The Goal of Life E-Book

Hiram E. Butler

• Herausgeber: E-BOOKARAMA
• Kategorie: Ratgeber
• Sprache: Englisch

Veröffentlichungsjahr: 2025

Beschreibung

"The Goal of Life" is a New Thought classic by Hiram E. Butler where he describes the entire spiritual evolution of humanity. 

Based on a mystical vision of Christianity, Butler thought that an invisible 'Order of Melchisedek,' 288,000 strong (144,000 male-female couples) would eventually be able to transcend the limitations of physical reality and become as 'Elohim,' the plural components of God. He also brings into the mix other parts of his world-view, including his simplified version of Astrology, and many ideas similar to those promoted by New Thought.

Leseprobe

Hiram E. Butler

The Goal of Life

Table of contents

THE GOAL OF LIFE

Logical Structure of this Work

Preface

To The Reader

Chapter 1. Development

Chapter 2. The Existence Of Higher Faculties

Chapter 3. Reason And Religion

Chapter 4. Conscience

Chapter 5. Evolution

Chapter 6. Other Worlds Than Ours

Chapter 7. The Immensity Of The Universe

Chapter 8.The Great Name, Yahveh

Chapter 9. The Manifestation Of Yahveh

Chapter 10. Mind-Centers

Chapter 11. The Elohim

Chapter 12. The Eternal Order Of Melchisedek

Chapter 13. Jesus Of The Order Of Melchisedek

Chapter 14. The Angels Of God

Chapter 15. The Miraculous Conception

Chapter 16. The Image Of God

Chapter 17. The Likeness Of God

Chapter 18. The Likeness Of God

Chapter 19. The Likeness Of God

Chapter 20. The Image And The Likeness

The Personal Application

EXIT FROM THE OLD TO THE NEW

Chapter 21. Part 1

Chapter 22. Part 2

Chapter 23. Part 3

Chapter 24. Part 4

Chapter 25. Part 5

Chapter 26. Part 6. Prayer

THE GOAL OF LIFE

Hiram E. Butler

Logical Structure of this Work

The facts in nature are the foundation out of which all consciousness and knowledge grow. Science is the outgrowth of these facts through careful investigation and study. Revelation is facts derived from the inner-consciousness—intuition—which is allied to the cause-world and is cognizant of the mind from which it originated, or from messengers (angels) from God.

Revelation united with science gives a substantial foundation for philosophy and theology, which are the proper outgrowth of science and revelation.

Philosophy is the mathematics of reason applied.

Preface

Our excuse for offering this book to the world in a time when books have become a drug on the market, will be found in the following: In the history of Christianity we believe that knowledge of God and of the Christ has never been so vague and uncertain as at present. There is in the intuitive mind, a consciousness that there is something which if known would put in order and harmonize the revelation of the Spirit and the faith of the Christ with science. This consciousness on the part of the many, is a hunger and an outreaching of the soul for some one to put in order, in a brief and concise form, the great truths that have been obscured by the beliefs of the world for all the ages past. This we have tried to do.

If we have been able to present to the mind of the thinker, first, a reasonable idea of God, second, if we have been able to remove a vague, uncertain mystery that shrouds man's relation to God and to bring him face to face with something that he can take hold of tangibly—not with his devotional nature only, but with his reason and with the ordinary consciousness—then we shall feel that we have accomplished much.

Our effort herein has been to expand the conception of God, the conception of the universe, and of the immensity of all that is; and to show that in this immensity there is found a unity, in this unity a mind that has a purpose, and that this mind has in it all power and is therefore ruling absolutely, as the vitality and potentiality of all that is, therefore the purpose in this mind—the object for which all things exist—is being carried out with absolute certainty, nothing being able to resist it, for all life upon this planet is as a drop taken from the great ocean of life and must ever remain subject to the law of its Source.

We have herein brought to light the fact that the great work that is being carried on by the Infinite Mind—his ultimate object—is to form mind-centers to be acted upon and through, in the control and government of the world, and that these mind-centers are to be manifested in the individualized manhood of our race, brought to light in the Revelation as the first ripe fruit of the earth, who are to be kings and priests unto God and to reign on the earth.

