SUBTLE as the mind is, it can effect little without knowledge.
It cannot construct a bridge, or a building, or make a canal, or work a problem in algebra, unless it is provided with information. This is obvious, and yet some say, What can you effect by the soul? I reply because it has had no employment. Mediaeval conditions kept it in slumber: science refuses to accept it. We are taught to employ our minds, and furnished with materials. The mind has its logic and exercise of geometry, and thus assisted brings a great force to the solution of problems. The soul remains untaught, and can effect little.
I consider that the highest purpose of study is the education of the soul or psyche. It is said that there is no proof of the existence of the soul, but, arguing on the same grounds, there is no proof of the existence of the mind, which is not a tangible thing. For myself, I feel convinced that there is a soul, a mind of the mind--and that it really exists. Now, glancing at the state of wild and uneducated men, it is evident that they work with their hands and make various things almost instinctively. But when they arrive at the idea of mind, and say to themselves, I possess a mind, then they think and proceed farther, forming designs and constructions both tangible and mental.
Next then, when we say, I have a soul, we can proceed to shape things yet further, and to see deeper, and penetrate the mystery. By denying the existence and the power of the soul-- refusing to employ it--we should go back more than twelve thousand written years of human history. But instead of this, I contend, we should endeavour to go forward, and to discover a fourth Idea, and after that a fifth, and onwards continually.
I will not permit myself to be taken captive by observing physical phenomena, as many evidently are. Some gases are mingled and produce a liquid; certainly it is worth careful investigation, but it is no more than the revolution of a wheel, which is so often seen that it excites no surprise, though, in truth, as wonderful. So is all motion, and so is a grain of sand; there is nothing that is not wonderful; as, for instance, the fact of the existence of things at all. But the intense concentration of the mind on mechanical effects appears often to render it incapable of perceiving anything that is not mechanical. Some compounds are observed to precipitate crystals, all of which contain known angles. Thence it is argued that all is mechanical, and that action occurs in set ways only. There is a tendency to lay it down as an infallible law that because we see these things therefore everything else that exists in space must be or move exactly in the same manner. But I do not think that because crystals are precipitated with fixed angles therefore the whole universe is necessarily mechanical. I think there are things exempt from mechanical rules. The restriction of thought to purely mechanical grooves blocks progress in the same way as the restrictions of mediaeval superstition. Let the mind think, dream, imagine: let it have perfect freedom. To shut out the soul is to put us back more than twelve thousand years.
Just as outside light, and the knowledge gained from light, there are, I think, other mediums from which, in times to come, intelligence will be obtained, so outside the mental and the spiritual ideas we now possess I believe there exists a whole circle of ideas. In the conception of the idea that there are others, I lay claim to another idea.
The mind is infinite and able to understand everything that is brought before it; there is no limit to its understanding. The limit is in the littleness of the things and the narrowness of the ideas which have been put for it to consider. For the philosophies of old time past and the discoveries of modern research are as nothing to it. They do not fill it. When they have been read, the mind passes on, and asks for more. The utmost of them, the whole together, make a mere nothing. These things have been gathered together by immense labour, labour so great that it is a weariness to think of it; but yet, when all is summed up and written, the mind receives it all as easily as the hand picks flowers. It is like one sentence-- read and gone.
The mind requires more, and more, and more. It is so strong that all that can be put before it is devoured in a moment.
Left to itself it will not be satisfied with an invisible idol any more than with a wooden one. An idol whose attributes are omnipresence, omnipotence, and so on, is no greater than light or electricity, which are present everywhere and all-powerful, and from which perhaps the thought arose. Prayer which receives no reply must be pronounced in vain. The mind goes on and requires more than these, something higher than prayer, something higher than a god.
I have been obliged to write these things by an irresistible impulse which has worked in me since early youth. They have not been written for the sake of argument, still less for any thought of profit, rather indeed the reverse. They have been forced from me by earnestness of heart, and they express my most serious convictions. For seventeen years they have been lying in my mind, continually thought of and pondered over. I was not more than eighteen when an inner and esoteric meaning began to come to me from all the visible universe, and indefinable aspirations filled me.
I found them in the grass fields, under the trees, on the hill-tops, at sunrise, and in the night. There was a deeper meaning everywhere. The sun burned with it, the broad front of morning beamed with it; a deep feeling entered me while gazing at the sky in the azure noon, and in the star-lit evening.
