Edgar Cayce Readings, 900-340

HEAVEN ON EARTH by [900] - manuscript mentioned frequently in previous EC readings. It was published by [900] via the Association of National Investigators, Inc., in 1928. [GD's note: 4/22/29 Reading 900-437, Par. 3-A seems to indicate that the "Heaven On Earth" booklet was just now being approved for printing.] Now out of print, a gift copy to Edgar Cayce was inscribed, "To one who serves man for the love of God."
[GD's note: See 7/20/29 three page letter at Par. R3 below, indicating that he was now working on Book II.]
HEAVEN ON EARTH
by MORTON HARRY BLUMENTHAL
preface by WILLIAM G. HIBBINS, B. Sc., B. Eng., UNIVERSITY OF SHEFFIELD, ENGLAND
published by Association of National Investigators, Inc., VIRGINIA BEACH - VIRGINIA
Dedicated to my beloved Father AUGUST BLUMENTHAL whose help and guidance made this book possible.
NUMBER ONE THE CLUE
"Examine yourselves, where ye be in the faith; prove your own selves." - Corinthians, Chapt. 13, Par. 5.
That We may make manifest Our love for God and Man.
Preface MAN may be said to walk in the mystery of his own existence. Why he exists, he knows not, and what he is appears to be one of those questions never answered to his complete satisfaction.
In addition to possessing a physical body and physical senses, it is well known that man possesses attributes which are non-physical, such as consciousness, intelligence, memory and the emotions. These are all essential parts of man's make-up. Again, it has been demonstrated to be an absolute fact that man's consciousness and personality are not destroyed when physical death overtakes him, and that his non-physical attributes still exist in combination with an etheric organism which appears to be evolved from the physical one during earth life.
It is the interior spirit which is the real man and uses the physical organism as a machine, and thus contacts the things pertaining to the physical realm.
Now physical man acquires experience and knowledge through the physical senses, but in the following pages the author has clearly pointed out that there is another method, the introspective method of acquiring knowledge besides that reached through the intellect.
Unfortunately, the great majority of individuals are so engrossed with things of the earth earthy, that they do not attempt to cultivate the powers of the interior spirit and thus attain a standard of knowledge far beyond that obtained by the objective method.
It is a trite saying that "Knowledge is Power" and this is true, but power may be used for good or for evil. It naturally follows therefore that the acquisition of knowledge must be accompanied by the conscientious tendency to do what is right if it is to be of any great benefit to humanity.
The cultivation and use of the soul powers of man may go a long way towards convincing men and women that they are indeed part of the essential being of God, that is to say, "Every human soul is one of the windows through which God Almighty looks into the Universe."
The phenomena of life are often so intricate that they almost bewilder the investigator whose viewpoint is on the physical plane alone, and consequently it is from the spiritual side that we must approach those great problems relating to man's nature and destiny.
In considering the nature of man and his relationship to the spiritual and physical universe, we have the noblest of all studies, and this book is a contribution drawing attention to that relationship. It is a sign of the times that instead of insisting on the innate depravity of man, as emphasized by old theology, it is recognized that man can stand erect in all the dignity of conscious divinity, claiming sonship to the supreme and relationship to the Most High.
Realizing this, physical death will no longer fill humanity with horror and dread, but will be regarded as being the gateway to that larger and higher life which lies beyond.
It is possible for man to manifest his God-given soul powers here and now, and to use them for the general happiness of the community. After so-called death the range of man's spiritual perceptions will be greatly increased and over there in the deathless glory of that eternal light who shall say what greatness, what happiness shall be man's in the age yet to be.
HEAVEN on EARTH
Chapter I
WE CREATE HAPPINESS FOR OURSELVES. BY NOT UNDERSTANDING THE SOURCE OF TROUBLE AND SORROW WE ALLOW OURSELVES TO BECOME EMOTIONALLY SUBJECTED THERETO. THE SOURCE LIES WITHIN OURSELVES RATHER THAN IN ENVIRONMENT. THE INSTITUTION OF MARRIAGE AN EXAMPLE.
The soul of man cries out for peace! The spirit protests raising each experience to emotional heights, from which sensuous ecstasy we must inevitably fall into the opposite depths of disillusionment and disappointment. Excitement, but not real or lasting happiness results from a so-called thrill. A sensation may not be drawn out to become permanent, or, in other words, happiness is not to be found by living the present moment as though it would last eternally.
For example, if we expect the much coveted emotional moments of courtship to be made permanent by the process of marriage, then disillusionment and disappointment may be expected to follow in due time after the marriage ceremony. Marriage is indeed a union of male and female and as such is emblematical of a union possible to the dual male and female character of life itself.
There is the male and female quality or positive and negative in all forms of life from mineral to man. Among men marriage affords, by virtue of such a union, the opportunity for the accomplishment of the highest development possible in this world. It creates balance, mental strength in the responsibility it entails, and acts as a civilizing influence to, as well as being a means of preservation of, the race. Only when individuals fail to meet the requirements of character, strength and stability does marriage fail.
It is the privilege of the strong to help the weak and of the enlightened to understandingly aid those who err. To accomplish and realize the ideal of a successful marriage, service to the ideal is necessary, even as service to one's country is necessary to realize the ideal for which that country stands. Without the service, loyalty and devotion of its citizens any nation must fall. So with marriage; the ideal must come first, self second, and above all service to each other must remain paramount, if the happiness to be obtained in realization of the ideal of marriage is to become the precious possession of the two who compose marriage compact. Marriage may mean to the two who form it working out together in an ever greater or larger fashion their ever growing thoughts and ideals of home, children, social relationship and interesting companionship. They may tread the road of life together, enjoying at every step a broader and more unselfish viewpoint, an enlargement of ideals and an expansion of ideas, all of which they may cooperatively seek self-expression of by working on the home, business and social environment to make it objectify their own joint idea of what environment in all its aspects should be.
The man may provide and make comfortable; the woman holds the light to show the way. She is the power behind the throne that transcends even the magnificence of the throne itself. The man the active controller, the woman the passive but powerful sustainer. The man the positive element, the provider; the woman the negative element, using that with which she is provided to sustain the institution. She is the backbone of the union, the hidden soul of the matrimonial compact. The permanence of spiritual values is demonstrated in the permanent character of those matrimonial unions in which the spiritual value of, and in, marriage is sought.
