A New Heaven And A New Earth; or, The Way to Life Eternal, by Charles Brodie Patterson, bears the sub-title, "Thought Studies of the Fourth Dimension." Mr. Patterson believes that "death, as now understood, will cease to be, and that the time will come when the highly developed man will have the power to lay down or take up his life through a conscious knowledge of the laws of eternal being and the direct application of these laws to his own life." He believes in spiritualism, and he says that vibration begins in the center of the soul and moves out in harmony with the laws of all etheric vibrations, and that when etheric vibrations rule, man's life will be as eternal as etheric vibrations are, and that we will go from one octave of life to another. He calls love the great white light made up of the seven prismatic colors of faith, hope, joy, peace, power, gentleness, and goodness—"against such there is no law." Many arresting things are said about concentration, the law of reciprocity, etc. The oneness with God and the power of thought suggests the principles of all the so-called New Thought movements. It is a book of serious advance thought, well written and of peculiar and timely interest. The theories advanced cannot fail to attract the attention of those who are in sympathy with esoteric thought along these lines.
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A New Heaven And A New Earth
Or The Way To Life Eternal (Thought Studies Of The Fourth Dimension)
Charles Brodie Patterson
A New Heaven And A New Earth
I - Definition Of Terms
Ii - Relative Understanding
Iii - The Psychic Plane
Iv - The Tree Of Knowledge
V - The Mind's Book Of Life
Vi - The Fourth Dimension
Vii - The Discovery Of A New World
Viii - The Evolution Of Desire
Ix - Meditation— The Path To Power
X - Life In Expression
Xi - Mental And Physical Wholeness
Xii - The Creation Of A World
Xiii - The Controlled Life
Xiv The Law Of Reciprocity
Xv - The Breath Of Life
Xvi - Sympathetic Telepathy
Xvii - Attuned To Life
Xviii - The Tree Of Life
A New Heaven And A New Earth , C. B. Patterson
Jazzybee Verlag Jürgen Beck
86450 Altenmünster, Loschberg 9
The world to-day is in one of its history making epochs. Unrest is universal. The old landmarks are disappearing; change follows change in quick succession, creed and dogma are things of the past; religious ceremonial and form no longer interest the masses. Some say religion is dead, and infidelity is rampant, and the orthodox prophet of evil declares that the very foundations of religion, morality, and order are being swept away.
The prophet of the new time declares that it is only the darkness that precedes the dawn; that there never was a time in the history of the world when man desired to know the truth as he does at the present; that it is this desire which causes the unrest. Religious life, like all life, is evolutionary. The orthodoxy or heterodoxy of the past is not sufficient for the present. The religion that satisfied the boy or the youth will not supply the needs of the full-grown man.
We are facing complex problems for which the dark ages of the world offer little or no solution. In other words, man has come to a place in his development where he realizes at last the necessity for working out his own salvation. He is beginning to know that such a salvation should include his body. He is beginning to believe that he should have the power to lay it down, or to take it up; that his body should respond to his will concerning it, become exempt from disease, and neither be subject to decay or old age. Slowly it has been dawning in the mind of man that his body was created by his own soul and mind, and should be thoroughly subject to all his lawful desires and will concerning it — a fit instrument to carry out all his purposes.
Furthermore, man is seeking a salvation for his mind from the sense of sin which has weighed like a great burden upon it. Little by little he has realized that the law of sin and death is all of his own making ; that it is a lack of knowledge that causes him to see everything in a partial or incomplete way. It was his thought of separateness in the past that caused him to think of himself as detached or apart from all the rest of creation, caused him to become centered in his personal life, instead of in the universal life. He failed to see that he was not only related to the Source of his being, but to all life and its expression; that he was essentially one with the life of God, and his sin came from want of belief and lack of conformity to this greatest of truths. With the influx of this knowledge, sin, with its burden of disease and death, will pass away, and man will find his real self — the self that has been obscured by the clouds of his own mentality — his soul self, the central flame of his being — and ever after his life will be illumined from within. Divine unrest must of necessity continue until such illumination is an accomplished fact. The world to-day is in an expectant attitude. A great spiritual tidal wave is near at hand, and when it has swept over the world a new light will have come into the life of man. That light, having its center in the inner life of every individual, will radiate life and light to the circumference of man's world.
