From Existence To Life: The Science Of Self-Consciousness - James Porter Mills - ebook

From Existence To Life: The Science Of Self-Consciousness ebook

James Porter Mills



There has been a growing feeling in my mind that "Health" is too small a title with which to introduce a book that sets forth the noblest science that can possibly be formulated. Although health is one of the most desirable conditions in personal life, and one of the most essential, yet it is but one of the ways of Life that are set forth in the book. It appears to me that, "From Existence to Life; the Science of Self-Consciousness" exactly covers the whole field of that which is herein formulated. It is a science for all-round use, health being but one of the many modes of the Principle of All-Knowledge; and, so far as man is concerned, the science of self-consciousness, formulated correctly, and made use of intelligently, should satisfy the mind and comfort the heart in all the emergencies of self-conscious life, enabling a man to "hold on his way and grow stronger and stronger."

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From Existence To Life: The Science Of Self-Consciousness

James Porter Mills


From Existence To Life: The Science Of Self-Consciousness

Author's Note To The Third Edition

Author's Note To The Fourth Edition

Chapter I. The Body

Chapter Ii.  The Senses

Chapter Iii. Body And Soul

Chapter Iv. The Psyche— The Soul

Chapter V.  The God Of Religion And The God Of Science

Chapter Vi. The Ways Of Life

Chapter Vii. Race Mesmerisms

Chapter Viii.  Thought And Its Consequences

Chapter Ix. Practical Healing

Chapter X. Heredity

Chapter Xi.  The Pneuma And The Psyche

Chapter Xii. Food For The Mind

Chapter Xiii. Talking To Life

Chapter Xiv.  The Way Into The Silence

Chapter Xv. Consciousness, Illumination

Chapter Xvi.  The Office Of The Mind

Chapter Xvii. Healing— The Involuntary Way


From Existence To Life: The Science Of Self-Consciousness, J. P. Mills

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Loschberg 9


ISBN: 9783849630041

[email protected]

Frontcover: © Infanta -



There has been a growing feeling in my mind that "Health" is too small a title with which to introduce a book that sets forth the noblest science that can possibly be formulated. Although health is one of the most desirable conditions in personal life, and one of the most essential, yet it is but one of the ways of Life that are set forth in the book.

It appears to me that, "From Existence to Life; the Science of Self-Consciousness" exactly covers the whole field of that which is herein formulated. It is a science for all-round use, health being but one of the many modes of the Principle of All-Knowledge; and, so far as man is concerned, the science of self-consciousness, formulated correctly, and made use of intelligently, should satisfy the mind and comfort the heart in all the emergencies of self-conscious life, enabling a man to "hold on his way and grow stronger and stronger."

This science may be treated strictly as a science, and all the ordinary religious nomenclature may be eliminated by substituting scientific for personal terms of being. Set forth in religious terms as well, it becomes ideal, and satisfies the religious nature; but set forth in scientific terms only, and practised, the same results will obtain in mind and heart for those who have not been able to accept religious dogma, as for those to whom religion makes its heart-felt appeal.

Let me here explain what I mean by the terms self-conscious and self-consciousness. I do not refer to that morbid state of feeling where a person is unduly impressed by what is believed to be the critical observation of those about him; the state where he is centred on his own personality, and which often manifests either as excessive shyness or as vanity. This is the popular use of the words; but I use the terms, of course, in their scientific sense, as denoting that state in which a man knows that is — is conscious of himself— the state in which he is able to reason from cause to effect, and to order his movements in life intelligently; it is the normal state of man as we find him to-day, in his ordinary, objective, mental realm. I also often speak of the soul-store as self-consciousness in a subjective state, it being the result of the active self-conscious experience obtained through the objective office of the mind.

I have been through the book and have simplified some of the more abstruse passages, where ideas have been difficult to express, and have altered some places on which further light has come to me since the book was written. I have also added a chapter on the office of the mind, which still further simplifies the hitherto complex teachings of scholastic and experimental psychology.

James Porter Mills,

Logan Place Lecture Room, 3, Logan Place, Earl's Court Road, W.


In giving this book to my American Publishers, I have made a few changes in the text. These have been especially to bring out further knowledge and to simplify the teaching both as regards the soul and the spirit of man — the psychology and the pneumatology.

The Author, Aeolian Hall, 42nd St, New York.