Where only physical value is sought from marriage, sensuous pleasure, excitement and self-gratification become the objective. We seek united happiness in what the other person does for and to us, rather than in what we may do for him or her. We make our happiness too much dependent on what our partner in marriage does, says or thinks, rather than on what we ourselves may think, do or say for the other. Instead of finding pleasure in showing our love by ever renewing a growing ability of service, we wait for our husband or wife to furnish some new novelty, entertainment or thrill. Finding our partner in marriage looking to ourselves for the same thing, we become bored and disappointed. That is to say, marriage itself does not provide happiness by creating a happy environment to live in. If we expect it to, we seek of the institution purely physical values. Marriage simply provides an enlarged, cooperative environment that affords greater opportunity for creative self-expression, and for the realization and materialization of our fondest ideals and dreams. To be successful in marriage we must do that necessary to realize our ideals, whatever sacrifice it becomes necessary for us to make to bring this about. We must be willing to serve the man or woman we love, so as to help them become and gradually develop to the pedestal our love has placed them on. Not what we judge our fellow man to be, but what we may help him to become should be the basis of altruistic love, and in the case of marriage even more so where a more personal love presumes that help will be given and taken by each, and that both will strive to so live as to influence the life of the other, that the latter may use the influence unconsciously as a prop to help him climb the pedestal that we in mind have placed him on. Thus may each realize and see objectified in terms of the life of the other the gradual unfoldment of their ideal of love.
In other words, marriage provides a process by which the emotions may be permanently glorified, but never permanently stimulated. When we enter marriage with the latter purpose in mind we are simply seeking from a newly created environmental condition a stimulation of the emotions to exaggerated heights, and are doomed to disappointment and disillusionment. Marriage then yields but a physical value. On the other hand, by using marriage as a means of self-expression in terms of home, family, social relationship, etc., and helping our companion in marriage to do likewise in cooperation with ourselves, then we may expect success in the realization of our fondest dreams.
As with the institution of marriage, so with every institution of our life. They possess, we find, another than a purely momentary or material value. A hovel may be a home; whereas a mansion may be nothing more than a dwelling place. Not that the mansion is not physically more desirable than the hovel, but that both physical and spiritual values must be considered in the creation of our institutions if we are to find therein real and lasting happiness. It is well and good to build a beautiful house for comfort, and its physical value is not to be disregarded. However, if such beauty does not represent beautiful thoughts, which we seek to realize in terms of environment, then the soul or spiritual values are being neglected and purely physical values considered. The thrill of an elaborate display wears off and the opposite extreme of boredom results. New displays must be sought and environment induced to supply additional stimuli to the emotions. On the other hand, there is no end to the novelty to be found in ever renewing in our imagination additional beautiful and constructive thoughts, and of seeking through application, materialization and realization of these thoughts. The spiritual value of our life is to be measured by our ideals and ideas and happiness is found in making our material environment represent those ideas and ideals for others as well as ourselves to enjoy, and this, whether the ideas and environment pertain to home, business, artistic, scientific or educational endeavor or social relationships. Just as we gradually grow in mental ability to form ever broader, deeper, greater and nobler ideas and ideals, so material realization thereof is a slow gradual process. We may learn to be happy while engaging in this process and thus not have to await so-called complete realization for happiness, if we appreciate the permanent spiritual development we are achieving for ourselves by virtue of just such a process. On the other hand, the physical value of our life is measured by the material comfort, luxury, leisure and independence materialization of our ideas brings us. Both kinds of values are part of the process of life, but are separate and distinct from each other. It is necessary for us to understand the difference between the two, and also that both values must be cooperatively sought after, if our life is to become whole, balanced and developed to that higher mental attunement that may bring us closer to our own inner heaven being, i.e., heaven even while in the materialized form of the earth world.
End of First Chapter
Chapter II
WE MAY TRAIN THE MIND AGAINST CIRCUMSTANCES AND OBTAIN DOMINION FOR SELF OVER ENVIRONMENT. HAPPINESS IS THE RESULTS OF THE ACQUISITION OF BOTH SPIRITUAL AND PHYSICAL VALUES.
Practical methods and physical values are certainly a criterion to be used in the material world. Yet a man is to be judged by his ideas and ideals and motives as well as by his actions. One's material activity and the results thereof may or may not betray his mental activity. There is the value one may place upon the mind of a man and its activity in terms of thoughts, ideals and motives, and also the value one may place upon the worldly wealth, prestige and social position he possesses. The latter physical accomplishments should be a reflection of the motives, attitude of mind and strength of will of an individual. Yet many a low minded, insincere person attains wealth and prominence; whereas many an idealist, however, sincere and high minded, often seems in physical application a bungler, at least insofar as the attainment of material success is concerned. The former type would be neglecting spiritual values for physical and sacrificing thereby everything permanently worth while. The latter type, to say the least, needs to learn a better mode of application, of his mental qualities, in order that he himself may not lose the benefit of achieving physical values and material comfort, nor become misunderstood by those who judge, not the quality of mind itself, but judge the mental and physical side of man by his application and the material results thereof. That is to say, most of us judge a man by the material things he does, says, and, above all, accomplishes in terms of material success. Yet a high minded idealist may be a bungler in his manner of speech and actions, nor need his qualities of mind mean much to him in dollars and cents; whereas a low minded individual may appear tactful, smooth, pleasant and materially successful. That is why the low minded individual may so often deceive even the discriminating among us, or in common parlance of the street, "get away with it."
We may say that such a high minded individual's ideals do him little good in this material world, and we would be justified in such a conclusion insofar as his ability to secure physical values is concerned. But while physical comfort, independence and leisure are of value to our physical being, the spiritual or inner, intuitive and permanent self requires the realization of the ideal of peace and love as that of value to itself. It seeks self-expression of the dreams of the imagination, and materialization thereof in terms of environment. Just physical comfort that money may but will not satisfy its longing for larger self-expression. When thwarted by so-called circumstances, it is the short-sighted physical mind that throws up the sponge, never the intuitive or subjective mind, that finds power and joy in overcoming obstacles.
There is no question of the greater satisfaction and gratification life holds for the highminded individual who may, even so, bungle in application as to lose much of the physically valuable qualities of life such as money, luxuries and social position. His mind is his castle into which he may retreat, and he may refuse entrance thereto to any disquieting element, either in the form of gossip or discomforting circumstances, etc. Not that failure to secure certain desirable physical values elevates him to the position of martyr to his ideals, but that the loss he sustains is of less importance to his total spiritual and permanent physical, mental and spiritual development, i.e., to his individuality and character, and also to the sum total of his happiness. He gains ground for his permanent, inner, mental being in which he may live, even if he loses that which is so desirable to his temporary, physical being. By virtue of such a gain for his inner subjective or soul being, he becomes able to attune his mind to the higher, unseen or physically unobservable forces of life, that bring to his consciousness realization of that within himself and environment that is the permanent lasting and universal element of life. It raises him to a higher plane of being; he becomes part of an advanced race; it yields him a state of consciousness that is introspective as well as objective in character and induces an emotional state of novelty, peace and tranquillity, often described by us as being heavenly.
