Esoteric lessons

II ■Mil

IBY

SEQUEL TO

'FIRST LESSONS IN REALITY"

PUBLISHED BY

The i^Wo-pjilogophical publishing Co.

DENVER, COLO., I9OO

Lib **'» Of Concir^^|

Two Copies Reu u*o J AUG 3 1900

Copyright entry

SECOND COPY.

Delivered to

ORDER DIVISION, AUG 7 1900

COPYRIGHT, I90O

By HENRY WAGNER, M. D.

67151

AN ARGUMENT AGAINST PHYSICAL CAUSATION

Ilhtstrated by the Magic Lantern including

" First Lessons In Reality," "Personified

Unthinkables" and "A Tour Through

the Zodiac," a sequel to "First

Lessons In Reality."

PUBLISHER'S PREFACE.

It is the desire of the Authoress to preserve her "First Lessons in Reality" and "Personified Unthinkables/' together with "A Tour Through the Zodiac/' in one volume. Therefore she has requested me to carry out her wishes, and also to copyright the whole of her writings in my own name, believing they will serve the use for which they were written in the future, niore than to-day.

Henry Wagner, M. D.

Preface

The object of the following Argument is to establish what is commonly regarded as purely physical health upon a purely psychical basis ; to show that Health is knowledge, , wisdom, insight; that men suffer from so-called purely corporeal diseases only because they form erroneous judgments; also, to show that the fundamental erroneous judgment is, that there is any such thing in the Universe as Physical Causation, a belief in which leads both directly and indirectly to disease. Often directly in the case of the individual, but more commonly indirectly as a race-belief held throughout the known history of mankind.

The practical outcome of such a doctrine of Health would be its teachableness. Health

IV PREFACE.

would then be something universally human, something every one could acquire through instruction and practice.

This was the Socratic doctrine of Virtue: Socrates taught : *"Men act wrongly only because they form erroneous judgments." He thus "Laid the foundation stone for a scientific treatment of Ethics, a treatment which must be dated from him." ,

In attempting to establish this doctrine of Health, our aim has been to show that it is a direct implication and strict logical deduction of Theistic or Spiritual Philosophy.

*Schwegler's History of Philosophy, page 76.

Contents

PAGE

INTRODUCTION. . . . i

Freedom as a postulate of Morals, Intellect and Health, p. I. — Health explained as a result of Mechanism leads to Materialism, p. 2. — Evil and Disease both results of erroneous judgment, and erroneous judgment implies Freedom, p. 3. — Definition of Freedom, p. 3. — Results of the possibility of affirming and believing a lie illustrated, p. 4. — Disease a result of this possibility, consequently Health is Knowledge and Wisdom, p. 5. — Physical Causation the erroneous judgment which results in Disease, and which Theistic philosophy cannot affirm without

Part I. Reality

AN OUTLINE STATEMENT OF HOW ALL RE- ALITY IS TO BE REGARDED 7

Infinite Mind, p. 7. — Infinite Thoughts, p.- 8. — Ideals, p. 8. — Ideals realized in Act, p. 11. — Line of Reality, p. 13.

Part II. Polar Opposites. . . 14

Definition, p. 14 — Thought and Symbol, p.

14 — Unity and Multiplicity, p. 15 — ■

Identity and Diversity, p. 15 — Being

17 — Personification, p. 18.

CONTENTS. Vll

Part III. Contradictories

LAW OF CONTRADICTORIES. . . 20

Results of the Violation of this Law, upon Intellectual Life, p. 21. — Morals, p. 23. — Health, p. 25. — True Definition of Cause, p. 28. — Exposition of how the erroneous judgment of Physical Causation manifests itself upon the Body, p. 31. — Eternal Life and Heaven, p. 33.

CONCLUSION 34

The use of Contradictories in our Mental Activities, p. 34. — The Touchstone for Truth, p. 35. — The Principle according to which all Ideas must be worked out.

PERSONIFIED UNTHINKABLES.

Introduction

It is certainly a self-evident proposition that actions can have moral quality only on a supposition of freedom.

It is also equally certain (though perhaps not so self-evident) that * freedom is an absolutely necessary postulate of intelligence; for without the power of choosing an end or law and governing one's self accordingly, there could be no intellectual life.

But that health — so called physical health — is possible only through the fact of freedom, will probably, appear to most minds as a self-evident absurdity.

