There are two texts or mottoes which suggest themselves immediately upon writing the headlines for this meditation. The first of them is the beautiful Biblical words, "As he thinketh in his heart so is he." The other is the fine sentence from Shakespeare, ''There's nothing either good or bad, but thinking makes it so." The Bible words are the plainest, the most readily understood, because they carry us at once into the very heart of the subject, and we all know that by heart is not simply meant one of the most vital organs of the body, but the center of all our affections, which are the roots whence proceed all expressions in speech and conduct.
What do we mean by mind? In the highest of all senses in which this great word is employed we are led to exclaim: There is but one Mind, the Infinite; but in all lesser and commonly-accepted uses of the term we must agree with the proverbialist who says, "Many men, many minds." In the latter, which is the lower, rather than in the former, which is the transcendent meaning of the word, we will now discuss the operations of mind considered as a magnet possessing power to draw unto itself whatever is in affinity with its condition.
The quotation from Shakespeare, Hke many another profound statement, is easily liable to misinterpretation; so much so that it would be by no means difficult to fabricate upon its letter, used as a foundation, a system of immoral teaching diametrically opposed to Shakespearian and all other reasonable systems of ethics. It is quite within the province of the unthinking to declare that such a sentence as the one quoted denies that there is any real distinction between vice and virtue; for, according to the theory apparently set forth in the quotation, things or forms of conduct are only good or bad provided we choose so to regard them. Such a doctrine is, of course, pernicious and mischievous in the extreme, and we do not believe that it is seriously entertained, or ever can be honestly held by any sane or sober thinker. A very much higher meaning suggests itself to the student of this seemingly enigmatical passage, "There's nothing either good or bad, but thinking makes it so," viz., that whatever is good (harmonious) or bad (discordant) in the realm of things is clearly a result of the rightful or wrongful thought of the fashioner or manufacturer of the thing made. We are makers of things, though we are not creators of primal elements. All the elements are good whether we reckon only the four or five acknowledged by the ancients, or the nearly seventy known to the modern chemist. As oxygen, hydrogen, carbon, and nitrogen enter into all living organisms, and we can detect the presence of these four and of some other elements in every living organism—though in differing proportions in differing instances—we take it for granted that the elements themselves are altogether good, and, on the basis of this assumption (if such it be), we proceed to explain logically and rationally the presence of temporary discord or evil during the chaotic stages of a planet's growth while surely wending its way to ultimate cosmic harmony.
When we speak of the contrasting terms, health and sickness, we find them equivalent to order and disorder. Happiness is orderly, while unhappiness is both cause and result of disorder. The relation between causes and their effects Ii necessitates the phenomena of existence as we behold it, and though all causes are primarily mental, or at least pertaining to the unseen side of nature, there is so much of reflection or reflex action (literally, flowing back) in all that we perceive sensuously, that it is next to impossible clearly to determine at all times exactly where original cause melts into effect, and where effect, acting as secondary cause, produces in its turn similar consequences inevitably true to its own nature. Our thinking has no power, it is true, to add to or take from the number or vary the nature of the primal elements, be they few or many; but, though we confront the inflexible, and face the inevitable, directly we come to deal with originals or primates, these are all under our control to manipulate, arrange, combine and classify exactly as we please directly we have grown wise enough to understand and apply the law whereby they will serve us at our pleasure. Let no one fear that the thought of God or divine omnipotence and sovereignty can ever be affected by a rational comprehension and intelligent application of the rules of exact science, no matter whether you call your aspect of science spiritual or physical. Science's only knowledge; knowledge systematized and applied in use is scientific knowledge—a common but somewhat tautological expression. God reigns in changeless order, in immutable law; and no professed atheist even professes to believe that the order of the universe can ever be made to vary by the decree of man. We are living in curious times. Modern thought is singularly inconsistent, and it cannot be otherwise so long as we continue in a period of transition, which is always more or less (in seeming at least) an interregnum. In these remarkable days of ever-multiplying inventions we are learning daily more and more through practical experience of the power of human genius to compel the forces and elements of Nature to obey the human will, and this knowledge is sometimes apt at first to puff us up with foolish self-conceit and cause us to imagine that we can safely indulge in lawlessness, because, forsooth, there is no law outside our own capricious will. The presence of this tendency toward irrational license is today's special menace; it is the danger par excellence against which we need to be especially on guard, but so utterly unscientific is this dangerous mental attitude that we need entertain no shade of fear on the score of its eventual triumph; for science counsels obedience to law and submission to order at every turn. The question, however, will not be dismissed. What is law and what is its sanction? If, by law, is meant some king-made or priest-made statute, some petty ecclesiastical or civil mandate originating in tyranny, and therefore essentially hostile to human freedom, we are ready for anarchy; on the other hand, if by the law that we must obey is signified nothing less than the eternal order of the universe revealed in the changeless constitution of nature, wisdom in the persons of all her children counsels us to acquaint ourselves with God and become at peace. "The fear of the Lord is the beginning of wisdom," is an old proverb, the sound of which grates unpleasantly today on some "emancipated" ears; and there are those who even dare to pronounce the fear of God the commencement of folly. Such quibblers quibble over a translation rather than over a root idea; their criticism is by no means profound, for when another rendering of the same passage is given, viz.: "Respect for righteousness is the beginning of wisdom," all who wish to be moral among them cease to demur.