Death, as now understood, will cease to be. The time will certainly come when the highly developed man will have the power to lay down or take up his life, through a conscious knowledge of the laws of eternal being and the direct application of these laws to his own life.
The professed followers of the Founder of Christianity claim that this has been done by their Master, but they ignore his statement that "Greater things than these shall ye do." Because of lack of knowledge and unbelief the "greater things" have not been done.
I believe it to be the legitimate birthright of every man born into the world to be physically whole and mentally happy. My sole thought in writing this book is that it may bring more light to the minds of those who are seeking after a greater knowledge of the laws of life, and whose earnest desire it is to apply such laws. I would ask of the reader, therefore, a careful, as well as a thoughtful study of all the questions discussed, so that he may test the truth and prove for himself, that profit may accrue to his life as the result of the thought and study given to the contents of this book.
I realize how imperfect is the setting for so great a subject as that upon which I have attempted to write. I prophesy, however, that in the near future some great soul, enlightened by the indwelling spirit, will come forth and give in a larger and more complete way that which I, while seeing, am not fully able to express.
In the study of the following chapters a definition of terms used is necessary in order that there shall be no mistakes concerning their real meanings.
Whenever the word "universal" is used in relation to Life, Soul or Mind, it implies " Universal Spirit " or God. When the term " soul " or "individual soul" is used, it refers to differentiated spirit which is expressed in each individual human being. By mind is implied that part of us which pictures or images all things and afterwards thinks, reasons and forms judgments of what it has pictured. Man's sense nature is that part of his being which corresponds to his five senses, through which he comes into closest contact with nature. The body is an expression of soul, and mind, and sense. It is a habitation for the whole man, and, to a degree, outwardly expresses him.
While having defined these different terms each as being distinct from the others, let it be understood that they are all varying degrees or differentiations of the One — Universal Spirit. In God's great universe there are countless varieties of parts, but there is no separation or detachment of the parts from the whole.
We use terms to define the different degrees of life and its manifestations, but Universal Spirit is the all in all. Unity prevails throughout creation, God and his manifestation utterly excluding anything and everything that contradicts Creator and Creation.
"All are but parts of one stupendous whole,
Whose body nature is, and God the soul.''
We are always dealing with the power of God, and the manifestation of that power; and the power of God is always and everywhere good. This, then, constitutes the great central fact of being. Under the heading of " Spirit," we would put Universal Life, Love, and Intelligence. Under the heading of " Soul," or " Individualized Spirit," we would put love, faith, and hope, with all the differentiations proceeding from them. Under the heading of " Mind," we would put image, thought, and reason, and their differentiations. Under " Physical Sense" we would put touch, sight, and hearing, with their minor differentiations.
When I write of "conscious mind" I mean present mental action that pictures or images, and thinks and reasons concerning those mental pictures. When I refer to subconscious mind, I mean all that record of the past, all the thought pictures which the conscious mind has conceived from the time when it first began to think. In the subconscious mind is preserved every thought, no matter how small; thus subconscious mind forms a record of all that man has thought or done in the past.
Thus it will be easy for the reader to understand under which heading any degree or condition of life appears.
All true vibration starts from the center of life, from the spirit of love, and in its working out, acts on both mind and body. All false vibration originates on the surface of life, producing physical and mental disturbances, but in no way affecting the inner life of man, only as it may shut out for a time the conscious relation of mind to the source of its being. When I use the term " sense vibration," I refer to that emotional condition of life produced by all the contradictories of true feeling, such as anger, malice, hate, etc. The term " Atmospheric or mind vibration," refers to mental action alone or when the mind is drawing all its thought pictures from without, and is not being reinforced by inner feeling. When the term "etheric or soul vibration" is used it means that the soul and mind are at one, wherein love and wisdom are in perfect unison.
