Chapter I
Power of Mind
The Unity of Nature
While we live in a world of infinite variety of forms, still there is a fundamental unity which the more careful observer can find. In fact, the whole movement of modern science is in the direction of simplification and unification. In the world of so-called matter we find that in place of eighty-eight or more indissoluble and primary substances there is only energy and that each of these “primaries” is composed of a varying number of corpuscles of negative electricity held together by an equal positive charge. The difference between the primaries is merely the difference in the number and placement of these corpuscles or electrons. It is possible to change one primary into another as was recently done by subjecting tungsten to terrific heat, thereby freeing some of the electrons and producing helium. On the plane of matter, therefore, we find that the substance of which the universe is composed is one stuff --energy.
Turning to the question of simplification of “life” we find that the science of biology has demonstrated that all forms, however complex, are built up of myriad smaller forms each of which may be called a cell and has an intelligence of its own. As we study cell-life we are led back into ever-simpler forms until we come to what may be considered the “primary cell.” The evolution of life, therefore, no matter how far it has proceeded, has been development from primitive similar or identical cells. A cell is a combination of life and energy, or, putting it in a different form, a cell is a group of primary energies held in place by primary intelligence which we call life.
The thing to note about the foregoing facts is the principle of unity. Identity of nature indicates identity of origin. It is to be supposed that the origin of the primitive intelligence of the cell is identical for all cells, no matter how far they may have evolved. This is a very important principle as it denotes a widely diffused and presumably Universal Intelligence from which the primitive intelligence of the cell is derived.
The massive problem of modern science is the question as to whether the intelligence of the cell is the product of the energy, or the energy is the product of the intelligence. Here is the breeding-ground of all the disputes between science and religion, science usually giving the first for an answer, and religion giving the second. John Burroughs says that “life is a mode of motion in matter”* but he could not explain what that “mode of motion” is. He says that it is something that lifts up otherwise inert matter into organized form; but the very fact that it does it in one place and not another demonstrates that the original impulse is not to be found in matter itself, or else it would do it in all places, since the nature of matter supposedly is the opposite of intelligence which has the power of choice as to where it will “lift up” matter into form. The conclusion that life rather than matter is the originating impulse is rationally scientific because life is intelligence and intelligence may mean selection. In other words we cannot suppose that matter, from its very nature, has the power of selection as to where it will manifest a varied form; but on the other hand, we can imagine that intelligence can and does possess that power. Therefore the variety of form is the product of an ever acting and infinitely varied intelligence.
*”Breath of Life.”
It is necessary to take only one further step and that is to investigate the probable ultimate nature and origin of matter itself. We have found that the basis of matter is energy, but the source of this energy is to be sought. Analyzing the electron we find that it is itself not a “thing,” not a “particle of matter,” but merely a vortex created by the crossing of lines of force. There is “nothing to it,” in other words. It is not primary but a product, a state, resulting from the action of “higher forces.” What these higher forces may be has no answer from the standpoint of material science. It is and must ever remain a mystery to the materialist, and therefore the “science” of the materialist is based on a mysticism or an abysmal ignorance to which the science of the mystic is as a bright and shining light.
The Universal Subconscious
We are not taking up the defense of mysticism but we wish scientifically to establish that more of “the facts” are with the idealist than are to be found with the materialist, because the former is consistent throughout and his system is complete. For he declares that “lines of force” are the result of the play of intelligence; in other words, there is a universal intelligence in which all life and movement take place; this intelligence “thinks”; thinking produces a state from which the lines of force are derived; the crossing of the lines of force produce the electron, and so forth. The electron is the effect of consciousness rather than the cause. The effect cannot produce the cause, therefore the “material energies” of the cell cannot produce the intelligence that governs it. They can only obey it.
In the foregoing, lies the rationale of healing by metaphysical means whether it be by the method of Christian or Divine Science, Unity or any other movement. It also explains the method of the control of one’s destiny through the use of mental law in business and profession. There is a universal medium of mind. This mind is the source of all, the support of all. It is homogeneous, non-dissociable; everywhere present, as the life and energy of the universe. In it “we live, and move, and have our being.” As it is one it necessarily follows that all within it is of a similar nature. The intelligence of the individual mind must therefore be of the same kind. Or reversing the statement we may say that the intelligence of the Universal must, in its impersonal aspect, be of a kind with the individual.
We have already found what the impersonal aspect of the individual intelligence is like and we have called it “subconscious.” Without further discussion, therefore, we shall speak of the Universal Intelligence, from the standpoint of its impersonal activity, as the Universal Subconscious. We are not here concerned with its personal nature. I have discussed that at length in “The Law of Mind in Action,” and the larger part of my volume “Being and Becoming” is devoted to the subject. Our immediate concern is to note that there is a Universal Subconscious in which all mental action takes place even though that action has its inception in the individual. The word “individual” is itself only the designation of a center of consciousness within the Universal. When you or I think therefore, we are thinking within the circle of the Universal. “The center is everywhere, the circumference nowhere.” Whatever we think must spread like a ripple contacting other centers, other points in mind.
