APPENDIX MENTAL PROCESSES

 

It is after much hesitation that this chapter is included in the book. It will not be interesting to most readers, and has only a little connection with spirit life in general. The attempt to describe mental processes in material terms will seem clumsy and unnecessary to some, and may not bring enlightenment to any one. But it did interest me, and the manner of its delivery and record is worth relating.

 

It was written through my pencil in some eight or nine installments covering several weeks. Scattered in between were many other messages on entirely different subjects, several of them being of importance. I never knew when I took up the pencil what was coming, and if it chanced to be this subject, it always began just where it was dropped before.

 

I know that sceptics, and especially sceptical psychologists, will attribute it all to my subconscious mind. But to my thinking it stretches this theory beyond the breaking point, And I cannot imagine what other source could possibly be suggested except a spiritistic one. There is not the slightest evidence that it originated in my mind except the fact that some unusual mental feats have been fairly well proven to be the work of a subconscious mind in other instances. So to avoid the spiritistic theory, critics will class this with them, although there is no other excuse for it.

 

The following is the complete message collected from our records:—

 

"When a spirit here has need to impress a thought on another, he may use one of several methods. We use speech as you do, but not always. We use signs and symbols corresponding to writing, as you do, but not so often. Many times we simply transfer our thought directly to the one we wish to impress. It is this method we wish to describe, or at least to discuss.

"To get an understanding of such a process, it is first necessary to try to understand what thought is. Here we encounter at the very beginning the greatest problem of all. We cannot in any way explain the process, for it is too little understood even by us. But we can describe some of the operations of thought, though we may not know the complete origin of these operations.

 

"We have the power, most of us, of seeing these operations. You might compare it with a view of the operations of an intricate mechanism on earth. What we see, however, is not wheels and levers, but just the thoughts themselves. How do they appear? What do they look like, you say? Well, it is more like the forming of a sentence of writing. Not that any words or letters appear, but impressions of words come to us in a way that we can only compare to that of vision. Just what causes these impressions is what we wish to try to explain.

 

"We have learned that all efforts to think cause vibrations in the ether. These vibrations are just as complex as the waves generated in the atmosphere by the voice, and usually much more so. You have noted, no doubt, when listening to a phonograph, how the peculiar timbre of the human voice is reproduced so perfectly that no difficulty is experienced in recognizing the author of the record. If you can carry your imagination forward so as to comprehend an ethereal vibration still more complex, you can possibly begin to understand the process of the transmission of thought. So much for the origin.

 

"Now you will find a greater difficulty in trying to understand how these ethereal waves are received and recorded so as to complete the impression on the mind of the one for whom the thought was intended. Your difficulty will come from the human inability to entirely put aside the conception of the material brain. You must imagine, for the moment, an ethereal counterpart. We are not saying that we have such a counterpart, but you will more readily understand the process by keeping such a picture in your mind.

 

"Now when a thought strikes this spirit brain it causes a motion to take place, a motion of the particles composing the brain. The motion which is set up varies as the thought which causes it varies, When these moving particles come to rest they adjust themselves in impressions or patterns. Cacti thought resulting in a different pattern. When such an impression is formed it remains or persists indefinitely. A new thought does not disturb it. But each pattern, to a certain extent covers or hides those formed before, and so those formed earliest are most obscured, other things being equal. A strong thought causes a prominent pattern. Such a one is not so easily obscured as more indefinite ones.

 

"The particles that form each pattern are only an infinitesimal portion of those available. A thought does not cause all the particles to move. You will wonder how an unlimited record is made, for you will rightly imagine that there must be a limit to the particles composing the brain. We can explain this by saying that this is the only thing in spirit life corresponding to the phenomenon of weariness in material life. As these particles are used by incoming thoughts, the depletion causes a condition that might be called fatigue. But with a short rest these are restored from the universal source of all power. We do not know this source sufficiently to enter into any description of it now. But the new particles arrive from somewhere and build up or replace the portion used up by the patterns or records formed.

 

"The force of the thought waves is spent in setting up the motion of these particles. These waves go out in all directions, but unless they strike a receiving brain they are lost in space. The particles are always in motion; they never stop except under spirit influence. The thought waves change their motion, and they come to rest after a length of time that is conditioned by the strength of the thought; the stronger the motion, the more pronounced is the record formed. When once at rest they form a permanent pattern. This might be compared to some of your physical laws. For instance, the blood remains fluid when confined to the veins and arteries, but when exposed to the influence of the air it coagulates. Do you see the comparison?

