I wish to invite you to the consideration of a great principle of
Nature—a great natural force that manifests its activities in the
phenomena of Dynamic Mentation—a great Something the energies of
which I have called “Mind‑Power.” My thought on the subject is
based upon the fundamental conception that:— There exists in Nature
a Dynamic Mental Principle—a Mind‑Power—pervading all
space—immanent in all things—manifesting in an infinite variety of
forms, degrees, and phases. I hold that this energy, or force, or
dynamic principle, is no respecter of persons. Its service, like
that of the sun and rain, and all natural forces, is open to
all—just and unjust; good and bad; high and low; rich and poor. It
responds to the proper efforts, no matter by whom exerted, or for
what purpose called into effect. But the proper effort must be
exerted, consciously or unconsciously, else there will be no
operation of the force. I believe that the activities of this
dynamic mental principle are intimately correlated to
manifestations of the mental operations known to us as desire,
will, and imagination.
We shall learn something of the laws and principles and modes of
operation of its energies and activities, as we proceed with our
consideration of it, in this work. It may be difficult for you to
grasp this conception of Mind‑Power at the start—but it will grow
upon your understanding as its activities are presented to you, one
by one, like a great panorama. My terms will be explained and
illustrated by examples, as we proceed—so you need not analyze them
at this point. It may be as well, however, to state that I have
used the term “Dynamic” in its original Greek sense, i. e.,
“powerful”; “possessing power,” etc. I have postulated of my
conception of Mind‑Power that it pervades all space—is immanent in
all things—and manifests in an infinite variety of forms, degrees,
and phases. But, it may be urged, this is nothing more than science
claims for the principle of physical energy—then is Mind‑Power
identical with the physical energy of science?—is it nothing more
than a high form of mechanical or material energy? No, Mind‑Power
is very far from being a blind, mechanical energy—it is a living,
mental force, which I hold is behind the manifestations of physical
energy and mechanical force. It is not the physical energy of
science, but is something of the nature of a living will, which is
rather the cause of physical energy, than identical with it. Let us
take a familiar example. You desire to move your hand—and it moves.
Why? Because of the manifestation of the wonderful and mysterious
force called “will” which is stored up within you, and which you
have released to move the hand. You send a current of nerve‑force
which is really a manifestation of Mind‑Power or will‑force from
your brain, along the nerves of the arm, which contracts the
muscles of the arm and hand, and your desire is gratified. Your
desire, or wish, set into motion the Mind‑Power which acted upon
the material substance of your body and caused it to act.
What was it that flowed along the nerve‑wires? Was it electricity,
or magnetism? No! it was that subtle and mysterious thing that I am
calling Mind‑Power, and which is bound up with the will principle
of mind. Mind‑Power is an actual living force. It is the force that
makes plants grow—and animal bodies grow—and which enables all
living things to move and act. It is the force which enables the
growing mushroom to raise up the slabs of paving stone—or causes
the roots of a tree to split open the great boulders, into the
crevices of which they have crept. Mind‑Power is not an abstraction
or speculative nothing—it is an existent, living, mental, acting
force, manifesting sometimes with an appalling power, and sometimes
with a delicate, subtle touch that is almost imperceptible, but
which accomplishes its purpose. In order to reach a clear
conception of the universality of Mind‑Power, let us consider its
manifestations as we see them, unquestioned, in the universe—on the
many planes of life and activity. Beginning with the more familiar
instances of its operation and manifestation, let us then proceed
to delve still deeper until we reach instances not so easily
perceived; and then still further back until we find it in places
and in things that are generally regarded as lacking in Mind‑Power
and life. And, here let me say that I hold that life and Mind‑Power
are always found in company with each other—there is some close
relationship between the two—they are probably twin‑phases of the
same thing, or else twin‑manifestations of the same underlying
reality. There is no life without mind and Mind‑Power—and no
Mind‑Power, or mind, without life. And, further, I claim that there
is nothing without life in the universe—nothing lifeless there, or
anywhere. The universe is alive, and has mind and Mind‑Power in
every part and particle of itself. This is not an original idea of
my own, of course,— the leading scientific thinkers admit it today,
and the Hindu philosophers have known it for fifty centuries. Do
you doubt this? Then listen to these authorities who ably express
the thought of their scientific schools.
Luther Burbank, that most wonderful man who has revolutionized our
conceptions of plant‑life, and who has practically held Plant‑Life
in the palm of his hand, says: “All my investigations have led me
away from the idea of a dead material universe tossed about by
various forces, to that of a universe which is absolutely all
force, life, soul, thought, or whatever name we choose to call it.
