The thinking universe; reason as applied to the manifestations of the Infinite

Dedication

To every untiring seeker after Truth whose patient researches have brought World knowledge up to the high point from which I have been able to find the Infinite; to Clinton Ambrose Billig, M.A., Ph.D., D.D., whose loving ministrations through years of suffering have helped me find the Light, and to all lovers of Truth, I gratefully dedicate this book.

E. E. S.

PLAN OF "THE THINKING UNIVERSE"

Foreword

Infinite Life — Universal Mind- — is the Supreme Power. It is the essence of a Force comparable to nothing else, which, through Reason caused to be Positive by Rightness, can be made more fully operative within us, and thus bring us Health and Happiness Here and Now as well as There and Then. It is the purpose of this work to show how Reason can be made Positive in Rightness.

This is a dear, good old world, much as in moments of misery we may think or say to the contrary. We know that the universe is not misbegotten or misconducted, for everything in it is right but ourselves. We are the only things capable of reasoning, and as we are the only things that get out of gear with the universe it must be our Reason that is at fault. Our mistakes we call sins, and we suffer for them. We try, oh ! so hard, and fail, or seem to fail, yet the Universal Urge to Rightness that we see working so perfectly in everything about us is also in US. There must be a way for us to arrive at Rightness. Come let us reason together and we will find it.

Over half a century ago, when the writer was but a "wee bit laddie," his maiden aunt was in the habit of paying an annual visit to the farmhouse in which he was born. Welcome as was her coming, it is to be feared that she would not have been so eagerly looked for had it not been for the box of presents which she never failed to bring from the city for us children. We were permitted to open the box for ourselves and to select our own belongings. What joy! Every toy, every trinket, every book, was a treasure of art. Is it not possible for you to look into a new book with something of the same expectancy as we peered into Auntie's box? The Great Philosophy asserts that unless we become as little children we can in no wise enter the Kingdom of Heaven — the State of Harmony. We cannot physically or mentally return to the state of childhood, but we can retain, or bring back if we have lost it, our faculty of Image Making. We can hold communion with unseen familiars as do children. We can be expectant ta the point of believing that that which is so intensely hoped for is already ours. We can, in fact, become so aware of what Is as to know It without the aid of, indeed in spite of, our physical senses. It is to be hoped you will read this book in such a spirit. What is a book but a parcel of thoughts, things wrapped up in printed words? The container may be crude, but undo the wrapping carefully and you will find something in it for YOU.

Everything in it is intended for YOU. Every cult has its vocabulary — its jargon. As little as possible of this sort of thing has been used without becoming tiresome to the specialists, who express in one word what would require an explanatory paragraph

This book may be small, but it will be found far too large for those who do not try to understand it; it will seem just the right size to those who grasp and appreciate its meaning, and it will not be too large for those who become interested and determined to weigh its statements by reading it ovei and over again.

The thoughts themselves have come out of the fire of years of suffering, and should be as pure as they are joyous in their release. Do not open this book with a yawn or a sneer. If you are in a mood which makes you feel like tearing something, put The Thinking Universe aside till you are in a humor to have a real good think. That you will then find that everything in it is for YOU is the wish of

The Author.

CHAPTER I Life and Living — The Eternal Urge — The Mainspring of Being

At the outset let us see together. In order to see alike we must take the same viewpoint and know that we are looking at the same thing. We are about to look at Life and its Phenomena. Life and Living are by no means identical. Life is the Infinite, the Immobile, the Unchanging, the Allpowerful, the All-wise, the Omnipresent, the Absolute, the Ultimate. This we will examine later on, after we have looked at things about which we are more accustomed to reason. While Infinite Life is motionless, Expressed Life is all and always in motion. We and all things distinguishable by the senses, as well as everything that exists, even in the most intangible form, such as light, heat, sound, electricity, and our unsensuous bodies, not discernible by our physical faculties, belong to Expressed Life. Admitting for the moment what later will be proved, that everything is Mind, everything must think, as that is what Mind does. Mind and Life are identical. When we live, we think ; when we think, we live.

18 Ths Thinking Univkrss

While Infinite Life is not divisible and is everywhere in all things, we will for the present accommodate ourselves to our habit of thought and think of it and its Expressions separately. At once we can find a common viewpoint — we are all Living. We do not all live alike, because by heredity and environment we are not so constituted as to reason all alike. Heredity and environment affect our ideas of values. We do not all like the same things. To the Esquimaux in the frozen North a piece of whale blubber, disgusting to differently bred residents of a milder climate, is a savory morsel. Even amongst people inhabiting the same zone, of the same race, and very much the same religion, there are many superficial differences as to ways of living. The carpenter, the blacksmith, the clerk, the farmer, the professional man, in the ordinary routine of living, works as he thinks, and the monotony of his life is great or small according to the amount of thought he devotes to his work. Until recently women's tasks were less varied and more monotonous than those of men, and it is no wonder they considered their daily routine of housekeeping and dish-washing, cooking, and sewing, and bed-making, and scrubbing, insufferably dull. Because their tasks excited but little reasoning, they did little living.

