonnet from off her towseled curls, only to find that she was tearing away at a woolen shawl. But her thoughts had led her away, back into memories, gar den and up, and up, and out of a pain and nerve-racked body, and she was well. For the first time perhaps in her life, she was entirely free from pain, and what is more, that particular pain has never returned although more than nine years have gone by since she prayed to God to send her just the right thought in the Law of Substitution.Hope-Thought; not Fear-Thought.

desire.The life I now live is the life of I

God in me, and the realization of this makes me every whit whole.

I abandon myself to the Will of Whole, and say: Our Father whoart within, I give myself wholly to Thee: and, knowing Thou wiliest only the good, gladly do I trust Thy perfect wisdom; Thy will be done.

I am Almighty God’s innocent,useful, prosperous and perfect Idea,and there are none in all this uni- |verse to think or speak or act againstme, bnt for me now and forever more. Amen.

TELERGY 147

Telergy(The Communion of Souls)

By Frank C. Constable, M. A. 1 § (Continued)

dispatched fully and clearly. But if any of the receiving stations beV °

faulty or incomplete the message as received ■will be faulty or incomplete.

Have we, in what is recordedIf we accept this communion be- above, introduced all the factors in

tween souls as the basic fact of telep- question 1 No. We have left out of athy, the manifestation of personality consideration the most important of at different points in space at the all. We have not brought in the per-

originated and dis-saine time becomes possible, though sonality who whether it occur or not must rest on patched the message. There could observed facts. be no message dispatched unless this

To exemplify what is above stated personality had existed. We have we may use, as an illustration, wire- left out the personalities who receive less telegraphy. We shall find hu- the messages. None could be re

givesman experience analogy for our theory of reason.

us close ceived if there were no such person alities. We are still driven back to self-conscious personality as ground-

sent out from some dispatching sta- less but the ground of all certainty.Assume that a wireless Lessage is

tion, and assume, a t first, there are Now let us consider this person-no receiving stations. Where is the &hty, this self. The really real self

,is non-physical, the self who dis patches the message is a human per-

term space. But if there be no re- sonality, the self-embodied. What

message ?It is • radiating through what we

ceiving stations we cannot determine does this mean ? The self is still ex-the nature of this radiation; it may istent transcendent of time and be through space of dimensions or no space, the embodied self is this self dimensions or transcend space in manifest in time and space. The radiation! I t is human experience same is true for the receiving per- drawn from receiving stations that sonalities. • makes us aware of radiation mani- We have our ground for communi-fested in three-dimensional space, cation between embodied selves in the We can neither affirm nor deny any- communion between selves not inhib- thing at all as to this radiation initself, where there are no receiving stations.

Now assume there are receiving

ited in time and space.But this communion is not com

munication between embodied selves; it must be conditioned in time and

stations. Where shall we place them, space before such communication can how many shall there be? We may be set up. This communion is the place them anywhere, we may make outflow, the artery, ramifying into their number ju st what we please, countless channels to supply the in- What will these stations receive? At flow from the veins of communica- the best they can receive the message tion.

14S ADVANCED THOUGHT A N D O C C U LT D IG E S T

The personality at the dispatching his consideration. There are records station must first formulate its mes- to show that though Kant never used sage before it can dispatch it: it telepathy as a factor in his philoso. must have a priori idea of what phy he accepted certain instances, sage it wants to send. It then sends which came before him., as veridical.

I t is well also to emphasize whatoff its How f Bv radia tion into what we term space—like is now meant by the soul in man. The to wireless telegraphy. The means of question of * immortality is not in carriage is the communion between question—that is beyond reason, is j souls, just as in wireless telegraphy matter of faith only. At the same the means of carriage in energy. If time there is no a priori reason why there are receiving stations, no mat- the soul should not be immortal: ar- ter how many, the message is received gument has been offered that it k and it is received fully and clearly or Even survival of bodily death is sot faulty or ineompete according to the alleged as proved: it is merely f®.

station in dered so highly probable that therevidential proof. For the soul, be-

reeeivi s tquestion. The receiving stations may

also be receiving innumerable other ing purely non-physical, there is no essages in which they are more di- a priori reason why physical change

rectly interested, so that the message even the crisis of death, should affect in question fails to get through or is that which is non-physical and, reb- received faultv and incomplete from, tively, permanent.their manifold interference. this

If we begin with the hypothesis of been approached by leading authori- eonununieation between souls, we see ties:that the embodied self can be mani fest in more than one place at the tion, Why is not telepathy universal? same time to other embodied selves, replies: “ The answer I am disposed If this hypothesis of communion be- to give to this question would be tween souls be held as a sound judg- that taken in its widest sense telep- ment arrived at by consideration of athy probably is universal, and that telepathy, then—as telepathy is as- , what is rare and exceptional is only snmed to be a fact of human expert- our realization of i t .” (Pro.. S.PJL enee—we have human experience VoL XIX.. p. 383.) 3]that we exist as souls amd have com munion one with another as souls.