Certainly physical comforts, a certain degree of freedom from the daily grind of earning bread to eat and clothes to wear, and some leisure for congenial social relationship with some of our fellow men, are most desirable and not to be disregarded. It is that the desire to secure physical values should not eclipse the desire to secure mental and spiritual values, that in the last analysis are more permanent and lasting in their beneficial effects to ourselves. Both mental quality, motive, attitude of mind and will power, or, in other words, spiritual values, and able application therefore to secure mental satisfaction and also physical values are necessary to obtain for the individual the most to be obtained from life, either in the acquisition of knowledge, or in securing physical comfort and independence. It is the way in which we think and the manner in which we act to realize and materialize our thoughts and ideals that determines whether we find boredom in and from environment, or make environment reflect our own growing mental state. We must seek to satisfy both our soul being and physical being if the all-important trinity of happiness is to be achieved - namely: Peace, Love and Comfort.
In short, our life and its happiness is dependent upon our imagination, ideals, knowledge and thoughts (i.e. spiritual values), as well as upon physical environment or physical values.
We react mentally to outside stimulus as we may choose to react. We voluntarily permit environment to stimulate our emotions. A slimy mud pond may cause us to be repelled. We would be unhappy in such an environment. Yet by thinking of the beauty of the lily that takes root in mud, and that pushes its tender and harmoniously tinted petals to the surface of the slimy pond, we may change our whole emotional reaction. We may seek the happiness to be gained from spiritual values, which we may obtain through so training the mind. By applying ourselves to beautify or change the slimy mud environment to a spot of beauty we seek, in addition to spiritual values, physical values, both of which cooperatively produce in our life a balanced state of mental peace that permits us to enjoy to the utmost the fashioning of new and greater thoughts that are the outgrowth of a growing and expanding mind, unhampered by severe emotional reactions that an individual experiences, when environment, rather than his own will, determines the course of his imagination. The novelty and joy of greater materialization and realization of these growing ideas of an expanding mind, whether related to our business, home, art, social relationships, or what not, is unending. Living in mind first, and in environment second, is achieving for self a guarantee against boredom and an insurance of life-long happiness. Both spiritual and material values are worth while, yet to achieve physical values of comfort and luxury either at the expense of, or to the neglect of, the spiritual, is to kick the strongest prop from under our happiness.
The fact that some do not seek to express themselves in terms of love, sympathy and gratitude need not stop us from seeking to bring out the best in others and in ourselves, and to bring it out inspires its own reward in self-realization of that which we are making of ourselves, which we find objectified in the environment we strive to change to reflect our own individuality. Our constructive influence upon and in the life of others becomes a source of satisfaction, irrespective of others' reaction thereto. Epictetus long ago pointed out that criticism and that which others say about us, or do to us, cannot hurt us if we do not choose to let our mind dwell upon that said to or of us, or upon that done to us. Shutting out the undesirable is a sign of self-control and of the ability to control environment rather than be controlled by it. Intuitively we seek to do just that.
The difficulty lies in our not understanding the value to our happiness and life in seeking to satisfy the inner, intuitive longing. Unconsciously we feel the lack of such gratification in the lack of peace, or turbulent and boring mental condition we experience when we seek purely physical values, or when we permit environment, the house we live in, money we have to spend, luxuries we possess, to govern our emotional reaction. By training the mind we may be happy in every or any environment, while striving to improve the latter in order to secure greater mental satisfaction as well as physical comfort for ourselves. Happiness is an emotional reaction, under our control or not, according to whether we choose to use our volition to mentally govern our emotions or to yield this control to become emotionally subjected to conditions outside of ourselves. If we think as environment leads us to, then our imagination becomes enslaved by outside conditions - i.e., by environment. It becomes as a piece of paper blown hither and thither by the wind, and we become tormented by the lash of one's own emotions. If we think as we want to think, irrespective of outside conditions, then we are the master of our life, of our mind, and we become immune to bad environment and adverse circumstances. We make within our mind our own environment and circumstances, striving ever to change outside conditions to likewise reflect our dominion. We seek to create of matter, (a home, house, school, office, church or what not), an objectified image of that which we ourselves are in thought, ideal, imagination and thought activity. We attain a kingly power over that which life is in and within ourselves, and live to awaken to the fact that in a lower form it is the same thing outside of ourselves, such that self-dominion means universal control for self, a power, a glory and a kingdom to which only the inner subjective self may fully awaken, when finally freed from the limitations of the objective, physical self.
Yet self-control means much to the cooperative subjective and physical being - i.e., to man. Lucretius, for example, would not even let his mind dwell upon the sensation of pain, when his master broke his leg. He remained mentally happy. In the loss of use of his leg, he sustained loss of something physically valuable nevertheless. If one may create in mind, his own condition of happiness, and at the same time apply himself to obtain greater physical comfort, then is he seeking both spiritual and physical values, and provided he does not destroy the opportunity of any other individual to do likewise he must become blessed in that peace that surpasses all understanding, and that ever seeks to aid and inspire although never compel another to seek like happiness in a like manner.
By seeking comfort in comparing our fortune or misfortune with another's fortune or misfortune, we seek to make the life of another yield an emotional reaction that induces envy, and throws the responsibility for our happiness upon some condition outside of ourselves - i.e., upon environment - rather than where it belongs, namely, upon our own mental being, which is dependent for its ability to bring us joy or sorrow upon our own control of our own elements of mind.
Not what we have compared to what another has, but what we mentally have in thought and imagination and what we may achieve in materialization of same to rejoice in the creation of OUR OWN handiwork, as well as secure our physical comforts, determines the cooperative happiness of our intuitive, spiritual and sensuous physical being. We physically cry out for peace when we suffer the anguish of a life based upon physical values alone, yet do not sufficiently understand our soul being and its requirements as to bring that for which we long and which we call peace.
Life is big and full of meaning when one uses environment to make it reflect one's ever-growing and expanding conceptualizations. Life is small, petty and purely material when one seeks in and of environment gratification of some new whim or desire. In the former case we rise up in our manhood to work out of environment that which we want it to reflect of our own individuality. In the latter case we but seek to have environment do something to our emotions - i.e., furnish us with a thrill. The senses tire. The habit of self-dominion becomes established in and for ourselves. We become slaves to limitations, trials, tribulations and whims of the flesh. We become as a cloud before the wind-driven hither and thither - achieve a purposeless, confused life of trouble, mental anguish and disillusionment.