Every atom, molecule, plant, animal or planet, is only an
aggregation of organized unit forces held in place by stronger
forces, thus holding them for a time latent, though teeming with
inconceivable power. All life on our planet is, so to speak, just
on the outer fringe of this infinite ocean of force. The universe
is not half dead, but all alive.” Dr. Saleeby, in his important
scientific work, “Evolution: the Master Key,” goes even still
further in his claim of a living universe; and life accompanied by
mind. He says, among other things: “Life is potential in matter;
life‑energy is not a thing unique and created at a particular time
in the past. If evolution be true, living matter has been evolved
by natural processes from matter which is, apparently, not alive.
But if life is a potential in matter, it is a thousand times more
evident that mind is potential in life. The evolutionist is
impelled to believe that mind is potential in matter. (I adopt that
form of words for the moment, but not without future criticism.)
The microscopic cell, a minute speck of matter that is to become
man, has in it the promise and germ of mind. May we not then draw
the inference that the elements of mind are present in those
chemical elements—carbon, oxygen, hydrogen, nitrogen, sulphur,
phosphorus, sodium, potassium, chlorine—that are found in the cell.
Not only must we do so, but we must go further, since we know that
each of these elements, and every other, is built up out of one
invariable unit, the electron, and we must therefore assert that
mind is potential in the unit of matter—the electron itself.”
Flammarion, the eminent French scientist, says: “The universe is a
dynamism. Life itself, from the most rudimentary cell up to the
most complicated organism, is a special kind of movement, a
movement determined and organized by a directing force. Visible
matter, which stands to us at the present moment for the universe,
and which certain classic doctrines consider as the origin of all
things—movement, life, thought—is only a word void of meaning. The
universe is a great organism, controlled by a dynamism of the
psychical order. Mind gleams through its every atom. There is mind
in everything, not only in human and animal life, but in plants, in
minerals, in space.” Prof. J. A. Fleming, in his work on “Waves,
Air and Aether,” says: “In its ultimate essence energy may be
incomprehensible by us except as an exhibition of the direct
operation of that which we call mind and will.” Let us then follow
the hint given by the scientists—let us proceed to examine the
evidences of the immanence of life and Mind‑Power in all of the
things of the universe—things organic; things inorganic; and things
beyond organism, shape and form—back into the very ether of space
itself. And in the search we shall find these evidences
everywhere—in all things. Nowhere does life and Mind‑Power escape
us. Immanent in all things—manifesting in an infinite variety of
forms, degrees, and phases, we find these twin‑principles. I invite
you to join in one of the most interesting and fascinating
explorations known to modern science. We do not need any proof to
demonstrate the existence of life, mind and Mind‑Power in man, or
in the lower animals. The activities resulting from its presence
are in constant evidence. And if we examine the plant kingdom we
will see manifestations of life, mind, and Mind‑Power there
also.
Plants not only manifest “appetency,” or “the instinctive tendency
on the part of low forms of organic life, to perform certain acts
necessary for their well‑being, particularly in the selection and
absorption of the material substances necessary for their support
and nutriments”;—not only “instinct” or “involuntary and
unreasoning prompting or impulse, and the response thereto”;—but
also, in certain cases, there appears mental action closely akin to
conscious choice and will. I refer you to the many recent works on
mind in plant‑life for illustrations and proofs of this statement.
And biology shows us that there is life, mind, and Mind‑Power
inherent in the cells of which our bodies, blood and the material
of animal and plant life, is composed. These cells are “little
lives,” and manifest mental power and faculty. They perform their
particular functions, and live, grow, reproduce themselves, and act
just as do the tiny forms of animal life at the bottom of sea—the
latter being but little more than single cells, or cell‑groups. The
possession of memory on the part of the cells of organic matter, is
an accepted scientific fact. At this point the orthodox and
conservative scientist usually stops, drawing a line between
“organic” and “inorganic” matter. But the daring minds of advanced
scientists of today have brushed aside the dividing line, and have
moved to a position where they meet the Hindu philosophers and the
occultists, and now admit and teach that life, mind and Mind‑Power
invade the “inorganic” world to its utmost limits, and that
universe is indeed alive and possesses Mind. Some of the lower
forms of “organic” life, so‑called, possess no organs, and are but
masses of jelly‑like matter without signs of even rudimentary
organs—and yet these life‑forms show evidences of desire, choice,
and will. And Science has admitted the existence of life and mind
in the crystals! the latter “growing” in a manner showing vital and
selective energy, and even rudimentary sex. More than this, the
metals and minerals, under scientific tests, have shown “responses”
that are similar to the same action in organic life—showing life
and rudimentary sensation, the latter of course being a
manifestation of mind. Some of the cold, careful scientific records
read like fairy tales to those not familiar with the wonderful
achievements of recent science. I wish that I had the time and
space to recount these tests—but I must hasten on.