Fear is an ugly word in one of the conventional senses in which it is most commonly employed; therefore, we are told by experience as well as by precept that it is tormenting, and perfect love coming in casts it out forever.
Reverence for order is the first great step toward the scientific life; and the truly scientific life melts into the spiritual or regenerate, which the deeper and higher life, by an easy method of transition.
We study chemistry and acquaint ourselves with chemical formulae; we address ourselves to electrical studies and experiment with that most volatile and subtle of all ascertained agents in the objective universe, and we grow into a deeply reverent and intelligent appreciation of the sovereignty of order. Divine purpose or method stands plainly revealed to all who are willing to see—disclosed beyond peradventure in the supremacy of a law which all may discover and obey but none can break no matter how hard they try, and which none can resist with impunity.
This fixed order is the stone rejected by foolish builders whose carefully reared structures quickly crumble into dust, but accepted by all wise artificers who plan their edifices in strict accordance with the ascertained law of construction by which the universe is built.
The Law of Attraction is no substitute for the idea of God, but is, when rightly viewed, neither more nor less than an intelligent acknowledgment of the working of immutable sequence. The time has come for a much demanded solution of theologic phrases in scientific terms, and among the most needed interpretations is a reasonable explanation of that nightmare of theology, the dogma of endless punishment as the necessary corollary of equally endless reward. Universalists and other religionists of a liberal school have had much difficulty in popular esteem in their endeavor to explain how happiness can be everlasting and misery less than everlasting when the same Greek adjective, aionion is applied to both. Of course, you can translate aionion as agelong or long-enduring, instead of eternal or everlasting, without doing violence to etymology, but such a translation only shifts, it does not obviate the difficulty. The scientific solution is thoroughly consistent and in no way destroys the "larger hope" or denies the ultimate salvation of every human being, though it refuses to beg the question at any point or to make eternal issues hang on the translation of an adjective.
Consequence is changeless. In that sentence we have the nexus—the meeting-place between Oriental and Occidental philosophy. The Buddhist doctrine of Karma and the Christian doctrine of forgiveness meet here and find that they are by no means irreconcilable or hard to reconcile. The same cause invariably produces the same effect, says the Buddhist. "If we confess our sins, God is faithful and just to forgive us our sins and to cleanse us from all iniquity," quotes the Christian. How can both the foregoing statements be true? The law of attraction, when clearly comprehended as to its universal workings, supplies the answer. The relation between cause and effect is irrefragable; there can be no divorce between mental acts and the results thereof. But it does not follow from the foregoing that any one will perpetually persist in error and therefore everlastingly continue to reap its fruitage. Our past is in one sense irrevocable, but in no other sense than that it is of course impossible to bring back past time. To say that we cannot undo past work or make reparation for the faults or mistakes of the past is absurdly contrary to all experience; for such a statement would be equivalent to saying that we cannot pick out false stitches in our needlework or erase blots in our copy-books. It is well indeed to declare that he who sins must suffer, but the suffering is an effect of the sin beneficently intended to erase the error—not perpetually to punish the one who has done foolishly. When St. George Mivart stirred up a great deal of controversy by teaching the somewhat unusual, though by no means entirely novel, doctrine that souls could be happy in hell, he laid himself open to attack from many quarters, for though the thought of happiness in hell is not so dreadful as the belief in endless misery, it is clearly a misconception which must be swept away by the rising tide of intelligence. The connection between cause and consequence, no matter how dark it may appear, is purely beneficent; and those ill-informed "agnostics," who persist in declaring that there is evil in the very constitution of the universe which can never be eliminated, are simply endorsers of the errors of a mistaken theology unlighted with any rays of hope and comfort (for at least a portion of mankind) that every system of religion (even the darkest) assuredly supplies.
