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

the operator to state to himself in extenso all the philosophy of its action every time he wishes to use it, but, knowing that the trained will is a tremendous spiritual force acting on the plane of first cause, he simply expresses his desire with the intention of operating on that plane, and knows that the desire thus expressed will in due time externalize itself as concrete fact. He now sees that the point which really demands his earnest attention is not whether he possesses the power of externalizing any results he chooses, but of learning to choose wisely what results to produce. For let us not suppose that even the highest powers will take us out of the law of cause and effect. We can never set any cause in motion without calling forth those effects which it already contains in embryo and which will again become causes in their turn, thus producing a series which must continue to flow on until it is cut short by bringing into operation a cause of an opposite character to the one which originated it. Thus we shall find the field for the exercise of our intelligence continually expanding with the expansion of our powers; for, granted a good intention, we shall always wish to contemplate the results of our action as far as our intelligence will permit. We may not be able to see very far, but there is one safe general principle to be gained from what has already been said about causes and conditions, which is that the whole sequence always partakes of the same character as the initial cause: if that character is negative, that is, destitute of any desire to externalize kindness, cheerfulness, strength, beauty or some other sort of good, this negative quality will make itself felt all down the line; but if the opposite affirmative character is in the original motive, then it will reproduce its kind in forms of love, joy, strength and beauty with unerring precision. Before setting out, therefore, to produce new conditions by the exercise of our thought-power we should weigh carefully what further results they are likely to lead to; and here, again, we shall find an ample field for the training of our will, in learning to acquire that self-control which will enable us to postpone an inferior present satisfaction to a greater prospective good.

These considerations naturally lead us to the subject of concentration. I have just now pointed out that all duly controlled mental action consists in holding the mind in one of three attitudes; but there is a fourth mental condition, which is that of letting our mental functions run on without our will directing them to any definite purpose. It is on this word purpose that we must fix our whole attention; and instead of dissipating our energies, we must follow an intelligent method of concentration. The, word means being gathered up at a centre, and the centre of anything is that point in which all its forces are equally balanced. To concentrate therefore means first to bring our minds into a condition of equilibrium which will enable us to consciously direct the flow of spirit to a definitely recognized purpose, and then carefully to guard our thoughts from inducing a flow in the opposite direction. We must always bear in mind that we are dealing with a wonderful potential energy which is not yet differentiated into any particular mode, and that by the action of our mind we can differentiate it into any specific mode of activity that we will; and by keeping our thought fixed on the fact that the inflow of this energy is taking place and that by our mental attitude we are determining its direction, we shall gradually realize a corresponding externalization. Proper concentration, therefore, does not consist of strenuous effort which exhausts the nervous system and defeats its own object by suggesting the consciousness of an adverse force to be fought against, and thus creating the adverse circumstances we dread; but in shutting out all thoughts of a kind that would disperse the spiritual nucleus we are forming and dwelling cheerfully on the knowledge that, because the law is certain in its action, our desire is certain of accomplishment. The other great principle to be remembered is that concentration is for the purpose of determining the quality we are going to give to the previously undifferentiated energy rather than to arrange the specific circumstances of its manifestation. That is the work of the creative energy itself, which will build up its own forms of expression quite naturally if we allow it, thus saving us a great deal of needless anxiety. What we really want is expansion in a certain direction, whether of health, wealth, or what not: and so long as we get this, what does it matter whether it reaches us through some channel which we thought we could reckon upon or through some other whose existence we had not suspected. It is the fact that we are concentrating energy of a particular kind for a particular purpose that we should fix our minds upon, and not look upon any specific details as essential to the accomplishment of our object.