 

"We will have some difficulty in explaining where these patterns remain when once formed. The result of continued thoughts is not a series of separate patterns, but is somewhat continuous, like a ribbon. That description will have to answer, but it is not an accurate one at all. For in reality this roll of ribbon occupies no space at all. You can see here what difficulties we have in attempting to use material terms. But it will show you that there is thus plenty of room for unlimited records.

 

"Notwithstanding the fact that they occupy no space, they are yet visible, and are subject to laws of the controlling spirit, else they could not be recalled by memory. We see these patterns in your mind that are formed as you think, and we can see some of those you have placed away for further use. But we cannot see all of the latter, for, as we have said, the later ones more or less obscure those formed earlier.

 

"When certain patterns are made they sometimes have pronounced peculiarities, and if we continue to use material terms, we might refer to these as projections. These projections sometimes make contact with similar ones of other records that have been previously made. This seems to connect them in a way that brings the second pattern into the consciousness, a process which we term remembering. When such an impression is recalled, the action of the mind causes other particles to adjust themselves to the pattern making it slightly more prominent. This explains why when a thought is recalled it is easier to recall it a second or a third time.

 

"When one simply desires to recall a certain idea or pattern, his thought forms a new impression that makes contact with the old one and thus drags it to the fore.

 

"We use some of the impressions over many times, and by this use they finally become so prominent that they influence the action of the brain automatically, and in this way habits of thought are formed. And when such thought is associated with muscular action in any way, it results in habits of action and conduct.

 

"We would like you to think of this record as more or less continuous, but not exactly as a ribbon. The more exact picture would show it as discontinuous although not detached, if we can use that expression. We mean that it is discontinuous enough so that portions of it can be recalled without bringing all of it into consciousness."

 

'Now just what is this record composed of?'

 

"We have spoken of the moving particles. These are the foundations of life, the foundations of the universe. Your scientists try to conceive of something which they call ether. These particles are portions of that something. They differ from your electrons only slightly. But they are subject to separate laws, and are thus beyond the observations of your scientists.

 

"You have of course pictured these patterns as only a mortal mind can do. They seem like material ribbons. Here is where the physical and the spiritual world differ. When these particles adjust themselves into records, they are permanent. But permanency in the spirit world does not imply three-dimensional space. This we cannot make you understand. Spiritual laws are not the same as material laws, and mortal mind will have to content itself with our statements. To spirit mind these records are as solid as phonograph discs are to you. But, as we said, they occupy no space in a physical sense.

 

"Now if you have accepted our statements thus far, you are no doubt beginning to wonder what the will, the mind, is that controls this brain and these particles. I am afraid we will have to let you continue to wonder about that, for that is what we are still doing; and there seems no prospect of our solving the problem on this plane."

There was a break here for a week or more. Meantime Mary and Dee wrote the following in regard to what had already been given:—

 

"We will tell you about a trip we took to a far away circle. We went to learn what we could about mind power.

We knew the message was ready for you and we wished to know more about the subject ourselves.

 

"We found a large circle who have made many investigations and experiments in the study of the action of one mind on another. They have invented many delicate instruments to record and measure the waves of thought. They record them in a way that resembles the phonograph. But these instruments are far more delicate and perfected than anything that earth people have yet contrived. We watched the work of recording our own thoughts. We could examine the records, and many times could recognize the thought, somewhat as we recognize a thought in your brain. You might call these records an artificial memory, for they are permanently recorded, and by experts can be read at any time. We could probably record our thoughts in that way for use in our libraries, although we have other methods that answer for the present. We think, however, that it may lead to a new way of recording for that purpose in addition to what we have.

 

"We were especially interested in the beauty of the patterns. You would not think perhaps that there was any especial relation between the beauty of the pattern and the beauty of the thought, but it is so, and markedly so. Perhaps this is a clue to the effect that beautiful thoughts have there on the appearance or features of the one who gives out such thoughts. It is a tremendous subject, and means so much in character forming. For if thought can form visible effects in material, how much more likely that it can affect the character, both of the thinker and of the receiver of the thought.

 

"We have seen no patterns that you could truthfully call pictures. They are representations of the special thought, and similar thoughts make similar records. But a thought or mental picture of a tree would not make a record that looked like a tree.