We have brought to light also the fact that, becoming kings and priests unto God and reigning on the earth, is placed at man's disposal, and that there are methods as old as creation by which man may lay hold upon these universal laws and become master of them and by the knowledge of these laws become the king of the whole earth, the embodiment of the mind and will of the planet, the expressor of the mind of God in the governing of all creation below him.

Finally, it has been our purpose to bring to light that which has been a mystery to the world—the Christ, who and what he is, and his mission.

If we succeed in this, our purpose, we shall, we believe, reveal the mystery of all religion, the key to all scientific knowledge, and shall unveil the mystery of life and the means by which men may conquer death and thus be saved and become the saviors of the people from the cause of their suffering and death.

To The Reader

He that thinks to know the contents of this book by glancing through it, will know nothing about it.

To the literary critic we would say that there has been no effort toward literary excellence, but the effort has been to obtain clearness of thought as far as possible with condensation, for there has been condensed in this volume thought enough to make many similar volumes . Because of this fact, there are many instances where it has been necessary to repeat the thought in order to keep the central idea before the mind.

The great Master said, "He that is of God heareth the words of God." So say we, they that are of God will perceive in this volume truth of great importance; they that are not of God, but are reading purely with the reason, will find much to criticize, and will even throw aside the book with the feeling that it is worthless; for the things that belong to the higher consciousness, to the real world, are foolishness to those that live only in the material world.

Therefore we commit this work into the hands of the public and to the mind of the Spirit, feeling assured that it will do the work for which it is designed.

Chapter 1. Development

The beginnings of organized life act from instinct without brain-power to define and guide the impulse. The insect moves about apparently without aim, a little way in one direction, and back, then in another. Universal Life runs it in accordance with its form and quality, as the water runs the waterwheel. But as experience is gathered from hunger, meeting enemies, and the general struggle for existence, brain-powers begin to develop, and with the developing of the brain the general nervous structure develops and refines. In this way Universal Mind takes of the elements of the earth and organizes for itself a body through which to find expression, through which to carry forward a line of growth toward the fulness of manhood.

In its early history, the race was largely dominated by the instincts, because it was without sufficient brain-power correctly to define the mental impulses from the cause-side. It was not until a comparatively advanced stage of racial progress that the higher light of intuition appeared. 1

Because mind always turns toward its source, consciousness toward its origin, man has always been a religious being; but before the reasoning faculties were sufficiently developed to have an intelligent recognition of the impulses of the Universal Mind, his religion was as immature as his mentality and he worshipped the sun, moon, and stars, and images of his own ideals.

During this period the intellect was slowly unfolding, and as an aid to its growth, "Revelation," in the external types and shadows of its manifestation, was given to the people as they could receive it, for it was in this form that the earlier revelations came to the race.

It is a law that thought suggested to the mind, though not understood, much less comprehended, builds itself into the organism, so that when the building is complete the meaning of the thought is grasped. Therefore revelation came first in types and shadows, the external form of the vital energy that was within.

Added revelation was given as fast as the race developed sufficiently to receive it, but the vital reality was always represented by some material

symbol, and in the effort to interpret the revelation gross errors crept in. In addition to this there were other fruitful sources of error. Being largely under the control of the instincts, the people were exceedingly superstitious—every manifestation of the incomprehensible, the grand, or the sublime, was to them always through the direct intervention of some unseen being. Thus, in addition to the nature-forces, a multiplicity of gods took form in the popular mind, and the pantheons of the different nations came into existence.

Again, the inclination of the human mind to seek cause readily developed into a search for magic power. There is and always has been in the human will a power entirely incomprehensible—a fact which led the earlier nations into ceremonial magic, the black arts, and all the equipments of a religious and superstitious mind. But the coming of the Christ to earth lifted the race above this dark cloud of superstition; for it is universally admitted that the Christian religion lies at the foundation of the height and glory of our civilization.

