The Edinburgh Lectures on Mental Science by Thomas Troward (read people like a book .txt) 📕

both personalities are removed and the direction of the flow of volition is determined, that is to say, it flows from the healer as actively willing to give, towards the patient as passively willing to receive, according to the universal law of Nature that the flow must always be from the plenum to the vacuum. This mutual removal of the external mental barrier between healer and patient is what is termed establishing a rapport between them, and here we find one most valuable practical application of the principle laid down earlier in this book, that pure spirit is present in its entirety at every point simultaneously. It is for this reason that as soon as the healer realizes that the barriers of external personality between himself and his patient have been removed, he can then speak to the sub-conscious mind of the patient as though it were his own, for both being pure spirit the thought of their identity makes them identical, and both are concentrated into a single entity at a single point upon which the conscious mind of the healer can be brought to bear, according to the universal principle of the control of the subjective mind by the objective mind through suggestion. It is for this reason I have insisted on the distinction between pure spirit, or spirit conceived of apart from extension in any matrix and the conception of it as so extended. If we concentrate our mind upon the diseased condition of the patient we are thinking of him as a separate personality, and are not fixing our mind upon that conception of him as pure spirit which will afford us effectual entry to his springs of being. We must therefore withdraw our thought from the contemplation of symptoms, and indeed from his corporeal personality altogether, and must think of him as a purely spiritual individuality, and as such entirely free from subjection to any conditions, and consequently as voluntarily externalizing the conditions most expressive of the vitality and intelligence which pure spirit is. Thinking of him thus, we then make mental affirmation that he shall build up outwardly the correspondence of that perfect vitality which he knows himself to be inwardly; and this suggestion being impressed by the healer's conscious thought, while the patient's conscious thought is at the same time impressing the fact that he is receiving the active thought of the healer, the result is that the patient's sub-conscious mind becomes thoroughly imbued with the recognition of its own life-giving power, and according to the recognized law of subjective mentality proceeds to work out this suggestion into external manifestation, and thus health is substituted for sickness.

It must be understood that the purpose of the process here described is to strengthen the subject's individuality, not to dominate it. To use it for domination is inversion, bringing its appropriate penalty to the operator.

In this description I have contemplated the case where the patient is consciously co-operating with the healer, and it is in order to obtain this co-operation that the mental healer usually makes a point of instructing the patient in the broad principles of Mental Science, if he is not already acquainted with them. But this is not always advisable or possible. Sometimes the statement of principles opposed to existing prejudices arouses opposition, and any active antagonism on the patient's part must tend to intensify the barrier of conscious personality which it is the healer's first object to remove. In these cases nothing is so effective as absent treatment. If the student has grasped all that has been said on the subject of spirit and matter, he will see that in mental treatment time and space count for nothing, because the whole action takes place on a plane where these conditions do not obtain; and it is therefore quite immaterial whether the patient be in the immediate presence of the healer or in a distant country. Under these circumstances it is found by experience that one of the most effectual modes of mental healing is by treatment during sleep, because then the patient's whole system is naturally in a state of relaxation which prevents him offering any conscious opposition to the treatment. And by the same rule the healer also is able to treat even more effectively during his own sleep than while waking. Before going to sleep he firmly impresses on his subjective mind that it is to convey curative suggestion to the subjective mind of the patient, and then, by the general principles of the relation between subjective and objective mind this suggestion is carried out during all the hours that the conscious individuality is wrapped in repose. This method is applicable to young children to whom the principles of the science cannot be explained; and also to persons at a distance: and indeed the only advantage gained by the personal meeting of the patient and healer is in the instruction that can be orally given, or when the patient is at that early stage of knowledge where the healer's visible presence conveys the suggestion that something is then being done which could not be done in his absence; otherwise the presence or absence of the patient are matters perfectly indifferent. The student must always recollect that the sub-conscious mind does not have to work through the intellect or conscious mind to produce its curative effects. It is part of the all-pervading creative force of Nature, while the intellect is not creative but distributive.