 

"At another time we visited another circle where they are experimenting with mind action, but they are studying it in a different way. They are watching the actual effects of thought on the brain itself. They are all very clairvoyant and can watch the disturbances set up by the thought waves. They have found that the results correspond to what has been learned in the other circle, so they feel that they are both correct in their conclusions. The teacher who is giving you the message has worked with these circles. He has made a long study of thought influence and can explain many things which we would not attempt."

 

Then a little later the first teacher made a summary of the statements first given and added a few comments.

 

"As Mary told you the other evening, we have invented many ways of measuring and recording the work of the mind. And a study of the records convinces us that we have arrived at the truth of a number of things.

 

"We find, for instance, that thought waves move in all directions and are lost in space unless they strike a brain that is in a condition to receive them. But the force of these waves does not decrease according to the distance. They are just as powerful after traveling thousands of miles as they are on the brain of one who is present.

 

"We have found that these waves are very much more penetrating than any material waves of which you have knowledge. No substance is dense enough to impede their progress. They can reach any brain no matter where the individual may be.

 

"We have told you that the spirit brain is composed of moving particles. You can imagine these particles moving in much the same manner as the electrons move in a material substance. But the laws which control them are entirely different. We believe them to be very similar to your electrons as to their origin, but just enough different to be controlled by spirit laws instead of material laws. We know that they are some form of force, and that they can combine in various ways. We do not know of any such combination, however, that is not caused by the action of the mind.

 

"When a thought causes a series of waves, these waves may reach some brains that do not respond. This is because the power of that brain is at that time being expended in some other way. But if it is in passive condition they register by changing the motion of the brain particles from a circular to a wave motion. The motion that they ordinarily maintain is circular: not in regular orbits, but forming various spiral movements throughout the space which they occupy. Your electrons move about a nucleus, and thus are more fixed. We think that is the point that should be remembered in any comparison between the two.

 

"Now to sum up. The waves of particles are always subject to the power of the individual. We think, and the waves are formed by the thought. We make our brain passive, and thoughts from others can cause the particles to take up the wave motion. So long as their motion is circular they remain in motion. But the change to a wave motion brings them under the control of another law. When they become quiet they are grouped in various ways. You perhaps know of patterns that can be formed by causing particles of sand to vibrate on a glass plate. The thought patterns are not so unlike these as one night imagine. You will have to be satisfied by our saying that they form a series of impressions running one into the other in an extended formation. But this ribbon or stream can be broken at almost any point when a thought recalls any portion from the memory.

 

"This is the best we have been able to do in trying to describe the processes of thought and memory in earthly language.

 

THE SUBCONSCIOUS MIND

Psychologists have often spoken of the subconscious mind as a vast reservoir in which all sorts of information is stored, and have said that a stream drawn from this reservoir may consist of almost any sort of mixture. In this way they try to account for all that is given through automatic writing. But when such writing or such stream contains ingredients for which there is no evidence that they could ever have been deposited in the reservoir, the analogy fails, and other theories are resorted to or added. These theories are principally two. The first, that this addition was somehow placed there without the knowledge of the conscious mind; the second, that the mind has unknown powers of seeking this extra information. The first explanation is true if a spiritistic or psychometric influence is admitted; otherwise it is simply an assertion made to avoid this admission. The second explanation is also only an evasion of the spiritistic theory, as there is no evidence to support it.

 

Grant the statements, that the knowledge already stored can be recombined, and that spirits can also send information through the same channel, and practically every word of automatic writing can be explained. Some few incidents that are at present classed as psychometry are still a little strange. But spirit influence is not disproven even then. And even if a discarnate intelligence has no part in the proceeding, it is just as simple and just as logical to guess that the psychometrized article itself can influence the mind directly as it is to guess that the subconscious mind can go out and hunt up the information.

 

After the matter given in the previous chapter was all recorded, this teacher took up the subject of the subconscious mind to the extent of giving quite full directions for judging the origin of messages received through automatic writing. He said:—

 

"The subconscious mind is an important part of your mortal makeup. We here do not have to reckon with it, as it is always available to us at will. But with you it is usually beyond the control of the will.

 

"Any disturbance of your physical body is sufficient to influence the thought stored away in your subconscious mind. And when once stirred up these thoughts can recombine with results that are sometimes startling. You of course know a little of this from your dreams. But with some people there is a power of connected action far beyond even that ordinarily found in their dreams. Your psychologists have many records of wonderful performances of the subconscious mind, and many of them are rightly ascribed to that action. But there are also some that are influenced from this side, and you will always have some difficulty in determining to which class they belong.