The connection between Body, Intellect and^

*Bowne ? s Metaphysics, pages 168 and 169.

X INTRODUCTION.

Morals, no one denies. But it has been generly accepted on the authority of materialistic science.

Physiology measures out our intellectual life for us, and even goes so far as to decide the extent of moral responsibility from the structure of the brain. While the thorough-going Materialist affirms that the Mechanism is sufficient to explain all the phenomena of Will, even going so far as to calmly suggest as a recent ^writer does, that desire for suicide, for immortality, annihilation, etc., are severally the necessary result of the state of the body in which the individual had no choosing.

This pushes the whole subject to an issue on the question of free will.

The moralist and intellectualist can no longer assert Freedom, while they leave Health to be explained by the mechanism; for they are

^laudsley's "Body and Willy page 82.

Introduction. xi

thus still at the mercy of the materialist.

Philosophy, both Ethical and Theistic, in defending itself against materialism, has quite overlooked this fact.

Health has been recognized only as an important conditioning physical fact. But a spiritual philosophy, (whether it be Idealism or Phenomenalism), which regards physical manifestations as entirely, or in any degree a product or effect of Mind, must no longer theoretically or practically exempt Body.

Body in all its varying manifestations must be effect or result of Thought.

The basis of Health must be wholly mental, and it follows directly from this that the basis of Disease must likewise be wholly mental.

Disease and Evil must both be the direct did indirect results of an erroneous judgement. Here the materialist would stoutly affirm that che erroneous judgement was the necessary re-

Xll INTRODUCTION.

suit of the state of the body, in which the individual had no choosing.

And here the spiritual philosopher must as stoutly affirm th$t all so-called diseases of Body are simply effects of a mental cause, the necessary result of an error of reason, and that mind does have the power of correcting its own mistakes of judgment.

But the possibility of forming an erroneous judgment, and the power of correcting it, both imply Freedom.

The fact of Freedom does not by any manner of means make an ignorant man learned by the simple choosing.

It does not make an evil man virtuous, without some effort on his part; nor does it lift the sick man from his bed, to simply choose to be well.

But when reason tells me that two plus two equals four, if I choose to turn round and say

INTRODUCTION. Xlll

perhaps after all two plus two equals five, I exercise my freedom in the matter. I do not alter the Truth, but as far as the moral or physical effects upon myself are concerned I can change results. I can realize the Truth, or I can realize the effects of a denial of the Truth.

By Freedom, either for the individual or the race, is simply meant a power to choose some Truth or its Contradictory ; some Reality or its opposite Nothingness, and to regulate one's self accordingly.

If any one should affirm that effects could exist without any cause whatsoever, he would but illustrate the possibility of saying a thing was so, when it was not so.

Further, if any one should accept this statement as so, which was not so, and should regulate his actions accordingly he would certainly realize results in accordance with his erroneous judgment.

XIV INTRODUCTION.

Now the Reality of a feeling consists in being felt. . Yet the foundation of the feeling may be perfectly false. The feeling may be wholly the result of the possibility of saying a thing is so when it is not so.

Thus persons have been known to lose the power of speech and motion, to fall fainting and lifeless even, upon a false alarm of fire in a building.

No fire at all ; still the feeling of fear and its results upon the body were real enough while they lasted.

All these results were from a belief in a lie.

But if mind is endowed with trustworthy faculties for ascertaining the truth or falsity of a report, and mind does not choose to exercise them, is not that mind in a measure responsible for its own sufferings?

A different state of mind would certainly change results completely.

INTRODUCTION. XV

The same person who falls imbecile or lifeless, upon a false alarm of fire, if inspired by perfect fearlessness, or a touch of heroism, could pass unharmed through raging flames.

Now if a person chooses to believe a false alarm of fire, that does not make a fire, when there is none. It does not make a Reality out of Nothing. Such persons only change results as far as they themselves are concerned.

If then all the Reality, commonly called purely corporeal diseases, possess, can be shown to be the result of the possibility of saying, or believing a thing is so when it is not so, that would establish Disease to be the result of an erroneous judgment; and since the possibility of forming an erroneous judgment implies.* (i) Freedom; (2) that there is absolute truth of Reason, — that would also at the same time establish health to be wisdom, knowledge,

*Bowne's Metaphysics, page 168.

XVI INTRODUCTION.

insight. Thus would our new Doctrine of Health be demonstrated. For Health would be Wisdom if Disease was lack of Wisdom.

