DYNAMIC THOUGHT/PART 1
DYNAMIC THOUGHT
CHAPTER I
"IN THE BEGINNING"
THIS
book will deal with Life. It holds that Life is Universal—that it is inherent
in, and manifests (in different degrees) in every part, particle, phase,
aspect, condition, place, or relationship, in the World of Things that we call
the Universe.
It
holds that Life manifests in two aspects or forms, which are generally found by
us in connection and co-operation with each other, but which are both,
probably, an expression of some One Thing higher than either. These two aspects
or forms, which together go to make up or produce that which we know as
"Life," are known as (1) Substance or Matter; and (2) Mind. In this
book the term "Substance" is used in preference to
"Matter," owing to the fact that the term "Matter" has
become closely identified with certain ideas of the Materialistic school of
thought, and has generally been regarded by the public in the light of
"dead matter," whereas this book holds that all Substance is Alive.
The term "Mind" is used in the sense of "Mind, as we
know it," rather than as "Mind, as it is"—or, as
"The Cosmic Mind." In some places the term "Mind-principle"
is used to convey the idea of "a portion of the Great Principle of Mind,
of which that which we call 'Mind' is but a small and but partially expressed
portion." These terms are explained and illustrated as we proceed. The
aspect of "Energy or Force" is not treated as a separate aspect or form
of Life, in this book, for the reason that it is regarded as merely a
manifestation of Mind, as will appear as we proceed. We have much to say
regarding Motion, but the writer has tried to explain and prove that, at the
last, all Motion results from Mental Action, and that all Force and Energy is
Vital-Mental Force and Energy.
This
book is not intended to run along metaphysical or theological lines—its field
is different. And so, while it recognizes the importance of these branches of
human thought, still, 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.
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