THE POWER OF MIND. William Walker AtkinsonЧитать онлайн книгу.
it finds that its own particular field is sufficient to engross its entire attention, for the moment, and, consequently the aforesaid subjects shall not be touched upon except incidentally, in connection with the subject matter of the book.
This being the case, there will be no discussion of the "origin of Life"—the question of "creation"—the problems of theology and metaphysics—the riddle of the "Why and Wherefore" of Life and the Universe. The writer has his own opinions upon these questions, but feels that this is not the place in which to air the same. For the purposes of the book, he prefers to leave every reader to his own favorite views and conceptions regarding these great subjects, feeling that the views regarding Life, Mind, Motion and Substance, that are advanced in this book, may be accepted by any intelligent reader, without prejudice to his, or her, accepted religious or philosophical views.
The writer sees that this something called "Life" exists—he finds it in evidence everywhere. And he sees it always in its aspects of Substance and Mind. And he feels justified in regarding "Life" as always existing in, and manifesting in these aspects—always in conjunction—at least, Life "as we know it."
And he finds certain apparent Laws of Life in operation in the Universe to which all Life, in all of its aspects, is apparently amenable. And he feels justified in considering these Laws constant, and invariable, and unchangeable so long as the Universe, as it now is, exists.
And with the above views in mind, this book will proceed to a consideration of its subject, without attempting to peer behind the veil separating the Universe from its Causer—Life from its Source.
But in justice to reader, subject and writer, the latter has thought it well to state that he does recognize, not only the veil, but That-which-is-behind-the-Veil. To proceed without this statement would be unfair and misleading. The writer wishes to be understood positively upon this point, even though the declaration may bring forth the derisive jeer of those who feel that they "have outgrown" this conception; or else the calm, superior, pitying smile of those who feel that the Universe is its own Cause and Effect. By "Universe," the writer means "The whole body of Things" (Webster). His declaration means that he believes in "That-which-is-above-Things."
The writer prefers not to attempt to "define" THAT which he calls "The Infinite." The word "Infinite" means "without limit in time, space, power, capacity, knowledge or excellence" (Webster). And to "define" is to "limit"; "mark the limits of"; "mark the end of," etc. The term "define," as applied to "The Infinite," is ridiculous—an absurd paradox. The writer echoes Spinoza's statement: "To define God is to deny Him." And so there shall be no attempt at definition or limitation.
But the human mind, in considering the subject, is bound by its own laws to think of "The Infinite" as Real, and actually being and existent, if it thinks of It at all. And if it thinks of It as "Infinite," it must, by its own laws, think of It as Causeless; Eternal; Absolute; Everywhere-present; All-Powerful; All-Wise. The human mind is compelled to so consider The Infinite, if it thinks of It at all. But even in so thinking of It as "being" these things, it is doing something like "defining" or "limiting" It, for The Infinite must not only "be" those things, but it must "be" so much more, that "those things" are but as a grain of dust on the desert as compared to the real "Being" of The Infinite. For the "things" mentioned are but "finite" or "defined" things—things possessed by the Finite Things—and, at the best can be but symbols of the attributes or qualities of The Infinite; even the words "attributes" or "qualities" being an absurdity as applied to The Infinite. This view, also, must be reported by the human reason, if it thinks about the matter at all.
The final report of the human reason regarding this matter is that it is insoluble and unthinkable to that reason, in its final analysis. This because the human reason is compelled to use terms, concepts, etc., derived from its experience with finite things, and therefore has no tools, measurements, or other appliances with which to "think" of The Infinite. All that it can do is to report that it finds that it has limits itself, and that it finds beyond those limits That which it cannot define, but which it is justified in considering as Infinite, and superior to all finite conceptions, such as Time, Space, Causation and Thought. (The idea of Thought being finite, equally with Time, Space and Causation, is not common, by the writer is compelled to place it in that category, because it is clearly under the laws of Time, Space, and Cause and Effect, and must be considered as "finite." The "knowledge" possessed by The Infinite must be something far transcending that which we know as the result of "mental operations," or "thinking.")
Certain fundamental truths seem to have been impressed upon the human intellect, and the reason is compelled to report in accordance therewith. But an analysis of these fundamental truths is futile, and the attempt only leads one into wild speculations. The only advantage that comes from the attempt is the strengthening of mental muscle of those who are able to stand the strain of the exercise; and the fact that by such attempt we are made aware that we do not know, and cannot know, by reasons of the nature of the Intellect, and are thus prevented from harboring absurd and childish theories about the Unknowable. To know that we do not know, and cannot know, is the next best thing to actually knowing.
The writer does not wish to be understood, that the limits of the human reason are unalterably fixed. On the contrary, he believes that additional fundamental portions of Truth are super-imposed upon the mind of the race from time to time. And he believes, yes, knows, that there are regions of the mind that give reports higher than those conveyed through the Intellect. And he believes that there are phases of knowledge in store for Man that will raise him as much higher than his present position, as that present position is superior to that of the earthworm. And he believes that there are Beings in existence to-day, on planes of Life as yet undreamed of by the average man, who far transcend Man in power, wisdom and nature. He believes that Man is merely just entering into his kingdom, and does not realize the grandeur of that which is his Divine Inheritance.
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