Now if Physical Causation is as false as a false alarm of fire, any one who affirms Physical Causation but illustrates the possibility of saying a thing is so when it is not so.

If the individual or the race accept Physical Causation as true and regulate themselves accordingly, they are certain to realize Results in accordance with the erroneous judgment of Physical Causation.

In Logic the Law of Contradictories is called a fundamental Lazv of thought. According to this Law, "One of two contradictories must be affirmed." It would, for example, be a violation of this Law to affirm, that all right angles are equal, and at the same time assert that some right angles were larger than others.

Our aim is to deduce this doctrine of Health

? INTRODUCTION. XV11

from Theistic or Spiritual Philosophy; and to point out that Theistic Philosophy cannot affirm Physical Causation, even in the case of so-called purely corporeal diseases, without a self-evident violation of the Law of Contradictories.

Part I. Reality

AN OUTLINE STATEMENT OF HOW ALL REALITY IS TO BE REGARDED.

The Absolute; the Unknowable; the Infinite Essence ; First Cause, etc., are some of the fashionable terms employed to denote our concept of the Supreme Reality of the Universe.

They have the praiseworthy quality of being quite unpicturable ; but their unpicturability results rather more from their lack of meaning than anything else.

The terms Being, Reality, Infinite, etc., are logical abstractions in themselves, and have no real meaning apart from some active agent. But in that connection they do have meaning.

Our highest conception of an active agent is the conscious ego, or Mind.

Now there is certainly nothing in the Universe so utterly unpicturable as Mind. What possible picture can one form of the part of him which reasons, reflects, gives judgments, forms decisions, etc. ?

Besides being unpicturable, the term Mind stands for the most definite, vivid and self-evident fact of consciousness.

Therefore Mind, our highest, most real, definite and knowable term for a Unitary Active Agent, we adopt for the present purpose, as the Source of all Reality in the Universe. Infinite Mind!

It is impossible to conceive of a mind without thoughts.

On the other hand, thoughts have no independent existence by themselves. They are not a community loafing around waiting for some Mind to think them. Neither are thoughts, mind, nor mind, thoughts. There is an ultimate dualism between the two. They can never lose their identity and change, the one to the other.

Yet mind implies thoughts. They cannot exist apart. They are therefore what may be called Real or Polar Opposites. They mutually imply each other.

Thought, or product of mind, regarded by itself is quite as unpicturable as mind. However, in connection with thought, occurs a phenomenon, the importance and significance of which, in all its bearings, perhaps, has not been sufficiently regarded by philosophy and psychology, viz : —

For every thought there is an accompanying mental picture of some kind. If the thing itself cannot be pictured, there will still be an accompanying mental picture of some manifestation or appearance of the thing.

If the idea triangle is called to mind, one cannot think of it without seeing in his "mind's eye" a figure with three sides. One cannot reflect upon so-called general ideas without a mental picture. Take e. g. the general term Animal. We find at once an accompanying mental picture of some individual included under the class, animal ; e. g\, a dog or lion, etc.

Neither can one consider ideas regarded abstractly, such as, Life, Love or Virtue, without some object possessing Life, Love or Virtue, picturing itself to the mind.

Furthermore these mental pictures either, (i) correspond to. previous sensations derived from phenomena or visible universe, or (2) they are original constructions made up out of previous sensations by means of association, comparison, etc.

Mental pictures are therefore, ( 1 ) the mind's symbols for objective phenomena, and (2) they are representations of the activities — the working over processes of intellect.

The first class, the finite ego, refers to some other agent than itself as cause, but the second it claims as its own construction.

Its images, or ideals, the finite mind is instinctively impelled to put in some* form recognizable to the senses.

To the Artist, the Poet, the Author, we accord our highest praise and admiration in proportion as they succeed in creating the most perfect form or expression for their ideals.

Mental images are then the mediation between unpicturable thought, and a representation to the senses, of thought.

They are the purely mental expression for the thoughts which the Artist puts on canvas, the Poet and the Author into form for eye and ear.

The creative faculty we regard as the highest mark of genius in finite mind.

But in the real, the ontological sense of the word Infinite Mind, is the only Creator. It is also, in the true sense of the word, the Only Mind in the Universe.

The finite mind stands in the relation of Thought to this One Great Mind.

