LITMIR.BIZ

      CHAPTER XIV

       THE MYSTERY OF MIND

       Table of Content

      THE writer, in this book, has treated the two manifestations of Life, viz., Mind and Substance, as if they were separate things, although he has hinted at his belief that Substance, at the last, might be found to emanate from Mind, and be but a cruder form of its expression. The better way to express the thought would be to say that he believes that both Substance, and Mind as we know it, are but expressions of a form of Mind as much higher than that which we know as Mind, as the latter is higher than Substance. But he does not intend to follow up this belief, in this book, as the field of the work lies along other lines. The idea is mentioned here, merely for the purpose of giving a clew to those who might be interested in the conclusions of the writer, regarding this more remote regions of the general subject.

      The writer agrees with the Ancient Occult Teachings regarding the existence of The Cosmic Mind, as he has stated in the last chapter. This Cosmic Mind, he believes, is independent of Substance, in fact it is the Mother of Substance, and its twin-brother, Mind as we know it.

      Mind, as we know it, and Substance are always found in connection with other. It is true that the form of Substance, used by Mind as its body, may be far finer than the rarest vapor that we know, but it is Substance nevertheless. The working of the Great Plan of the Universe seems to require that Mind shall always have a body with which to work, and this rule applies not only in the case of the densest form of Substance and the Mind-principle manifesting through it, but also in the case of the highest manifestation of Mind, as we know it, which requires a body through which to manifest.

      This constant combination of Mind and Substance—the fact that no Substance has been found without at least a trace of Mind, and no Mind except in relation to and combination with Substance, has led many scientific thinkers to accept the Materialistic idea that Mind was but a property of Substance, or a quality thereof. Of course, these philosophers and thinkers have had to admit that they could form no idea of the real nature of Mind, and could not conceive how Substance really could "think," but they found the Materialistic idea a simpler one that its opposite, and so they fell into it. Notwithstanding the fact that there was always a Something Within that would cry "Pshaw!" at the conclusion of the argument or illustration, these men have thought it reasonable to believe that there was no such thing as Mind, except as a result of "irritation of tissue," etc. But, nevertheless, there is always a Something in us that, in spite of argument, keeps crying like a child, "'taint so!" And, wonderful to relate, we heed the little voice.

      This Materialistic theory is a curious reversal of the facts of the case. Even the very conclusions and reasoning of these thinkers is made possible only by the existence of that Mind which they would deny. The human reason is incapable of "explaining" the inner operation of the Mind, upon a strictly and purely physical basis. Tyndall, the great English scientist, truthfully said, "the passage from the physics of the brain, to the corresponding facts of consciousness, is unthinkable. Granted that a definite thought and a definite molecular action of the brain occur simultaneously, we do not possess the intellectual organ, nor apparently any rudiment of the organ, which would enable us to pass by a process of reasoning from the one phenomenon to the other."

      The Materialist is prone to an attempt to rout the advocates of "Mind" with a demand for an answer to the question, "What is Mind?" The best answer to that question lies along the proverbial Irishman's lines of answering a question by asking another one, resulting in the "answering question," "What is Matter?" As a fact, the human reason is unable to give an intelligent answer to either question, and the best opinion seems to be to consider them as but two aspects of Something, the real origin of which lies in Something Higher, of which both are aspects or forms of expression.

      The Occult Teaching, with which the writer agrees, is that the "Mind" inherent in any portion of substance, from the Corpuscle up to the Brain of Man, is but a segregated (or apparently separated) portion of the Universal Mind-principle, or Cosmic Mind. This fragment of Mind is always connected with Substance, and, in fact, it is believed that it is separated from the Universal Mind, and the other Separate Minds by a "film" of the rarest Substance, so fine as to be scarcely distinguishable from Mind. This separation is not a total separation, however, for the fragment of Mind is in connection with all other fragments of Mind, by "mental filaments," and besides is never out of touch with the Cosmic Mind.

      But, comparatively, the fragment of Mind is apart from the rest, and we must consider it in this way, at least for the purpose of study, consideration, and illustration. It is like a drop in the Ocean of Mind, although connected, in a way, with every other drop, and the Ocean itself.

      The individual Mind is not closely confined within the Substance in which it abides, but extends beyond the physical limits of the Substance, sometimes to a quite considerable distance. The Aura, or egg-shaped projection or emanation of Mind, surrounding each Particle and each Individual, is an instance of this. In addition to the Aura, there is possibly an extension of Mind to a considerable distance beyond the immediate vicinity of the physical limits, the connection, however, never being broken during the "life" term.

      Mental influence at a distance, however, does not always require the above mentioned projection of the Mind. Thought-waves often answer the purpose, and, besides, there is such a thing as the imparting of Mental vibrations to the small particles of Substances with which the atmosphere is filled, which vibrations continue for quite a time, often for a long period after the presence of the individual producing them. These matters shall be discussed in later chapters of this book.

      The Mind of Man is a far more complex thing that is generally imagined by the average man. Not only in its varied manifestation of consciousness, but its great region of "below-consciousness" or Infra Consciousness, as it is called. It shall be the purpose of the sequel to this book (now in preparation) which will be entitled "The Wonders of the Mind," to describe these inner workings, and to point out methods of utilizing the same.

      Our next chapter, entitled "The Finer Forces of the Mind," will lead us into this field.