Nevertheless, as the records of the past show that there was an apparently darkened mental condition of the world at the time of the revelation of our Bible, and because the mind of the day is turned almost exclusively toward scientific investigation of the laws of nature, those mental states that led the race into the light of revelation seem crude and repulsive. The present trend of the mentality is to turn altogether from intuition and to depend wholly upon the reasoning brain. A study of the record of racial experience during the centuries of the past, especially of the nations immediately allied to our own, and the present scientific investigation of a most materialistic character, complete the education given in our colleges and to our clergy. Ever is held up that frightful effigy of the darkened mind of the past as a warning against credulity and superstition.

This effigy has intensified a materialistic mentality, and has caused the educated classes to fear even to admit to their own souls the possibility of revelation or the active principle of intuition. They have practically shut out everything that savors in the slightest degree of a manifestation of spiritual activity, and, consequently, spiritual inspiration and added revelation are no longer possible.

The terms "inspiration" and "revelation" have been misapplied, and therefore need definition: Inspiration bears to revelation the relation of cause to effect. Inspiration is not necessarily the act of a human agent becoming a medium of expression for a being in the spirit-world, but it is a well-known phenomenon of every-day life. The act of recalling a thought we call "re-collection;" that is, we have had an experience and have forgotten it, a suggestion comes to our mind of something concerning this experience and we wish to recall it. The mind is at once concentrated upon the desired thought, every other thought intruding itself is repelled, and the mind—held in the attitude of desiring, reaching out for one definite thought—draws in, inspires, the refined substance generated in the body and expressed through the brain at the time of the experience.

This wonderful formative-principle, active in all growth throughout the world, has its highest manifestation in the brain of man; and the subtle elements, generated in the body by past experience of thinking, are called again into the brain—recollected—and they are remembered. Every part of the occurrence is put together again, member to member, and the experience in all its original form and power stands out before the consciousness which recognizes that which is past.

In like manner, when the heart is sad from a sense of something to be known which is not known, the same faculty is called into activity and reaches out into the realm of Universal Mind to gather that which is desired. The sadness of heart produces a negative state in the inner consciousness, and intensifies desire. Under such circumstances the individual gathers from the unknown, and otherwise unknowable, the knowledge of which the soul feels the need. The knowledge thus inspired, when formed in the mind, becoming a vivid realization, is a phase of revelation.

Still another form of revelation is that received when God sees that a man needs knowledge of something of importance to himself or to the race. Under such circumstances—the inner attitude obtaining in the mind—angels from the world of souls are frequently sent to him with messages of truth and wisdom.

But in order to receive the message, the man, as the great teacher said, must become as a little child—he must realize that he does not know and earnestly desire to know. Because of this fact revelation from the spirit-world is always preceded by a condition which breaks down the selfish mentality, and produces in the individual an earnest, child-like desire to know and to do the right. This destroys, for the time being, all preconceived ideas; enabling the mind to be receptive and to listen. Then the messenger who is sent from on high, all unknown to the individual, draws near and unites his mentality with the mentality of the one to whom he is sent, thus causing him to know even as the messenger knows. Therefore, in place of a command from a controlling mind, a loving unity is formed for the time and the man is treated as a "friend of God."

But fear of every kind, even fear of error, fear of what people may say, an undue appreciation of one's own mental capacity, a disposition to criticize anything that may not agree with preconceived ideas—everything not in accordance with the thought of the messenger tends to repel him and to reject his message.

The education of the present day is such that even the most devout and earnest are afraid to receive revelation from God, and therefore the door is practically closed between God in the spirit-world and man in the material world. There are barriers set up against everything except physical experience, and, consequently, new and added revelation of spiritual truth cannot be received.

Not only is the "trained mind," barred in every direction except in the direction of physical experience, but even here it must specialize; that is, restrict itself to a particular line of a very limited department of investigation. Thus the person atrophies by disuse every faculty of even the external mind, except those necessary to the very narrow line of activities to which he is confined. To those familiar with the faculties of our great universities, the effect of this most absolute sacrifice of the individual to the cause of popular education is very evident. The broader intellectual interests are closed to its members, and, except in the department of their own work, they are to a decided degree mentally incapacitated. One can look into their faces and almost tell the line of specialization each has chosen.