 

"But we can state one fact: No action of the subconscious mind uses any information except what has been previously stored there. If anything else appears it has been deliberately placed there at the time by some outside agency. We know this to be true from watching actual operations. We have made many such observations on mortal brains.

 

"You hear it said that the mind has the power to go out and select this information. But no one tells you how this can be done. You hear that the soul can leave the body. We know that this can be done. But the two statements are not identical. If the mind went out to seek these facts there would ensue a condition of trance, which in most automatic writing never occurs.

 

"You will hear some spiritualists claim that all unusual subconscious action is caused by spirit influence. This we know to be far from the truth. Spirit influence working through the subconscious mind can sometimes achieve wonderful results. But any spirit influence necessitates a psychic nature on the part of the medium, or the one who is writing. If this is lacking the messages can be quite truthfully claimed to be of subconscious origin, and they will therefore contain no new material, although they may possibly be presented in striking phrases. No medium, however, can write on any subject as quickly or surely when not in a psychic condition, and you will also find that the power of logical combination of facts is rarely more marked in subconscious actions than is possible in normal or conscious thoughts of the same individual.

 

"Again, there is in all persons a tendency to exaggerate. This seems to be a universal human trait. You will find that productions from spirit influence are free from such exaggeration. You wonder if spirit cannot be guilty of this. Possibly, occasionally. But spirit soon learns here that such a fault should be cast aside.

 

"Also, spirit influence usually introduces the sentences to the pencil almost a word at a time as it is written. True subconscious conscious action is likely to manifest in the conscious mind much more in advance.

 

"The product of the subconscious mind is apt to be marked by idioms that are characteristic of the conscious expression. Any tendencies to use new idioms, a higher literary expression than is customary, the use of new words, different grammar, unaccustomed trends in argument: all these argue for the side of outward influence.

 

Sometimes there is plainly apparent distinguishing characteristics that are known to belong to one who is in the spirit world. These can be copied by the conscious mind, but can the subconscious do this?

 

"One should also notice the fact that much of the automatic writing that is genuinely influenced from the spirit world is concerned with statements that would not ordinarily be in the person's mind, statements of life in the spirit world under conditions that no medium could know or would naturally imagine.

 

"We know that there are many statements concerning spirit life that are sent through several separate mediums in almost identical language. It is not always easy to get these statements together, but you have probably found many familiar descriptions in your reading.

 

"These are all rather delicate shadings to observe. But the careful use of them will show results that an unprejudiced mind cannot question. The various writings will quite decidedly fall into two classes."

 

The following was also received through the pencil, dealing with the subconscious mind and memory.

 

"Many of your psychologists believe that all actions of the mind are simply functions of the material brain. We know that they are more especially connected with the spirit brain, and only use the material brain as a vehicle of expression. You have been told the process that takes place when a thought enters a spirit brain and is recorded in memory. Now here is where your psychologists fail to understand. We know that all thoughts and impressions that have been received are recorded in the memory, and under certain circumstances almost any of these can be recalled. It is when some statement of fact is given out that could by no normal means have entered the 4memory, that the psychologists fail to explain the process. We know that it is many times difficult to prove that the incident was never recorded at some time during the person's life. But there are hundreds of cases where this has positively been proven. Now we think no investigator there has ever evolved a satisfactory theory as to how this fact was ascertained. You may know that the mind does apparently obtain facts during hypnosis; but even this has never been explained. If you can accept my statements, possibly you may be able to formulate a theory that will lead to the acceptance of the spiritualistic origin.

 

"When the facts are obtained in hypnosis, I have observed that there was always some spirit near who was interested in seeing that the experiment succeeded; and if it were possible, the facts were supplied in this way. I have never observed a successful hypnotic experiment which was not aided in this way. In psychometry we must admit that the article itself does stimulate thought and ideas by vibrations which it sends out. But in elaborate descriptions I have also observed spirit assistance. And usually being more impressionable than the medium, this spirit quickly grasps the more important features of the case and at once proceeds to obtain further information and supply it to the medium.

 

"It must always be remembered that every living being has one or more guides or spirits who are interested in that particular person. Sometimes in the case of a medium, an entire circle of spirits is at a moment's call, and it is always the delight of some of them to be able to supply the information desired, if it is at all obtainable.

