It will be as well to mention here that the classification of Mind with the aspects of Life, in conjunction with Substance, and Motion, does not mean that the Ego or Man is a material thing. The writer believes that the Ego is a transcendent Being, partaking in some wonderful way of the essence of The Infinite that it is a Soul Immortal. He believes that as Paul says, "We are all children of God, but what we shall be does not as yet appear." These matters shall not be discussed in this book, but the writer wishes to make himself clear, in order to prevent misunderstanding. Again, in this respect, he must "fly in the face of Materialism."
But, although the writer expresses his belief in the existence of The Infinite, and bases his philosophy upon that basis, he does not wish to insist upon the identification of his conception with that of any other particular conception of the Source of Life. Nor does he insist upon names, or terms, in connection with the conception. He has used the term, "The Infinite," because it seems to be broader than any other of which he could think, but he uses it merely as a name for the Un-Nameable. So, if the reader prefers, he, or she, may use the terms: "God"; "Deity"; "First Cause"; "Principle"; "Unknowable"; "Infinite and Eternal Energy"; "The Thing-in-Itself"; "The Absolute"; or any of the other countless terms used by Man in his attempt to name the Un-Nameable to describe the Un-Describable to define the Un-Definable.
And all may retain their ideas, or lack of ideas, regarding the relation of The Infinite to their own particular religious views, or lack of views. The philosophy of this book need not disturb a man's religious belief nor does it insist upon the man holding any special religious belief. Those are matters entirely for the exercise of the man's own reason and conscience. And they may retain their own pet philosophy regarding the origin, purposes or plan of the production and existence of the Universe this book shall not meddle with their metaphysics or philosophy. What is herein offered may be assimilated with the fundamental ideas of nearly every form of religious or philosophical belief, it being in the nature of an Addition rather than a Subtraction, or Division. Its philosophy is Constructive rather than Destructive.
CHAPTER II
THINGS AS THEY ARE
IN our last chapter we considered the Source-of-All-Things, which we called The Infinite. In this chapter we shall consider the All-Things itself, which men call The Universe. Note that the word Universe is derived from the Latin word "Unus," meaning "One," and "Versor," meaning "to turn," the combined word meaning, literally, "One that turns, or moves." The Latin words indicate a close meaning, namely, One thing in motion, turning its several aspects, and assuming many changes of appearance.
The writer does not intend touching upon theories of the origin of the Universe, nor of its purpose, or of any design in its production or management, nor of its possible or probable end. These questions do not belong to our subject, and then again, as was said in the last chapter, speculation regarding it is devoid of results, and leads one to quicksands and bogs of mental reasoning, from which it is difficult to extract oneself. The answer to the Riddle of the Universe rests with The Infinite.
But it is different with the case of the manifested Universe that is evidenced by our senses. Science is a different thing from metaphysics, and its process and mode of work are along different lines. And, much knowledge of Things may be obtained from a consideration of it remembering always, that its knowledge is confined to Things, and not to That-which-is-back-of-Things. And, so let us consider the Universe of Things.
Material Science has held that the Universe is composed of two principles, (1) Matter; (2) Energy or Force. Some hold that these two principles really are aspects of the same thing, and that there is really but one Principle, one aspect of which is shape, form, etc., and called Matter; the other a quality manifesting in Motion, which quality is called Force. Others, the most radical, hold that there is nothing but Matter, and that Force and Energy is but a "quality," or "power," inherent in Matter. Others hold that Force is the "real thing" and Matter but a form of Force. All branches hold to the idea that Matter and Energy are always found together, and can not be thought of separately. Matter and Force are held to be Eternal, and Infinite, it following that there can be no addition to, or subtraction from either; all apparent loss and gain, creation and destruction being but change of form or mode. God is declared unnecessary, and the Universe is held to operate according to certain Laws of Matter or Force (either or both) which are unchangeable and immutable eternal and always valid. Mind and Thought are held to be products of properties of Matter or Force (one or both), secreted, evolved, or produced in the Brain. The Soul is relegated to the waste heap, and discarded as useless in the new philosophy. Moleschott said, "Thought is a motion of Matter"; and Holbach, that "Matter enjoys the power of thinking." "Natural Laws" are held to be sufficient for the explanation of all phenomena, although ignoring the fact that the reason has never before formed the conception of a "law," without thinking it necessary to think of a "law-maker," or a power to enforce and administer the law. However, the philosophers hold that it is no more difficult to think of such a law than to try to form an idea of Space or Eternity, both of which are unthinkable to the human reason, but both of which are admitted as self-evident facts.