Not only do our leading educators, but the majority of the men who lead in the research of the time, sacrifice themselves to the advancement of science. But it is well known that if a man is to attain marked success in any direction, he must focalize his whole mind upon that subject; results are reached in this way that can be obtained in no other.

The Cyclopean eye figures a reality of life referred to by our Lord when he said: "If thine eye be single, thy whole body shall be full of light." (Matt. vi. 22.) For purposes of concentration upon one subject, the physical eyes and the eyes of the mind become one—physically upon the book before you, mentally upon the thought under consideration. And when concentration is upon material things, the eye sees nothing else. The Cyclopean eye of to-day has its development in the specialization of the intellectual world. Therefore the education of modern times, conforming the mind as it does to its present channels, is in itself necessary and good, notwithstanding the fact that it narrows the range of the intellectual vision.

A phenomenon of mind, before referred to, is that inspiration takes place when the entire attention is focalized upon one subject to the exclusion of every other. But in order to obtain this condition of concentration, it is necessary to repel—which is a combative attitude—every thought but the one sought. In our educational institutions we find this necessary repulsion carried to an extreme of an intolerance which condemns and rules out the higher faculties of the human mind, the faculties that lie at the very root, the foundation of consciousness, and with them is excluded the spirit of devotion or recognition of God.

The accepted training of the mind is good in that it teaches the use of the perceptive faculties, to formulate orderly thought in regard to observable facts of physical nature, and gives control of the external mentality, but, sad to say, the present methods array the entire consciousness against God, the Spirit, and destroy the ability to reason from cause to effect, training the mind to reason exclusively from effect to cause, while, strange contradiction, cause is at the same time ignored.

Some of our able men have noted the fact, that it takes but a year or two in our theological institutions to eradicate the habit of religious devotion, and in its place to imbue the mind with the spirit of infidelity—infidelity to one's own highest attributes of mind and soul consciousness, and infidelity in regard to the validity of Bible Revelation.

If this is the course of instruction given by religious teachers, is it surprizing that the religion of Christ is at such a low ebb in the world to-day? The vital thought-currents of the race are despised, condemned and repelled, and only those faculties recognized which have unfolded through the struggle of animal existence from its lowest form up to the present highly developed animal part of human nature. Then we are asked: If the things of which we are about to write are true, why have they not been known before?—The reason is obvious in the fact that we, as civilized nations, have been working so diligently to close the door to all approaches from the cause-side.

These conditions have grown out of fear—perhaps justifiable fear; for, in the absence of a mind that has surveyed the whole road and is capable of grasping the problem of life and putting in order before the people the broader outlines of truth—the great scheme of growth and development—the prevailing materialistic intolerance has been the protection against the grossest superstition and error. Under existing circumstances the best thing possible has been done. Throughout can be traced the general plan of the great Creative Mind that formed the world and man upon it.

It is a well-known fact that a man can do but one piece of work at a time. Therefore the Creator—or, if you please, the creative-forces working in the growth of the different races in different periods of the world's history—developed first a consciousness of the unseen and cause world; but, as we have said, the incapacity of the brain correctly to interpret causation made it necessary to take the race into the external activities, and round out to completeness the capacities of the gray matter in its relation to the physical world.

These capacities have been developed, and does not the time, the stage of development, the need of the people, cause the crying demand of the day for other and higher revelation?—a demand that we go back, pick up, and carry forward that faculty of instinct that lies at the very foundation of our being, that we take hold upon it by the matured brain-power, and develop in the race the intuitional power that will enable man to become more like his Creator—with a right hand to grasp the material universe and its workings and a left hand to grasp the spiritual forces and laws of causation, and thus blend his spiritual nature into a well-rounded and complete manhood.

Chapter 2. The Existence Of Higher Faculties

Man in his developing has become overbalanced in the direction of the reasoning faculties, and, as suggested in the preceding chapter, the harmony of a well-rounded maturity demands that the intuitional faculties be understood and given their full function. As intelligent, thinking beings, we find ourselves here with but a vague idea of how we came to be here, or of what forces projected us into being, and with less idea of the origin of conscious intelligence.

