Dual Mind And Its Origin
( Originally Published 1902 )
Do we let a ray of light pass through a series of colored glasses we find that the color of the last glass it passes through is the tint that the light will take ; and the tint of the light will be accentuated because the colored glass modifies certain other colors not consonant with its own nature, while it permits the rays of a similar vibration to its own to pass through. The same conditions hold good with consciousness. Consciousness is limited in its manifestation by the medium or media through which it manifests. For an illustration, take the consciousness of a flower, an animal, and a man. There is a limitation of the expression in each of these, by reason of the form in which it manifests. And consciousness also accentuates the peculiar nature through which it manifests. It accentuates that particular portion of the Universe, or planet, or man, in which it manifests.
Concentrate your consciousness—your mind—on your right foot, and hold it there for a while, and you will draw the blood from other parts of the body into the foot, until it will become swollen and red. You are thinking of the foot to the exclusion of all the rest of the body. That portion of your consciousness which is functioning in the foot is accentuated above the consciousness which remains in the rest of the body. Carry this a step further, and we find that the law operates precisely in the same manner with the entire man. Consciousness accentuates that portion of the man in which its greatest expression is. For that reason, since the early Christian centuries the body has been mistaken for the man, because it was the last medium through which his consciousness or mind expressed itself it was that portion of the man which was accentuated by the consciousness.
Very little was known of the real nature of man after the second and third centuries of the Christian era, except that he was a body which was generally regarded as the man. The theologians knew there was a body, and, consequently, in their theology the body was put forth primarily as man. They thought he had a soul, and taught certain doctrines concerning that indefinite some-thing which they designated as his soul. This term "soul" is still somewhat indefinite at the present day. Any of the leading dictionaries will give you a large variety of meanings attached to the word. The theologians could not define or picture the soul, but they accepted the Jewish conception of the Adamic man, and believed that Adam was created out of the dust of the ground; and that afterward God breathed into him the breath of life; and they regarded that breath as his soul.
We find in the Hebrew Scriptures—the Old Testament—the expression, a "nephesh for a nephesh" (a life for a life), and "He that taketh the nephesh of his neighbor's ox," etc., showing that the exoteric Jews had no conception of a soul as distinct from the Universal life principle—and they have very little conception of it to-day. So when the Christians rendered in theological language the Jewish thought, they called the life principle of man his soul. Later in the centuries the "moral philosophers" appeared on the scene, and were almost as indefinite in their teachings concerning his true nature as were the theologians. These moral philosophers—whom we now call metaphysicians—also taught something about a soul or mind; but there was a confusion of words, due, of course, to a confusion of thought, and instead of teaching what soul or mind was, they described the phenomena of mind.
For instance, in the writings of Sir William Hamilton, who was one of the representative thinkers of his time, which was not far from our own age, we read the discussions concerning mind, and we find the question: how many articles or subjects can the human mind be conscious of at one time? Also discussions of the peculiar phases of sleep-walking, unconscious memory, etc.; in other words, the study of the phenomena of mind. All the Occidental ancient moral philosophy concerning the inner mind, soul or spirit, as they were indefinitely designated, was really what we now call physiological psychology, and pertained entirely to the action of mind upon or through the body.
Since the consciousness manifested chiefly in the external man in those days, and since the body, plus a little indefinite something more, was regarded as the man, it was only natural that the theologians should have taught the doctrine of a physical resurrection. Many of them did not know how to account for immortality unless there was to be a physical resurrection—at least this was true after the Council of Nice. We find at that time that the Christian and the Jew were the only two religionists in the world who feared a dissolution of the physical body; and naturally there arose the barbaric practice of burying dead bodies for the purpose of preserving them. The Egyptians preserved their dead only for the supposed purpose of having their old atoms to use again on their return to earth.
The majority of people of the present day have not progressed much further than the theologians and the metaphysicians of the early centuries. Ask ten men whom you may meet in every-day life, what a man is, and nine of them will describe the physical body. You will be surprised to learn how little is known of anything besides the physiological man. I have been told by persons who were considered intelligent, that the soul is a body something like the physical, only more beautiful, because it has wings like a bird; and I believe that was the common conception of the people of the middle ages. Many of the old paintings represent the soul as a body, floating through space with a pair of wings. The body, plus wings, was the artistic conception of the psychic or real man in ancient Christian times.
A few days ago I asked a well known Church woman in the city, what she thought a soul looked like. After considerable thought upon the subject she replied that she did not know, but supposed it was something white that fluttered like a sheet in the wind. I asked another the same question, and she said she was not certain, but thought it was something like an alarm clock attached to the body, which kept ringing when one did some-thing one ought not to do. With nine-tenths of the people there is no distinction between them-selves and their bodies, for man knows very little of himself at the present time; and it would be well for each of you to stop now and see what definition you can formulate concerning yourself.