WE are now taking up the study of a subject which is most practical and most vital to humanity— THE STUDY OF MAN – his relation to his body, to the universe, and to God the Father Almighty. We will in this lecture consider man as he appears to the mind, cognized through sense, beginning with the outermost of himself, the body.

The body has evidently been constructed for the use of the mind. It has been constructed on scientific principles for the use of self-conscious man. He has, however, considered it more as an appendage than as a part of himself; as something to be laid aside before he could come into knowledge of Truth, or enter into Life at all. He has looked upon his body, as well as upon the body of the universe, as material, and, being material, as separated from God. We now propose to show that the body is spiritual; but in order to do this, we must first define what we mean by the word spiritual. We use this word because God is said to be Spirit, and man to be created by Him, and of His Substance, so that to be spiritual is to be Godlike, God is also Knowledge or Omniscience; therefore to know God as Knowledge is to be spiritual. His work then must needs manifest Knowledge — Fundamental, Creative Knowledge, Now the universe, even as we know it by means of our senses, does manifest Knowledge. The body is representative of the Principle of Knowledge, From the fact that man was formed as a babe, before he knew that he was at all, it is evident that there is a causal department of intelligence working constructively, of which he has no consciousness. We find objectified in the body those scientific principles' that we are accustomed to use in the struggle with our environment. The, principle of proportion in various forms — the architectural form, the mechanical form, the chemical form — indeed, the whole order of creative intelligence, is represented in the body. The forms that we are accustomed to use in mechanical inventions on the outside, have already, we find, been expressed in the human body. The vocal organs, for instance, are constructed with a view to bringing forth music. The same principle, which is involved in the vocal organs of the man, has all unwittingly been used by him in the devising and making of musical instruments. Therefore, in the light of Principle, the body may be said to be spiritual, since it manifests Knowledge, which God is. It is a manifestation of life, as we understand life.

From a sensuous standpoint, it manifests intelligence, health, strength, and every other mode of Being, in condition; so that instead of calling the body material, something apart from God, not related to the great Power and Wisdom of the universe, we say with St. Paul, "Know ye not that your body is the temple of the Holy Ghost?" While we recount some of the wonderful facts that we discover in our examination of the body, we must not let our sense-immersed minds go back to the study of anatomy and physiology, as if it were mere anatomy and physiology that we are considering; but we must note the relation of the body to that out of which it has come, namely, Being. Since the body is so self-evidently constructed for the use of the metaphysical man, it goes without saying that it will have something to tell about him, if he examines it. We often infer from a mechanism its intended use; so, since the body is related to the self, reasoning inductively, we should be able to see something of the relation of man to his body. We shall, at any rate, see the scientific meaning of certain organs and systems of the organism, as regards man himself. Once more I must warn you against considering the body, cognized through the senses, as if it were apart from God, and had nothing to do with the great Intelligence of the universe; I want you to see how much it bespeaks the great Spirit of God, which is far more wonderfully expressed in the body than in any of man's own secondary creations.

The body is composed of about two hundred and eight bones, articulated in such a way as to form a solid framework, upon which are hung some four hundred muscles. These bones are always formed of the same material, a certain amount of earthy matter, and a certain amount of animal matter; and throughout the whole human race, in normal condition, they are always in the same relation. There is some little variation in different races, but the difference is not essential. The three kinds of joints known to the mechanical world are but duplications of those existing in the human body. These joints are articulated, bound together with ligaments, and supplied with lubricating fluid from hour to hour by the same Intelligence, which so faultlessly devised and constructed the body from its inception.

All this is done for the coming man before he knows that he is. The Principle of construction has been instinctively evoked by him, and, so far as human sense is concerned, has automatically prepared him for objective life, on a perfectly scientific basis.