In order to obtain a knowledge of such truths, we must have an adequate conception of the immensity of the universe and of its eternal duration, and a realization that we are integral parts of the universe, integral parts of something we have discerned faintly, and vaguely defined as law, nature. In the dark ages of human intelligence when it was illuminated only from its source, this something about which so little is known was called "God," a term which expressed the idea of power only—all-mighty, all-comprehensive power.

From this very early phase of human experience, have come two modes of thought and action—the reasoning mentality and the intuitional mind had their beginning in this period. That intuitional mind has been termed the "subjective mind" and, in the religious cults of the past, it has been mystically known as the mind of the soul; and the inquiry as to what the soul is, has brought out many answers uncertain and unsatisfactory to the mind analytic in its tendencies. The nearest approach to a satisfactory definition is, that it is the thinking part of man's nature, which is as far from satisfactory as it is inadequate as a definition.

If we accept the Bible Revelation that God created the world and all that is in it by a word, then we must accept as a fact also that we were created by that word. This, at least, suggests the thought that we are but a part of the Universal Mind, having been organized and given limitations that we term the individual consciousness. These limitations may be called the ego, and that which is limited, the soul.

For illustration, if we take an air-tight vessel and seal it up so that no air can get in or out, then the air originally in the vessel will remain, no matter where the vessel may be carried, even though it is forced into the depths of the ocean. It is so with the original consciousness of man's existence. It is part of the All-Mind and through organization it has been shut in and given limitations, and these limitations are determined by the uses arising in the necessity for maintenance of its individualized existence. This fact makes it evident that the stronger the ego, the narrower are the limitations of the individual. It follows, therefore, that in the developing and in the expanding of the individual, there need be an overcoming of self-love and the eradication of too much self-appreciation, in order that the consciousness may become receptive to the fountains from which it draws its existence.

We agree, therefore, in the assertion that individuality as such is an organized condition of life, and we agree also in the belief that life did not originate with us nor with our ancestors. This being true and life being the source of our consciousness, the possibility of opening up the limitations of the ego is again suggested to the mind, thus giving free access to the inflow of the Universal Life.

Special methods bearing directly upon this subject characterize all the teachings of Jesus of Nazareth.

Nevertheless the experiences of the past and of many persons at the present time, demonstrate the fact that this letting go of the strength of the ego, and being passive to the inflow of Universal Life have been destructive to the individuality. Notable among such instances is the spiritualistic medium who becomes passive and receptive to whatever may flow in. As a matter of fact, there flows into such a person just what he or she believes. And as these people believe in the existence of spirits —disincarnate souls—therefore individualities or thought-forms, dark and malicious characteristics of their own lower natures, flow in and possess them and, as Christ said, the last state of these people is worse than the first.

Again, we have all seen the religious devotee who, without a knowledge of God or of universal law, has relinquished the ego to a certain extent and, opening himself to the Universal Mind, has become fanatical even to the loss of his individuality—insane. The reasoning intelligence has taken such examples as a warning against opening the selfhood to the Universal Mind. Just here, however, we meet a law of mind so well known as to have escaped critical inquiry, which is explained in what follows:

In the preceding chapter we referred to the law of inspiration, that we draw in, inspire, whatever the mind is centered upon to the exclusion of all else, and that the wonderful formative principle dominating human consciousness at once makes an image, a thought-form, of that which is indrawn. But in the process the principle of discrimination is called into action—a principle which in vegetable life, being nearest the creative source and therefore purest in character, expresses itself most perfectly. When a seed is placed in the ground, the chemist knowing the properties of the original plant is able to predict with absolute certainty what chemical elements the growing seed will gather to itself out of which to build a like organism. The same principle, finding expression in the human consciousness, is taken control of by the organized mentality and may be suspended in its action, directed in its course, or intensified in its operation, and thus, being under the control of the individual, produces manifold results. Therefore as soon as the individual by means of the concentration previously noted, opens himself to the inflow of Universal Life (we shall see further on, that life and mind are synonymous terms) that in which he believes flows in and its image takes form in the mind and becomes for the time his consciousness.