There seems an invincible ignorance in many quarters concerning the nature of being, as distinct from existence; and we verily believe if this one egregious blunder can be removed, daylight will break where now Cimmerian darkness reigns. It seems as though every child might early begin to learn this vital distinction; for it is a distinction we need to make in every cooking-school, as well as in every chemical laboratory, and, indeed, there is no kind of trade to which any boy or girl may be apprenticed where this lesson does not have to be learned very early in the apprentice's career. In medical circles the term disorder applied universally to diseases of all varieties furnishes the key to the entire situation; for what does disorder mean but confusion or derangement, applying as it does not to the intrinsic character of any element, but only to the present inharmonious combination of elements, occasioning distress as an inevitable consequence. So long as we think erroneously or disobediently we are sure to take the consequences of such inharmonious thinking quite regardless of the place where we may be residing. Though it is not necessary to deny locality to spiritual spheres in one sense, it is highly important to press home the thought continually that happiness and unhappiness are never primarily due to locality, though it is not unreasonable to urge that in congenial surroundings with friendly associates we stand a better chance of enjoying life anywhere, than though our environment was not to our taste and the people about us not in sympathy with our aspirations. The demonstrated proofs of telepathy everywhere rapidly accumulating go far to obviate many an old time difficulty by introducing to our notice palpable experiences which distinctly prove that we are capable of communicating very fully with our truly congenial spiritual associates, no matter where we or they may be at the time of communicating. This feeling at a distance, as telepathy means, practically annihilates distances and thus does away with the necessity of resorting to strange and weird theories advanced by some schools of occultists concerning traveling in "astral bodies " and much else that strikes the average hearer as uncanny even though it may not be untrue.
The law of attraction, as it is found operating in the case of demonstrated telepathy and mental healing accomplished through absent treatment as well as in many other ways, clearly proves that it is quite possible to send out one's thought-force and enter into intelligent communion with distant persons and places without taking a literal journey in any sense of the word. People are often prone to attribute psychic phenomena to the functioning of a sixth sense; and though not prepared to deny the existence of such a sense or even of a seventh in addition to it, we think it advisable to make the endeavor to account for phenomena on the basis of more generally comprehended allusions whenever practicable before resorting to remoter bases for explanation.
Unless the five senses are clearly proved incapable of accounting for telepathic and kindred phenomena we need not have recourse in argument to a hypothetical sixth sense. Let us see how far we can illustrate this subject on the basis of the five senses without entrenching upon what is to many people the decidedly uncertain territory of a sixth sense.
Clairvoyance and clairaudience are two French words which by this time have become quite as acceptably English as the vast array of Latin terms which are on all our tongues continually, and which no one refuses to accept as ordinary English words. These two words literally mean clear vision (clairvoyance) and clear hearing (clairaudience). A clear seer or a clear hearer is all, then, that we mean when we use the epithets clairvoyant and clairaudient intelligently. The employment of the detestable word abnormal in connection with enlarged perception in any direction has invested a beautiful and thoroughly rational subject with an air of uncanny mystery highly repulsive to healthy unromantic persons though weirdly fascinating to many of neurotic tendency. The more recent substitution of the adjective supernormal has proved a decided gain, as it does not convey anything unhealthy or undesirable; at the same time it implies an undue restriction of the normal, a word properly signifying healthy. And it is not true, because certain psychic tendencies have manifested themselves in an aberrant manner in connection with catalepsy and other nervous diseases, that the psychic functions are properly other than truly natural—as natural indeed as any of the ordinary physical functions which, though equally wonderful, do not call forth amazement simply because of their universal presence among us.
To be self-centered is to be strong; to scatter one's forces is an infallible sign of weakness. The stronger our sense of sight or hearing becomes, and the more quietly attentive observers and listeners we come to be, the further we can see and the further we can hear. Distance becomes more and more annihilated, till at length we astonish our less enlightened neighbors by describing to them objects and sounds which, with their more limited perceptions, they can know nothing about. But furnish your friends with some mechanical device or scientific appendage as an aid to vision or as a transmitter of sound, and though you have not appealed to any new sense, but confined yourself strictly to dealing with the ordinary senses of sight and hearing, you have proved that even by artificial means the ability to hear and see afar off can be thus artificially developed. Directly we remove the unnatural or supernatural element from the discussion, we perceive how thoroughly rational it is that, as we cultivate the much-to-be desired habit of mental concentration, we shall soon find ourselves in actual everyday possession of abilities which aforetime we looked upon as either nonexistent or else entirely removed from the proper field of normal activity.