The soul of our intuitive self, on the other hand, knows not the sensation of tiredness. The dominion over ourselves to the subjective self means dominion over environment. We may think as we determine to think, irrespective of environment, and we act according to our ideas, striving to materialize and realize same in terms of environment.
The joy of working towards that goal involves a process filled with novelty. As we apply ourselves, we grow in mind, in thought and ideal, and thus have ever the more to realize and materialize. We have both in the spiritual environment of our mind, with its dreams, ideas, etc., and in the physical environment our active application creates of matter, the dual nature of life and the necessity of taking both into consideration. Indeed, thoughts are deeds, and we live in them, and they may become miracles or crimes. We live in them mentally first and suffer the consequence or penalty to or enjoy the greater development of our inner subjective soul being, according to whether our thoughts and ideals are conducive to mental growth, self control and power, or whether they are conducive to mental degeneration and loss of control of self, by self, to a material environment, i.e., that which we hear and see others say or do etc., irregardless of the social or physical position of authority occupied by those others. Afterwards, we enact our thoughts and live in them in the form they take as deeds, and then suffer the penalty of breaking a civil or physical law, or of enjoying the fruits of material application of so-called "good" rather than so-called "bad" thoughts. First, we pay the penalty spiritually for so-called evil thoughts, or reap spiritual reward for so-called good thoughts. After physical application of the latter to change them into deeds, we pay the penalty of breaking the civil law, or reap the reward to be obtained for good deeds that are but good thoughts put into action. As pointed out before, where hypocritical individuals make their deeds seem good to avoid the penalty of the civil law, the evil thoughts and motives however covered up even in mind, exact nevertheless payment of the penalty for breaking spiritual law which governs spiritual values and that side of our nature that is permanent and therefore real, i.e., not that side of our nature that has to do alone with the present aspect of what we may come to understand to be the everpresent continuous process of life.
We may think our hovel beautiful and act accordingly and thus be happy in our hovel. Fooling ourselves? Not at all. Beauty is a quality we project out of our mind, i.e., it is an idea that we impose upon our surroundings, not something created in and for us by our surroundings - unless we choose to let our surroundings cause us to form ideas. We form our ideas as we choose - voluntarily, as we have already shown. Environment but forms a means for the projection of our ideas, whether of beauty, ugliness or what not. I may enjoy the beauty of a hovel and find happiness in working out my own ideas therein. I may be physically more comfortable in a mansion and to better advantage work out my ideas of beauty in such an abode, but it is only a greater degree of happiness I gain in the mansion.
Both physical and spiritual values must be considered in the all-important search for happiness. One needs both, and while the lack of spiritual values will not disqualify the comfort the physical side of our natures may enjoy, there is within human nature that which requires more than just the things wealth will buy, whether food to eat, clothes to wear, a house to live in, or adornments and luxuries of all descriptions.
Nor does the spiritual quality of love make itself felt in our complex nature unless we express it in terms of service in and for others. Social position attains its full meaning and effect upon us only when so founded. In itself social prestige is empty in its spiritual significance as are all other purely material qualities and values. On the other hand, the lack of physical values (material comfort and luxury, etc.) does not disqualify the mental process of forming happy thought and of our dwelling therein. Lack of physical comfort does not do away with the joy, the unending process of self-expression in any environment brings. Milton wrote his "Paradise Lost" in a garret, and enjoyed so expressing himself, and so, in a lesser emphasized degree, with all of us. Life is the stuff that dreams are made of - anticipation of the future is as much a part of our life and happiness as is materialization thereof a part of our life.
Physical values seem the most important to our physical mind, and indeed comfort and luxury is dear to the human heart. Yet greater happiness is found in spiritual values that become part of our own permanent nature, character or individuality than in physical values that but yield us passing comfort. Yet in cooperative realization of both physical and spiritual values is complete happiness for man assured.
Life, then, for many of us seems an unconscious struggle between that which we physically know ourselves to be in the form of sensations and desires, and that which we internally and intuitively feel ourselves to be in soul and spirit. Between the longing for excitement by the former and peace for the latter, we seem to vacillate. In sorrow or trouble we cry for peace, where there is no peace except for those of us who understand sufficiently the nature of life and its purpose as to be able to comprehend the nature of both joy and sorrow and its significant relationship to our process of experiencing, the latter of which in this world is of a physical kind. In other words, only in understanding our own being, physical and spiritual, do we free ourselves from the limitations of the physical mind and from physical kind of experience alone, breaking down the barriers that often form the dividing line between that which produces joy in our life and that which produces sorrow. With the mental smashing of these barriers comes a broader vision and an insight that makes life whole, purposeful and eternal.
It is by raising our mental being to the realization of our inner soul self and its purpose, as well as our application to accomplish the latter, that we find peace and happiness. This inner self, being subjugated to our external physical self in this external physical world, the purpose and desire of the inner, intuitive self is likely to be neglected or sacrificed for the desires of the flesh. It is to enable the reader to gain some understanding and self-realization of the inner, subjective or soul being and its wider universal relationships in a permanent world, as well as the purpose it seeks in an externalized flesh formation (i.e., as man), in this temporary physical world, that this book is written. Thus we may gain a greater appreciation of the spiritual side of life and its requirements, even while viewing it from our own physical side, and also obtain the inspiration, power and glory to be derived from such an insight, and from such a quickened mental being.
End of Second Chapter
Chapter III
THREE DIFFERENTIATIONS BETWEEN THAT WHICH WE ARE IN PHYSICAL BEING AND THAT WHICH WE ARE IN INTERNAL SOUL OR SUBJECTIVE BEING.
Such an awakening or realization of life's physical and spiritual values and purpose naturally requires a deeper understanding of our own inner, spiritual self and its requirements than is ordinarily possessed by the layman. Beginning with a consideration of mind, we may seek therein the key to our own soul, and the higher values it seeks in life.
Formerly the dual nature of man's mind was accepted only as a working hypothesis. Psychology during the past fifty years has made such progress in the study of the mind and its phenomena as to accept this proposition to be an existing fact. Psychologically we are aware of ourselves possessing two definite and distinct forms of mind. One we call the physical form that cognizes environment by virtue of the functioning of the sensory system and brain forces (i.e., by the process of seeing, hearing, feeling, tasting and smelling), the other form being what is called the subconscious mind that takes cognizance of environment by means of intuition (i.e., by means of an organism that possesses the ability of awareness or consciousness without the use of physical senses).