( i . ) Thoughts can never be the mind which thinks them. (2.) Again the sum of all the thoughts of Infinite Mind can never equal the One Mind. (3.) Again thought has no independent existence apart from mind. Therefore : ( 1.) Man can never be God. (2.) All mankind together can never equal God. (3.) Man is an utter unthinkability apart from God.

For every thought of Infinite Mind, there exists, so to speak, an accompanying mental picture, type or ideal. These types or ideals, the Idealist regards as the reality of Phenomena, or visible Universe.

Here the Idealists divide into two classes.

Neither class denies that there is objective reality.

* "Berkley affirmed an objective and spiritual ground of our sensations as an absolute necessity of thought. He questioned only the external existence of the object in perception, and reduced it to an effect in us."

The other class regards the mental ideal or type as the reality of phenomena but also hold as Leibnitz did, that visible universe is a creative act. It is the ideal of thought realized in act.

Since whichever class may have the truth of the matter does not to any extent affect the present argument, visible universe is regarded as a Creation for the realization of a purpose; also as an expression of an ideal, just as an artist seeks to represent his ideals of thought.

^Bowne's Metaphysics, page 451.

But for all that, phenomenon is only an appearance. It has no more substance in it than the vivid reflections thrown upon a screen or wall by the magic lantern, which presents to the eye a perfect, beautiful and certainly a most real appearance.

Just as every minutest detail of the brilliant picture on the wall corresponds to a small transparency within the lantern, just so phenomenon is the reflection of an ideal of Infinite Mind.

The reflection of a thought has no substance, (the words substance and matter ought to be annihilated) but it has reality.

Just as all the reality the reflection on the screen possesses is derived from the magic lantern, just so all the Reality of visible universe is derived from Infinite Mind consists in its purely mental quality.

Therefore as an act of Infinite Mind the reflection of a thought is real. For all the Divine doing is Real.

And all the Divine doing is perfect, beautiful, harmonious ; perfect in Order, Health and Happiness. Whatever other appearance man may imagine he sees there is an entirely gratuitous contribution on his part. An example of the exercise of his freedom to form erroneous judgments, whereby he does not alter Truth or Reality; but merely as far as he himself is concerned, changes results.

All the Reality, then, in the Universe, is to be regarded as in a direct line from One Source. Also in a regular grade of order which cannot be reversed or worked backwards any more than, in the case of the magic lantern, the reflection can be the cause of the transparencies, or lenses — or again the transparencies or lenses can be the cause of the light in the lantern.

LINE OF REALITY, i. Infifite Mind.

2. Infinite Thoughts.

3. Infinite Ideals of InfiniteThoughts.

4. Infinite Expressions, or Ideals Realized in Act ; — Visible Universe.

Part II. Polar Opposites

REAL OR POLAR OPPOSITES.

Infinite Mind.

Infinite Thoughts.

( Thought — Symbols.

< Unity —Multiplicity

( Identity — Diversity.

j Being.

I Attributes.

Real or Polar Opposites are necessarily reciprocal. They do not exclude, but mutually imply each other. *They are utterly meaningless apart. One cannot exist without the other.

*Cocker's Handbook of Philosophy, Division i, p. 177.

( i . ) Thought and symbol are Polar Opposites just as much as Mind and Thoughts. They have no existence apart. Mind cannot think a thought without sign or symbol of some kind. The Thought for which mind has no mental conception, is perfectly meaningless. Mind has not thought it. If the senses have never given the symbol which mind has translated into the idea Triangle, or if Mind has never constructed it out of its previous sensation of lines and angles, that mind has never thought the idea Triangle.

(2.) The same thought may be expressed in a multiplicity of ways, as e. g. the idea Castle may be expressed by a zvord spoken or written, — by the architect on paper, by the mechanic in brick or stone, or by the artist on canvas, etc.

The Thought never loses its Unify, no matter how numerous the forms which represent it.

(3.) Again, the idea Cube never changes to the idea Cylinder ; nor the idea Cylinder to the idea Sphere. Yet the form which expresses the idea cube assumes the exact appearance of the form cylinder by simply revolving the cube (suspended at the center of one of its sides), and a perfect sphere is produced as far as the sense of sight can inform us by rotating the cylinder (suspended at the center by its round side.*)

Throughout the phenomenal universe, the idea remains forever the same. The idea solid does not change to the idea liquid nor the idea liquid into the the idea vapor. Yet the appearance, or expression for the idea may change from one to the other right before our eyes, as in the case of water.