Enough to say that in mineral and metallic forms there has been
found “response” indicating the existence of “sensation” in varying
degrees; and that in the crystallization of minerals and metals
there has been evidenced the action of the same instinctive
mental‑life energy which as “appetency or instinct” builds up the
bodies of living organic forms. If you wonder at this—think of the
miracle which is performed every second by plants absorbing the
minerals of the earth, which are then converted into living
plant‑cells; then we eat the plants and convert the plant‑cells
into animal‑cells which serve as the basis of our blood, muscles,
organs, and even our brains. In fact, every particle of organic
substance was evolved in this way. Think over this and you will see
that Nature is One in her essence, and that she is alive and
possesses Mind‑Power. But we do not stop even at this advanced
point. Minerals, and all forms of matter are composed of
infinitesimal atoms, or particles. The particles combine by reason
of some inherent “attraction” existing between certain of them,
known as “chemical affinity,” etc. Chemical affinity is a peculiar
thing—it manifests in likes and dislikes, loves and hates; it is
impossible to study these manifestations without recognizing an
elementary manifestation of “like and dislike”—“love and hate.” You
think that this is far fetched, do you? Well, listen to these words
from some of the leading scientists about this power to receive
sensations, and power to respond to the same, and maybe you will
change your mind. Haeckel, the great German scientist, holds that
the atoms of which matter is composed may “receive sensations,” and
“respond to sensations.” He dwells upon this fact in his latest
works “The Riddle of the Universe,” and “The Wonders of Life,” and
writes as follows regarding “sensation in the inorganic world”: “I
cannot imagine,” Haeckel says, “the simplest chemical and physical
process, without attributing the movements of the material
particles to unconscious sensation.” He also says, in another
place: “The idea of chemical affinity consists in the fact that the
various chemical elements perceive the qualitative differences in
other elements—experience ‘pleasure’ or ‘revulsion’ at contact with
them, and execute specific movements on this ground.”
He adds, later, that the “sensations” and “responses” in plant and
animal life are “connected by a long series of evolutionary stages
with the simpler forms of sensation that we find in the inorganic
elements and that reveal themselves in chemical affinity.” Nageli,
another scientist, says: “If the molecules possess something that
is related, however distantly, to sensation, it must be comfortable
to be able to follow their attractions and repulsions;
uncomfortable when they are forced to do otherwise.” And so you see
that Science now is preparing to admit elementary life and
Mind‑Power in the atoms and particles of matter. But we have not as
yet reached the utmost limit of scientific investigation regarding
the presence of mind in the universe. “Further than the atoms?” you
may ask. Yes, further than the atoms! What is true regarding the
atoms, is true of the ions or electrons of which they are
composed—these tinier particles are attracted and repelled; form
groups and combinations which regulate the kind of atom produced;
and manifest the same kind of “affinity” that is noticeable in the
atoms. And more than this—these particles, as well as all forms of
physical energy, are believed to emerge from the ether, that
subtle, tenuous, universal substance, which, although unseen, and
intangible, is held to exist in order to account for the phenomena
of the universe. If there is Mind in the particles that emerge from
the Ether, is it too much to claim that there must be Mind in the
Ether itself? Is this preposterous? Not so! Listen to the words of
the following scientific authorities on the subject: Flammarion
says: “Mind gleams in every atom. There is mind in everything, not
only in human and animal life, but in plants, in minerals in
space!” Cope says: “The basis of life and mind lies back of the
atoms, and may be found in the universal ether.” Hemstreet says:
“Mind in the ether is no more unnatural than mind in flesh and
blood.” Stockwell says: “The ether is coming to be apprehended as
an immaterial, super‑physical substance, filling all space,
carrying in its infinite, throbbing bosom the specks of aggregated
dynamic force called worlds.
It embodies the ultimate spiritual principle and represents the
unity of those forces and energies from which spring, as their
source, all phenomena, physical, mental and spiritual, as they are
known to man.” Dolhear says: “Possibly the ether may be the medium
through which mind and matter react....Out of the ether could
emerge, under proper circumstances, other phenomena, such as life,
or mind, or whatever may be in the substratum.” And, so, we have
the best of authority to support the inevitable conclusion that
there must be Mind‑Power even in the ether. For my own part, I go
still further, and for several years back have been claiming that
the Ether and the Universal Mind‑Power Principle are one and the
same thing—that is, that that theoretical something that science
has called “the Ether,” is in reality the Universal Mind‑Power
Principle from which all manifestations of activities emerge—the
Universal Mental Dynamo! I cannot prove this, of course—but it is
logical. But my argument does not depend even upon this—for admit
that there is Mind‑Power in the ether, and my case is won. And in
the ether it must be, even if the ether is not but another name for
it. For if Mind‑Power is not in the ether, from whence does it come
into the particles of matter, and in matter itself, organic and
inorganic? Resting the consideration for a moment, let me say that
with mind as reason, intellect, etc., I have nothing to do in this
book, for this is a consideration of the dynamic phase of mind— the
Power phase—Mind‑Power, or Dynamic Mentation.