Because it is an externalized form of mind operating by virtue of the functioning of the brain and nerve organism, and because it is thus able to sensuously cognize an externalized or objectified world of matter, the physical mind is often called the externalized or "objective" form of mind. In contrast to this, the subconscious, being a form of mind capable of cognizing from its own internal viewpoint the internal or subjective side of life, is often called the internal or intuitive or "subjective" form of mind. We shall understand further along what is meant by the externalized side of material life that the objective mind cognizes, and the internal side of life that the subjective mind cognizes.
Now, while these forms of mind are two different aspects of our one mental being, they are, nevertheless, entirely separate from one another insofar as functioning, attributes, and powers are concerned. Each is capable under certain conditions and limitations of independent action, just, as we have already shown, each seeks its own values in environment and life.
Hudson in his "Law of Psychic Phenomena" points out very specifically three distinct differentiations between our inner subjective self and external physical self, which latter is really the result of the cooperative operation of both forms of mind or being. We call the result of this cooperative operation, our physical or normal self, because in this world or in the material environment the externalized or physical side of our mind is in control. The subjective or internal side cooperates with the physical, taking the direction suggested to it by the physical, and manifests through the latter in the form of habit or unconscious action just the kind of direction the objective mind has given it. We shall return to this again.
The first of the three differentiations between the objective and subjective forms of mind or of our being, according to Hudson, is: "The objective mind, or let us say, the man in his normal condition, is not controllable, against reason, positive knowledge, or the evidence of his senses, by the suggestions of another. The subjective mind is unqualifiedly and constantly amenable to the power of suggestion." Hudson illustrates this first differentiation between our two aspects of mind by pointing out the example of the individual under control of the subjective mind during a period in which the physical or objective mind is held in abeyance. Such a person may be called in trance state or in the hypnotized state, and while in this state, under control of the subjective mind, upon being told by another that he is a dog will instantly accept the suggestion, and, to the limit of physical possibility act the part suggested. If he is told that he is the president of the United States, he will act the part with wonderful fidelity to life. If the presence of devils is suggested, his terror will be instant, and painful to behold. It he is told that he is in the presence of angels he will be profoundly moved to acts of devotion. If told that he is in a high fever, his pulse will become rapid, his face flushed, and his temperature increased. "In short," says Hudson, "he may be made to see, hear, feel, smell, or taste anything, in obedience to suggestion. He may be raised to the highest degree of mental or physical exaltation by the same power, or be plunged by it into the lethargic or cataleptic condition simulating death."
Hudson further points out, however, that one's own objective mind possesses power of suggestion to which one's own subjective mind is amenable even as opposed to the suggestion of another. Choosing examples from the "Law of Psychic Phenomena" we cite the fact that a person may not be hypnotized or, in other words, have his physical or objective kind of mind subjugated against his will. The suggestion made by an individual to the individual's own subjective mind of not desiring to be put into the trance or hypnotic condition is sufficient to prevent the suggestion from another, or from the hypnotist, taking effect.
We further quote from the book. "Again, if the subject submits to be hypnotized, but resolves beforehand that he will not submit to certain anticipated experiments, the experiments are sure to fail. One of the finest hypnotic subjects known to the writer would never allow himself to be placed in a position before a company which he would shrink from in his normal condition. He was possessed of a remarkable dignity of character, and was highly sensitive to ridicule; and this sensitiveness stepped into his defence, and rendered abortive every attempt to cause him to place himself in a ridiculous attitude. Again, if a hypnotic subject is conscientiously opposed to the use of strong drink, no amount of persuasion on the part of the operator can induce him to violate his settled principles. And so on, through all the varying phases of hypnotic phenomena, autosuggestion plays its subtle role, often confounding the operator by resistance where he expected passive obedience. It does not militate against the force of the rule that suggestion is the all-controlling power which moves the subjective mind. On the contrary, it confirms it, demonstrates its never-failing accuracy. It shows, however, that the stronger suggestion must always prevail. It demonstrates, moreover, that the hypnotic subject is not the passive, unreasoning, and irresponsible automaton which hypnotists, ancient and modern, have believed him to be."
We see then that our subjective being is under control of the suggestion and direction given it by our own objective or physical being, or by the objective and physical mind of another, depending upon whether the suggestion given by our own physical self, or that given by another physical mind is the stronger. In other words, if what people do or say to or of us determines the course of our thinking, our opinions, judgment, attitude of mind and actions, then the inner subjective self will become likewise subservient to the will and suggestions of others. If we let environment determine our thoughts and mental being, then the subjective side of our mind will become likewise dependent upon outside dominion. If we are sufficiently strong minded to control the course of our imagination and to admit into our mental being what we choose to admit, either in the form of that spoken by or enacted by another, or in the form of reaction to environment, then our subjective being takes its direction first from our own will in any matter. Our own physical thoughts, actions or reactions govern what we subjectively become and enact, rather than those of any one else. We become able to control the elements of our own physical and soul being - a significant fact, the importance of which must already be sensed by the reader. Let us not, however, plunge too deeply into this at the present time.
It is of course true that our personality, character and habits are a reflection of past subjective development, achieved under control of the objective form of mind. The latter control, no doubt, consisted of that given by our own physical, and also that furnished by other physical minds. While I am part and parcel that which I make myself to become, it is also true, as a wise poet once said, that I am part of everything and everybody I have met.
This is not at all contradictory to our mental control, as exemplified in the first chapter. First and foremost our being is dependent upon the direction given it by our own objective mind, and we are subjected to direction from another only to the extent we may choose to be so directed - unless our own objective mind or, more correctly, will power is so weak as to permit that of another individual to control our subjective mind or being irrespective of our own desire in the matter. The important point here is that in the material environment the physical mind is in control, and the subjective, inner aspect of mind must do as directed by the objective mind, whether of one's own sensuous mind, or that of another individual. Whether our own or another's objective mind does the controlling depends firstly upon our will and desire as to whether we choose to let another take control, and secondly upon whether we are mentally strong enough to prevent such outside control, even if we do not desire it. When the objective mind or will becomes so weakened by lack of self-control as to become subjected to outside influence as not to be able to use its volition in such matters, even to the slightest degree, the subjective mind, pushed hither and thither by whatever objectively controlling influence happens to be in the saddle at the time, will manifest in cooperation with the weak physical mind in such an erratic manner as to demonstrate what we call insanity.