To get a yet nearer viewpoint of Living, let us drop all differences as to ways of "making a living" and glance at the social life of two modern homes. The home of the wealthy man is luxurious, but not necessarily happy. Leisure does not always cause good reasoning, and where good reasoning is absent good conduct cannot be found. If all the reasoning in the home is about money, fashion, pleasure, all the conversation will be about such things. In the poor man's home necessity may cause money to be a topic frequently discussed, together with the absence of pleasure, variety, and ease, and the result is the same — poor living because of poor reasoning.

Let us get nearer still. The wife and mother is on her deathbed. In both homes alike the griefstricken family is gathered about the loved one who is about to pass away. The grief in both cases is heartfelt, the anguish of parting acute. Both homes have come to the same door, and as it opens and the spirit flutters out they stand on the same plane, they are confronted by a general principle, that living Here and Now must terminate. They are uplifted and purified to the extent of their conception of what this so-called Death means, but in no case do they really feel that living is over for THEM, though it may be for HER. They do not wish, they do not even attempt to lie down and die with her, no matter what their love for her may have been. Why? The Urge of Life is too strong within them to entertain such a thought. They go about their tasks as usual, and the agony of grief is a thing folded up and laid away. The business man, the inventor, the speculator, the adventurer, fails, but he tries again. Why? There is an Urge within him that keeps him from giving up. Human persistence would be incredible, non-existent, if it were not for that something within us which persists in spite of failures. The world is said to love a lover and to hate a quitter. The Universe is held together by the attraction of things to their kind, but there is no such thing as quitting in the Infinite; everything is continuous in some form. No man commits suicide until he has made up his mind that it is Right for HIM to do so. Worry, overwork, fear, a weariness of reasoning what to do next, may put the physical machinery by which he expresses himself out of order, but you may be sure that even in his deranged state he reasons he is doing right when he puts himself out of his sensuous body. Even the pessimist, that unfortunate creature of whom it has been said that of two evils he chooses both, does not "quit," though we often wish he would. Why? Because there is something better, more hopeful, in him, than he expresses. He is only trying to make an average for himself by seeking to bring his fellowmen down to the low level of weariness of all things as they are.

We will see before we get very far in these studies how many of the commonest expressions we so frequently use are full of meaning that we have never appreciated, and we will cease to doubt the presence within us of the Infinite Urge to Rightness that is continually shaping the phrases by which we express ourselves. For instance, have you ever stopped to consider where you "go" when you "go to sleep," or where people "go" when they "go crazy," or what becomes of the sound when it "dies away," or the light when it "goes out"? Did you ever ask yourself why you "must have some excuse" before you do anything of doubtful propriety? Now that your attention is called to it, you will remember often having used or heard the old saying, "Be sure you are right, then go ahead." How do you get sure you "are right," and how do you "go ahead"? We so seldom consider our mental processes. Simple as they are when we come to understand them, it is not strange that we so often find ourselves in a mental fog, and rashly accuse LIFE of being unintelligible or stupid, while the stupidity is ours and LIFE is unintelligible only because we have not sincerely sought to understand it.

"All that a man hath will he give for his life/' This oft-quoted text does not overstate the case, yet every day we are made aware that men, consumed by passion or lust, risk their lives by slaying their fellows, or in some hazardous attempt to obtain money or fame, while yet others, unheeding the strongest human instinct, self-preservation, endanger or lose their lives to save their fellow-creatures. Why? What is the mainspring of life? Why are some people diseased, distorted, while others are apparently well and happy? Why is there any sickness at all, any such thing as we call death? Why are some rich and prosperous, while others are poverty-stricken and appear to be helpless in their fight for their share? Why are some happy and hopeful while others are miserable and despairing? Why Job's ancient and anguished cry, "If a man die, shall he live again ?" Theologians and scientists are as wide apart as the poles in answering these questions, and fail to satisfy that which we call Reason.

Why? Is Reason a thing to be satisfied?