Have you ever watched a cat or a dog listening intently or exercising the sense of smell in some high degree ? If so you cannot fail to have been struck with the perfect attitude of entire concentratedness displayed by the animal in question. Our opinion concerning ancient forms of nature-worship is that the Egyptians and other ancient peoples venerated certain animals, including the dog and the cat, on account of the display of remarkable ability by these animals in directions where they themselves lacked any such measure of unfoldment; and as worship cannot exist without concentration of thought or riveting of mental gaze upon a venerated object or idea, there was a very practical side to ancient forms of so-called idolatry, altogether too much overlooked by those zealous missionaries and their followers, who, in their determination to destroy idolatrous abuses, lack intellectual acumen, and fail to peer below the surface of a degraded cult to discover its primal excellencies. To understand a system and acknowledge that there is some good in it does not necessitate "going over" to it and becoming its partisan champion. Quite the reverse must be the outcome of a fearless, impartial examination of the various systems of ancient thought and practice now being opened to our modern vision; we shall see so much of good and so much of error in every restricted system that our examination of systems one by one will land us in a broad field of universal philosophy, where we can appreciate, admire and utilize whatever is really worthy in every system without committing ourselves in any way to the specific advocacy of any contracted cult.
To the average person, even yet, some concrete image seems a necessity. Some picture or statue, or else some book or well selected text or motto, is a great help to those who are traversing any portion of the wide domain covered by the eclectic phrase. Suggestive Therapeutics. Mental Scientists and others are rapidly coming to see that no single method can reasonably be adopted and adhered to in all cases. The human mind is reached through the corporeal senses, and also independently of them, unless they are so far more extensive than we have been led to believe that telepathy, thought transference, mind reading, absent healing, etc., etc., are all to be accounted for on the basis of an appeal to these senses in some superior or interior manner—a conclusion which, if reached at all, can scarcely land us very far away from Swedenborg's doctrine of a spiritual body, to which the physical structure exactly corresponds, part to part and function to function. Swedenborg's career, viewed in the light of the latest psychical revelations, takes on additional interest and removes the view-point to somewhat higher ground than that occupied by Emerson in one portion of his essay on that truly representative man. It can never be forgotten that Swedenborg was one of Europe's greatest scientific men, and that, many years before he claimed any special illumination, he elaborated his famous theory of correspondences which was afterwards used as an exact means for expressing all that he had to teach concerning the spiritual universe.
The clairvoyance of Swedenborg is a matter of indisputable history, and it is a very noteworthy fact that extreme psychical perceptiveness co-existed in his case with unfaltering devotion to the pursuit of the natural sciences and a rigid adhesion to the scientific method of experimental research and precise employment of language in all his writings.
Though the very elaborate and amazingly definite descriptions of the world of spirits, given to the public through the course of the voluminous writings of Scandinavia's greatest sage and seer, may provoke incredulity, or at least excite great questioning on the part of a multitude who cannot seem to believe that we can any of us know much of the "vague hereafter," there is so much food for thought in the general plan of the teaching, which bears directly on our immediate topic at this time, that we know not how to enforce our own teaching or suggest our own conclusions—fortified as they are by considerable experience and corroborated by widely extended testimony—better than by taking Swedenborg's philosophy as to its general outline as a basis on which to erect a structure of consecutive and easily assimilated doctrine on the subject of the working of the law of attraction in everyday affairs.
A sudden leap from the universal to the particular is never a reckless jump; it is a warranted philosophical transition, agreeing in all particulars with the discoveries and logical inferences of the most exact sciences. There can be no break in the continuity of logical reasoning; it therefore does not matter whether you are engaged in estimating the colossal or the minute, you are subject to the same order of procedure in all instances. The analytical chemist can so deal with a drop of liquid or a grain of substance as to reach a completely satisfactory conclusion regarding an immense mass of the same liquid or solid which in its entire bulk it would be quite impossible for him to handle; so is it when we come to deal with a moment of time, a point in space, or a separated individual, selected from the enormous mass of human beings which we cannot possibly deal with in totality. Whenever we deal with a unit we are dealing with an efficient sample and are getting ready to soar into the as-yet-unknown, after having dealt with the already-known, which was once for us the unknown. There are two varieties of agnosticism and it is necessary to discriminate thoughtfully between them, as the one variety deserves profound respect while the other deserves to be treated with derision. The adjective agnostic is simply ignorant, and agnosticism has been called "the philosophy of ignorance" by some of its supporters; not as a term of reproach, but as a confession of modesty when employed by deep thinkers and earnest students of universal order who feel overwhelmed with the immensity of the seemingly unfathomable universe.