The subjective being is a great, powerful factor called soul, needing the development it may obtain in an objective or material environment, that requires a strong, controlling objective mind to safely keep it from detrimental conditions while evolving in this earthly experience.
The second differentiation between the two forms of mind is as follows:
The objective mind is capable of reasoning by all methods - inductive, deductive, analytic and synthetic, whereas the subjective is incapable of inductive reasoning.
Again we choose an example from Hudson's book to illustrate the deductive reasoning of the subjective mind. This example refers to an individual who has permitted his physical faculties of mind to become so deeply subjugated as to enable the subjective mind to take control - i.e., to an individual in the hypnotized or trance state. We must remember our first proposition while reading this example - namely that such an entranced individual is absolutely subjected to obedience to the objective mind of the individual who is doing the suggesting. This is because the hypnotized individual first voluntarily placed himself under the control of the other individual - i.e., suggested to his own subconscious that it take orders from the other individual (the so-called hypnotist), rather than from his own physical self. If he is a strong-willed individual and has determined not to do certain things while in the hypnotized or entranced state, then his subjective mind while under control of the other person's objective mind, and while he will say, think and act according to the other's direction, he nevertheless will not say, think or act against his own previously suggested qualifications as regards certain things he did not want to do while in the entranced state. He will, while under subjective control, do everything and see everything and be everything the other one doing the suggesting (or the hypnotist), tells him to do, see, or be except that which he himself has previously determined he would not do, see or be, even while in the hypnotic state. If he has not objectively made any such provisions prior to becoming entranced, or if he is too weak minded, then while under the control of the subjective instead of objective aspect of mind, he will be completely and absolutely amenable to the suggestions and directions of the one individual doing the suggesting or directing - or to the hypnotist. The latter will be the one - possibly the only one - whom the entranced individual will obey, because that is the one he has objectively instructed (so to speak), his subjective mind to become subjected to. Thus he voluntarily subjugates his physical faculties and puts his subjective being under control of the objective mind of another individual.
Remembering this first proposition, then, we proceed to an example of our second proposition - i.e., that the subjective reasons deductively:
"The writer once saw Professor Carpenter, of Boston, place a young gentleman in the hypnotic state at a private gathering in the city of Washington. The company was composed of highly cultivated ladies and gentlemen of all shades of religious belief; and the young man himself - who will be designated as C - was a cultured gentleman, possessed a decided taste for philosophical studies, and was a graduate of a leading college. In his normal condition he was liberal in his views on religious subjects, and, though always unprejudiced and open to conviction, was a decided unbeliever in modern spiritism. Knowing his love of the classics and his familiarity with the works of the Greek philosophers, the professor asked him how he should like to have a personal interview with Socrates.
"'I should esteem it a great privilege, if Socrates were alive,' answered C.
"'It is true that Socrates is dead,' replied the professor; 'but I can invoke his spirit and introduce you to him. There he stands now,' exclaimed the professor, pointing towards a corner of the room.
"C looked in the direction indicated, and at once arose, with a look of the most reverential awe depicted on his countenance. The professor went through the ceremonial of a formal presentation, and C, almost speechless with embarrassment, bowed with the most profound reverence, and offered the supposed spirit a chair. Upon being assured by the professor that Socrates was willing and anxious to answer any question that might be put to him, C at once began a series of questions, hesitatingly and with evident embarrassment at first; but, gathering courage as he proceeded, he catechized the Greek philosopher for over two hours, interpreting the answers to the professor as he received them. His questions embraced the whole cosmogony of the universe and a wide range of spiritual philosophy. They were remarkable for their pertinency, and the answers were no less remarkable for their clear-cut and sententious character, and were couched in the most elegant and lofty diction, such as Socrates himself might be supposed to employ. But the most remarkable of all was the wonderful system of spiritual philosophy evolved. It was so clear, so plausible, and so perfectly consistent with itself and the known laws of Nature that the company sat spell-bound through it all, each one almost persuaded, for the time being, that he was listening to a voice from the other world."
The third difference between the two forms of mind or of our mental being pertains to memory. It is a well known fact that the sub-conscious is the storehouse of the memory. The objective mind recollects, but to the subjective mind life is one continuous process of experiencing, with all the variations and aspects that go to make up the process of experiencing. Thus every potentially evolved ability, obtained through physical application upon matter, is retained by our inner, potential, or subjective being. If we apply ourselves to build a house, the evolved building ability is retained by our subjective mind and manifests itself in the form of greater building ability, thus enabling us to build a better house the second time.
Not only is all ability retained by the developing subjective self, but memory of the physical process of obtaining same, from beginning to end, is retained by the subjective mind. The physical recollects events or certain specific experiences, but the subjective is aware of the entire process, (of all experiences as one continuous process), through which it passed to reach its present degree of development and obtain its present accumulation of knowledge. The objective mind RECALLS, but the subjective remembers everything that has been suggested to it by the objective form of mind, as it (the subjective ) in its process, stores everything so suggested to it. Thus the memory of the subjective is perfect. The objective mind may forget the first house an individual ever built. The subjective would remember it as the beginning of an experience by which it changed in ability to become that which possessed building ability. So the habit of building, like all other habits, becomes established for the individual. The subjective is in constant process of storing knowledge, obtained through the process of experience in one or another field of endeavor. To the objective mind, under control of which the subjective is enabled to gain experience in this world, life is one experience after another - a series of different kinds of experiences or separate events in the life of the individual. To the subjective it is just one continuous process of storing knowledge of its own evolving abilities, and of application thereof, obtained by ever changing variations in the process of experiencing - in this world sensuously. There are different kinds of experiences to the subjective, but the process is an ever present, continuous one with no beginning, no end and no stopping in the middle - only change in form as at birth and death, which the objective mind, (the physical form of mind, that belongs to life in material form only), cognizes as a beginning and an end. The subjective has everything it has experienced and all the knowledge stored as a result thereof, right before it as an ever-continuous, present condition or process. The objective mind, that reflects in its daily application the result of past experiences and subconsciously stored knowledge, (in its habits and natural abilities) is capable of being cognizant only of one experience with which it is at present occupied, and of the information it seeks to obtain through same, or of recollecting some one such experience as a past and gone event. The objective sees but a cross section; the subjective the whole continuous process of variations, kinds of experiencing it is capable of, has, does and will enjoy as an ever existent, present condition. It is seeking through experience in this or any other environment, development of its own potential abilities, and an even greater knowledge of self and of the application of self's abilities.