We have in the radio a picture of this. To the radio the ether is impersonal. Any message may be set afloat in it. You choose what you wish to broadcast, and the message spreads everywhere. In effect, the receiving apparatus may be anywhere. But messages of danger or of uplift, of warning or encouragement may be all around us, and unless we tune in on them we are as though they did not exist.
The Impersonal Nature of Universal Mind
Let us bear in mind the impersonal nature of the Universal Intelligence or Subconscious. To do so is to save ourselves from splitting on the rocks of religious controversy, and creating the false assumption that only those who have a peculiar religious bias can avail themselves of these principles in the cure of disease and the demonstration of plenty. In fact, we may think, if we wish, of the Universal Subconscious as intelligent force, able to accept, understand, and operate upon any idea given it; working it out to a definite and complete conclusion, but with no choices of its own as opposed to ours. So far as the individual is concerned the ancient adage holds good, “The Whole does not will, it is only the part that wills.” Or, as we find it elsewhere represented by the sages, “Law is no respecter of persons,” and “whatsoever a man soweth that (and no other) shall he also reap.” The just and the unjust alike receive sunshine, and the rain wets them both.
We thus see the Universal Subconscious or as the Middle Age writers termed it, “Anima Mundi,” may be looked upon as the refinement of force. Thus its employment is not different from the employment of other forces, such as attraction of gravity in running a water wheel, steam, electricity. It is merely the super force from which these are derived. Electricity is impersonal for it presents no objections to those who would use its power. It will light your house if you screw in a bulb, or it will knock you over if you stick in a finger.
The universal force will give its answer in the terms of the request. It is neither good nor bad; it is neutral and impersonal. IT IS. To attribute personality to it would be as false as to attribute personality to the individual subconscious. The individual subconscious is neither good nor bad and accepts without protest whatever impression is made upon it.
Is it true then that there is no Universal Goodness, no Universal Love betraying its presence throughout the universe and answering the cry of the hungry heart? To ask such a question is to show a misunderstanding of the principles here elucidated. Does the neutral and non-moral aspect of electricity prove or disprove the love or presence of God? It has nothing directly to do with it.
The forces of the individual subconscious are played upon by thoughts, ideals, and suggestions, and the responsiveness of these forces neither proves nor disproves the goodness or badness of the incarnating ego. The self is personal. The subconscious is impersonal. Conceiving of the ego as being able to be “good” or “bad,” we may say that a “good” ego will impress only “good” ideas upon its impersonal and creative mind; and because the ego is “good,” his choices will be always those that will produce a state of goodness in the subconscious. Therefore, the reactions or results will be “good” but the subconscious is only good by courtesy. Water is said to be “good” when flavored with fruit juices, and “bad” when flavored with bitters. But water is neither good nor bad.
In the same way we may be sure that the Universal Subconscious is good or bad only by courtesy. When moved upon by “good” ideas it is flavored with “goodness” and when moved upon by “badness,” it contains bitter waters. We may feel sure that all the ideas of the Dominating Intelligence to which the lower intelligence is “sub” --are good. In the larger aspects, the Universal Self is working out His great purposes and these are kindly and well-meant for the race as a whole. He is therefore the All-Good, the All-Loving, the All-Wise, and our hearts may and should be turned to him in adoration and delight. “Thou hast made us for Thyself and our hearts are restless until they rest in Thee.” *
*St. Augustine.
But no amount of adoration and delight can cause the turning of a hair in the balance of the scales of justice which mete out to each the fruit of his own sowing. At the same time, to “practice the Presence of God is the best rule for a holy life,” just as the practice of love in the family circle is the best rule for domestic felicity. The atmosphere of a home is “good” when the thoughts, ideals, and acts of its members are good. So we, if we would express or demonstrate the best that life can give, must place our minds on the highest ideals which can inspire to thoughts and suggestions whose harvest is kindness, goodwill, peace among men, health, happiness, and success. And there is nothing which can so inspire those ideals as faith in and love for God.
This faith in and love for God, however, can be absolutely divorced from the idea of creeds and established religions. It is not Methodist, Baptist, Catholic, Buddhist, nor Mohammedan faith. It may be any one of these or entirely apart from fixed dogma. It belongs to all. You do not need to change the “faith of your fathers” to get results. It is possible to get them without having faith in a personal God. “Whatsoever things ye have need of, when ye pray, believe ye have received them, and ye shall receive them.” To pray, then, in regard to things is not to wheedle them out of a reluctant God, please a sentimental God, arouse a slothful God, nor placate an angry God. It is to sow the seeds of faith or expectancy of the thing which you desire to demonstrate or bring forth into expression.