I am trying to show you that Mind‑Power exists everywhere, and is
manifest in every activity of the universe. “In every activity of
the universe?” you say; “surely you do not include physical
activity and energy such as natural forces etc.!” Yes, I do mean
just that! “How can that be?” you ask, “what has Mind‑Power to do
with electricity, light, heat, magnetism, gravitation, etc.?” It
has everything to do with them, in my opinion. I will explain it to
you in a few words, for I cannot go into this subject at length in
this book, but must hasten on to the other parts of my subject.
Here it is in a nut‑shell: All the forms of natural physical
energy, or forces, known as light, heat, electricity, magnetism,
etc., are held by science to be forms of energy arising from the
vibration of the particles of matter. Now what causes the
vibration? Motion of the particles, of course! And what causes the
particles to move? Just this, the attraction and repulsion existing
between them! And what causes the particles to exhibit this
attraction and repulsion toward each other? Now here is where we
get to the heart of the matter; listen well! We have seen that the
particles are attracted to, or repelled by, each other—in the
matter of “likes and dislikes”; “love and hates”; or “pleasure or
revulsion”; or “comfortable and uncomfortable experiences related,
however distant, to sensation,” etc. And these attractions and
repulsions are held to result from “capacity to experience
sensations” and the power to “respond to sensations.” And both the
power to receive and experience “sensations,” and to respond
thereto, are manifestations of mentality, which Haeckel has
compared to “desire” and “will.” And if mentality is the cause of
the sensations and of the response there; and the latter are the
causes of the attractions and repulsions; and the latter are the
causes of the motion, to and fro, of the particles of matter; and
the latter, in turn is the cause of the vibrations; and the
vibrations are the causes of the manifestations of light, heat,
electricity, magnetism, etc.,—then am I not justified in claiming
that mind and Mind‑Power are the motive‑force of all physical
energy? And, am I not justified in postulating the existence of an
universal mental dynamic principle? I tell you, friends, that the
future will show that this dynamic mental principle is the source
of energy—not energy the source of mind! I know that this is
revolutionary, but I believe that it will meet the requirements of
the future. I have been preaching this thing for several years
now—and many have been the smiles; the jeers; and the sneers.
But, from the beginning, I have felt a keen appreciation of the
words of Galvini, when he said, bitterly: “I am attacked by two
very opposite sects—the Scientists and the Know‑Nothings; both
laugh at me, calling me the ‘Frog’s Dancing Master,’ but I know
that I have discovered one of the greatest forces in nature.” And,
now, in conclusion, I must ask you to form a mental picture of this
great universal dynamic mental principle; pervading all space;
immanent in all things; and manifesting in an infinite variety of
forms, degrees and phases. We can think of it only by means of
symbols. Let us then consider it as a great living, throbbing,
pulsating, mentating Ocean of Dynamic Mind‑Power. In the depths of
that Ocean of Mind‑Power there is quiet, and calm and peace—the
embodiment of latent power, and potential energy. On its surface
are ripples, waves, great movements of energy, currents,
whirlpools, eddies—phases of fierce tempest alternating with phases
of calm and quiet. And from the depths of that Ocean of Mind‑Power,
all mental and physical Power emerges—and to its bosom all must
return. And in that ocean there is an infinite store of energy,
from which may be drawn that which the human centers of
consciousness and power require, when they learn the secret. This
Ocean of Mind‑Power is our only source of dynamic energy—but we
have at our disposal as much of its force as we can carry off over
our channels of supply. It is the use of this power that we call
Dynamic Mentation. Now, do you understand what I mean by the
Universal Principle of Dynamic Mind‑Power—this Universal
Mental‑Dynamo? Several years ago I told a friend of this
conception, and after he had listened to me attentively and with
interest, he reflected a few moments, and then suddenly asked: “But
where do I come in?” And that is the question that many of you are
asking now, no doubt.