The subjective self is in process of evolution, and in this material aspect of its career, evolves in and under the care of a process called physical or objective. The latter form of mind is able to care for it in the material environment and furnish it with those suggestions that its three dimensional viewpoint is capable of, thus gaining for the inner, subjective being, (with its fourth dimensional viewpoint), knowledge of self bearing an individualized relationship to life in its entirety, or oneness.
This we shall understand better in succeeding chapters, but to clarify the reason for the permanent and powerful internal soul or subjective self submitting itself to dominion of the temporary process of the physical mind of the physical being, we quote again from Hudson:
"It is not to be supposed that an All-wise Providence has placed within the human frames a separate entity, endowed with such wonderful powers as we have seen that it possesses, and hedged about by the limitations with which we know it to be environed, without so ordaining its relations with man's objective intelligence as to render it of practical value to the human race in its struggle with its physical environment. It might at first glance seem incongruous to suppose that the subjective mind could be at once the storehouse of memory and the source of inspiration, limited as to its methods and powers of reasoning, and at the same time subject to the imperial control of the objective mind. A moment's reflection, however, will show that in the very nature of things it must necessarily be true. 'A house divided against itself cannot stand.'
"There must be a controlling power in every well-regulated household, municipality, nation, or organism. There is a positive and a negative force in the greatest physical power known to mankind. There is a male and a female element in every race and order of created organisms; and those philosophers who hold that there appertain to every man a male and a female element have dimly recognized the duality of man's mental organization.
"Why is it that the objective mind has been invested with the controlling influence, limited as are its resources and feeble as are its powers, is a question upon which it would be idle to speculate. It profits us only to know the fact and to study its practical significance, without wasting our energies in seeking to know the ultimate cause. We may rest assured that in this, as in all other laws of Nature, we shall find infinite wisdom."
We have, then, three distinct differences between our controlling physical mind and controlled subjective mind. Regarding the perfect memory of the subconscious as opposed to power of recollection by the objective department of mind, we might cite example after example of individuals whose subjective minds revealed, (while the physical mind was subjugated either in trance or hypnotized state, or while under the influence of an anaesthetic or during unconsciousness due to illness, etc.), details of their past lives that the physical mind could never recall in chronological entirety. Entire poems, completely forgotten by an individual while physically awake, have been recited by that individual while under control of the subjective form of mind. So with every word, deed, act or experience - it is all a present stored condition of life or of mental being to the subconscious storehouse, but to the physical the past is but a disconnected and partially remembered series of events.
Of this third difference between the two forms of mind Hudson has to say:
"The reader should distinctly bear in mind that there is a wide distinction between objective and subjective memory. The former is one of the functions of the brain, and, as has been shown by recent investigations, has an absolute localization in the cerebral cortex; and the different varieties of memory, such as visual memory, auditory memory, memory of speech, etc., can be destroyed by localized disease or by a surgical operation. Subjective memory, on the other hand, appears to be an inherent power, and free from anatomical relations; or at least it does not appear to depend upon the healthy condition of the brain for its powers of manifestation. On the contrary, the foregoing facts demonstrate the proposition that abnormal conditions of the brain are often productive of the most striking exhibitions of subjective memory. The late Dr. George M. Beard of New York, who was the first American scientist clearly to recognize the scientific importance of the phenomena of hypnotism, who was the formulator of the 'Six Sources of Error' which beset the pathway of the investigator of that science, and the one who did more than any other American of his time to place the study of hypnotic phenomena on a scientific basis, evinces a clear recognition of the distinction when he says:
"'To attempt to build up a theory of trance (hypnotic phenomena) on a basis of cerebral anatomy is to attempt the impossible. All theories of trance based on cerebral anatomy or physiology - such as suspension of the activity of the cortex, or half the brain - break down at once when brought face to face with the facts.'
"'All the facts of hypnotism show that the more quiescent the objective faculties become, or, in other words, the more perfectly the functions of the brain are suspended, the more exalted are the manifestations of the subjective mind. Indeed, the whole history of subjective phenomena goes to show that the nearer the body approaches the condition of death, the stronger become the demonstrations of the powers of the soul. The irresistible inference is that when the soul is freed entirely from its trammels of flesh, its powers will attain perfection, its memory will be absolute. Of this more will be said in its proper place. In the meantime, it may be proper here to remark that subjective memory appears to be the only kind or quality of memory which deserves that appellation; it is the only memory which is absolute. The memory of the objective mind, comparatively speaking, is more properly designated as recollection. The distinction here sought to be made can be formulated in no better language than that employed by Locke in defining the scope and meaning of the two words: 'When an idea again recurs without the operation of the like object on the external sensory, it is REMEMBRANCE; if it be sought after by the mind, and with pain and endeavor found, and brought again into view, it is recollection.'"
We see then the male and female, or positive and negative quality of life in our own being. The objective mind is the positive, active, male side of our being, while the subjective mind is the recipient of suggestions and follows in line with direction furnished by the objective. It is the female quality of our being.
Our being functions to its best advantage under cooperative control of both aspects of mind and for most of us this means less attention to outside, material considerations and physical values to which the objective mind would confine our being and more attention to attuning the physical consciousness to the higher vibrations of the subjective mind. It means more consideration of the subjective side of our nature, that cognizes life as being one in essence and one continuous process of experience for the purpose of more powerful self-expression in the universal environment of the One.
The closer we come to understanding life as our soul or subjective mind views it, the closer we bring even our physical selves to God.
End of Chapter Three
Chapter IV
SPIRITUAL LAW FOR THE SOUL OR SUBJECTIVE SELF AND CIVIL OR PHYSICAL LAW FOR OUR MATERIAL SELF.
We must then view life, whether introspectively or objectively, from the two viewpoints of our own dual character of mind. Each must be kept separate, for each possesses its own attributes, powers and functions, as has been pointed out and as will be further elaborated upon as we proceed. Yet each form of mind with its respective attributes, powers and functions and viewpoint is but an aspect of our one mind, that cognizes from two different forms, depending upon whether seen through the eyes of the objective, sensuous mind or whether experienced by the intuitive, subjective mind. That is to say, the sensuous mind cognizes environment from an externalized viewpoint and thus to our physical selves the world outside is composed of different things such as houses, chairs, tables, trees, flowers, animals, people, all divided from each other by space, or each one being separated or external to the other. The world outside of ourselves, on the other hand, is so formed as to be harmoniously complimentary to just this kind of a physical viewpoint.