It has been demonstrated that a person believing in a certain deranged and consequently diseased condition of the body, actually produces this condition; and there have been instances in which the physical body has been destroyed by this means. Belief is an all-powerful factor in human life and for this reason the necessity is imperative that the reasoning mind or, if you please, the guiding intelligence derived from experience, take control of the activities of the inner life and consciousness.

When there exists correct knowledge of the workings of the intuitional faculties, and the individual is able to take control of this function, then it will be found that these higher faculties are the dominant faculties of the real self, that they are that part of man's nature which, even in the absence of conscious thought, knows that he exists and needs only an impulse of desire to call in from the Universal Mind unformed thought-elements. These unformed thought-elements, when carried to the reasoning brain, give it to know, both by inductive and deductive methods, that which is beyond the ken of the mere reasoning mind or the mere instinctive action.

From the foregoing, we may reasonably conclude that the higher faculties, now dormant in the race, may be brought into activity at will, and the consciousness allied to all that is in the Universal Mind and that thus the individual may select therefrom whatever is needed. We think, therefore, it has been made clear that in the evolvement of the individual by means of the inflow of qualities of Universal Mind there are active three factors:

First, the principle of inspiration, which draws in, causes to flow in, the qualities of Universal Life, where all qualities exist. Second, the formative principle of human intelligence, so perfect in its workings, that any quality that is indrawn is at once put into its proper form according to its specific quality. Third, belief, which underlies these two principles and controls the result of their activity, and determines the character or quality of the life inspired, and consequently decides what form it takes in the individual consciousness. Therefore belief decides the character of the intuition.

From what has been said, the thinking mind will find suggestions which answer the question as to why such monstrous errors, superstitions and evil results of every kind have overtaken those who have depended exclusively upon the "inner consciousness," the instinctive mentality. Because of the facts just presented, the great religious teachers of the immediate past have emphasized the necessity of the reasoning mind—of the knowing. We read in Hosea iv. 6, "My people are destroyed for lack of knowledge," and also the words of the Lord Christ (John viii. 32): "Ye shall know the truth and the truth shall make you free"—free from those dangers that have beset the race from the beginning to the present time.

But since belief, as we have seen, controls the inspiratory and formative principles of the individual life, we have reached a point in the growth of the race where mind, the reasoning mind, must discover certain general principles of absolute truth in order that the faculties of inspiration and intuition may be safely used, or, in the language of the ancient mystics, in order that the individual may go out into the realm of the Universal Mind, discover and obtain knowledge that the advancing needs of the people are beginning to demand.

With this thought in mind we shall endeavor in the following pages to expand our idea of human origin, of organized intelligence, of the fountains of life, and the oneness of God, the Cause of all. We shall suggest methods also by which we may gather and incorporate within us a greater amount of the Universal Life, methods by which that life may be refined, sensitized and intensified, thus giving it enormous added capacity, and methods that will give assurance of the correctness of the process from its beginning through each step of its course.

Chapter 3. Reason And Religion

In considering the underlying and causative principles governing the two factors that give power, the one, the "Reason," or the intellect, and the other, the sentiment that we call "Religion," we necessarily enter an unknown realm, for mind must study its cause—the stream must rise to its fountain.

Therefore in order to study the causes underlying mental phenomena, we must reach out and inspire from the fountains of mind. We read that when Jesus was speaking to the people of his day who failed to understand the meaning of his words, he said to them, "He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." (John viii. 47.) He here intimated the possibility of touching a sphere of mind lying beyond that which is normal to the human faculties. And, after all these centuries of the growth and the development of the race and of the influence of the Christian Religion, have we not a right to believe that there is a large body of men and women in the world that have incorporated within themselves a quality of mind transcendently above the mere human mind, or, shall we say, the animal mind?

In view of these facts, we shall attempt to search into some of the fountains from which come those faculties ultiinating in what we term "Reason" and "Religion." Because the realm is an unexplored one and there are no ready-made terms in which to express the thought, we ask our readers to help us by studying themselves introspectively.