Is it worth your while to seek the law of your Being? As you cannot escape Being and should seek to know how to Be Right, the answer seems easy. To the open-minded and thoughtful the appeal of well-founded and concentrated Reason should not be difficult and should receive careful and honest consideration. With those natures which are narrow, hide-bound, and set in the belief that "man was made to mourn/' be sick, suffering, unrestful, it seems almost useless to argue, but even they may be reached. Those who are fond of assuming the jester's attitude and quote with frequency and approbation the saying of the superficial humorist that "Life is just one damned old thing after another," are difficult of access because they are so engrossed with the task of getting something jolly out of life right Here and Now that they think they cannot afford the time to consider whether they are really getting the best of what is going. If they will pause for a moment and carefully scrutinize the difference between Life and Living, they may be led to seek further. Our mode of living is certainly "one old thing after another" — the same old tasks; carrying the same old bucket to the same old well; the same monotonous old grind for the man, relieved by occasional and admitted foolishness ; the same dreary routine for the woman, housekeeping, cooking and dish-washing and bed-making, with occasional frivolities to vary the sameness, or it may be the same useless rounds of aimless frivolities, which result, in the end, in filling life with a nauseating sameness. This, as has been already said, may be Living, but it is not Life. Life avoids sameness, and when understood is seen to be filled with new and changing things, as beautifully regular in their appearance as the changing seasons, which are never exactly alike. To those who study the Law of Being the ever-changing, ever beautiful, ever just expressions of Life become a delight. The old tasks assume new aspects, as they are undertaken with a new purpose, a new hope, a new perspective.

It is not our fondness for living as we do which makes us cling to Life. If it were, we would not see men risking or losing their lives as we do. It is something higher. It is that which is known to the thoughtful as the Infinite Urge to Rightness which is within all of us. We cannot question the existence of the Infinite, for when we look at the wonders of our own being and of all the beings in the animal, vegetable and mineral kingdoms we dimly comprehend, as the Cause is greater than the Effect, that there is something superior to ourselves or anything distinguishable by our senses. This Something, science and experience teach us, is Everywhere, and we reasonably conclude that it does Everything. This we call the Infinite. Each thing as we come to understand it appears to be for our good, and we conclude that the Cause of everything is good. In all Nature we every day see evidences of progress, the new, the fresh, the beautiful, the useful, replacing the old, the withered, the useless. In everything but ourselves we see that this is good, and because things are not stationary, but progressive, we conclude that that which caused all these good things is still Causing, and we call this power the Infinite Urge to Rightness.

Let us look at a grain of wheat. With a proper environment of warmth and moisture it germinates ; in proper soil it grows; the blade, the stalk appears, the head of wheat, the ripened grain. We do not know how it is done. We cannot make a grain of wheat that will grow. All we can say is that its growth and development are caused by the Infinite Urge to Rightness. The grain never develops into a thistle or a cabbage; it is always Right. It is so with the acorn and the oak. Each germinal thing develops its kind. That each thing develops in this way gives us faith that each thing will continue to do so, and in no sense can our sensuous understanding be the basis of believing that which we cannot demonstrate. So we must accept the Infinite Urge to Rightness as being the means by which the Infinite Causation produces results, even though we cannot sense it or technically understand its operations. Does the agnostic who is proud of his skepticism ever consider himself when he says that he cannot believe anything which he cannot see, hear, taste, smell, or feel? Does he ever consider his origin even as far back as physical science will carry him? Is he not aware that in physics he can be traced back to an egg as small as the head of a wee pin, an egg beside which the one he has for breakfast would be mammoth in size? Does he cite to himself the fact that he is the product of this smaller egg, while the chicken is the product of the larger one? When he says that he does not believe in anything he does not understand, does he believe that he himself IS ? He must know, not sensuously but unsensuously — spiritually — that he, six-footer as he may be, was potentially contained in that egg. He must know that his size, his shape, the color of his eyes and hair, and all his bodily and spiritual conditions in embryo, were contained in that egg; that just as the egg of the Dorking hen fecundated by one of her own kind produces a Dorking chick, so by the same law he is what he is. How does he account for the minute egg developing into the large man? His father and mother did not cause it to develop. He did not do it, though he may have assisted slightly in making the development more perfect than it was in embryo in the egg. But if he did so help development himself, does he ask why? Why should he make the effort? At this point he comes face to face with the fact that his apparently automatic and self development are both the effect of the Infinite Urge to Rightness within him. It is the mainspring of Life, unerring in its workings throughout Unreasoning Nature, and equally unerring in Reasoning Man, who only doubts its goodness and justice because he reasons wrongly about It, as he is ignorant of the law by which It works and misunderstands his relation to It.

