CHAPTER XI TELEOLOGY As we emerge from the thought-out mind into the thought-out inspired mind we begin to think, though often unconscionsly, in the Absolute. We may, as a result of this, find ourselves possessing a faculty of penetration which enables us to do things and see things which were before unthinkable. At this stage of progress the Fourth Dimension should dawn on us and we should, as a result, begin to comprehend its possibilities. Teleology, which is defined as the law of final causes, should no longer be a speculative hypothesis, but instead a workable principle. However, if there are still to our sense final causes it is because we have not yet grasped clearly the ultimate cause of all things. When we have seen this, we will have learned there is but one cause and that cause is an invariable scientific law-activity or intelligence. From this altitude we see natural science— the law of phenomena, from a standpoint outside of itself. Here the Absolute ceases to be speculative and the relative is seen for what it is worth, namely the transformation of the obvious. When we have developed the higher sense which comprehends the only and Absolute law, we can study evolution as one views a problem not his own. Natural Science then becomes a system rather than a science. Science we understand now is the ultimate intelligence which enables us to understand the laws that are the substance of matter. No longer believing these laws to be substance in its correct sense, we are no longer limited in our efforts to determine their true worth. Being able to distinguish the real from the unreal, we are able to see the felt-out mind adapting unconsciously the reflected impartation of the Absolute. We see that in proportion as man reflects this intelligence does he rise above the animal. Thus we see what man is. The same flesh which in the lower orders constitutes one species in the higher orders constitutes another. This takes all of the sting out of evolution. When we learn that matter changes its form in proportion to the light it reflects, we are convinced that natural evolution has nothing to do with reflection. Matter, in this new light, changes its form in proportion to the intelligence its consciousness reflects. Thus we see awakening the sense of location which is one of the first attempts to construct a formative consciousness which eventually becomes the thought-out mind. We see the thought-out mind through its greater receptivity of the Absolute moving with accelerated speed. Along with this greater receptivity we see being born the natural science of primitive man. His efforts to protect himself cause him to develop cunning, strategy and methods of warfare. He at this period sees objects and gives them names. He classifies them according to their usefulness and learns to fear and love them. Here the dual consciousness becomes active and the battle between right and wrong begins. His absolute or spiritual realization tells him one thing and his perverted sense of this power impelled by the ferocity of his enemies and the demands of hunger and thirst tells him another. Here we can in a feeble sense grasp the long ages of battles he must fight with himself, his tribe and other tribes before he sees the folly of his methods. This implies a continuous development along natural lines from savagery to civilization, but unfortunately this is not as we would like to have it. The intensified and perverted sense called civilized man is a power in mortal activities greater than the reflected higher sense. Not that the power is greater, but in this world man ceases to reflect this power naturally and develops the faculty of using it for good or evil. Here he learns conquest and becomes a pirate and marauder. Races which fortunately have advanced beyond him and have given their talents to the development of peaceful and economical pursuits, become a prey to his ferocious, hostile and predatory methods. Being in the ascendency he crushes the inspiration of his compeers and the better ambitions of his own people. Any progress beyond his own period means the annihilation. of his own method and order of living. For this reason teachers are crucified and reformers punished.1 Viewing evolution from this point we see ages and cycles of cataclysms too terrible to think of. We turn from it 1 "We should, however, bear in mind that the animal possessing great strength and ferocity, and which, like the gorilla, could defend itself from all enemies, would not perhaps have become social; and this would most effectualy check the acquirement of the higher mental qualities, such as sympathy and the love of his fellows. Hence it might have been an immense advantage to man to have sprung from some comparatively weak creature." Descent of Man, Darwin, Page 79. According to the theory of the Origin of Mental Species the physically superior would continue to adapt the Ultimate element to the physical and thereby maintain physical superiority while on the other hand the physically inferior, realizing his inferiority, would develop strategy and cunning to compensate for his disadvantage and thereby begin to adapt the Ultimate element to mental powers. to the study of the natural world and its comparatively peaceful evolution with a sense of rest. We then discern the cause of unintelligence in evolution, even in nature and its intensified unintelligence under the influence of the thought-out mind. We behold the battle between the Adam man evolved under the influence of the induced activities and the real man born of Absolute Intelligence. Why man is created good and manifests so much evil is no longer a mystery. The perverted power adapted from the Absolute along with the induced activities we learn is not a creation but an evolution. On the other hand we learn that man, whose intelligence portends the ultimate development of a perfect man, is not evolved but reflected. In spite of the realization of this regrettable period that man must pass through during the struggle for the mastery of the false by the finer sense, we find comfort in knowing the ultimate triumph of good over evil. Viewing evolution from this altitude we discern the growth of material species, as well as the cause of retardation and arrestment. The growth of the species depending on its reflection of the Absolute, necessarily a failure of reflection results in a cessation of development. Under this law may be accounted for both arrested and diseased species. Insufficient adaptation of life results in imperfect action of the felt-out mind. Imperfect action of the felt-out mind will produce diseased conditions. These conditions originate a development out of harmony with the natural man and the result is a growth of some kind.1 1 (Here arises one of the most inexplicable phenomena that I have encountered in my investigations of spiritual or meta Viewing matter teleologically we learn that the feltout mind is in reality matter, and any abnormal conditions of this mind results in something out of harmony with the conditions which the felt-out mind has assumed to be a normal, natural state. This accounts for disease, not only in man and other animals, but in trees and plants as well. Unfortunately too much importance has been attached to the thought-out mind and its effect on the body. The felt-out mind has a mode of thinking just as well as the thought-out mind but it does not express itself in audible sound. Thinking is its law of existence, but this thinking, to our senses, has more of the elements of habit than thought. However, since matter is not a factor, but merely an obvious expression of life, we learn that this habit, thought, or condition can vary with the results of a variation in a function or system. This feltout mind, being what we have termed flesh, as a result of physical healing. Spiritual healing is done through a conscious utilization of the same power that nature unconsciously adapted to its own use for the purposes of growth. But what is the nature of a growth that this power destroys? It cannot be a natural growth for the power that Jesus and moderns used stimulates growth in nature. There must be an unnatural growth, and if there is how does an unnatural growth originate? This question could be answered hypothetically in stock phrase characteristic of methaphysicians but that is not explaining. The only possible explanation from our present state of knowledge would be through an extension of our theory of the cause of disease. Insufficient adaptation of life results in imperfect action of the feltout mind. Imperfect action will result in a diseased condition. Where there is imperfect action of the feeling-mind decay, which often manifests itself in the form of a growth, sets in. The conclusion to be reached from these deductions is that parts of the body improperly vivified undergo the same process as a decaying natural body from which life is wholly extinct. If we destroy what to our sense is offensive in these growths we discern the origin of a life which can be destroyed by the very life that makes natural growth possible.) |