Tennyson at one time broke forth in the plaintive words: "Alas, we know not anything;" a very extreme statement, you may say, and not by any means one that England's gifted laureate adhered to throughout his beautiful "In Memoriam," but nevertheless an expression not to be looked upon as a confession of total ignorance, but as the exasperated cry of a seeking intellect which felt itself baffled at every turn when struggling to pierce the veil which often most effectually conceals the realm of life immortal from the tear-blinded eyes of those who are suffering from a keen sense of utter earthly bereavement. Tennyson, however, says: "We trust that somehow good will be the final goal of all," and then note his synthetic philosophy:
"That nothing walks with aimless feet,
That not a worm is cloven in vain,
Or but subserves another's gain
When God has made the pile complete."
There is often deep faith in the soul while there is distressing doubt in the intellect, and that soul which only feels knows all the while what the intellect which does not yet know is yearning to know and will surely come to know. We ought to be very respectful to honest doubters, though the preaching of denial as a cult is simply contemptible. No worse rubbish is ever printed than much of the literature of professed agnosticism, because, untrue to its name, it does not admit the plea of invincible ignorance, but boldly asserts that things are "not so" after having started out with the positive declaration that we cannot in our present state know whether there is or is not a spiritual universe. The scientific method to which we should all rigidly adhere, even in the consideration of religious problems, is a most hopeful and encouraging method, as it holds out the blissful expectation of constantly increasing knowledge and treats every human experience as worthy of intelligent attention. It is only the experimental method that is either fair or safe, and we undertake to apply it rigorously to the conundrums of theology as well as to the commonplace matters of culinary art. Take, for instance, a single beatitude, precept or commandment of the moral law and watch its operations. Deliberately trace the progress of events along the line of obedience to the higher counsels of perfection and see how the case stands in everyday life, and you will soon have an excellent reason for all the faith there is in you. Have you read Miller's "Life of Trust?" If not, procure a copy and study it.
That singular man, who has for so many years operated orphanages at Bristol, in England, on the principle of trust in a never-failing supply, is not known as the advocate of any special religious or other views which would not receive the sanction of a large percentage of reputed Evangelical Christians, but he everywhere has put doctrine into practice and translated theories into conduct, thereby transforming infidel belief into living, working faith. There is no greater absurdity than that of confounding dry intellectual acceptance of dogma with vital working faith as operative in the success of spiritual machinery set going and kept in constant repair and thorough working order. We have heard people say they believed in prayer, but they rarely, if ever, prayed; and they also believed in the supreme good of honesty, but in their business transactions they misrepresented goods to their customers. Such beliefs are an insult alike to intelligence and to conviction, for they stultify the moral sense at the same time they becloud the intellect. People may well say that trees are rightly judged by the fruit they bear, and in order to assist trees to bear much and good fruit it is necessary that they be well planted, watered, and tended. If we gather the fruits in due season we do not impoverish the trees, but rather encourage them to bear even more abundant crops the following summer; because everything is submissive to the law of use and exists for some distinctive end of service.
Let us encourage the growth of the trees in our mental orchards continually by making the most of what little fruit-bearing disposition they have already shown, never forgetting that it is only by making the most of what is already ours that we are on the road to an increase in our possessions.
Thought is the formative, organizing force, whose magnetic potency is incessantly attracting to a nucleic center whatever affinitizes with what is already present at that center. The old saying from the epistle of James, "A double-minded man is unstable in all his ways," applies to a great many people who are not hypocrites. Whenever we are seeking to throw all the light which can possibly be thrown on causes of success or failure, it is highly necessary that we should deal in a calm, philosophical manner with states which often confront us as pertaining to ourselves and others, which, though they are by no means "sinful" in the higher meaning of that expression, are decidedly erroneous in the lower meaning of the term.