In the middle of the nineteenth century, the more adventurous minds commenced to, investigate the nature of man and the fact of whether or not immortality was demonstrable, and there arose what is known as the Spiritualistic movement, or Spiritualism. In this country, and in France, the investigators maintain that there is a persistency of consciousness after the dissolution of the physical body, and that certain phenomena are produced by it. This was the first general deliberate attempt in Christian times to discover the soul of man, and the first effort to collect a sufficient amount of scientific data on which to base a philosophy' concerning the psychic man. They have given us no philosophy yet, although their investigations commenced sometime in the middle of the last century. The principal tenet of their belief is that beyond this earth life there is somewhere an eternal progression for the human soul, which certainly is an improvement on the old orthodox Christian belief in stagnation by reason of the wearing of crowns, waving of palms, and singing hallelujahs forever and forever.
The next movement along this line commenced in 1875, and was known as the Theosophical movement. This was started for the purpose of studying, among other things, man, and particularly his latent psychic faculties. This movement gave a more exhaustive and complete theory concerning the nature of man than was then to be had in the Occident. Vague it was at times, and the several sections of the movement differed in belief among themselves. Some made man a combination of seven, and others of fourteen, different personalities or principles ; but, nevertheless, it was an attempt to reach something besides the physical.
In 1886 there was another movement along the line of investigation of psychic phenomena. This was called the Society for Psychical Research, and worked along the same general lines that the Spiritualists were investigating. The object to be attained was to establish scientific demonstrations of the persistency of man's consciousness after death, and many scholarly men and women became investigators with this object in view. If anything more than what the Spiritualists had learned before them has been gained along this line it has not been reported to the world, though I have no doubt that any real genuine enlightenment from this society would be thankfully received by many.
Finally came that body of investigators whose practice is called Hypnotism, and which is mesmerism, revamped and renamed. Hypnotism has done a little good for the world, and it will do considerable harm before it becomes generally condemned. We want to see the good in every-thing, so I shall call your attention to a few facts that Hypnotism has brought forth. It has proved to the minds of many, and it has certainly given evidence to the minds of all who have investigated it, that the body of man is not the man. For when a person is put into the state of hypnosis, the body is unable to think, to feel, or to function in any way. If the body were the man, sleep could not extinguish entirely his consciousness; there would be enough left to register sensation. If you stick a pin into the flesh of a man in ordinary sleep you will get a quick response, and unless you are very active you may regret making the investigation. But if you stick a pin into the flesh of a man who is in a state of complete hypnosis, you will find there is no response from your victim. This shows that in one case there is consciousness, and in the other there is none. This evidence is sufficient to prove to the unprejudiced investigator that the body is not the man, but there is within the body a recording something that is capable of sensing things external to the body. The phenomena of Hypnotism also show that the mind is not the product of the molecular vibration of the brain, because during hypnosis, and while the brain is quiescent, the mind continues to be. active.
These experiments are further verified by the use of anaesthetics. When a person is etherized, the effect is the same as if he were hypnotized; because in both cases the mind, or the real man, is forced out of his physical body, which is then incapable of functioning, and remains inert until the reasoning principle returns to its habitation. Many times, a subject has been put into hypnosis and the consciousness sent out of the body to a distant place, whence it has brought a correct re-port of things that were occurring there at that time. Hypnotism, therefore, has done two very good things. It has scientifically proved that man is mind, the thinker, and that mind can persist separate and apart from its vehicle, the body; and if that condition can exist for one moment, then there is no logical reason why it should not exist throughout eternity. Hence we have here some scientific data for immortality.
Investigations upon these subjects were first made in recent times in Paris, and in Nancy, France; afterward in the United States and in Sweden, and finally throughout the world. Investigators found that there was a mind, capable of experiencing sensations, which ordinarily functioned in the human body but which could be separated from it as I have just described. But they also found that there is a secondary mind in man, and that after the first mind is well under the control of the hypnotist, there is still a secondary mind or intelligence which may act independently of the first. This secondary consciousness they named the subliminal self. So they have found that man is not only a mind, but he is two minds. In the course of time the first consciousness that was reached became known as the objective mind, and the second consciousness as the subjective mind.
If mind is something—and Hypnotism has shown that it is—then mind must have a form and a color. We cannot conceive of anything in the Universe that is without form and color. Individualization, separateness, requires form and color, or those conditions could not exist. A great mass of evidence has been collected from various sources upon this subject. Spiritualistic Societies, the Society for Psychical Research, and clairvoyants, seers and sensitives all over the world agree upon the one point that mind has form. They differ somewhat upon the question of whether or not it has color, but that is a logical necessity. They say that mind has form, and that its form is the same as that of the body which it inhabits, and that the real man is an etherealized prototype of his physical self. In other words, the physical self is but a materialized picture of the inner man or mind. All evidence agrees on that point, and if human testimony is worth anything, it is certainly conclusive in this case, be-cause there is a unanimity of evidence from four great sources which do not harmonize on many other points.
