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obvious has done wonders for man, and even in this man has gone far beyond what is known as the obvious. The Nebular Hypothesis has carried man far beyond the visual. Cosmical and Stellar Geology has destroyed in a material sense the obvious. Through both we have reasoned matter out of existence. There we have stopped. Professor Winchell in his intensely human language says: "In a universe organized through processes of evolution, what is the origin of a thing unevolved? In a world of effects and causes, what is the cause of a thing which had no antecedent? Our thought here trembles on the primal verge of being. Beyond is the abyss of nothingness; here are the seeds of a universe. These are not grown in the nursery of a natural world."1

When scientific research has eliminated matter, are we to stop? Right here we must take up Professor Winchell's nothingness and see if this conclusion, instead of being scientific, is not merely the limit of human reasoning where Science in its correct sense begins. In the conclusion of his "Riddle of the Universe" Professor Haeckel says: "The number of world riddles has been continually diminishing in the course of the nineteenth century through the aforesaid progress of a true knowledge of nature. Only one comprehensive riddle of the universe now remains the problem of substance. What is the real character of this mighty world-wonder that the realistic scientist calls Nature or the Universe, the idealist philosopher calls Substance or the Cosmos, the pious believer calls Creator or God?”2

1 World-Life or Comparative Geology-Winchell (Page 548). 2 The Riddle of the Universe-Ernest Haeckel (Page 380).

Right here I want to affirm that this substance is not in matter or the obvious and we can never determine the origin of mental species while we look for this substance in matter or the obvious. The substance which determines the life, intelligence and activity of all is beyond range of the senses. This is why such men as we have just quoted have stopped where they did. Here is where we must begin. We must learn the nature of this substance and become scientists in truth. The real substance, which is the cohesion of all things, is not visible to the senses and it cannot be understood by the human mind. The latter statement deserves an explanation too lengthy to be made here, but it is sufficient to say that the human mind is but a high attenuation of matter which receives only sense impressions. Therefore, we must investigate briefly the problem of senseless consciousness.


To develop senseless consciousness we must realize that the brain is sensible only of vibration. The natural and scientific world labored long and earnestly to get an intelligent understanding of vibration. Its seeming universality has led many to believe it to be life. However, the utter failure to reduce it to a system has caused one after another to abandon it. The writer followed faithfully in the footsteps of those who were endeavoring to find the origin of life and solve the riddle of the universe. Faithful to the principles of science, he avoided being led into the different schools or cults which pretended to teach one person to influence another through developed mental powers. He knew these things

led invariably to one of two things: either mysticism or charlatanism. While he never doubted they caught rays of some super-sense power, he refused to accept them until they were founded on some scientific principle and were free from mysticism. At a period in his life when by long and terrible illness he was for a long time removed from the activities of the world, he learned the existence of the senseless consciousness. After learning to avail himself of this senseless consciousness, he found it was a power of unlimited possibilities. It was a most trying situation. If he deserted his mystical friends and remained faithful to science, he would be separated from the former and antagonized by the latter, However, science has no choice and he remained faithful to the people who, though often mistaken, have been always the available light of the world.

The senseless consciousness comes to us through proper education just as mathematics comes through education. The process of developing it consists of desymbolizing everything. The human mind thinks always in symbols, while the immaterial or senseless mind thinks free from the symbol or outline. The reason this consciousness has not been developed to a greater extent by scientific men is that they have held in consciousness the material outline, whereas had they held in consciousness the idea apart from the symbol they would have been rewarded with this consciousness which is truth. If more of our books desymbolized everything and persistently pointed to the immaterial principle of the object instead of the object itself, the mere reading of these books would develop this consciousness unconsciously.

All of our achievements have been the result of a knowledge of this universe of principle in a fragmentary way, but all of the logical arguments of the ages have never developed it. There is only one way in which reason will do this, and that is for the speaker or writer thoroughly to understand the world of principle and persistently declare its existence and explain its nature. The explanation will take the form of explaining the immaterial form and substance of every idea advanced. To illustrate, we may take the word "power" and trace it back through all of the various manifestations of power until it is entirely lost to the senses, but we have not traced it to its origin. The problem still remains— what is power? Here we either abandon the search, run to mysticism or pantheism or get lost in hopeless speculation. If, however, instead of this we would take every instance of this kind when we have reached this point and, instead of abandoning it, realize that the principle of the power still exists and that principle is not material, we would continue our search and thereby develop this consciousness as certainly as the senses

see matter.

However intelligently we know a thing, or however sincerely we believe it, such knowledge as belief avails us nothing until we see it with the senseless consciousness. The habit of thinking we know a thing because we have satisfied the senses with the belief of its existence has blinded mankind to the real knowing. In fact, we might here explain that the former is believing and that the latter is understanding. When this consciousness has been clearly understood and scientifically explained, mysticism and materialism will both vanish in

the light of this scientific understanding of the principle of which the obvious is but the symbol. To make an illustration that comes home to all, we will take up briefly the idea of God. The symbolical idea of God, with its attendant symbolical Heaven and Hell, has satisfied a large part of the people, but there have been those who were unable to accept something that they knew did not exist. No scientific mind can accept them, and, as a result, men have become agnostics. Some have tried to find God in nature and have become pantheists or poetic dreamers. The truth of the matter is, every man creates his own god in his own imagination and likens him to his highest concept of man. Thus man creates a god and worships or abuses that god according to his worshipful or profane sense. Did he know how to develop this senseless consciousness, he could see the God of the Universe, of immaterial principle and ideas, and as a result would naturally conform to or, in plainer statement, proceed to make himself like this God.

Briefly, man develops this senseless consciousness through holding persistently to the idea in principle, and as this desymbolizes everything that presents itself to him, he eventually finds himself possessed of a consciousness that dematerializes matter not only consciously but visually.

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