The subjective mind cognizes the internal oneness of life, and to it outside and inside world are but different degree changes of one and the same quality, essence or force, often called life. More of this later. For the moment it is necessary that we separate the different degrees of life, and in higher form, of our own being, into the distinct classification - i.e., the externalized, objective or three dimensional, and internal, subjective or fourth dimensional, or the physical and subconscious viewpoints of our mind and being.
Different laws govern each aspect of our being. If we break a civil law we pay the penalty by suffering physically - i.e., go to jail, etc. But as has been humorously remarked, we cannot be put in jail for what we think, although we may get into trouble for what we say. Yet what we think acts as a suggestion to the subjective mind and subjective side of our being, just as does that which we say or do. The kind of thinking that stunts the growth of the soul, or gives misdirection to it and causes it to store detrimental conditions in its memory, will not bring physical punishment upon us, but is storing for us a greater and more potent punishment.
Complete self realization of detrimental conditions stored in and by our subjective self, and which the latter is never able to forget, is a Hell indeed. The subjective never forgets the hideous condition created within it by thoughts, that are reflected in material life in the form of greed, maliciousness, selfishness, etc., etc. On the other hand, the subconscious retains eternally knowledge of conditions created within it by thoughts that in physical application take the form of generosity, service, charity, love, altruism, etc., etc. Objectively by thought, deed and word, we suggest to our subjective selves the direction the latter must take and which suggestions it retains eternally in its storehouse or memory.
Just as we must consider spiritual values along with physical values, so we must consider spiritual law (that which governs our subjective soul being), along with physical and civil law that governs our objective or sensuous being. We must consider them both separately and jointly, for our subjective and objective aspects function cooperatively together in this world to make us that which we are as human beings.
Physical and civil law is essentially a matter of consideration of the masses or majority, although even here the individual aspects of the cases are to be considered. What is nourishing food for one may be poison for another, for example. Every court judge and jury knows that judgment is influenced, if only intuitively, by whether an individual meant to break the law, violated the spirit of the law, or whether the individual inadvertently committed a crime. This again is a consideration of a condition pertinent to the individual case alone. Yet for the most part civil and physical law represents the will of those chosen to rule, or of the majority, and which laws we, as citizens, must obey or pay the penalty. In the eyes of civil law, for example, certain conditions must exist if a divorce is to be granted. In some states of our country the law is one thing; in other states other provisions are made, but if the requirements are met, the physical law sanctions the divorce.
The spiritual or moral law in the matter is purely individual. It would depend upon the attitude of mind with which one sought a divorce, which in turn, of course, would depend upon the motive. An eye for an eye, a tooth for a tooth, is a spiritual law, and is for each of us individually in our individual relationship to each other, not for all of us collectively. What we individually suggest to our subjective self, that the latter will store in its memory, and the direction indicated it will take. That we will subjectively become in action and in subjective self-consciousness just as we manifest ourselves to be that in that which we physically are in character and personality.
Therefore, when considering whether it is right or wrong for us to do this, that or the other thing, we should not only consider the civil law in the matter, but actually consider the spiritual law first.
That is, consider our attitude of mind in the matter and our motive, in order that the subjective soul being, that is committed to our hand as a sacred trust for our safe keeping in a physical environment, may not be subjected to detrimental suggestions, influences and development by a physical self, that may seek purely values alone, even to the neglect and at the expense of spiritual values or development sought by this permanent spiritual soul being within.
Just as the subjective mind of the internal being is impressed by and retains direction suggested by the objective mind of our physical being, as pertains to motive and attitude, just so it likewise is impressed by and retains knowledge and ability of application, whether in terms of its own internal environment or in terms of this external, material environment. As regarding the latter, we see this demonstrated in any line of endeavor. If we apply ourselves to build a house, our first attempt may result in a very crude construction, but by the continuous attempt being made to realize and materialize the idea of a house, there is evolved in and by the subjective mind a building ability that it stores and retains as part of its nature. This latter manifests itself in our ability to nearer materialize and realize our idea and ideal of a house in a second attempt. Each time we repeat the attempt the ability of the subjective mind is enhanced and manifests itself in and as part of our ability of application in this material world.
This building ability, like all other developed potential abilities, (achieved by objective application in an objectified or material world), becomes part of the perfect memory of the subjective, and from the basis of its own stored knowledge, and from that to which it is able to gain access in other subjective storehouses, it starts its whole line of reasoning. It reasons from the basis of its own being or viewpoint and that of its environment, and only after it stores knowledge obtained through the viewpoint of the objective mind does it become aware of that which life is in objectified (externalized, material) form.
For example, we might ask the subjective mind what four walls placed at right angles to each other, and joined together by a floor and ceiling represents. Speaking from its viewpoint it would say a mould formation of materialized spent life. Yet by objective or physical experience it would be able from its stored knowledge to answer the question: What composes a room? by giving in detail every essential necessary to make up a room. The subjective must start with the room first and reason from its stored knowledge of a room on down. It cannot take the different component parts and by association build to the conclusion of a room. Only the objective may view a condition of life to be four walls, a ceiling and a floor and reach the conclusion that these component parts, properly associated, make up a room. However, after storing knowledge of a room, the subjective will never forget what goes to make up a room and will reveal same if the suggestion to do so is given it at a time when it is able to make such a demonstration of its stored knowledge - i.e., when the physical mind is subjugated as in trance or hypnotized state, or in a lesser degree to each of us in dream or vision while we are asleep. The past is a present stored experience to the subjective, and the future is a present, potential possibility, needing only experience for realization. This we shall take up again, but it is evident that life from mineral to man has an internal causation side as well as internal viewpoint and value, and also an external material effect side with its viewpoint and value.
Matter is an external phenomena of an internal element called Life, or space, or spirit, or nature, or what not. Mind likewise is external and phenomenized in character, and internal and elemental in character. The former we call the objective form of mind, that is the controlling factor of life in externalized (material) form; whereas the latter we call the subjective form of mind that is the controlling factor of life in its internal, unphenomenized (dematerialized) form.
Objectively we sensuously experience the externalized side of life. Subjectively we intuitively experience life as it is in internal essence. When the objective mind is subjugated and the subjective is in control, the latter may tell us of the internal side of life, to the extent of its experience and stored knowledge and to the extent of its evolved ability.
In any case, we are that which life is both externally and internally, and intuitively (subjectively), as well as sensuously (objectively) cooperatively know ourselves, as man, to be just that.
To be that is to be everything. We have only to achieve greater self unfoldment to become self aware of being everything that life is, and of being able to achieve for ourselves everything possible of achievement to life.
That We may make manifest Our love for God and Man.

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BACKGROUND

REPORTS