About color there is a great difference of opinion, due to a difference in the respective development of the observers. Let me illustrate. A woman is walking along the street, and observes another woman approaching. She says : "What a beautiful dress," and is asked what is its color, and answers "blue." She is asked how it is made, but can only say that its general effect is beautiful, and its color is blue.
Another woman who saw the dress would tell you its color and how it was made. Still another would agree with both the others, and would add, "And the woman who wore the dress was more beautiful than her dress." The last observer was able to see not only the dress, the design, and the figure, but also the character of the woman within.
It is the same with the four classes of observers or investigators that have been mentioned; some are persons who ordinarily function solely upon the objective plane of life, but who, under exceptional conditions, sometimes see the outlines or figure of the psychic or real man. Other more careful observers having advanced to the point where they can command the higher natural forces, and can function upon the subjective side of life, may see not only the outlines of these mind or soul forms, but see them as plainly as they see physical forms around them in the ordinary affairs of life. Then there are others who have advanced so far in their evolution that they can look beneath the form of the man and see the character. These persons are the Seers, or higher Clairvoyants. The last two classes agree with the Occultist in making the assertion that the character of mind is always known by its color; and this must be scientifically true, because there could be no differentiation of form except through the vibration which manifests as color. So it is a logical necessity, as well as a matter of testimony, that every human mind or psychic man has form and color.
There is one thing in the world that cannot lie, and that thing is vibration. The vibrations of a man determine his form and his color. And his thought or character is the cause of his vibrations, as we shall see later, in another lecture. As far as we have gone we have learned that man is identical with mind, and that this mind has form and color; also that man has two consciousnesses which are called the objective and the subjective minds. The normal color of the subjective mind of man —known in the theological parlance as spirit—is yellow or blue. It is of the same nature as the Ether or Divine Consciousness whence it came.
The color of the objective mind of man—called by the theologians the soul—is green; and man's predominating color is always determined by the mind which dominates. Having arrived at this point, we will now examine the origin of these respective aspects of man, the objective and the subjective.
Evolution is not carried on equally throughout all its parts. We find this is true wherever we investigate the operations of this law. But Evolution is carried on by the creation of centers within the Great Consciousness, and by enlarging and preserving these centers. As actual reform is carried on in a great city by the reformation first of individuals, and not with trying to reform the whole public at once, so it is with the great law which works through centers or individuals.
The Occultist differs from the physicist in his views of the law which governs natural selection. The physicist illustrates the working of this law in a manner something like this : A little Hottentot, who represents the highest degree of development in his particular locality, wanders into the forest, and meets another little Hottentot who is the highest exponent of the development of another tribe. These two, being male and female, meet by chance, and by natural impulse or selection marry, and raise a family of little Hottentots to a higher degree of development than themselves. This is the law of natural selection, and chance determines the entire evolutionary career of the race, according to the physicist.
But the Occultist has a. maxim that "nature, unaided, fails," and believes that there could be no evolution except by working through conscious centers. For instance, our sun is a center purposely formed, and through that center great life force is consciously sent out to smaller, weaker centers, imbuing them with life, and promoting other forms of life and growth upon them as it does upon this planet of ours. It is the same with species and types; it is not a natural selection, in the sense of nature working blindly, that causes evolution, but it is rather an artificial selection, or the raising up of individual parts. Take man, for instance; the Adept selects such advanced men and women as he knows are capable of evolving more rapidly than others, and by putting his own force and strength upon them he aids in their development, and in this way these selected individuals are assisted upward till they become the highest expressions of manhood and womanhood.
In the animal and vegetable kingdoms man takes the highest expression of this or that form or type, and through artificial, conscious selection, unites them with other forms, and thus produces a higher type of expression, as in the breeding of animals and the grafting of trees and flowers.
The Occultist insists that the purposiveness of Deity, as Nature, is present in all Its individual parts but becomes fully manifested only through the conscious co-operation of the more evolved centers of Itself.
Understanding this we are now prepared to examine the origin and development of the subjective and objective minds of man. In passing, it should be stated that while we will use the terms objective and subjective mind as being one of the accepted expressions of the modern psychologists, we do not fully endorse their views as to the nature and power of those respective minds.