These four hundred muscles vary in size and in structure, from an almost microscopical muscle, to a very large and very long one. The longest muscle in the body is the sartorius, the shortest, the stapedius muscle, which has to do with the bones of the ear. Now, these muscles are so related to each other, and are arranged in such a way, that they can work singly or in groups, so that, if necessary, the whole voluntary system of muscles can be "rung up" at once and put into action, or one muscle after another can be brought into play. Even those muscles that are not normally used separately, can be so used: a man may practise and become perfect in the use of the minor muscles. All this is circumstantial evidence of the attending Knowledge-Principle which is not yet known to the man who has received the body. It is self-evidently the same Science-Principle by which later on the man himself deals constructively with his environment, all unconscious that he is duplicating the processes of his own body-building. Let me speak about "the within" for a moment. We see the organs of the body and all the action that is going on within, and so it is within, as regards the senses, that is, inside the body; but there is another "within" that I want to indicate here, the "within" that is in contradistinction to the senses, namely the mental. It is that which can never be known through the senses, or by the mind associated with the senses, but which can be known through the mind alone; and this "within" is no less than the Science-Principle itself, invoked by the instinctive necessity of man, while yet in a subjective state, for the purpose of coming into self -consciousness. We find that all this bodybuilding has been done by the Intelligence "within" — so far as the senses are concerned — to be known by the mind of the individual. Next we have the vascular system, which consists of a series of tubes from the size of the finger to less than that of a hair, made up of arteries, veins, capillaries. The blood, in starting from the left side of the heart through the great aorta, is brought round by the arterial system to the venous capillaries, thence to the larger veins, until it enters the right side of the heart, thence through the lungs, to the left side of the heart, thus passing completely through the vascular system. These tubes are simply for the purpose of circulating the blood, and are a miracle of construction. Some of the walls of the capillary vessels are so thin that the corpuscles of the blood can pass through and mingle freely with the tissues, giving nourishment to them; they then return into the capillary veins by the same process. You all know this, but I am calling your attention to the science, to the wonderful demonstration of Knowledge, which we find in the human body.

The rapidity of the circulation is another significant fact. The blood has been demonstrated to start from the left side of the heart, and to work round through the brain and back to the right side of the heart in the period of thirty seconds, which is extremely rapid travelling in so short and tortuous a circuit as the human body. It has been estimated by those who are competent, that it makes a complete circuit of the whole body within the space of two minutes, going at the rate of about twenty-five miles an hour. All this takes place in the body in this short circuit of fine tubes; and this wonderful process goes on without impressing itself on the self-consciousness at all! The heart is said to put forth an effort equal to the lifting of one ton to the height of one hundred and twenty-four feet in twenty-four hours. And yet the organ which has performed this prodigious feat, itself weighs but nine ounces, and normally gives no sign of fatigue. We need not fear on account of the light weight of the heart-muscle; Fundamental Intelligence devised it

It has been computed by physical scientists that the respiratory muscles do a work equal to the lifting of one ton to the height of twenty-one feet in every twenty-four hours. Yet, for all that, I suppose breathing is one of the easiest things which we do. This is all accomplished by a Power and Wisdom, of which man takes no account, as being associated with himself. He has hitherto only discovered the fact The Intelligence by which it is done, he has not realized, because It is primarily related to his subjective entity. The senses only take cognizance of that which is done; not of that which IS. But there is a department in man which of itself can cognize that which IS, and this we shall come to in the course of our instruction. This brings us to the consideration of that system, which is the most closely related to the mind; that is the nervous system.

In the year! 886 I became acquainted with one form of metaphysical teaching, and in! 887 with another. Both presented different aspects of the same truth; each had a method formulated for the practice of healing, and for defence against disease. These methods were in harmony with each other, and I practised them both for my own advancement in health, and for the awakening of the new and true ideas of life in me, which the teaching had set forth. My medical education seemed at first to be a great stumbling-block, a barrier against my getting on, an ever-present denial of my feeling-nature of the underlying Truth that I perceived in the teaching, which, in spite of this and other barriers, was helping me grandly to overcome my most vivid state of chronic illness, that happily was not apparent to others, and did not prevent the practice of my profession. So much knowledge of the body, and of disease, seemed to keep me ever conscious of it, for according to the teaching of that time the body was matter, and matter did not exist; it was a delusion of the senses and therefore to be denied. But after a time I began more fully to realize what a marvel of creation was the body; what an object-lesson of intelligence and of wisdom its construction; what a palpable epitome of the various principles which we are taught in the schools under the name of science. I gradually perceived that the science of man, the mental being, could but agree with the science of the bodily organization through which it was operating; that the Life, the mind, and the body, constitute a trinity which should be in scientific unity with each other. My knowledge of the cerebro-spinal and sympathetic systems of nerves, with their relation to each other, began in! 890 to develop into a perception of their mental and spiritual correspondence. A little later I was teaching in Chicago that the sympathetic system was the soul-system of nerves, and that life, working through it, represented and functioned the Principle of creation and maintenance; in a word, that through it the primary constructive science, relating to the man, takes place, in regard both to mental and bodily commerce.