 

"When it comes to predictions, we are still at a loss to give a complete explanation. We know that higher planes understand, but we have never solved the problem. If we ever get any light on it it will probably be found that it is mostly beyond our control, even if we could understand it."

'The subconscious mind is always a mystery, seemingly, to investigators on earth. To us it is only the memory part of our intellectual development or equipment. When earth people are willing to concede that there is a soul or mind that uses the brain, perhaps they will understand a little better what the memory is. When they try to place everything in the material brain, they are at a loss to know how to account for the subconscious mind. But if they will only concede a spirit brain that controls the material brain, then it is easier to understand the relation of memory to the mental equipment. We think with mental machinery that is separate from the material brain. So we store the thoughts in ways that do not need the physical brain.

 

"But in mortal life all conscious thought may influence, and usually does influence the physical brain; so, in the same way, the store of memory records may, and oftentimes does, influence the physical brain. But as this storehouse is not in the physical brain itself, it is not so easily investigated. Hence the mystery concerning it."

 

"I think the subconscious mind has been burdened long enough. I would like to try to lift the load. We here know so well its limitations. But it is difficult to arrange any argument that will be convincing to critics there. When the subconscious mind is blamed for all the foolish things that purport to come from here, we feel that it is just as well to say nothing. But when our best efforts and finest teachings are laid to the same source, we feet that we must make some effort to have the critics understand.

 

"The principal trouble is, of course, the failure to understand that the real mind and memory are not dependent upon the physical brain. And when the existence of a soul is denied, the case is almost hopeless. But when some are willing and even anxious to believe in a future existence for the soul, we cannot understand the obstinacy with which its real existence is denied.

 

"We know that the subconscious mind, through various methods of being stimulated, can send forth some interesting things, —interesting because unexpected. Yet we are not aware that any proof has ever been offered that unknown facts come from that source. In some cases it is suspected that the facts may have been somehow unconsciously acquired. Let those cases rest. But there are many where the facts absolutely could not have been normally acquired, and here there is no theory at all that will stand for a moment.

 

"We wish the critics who are willing to admit the existence of a soul as an animating force instead of a function, would take this as the foundation of a theory. They could then reach satisfying conclusions on many of these points. But they do not seem to want to do that."

 

STUDY AND EDUCATION

 

"Knowledge is always the goal here for those who have come to know what spirit life really means. But knowledge has to be sought; it is not to be picked up like wild fruit in the forest. It is here in abundance, but we do not always know where to find it. We each have our own desires. Some incline to one study, some to another. If a student makes some discovery, it is heralded abroad so that others can get the benefit. But before such discovery can be made, there is much preparation in the way of reading, attending lectures, and in conversation with other students.

 

"If a class wishes to follow an entirely new line of study or thought, they usually induce some advanced spirit to outline a course of study for them. In following this it is surprising to see the different methods that the members of the class will adopt. Some are for reading all that has ever been written on each small phase of the subject. Some try to post themselves on just the main features. Others decide to only glance at it and run to something more to their liking. All are free to do as they please. There are no class rules laid down by some authority. As a consequence the class, which may have been quite uniform at the beginning, will before long be in all stages of advancement on the subject.

 

"You can see from this that we are constantly changing, constantly meeting other students, constantly finding new angles to the study. We do not study all the time though. You must not think of our world as a university where each is striving to outdo the others and gain honors in some scholarship. Life is far different from that. I am only describing the study part. We all have our lighter moments, some more than others, to be sure, but no one studies every moment of the time.

 

"I am sure you will find the life delightful. I have yet to meet one who does not, after he has arrived at a certain stage of his education. We do see, however, that in the early stages, there are many who find life here somewhat disappointing. One who can only think of existence as a means to outdo some one else in money-getting, is not attracted to study, is not happy in company with students, and in some ways finds life a burden. If he has really learned how to use his spirit powers, he can find pleasure in the musical performances and in some other ways of entertainment. But as time passes, he usually begins to learn and to experience the pleasure of doing things himself; and then his true happiness comes. If life on earth could be viewed as one of actively acquiring happiness, instead of passively allowing happiness to be brought to them, the earth would become a far more enjoyable place, and the entrance into this life would be a matter of joy, instead of one of penance, which it often is."