To expect disaster is to court it, though it is certainly not to wish for it; so is it a means of attracting vice to think about it and brood over it. Unconsciously and unwittingly, therefore, many of the very people who are seeking to dethrone iniquity are enthroning it, because of their habit of constantly dwelling upon its direful prevalence and supposed increasing vigor.
Gladstone could give no wiser counsel to the young men who applied to him as to a venerated father for counsel, than the superb advice offered 1,800 years ago by Paul the apostle in those memorable words which need to be engraven on every mind and should be emblazoned on the wall of every nursery, school, and hospital: "Whatsoever things are excellent and of good repute, think on these things." People who never apply themselves diligently to the task of testing methods approved by the wisest in all ages may think themselves learned when they are lamentably ignorant; and in the pride of an uncultured intellect they may thoughtlessly declare that they do not believe in the efficacy of measures they have never proved; but the truly truth-seeking are ever inclined to apply themselves earnestly to the work of demonstrating the reality of the stupendous claim made by even the most extravagant of occultists that by constantly meditating on any subject, and confidently expecting a predetermined outcome, we secure the results we desire.
All magicians have attributed their success to conformity with this principle, and as magic ranges all the way from the purest of the whitest to the foulest of the blackest variety, no matter whether the wonder-worker be a reverent worshiper of the Spiritual Deity, who is love and wisdom, or a corrupt Satanist who invokes the shades infernal, he places reliance upon the object of his affection and doubts not the efficacy of his prayers to unite himself with the realm of power.
The scientific aspects of prayer are those which the future will have to deal with rather than the simply religious ones, because while the fervent prayer of the religious devotee is often abundantly answered, it is less than satisfying to be told that Heaven arbitrarily responds to one petition and passes another by unheeded. We must humanize and rationalize our conceptions of divine methods. The Supreme Being acts through undeviating order, and it is therefore according to our word and to our faith that things are unto us.
So say the Evangelists Jesus taught. It seems at first a derogation from the power and dignity of the great healer to attribute the healing of the patients who came to him for succor to their own word and faith, but why should we hesitate to accept the explanation which he is said clearly to have given? Faith is aroused by spiritual appeals; correct words are spoken by patients for themselves as a result of work successfully done by healers on their behalf, but the final act must always be performed by the individual who is to reap the benefit. It is quite rational and highly salutary to think of ourselves as living perpetually in the midst of innumerable spheres or circles of organized intelligences which include the "living" and the "departed" equally. In union there is always strength; in disunion, weakness. To go about in a trembling, halting manner with uncertain mental gait is to reap physically the precarious results of mental unsteadiness, while determinedly to take a mental attitude and hold to it through "thick and thin" is to emphasize the importance of spiritual adhesiveness which weathers storms and comes off victorious in situations where a less resolute position would necessitate disaster. If an animal knows you are in earnest and "mean business," it will obey you, whereas if you are mentally unsteady the animal feels that you are so, and as you lack the power to enforce respect and compel obedience, you find yourself at the mercy of the whims of a capricious quadruped. Circumstances have to be handled as one should handle horses. Do not seek brutally to coerce, but strongly and lovingly to attract. Brute force is not strength, nor does physical might constitute right. There is a higher energy, impalpable and invisible but intensely real, and that it is which renders it within our power to tap the fountains of spiritual supply and compel fate to bend before us. A good rule for daily conduct is: Never allow yourself to get enraged or discouraged when things are not going to your pleasure. Anger and discouragement are alike signs of weakness. They who would conquer must never lose hope or temper. Our environments are adversaries which we must conquer, but which having subdued become our valued allies and effective auxiliaries. To always anticipate the ideal and consciously work toward it, by doing whatever comes our way to be done as a means to the desired end, is to have started right and to be fairly on the way to eventual triumph over present limitations so complete that the very contemplation of such heights seems "too good to be true," to all save the few prophetic souls in any race who are the advance guard of Humanity.
More from William Juvenal Colville
- The Influence of the Mind Upon the Body—The Science of Health, and What it Signifies—Becoming One's Own Physician and Thereby Physician to Others
- The Destructive Influence of Fear and Worry—The Bodybuilding, Success-Compelling Influence of Faith and Courage
- Mental Suggestion—The Human Aura—How We May Attract the Highest Influences From Both the Seen and Unseen Sides of Life
- Sleep, Dreams, and Visions—How We May Gain the Most From Them
- Conscience, Intuition, and Interior Illumination