Well, while here I cannot dip into metaphysics or philosophical
speculation, or even into my favorite occult sources, I will say
that each of you is a Centre of Power in that Ocean of Dynamic
Mind‑Power and each “I” is a master of the power. You have the
Whole Thing back of you—and you are free to draw upon it for all
that your channel will carry to you. And you are allowed to enlarge
your channel. That is enough for this time—more will follow as we
proceed.
At this point I am confronted with the question that naturally
arises when one begins to consider an unfamiliar object, subject,
or principle—the question of: “What is it?” “What is Mind‑Power” is
a difficult question to answer, for it implies a knowledge of the
thing “in‑itself,” apart from its activities and manifestations.
And this “thing‑it‑selfness” is something that the candid,
scientific thinker admits is beyond the range of his thought and
knowledge. Any attempt to answer such a question must involve one
in a maze of metaphysical and philosophical speculation regarding
something which is by nature unknowable. And so I may as well
frankly state here that I do not purpose “guessing” at the
“thing‑in‑itselfness” of Mind‑Power. For, at the best, any attempt
at an answer would be merely a guess—for I do not know, neither do
I know anyone else who knows! I am acquainted with the numerous
speculations of the ancient and modern philosophers and
metaphysicians on the subject—I have read and studied them, and
have rejected them as mere theories unsupported by facts. And I
have made and rejected a dozen or more theories of my own on the
subject—all vague, foolish speculations.
I have studied the best of what has been written and thought
regarding this “thing‑in‑itselfness” of mind and Mind‑Power, so you
see my ignorance is not the ignorance that comes from lack of
thought, or lack of acquaintance with the thoughts of others—but is
rather the ignorance that comes as the result of much thought, and
much study of the thoughts of others—the ignorance that is only
realized through knowledge. Regarding these ultimate questions, the
best thinkers freely confess their ignorance knowing that, as
Nordau has said, they “have plucked that supremest fruit of the
Tree of Knowledge—the consciousness of our ignorance.” Like
Pyrrhon, some twenty‑five centuries ago, they say “Uden horizo”—“I
do not decide.” We do not know “things‑in‑themselves”—we cannot
know them. If we knew the ultimate truths regarding the tiniest and
most insignificant thing in the universe, we would know everything
that is—for that tiniest thing is connected with, and related to
everything in the universe, and that which underlies the
universe—and to know the “thing‑in‑itself” of anything would be to
know the great “Thing‑in‑Itself” of The All. All that we can do is
to know and consider things by what they do; and how they act; and
through their manifestations and activities; and the results and
effects of the same—rather than by what they are in the abstract,
or apart from their activities, manifestations, and the phenomena
proceeding from them. Apart from their activities, manifestations
and phenomena, things are but abstract no‑things so far as our
understanding is concerned—airy “words” coined by the
metaphysicians and philosophers in order to provide food for
speculation, argument, and dispute without end. And we may as well
admit the fact that all consideration of ultimate things—
things‑in‑themselves—inevitably leads us to the conclusion that the
only real Thing‑in‑Itself is a Something, underlying all things and
yet a No‑Thing, and which transcends all of our experience,
knowledge, reason, thought, and even imagination.
And therein lies the folly of attempting to tell “just what”
anything is. In view of the facts mentioned, and which are held to
be correct by the world’s best thinkers, how much saner is it to
devote our attention to the consideration of things as known
through their activities, manifestations, and phenomena— knowing
them by what they do, and and how they act; by the laws and
principles of the activities and operations; rather than by
speculations concerning their nature as abstract
thing‑in‑themselves. This is the method of modern Science, as
compared with those of speculative philosophy and metaphysics. But,
“a little learning is a dangerous thing”; and “fools rush in where
angels fear to tread.” And so we shall never be at a loss for
ingenious theories and “solutions” of ultimate problems. We have
among us some who glibly inform us that they know “just what Mind
is!” Such add to the gaiety of the nations, and therefore are
useful and interesting. Did you ever hear of the youth at college,
who when asked by his professor: “What is electricity?” answered
“Well, sir, I did know, but I have forgotten!” The professor
answered, dryly: “Now, isn’t that too bad! Here is the only person
in the world who ever knew just what electricity is—and he has
forgotten! What a loss to the race!” Why do we not have courage
enough to leave off this making of the speculative soap‑bubbles
with which we have been amusing ourselves, and learn to answer
honestly, “I do not know!” or, at least like modern Science, learn
to frankly state: Here our knowledge of the subject ends; to‑morrow
we may know more, but sufficient for the day is the knowledge
thereof—and an inch of knowledge of facts is worth a mile of
unsupported speculation and theory.