Janus, the two-faced god of Roman mythology, was believed to be the janitor of heaven, and on earth the guardian deity of gates and doors. Numa Pompillius called the first month of the Roman year after Janus, and dedicated a covered passage near the Forum to him. This passage contained a statue of the god, and had two entrances, which were always kept open in time of war and closed in time of peace.
While the Janus of mythology has been relegated to oblivion, and is no longer worshiped, yet we find an exact correspondence between the Roman deity and the mind of man. The human mind is the janitor of heaven and has the keys of the door of earth. Mind is the servant of the soul and master of the things " here below." It stands between the world of force, on the one hand, and the world of expression on the other. It is double-faced in that it has the power to unlock the gates of the inner life and to solve the mysteries of the outer. When both passages are kept open, it receives on one hand and gives on the other. There is an influx of life from the soul that manifests itself in the world of form.
Life on this plane of expression may be likened to a battle-field. The kingdom of heaven is taken by violence. Through struggle and suffering is man perfected; through weakness his power is made manifest Now, the Janus that sits midway in the passage must see that both doorways are kept open during the battle, so that he may receive light from each. The exercise of certain qualities of mind are necessary in order to succeed in this. Three great essentials may be summed up in three words: meditation, contemplation, and concentration.
(1) Meditation is the entering into the inner consciousness of life; the communing with God; the becoming one with the eternal Source and Fount of life. It is purely subjective, dealing alone with the spiritual side of being. Here the mind receives its force and power and is acted upon by the causes of life. Life, in all true meditation, is one. Personality and the myriad things of the outer world are lost sight of; the spirit in man and the universal Spirit blend in the unity of life, so that God lives in the life of man and man lives in the life of God. But this inner force must find expression — must make itself manifest; and the human mind becomes the vehicle for its manifestation. With the force and power acquired in the inner life, the passageway of the outer world is opened.
(2) The mind uses another faculty— concentration — to make manifest that which it has received. Concentration is neither force nor power; yet, without it, man cannot manifest either force or power in the outer world. Lacking in concentration, the mind dissipates the force acquired in the inner world. We may take a sun-glass and allow the rays of the sun to pass aimlessly through it; the force passes through the glass but produces no visible manifestation. When we bring the rays to a focus, however, power begins to manifest itself. The glass and the focus are not power, but they serve as means by which the expression of force becomes a visible reality; in other words, the invisible produces its action on the visible. So with concentration of mind: of itself, it is neither power nor force; but is the vehicle through which comes the greatest expression of force and power. Concentration deals always with the objective; it concerns itself with the things of the outer world.
(3) The third faculty is contemplation, which, to a degree, unites the other two faculties. Contemplation may partake of both inner and outer impressions; it is the connecting link between meditation and concentration. In the contemplative state, the mind may be said to go easily from one point to the other. It may be compared to the time of peace, when the gates of the passage of Janus were closed. It is the point of poise between the inner and the outer — when there is a cessation of activity; but this cessation is not lasting, for the mind alternately acquires force and power in the inner world and uses it in the outer.
It is well to know that power is not acquired in the outer world; that concentration can never, in and of itself, give power; that if the mind engages itself exclusively with the things of the outer world, no matter how great the concentration may be on this plane of action, a time will surely come when the mental energies will become dissipated and fruitless. Concentration in the outer world, with no meditation in the inner world, will inevitably produce the condition known as "paresis," or a kindred malady. In fact, concentration of mind may become a factor in the more speedy development of serious mental and physical troubles. Every faculty of mind has been given to man with a wise object in view — its perfect development, or development according to the divine laws of Being. Every faculty may be used (in the true way) to bring about its perfection; but it also lies within the province of man to pervert it, and through such perversion to express in a discordant way the things of life.