r

Sir William B arrett says: “ If this unconscious radiation and reactions

Gerald Balfour in raising the qus-

It is well here to repeat that Kant going on between mind and mind held there is a soul in man: that he then observed cases of telepathy contemplated the possibility of tdep- would simply mean the awakening of athy: that he rejected any considers- consciousness to the fact in certaii

(Pro-, S.P.R., VoL xvmi- Iftion of it* because in his time there minds.1 was not a sufficient accumulation of p. 337.)human eridenee in support of it for P . W . H. Myers says: “ No one

TELERGY 149

supposes that the few emergent cases None of these statements would apwhich happen to have become acces- pear to be in contradiction to, but sifcle to our view comprise the whole rather to support, the theory now range of what must by its very na- propounded. Indeed Sir William

fundamental law. Barrett’s “ radiation and reaction go-great(Pro., S.P.R.. Vol. XV., p. 408.) ing on between mind and mind” dif- There is reason to suppose that our fers little from “ communion between normal consciousness represents no souls, ’ ’ if souls be given the meaning more than a slice of our whole being. I give. For I think his radiation (Phantasms of the Living, Yol. II., and reaction is to be read as free u. 285.) * from the restrictions of time and

“ I have led up to a statement of space, and his “ minds” must be this difficulty because I believe that something transcendent of brain the answer, if we ever attain to more activity.than a glimpse of it, will involve that A great deal has been written, andtrue principle of classification which written recently, about the “ uncon-we are still seeking. And as a hint scious. i? Why has the unconscioustowards such reply I will repeat what attracted so much attention 1 Be- has been already suggested, namely, cause the sole fact of our possessing that the right way of regarding these startling incidents is not as isolated

normal consciousness fails to explain any phenomena which have re-

psychical operations, but rather as cently come within the purview of ^^^^^^H anifestations of psychical human experience—the phenomenaemergentoperations which are continuous, of hypnotism, for example. It is athough latent: and which belong, not scandal to medical that itso much to the self of which we are should now make important use of habitually conscious, as to a hidden hypnotism while still ignoring the chain of mentation, which, for aught great men of the past who first re- we know, may comprise a continuity vealed this power in man. The scan- of supernormal percipience or activ- dal is the greater whe:itv. 77

we consider(Phantasms of the Living, the foul abuse and mental torture

YoL n., p. 312.) that these great men of the past hadMrs. Henry Sidgwick says: “ In- to bear from medical science.

creased owledge about * the sub- But what do these phenomenaliminal self, by giving glimpses of point to T Some timeless and space- extension of human faculty and less .radiation and reaction taking showing that there is more of us than place between mind and mind tran- we are nominally awar§ of, similarly seen ding time and space. The ten suggests that the limitation imposed unconscious would appear to have by our bodies and our material sur- meaning only when the normal con- roundings are temportary limita- sciousness is regarded as our full con-

(Proceedings, S.P.R., VoL sciousness. But the term is used forturns.IfXXIX., p. 247.) something transcending our normal

150 ADVANCED THOUGHT AND O C C U LT D IG E S T

consciousness. The term used should be “superconsciousness, ” for the term “ unconscious” as used means a consciousness under which the nor mal consciousness is subsumed...........

'I interpret Myers’ subliminal con sciousness as the full consciousness of the soul of man under which the supraliminal self is the em bodied eslf. But if this inter pretation be correct was not Myers —to whom we all owe so profound a debt of gratitude—just a leetle in fluenced by our very common pre conceived idea that we are merely embodied selves! Not influenced I suggest in thought, but in the use of language! Should not the soul be the supraliminal and the embodied self the subliminal! Normal "con sciousness is subsumed under super consciousness. Myers himself was fully aware of the difficulties we all encounter in stating psychical facts in physical terms. (Phantasms ofthe Lifting, Vol. II., p. 290.). The main object of this inquiry is

now complete. I have preferred an argument to show that, assuming te lepathy to be a fact of human ex perience, we have evidential proof, proof from human experience, that we exist, transcendent of time and space, as souIb and that communion, transcendent of time and space, ex ists between us all as souls.

But, if the theory now propounded be sound, it changes altogether the standpoint from which we regard the phenomena of telepathy and some thing as to this must be added.

The tendency of human thought at present is, I think, towards some such

theory as that now propounded. But in the past telepathy has been viewed from the human standpoint, from the standpoint of the embodied self. Telepathic communications have been considered as importing some exten sion of human faculty—the term ex altation of faculty has been largely used. All thought has started from the embodied self as the really real self. d a l

Now, however, we hold the em bodied self is no more than an inhib ited form in time and space of the soul of m an: we start with the soul of man and communion, transcendent of time and space:, between us all as souls.

An analogy for what is stated above may be found that Darwin’s theory of the descent of man. The tendency of human thought was orig inally based on the idea that Darwin held men to be close relations of monkeys. In fact, he made them dis tant collaterals tracing back from some, probably, arboreal ancestor. In the same way, telepathy was first re garded as marking direct communica tion between men, while now the tendency is to regard normal' and telepathic communications as collat erals from some basic mode of com munion—by the present theory, com munion between souls. The “ self" we now start with is the soul of man j formerly we started with the em bodied self as the self.

To be continued