About two years afterwards a pamphlet fell into my hands, written by an eminent scientist, professor and physician, announcing that the solar plexus was composed of brain-cells of exceedingly high power, and that itself was nothing more nor less than the primary brain of our existence; that the ganglia of the sympathetic were simply little brains, seats of intelligence throughout the body, which were making use of the Principle, in the various modes involved in the construction of the body.

All this I had been teaching, before this anatomical and physiological discovery had been announced, under the designation of the "soul-system of nerves."

In! 899, the author of the pamphlet referred to, Dr. Byron Robinson — Professor of gynecology and abdominal surgery in several institutions in Chicago — had published a book entitled "The Abdominal Brain" (The Clinic Publishing Company) . For the interest of those who find special satisfaction in the scientific discoveries associated with the medical mind, I will digress for a moment and make a few quotations from this most excellent technical work, which however only allies itself to the medical schools.

"In mammals there exist two brains of almost equal importance to the individual and also to the race. One is the cranial brain, the instrument of mental progress and physical protection. The other is the abdominal brain, the instrument of nutrition and of visceral rhythm. ... In the cranial brain is the seat of all progress, mental or moral, and in it lies the instinct to protect life, and the fear of death. But in the abdomen there exists a brain of wonderful powers. . . . It is situated around the root of the celiac axis and superior mesenteric artery. It lies just behind the stomach. . . ..A general summary of the abdominal brain is, that (a) it presides over nutrition; (b) it controls circulation; (c) it controls gland-secretion; {d) it presides over the organs of generation. . . . There exists a double lateral chain of ganglia lying on each side of the vertebral column and extending from the skull to the coccyx. The ganglia correspond generally in number to the vertebrae, except in the neck, where the seven are blended into three. . . . These ganglia may be looked upon as little brains."

Now this discovery that each ganglion is made up of brain tissue of exceedingly high power, as a physiological fact, forms a basis not only for psychological but for spiritual teaching. The former has already been set forth by Hudson in his book, "The Law of Psychic Phenomena," where he postulates a "subjective mind," for which Dr. Robinson so happily discovered a brain-correspondence. It is true that for very many years psychological science had taught of the unconscious mind; but the brain character of the ganglia had not been revealed.

The confirmation of Dr. Robinson's discovery by a number of most eminent medical men, after personal investigation, appears in this book by incidental quotation.

There are, as has been stated, two departments of the nervous systems; the one is devoted to the use and interests of the sub-conscious entity, the other to those of the voluntary self-conscious man. As indicated, the sympathetic system is devoted to the carrying on of all the bodily commerce and to the functioning of life and intelligence, through the avenues of the cerebro-spinal system, to the self-conscious man.

The sub-conscious system provides everything essential to the well-being of the self-conscious man. It was originally called the vegetative system, because man was supposed to grow somewhat as a vegetable grows. It is now almost universally spoken of as the sympathetic system for the reason that it is the seat of the emotions, the primary seat of life itself. In its office it has to do with consciousness in the form of feeling, rather than of thought. It is technically spoken of also as the ganglionic system, from the fact that in the course of a nerve there is frequently the appearance of a knot, ganglion meaning knot. It is also called the system of organic life, because through it bodily organization takes place. The system of "use" is called the cerebro-spinal, the system of self-conscious life. Through it nothing can be done by way of bodily or mental maintenance. The conscious man, through this system, can only use that which is provided for him by the sympathetic system, working through the avenues of its own soul-system of consciousness. It will not be necessary for our purpose to go into a minute description of these two systems, but an outlined description of the sympathetic system will throw great light on the phenomena taking place in the under-consciousness.

Running along down the whole length of the spinal column, there is a double chain of sympathetic nerves, with a sympathetic brain ganglion corresponding for the most part to each of the vertebrae. These brains have mainly to do with the vital processes taking place in their immediate neighborhood, and with the soul-consciousness as related to the vital interests of the mental man. This chain of the ganglia is connected with all the spinal nerves and with all the cranial nerves, so that inter-communication between the self and the sub-conscious man is most intimate. Situated along the great aorta in front of the spine, just at the back of the stomach, is the headquarters of the great sympathetic or soul-system of consciousness. This centre has, until recent years, been termed the solar plexus.