*Froebel's Kindergarten System. — The Second Gift.

We cannot therefore affirm identity of phenomena. When we change ice into steam and then back into ice again, we cannot affirm that w r e have the same piece of ice with which we started. But thought can never lose its identity nor its unity, nor cease to exist as long as mind exists to think it. Therefore this Thought of Infinite Mind which you and I represent cannot cease to exist, nor lose its unity nor its identity any more than Infinite Mind can cease to exist, since Mind and Thoughts imply each other. Further, since Thought and Symbol are likewise polar opposites which imply each other, we shall always have expression or body of some kind or other.

Phenomenal universe of some kind must always exist, as long as Infinite Mind exists. We cannot blot out one and leave the other any more than by rubbing the vivid reflections thrown upon the wall by the magic lantern, we can erase the picture while the lantern continues to burn. Or any more than we can put the lantern out and still have our picture left on the wall.

(4.) Pure or Absolute Being apart from Attributes is quite as unthinkable as Mind without Thoughts. Life, Truth, Virtue, in the abstract, are quite as meaningless and absurd as it. would be to talk about a smile or a grin in the abstract, floating round in the air, or which no one had ever smiled or grinned.

* Abstraction, however, is the first act or condition in knowledge. It is the withdrawal of attention to a part.

We have seen that all Reality was to be regarded as in a direct line and order from the same Source. But the whole process of knowl-

*Cocker's Handbook of Philosophy, Division 1, p. 169.

edge, however, follows along the reversed line; and thus (as we shall see) with Abstraction, or the first step in knowledge, has occurred Personification, or the fundamental error.

Attention (abstraction) is first directed to Phenomena. Sensations are mental translations of Phenomena. Sensations, again, are not entities. They are only Sensations as they are thought by mind; only as they are an act of the conscious ego. There are two ways, however, of regarding this one act. At the same time the ego recognizes its sensations as its own, it also recognizes that the sensations stand for something not its own; and thus arrives at phenomena. Here it observes most wonderful manifestations of power, law, truth, life, etc., etc., and is impressed with overwhelming Reality. Thus it is led to personify Nature, or endow Phenomena with independent Reality ; not realizing the fact that Visible Universe is purely a mental expression of Thought, that if Infinite Mind could cease to exist, all the appearances which seem so vast and everlasting, would vanish like a bubble without leaving the shadow of a dream behind.

The ego having personified Nature, when it arrives at some knowledge of Infinite Mind has two opposing Realities in the universe — Mind and Matter — or if it has personified the various Laws, Forces, etc., which it abstracted on its way, it already has a host of Divinities.

Personification, then, is the fundamental lie, which has attended abstraction, — the first step in knowledge.

Personification is from persona, the Latin word for a mask ; and obtained its present significance from the fact that Actors were in the habit of wearing masks in the plays. That is, by means of masks they assumed to be personages they were not.

So the ego in turning its attention to phenomena, endowed the manifestations of Reality, with an independent existence and Reality which they do not possess. And thus counted the mask, (the appearance), for One, as well as the Actor, One, quite overlooking the fact that the Actor, and the character he personates, cannot count as Two distinct individuals.

When the ego comes to explain Body and Soul as the union of mind and matter, it has two irreconcilable forces. In proportion as matter is allowed dominion, Intellect and Morals are Slaves, until in a final struggle for consistency, Matter is declared Omnipotent! Mind is but reflection, expression of Matter. Mechanism is fully competent to explain all appearance or phenomena of mind.

Sensations are all.

* "Logic," ch. III. § 3.

guage of philosophy, feelings and states of consciousness are synonymous; everything is a feeling of which the mind is conscious. "

Although Mr. Mill establishes a scale of rank in feelings, yet such statements reduced to their lowest terms degrade Philosophy to some such gibberish as the following: — Algo ten kephaten; ergo sum. — I suffer a headache; therefore I exist. The Greek and Latin give an appearance of learing, but looking behind the Mask, at the content of the sentence, every healthy mind is instinctively impelled in the name of Phiosophy to sledge-hammer it as a lie, and then start out once more with that lofty assertion of Des Cartes, "I think, therefore I exist/' And I exist, because Infinite Mind Thinks. And I have no existence apart from Infinite Mind. In that sense, "I and the Father are One."