 

COMMUNICATION BETWEEN SPIRITS

 

"We have little use for vocal communication. Not that we do not often use it, but we more frequently receive the thought by direct impression. And in any communication of some extent, this is always the method, except when there is need for accurate statements that are not so easily presented by the action of thought. We often listen to lecturers in both ways; for a lecture is given vocally. But we can follow the thought at the same time. We do not always get a double impression in this way, for we can in a measure turn our attention to either method, just as you may listen to one person speaking when others are also talking near you. We think over these lectures when alone and fix them in our memory. In doing this we do not send out any thought that any one else could get. We also have here a sort of selective process. Our own thoughts are private unless we will that they go out.

 

"When several are together and thinking on one subject, there is a wave of harmony that is often felt or sensed that is sometimes an aid in fixing the thoughts in memory. So it is not unusual for a class to remain together while studying the information given by a teacher or spoken by a lecturer. You will thus see that the custom on earth of having pupils together probably has merit. You may not now be able to perceive any such influence, but the time will come when it will be recognized.

 

"We also find that different persons have different ability in sending out thoughts. There is as much difference in personality in this respect as you there find in the quality of the voice. We learn to recognize thoughts in the same way. You speak of hearing a familiar voice. We comment on recognizing a familiar thought or way of thinking, and our language has a word that expresses this, which you do not have.

 

"If we desire to impress several friends with a thought, we have to express it, or give it out, with a little more emphasis than if given to one person. Not so much to make it stronger, as to be sure that the varying receptive powers fully grasp all its intricate waves. For some persons detect one's thoughts easier than others.

 

"We are all accustomed to talk vocally when speaking to a stranger. We seldom succeed in clearly impressing a thought on a stranger until we each learn the other's peculiarities of thinking and. receiving. In speaking to a stranger we have a rather formal mode of speech. It is used because it is found best to adhere to one particular style so that all may be sure to understand. In our own circle we lapse into familiar expressions, and some circles who have been together for a long time, have acquired what might almost be termed a different dialect. But at large, one language is used for all, and our pet expressions are carefully avoided.

 

"You will be surprised when you come to see how we can chatter when we have a particularly congenial number together. We are far more free and familiar than you might expect. We have some wonderfully good times, but they are just a little difficult to explain to earth people, for we grow into different customs and adopt different methods of thought and conversation. No one need fear, though, that enjoyment is lessened. We think it is greater in every way, for we have so little to detract from it, and so many things to enhance it."

 

EVOLUTION

 

"We have some different viewpoints here from those we held on earth. It is not so serious an outlook to consider the waste of effort, the waste of life, that one meets there on all sides. Here we know better the meaning that lies behind it all, and realize that it is a small matter as compared with the wonderful scheme that lies behind all effort, all evolution. We know that no matter what ills life there may have to undergo, it is but a 'growing pain' in the complete history of that life. When all is known it will be seen that the evils of the earth life are for one purpose only, to train humans in the way to understand right from wrong, and to educate them to choose the right. In the process of evolution many fall by the wayside, many strive and fail, many endeavors are frustrated. But the lesson remains, and the individual has grown to a slight extent. Life may be lost, time may be wasted, apparently, but the end has been achieved in some fashion.

 

"I am speaking of the effort as a whole. There are cases where evolution has failed in some individuals, and the result is downward instead, because of some perverse trait that turned the effort in the wrong direction. But this is far less than is generally believed. All failures, so-called, are not failures. Many prove to be the greatest successes; for an impress has been made on the soul that will last through eternity. Sorrow is there, to be sure, but sorrow is often a blessing in disguise. When man can learn that it is the effort that counts most, he will think less of the failures and more of the persona', benefit that has been achieved. For every one who fails to gain this education there are thousands who find that their character has been strengthened, their lives made to have more meaning, their happiness, their final happiness, much enhanced. We know that the man who goes through life without effort, who has every want supplied, is apt to be the greatest loser. He has obtained no wealth that he can bring with him to this world.

 

"If all could realize that effort is the building material out of which character is constructed, there would be more personalities who would stand out as conspicuous examples of attainment. In the past generation you placed all emphasis on the so-called successes; the failures were not considered. How could you have overlooked this important part? For, if anything, failure makes a greater impression on the character than any success. When man learns the full truth of this there will be less disappointment over the ones who fall short of their ambitions.

 

"It might seem that such a view takes away all incentive to succeed; but while material success counts for so much in that life, there is little danger of that. And if the time comes when material achievement has less value, there will have come also the knowledge that success should be the goal for honor's sake, if nothing more.