Throughout the entire digestive tube there exists a network of sympathetic nerves which is termed after their discoverer, Meissner's Plexus, and really consists of a countless number of brains that have to do with the manufacture and delivery of the different digestive ferments required throughout the course of the digestive tract. Again, situated within the muscular walls of the tube, is a similar plexus, Auerbach's, having to do with the muscular movements necessary to produce that rhythm which bears the food along throughout the length of the tube, for purposes of nutrition. These two systems of intelligence, under normal conditions, work in harmony, but, if from any cause that harmony is disturbed, Meissner's Plexus may pour out an excessive quantity of fluid into the tube, or Auerbach's Plexus may cause excessive contraction of the muscles involved, and a corresponding form of so-called digestive trouble is the result. Since the sympathetic system presides over glandular action and over incarnation generally, and since it is also the system that provides emotion for, and receives in return emotion from, the conscious man, it will be readily seen how untoward emotions, which represent disorder and chaos, vitiate the secretions more or less, and disturb the organism in such a manner, that the digestive ferments vary from their normal consistency. The sympathetic system manufactures and delivers heat to the various parts of the body; it is to disturbances of this system, owing to conscious or sub-conscious emotion, that the cold hands and feet so frequently met with, especially in women, are due; and it is from disturbances in Auerbach's Plexus, bringing about a state either of tension, of muscular inertia, or irregular action in certain portions of the tube, that corresponding irregularities arise.

Situated in the medulla, there is a little y mechanism called the inhibitory centre, the office of which is to inhibit or shut off the passage of untoward or injurious emotions; and when a man is in a normal state of health this centre acts automatically, according to its province. In a person of robust health, this intelligence is most patient, and will suffer much violence before giving way; but constant anxiety, fear, anger, or other iconoclastic emotion, tends to break down the fortitude of this centre, and when this happens, we have what is called "nerves" or nervous dyspepsia. But let the person see his fault, and overcome his disposition to perturbation, anxiety, or fear, and behold! every effort that he makes, every victory that he gains, acts automatically to bring this centre towards its normal standard, until ultimately its full inhibitory office is restored. There is no need to give way to feeling, With intelligence above human feeling, and determination to hold to the good, to the right for right's sake, we soon quiet the waves of emotion, and a victory is gained, of which the inhibitory intelligence takes cognizance, growing stronger and stronger in its resistance, until the tendency to yield to that which is untoward is quite done away with. We see then how the knowledge of this one great fact might be of incalculable help to many people, if it were put to use.

Let it be understood that, before the brain-character of the solar plexus and ganglia of the sympathetic was discovered, the physiologists taught, that, standing at the head of the sympathetic system, it presided over nutrition, controlled circulation, controlled glandular secretion, and presided over the organs of generation; in fact, that through it, all the vital and sub-conscious processes were carried on.

Dr. Robinson's discovery takes the vital processes out of the realm of mere “Vegetation,” and gives the soul an intelligence-mechanism, through which to function. Thus we see that the instinctive man-entity plays the part of Being to the personality it has created in self-consciousness.

The foregoing and following chapters, in so far as they deal with the subject, set forth the findings of the scientists working along the lines of experimental psychology and forming their postulates through inductive reasoning.

In bringing out an American edition of this book, I have decided to let these chapters stand intact as fairly representing the material psychology of to-day. But my particular teaching has not only to do with the spiritual psychology but with pneumatology — the science of spiritual self-consciousness, which, unlike material psychology, does not take its rise in the inductive premises of experiment.

The science of pneumatology is grounded in the self evident; that is, it takes its constructive rise in and from Principle, and is developed from the very point of embryonic inception where cause and effect meet in primal cooperation to produce concrete self-conscious man.

It is evident, that the subjective man-entity was already making for self-consciousness at the moment of being individualized out of the man-Principle, when the two cells became one; that he was endowed with instincts of his life-Principle; that all his plans, right up to the very threshold of the self-conscious moment, were formed or carried out by instinct alone. It is evident also that instinctive man possesses no mind, needs no mind; that he is better equipped for functioning either the feeling of Principle or the feeling of self-consciousness with unvarying instinct than with the more complex mechanism of mind.

There is then, as a matter of fact, but one mind, and this one mind has solely to do with self-consciousness. It has the autocratic power of determining the order of consciousness that shall obtain at any given moment, though it may not be born into sufficient knowledge to use that power with the inherent wisdom of Principle.