I should say, therefore, to those desiring to develop concentration of mind: "seek ye first the kingdom of God and his righteousness," and concentration (with all other needed things) will be added. The kingdom of God is found in the world of cause. The expression of God's kingdom may be without, but the power is within. The desire of the mind should be, that it may have a greater realization of the power of God in its own life; that it may become the true servant of the soul ; and that, through coming in touch with the inner life-forces and knowledge acquired in the world of cause, it may use the keys to unlock all the doors of the outer, disclosing the power it has received from within in such a way that its action shall be beneficial in the world without.
Again, through contemplation and true mental imagery of the things of the outer world, the mind becomes centered and uses its forces as needed on the external plane. While concentration is not force, it may be said to conserve force in such a way that it is not dissipated but made to accomplish its end and purpose.
In the evolution of power, something other than the faculties already mentioned assists in determining whether the knowledge acquired in the inner world shall be expressed outwardly in part or in whole. The true or the false action of will must determine this. Will is the great executive power of the universe. Every faculty of mind and every organ of the body is dependent on the will. It makes itself felt in everything that we do. As its force is directed aright, it strengthens both mind and body. The more powerful it becomes, the more character is evolved. Meditation is the door to the inner life; concentration is the door to the outer; but will is the very force of life itself. Entering by the inner door, it passes through the outer.
Great as the will undoubtedly is, however, its true direction depends on our divine intelligence. There is a spirit in man that guides the action of will; hence, in the individual soul, this faculty conforms perfectly to the law of its existence when under guidance of the spirit of truth. The freedom and power of the will, in individual life, consists in its conformity to the law of God. The bondage and weakness of the will come solely through its being led by the spirit of the world — choosing the shadow of things in preference to the reality. "He who runs may read." There are but two ways. The will must choose between them. There is no other alternative. Following the true course, or willing to be led by the law of the spirit of truth, brings a conscious recognition of our union with all Power. It brings the realization that we are one with the Energy that brought us into conscious, individual existence; that the life of man is not in any sense separate or detached from God; and that to know God is eternal life and power.
The terms meditation and concentration are more fully explained elsewhere, but I will say here in summing up that the first is a means of acquiring power; and the second is essential to the use of power.
In the beginning of spiritual development there seems to be a tendency among many people to lose sight of the true proportion of things, and to exalt the universal to the exclusion of the individual. In treating the subject of mind and spirit as being all-important, and counting the body as nothing, they are making a serious mistake.
Everything in the whole universe is related. Each thing is a part of everything else. It is necessary for us to understand the true relation and proportion that exists between the part and the whole, or our ideas concerning life may become warped and distorted.
While it is natural that the mind should be centered to a far less degree upon the body when it is whole and strong and free from pain and disease, nevertheless the body demands a certain amount of proper attention. It is the habitation that soul has builded for itself. It required great intelligence to bring it up to its present development; it required an enormous amount of energy to make it the perfect machine that it is — more wonderful than any or all machines that the mind of man has been able to invent
No one can express in a perfect way if the instrument of expression is not vibrating in health and strength; therefore, the body plays a most important part in the life of man, as through its right use must come all true expression. The mind can make it a fit instrument to carry out its every desire; but the mind can also so abuse the instrument that it will be unable to fulfill its mission in life. The body must be properly fed, clothed and cleansed — but this is not enough — it cannot be misused with impunity. Every time we give way to passions we are bringing a destructive force to bear upon the physical organism. All rightful use, or use wherein there is no excess, is strengthening to the body. But when we use it to express anger, hate, or any other evil or unclean state of mind, we cannot expect to get as good results from it as if we had used it in a lawful, orderly way. The body will be just what we make it. All true, conscious mental action will produce well directed physical action. It is unreasonable to expect perfect health and strength of body to come from an unbalanced mind. A mind that is at peace with itself, a mind that is filled with the optimism of life, is the one that will bring about true adjustment between itself and the body. In the effort to supply our physical needs, all unconscious of what we are doing, we often bring about bodily disturbance. Sometimes we allow our minds to become anxious as to how we shall feed and clothe our bodies, and this wrong thought-process not only robs us of the energy to procure what the body needs, but if the opportunity arises for us to use physical means for the acquisition of the necessary food and clothing, the body is unequal to its task.
