The Edinburgh Lectures on Mental Science, by Thomas Troward, , at sacred-texts.com
An intelligent consideration of the phenomena of hypnotism will show us that what we call the hypnotic state is the normal state of the subjective mind. It always conceives of itself in accordance with some suggestion conveyed to it, either consciously or unconsciously to the mode of objective mind which governs it, and it gives rise to corresponding external results. The abnormal nature of the conditions induced by experimental hypnotism is in the removal of the normal control held by the individual's own objective mind over his subjective mind and the substitution of some other control for it, and thus we may say that the normal characteristic of the subjective mind is its perpetual action in accordance with some sort of suggestion. It becomes therefore a question of the highest importance to determine in every case what the nature of the suggestion shall be and from what source it shall proceed; but before considering the sources of suggestion we must realize more fully the place taken by subjective mind in the order of Nature.
If the student has followed what has been said regarding
the presence of intelligent spirit pervading all space and permeating all matter, he will now have little difficulty in recognizing this all-pervading spirit as universal subjective mind. That it cannot as universal mind have the qualities of objective mind is very obvious. The universal mind is the creative power throughout Nature; and as the originating power it must first give rise to the various forms in which objective mind recognizes its own individuality, before these individual minds can re-act upon it; and hence, as pure spirit or first cause, it cannot possibly be anything else than subjective mind; and the fact which has been abundantly proved by experiment that the subjective mind is the builder of the body shows us that the power of creating by growth from within is the essential characteristic of the subjective mind. Hence, both from experiment and from a priori reasoning, we may say that where-ever we find creative power at work there we are in the presence of subjective mind, whether it be working on the grand scale of the cosmos, or on the miniature scale of the individual. We may therefore lay it down as a principle that the universal all-permeating intelligence, which has been considered in the second and third sections, is purely subjective mind, and therefore follows the law of subjective mind, namely that it is amenable to any suggestion, and will carry out any suggestion that is impressed upon
it to its most rigorously logical consequences. The incalculable importance of this truth may not perhaps strike the student at first sight, but a little consideration will show him the enormous possibilities that are stored up in it, and in the concluding section I shall briefly touch upon the very serious conclusions resulting from it. For the present it will be sufficient to realize that the subjective mind in ourselves is the same subjective mind which is at work throughout the universe giving rise to the infinitude of natural forms with which we are surrounded, and in like manner giving rise to ourselves also. It may be called the supporter of our individuality; and we may loosely speak of our individual subjective mind as our personal share in the universal mind. This, of course, does not imply the splitting up of the universal mind into fractions, and it is to avoid this error that I have discussed the essential unity of spirit in the third section, but in order to avoid too highly abstract conceptions in the present stage of the student's progress we may conveniently employ the idea of a personal share in the universal subjective mind.
To realize our individual subjective mind in this manner will help us to get over the great metaphysical difficulty which meets us in our endeavour to make conscious use of first cause, in other words to create external results by the power of our own
thought. Ultimately there can be only one first cause which is the universal mind, but because it is universal it cannot, as universal, act on the plane of the individual and particular. For it to do so would be for it to cease to be universal and therefore cease to be the creative power which we wish to employ. On the other hand, the fact that we are working for a specific definite object implies our intention to use this universal power in application to a particular purpose, and thus we find ourselves involved in the paradox of seeking to make the universal act on the plane of the particular. We want to effect a junction between the two extremes of the scale of Nature, the innermost creative spirit and a particular external form. Between these two is a great gulf, and the question is how is it to be bridged over. It is here, then, that the conception of our individual subjective mind as our personal share in the universal subjective mind affords the means of meeting the difficulty, for on the one hand it is in immediate connection with the universal mind, and on the other it is immediate connection with the individual objective, or intellectual mind; and this in its turn is in immediate connection with the world of externalization, which is conditioned in time and space; and thus the relation between the subjective and objective minds in the individual forms the bridge which is needed to connect the two extremities of the scale.
The individual subjective mind may therefore be regarded as the organ of the Absolute in precisely the same way that the objective mind is the organ of the Relative, and it is in order to regulate our use of these two organs that it is necessary to understand what the terms "absolute" and "relative" actually mean. The absolute is that idea of a thing which contemplates it as existing in itself and not in relation to something else, that is to say, which contemplates the essence of it; and the relative is that idea of a thing which contemplates it as related to other things, that is to say as circumscribed by a certain environment. The absolute is the region of causes, and the relative is the region of conditions; and hence, if we wish to control conditions, this can only be done by our thought-power operating on the plane of the absolute, which it can do only through the medium of the subjective mind. The conscious use of the creative power of thought consists in the attainment of the power of Thinking in the Absolute, and this can only be attained by a clear conception of the interaction between our different mental functions. For this purpose the student cannot too strongly impress upon himself that subjective mind, on whatever scale, is intensely sensitive to suggestion, and as creative power works accurately to the externalization of that suggestion which is most deeply impressed upon it. If then, we would take
any idea out of the realm of the relative, where it is limited and restricted by conditions imposed upon it through surrounding circumstances, and transfer it to the realm of the absolute where it is not thus limited, a right recognition of our mental constitution will enable us to do this by a clearly defined method.