To begin with the investigation of the reasoning faculties: Why is it that you cannot always use these faculties with equal facility? There are times when, strive as you may to reason out a problem, the mind does not seem to be in tune for its work. Under such circumstances we ask you to turn within and carefully to seek the cause there. Do you not find that there is some disturbance of the vital-currents? Can you reason to advantage when there are inharmonies and combative conditions that you are compelled to meet? Combativeness and anger confuse the mind and prevent clear, logical reasoning. On the other hand, when surrounded by loving friends, kind thoughts, genial associations, your mind works freely and there is no trouble to reason clearly, positively, and correctly. Does not this at least suggest that there is something behind the phenomenon of what we call the reasoning mind? The sick man is not capable of deep reasoning. The man engaged in research and deep thought finds it necessary to keep the life-currents—the health and vigor of the body—in the best condition in order to do his best work.

Another suggestive fact is, that intense concentration of thought and close reasoning, exhaust the body even more rapidly than physical labor. The thought seems to partake of and to use up the life of the body, suggesting that, in some way, mind is directly connected with life.

Let us inquire into how we think, not into the methods applied to bring thought into form, but into that which precedes, the means by which we approach those activities which produce the actual thought.

There is first a desire and a will to do, followed by the turning of the mind and the centralizing of it upon the subject that we wish to consider. The question here arises as to what is meant when we say that we have turned the mind to the consideration of a subject. Does it not mean that we have turned the consciousness in a given direction? and is not the life within us that which produces consciousness? What is this within the human organism that makes us conscious when there is no special interest, thought, or effort in any direction? This consciousness that we are seems to carry forward the beating of the heart, the circulating of the blood, the digesting of the food, and all the processes of life without any apparent effort or annoyance on our part. The child lives, grows, plays, and amuses itself while this something that we call life is carrying on the work of building and developing the child into the man.

If, however, the slightest derangement occurs in the internal workings of the body, pain is the result, and the peace and joy in the consciousness of being is disturbed. As this consciousness controls the body in its work of self-building and self-maintenance in the child as well as the man, may it not be called vital-thought?

In the consideration of intuition, in the preceding chapter, we referred to the law in accordance with which we were brought into being, in accordance with which the life is gathered from God the Creative Source, ensphered and bound for the uses of the organism. Now this life has within itself all qualities. There is the life that organizes and forms the bird, the cat-life, that forms the cat, the horse-life, that forms the horse—each one of the different qualities of life forms an organism suitable for the expression of its own kind or quality. Even if we do not admit that God is the Creator of all things, we must admit that there is a fountain from which all creative-life springs and multiplies its kind. We know also that the study of living creatures shows that some live, grow, and are normal and happy under conditions which would be destructive to others, again showing the great variety in the quality of life. And whether these various forms of animate existence think or not, they certainly act in many respects as man acts when he thinks. So that we cannot avoid the suggestion that the kind or quality of life is the kind of thought, desire, and consequently, action.

When we turn our attention to the human family, we recognize there also a great diversity of thought, desire, sympathy, and feature. No two men look alike nor do they think alike. It is a fact well understood in our courts that two or three men viewing the same scene, see it so differently that a disinterested person listening to their testimony cannot but feel that some one is perjuring himself. Apparently, two sets of factors come into action to produce this diversity of mind and consciousness:

First, the quality of life from which the thought is formed. Second, the beliefs of the person.

But, in reality, the quality of life, that is, the character of the consciousness—or vital-thought just defined—is determined by the beliefs of the person according to his sphere of use; for the beliefs govern the inspirations which in turn give quality to the life. The plant gathers to itself the elements for use in its growth and preservation; but the human mind, being more highly developed, may gather as wide a diversity of qualities as it has diversity of desire, that is, it may gather any quality that it believes to be useful.

The consciousness of the individual, being an aggregate of qualities of universal consciousness, bound or ensphered for a purpose, for use, the individual is acting under a law which enables him to gather within himself, ensphere as an added consciousness, the element of any vital-thought that he believes to be useful.