It is surprising the small amount of food the body can exist upon if the mind is at rest. We allow our minds to become strained and tense in trying to work out some plan of life which we think would make for the welfare of the body; the mental tension produces tension of the brain, nerve and muscle, and we injure the body far more than we should have benefited it if our plan had been put into execution. Every mental excess leaves its mark upon the physical organism. It is unnatural that the body should either be sick or diseased. The sickness or disease does not come because of food or the lack of it, but because of the way in which the mind is constantly abusing the body.
When the mind understands its true relation to the physical organism knows that it is the master, it will then treat its servant in a more kindly way. Then the body will not be abused or given over to any kind of excess. It will be used in a thoroughly natural way to express all the true thoughts and feelings in the life of man, to fulfill all true requirements in the mind of man.
The body of man is not to be ignored. We must recognize its true place in life. Sometime, the body will represent man, that is, the real man; the man of heart and the man of mind; the thoroughly poised representative of God upon earth.
Extreme unselfishness or self-abnegation is just as injurious as the other extreme would-be.
Let me illustrate. It will often be found that the effect of one person's extreme unselfishness is to make others more selfish. People who go to an extreme of unselfishness think that they are doing the will of the Highest. If they would but analyze their own thoughts and feelings they would find a selfish motive to be the cause of their unselfishness. Any cause must of necessity produce an effect similar to the cause, and if through their unselfishness others become more self-indulgent — develop weakness of character, or perhaps tyranny and cruelty — then there is no natural condition existing in the so-called unselfish mind that can produce such unnatural results.
We are told to love our neighbor as ourselves. The individual self should have all the rights of any other self. Into the individual self are written the possibilities of the universal self; the part is essential to the whole. There can be no whole if any part is lacking or incomplete. It is chiefly because of the belief that man is in no way essential to God that the " miserable sinner" and "worm of the dust" fallacies have crept into our thinking, and even into our religious feeling. The habit of self-depreciation is a hard one to overcome, and yet until we know ourselves — our true place in the universal order — until we understand ourselves, and take ourselves at a rightful valuation — not too high any more than too low — we can never live our lives as they should be lived. In so far as anyone can realize true relationship, life will become easier, not only for himself, but for the people with whom he is brought in contact
Everything in life begins with the self; the individual is born for himself, the individual dies for himself. We work, however, from the individual unit toward the completed whole. We have no knowledge of the universal to begin with — the whole idea is foreign to us; while of everything related to the individual self we have a keen and an increasing realization. Self-preservation is the first great natural law, but it is not the last. In its place it is of exceeding use and help, just as necessary as the altruistic side of man's nature, which he feels and expresses later on.
All selfishness in the first place, or the consideration of the self, is not essentially or necessarily evil. The knowledge and interest that are limited to the purely personal self are just as essential and useful in their place as the greater and deeper knowledge and the wider sympathies that come later in individual development. Only as we learn to understand ourselves do we have any true understanding of our relationship to God or man. God is to each and all of us just what we make Him, just as each conceives Him to be. To the truly enlightened mind, God is love; to the highly developed intellectual mind, God is principle or law; and to still other minds, God stands for a personality capable of manifesting both love and anger. The highest conception of God must always come from the Godlike side of man, nearest to the soul consciousness. When we feel the spirit of life and love working through us, we say it is God. This is why we should seek for the God within us — this is why the individual self should reach out toward the Universal Self.