Let us now examine the means which we have at our disposal for studying the Infinite and learning its law, that we may conform to it and direct its irresistible power towards our happiness, harmony and well-being.

Chapter II

In approaching the study of Infinity it is well for us to consider our equipment for so serious a task. A moment's thought convinces us that we can call to our assistance nothing but that which we ordinarily should use in scrutinizing the most commonplace subjects — Reason. What is this thing we call Reason? What is its office, what its power? Lexicographers define Reason as "(n) That mental faculty in man which enables him to deduce inferences from facts, and to distinguish between right and wrong; right judgment; efficient or final cause; cause for opinion or act; premise of an argument, especially the minor; v. i. to infer conclusions from premises ; v. t. to persuade by reasoning." So far as is known, Man alone is endowed with Reason, and to the possession of this faculty is ascribed his superiority to all other Expressions of Infinity. Admitting this as indisputable, we find that, Man being the superlative Expression of Infinity because of his possession of Reason, therefore Reason must be the highest Expression of the Infinite, that thing which is nearest to Infinity itself.

This at once gives to Reason the highest place in the Universe next to the Infinite Mind — a place generally denied to it by Theologians, who place Faith as superior to it in arriving at a conclusion with regard to Infinity, even while admitting the superiority of Reason as a guide in more commonplace matters. This discrimination as to the office of Reason in grave or trivial matters is illogical, for it is by Reason alone that we can distinguish between the important and the unimportant. Faith itself is but Reason satisfied by proofs that are not of the senses. In considering a subject what proofs of this sort can be adduced? To discover this we must further examine the purpose and power of Reason, though this involves the acceptance as facts of what in later chapters will be demonstrated to be truths.

Life and Mind are synonymous. Neither could have existed prior to the other, and nothing could have been prior to either. The human — the only Reasoning — mind cannot conceive of a condition of nothingness, and we assume that there never could have been and never can be such a condition. The Reasoning mind, however, can conceive of a condition when there was but one thing — Life, Mind. This statement is not technically exact, for Life, Mind, is not a thing, but That which causes all things. The difference between a thing and the cause of the thing will become more apparent as we go further into the subject. Mind, abhorring loneliness, expressed itself, as all Mind does. This is what we have been in the habit of calling the creation of Things. The word creation is avoided in this work because it carries with it in the popular mind the idea of something being made out of nothing — an impossibility. The word Expression is used instead of Creation, as expression is the natural and well understood product of Mind. Mind, being alone, had no material or tools but itself to make anything out of, but it could and did Express itself, and its Expressions, like itself, were Fixed and Eternal. So far scientists have been able to discover between eighty and ninety elemental Expressions from which all things have been evolved. These, in this study, are termed Consciousnesses — a Consciousness being a something which knows what it is. These Consciousnesses being the expressions of Infinity, are eternal, indestructible. This indestructibility has been known in science as the Indestructibility of the Atom ; in this study as the Indestructibility of the Consciousness.

In order to avoid any misunderstanding as to the meaning of the word Atom let us define the sense in which it is used in this work . In the final analysis of so-called "matter" the smallest quantity calculable into which a thing can be divided is called an "apparent atom/' Beyond this there must be still further gradations as the "apparent atom" nears the point of closest approach to Positive Life, in which there are no atoms, there being no dimensions. At this point of closest approach the real atom is to be found, if it is flndable, and it is Indestructible, Unconvertible, Eternal. The number of elemental atoms to be found in the final analysis is less important than to establish the atom as the Indestructible Unit — the basis of all these partnerships and combinations which we know as Things.

These Expressions were formed by vibrations ; that is, the Infinite Expression became a Thing, a Constriction, by forming a force within Life itself. This Constriction consisted of a vibration, and the difference of vibrations produced the difference in Things. This introduced Density and Motion, for, contrary to the teaching of Physics, all Life is not Motion, Infinite Life being Absolute Stillness, it having Nowhere to go and Nothing in which to move. Expressed Life is Motion, moving easily through the Intangible and Unresisting Infinite Life. Movement itself implies the going of Some Thing from Some Place to Some Where. The introduction of the principle of Density was thus followed by Time, Time expressing the number of vibrations it required a Thing to make to go from one locality to another, and the possibility of considering Things in terms of Time and Space began. As has been proven by the patient and more or less accurate researches of the teachers of the theory of Evolution, everything began in its simplest form, but, impelled by the Infinite Urge, Atoms began at once to form Combinations. These Combinations, impelled by the same Urge, formed other Combinations, these again multiplying into the myriad Expressions of Life we see about us. In these Combinations the elemental Atom retains its identity, which is Indestructible, though when associated with another or many other Atoms of its own or other kinds new Expressions of Life are formed. These Expressions are called Subconsciousnesses, and these Combinations are both formed and dissolved by the Eternal Urge of Infinity, in which Everything is, and which is in Everything. It is evident in studying the economy of the Infinite that it is necessarily true that these Subconsciousnesses be ephemeral in order that Progress may be made. Thus by the constant dissolution of these Subconsciousnesses room and material are provided for other Combinations of a superior sort. The movements of these Atoms in seeking this progressive adjustment are known to us as Vibrations. Everything, then, from the first Expression of Life has been in the direction of Automatic and Progressive Readjustment, with one exception, everything being impelled by the Infinite Urge. In Man alone has this been different, he being the only Triune Expression, the Trinity being formed of the association of Atoms constituting his Subconsciousness ; the presence within him of the Infinite with its Eternal Urge, which we call the Supraconsciousness, and the special Consciousness — Reason — which gives him his identity and superlative status.