But notwithstanding this somewhat crude and "raw" reasoning, Material Science has accomplished a wonderful work in the world, and has brought to light facts of inestimable value to Man in mastering the material world, and in forming correct ideas of the solution of material difficulties. The facts of Material Science enables the world to cheerfully overlook its theories. And even the theories are rapidly undergoing a change, and, as we have stated, some of the most advanced scientists are rapidly reaching the position of the Occultists and mystics, bringing with them a mass of facts to back them up, to exhibit to the Occultists who dealt with principles rather than with details, or material facts, so far as fundamental theories were concerned. Each is boring his way through the mountain tunnel of the Unknown, and both will meet in the centre, their lines meeting each other without a variation. But the Occultists will call the tunnel-centre Mind, and the scientists will call it Matter, but both will be speaking of the same thing. And the Causer of the mountain will probably know that they both are right.
But, we are speaking of the new school of advanced Material Science now not of the old conservative "All is Matter" people, who have been left behind. The new school speaks of Substance now, instead of Matter, and ascribes to "Substance" the properties of Matter, Energy, and something that they call Sensation, by which they mean Mind in a crude form, and from which they say Mind and "Soul" evolved.
This new school of Scientists are very different from their predecessors they are less "hide-bound," and far from being so "cock-sure." They are seeing Matter melting into Energy, and giving signs of Sensation, and they are beginning to feel that, after all, there must be a Thing-in-Itself, that is the real basis of, or "real thing" in Substance. There is heard very little among them about "dead matter"; "blind force"; or of the "mechanical theory" of Life and the Universe. Instead of it being a big machine, operated under mechanical laws, with Life as the steam, the Universe is beginning to be regarded as somehow filled with Life, and Science is finding new examples of Life in unexpected quarters, and the "dead matter" area is being narrowed.
Men who have followed the advances made by recent Science are holding their breaths in awe and earnest expectation and those who are pushing the inquiries and investigations to the furthest extent are showing by their eager faces and trembling hands that they feel that they are very close to the border line separating the old Materialism from a New Science that will give Thought and Philosophy a new impetus and a new platform. Such men are feeling that they are seeing the old Matter melting away into something else the old theories are falling apart under the light of new discoveries and these men feel that they are penetrating a new and hitherto unexplored region of the Unknown. May success be theirs, for they are now on the right road to Truth.
In the following chapters we shall see frequent references to "Science" and when we use the word we shall know it means this new school of Scientists, rather than the older school that is now being superceded. There is no conflict between True Occultism and True Science, notwithstanding their directly opposite theories and ideals they are merely looking at the Truth from different viewpoints at different sides of the same shield. A better day is coming, when they shall work together, instead of in opposition. There should be no partisanship in the search for Truth.
Things have worked this way: Occultism would enunciate a theory or principle but would not attempt to prove it by material facts, for it had not gathered the facts, having found the principle within the mind, rather than without. Then, after laughing at the occult theory or principle, Science would search diligently for material facts to prove an opposite theory, and in so doing would unearth new facts that would support the Occultists contention. Then Science would discard its old theory (that is, the younger men would the old ones, never) and proceed to proclaim a new theory or principle, under a new name, and backed up with a mass of facts and experiments that would create a new school with many enthusiastic followers. The old claim of the Occultists would then be forgotten or else go unrecognized under its old name; or disguised by the fantastic and bizarre coverings which some so-called Occultists had draped around the original Truth.
But, so long as Truth is being uncovered, what matters it who does the work, or by what name he calls his school. The movement is ever forward, and upward what matter the banner under which the armies move?
In this book the writer will advance a very different theory of the Universe of All-Things from that of Modern Science, although he feels that his theory may easily be reconciled with the most advanced views of that school.