The same law holds true in our estimate of others. We see in them, all that we understand in ourselves. It would be difficult to find two people who are on exactly the same plane of development, and because of this it is hard for us to know the motive behind the action of another. We see the character of others through our own; therefore we must first understand ourselves before we can hope to have any just conception of our brother man. Hence our criticisms of others are really only criticisms of ourselves, our condemnation of others is a condemnation of our own selves, our forgiveness of others is in simple truth a forgiveness of ourselves.
But, some may say, the tree is known by its fruits. That is true, but what in reality is the fruit of any character or any life? Take the fruit at one stage, and it is hard, bitter, sour; and yet at a later stage the fruit, having become ripened, is good both to see and to taste.
There are so many things to be taken into consideration in the judgment of another life: the environment — the outward pressure. Who can say that he would not have done or left undone, under the same circumstances, things that occur in another man's life? Again we are not always conscious of what all the circumstances were that surrounded the individual whom we judge, for we can only see them from the outside while the other sees them from within. And so our judgment of others is largely a waste of time and energy. We cannot see clearly or deeply enough to judge justly. The essential thing is to truly understand ourselves, to realize something of the principle involved in our every action, be it small or great. At some time in life every one will have to find this to be true.
At one stage in our development our ideas of right and wrong will differ greatly from the ideas we hold about the same things at another stage. Things which we once considered good will appear far below the standard we now hold for them, and that which was once evil in our eyes, we may later understand to be only good in its immaturity — good in the making. Even the positive, present good may have been at one time too broad and far-reaching perhaps to have been understood by us in an earlier stage of our development. Our plane of consciousness is constantly changing; that is, the plane of mentality; the soul never changes. On the mental plane, however, everything is relative. We talk of the ultimate, but we really do not know of what we speak. Our ideas of perfection are only relative. The blossom may be perfect of its kind, yet the fruit is a still greater development from the blossom. We are perfect today, if we are true to to-day's ideals; but the ideals of yesterday are never large enough for the ideals of to-day. It is only when we fall short of our ideals that we sin. Religion must be in us a continuous growth. We must have constantly new and higher concepts. There can be no finality. The more we study the truth, the larger becomes our mental horizon, and the higher our ideals. One of our chief troubles is that we are too apt to get only one little angle of a truth, and forget that there are numberless others just as worthy of consideration.
When we see other people satisfied in beliefs that seem contrary to ours, we think their conception must therefore be false. Usually the truth concerning the matter is that neither our ideals nor their ideals are untrue, but that both are partial. We should not try to uphold one principle to the exclusion of all others, or of any other; there is good in all, and the perfect whole has need of all. All that a man can hope to become is written from all eternity into the constitution of his being.
The factor of choice comes in unconsciously willing to work in accordance with the Universal Will. Here we have the vital truths in the seemingly opposing principles of predestination and free will. The real, the free will is the Will of the Universal. It is through such seeming opposites that we get nearest to the necessary truth. Either extreme would leave us out of balance. It is in the union of the two that we find the golden mean of truth. To be true to oneself is the beginning of all truth; yet another may advise or admonish, and thus prove helpful to us. We may gain much help from the experience of others, but the final authority of life comes from within one's own soul. Another may formulate the law for us; nevertheless, before it can become law to us, or hold any authority over us, we ourselves must know the law working in the life. Otherwise our living would be purely automatic; we being lived, rather than living.
Never accept, in the sense of appropriating ready-made, anyone else's opinion. If we cannot ourselves demonstrate a truth, then it is not truth for us. It may become so on the morrow, but it is not so to-day. This is true concerning everything — health, success or happiness; until a truth is borne in upon us and awakens a response of its own in us, it is not really ours. Knowledge that never becomes thoroughly assimilated is not wisdom. It only serves to make us unhappy; we feel a great sense of responsibility and of condemnation, unless we put into our life and practice the knowledge that has come to us. Neither our mental nor our physical muscles grow strong unless they are in constant use.