All feeling when in a subjective state is instinctive, be it infinite or be it finite, and is either vital and constructive, or it is swiftly or slowly undermining the "house on the sand." In accordance with the foregoing I have abandoned the terms of material psychology and speak of the intelligence within, in the following synonyms.

Instinctive man.

The subjective man-entity.

The instinctive intelligence.

The divine nature.

The subjective intelligence.

I shall no longer speak of the sympathetic system as the soul-system, but as the life-system, through which subjective man functions to vital ends.

In the appendix chapter "the office of the mind," I have spoken with greater fullness on this subject.


IT is well that each one should have an understanding of the body, because, though man is essentially mind, yet, from a sensuous standpoint, the mind seems to dwell within the body and to work through the body. In fact, in our present state of evolution the mind does practically live in the body.

Not only do we live in our bodies, but we live in the body of the universe, the body of earth, air, and, apparently to us, the body of the heavens. The mind seems to us to be enclosed first in the envelope of the personal body, and then in that of the body of the sensuous universe. All this, however, is only seeming; the mind really dwells in Omniscience, in Knowledge, in God; but it relatively dwells in that of which it is conscious. It is conscious only of the kindergarten of objects. First, however, it is necessary for the mind to awaken to the relation of the kindergarten consciousness to its kindergarten body, while it seems to dwell within it.

We find, now, that mental processes are constantly employed in the maintenance, as well as in the creation of the body, in the science-work that must unremittingly take place within its confines. In our last lecture we considered the body as a whole, as an organism, its wonders, and some of the mental and vital work ceaselessly taking place within it. We will now consider the body and the mind, in relation to their special department of sense.

We know that there are, five senses; five physical avenues through which the mind takes cognizance of objects and transactions within the envelope of the universe; hearing, sight, taste, smell, and touch, all functioned by feeling in its two departments of emotion and sensation interacting with each other; emotion being translated into sensation, and sensation into emotion, appearing either separately or together. The special bodily mechanism of the senses, spoken of collectively, constitutes what is termed the sensorium. Through this special apparatus prepared by the Intelligence-entity within, before birth, the self-conscious mind awakens to the consciousness of objects.

Immediately connected with the cranial brain, the mind's organ of self-consciousness, there exists an exceedingly fine network of nerves, with terminal ends in the surface of the skin. These are secondary intelligence-centres or sensitive points, through which the mind is able to receive notice at its headquarters of what is taking place in the objective realm of its existence, at the periphery of its body. So that, as you know, when the finest needle-point is inserted anywhere, the action is reported to headquarters by means of these nerve-points. The mechanism by which the report is sent, may be likened to the Morse telegraph-instrument with its electric connections. Thus the message of contact is vibrated to the brain, as over the wires of commerce; word is then sent back to the point of contact, indicating the nature of the touch; so, when pricked by a needle or touched by anything, we have the message first vibrated inward, and then sent out to the surface again, before we know that we have been touched, unless perchance our eyes have witnessed the transaction.

Situated deep within the centre of the middle portion of the brain, in what is called the gyrus fornicatus, is a centre, the function of which is to preside over the departments of emotion and sensation in the soul, and to interpret external violence of any kind to the body, first into its proper correspondence in emotion, second into its equivalent in sensation, pain; more or less of each, according to the nature of the individual and the condition of the reflexes.

Now were it not that this organ and intelligence for interpreting untoward feeling — be it latent or active — into a sensation of pain, is hidden deep within the brain, and protected by the presence of contiguous cranial organs of vital importance to the man, it is more than likely that the surgeons would be after it with their extirpating instruments, to save suffering humanity from the awful thraldom of pain. In man's ignorance of himself, however, the intelligence within has provided wisely for the safety of this most necessary organ. For this pain-centre is a benign contrivance to warn the man, enmeshed in his kindergarten of sense, that something is taking place in the realm of mental cognition, within his offices of consciousness, that demands his immediate attention; a danger signal is thus hung out, warning of the necessity for reform in those affairs over which the intelligent mind should preside, lest a worse thing come to pass in the shape of mental or bodily wreckage of some sort.

We do not usually recognize the beneficence of this arrangement, but forthwith proceed to strike down the little pain-messenger as an interloper, and thus get the disagreeable monitor out of the way as quickly as possible. We then fancy that, having got rid of the pain, the whole thing is done, and that health is restored. The pain, however, that signalled disturbance, starting primarily perchance in the vital consciousness of the man through anxiety, fear and mental violence, is frequently attended by conditions which go on just the same, silently smouldering, until they ultimate in fundamental or organic disease; when, if the warning had been taken and acted upon with common sense, all subsequent suffering, danger and loss, would have been averted.