From mental healing it is but a step to telepathy, clairvoyance and other, kindred manifestations of transcendental power which, are from time to time exhibited by the subjective entity and which follow laws as accurate as those which govern what we are accustomed to consider our more normal faculties; but these subjects do not properly fall within the scope of a book whose purpose is to lay down the broad principles which underlie all spiritual phenomena. Until these are clearly understood the student cannot profitably attempt the detailed study of the more interior powers; for to do so without a firm foundation of knowledge and some experience in its practical application would only be to expose himself to unknown dangers, and would be contrary to the scientific principle that the advance into the unknown can only be made from the standpoint of the known, otherwise we only come into a confused region of guess-work without any clearly defined principles for our guidance.

XII. THE WILL.

The Will is of such primary importance that the student should be on his guard against any mistake as to the position which it holds in the mental economy. Many writers and teachers insist on will-power as though that were the creative faculty. No doubt intense will-power can evolve certain external results, but like all other methods of compulsion it lacks the permanency of natural growth. The appearances, forms, and conditions produced by mere intensity of will-power will only hang together so long as the compelling force continues; but let it be exhausted or withdrawn, and the elements thus forced into unnatural combination will at once fly back to their proper affinities; the form created by compulsion never had the germ of vitality in itself and is therefore dissipated as soon as the external energy which supported it is withdrawn. The mistake is in attributing the creative power to the will, or perhaps I should say in attributing the creative power to ourselves at all. The truth is that man never creates anything. His function is, not to create, but to combine and distribute that which is already in being, and what we call our creations are new combinations of already existing material, whether mental or corporeal. This is amply demonstrated in the physical sciences. No one speaks of creating energy, but only of transforming one form of energy into another; and if we realize this as a universal principle, we shall see that on the mental plane as well as on the physical we never create energy but only provide the conditions by which the energy already existing in one mode can exhibit itself in another: therefore what, relatively to man, we call his creative power, is that receptive attitude of expectancy which, so to say, makes a mould into which the plastic and as yet undifferentiated substance can flow and take the desired form. The will has much the same place in our mental machinery that the tool-holder has in a power-lathe: it is not the power, but it keeps the mental faculties in that position relatively to the power which enables it to do the desired work. If, using the word in its widest sense, we may say that the imagination is the creative function, we may call the will the centralizing principle. Its function is to keep the imagination centred in the right direction. We are aiming at consciously controlling our mental powers instead of letting them hurry us hither and thither in a purposeless manner, and we must therefore understand the relation of these powers to each other for the production of external results. First the whole train of causation is started by some emotion which gives rise to a desire; next the judgment determines whether we shall externalize this desire or not; then the desire having been approved by the judgment, the will comes forward and directs the imagination to form the necessary spiritual prototype; and the imagination thus centred on a particular object creates the spiritual nucleus, which in its turn acts as a centre round which the forces of attraction begin to work, and continue to operate until, by the law of growth, the concrete result becomes perceptible to our external senses.

The business of the will, then, is to retain the various faculties of our mind in that position where they are really doing the work we wish, and this position may be generalized into the three following attitudes; either we wish to act upon something, or be acted on by it, or to maintain a neutral position; in other words we either intend to project a force, or receive a force or keep a position of inactivity relatively to some particular object. Now the judgment determines which of these three positions we shall take up, the consciously active, the consciously receptive, or the consciously neutral; and then the function of the will is simply to maintain the position we have determined upon; and if we maintain any given mental attitude we may reckon with all certainty on the law of attraction drawing us to those correspondences which exteriorly symbolize the attitude in question. This is very different from the semi-animal screwing-up of the nervous forces which, with some people, stands for will-power. It implies no strain on the nervous system and is consequently not followed by any sense of exhaustion. The will-power, when transferred from the region of the lower mentality to the spiritual plane, becomes simply a calm and peaceful determination to retain a certain mental attitude in spite of all temptations to the contrary, knowing that by doing so the desired result will certainly appear.

The training of the will and its transference from the lower to the higher plane of our nature are among the first objects of Mental Science. The man is summed up in his will. Whatever he does by his own will is his own act; whatever he does without the consent of his will is not his own act but that of the power by which his will was coerced; but we must recognize that, on the mental plane, no other individuality can obtain control over our will unless we first allow it to do so; and it is for this reason that all legitimate use of Mental Science is towards the strengthening of the will, whether in ourselves or others, and bringing it under the control of an enlightened reason. When the will realizes its power to deal with first cause it is no longer necessary for