The union of love and wisdom must of necessity give birth to activity. We cannot sit still with our hands folded and think out anything, and through such thinking become wise. It is through experience and action that true wisdom comes. To give full expression to the inner life — to be outwardly what we are at the center — this is to bring the Kingdom of God down to earth, to come into the kingdom of the greater self, to be one with the soul of things beyond the limits of the personal self.
A New Testament writer pointed out the fact that a man cannot love God and yet hate his brother; that it would be impossible for anyone to love the whole and hate any part. We can see then that the loving of God first comes through self-love, later love of others, and last of all there comes the perfect love which embraces everything in God's great universe. The measure of our love for our neighbor is the measure of our love for ourselves. We should never be satisfied with this self-love, or even with our love for those nearest and dearest who give us love in return. We should reach out to all people and things: only as we love do we grow. It is not so much the love that comes to us as the love we are able to give to others that helps us to rise to a still higher plane of being. It is the spirit of love in us that makes us one with all things.
It is not by any mental process that we discern the things of the Spirit, but by the spirit that dwells within us. Each soul in some measure expresses God, because each is a part of the whole; each soul, or the sum of all souls, is not God, but is one with God in the sense that a ray of sunlight is one with the sun. It has its being in the sun, and can never become separated or detached from the sun; and yet we can differentiate between the sun and the ray. In the body of man may be found every constituent part of the physical universe; yet which of us would venture to say "My body is the whole universe " ? Just in like manner we are one with the Soul of the universe, but that does not make us God — rather one with God.
There comes a time in the life of man when the letting go of one's personal life is the only way to the fullest realization of a larger life; but we never begin with this. We grow in an orderly way, we take one step at a time, we mount one plane after another, until at last the individual life becomes lost, we might say, in the great Universal Life. It is essential to our own well-being, as well as that of others, that in the beginning we should deal justly with ourselves ; yet in the process of time the something which appears selfish in the beginning is transmuted to altruism where the individual works not in the thought of self, but for the good of the many; knowing, too, that whatever he does for others, he is doing for himself.
The highest conception of life is neither that of taking nor of giving all, but a thoroughly balanced interaction — a wise and loving adjustment of the individual self with the great Universal Self.
Each of the various stages of human development holds something in the nature of a surprise; every stage brings with it something new, something, we may say, that has not been anticipated. If the development has followed along natural or orderly lines, there will be less occasion for surprise than if one had produced abnormal growth in one direction, while the rest of his life had been largely neglected.
Perhaps there is no one plane of life filled with more surprises than that which we call the Psychic. It is so hard to account for the many and varied experiences which people pass through, hardly any two people having exactly the same experience. The psychic plane resembles the material plane in that it has very largely to do with seeing and hearing — the seeing of things and the hearing of sounds that are not seen and heard by the great mass of humanity. Doubtless at some one time or another, almost every person has an experience which he considers weird and unaccountable, but these experiences are few and far between. It is very different with the so-called psychic. Some live quite as much on this plane as they do on the material plane, and usually they are torn by the conflicting thoughts and desires of both planes, so that they get little happiness or peace of mind from one plane or the other.
Everything in the nature of abnormal development should be avoided, on any plane of life, but there is no one plane of being which brings as much disturbance into human life as the psychic plane when development has been of an unnatural order, and there is no one plane less understood. Many people are often deceived into believing that abnormal psychic development means spirituality, while others look upon it and its manifestations as being the plane and the works of the devil. What it may be to us depends on what we bring to it. If we bring to it mental poise and a desire for knowledge, for the accomplishment of good ends and purposes, then we shall find that psychic development will be of the greatest profit; but if we are led through curiosity, or if we are negatively sensitive, we shall have many and varied unpleasant experiences.
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