The law that demonstrates that force displays itself by working from within outward is the only rational explanation of the visible world. The form expressed by force is of no significance in our comprehension of the law. If followed from its origin outward, it will be cognized as but a sign or symbol corresponding to the thought within.
If the human body corresponds to the mind within, does it fairly represent it? Or may we take into account the tension, resistance, and pressure of other things and conditions without? Such influences are impelled chiefly by human thought. We live in an atmosphere of thought currents—of thought-vibrations. Unless, by the law of correspondence, there be that within our own mentality that corresponds to this disturbing thought-influence of others, no reflex action is possible from within to the human body without. Hence, we are the arbiters of our own destiny. We must place ourselves in perfect harmony with the law, and build our house upon a foundation of rock.
Even the effect of ante-natal thought-influence upon the mentality of a child (evidenced upon its body) can be overcome by knowledge and practice of this law. Happiness may transfigure a countenance of very ordinary appearance to one of beauty. Where there is beauty of form, interior harmony or beauty of thought must exist to a great extent. Perhaps for generations some peculiarly harmonious quality of mind has asserted itself, and, unconsciously adapting itself to the law, has produced the outer expression of a beautiful being. In turn, such beings, by cultivating discord and inharmony through .adverse thought-action, can change their appearance and that of their posterity to imperfection. In each soul, however, lies dormant the power to surmount these conditions, to free itself from the shackles placed upon it by other and stronger minds, to assert its sovereignty, and to blossom under the sunlight of true thought into the bodily expression of a perfectly ordered mind. Therefore, we cannot altogether hold others responsible for the effects of untrue thought-action upon our bodies.
“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock."
—Matt. vii., 25.
The principle of correspondence between mind and body is based as follows: Man is heaven within—earth without. The Divine spark dwells at the very center of his being. His garment of clay, which is the outward manifestation of his being, belongs to all that is external in creation. Man unites within himself two worlds— the outer and the inner; but one law acts through both. The outer is the natural sequence of the inner, which is the vital spark, the enduring nature of man. All growth proceeds from this inner man. The outer is of itself nothing, i.e., it is entirely dependent on the inner being. Every change that affects it is the result either of growth or of lack of growth. The body is at best but a transitory manifestation of mind.
These two entities, the outer and the inner, appear to be separate; but they have a very real connection. The true correspondence of any outward condition is only to be found through a knowledge of its inner representative. The whole visible creation is but an expression of thought. All outward manifestation is but the symbol, or clothing of thought, which is constantly shaping for itself new apparel. Man derives all knowledge, at first, through the medium of symbols. All spiritual teachers have, in the past, used symbols as a means of instruction. The spiritual plane is the plane of causes; the physical plane is the plane of results. Everything material proceeds from a spiritual cause. The process is, first, the forming of spiritual thought in the mind of man; secondly, the consequent direct result evidenced in his nature. Materiality, therefore, is the result of spiritual thought. Everything begins and ends in the being of man, who is an embodiment of the Spirit of God.
The conditions of material life are transitory and changeable. Their forms lead from, and return to, the spiritual. This is the mystery of life: A process with an ever-changing form, visible in all things—whether of the mineral, vegetable, or animal kingdom. “One state is swiftly succeeded by another; there is no permanent state or condition of form.
Let us now consider the intimate relationship that exists between matter and spirit—body and mind. Metaphysical healing has fully demonstrated that the imaging faculty of man is responsible for all the ills from which he suffers. One disease is no more imaginary than another. Everything we do or think must first be imaged in the mind; hence, everything in the intellectual and physical man may be said to proceed from the imaging faculty. Our thoughts are first idealed, then expressed outwardly. The expression must correspond to the inner thought. If this is inflamed, inflammation will make itself felt in the body. If a person is given to thinking hard, unkind thoughts, or saying cruel, cutting things—if he is sarcastic in his remarks—it will certainly be found that this mental state has produced neuralgia; or, if he is sensitive to the unkind remarks of others, the suffering experienced inwardly will express itself outwardly in neuralgic pains.
There is a fourfold action between mind and body that should be understood. The primary cause for everything originates in the mind, and thence works outwardly. First, the mind acts; this is followed, in turn, by a responsive action of blood and muscles; then comes mental reaction, which is followed by physical reaction—the body thus responding to the ever-varying moods of the mind. Consider as an illustration the action of anger. We know that this is a mental emotion, but note its instantaneous effect upon the blood and muscles. The heated and contracted mental state produces a corresponding physical state; and, according to the laws of being, the excessive action produces a corresponding reaction. When this reaction takes place, there is a decided lowering of tone in the mental condition of the angry person, which is inevitably followed by a weakened state of the body. This law applies equally to emotions other than anger.
For everything real in life there is an unreal semblance, which is its contradiction. For every true impulse that enters the mind from the soul, there is a simulacrum that acts on the mind from without, producing a false emotion, which, in turn, tends to destroy the physical organism. One builds up; the other tears down. One works from the inner outward, while in the other this action is reversed. True emotion is caused by the inner impulse; its contradiction is caused by persons or conditions external to the personality.