It is intimated in the early portion of this chapter, and we believe it is generally admitted, that the activities of the reasoning mind spring from this inner selfhood, that which we have termed the vital-thought. Why could not our ancestors in the early stages of the race reason so clearly as we of modern times? Were they not drawing and living from the same great fountains from which we live?—Certainly they were, but experience had not matured more perfect brain organs, broader beliefs, and wider sympathies and desires. It has been well said by one of the ancients that "As a man thinketh in his heart, so is he."

At this point we meet the coincidence of reason and religion. Can we divorce them? Are they not a dual manifestation of the same underlying principle?—They are, most unquestionably. Religion has as a base love, desire. Reason is the phenomenon of love. The difference is that religion opens up the life toward its Cause, and reason directs life into the active phenomena of forming, or, better still, of being formed into images of which the sensory nerves of the brain take cognizance, when they become conscious thought. But the quality of the thought, as well as the quality of the love, depends upon the quality of the life, and all these depend upon the underlying phenomena of the foundation belief. Why did Jesus the Christ hold so firmly and continuously before the people the importance of belief, and of right belief? Not only so, but he insisted upon the fact that belief without a doubt would give power to control physical nature around one. So extreme was his utterance as to claim that by the means of this belief mountains could be removed from their place. A careful investigator may experiment in the everyday walks of life upon this power of belief in its control of the inspirations of the person.

There are a people among us denominated Spiritualists. The major part of these people are the legitimate outcome of religious devotion on the part of their parents. Spiritualistic mediums are such by organic structure, which leads them to open up their life-centers to the psychic currents around them. In order to be mediums they must be perfectly passive to these influences. Now do not say that mediums are frauds. It is true that some of them are, but many of them are working with forces of which they have no understanding.

If you wish to experiment in this direction, sit before a medium and call into activity some point of belief that is latent within you. The medium will probably go into a trance, bring up the subject most active in your mind and begin to ingather and present evidences of the truth of that in which you believe. It matters not whether it is true or not, the medium will inspire, formulate and give you evidences of its truth. Have you not observed the fact that the more a man thinks on a subject of his belief, the more firmly convinced is he of its truth, so that nothing short of the most absolute proof can shake his confidence? Usually this proof must be so overwhelming as to carry conviction to every sense of his entire nature.

Because of this law governing human mind and consciousness, religion should be based upon the conclusions of the clearest reason, in which case belief, the principle underlying the two, will be correct—not specific belief, but belief in its relation to general principles. But to be sure of reliable conclusions, reason must be able to command reliable premises. For what to the world have been the centuries of scientific investigation, the vast resources spent in scientific appliances, if not to discover facts and laws upon which Reason may base correct conclusions?

Thus giving Reason and Religion the sure foundation of correct beliefs upon which to rest. Truly, he who neglects to improve the wealth of opportunity, born of such labor and expenditure of means, is remiss in the duty he owes to himself and to his fellow men.

Because of the enlightenment of the race, Reason and Religion must hereafter go forth hand in hand, must stand bosom to bosom, as most lovingly devoted counterparts.

Religion is the outflowing, the opening up, of the love toward an object which is believed to be the most desirable, and when man has learned intelligently to open the soul toward its Cause, he will then find the fountains of all knowledge. And he has that in him which enables him to draw in—inspire—and cause to act upon the sensorium of his brain the very essence of all there is.

When the fundamental principle of belief is properly laid, then the reasoning brain will take these essences and form them into images, and these images will become living-stones in the construction of that temple of knowledge in which will dwell God, formed as the immortal soul, and man—the knowing intelligence.

Chapter 4. Conscience

This selfhood, this consciousness that is conscious without the effort of thinking, this something that is the man, that thinks without his volition, this vital-principle, we must admit, has been derived from the creative-forces. If this is true and if God is the Cause and Source of creation, then it is derived directly from God, for God did not create something from nothing, but from himself. Therefore all the life that has been gathered into an organism must be the life of God; and since we can find no place for a boundary-line between life and mind, we are brought back to the Revelation which says that God by a word created the world. Consequently this life, pure and free, that animates our being, is God's mind and must be orderly and correct in all its conclusions—a fact we have observed in our consideration of the intuitional faculties.