In "The Essentials of Physiology — a quiz book for Students," by A. A. Hare, it is asked, "Is the sensation recognized at the point of injury or by the special centres in the brain?" The answer is, "It is recognized in the centre, but injuries in the sensory nerves are always referred to the periphery, and therefore we are accustomed to say that we feel the injury at the point of contact;" and again, "By what means is this peculiar condition in regard to sensation governed?" Answer — "It is wholly governed by the mind itself, which has been taught to do this as a result of education, experience, and experiments, in early youth."

Now there is such a thing as mind quite apart from sensation; the senses so to speak, are appendages to the mind for the purpose of observing transactions which are essentially taking place either in the mental or emotional realm of persons, or in the slumbering consciousness of nature, which lies back of physical happenings; but the mind only observes them as taking place in the objective realm cognized by the senses.

Each physical action that takes place in the universe, in man or in nature, must always be preceded by movements in the invisible realm of mind-consciousness, in that part of man or nature that thinks or feels; for it is here only that the motive power of physical action lies. Initial power is never visible; the movement of physical stuff is but the sign of it. So, anything happening in the body must first happen in the power-realm of the body — the soul, which is the vital stuff, whether of atoms, or of the complete organization. That which we see is never the energy. Every smallest unit in the microscopical world is endowed with a feeble degree of intelligence, of feeling, so physical science tells us, and this is where the power of the thing visible inheres. The appearance of sickness or health in the body depends solely upon impressions situated within the self or sub-consciousness; and it is by the action and reaction, voluntary or involuntary, of the self-conscious man upon his under-consciousness, that the phenomena of bodily sickness appear; and through this same law of consciousness, health may be established.

The senses are the avenues of the mind, through which it observes phenomena. These movements bespeak force. This force bespeaks intelligence of one sort or another, and the mind must seek on its own plane, the mental, the explanation of the phenomena. Thus the mind is called back to the realm of the invisible power where the motive for everything lies. It is led by the circuitous way of phenomena, because, for the time, it is too unlearned concerning its own latent power and intelligence to discover the initial movements in the realm of intention, either in man or in nature.

So long, then, as a man is too ignorant of his power to know, without the intermediary of sense, the original mental intent and action at the back of the conduct, either of his fellow-man or of nature, he will remain in the kindergarten of sense-dependence. For example, something is taking place in my mind at this moment. Now if I were to keep silent, you would not know the nature of my thoughts; you have to depend upon your senses, and the phenomena of vocal action, to know that anything is taking place, and then you must translate the sound back into its terms of mind, of thought, in order to get what was actively in my mind at the time.

Why all this circumlocution? I have a mind-realm, you have a mind-realm — why not take the thought direct from mind to mind? It is because we are educated to depend on our senses, upon phenomena, and we are not educated regarding the metaphysical or mental department of consciousness. Hence this course of instruction, that we may deal with both disease and health at their source, in mind-stuff and mental action. I am now sending a wireless message through my telegraph "ticker" — the voice, making use of the atmosphere to convey vibrations to your receivers — your eyes and ears, which have been prepared to convey to your mind the mental phenomena that are taking place in mine. In return I get a sign-language of how it is affecting you by the look in your faces. But I may be deceived as to your judgment or feeling; you may suppress the sign or give a false one. You may smile or frown for purposes of your own. Your eyes may sparkle, and yet at the same time you may feel and judge very differently to what appears. Were we each educated as to initial mental action, no deception could occur. There are those so constituted, who naturally to a certain extent know the hearts of people. Jesus was an adept both in knowing Truth, and in feeling the race-heart. He therefore was not subject to the deceptions of sense-judgment Likewise, we, by practising the Principle set forth in His teaching, out of which His own God nature was developed, should also become free from the necessity of sense-judgment, and its consequences — deception, disappointment, sickness; — we should come ultimately to know both the heart of Truth and the heart of humanity through the development of our Truth-nature. We are not of those who decry the senses, or who deny that we have them. We believe that they have been given to us in great wisdom, that they are essential to our present state of evolution, on first awakening to self-consciousness; that they belong to a primary stage of development, to be followed by a secondary stage, which should emancipate us from dependence upon them, yet enhance our enjoyment of them, leaving us masters in the use of them.