 

"This thought should help the down-hearted; it should spur the successful one still more. There is so much sadness there over things that to us seem unimportant. Happiness could be the lot of many who are now feeling the loss of some venture, some labor, some great effort. It is all education, and 'education maketh the full man.'"

 

"We have a visitor from a foreign circle who has been with us some time, He formerly lived in China, and was a thinker when on earth. He has continued his thinking here. and as thought has a universal language, he is at home in all circles, although he knows enough English to converse in that tongue. He says:—"

 

"We strive to send the truth through all channels that offer, but it is only in a few instances that we find that it gets through as we wish. I am hoping I can add a little to your records as opportunity offers.

 

"It has seemed to me that the earth people need nothing more than they need an understanding of what is meant by the brotherhood of man, and it seems to me the time is opportune for something to be said from here that will aid in bringing enlightenment. So if I can have your time and pencil when you feet that you can write, I shall be pleased to try to give you my ideas on this subject. I will likely be with this circle for some time, so you need not feel hurried."

 

Then some one in the circle added:—

 

"You will enjoy his talks, we know. He has been here many years, but has never lost his interest in earth affairs. He is Chinese, and was a man of note among his people, but probably not one whom you could identify."

 

To this, at another time, they added:—

 

"We have learned much from this Chinese philosopher who will write for you. He is a wonderful spirit, and has been a great addition to our circle. He tells us of the old ideas of the oriental races, and later we hope he will tell you his ideas of the religions of Asia as they have developed through the centuries. He was a great student and thinker when on earth, and had access to many old books that are not generally known. When he came here he at once plunged into the same studies with the aid of the libraries here."

Later, he began the writing:—

"I have been in the circle where your language is understood for a long time. We do not use it but I have become somewhat familiar with it, and with your assistance I think I can express my thoughts in it.

 

"We will begin by saying that the ideas I have wanted to express are religious for the most part, but to a certain extent they have with me been linked up with history. I am therefore inclined to refer to historical events at times in order to give authority to my statements.

 

"When the Chinese nation was first organized it was scarcely more than a loose union of various tribes. But in a few centuries it became much more unified. And when the early writers put forth their books on ethics, there was a large nation ready to receive and adopt the precepts taught them. So the teachings of Confucius and Lao Tze soon became the common property of all who could understand them.

 

"When Buddha was born in India, China was not quite ready for a common religion or standard of ethical thought and conduct. And it was therefore much later that the Buddhistic doctrines were circulated in China. When the early teachings of Chinese philosophy were brought into contact with Buddhism, they suffered thereby, and for many centuries Buddhism held full sway. But as the priesthood connected with this religion became more powerful, the value of the religion as a guide for the people waned in direct proportion. Then the old precepts of Confucius and Lao Tze were resurrected and added to the remnants of Buddhism that still existed; and for the most part, that is the condition of religion and ethical thought in China today.

 

"But here and there among the more studious and thoughtful of the Chinese people there have appeared certain thinkers and writers who have had the courage to go deeper than most into the meanings of religious teaching, and through these there has been kept alive a philosophy that is well worth studying by any people of the world. We have always been a thoughtful people on the whole, and we have taken time to think. We are conscious that we have evolved in this direction far more than any other nation. This is not said in a spirit of boastfulness, but as a statement of fact.

 

"India has had thinkers also. But Buddhism there has given way to the earlier forms of religion again, and the diversity and multiplicity of gods has led to a thinking that is not as solid and unified as has been attained among the Chinese.

 

"When the Chinese have had cause to wage war with another people, they have always done so as a matter of self-defense. We have never been an aggressive people. We have encouraged peace, we have thought only of peace, and this spirit has impressed itself in many ways. It has made it much easier to avoid quarrels and disputes, and so has always had a tendency to induce a true brotherly spirit.

 

"When we have studied the early religions we find that the principal features of them are the thought of a continuance of life after death, and of the effect that right living on earth would have on that life. Your Christian religion is the same at heart. So we can safely conclude that there must be some reason for such unanimity of plan. We have only one solution, and that is that there has always been influence from those who have gone before, and who have learned the things which are essential.

 

"It is in the application that the various races have made of these impressions, and the additions that have been made in their use, that the religions differ materially. In any case the foundations are sufficient for right living if faithfully followed, and with understanding.