These are the two golden rules regarding concentration; but we must not suppose that because we have to be on our guard against idle drifting there is to be no such thing as repose; on the contrary it is during periods of repose that we accumulate strength for action; but repose does not mean a state of purposelessness. As pure spirit the subjective mind never rests: it is only the objective mind in its connection with the physical body that needs rest; and though there are no doubt times when the greatest possible rest is to be obtained by stopping the action, of our conscious thought altogether, the more generally advisable method is by changing the direction of the thought and, instead of centering it upon something we intend to do, letting it dwell quietly upon what we are. This direction of thought might, of course, develop into the deepest philosophical speculation, but it is not necessary that we should be always either consciously projecting our forces to produce some external effect or working out the details of some metaphysical problem; but we may simply realize ourselves as part of the universal livingness and thus gain a quiet centralization, which, though maintained by a conscious act of the volition, is the very essence of rest. From this standpoint we see that all is Life and all is Good, and that Nature, from her clearly visible surface to her most arcane depths, is one vast storehouse of life and good entirely devoted to our individual use. We have the key to all her treasures, and we can now apply our knowledge of the law of being without entering into all those details which are only needed for purposes of study, and doing so we find it results in our having acquired the consciousness of our oneness with the whole. This is the great secret: and when we have once fathomed it we can enjoy our possession of the whole, or of any part of it, because by our recognition we have made it, and can increasingly make it, our own. Whatever most appeals to us at any particular time or place is that mode of the universal living spirit with which at that moment we are most in touch, and realizing this, we shall draw from it streams of vital energy which will make the very sensation of livingness a joy and will radiate from us as a sphere of vibration that can deflect all injurious suggestion on whatever plane. We may not have literary, artistic, or scientific skill to present to others the results of our communings with Nature, but the joy of this sympathetic indrawing will nevertheless produce a corresponding outflow manifesting itself in the happier look and kindlier mien of him who thus realizes his oneness with every aspect of the whole. He realizes--and this is the great point in that attitude of mind which is not directed to any specific external object--that, for himself, he is, and always must be the centre of all this galaxy of Life, and thus he contemplates himself as seated at the centre of infinitude, not an infinitude of blank space, but pulsating with living being, in all of which he knows that the true essence is nothing but good. This is the very opposite to a selfish self-centredness; it, is the centre where we find that we both receive from all and flow out to all. Apart from this principle of circulation there is no true life, and if we contemplate our central position only as affording us greater advantages for in-taking, we have missed the whole point of our studies by missing the real nature of the Life-principle, which is action and re-action. If we would have life enter into us, we ourselves must enter into life--enter into the spirit of it, just as we must enter into the spirit of a book or a game to enjoy it. There can be no action at a centre only. There must be a perpetual flowing out towards the circumference, and thence back again to the centre to maintain a vital activity; otherwise collapse must ensue either from anaemia or congestion. But if we realize the reciprocal nature of the vital pulsation, and that the outflowing consists in the habit of mind which gives itself to the good it sees in others, rather than in any specific actions, then we shall find that the cultivation of this disposition will provide innumerable avenues for the universal livingness to flow through us, whether as giving or receiving, which we had never before suspected: and this action and re-action will so build up our own vitality that each day will find us more thoroughly alive than any that had preceded it. This, then, is the attitude of repose in which we may enjoy all the beauties of science, literature and art or may peacefully commune with the spirit of nature without the aid of any third mind to act as its interpreter, which is still a purposeful attitude although not directed to a specific object: we have not allowed the will to relax its control, but have merely altered its direction; so that for action and repose alike we find that our strength lies in our recognition of the unity of the spirit and of ourselves as individual concentrations of it.

XIII. IN TOUCH WITH SUB-CONSCIOUS MIND.

The preceding pages have made the student in some measure aware of the immense importance of our dealings with the sub-conscious mind. Our relation to it, whether on the scale of the individual or the universal, is the key to all that we are or ever can be. In its unrecognized working it is the spring of all that we can call the automatic action of mind and body, and on the universal scale it is the silent power of evolution gradually working onwards to that "divine event, to which the whole creation moves"; and by our conscious recognition of it we make it, relatively to ourselves, all that we believe it to be. The closer our rapport with it becomes, the more what we have hitherto considered automatic action, whether in our bodies or our circumstances, will pass under our control, until at last we shall control our whole individual world. Since, then, this is the stupendous issue involved, the question how we are to put ourselves practically in touch with the sub-conscious mind is a very important one. Now the clue which gives us the right direction is to be found in the impersonal quality of sub-conscious mind of which I have spoken. Not impersonal as lacking the elements of personality; nor even, in the case of individual subjective mind, as lacking the sense of individuality;