Wherever mental contraction is found, you will find its physical anti-type. Muscular contraction is often caused by sorrow for loss of friends, or of money. Wherever loss is felt to a marked degree, corresponding contraction takes place in the body. Muscular rheumatism frequently results from grief for the loss of friends. Paralysis is usually caused by mental shock. It may be regarded as a withdrawal of the life forces; i.e., the blood, no longer flowing naturally throughout the body, fails to carry sufficient nourishment. Paralysis may be caused by different kinds of mental shock—anything that strikes deeply into the life of the individual. A failure in business often causes paralysis, the lower limbs in that case being affected to a great degree. The limbs correspond to the sustaining power; and, through the loss of money, the personality believes the sustaining power to be withdrawn. Sometimes, without shock, when the rest of the body seems perfectly well, the limbs lose their power of locomotion and refuse to carry the body. This is usually caused by the loss of friends or others upon whom the person was dependent, or by the loss of worldly goods. The true sustaining power—the power that will sustain in any or every emergency—is to be found in the “One Source of Life,” the only Power that sustains us eternally.
All the different senses have their inner correspondences. We see with our minds, and according to our mental vision will be our physical sight. A person with very little mentality may see clearly at a great distance as well as near at hand; but, regarding this and all other faculties, the plane to which the person belongs should be considered. Comparatively little is required of a person on the animal plane of existence. Obedience to the law on that plane is the only thing necessary; therefore, one who has advanced no further might be remarkably advanced, physically, without showing any different order of intelligence from that displayed by an animal. But even on that plane it is necessary to have all the wisdom of the animal kingdom; thus, throughout all the varying planes of thought, the outer must ever respond to the inner.
Those who are “far-sighted” will be found to have some condition of mind corresponding to that weakness. A careful examination will show that, regarding things apart from themselves, they can see clearly. Possibly they are interested in the welfare, habits, or customs of other nations; but concerning surrounding conditions and people they are blind, or form but a weak conception. A correspondence may be found between family neglect and this condition. The opposite condition, near-sightedness—whereby people see objects near at hand distinctly, but very indistinctly those at a distance—finds its correspondence in interests confined too closely to family matters and. an immediate circle of friends: thoughts that give but little if any attention to outside matters. Very often the conditions are inherited—the thoughts of the parents have left an impress on the mind of the child, and the latter, not having overcome these parental conditions, continues in the same line of thought.
we should all see clearly, both at a distance and near at hand. In recognizing immediate duties, we should not be unmindful of the fact that we are members of one family; that each part of the human race is essential to all other parts, and vice versa. When our sight becomes clouded, and we see objects but dimly, we may become cognizant of the correspondence if we examine our own mental state. We are sure to recognize a decided limitation in our mental vision, and if we remove this condition our physical sight will quickly correspond, become improved, and in time fully restored.
A change of sight attributed to advancing years proceeds from an altered train of thought. With most persons the eyesight is better in youth and early manhood than in middle age. There are periods in life when the sight certainly changes. Dimness of vision occurring at middle age corresponds to a lack of mental perception regarding many things that were thought to have been clearly. understood in the past. Instead of each day adding clearness to our perception of their attributes, we find our ideas becoming more vague; we do not rely upon our own view, but resort to other means to have the subject placed more clearly before us. These methods correspond to sight derived from without, rather than from within; from books and from the minds of others, rather than from our own. Occasionally, aged people experience a renewal of sight; this corresponds to an awakening of the spiritual powers within—to the inner perception of truth.
Many persons are said to hear better with one ear than with the other. This is easily explained. Some people care to hear only one side of a question—that on which their sympathies are enlisted; they are not willing to hear both sides. Again, there are persons that do not wish to be disturbed by having to listen to a recital of the sorrows of others. They consider it an advantage not to have their conscience ruffled by the knowledge that such misfortunes exist; accordingly, they close their ears, harden their hearts, and go through the world in total disregard of the welfare of their fellow-men.
The relationship between the blood and its circulation is of great interest; for the blood symbolizes the Principle of Life, which is in all and through all. Soul-impulses acting on the blood produce a healing influence; purity of thought begets purity of blood; true mental action causes the blood to flow normally throughout the body. Conditions acting on us from the outer world are largely responsible for mental impurity and improper circulation of the blood. A disturbed circulation can nearly always be attributed to the emotions.
One who thinks to excess will find that such action produces an untrue movement of the blood, causing it to flow unduly to the head. The brain demands both rest and nourishment. The circulation should tend as much to one part of the body as to another. True circulation is effected through an even development, so that no one faculty shall predominate. All unpleasant emotions have an adverse action on the blood. Anger, hate, malice, etc., so poison the blood that it cannot give the desired nourishment to the body. It is not the food we eat, but the thoughts we think, that produce impure blood. “Not that which goeth into the mouth defileth a man,” but out of the mind proceed evil thoughts, which defile the blood. Keep the thoughts pure, and the blood will be correspondingly pure. Control all unreal, emotional conditions through the higher understanding. Digest that which is essential to your highest welfare, and the mental digestion will become physical; the food eaten will digest thoroughly, become assimilated, converted into blood, and serve to nourish and strengthen the body. A pure, unselfish mental and moral life purifies the physical life. Strong thoughts make strong bodies.
More from Charles Brodie Patterson
- Canadian New Thought author
- Born in Nova Scotia in 1854 and died on June, 22nd 1917