The object of our desire is necessarily first conceived by us as bearing some relation to existing circumstances, which may, or may not, appear favourable to it; and what we want to do is to eliminate the element of contingency and attain something which is certain in itself. To do this is to work upon the plane of the absolute, and for this purpose we must endeavour to impress upon our subjective mind the idea of that which we desire quite apart from any conditions. This separation from the elements of condition implies the elimination of the idea of time, and consequently we must think of the thing as already in actual existence. Unless we do this we are not consciously operating upon the plane of the absolute, and are therefore not employing the creative power of our thought. The simplest practical method of gaining the habit of thinking in this manner is to conceive the existence in the spiritual world of a spiritual prototype of every existing thing, which becomes the root of the corresponding external existence. If we thus habituate ourselves to look on the
spiritual prototype as the essential being of the thing, and the material form as the growth of this prototype into outward expression, then we shall see that the initial step to the production of any external fact must be the creation of its spiritual prototype. This prototype, being purely spiritual, can only be formed by the operation of thought, and in order to have substance on the spiritual plane it must be thought of as actually existing there. This conception has been elaborated by Plato in his doctrine of archetypal ideas, and by Swedenborg in his doctrine of correspondences; and a still greater teacher has said "All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall receive them." (Mark xi. 24, R.V.) The difference of the tenses in this passage is remarkable. The speaker bids us first to believe that our desire has already been fulfilled, that it is a thing already accomplished, and then its accomplishment will follow as a thing in the future. This is nothing else than a concise direction for making use of the creative power of thought by impressing upon the universal subjective mind the particular thing which we desire as an already existing fact. In following this direction we are thinking on the plane of the absolute and eliminating from our minds all consideration of conditions, which imply limitation and the possibility of adverse contingencies; and we are thus planting a seed which, if left
undisturbed, will infallibly germinate into external fruition.
By thus making intelligent use of our subjective mind, we, so to speak, create a nucleus, which is no sooner created than it begins to exercise an attractive force, drawing to itself material of a like character with its own, and if this process is allowed to go on undisturbed, it will continue until an external form corresponding to the nature of the nucleus comes out into manifestation on the plane of the objective and relative. This is the universal method of Nature on every plane. Some of the most advanced thinkers in modern physical science, in the endeavour to probe the great mystery of the first origin of the world, have postulated the formation of what they call "vortex rings" formed from an infinitely fine primordial substance. They tell us that if such a ring be once formed on the minutest scale and set rotating, then, since it would be moving in pure ether and subject to no friction, it must according to all known laws of physics be indestructible and its motion perpetual. Let two such rings approach each other, and by the law of attraction, they would coalesce into a whole, and so on until manifested matter as we apprehend it with our external senses, is at last formed. Of course no one has ever seen these rings with the physical eye. They are one of those abstractions which result if we follow out the
observed law of physics and the unavoidable sequences of mathematics to their necessary consequences. We cannot account for the things that we can see unless we assume the existence of other things which we cannot; and the "vortex theory" is one of these assumptions. This theory has not been put forward by mental scientists but by purely physical scientists as the ultimate conclusion to which their researches have led them, and this conclusion is that all the innumerable forms of Nature have their origin in the infinitely minute nucleus of the vortex ring, by whatever means the vortex ring may have received its initial impulse, a question with which physical science, as such, is not concerned.
As the vortex theory accounts for the formation of the inorganic world, so does biology account for the formation of the living organism. That also has its origin in a primary nucleus which, as soon as it is established, operates as a centre of attraction for the formation of all those physical organs of which the perfect individual is composed. The science of embryology shows that this rule holds good without exception throughout the whole range of the animal world, including man; and botany shows the same principle at work throughout the vegetable world. All branches of physical science demonstrate the fact that every completed manifestation, of whatever kind and on whatever scale, is started by the establishment
of a nucleus, infinitely small but endowed with an unquenchable energy of attraction, causing it to steadily increase in power and definiteness of purpose, until the process of growth is completed and the matured form stands out as an accomplished fact. Now if this be the universal method of Nature, there is nothing unnatural in supposing that it must begin its operation at a stage further back than the formation of the material nucleus. As soon as that is called into being it begins to operate by the law of attraction on the material plane; but what is the force which originates the material nucleus? Let a recent work on physical science give us the answer; "In its ultimate essence, energy may be incomprehensible by us except as an exhibition of the direct operation of that which we call Mind or Will." The quotation is from a course of lectures on "Waves in Water, Air and Æther," delivered in 1902, at the Royal Institution, by J. A. Fleming. Here, then, is the testimony of physical science that the originating energy is Mind or Will; and we are, therefore, not only making a logical deduction from certain unavoidable intuitions of the human mind, but are also following on the lines of the most advanced physical science, when we say that the action of Mind plants that nucleus which, if allowed to grow undisturbed, will eventually attract to itself all the conditions necessary for its manifestation in outward visible form. Now the
only action of Mind is Thought; and it is for this reason that by our thoughts we create corresponding external conditions, because we thereby create the nucleus which attracts to itself its own correspondences in due order until the finished work is manifested on the external plane. This is according to the strictly scientific conception of the universal law of growth; and we may therefore briefly sum up the whole argument by saying that our thought of anything forms a spiritual prototype of it, thus constituting a nucleus or centre of attraction for all conditions necessary to its eventual externalization by a law of growth inherent in the prototype itself.