NUGGETS OF THE NEW THOUGHT/PART 7
IN THE DEPTHS OF THE SOUL.
Stores of information; rich mines of knowledge; uncut gems and precious
metal awaiting the discoverer—Psychic and spiritual faculties—Strange
attraction of soul to soul—The Rock of Ages—The Voice of the Soul.
Deep down
in the soul are stores of information awaiting to be brought to the surface of
consciousness. Rich mines of knowledge are there—uncut gems rest there awaiting
the day when they will be uncovered and brought into the bright light of
consciousness—rich veins of precious metals are there awaiting in patience the
day when some Divine Adventurer will search for them and bring them to light.
The human mind is a wonderful storehouse, concealing all sorts of treasures and
precious things, only a fraction of which have been discovered so far.
We have
faculties not yet recognized by the science of the day—psychic and spiritual
faculties—just as real as the recognized faculties, playing an important part
in our everyday lives, particularly when we have been made aware of their
existence. In many of us these faculties are scarcely recognized, and many of
us doubt and deny their very existence. Others have a faint perception of their
existence, but do not know how to use them, and get but the slightest benefit
from them. Others have awakened to the wonderful faculties which are developing
and unfolding within them, and a few have gone so far as to aid in this
development of these higher faculties of the mind, and have been almost
startled at the results obtained. The Orientals have their ways of development
of these faculties, and we Occidentals have ours. Each best serves the purposes
of the particular people using it.
As we
bring these faculties out of the realm of the super-conscious into the field of
consciousness, life takes on an entirely different meaning, and many things
heretofore dark are seen plainly and understood. No one can understand the
Oneness of things until his spiritual faculties are sufficiently developed to
make him conscious of it. Blind belief or reliance upon the
words of another will never do for the seeker after Truth that which is
accomplished by a single gleam of consciousness resting upon some of the hidden
treasures of the soul. One glimpse into the depths of the soul will do more
than the reading of thousands of books, the teaching of hundreds of teachers.
This glimpse, once had, will never be forgotten. Its reality may be questioned
at times—at other times the memory may seem dim and unreliable—but it will
return in all its freshness and brightness, and even in the moment of doubt we
cannot entirely escape it.
Our real
knowledge of the existence of GOD is not obtained from the intellect. We can
take up the subject of GOD and reason about it all our life, only to find
ourselves, in the end, in a worse muddle than when we started. And yet one
single ray of consciousness reaching down into the depths of our inner being
will bring to us such a complete certainty of GOD'S existence and being, that
nothing afterward will ever shake our faith in the reality and existence of the
Supreme Power. We will not understand the nature of his being—his existence—his
power—but we will know that he exists, and will feel that
peacefulness and infinite trust in him which always come with the glimpse of
the Truth. We will not understand any better the many theories of Man regarding
GOD and his works; in fact, we will be more apt to turn away, wearied, from
Man's discussion of the subject—the attempt of the finite to describe and limit
the infinite. But we will know that at the Center of things is
to be found that Universal Presence, and we feel that we can safely rest
ourselves on his bosom—trust ourselves in his hands. The cares, sorrows and
trials of Life seem very small indeed when viewed from the absolute position,
although from the relative position this world often seems to be a very hell.
Another
glimpse into the recesses of the soul reveals to us the Oneness of things. We
see GOD as the great Center of things, and all the Universe as but One. The Oneness
of all Life becomes apparent to us and we feel in touch not only with all
mankind, but with all life. The petty distinctions of class, race, rank, caste,
nationality, language, country fade away and we see all men as brothers. And we
feel a kindly feeling and love toward the lesser manifestations of life. Even
the rocks and the stones are seen as parts of the Whole and we no longer feel a
sense of separateness from any thing. We realize what the Universe is, and in
our imagination visit the most distant stars and instinctively know that we
would find nothing foreign to us there—all would be but bits of the same thing.
And we
begin to understand those strange attractions of soul to soul, instances of
which have come to all of us. We realize that it is possible to entertain a
feeling of love for every living creature—to every man or woman, the
manifestations, of course, varying in degree and kind, according to sex and
closeness of soul relation. It makes us more tolerant and causes us to see but
ignorance in many things in which we saw but sin before. It makes us feel pity
rather than hate. Ah, these little glimpses into the inmost recesses of the
soul they teach us many new lessons.
And one of
the greatest lessons that we may acquire in this way is the recognition of the
eternal life of the soul. We may believe, with greater or less earnestness, in
the doctrine of the immortality of the soul, our beliefs and conceptions
depending more or less upon the teachings which we have received from early
childhood, but until we become conscious of that which lies within us, we are
never really certain—we do not know. Many good people will deny this statement,
and will say that they have never doubted the life of the soul after death, but
see how they act. When death comes into their houses they mourn and cry aloud
in their agony, and demand of GOD why he has done this thing. They drape
themselves in mourning and mourn and weep as if the loved one had been
destroyed and annihilated. All of their actions and conduct go to prove that
they have no abiding sense of the reality of the continuance of life beyond the
grave. They speak of the dead as if they were lost forever—as if a sponge had
been passed over the slate of life and naught remained. How cold and hollow
sounds the would-be comforting words of friends and relatives, who assure the
mourning ones that the being who has just laid aside the body is "better
off now," and that all is "for the best," and all the rest of
conventional expressions that we make use of. I tell you that one who has had a
glimpse into what lies within him knows so well that he is eternal that he
finds it impossible to look upon death in the ordinary way, and if he is not
very careful he will be regarded as heartless and unfeeling for the sorrows of
others. And he will be regarded as a fool in his views of life by those around
him who attend church regularly every Sunday, and who profess a full belief in
all its doctrines. If he considers that he himself is his soul, and that he is
as much an immortal being now as he ever will be—that his body is but as a
garment to cover him, or an instrument through which he manifests himself—if he
considers that he is in eternity now just as much as he ever will be; that he
cannot be destroyed by Mt. Pelee eruptions or railroad accidents—if, in short,
he feels these things so strongly that they have become a part of his real
everyday life—why, he is looked upon as "queer" by those who hear
these things taught them every Sunday, and who would feel horrified if they
were accused of harboring a doubt regarding them. This is one of the things
that go to show the difference between "believing" a thing and
"being conscious" of it.