Let us now take one of the many glimpses we will get of how exactly the workings of elemental so-called Physical and Spiritual laws are the duplicates of each other. We will take Reason — the human Consciousness — and the human Subconsciousness, and we will find a startling similarity in their workings. The Subconsciousness has charge of the nourishment and maintenance of the body. The mouth and throat furnish the intake for the food and drink; the stomach and digestive system change these things into blood, which for the purpose of purification is carried to the respiratory system, and passing through the lungs is clarified and "spiritualized" (made finer) by the air received through the mouth, nostrils and throat, before being put into circulation. Thus we see that the nutritive system of our physical body has but ONE intake, the throat. Reason — the human Consciousness — which has charge of the nourishment and maintenance of the spiritual body, has SEVEN intakes whereby to obtain Knowledge, which is the nourishment required by our intellectual body. This Knowledge is taken in by the five senses — Sight, Hearing, Smell, Taste, and Feeling. These enable Reason to adjust the intellectual body to the environment of NOW. By the Memory intake it draws from the Subconsciousness knowledge of what was good and bad in the past, and this is mixed, so to speak, with the information acquired by the Senses and digested in the Perceptive and Receptive departments of our Intellectual faculties. Unfortunately this is as far as much of our most nutritive information goes, but it should go further. Like the digested food, which is only crude blood until it is purified by the respiratory system, the information digested by our Reason in the Receptive organs of our brain is crude until it is carried into the Reflective system, which has an intake which, like the Memory intake reaching the Subconsciousness, reaches our Supraconsciousness, the Infinite Life — the Infinite Rightness within us. This Infinite Life, when sought for by us as we seek for fresh air for our respiratory system when we are in a badly ventilated room, we can draw into our Reflective faculties to purify and make right the thoughts we place there to be benefited by this process. Drawing in this life is like breathing, only it is not automatic, as are all the functionings of

Reason — Its Office and Powsr 35

Subconscious life; drawing it in must be Conscious — i. e., we must know we are doing it, as we must KNOW we are doing everything that we do intellectually. If our thoughts are passed into our intellectual circulation — the motor brain and nervous system — in a crude and unclarified state, they weaken and damage us, just as blood not properly clarified by the respiratory system, going into circulation throughout the physical body, weakens and damages it. It will thus be seen that the seventh intake with w T hich Reason provides itself with nourishment is the most important, though for the adjustment of our intellectual bodies Here and Now, what is acquired by the other intakes cannot be neglected. Thus when we Act — which is but the expression of Thinking, which in its turn is but the expression of Reason after it has arrived at what it considers Rightness — without using any one of the six intakes provided for the adjustment of our intellectual life to the environment of Here and Now, we are almost certain to get into trouble. Thus, when we express ourselves by walking and do not use our Sight we are proceeding as a man does in the dark, and are apt to stumble and fall. If we do not use our Hearing, warnings of danger shouted to us will not be heeded and we are apt to get hurt. If we do not use our sense of Smell we are apt to be asphyxiated. A disregard of the precaution of exercising our Taste may cause us to be poisoned; and if we pay no attention to Feeling we will be damaged by excessive heat and cold, or suffer shock from experiencing too much pain. If we are oblivious of what Memory tells us we will repeat the mistakes of the past, to our great detriment. Thus we see that we cannot afford to inhibit, if we desire intellectual life in its fulness, any of the intakes of Reason ; while on the other hand we must come to the conclusion that we are making as great a mistake by feeding our Reason with the wrong things, or anything in indigestible quantities, as we are when we feed our stomach with too many sweets, spices, stimulants or fats, or indeed anything which cannot be properly assimilated.