The Law of Polar Opposites is the most fundamental law in the universe ; and Personification is a direct and stupid violation of that law. Personification is Idolatry.**

Part III. Contradictories

Truth.

Falsity.

Virtue.

Evil.

Health.

Disease.

Life.

Death.

The Law of Contradictories is a fundamental Law of Thought. According to this law, "One of two contradictories must be affirmed."

All Contradictories of universal, necessary and absolute Truth are impossible;* and Unthinkable.

*Cocker's Handbook of Philosophy, Division i, p. i.

On the opposite side of the great principles of Truth, Virtue, Health, Life, etc., the ego beholds another set of appearances which it also at once proceeds to personify, to establish as realities, viz. : Falsity, Evil, Disease and Death, until, however, gradually coming to comprehend there can be no such thing as attributes apart from Being, that Truth, Virtue, Health and Life, etc., are meaningless abstractions by themselves, it is confronted by the monstrous paralogism of affirming that if Falsity, Disease, Evil and Death are also Attributes of Being, are Realities, just as much as Truth, Virtue, Health and Life are Realities, then Falsity, Evil, Disease and Death, and Being are necessarily reciprocal. They do not exclude, but mutually imply each other.

Infinite Mind, and Falsity, Evil, Disease, and Death are utterly meaningless apart ; one cannot exist without the other ! And thus to avoid the revolting necessity of making the Infinite the Father of Lies, another (Personage) mask is introduced into the Universe to father this new set of Realities. A necessity which might have been wholly obviated by the correction of the very simple blunder in the premises, viz. : — that Falsity, Evil, Disease, and Death are not polar opposites of Being at all, they are the purely Verbal Opposites, or Contradictories of the Attributes of Being.

What rational ground is there, then, for affirming them to be Realities, or the Attributes of Being? Is it not, on the other hand, a direct violation of the law of Contradictories to do so?

If we affirm the proposition; some right angles are larger than others, to be equally true with the proposition, all right angles are equal, we at once introduce confusion and chaos not only into mathematics, but also into Astronomy, Physics, or, in short all the Arts and

Sciences depending on mathematics. So long as we maintain that single Falsity to be a Reality, just so long would we remain in the densest ignorance on all these subjects. We would not alter the Truth, but only as far as we ourselves are concerned, we would change results. Whether we will or no, we cannot possibly affirm both of two Contradictories. It we hold fast to one, we lose the other. And we must

affirm Truth and deny its verbal opposite as an absolute Unthinkable, in order to make

the slightest advance in knowledge.

Now since all the Contradictories of universal, necessary and absolute Truth are impossible, are Unthinkables, we must either affirm Truth, Virtue, Health (from Anglo- Saxon hal, Whole), Life, Love, etc., to be universal, necessary and absolute Truths, and their contradictories unthinkables, or else we must affirm Falsity, Evil, Disease, Death, Hate, etc., to be universal, necessary and absolute truths and their contradictories unthinkables. A conclusion which the consistent Materialist accepts either openly or else practically. But a conclusion the Spiritual Philosopher cannot accept without a most flagrant violation of the Law of Contradictories.

But here the ego immediately inquires : How, then, come these appearances which seem so real; take, e. g., the manifestations of Evil, the contradictory of Virtue ?

Here, however, a moment's reflection convinces us, this class of manifestations we universally regard as results. Moral quality is never affirmed of results, but of the thought which actuated the results. To remove the results in no way affects the guilt of the Thought.

But again the ego questions : Why is not the erroneous judgment back of the results of

Evil, as evidently unthinkable as the statement, some right angles are larger than others ?

The answer is plain enough. It is purely a matter of insight, of education.

The race has been so accustomed to accept truth from authority instead of reason, that with most minds a college degree will outweigh any logical demonstration.

It is an erroneous judgment that self interest or happiness ever in any way conflict with Virtue.

On the contrary, the welfare and happiness of the individual, and of the race depend unconditionally upon Virtue.

It is just as untrue that a man is the slave of his senses, as that some right angles are larger than others. But, just as surely as a man comes to the conclusion that his senses rule him, or were given for personal gratification, just so surely the physical, or phenomenal results of such a decision begin to manifest themselves. And since Intellect and the Senses meet through the imagining faculty, Intellect having accepted the unthinkable, the impossible for Truth, for Reality, Imagination proceeds to portray these Unthinkables to the senses. And all the acts of that man thereafter are results of that one mental error.