In the first place, as he has stated in the first chapter, he does not hold that the Universe, as we know it, is self-sufficient, but he recognizes a Something back of all phenomena and appearances, which Something he calls "The Infinite."
And he differs very materially from the views of those who claim that Mind is but a property, or quality, or something proceeding from Matter or Force, or Matter-Force, or Force-Matter according to the views of the respective schools. He takes an entirely different and opposite position.
He holds that all that we call Matter (or Substance) and Mind (as we know it) are but aspects of something infinitely higher, and which may be called the "Cosmic Mind." He holds that what we call "Mind" is but a partial manifestation of the Cosmic Mind. And that Substance or Matter is but a cruder or grosser form of that which we call Mind, and which has been manifested in order to give Mind a Body through which to operate. But this view he merely states in passing, for he makes no attempt to demonstrate or prove the same, his idea being that it forms a different part of the general subject than the phase of "Dynamic Thought," to the consideration of which this book is devoted.
He also differs very materially from the Materialistic school in his conception of Force or Energy. Instead of regarding Force as a distinct principle, and as something of which Mind is but a form, he walks boldly out into the arena of Scientific Thought, and throwing down his gauntlet, proclaims his theory that "There is no such thing as Force apart from Life and Mind" "All Force and Energy is the product of Life and Mind all Force, Energy and Motion result from Vital-Mental Action all Force, Energy and Motion is Vital-Mental Force, Energy and Motion." "The Mind abiding in and permeating all Substance, not only has the power to Think, but also the power to Act, and to manifest Force and Energy, which are its inherent and essential properties."
He also takes the position that Mind is in and about and around Everything. And that "Everything is Alive and Thinking." And that there is no such things as "Dead-Matter," or "Blind-Force," but that all Substance, even to the tiniest Particle, is permeated with Life and Mind, and that all Force and Motion is caused and manifested by Mind.
He holds that all forms of Force, Energy and Motion, from the Attraction of the Particles of Matter, and their movements in response thereto, up to the Attraction of Gravitation, and the response of the Worlds, and Suns, and Stars, and Planets, thereto are forms of Mental Energy and Force, and Action. And that from the tiniest atom, or particle, to the greatest Sun all obey this Great Action of Mind this Great Force of Mind this Great Energy of Mind this Great Power of Mind.
And upon this rock this rock of Truth, he believes it to be he takes his stand, and announces his belief, and bids all-comers take notice of what he believes to be a germ-thought that will grow, develop, and increase so that it will eventually permeate all Scientific Thought as the years roll along. He calls this theory "The Theory of Dynamic Thought."
CHAPTER III
THE UNIVERSALITY OF LIFE AND MIND
THE writer has deemed it advisable to preface his consideration of "Mind" in itself, as well as of Substance and Motion, with two chapters, the purpose of which will be to demonstrate that Mind, in some form or degree, is to be found in connection with all Things and that Everything has Life and that Mind is an accompaniment of all Life. To many the term "Mind" means only the "thinking quality" of man, or perhaps of the lower animals; and "Life" the property only of such organic creatures. For that reason it has been deemed advisable to point out that Life and Mind are found even in the lowest forms of substance even in the inorganic world.
In this chapter and from now on, the writer shall use the term "the Mind," etc., to indicate the particular mental principle of the creature or thing the bit of Mind that is segregated from the rest, and which each person thinks of as "mine," just as he thinks of "my" body, as distinguished from the universal supply of Substance. The term "Mind" will be used in its Universal sense.
And, the writer intends to use Elmer Gates' term, "Mentation," in the sense of "effort; action; or effect; in or of, the Mind" in short, "mental process." The word is useful and when one has learned to use it, he will prefer it to the more complicated terms. Remember, then, please "Mentation" means "Mental Process." Mentation includes that which we call "Thought," as well as some more elementary forms of mental process that we are not in the habit of dignifying by the term, Thought, which latter we usually reserve for mental process of a higher order.
So, then, "Mind" is the something of which one's particular Mind is composed; "The Mind" is that something possessed by one, by and through which he "thinks"; "Mentation" is mental process; and "Thought" is a advanced kind of Mentation. At least, the said words will be so employed in this book, from now on.