As Thomas L. Harris has said: “The theorist who dreams a rainbow
dream, And calls hypothesis ‘philosophy,’ At best is but a paper
financier Who palms his specious promises for gold Facts are the
basis of philosophy; Philosophy, the harmony of facts. Seen in
their right relation.” And, now, having confessed your ignorance
and mine, let us proceed to a consideration of Mind‑Power as known
by its activities. In the first place, let me say that I do not
hold that Mind‑Power is identical with mind. Rather does it seem to
me to be correlated to mind, particularly in the operation of mind
known as desire, will, and imagination. If you like, we may
consider it to be the acting aspect of mind. Mind has three
aspects—the aspect of being, or substance; the aspect of thought,
with the sub‑divisions of reason, feeling, emotion, desire, will,
etc., on both conscious and subconscious planes; and third, the
aspect of ACTING. And it is in this aspect of action that mind is
known as Mind‑Power. While it is extremely likely that there is a
certain employment and manifestation of Mind‑Power in the ordinary
processes of reasoning, intellectual effort, etc., still Mind‑Power
seems to be more closely connected with the more elementary phase
of mentation, such as feeling, emotion, and particularly desire and
will. We know that it is possessed by the lower forms of animal and
plant life; even the inorganic forms; all of which existed and
employed the force before intellect and reason manifested itself in
man. And so I would impress upon you that while Mind‑Power may be
called into operation by, and still more certainly may be directed
by the intellect—still you must not make the mistake of identifying
it with that phase of mind or attributing it solely to creatures
possessing the same. It is a far more elementary and basic force,
as you have seen in the preceding chapter. Indeed, in order that
you may understand the operations of Mind‑Power you may as well get
into the habit of considering it as correlated to that which we
call will, (as distinguished from intellect and reason).
By “will” I do not mean that phase or faculty of the mind which
decides, determines, or chooses—although this customary use of the
term is quite correct as applied to one phase of will. This
deciding, choosing, determining faculty is one of the attributes of
intellect and Self‑consciousness superimposed upon the elemental
will in the direction of guiding, directing, turning and
restraining—it is the Ego at the wheel, directing the Ship of Life
by the Chart of Reason, the motive‑power being will, or Mind‑Power.
Choice in the lower forms of life and activity, simply means
yielding to the strongest desire, or aggregate of strongest
desires, or average of strongest desires. No, I did not mean will
in the above sense, but in the more elementary sense of the
term—the original sense, for the word is derived from the root
meaning “to wish; to desire strongly.” And, in this elementary
sense, the word “will” is used to designate that primitive,
original, universal mental principle in life, which manifests in
desire for action, and in the response to that desire. In this
sense will may be considered as Desire‑Will, both being held to be
phases of the same thing—or rather the two poles of the same thing.
The desire‑pole of this Desire‑Will is connected with that which we
call emotion, feeling, etc., which arouses it into action. The
will‑pole of this Desire‑Will is connected with that principle of
mental activity which we are considering under the name of
Mind‑Power—the dynamic aspect of mind. I ask that you re‑read this
paragraph, that you may fix this idea firmly in your mind, for upon
it depends the correct understanding of much that I shall have to
say in this work. In Desire we find the first step toward Dynamic
Mentation. Desire precedes action of will which releases the
dynamic force of the mind—the Mind‑Power. Desire is the coiling up
the steel‑spring of Will—there is always a state of “tension” about
desire—a state of “coiled‑up energy” caused by “feeling,” “emotion”
or similar state which has been aroused by the sight of, or memory
of, or thought of, some attractive object.
The feeling” inspired by the attractive object coils up the spring
of desire, and this “coiled‑up” energy supplies the “motive‑power”
of the will. But, remember this, some desires are acted upon, while
others are rejected—neither men nor things act upon every desire.
There is the other pole of the Desire‑Will which must be called
into action—and this leads us to a consideration of the matter of
choice, determination, or decision, which is so often expressed by
the term” “Will, “ as I said a little further back. This choosing
or determining phase of will, is little more than an empty name or
term, so far as is concerned the relation between desire and will
action in the cases of things and creatures lower in the scale than
man. For in these cases this choice, determination, or decision is
based entirely upon the degree of “feeling,” or the degree of
attractiveness of the objects presenting themselves to the
attention—the strongest feeling, attraction, or motive‑interest
winning the day. (Fear is one of the strongest feelings influencing
desire, and acts usually as a neutralizer of other feelings and
desires, and is most potent as a motive influencing choice or
decision—in fact, one is justified in regarding fear as the
negative form of desire, being really a “desire‑not‑to.”) With the
advent of reason, and intellect, particularly when the
self‑conscious ego appears, new elements are introduced, by reason
of which man is enabled to deliberate and weigh motives, desires,
feelings, emotions, etc., and thus the will of man is held to
contain elements lacking in the general principle of will. But the
aspect of will with which we are much concerned is the aspect of
action—the will‑pole of Desire‑Will. Just where desire passes into
will is impossible to decide—the chances are that they blend into
each other.