Now, don't
run away and say that I held that the church-goers have no conception of the reality
of the immortality of the soul, for I haven't said any such thing. There are
many church-goers who have experienced a full realization of the feeling I
mention, and there are many more church-goers who have not. And there are many
men and women who scarcely ever enter within the walls of a church who have had
this experience, and it means more to them than all the preachments they have
ever listened to. It is not a matter of being "in-church" or
"out-of-church," it is a matter of spiritual development, that's all.
I attend churches of all denominations, and I find all of them good. The
service of the Catholic Church appeals to me, and so does the meeting of some
old-fashioned Methodist congregation. I do not accept all the doctrines and
theories I hear in the various churches, but I manage to get some good out of
all. If I have any preference whatever, it is for an old-fashioned Quaker
meeting, where, perhaps, not a word is said from beginning to close, but where
there is undoubtedly a strong spiritual power manifested. I have even found
much good in attending a certain orthodox church, where the venerable preacher,
who does not believe in the "higher criticism" or creed revision,
often gives us a delightful sermon on the horrors of hell and the state of the
damned, including the unbaptized infants. I can listen to a sermon like this
with a thrill of delight—a feeling of intense joy which comes to me because I
have been given the inward assurance that there exists a GOD who is Love,
instead of the hating, wrathful, vengeful creature that the poor preacher tries
to make us believe is the Infinite Power—the Universal Presence—the Loving
Father. Oh, no, I am not condemning churches—I like them all, and think that
each one is doing the best possible work for the particular people who are
attracted to it. I have listened to the exercises of the Salvation Army, and
have seen much good in it. How many of you New Thought people, or you
high-toned church members, would make half the sacrifices for what you consider
Truth that the Salvation Army soldier or the Hallelujah lassie make every day
of their lives? Stop a moment before you laugh at them. Some of these people
have more spirituality in their little finger than many of us have in our whole
bodies.
There are
times when we feel disturbed and full of unrest. We seek to use our intellects
and solve all the problems of life. We fret and chafe under the restrictions
which have been placed upon us. We wish to KNOW all things. We reason this way
and that way, follow up every lane, alley and street in the city of Thought,
but, alas, we find not that which we seek. And in our search we are apt to
forget that we have within us an assurance that all is well with the world, and
with us. We rebel against the leadings of the Spirit—against the knowledge that
has come from the inner self—and we want to get our knowledge over the old
channels—by means of the Intellect. Well, at such times we storm and fume and
fret, and complain at our inability to solve the problem. We set up ideas only
to tear them down again. We assume and then abandon one position after another,
until there is nothing left. And the end of all the intellectual debauch is to
say finally, "I do not know." And then, after the struggle is over,
we see, just as plainly as ever before, the glimpse of Truth that has come to
us from within—we hear the words of the soul—we have the same old
consciousness. We say to ourselves, "I may not get this thing
intellectually, but I KNOW it is true. I cannot doubt the voice of the
Soul."
This
knowledge which comes from within is like the rock against which beat the
storms of the sea—against which dash the waves which completely cover it and
which hide it from sight, until it seems that it has disappeared forever from
view, carried away by the attacking waves. The lightning flashes, the thunder
rolls, the fury of the tempest seems concentrated against this rock, and the
demon of the storm seems intent upon destroying every particle of it—of tearing
it to little bits with which to strew the shores. All is darkness—all is
blackness—all is fury, raging and terror. After hours, the storm subsides, and
then later morning comes, and the first rays of the rising sun kiss lovingly
the rock which has stood the fury of the storm, and has emerged unhurt, a
witness to its superiority to the elements.
Storm
away, ye who would destroy this rock—dash your waves of Doubt, Logic,
Criticism, Unbelief, Dogma, Theory, against this rock of the Spirit. Exert
yourself to the utmost—expend all the force that is within you—do your best—do
your worst. Tear and twist, pull and wrench, beat and pound, and what have you
accomplished? After the storm has passed away—after the clouds have
dispersed—when the sky again is blue and the sun again is shining—the rock still
stands, undisturbed, unchanged, unshaken. And stand it will for ages and ages.
And Man shall begin to know of the stability and firmness of this rock. He will
begin to realize just what it means to him, and he will know that while the
waves that beat upon it are good and needful, and not to be despised, that only
upon the rock can he safely build.
Do not
despise the intellect and its teachings, but know that ye have within ye
another source of knowledge—that ye have spiritual faculties which are developing
and which you can use. And trust the work of these faculties—listen to the
voice of the Soul.
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