 

"In the course of the centuries the Chinese race had evolved further ideas, or has possibly received further impressions, which we think are aids in the effort at right living. Many of these have found their way into general literature on the subject. Some are still unknown to the world at large. It is my pleasure to try to give you a few of these ideas, these precepts. It has always been the custom of our writers and thinkers to express themselves in what you might call aphorisms. It is in this manner that I have arranged what I wish to say. We have always felt that an idea should not be buried too deeply in wordy explanation. If possible, it should be put in a form where the idea seems to be expressed by the sentence, rather than by the words that form the sentence.

 

"You may remember that Confucius says, No man should carry more than one dish at a time. I should like to change this to read, No man should carry a dish until he understands its fragile nature. I mean by this, that we should not attempt to teach ideas which we cannot perfectly express.

 

"You may not get my exact words, and possibly that may be just as well; for my exact words might not be the best ones. You must remember that your language was unknown to me when on earth, and it is not easy to acquire here where all language is new and so different.

 

"I would like to give you a few of our old 'sayings' that tend to show or explain our idea of the Great Creator. When I look back to my life there, I am conscious that we did not think as much of our origin as we did of our progress. We paid little attention to the Power that caused our existence. But there were rare times when our thoughts did turn in this direction, and I find in my memory some of the records of these thoughts:—some of them my own, some from greater minds than mine:—

 

"When God rules why should we try to usurp His power? "In strength of character there is the reflection of the mind of God.

"It is always best to turn to the Almighty Power when our own power fails.

"Many times when we grow faint-hearted, it is only that we loose the tie which binds us to Him who supplies all power.

"Some lives are failures because the individual fails to understand that he is only a tool in the bands of the Great Skilled Worker.

"When we doubt the value of life we doubt the existence of the Creator.

"In searching for happiness remember what causes happiness.

"We are apt to forget our blessings when the storms prevent our journey.

"If one can remember why he was happy yesterday he may be happy tomorrow.

"It is always best to burn the weeds lest the seeds spring up anew.

"When we are ready to live it is usually time to die. "If men love beauty they become beautiful. "If hope hangs herself love is strangled also. "Many can learn if the few are taught.

"When love forsakes, life is gone.

"If love is worthy it lives forever.

"When love survives, nothing else matters. "If death is sure, life is certain.

"When old men laugh, young men should take heart."

"If your conscience bids you stop, heed it. If a man bids you cease, question him.

"When the earth dissolves in smoke, man will still be pursuing his onward path.

"It is the soul that lives, the mind is only its guide.

"It is the egotism of a man that causes him to sneer at immortality."

 

THE GEOGRAPHY OF THE HEAVENLY SPHERES

 

"You no doubt have often wondered just where heaven is located. So far as I know, there has been little attempt to indicate from here the position of the various planes. I am not thoroughly posted myself, but I have given it some attention, and I believe I can explain it in a manner.

 

"In the first place, the statement that 'heaven is all about you,' is correct to a certain extent, for spirits of an the lower circles come and go freely through the earth's atmosphere. But it is not the real abiding place of any spirit who realizes where he is. It is in the farthest limits of the atmosphere that the heavenly lands begin.

 

"We always speak of it as a sphere, and this is a proper designation, in a way, in that it surrounds the earth at a fairly uniform distance. But in another sense this does not fully express the conditions. We will have some difficulty here in making you understand just how this spirit land is placed. It is not the inside of a hollow shell, nor is it the outside of a sphere. It is more nearly described as consisting of various regions,—you might almost call them countries. Their extent is impossible to convey to you, because distance is such a relative term. We will have to make a general statement and say that these regions are thousands of miles in extent. They are not like islands in the sky, and yet how else can I describe them? I know I am indefinite, but I am doing the best I can.

 

"It is in these regions or countries that spirits of the lower plane have their homes. They are not replicas of any portion of the earth, for we have no cities. Some times the homes are not far apart, but there are no congested sections. There is room and to spare for everyone, and always will be.

 

"If you were to attempt to explore these countries by any means at your command, you would sail about in many directions to find the various places. And if you desired to stop and investigate any one of them, you would find each one very extensive. But you must keep in mind that distance means nothing to us. It is possible to encircle the entire lower planes in a few seconds of earth time; although it is customary to use a rather slower speed than that.

 

"We do not think of these various places as being separated, for we make no attempt to move any distance except through space. We have clairvoyant vision of nearly everything, but it is all under our control. We see comparatively little of our surroundings except as we experience a desire to view them.

 

"If we wish to go to any place, it is only a question of desire and will power, and we are almost immediately at the place we had in mind.