But this we do know, that “something happens” at a certain stage of
the mental operation, whereby the attention of the thing, or ego,
passes from the pole of desire to the pole of will—and then, one of
two things happens, i. e., (1) either the “coiled‑up” spring of
desire is released by the will, and the energy of desire is
transmuted into the energy of will, which thus releases the
Mind‑Power or dynamic quality of mind into action; or else: (2) the
will refuses to be aroused, and desire slowly uncoils her spring,
and the tension is relieved, gradually or at once. The will may be
cultivated and developed so as to refuse to release the spring of
desire into action—and in this inhibiting quality lies much of that
which is called “strength of will”—it often requires more will not
to do, than to do. The aspect of “action” is the true dynamic
quality of will. And with action all will is intimately and
inseparably connected. As Prof. Halleck says: “Will concerns itself
with action. The student must keep that fact before him, no matter
how complex the matter seems.” Action is the. “inner meaning” and
reason of the will. And it is with this phase that we are concerned
in the present work. Action is the essential aspect of Mind‑Power—
the latter exists for the purpose of Acting. It is the essence of
activity. And so you will see that this “universal dynamic mental
principle”—which I have called “Mind‑Power,” is not that phase of
mind which manifests as intellectual, reasoning processes; but is
that phase of mind which is aroused by desire‑will— and which acts.
It is manifest in the universe among forms of life below the plane
of reason, as well as among those on that plane, and therefore
precedes Reason in evolution. It also manifests along unconscious
and automatic lines, and precedes the self‑conscious stage of man.
It represents an elementary, primitive, fundamental, dynamic,
mental force; and may be thought of as a raw, crude, undeveloped
force, manifesting along the lines of instinctive action or
appetency, rather than along the lines of intellect, reason, or the
higher cognitive faculties. It is something far more elemental and
basic than intellect. It is more nearly akin to the elemental life
forces which we personify under the name of “Nature.”
Whether or not that which we know as reason or intellect were
evolved from an elemental Mind‑Stuff; or whether these higher forms
of mentality are something of an entirely higher and distinct
nature; or whether, as the occultists hold, intelligence is the
result of the influence of a Spiritual Ego (something distinct from
mind) upon an elementary Mind‑Stuff—these are questions belonging
to other phases of the general subject of Being, with which we have
nothing to do in the consideration of the subject before us. I have
my own opinions and beliefs on these points, and so have each of
you—we may differ regarding the same, but may still be able to
examine the subject before us as co‑workers, in spite of our lack
of agreement regarding questions of philosophy, metaphysics, or
religion. We are dealing with a natural force—a universal
energy—now and here, and should examine and study its principles
just as we would were it electricity, magnetism, heat or light that
we were studying. I am inviting you to a scientific study, not a
metaphysical or philosophical speculation, doctrine or theory.
These latter things have their own good places—but they have no
place here at this time.
As wonderful as is the manifestation of Mind‑Power within the
limits of the form of the thing, cell, plant, animal, or person,
and which produces the effects known as local action, movement,
etc., there is still a greater wonder to be witnessed in the
manifestation of the same power beyond the limits of the
personality or form in which it originates. And it is to this
manifestation of Mind‑Power that I am about to apply the term
“Telementation.” I may as well explain my terms at this place and
time. In the first place I use the term “Mentation,” in the sense
of “Mental activity”; the term being derived from the Latin word
mentis, meaning “the mind”; and the suffix “ation”; meaning
“action.” So “Mentation” means “mental activity.” From Mentation we
derive Mentative, or “relating to mental activity”; Mentate, or “to
manifest mental activity”; etc., etc. From Mentation, also, I
derive the term, “Telementation,” which so far as I know, was
originally coined by me several years ago. The word is derived from
the Greek word, tele, meaning “far off”; and the word “mentation,”
above explained. “Telementation” means “mental activity at a
distance,” or mentation exerted over space,” or “long‑range mental
influence,” etc. I have been led to the coining of this new term
designed to take the place of “telepathy,” for the reason that the
latter term is improper and misleading.
“Telepathy,” according to its root‑words, really means “to suffer
at a distance,” or the “feeling of the pain of another,” the suffix
“pathy,” being derived from the Greek word meaning “to suffer.” It
may be used properly in connection with the sympathetic
transference of pain, or disease, or similar mental state, but its
use otherwise is improper. It is being discarded by the best
scientific authorities, who prefer the term “Thought Transference,”
etc. I have thought it advisable to use the term “telementation” in
this connection, believing that it meets the requirements of the
case better than any other term of which I have any knowledge. I
expect it to come into general use before long. And now about the
transference of mental states from one thing or person to another.
I shall not attempt to go into a discussion of the phenomena of
Thought‑Transference in this work, for the reason that it is too
well established, and too generally known to require an argument in
its favor from me. To thousands of careful investigators it is an
established fact, and anyone who will take the time and trouble to
conduct the experiments may reproduce the phenomena to his own
satisfaction. Moreover there are instances of telementation arising
in the everyday life of nearly every person, such instances being
of the spontaneous order, that is, not having been expected or
sought after. Those who are desirous of obtaining “proofs” of
telementation, beyond their own personal experiences, are referred
to the records of the English Society for Psychical Research, which
contain the carefully noted reports of many very interesting cases
which have been conducted by the society under the most careful
supervision and scientific requirements. The circulation of
Mind‑Power is as real a natural phenomenon as the circulation of
air, water, or the blood. There have been many theories advanced to
account for telementation, and there has been much talk of
“two‑minds,” “dual‑mentality,” etc., in this connection.
In this work I shall have very little, if anything, to say
regarding man’s “two‑minds.” I, of course, am fully conversant with
the subject of the sub‑conscious and super‑conscious regions of the
Mind, but I find this principle of telementation to have its roots
still further back in the scale of evolution—back before
“consciousness” as we know it, existed in the created forms of
matter or life—back to the plane of “mind in inorganic matter”—and
therefore, I shall not attempt to urge any “two‑mind” theories to
account for it. In fact, I believe that the mind of man is a far
more complex thing than a “dual‑mind” combination—there are many
more planes and regions of mind than the “objective” and
“subjective” minds of the “dual‑mind” authorities. I find the basis
for the theory of telementation far back in the scale—in fact at
the lowest extreme of the scale of things. I find it in the atoms,
or in the particles of which the atoms are composed. In the first
chapter of this work I called your attention to the manifestation
of Mind‑Power among the atoms and particles of matter, which was
evidenced by action, motion, and movements resulting from
“attraction and repulsion” of these atoms and particles. In other
words I showed that physical forces were produced by the motions of
the particles, or vibrations of the atoms, which arose from states
of like and dislike; love and hate; attraction and repulsion;
pleasure and pain; among these tiny particles of matter. And it is
here that the elementary principle of telementation is
noticeable—here is where it may be seen in full primitive force and
operation. If you will think for a moment, you will see that the
motions of the atoms are two‑fold, viz. (1) the voluntary motion of
the atom toward the other atom to which it is attracted by chemical
affinity; and (2) the movement of the atom occasioned by the
“attractive force” exerted by the other atom, in the same manner
that a magnet” draws” the needle to it.
Haeckel has told us that there is the voluntary movement of the
atom itself, in response to the “desire” awakened in it by the
attraction—how does it become aware of the presence of the other
atom unless something passes between them? And that something must
be in the nature of a mentative current, for there is nothing else
to pass, because all other forms of energy being produced by
vibrations of the atoms arising from mental states, the Mind‑Power
must precede the physical energies, and must be the “something that
passes between” the two atoms. Feeling the presence of the other
atom, the first atom moves towards its affinity, voluntarily, and
just as you move your arm or walk—the atom probably exerting a push
upon the ether which must be to the atom or particle what the air
is to the wing of the bird, or the water to the fin of the fish.
But there is another cause of motion, as we have seen—the mutual
pull of the attracting atoms. And what manner or kind of energy is
it that thus “draws” or “pulls” the other atom? It cannot be
electricity, or magnetism, for those forces, as we have seen, are
produced by a rate of vibration occasioned by the Mind‑Power in the
atoms themselves—therefore we must go back to the antecedent force,
which is Mind‑Power, and attribute to it the drawing or pulling
force which moves the atoms toward each other. That this attracting
or pulling force is in operation between the particles of matter,
there can be no doubt. No two atoms of matter are in absolute touch
with each other—there is always a distance between them—a space
which thus separates them—which never can be traversed or overcome.
There seems to be an individuality in these tiny particles which,
although allowing them to form combinations, nevertheless prevents
absolute blending or amalgamation. There is always a “keep your
distance,” or “thus far and no further” principle in Nature which
holds every particle of matter individual and alone. Every ion,
electron, atom, and molecule of matter is alone, and separated even
from its closest affinity by a “touch me not” circle of influence,
which is also mentative in its nature, in my opinion.