First, then, as to the origin of the subjective mind, The Occultists teach that the subjective mind of man came direct from the substance of Deity, much as Athene sprang from the head of Zeus. With the co-operation of the Elohimthose great Ones who said "Let us make man in our own image," the Supreme Consciousness coalesced within Itself quantities of Its particled portion until mind forms were created. The atoms were drawn together by the power of at-traction, and it was thus that the subjective minds of men were born. Let us illustrate :
Imagine the atmosphere to be the Supreme Consciousness. Look forth into it on a cloudless day. The atmosphere itself is heterogeneous matter and is ordinarily invisible. After a while you may see a gradual condensation of some portion of the atmosphere, a center is being formed, a cloud appears which is of the same nature as a part of the atmosphere, and sufficiently condensed to become visible to you. It is in this manner that individual minds are born out of the Ether. Take again as an illustration something we have used before—a pan of freezing water. At first the water is homogeneous; then there is a lowering of the rates of vibration of the atoms that compose it, and gradually some tiny crystalline forms appear. These crystalline forms are attracted, and small pieces of ice appear in the pan. This ice is of the same nature as the water, yet it is separate and distinct from it. It is in the same manner that the substance of Deity is condensed and the individual subjective minds of men are born. Those of you who have read my wife's occult novel, "Mata, the Magician," will remember this same thought is there poetically and beautifully expressed, as follows :
"It thinks, and Suns spring into shape; It wills, and Worlds disintegrate; It loves, and Souls are born."
It is not my purpose to enter into the details of the working of the law of evolution, but to help you understand your own nature I shall give briefly an outline of the evolutionary steps that are taken by the subjective mind in its process of individualization. As you have seen, an immediate condensation of consciousness within the Great Consciousness is caused by the desire of Deity to manifest or express Itself in individualized forms, and this expression is brought into actuality through the instrumentality of the Planetary Spirits, or Elohim. These great Beings send Their thoughts to a designated point in the Ether, form a center, and through the vibrations of Their united thought-forces cause an assembling of atoms whose conscious sides respond to these vibrations.
The physicists tell us that with the grouping of atoms into molecular life a new individuality is always created, which is something more than the sum total of its constituent parts. The Occultist says this is true because the union of the conscious side of the atoms causes the character or individuality to appear in the group. So, when the many atomic consciousnesses are compressed into an oval form by the Elohim, there comes into being an organized consciousness or mind, which controls its atomic parts. These Ether-born minds thenceforth take up their evolution and gather and store their experience as they progress, and by such methods become more and more individualized. The evolution of these subjective minds begins upon the subjective side of life, and for ages they continue to progress upon planets that are composed of such tenuous matter that they are invisible to the present sight of men. After these subjective minds have become thoroughly individualized, they—or rather we, for these subjective minds are ourselves—become ready to incarnate in animal forms on this physical world of ours.
There are two classes of subjective minds which always incarnate at the same time on a physical world. Those who have been created for that planetary chain of graduated worlds, and those who have attempted their evolutionary career before on some other planetary chain, but who failed, and are now making another attempt to go on in their evolution. For a center of consciousness may not be successful in the particular period of evolution in which it is first brought into existence; and salvation is not a mere matter of faith or belief alone. It depends entirely upon one's self whether one reaches God-hood from manhood in the evolutionary period in which one sets out.
Until a certain point in the evolutionary career of man and this planet was reached, the Universal Consciousness pushed men forward. After that point was passed, and men had reached their mental majority, and should have become individualized, the old order of things was changed. Men must use their own minds now, and must make use of the knowledge they have of Nature's laws, if they expect to go on in their evolution. It is progress, or fail and return into space, to remain until a new period of evolution shall commence on another chain of planets, when souls shall again attempt to perpetuate their individuality. Ultimately, man's destiny is to evolve to something higher than manhood—he is to some time reach Godhood, if he perseveres.
Your attention will now be called to one or two characteristics of the divine portion of man. The subjective mind is the divine nature, because it comes direct from the Great Universal Consciousness; it is the Logos, or the Word made flesh. It is the highest because it is the first expression of the Universal Consciousness; it is close to the heart of God, is the first born, and carries the first impress of Deity. Because its evolution was entirely subjective before it reached this planet, and because it now functions normally on the plane of causes—the mental plane—it is the intuitive portion of man. It is that portion which knows without reasoning, which apprehends immediately upon the presentation of a subject; that which sees causes.
The objective mind evolves entirely upon this planet. It is an offspring of this particular period of evolution and of this world, and its nature is the -result of its objective growth and physical experiences. Briefly, its evolution is as follows: Deity settles down as a great mass or cloud of consciousness upon a planet, and vitalizes it, and gives to the mineral kingdom its form of consciousness by ensouling it. I do not mean you to understand that this lower kingdom becomes wholly individualized. For instance, in the vast fields of coal and iron the Great Consciousness has not individualized because that form of expression restricts individualization; but when we examine the higher portion of this kingdom—the precious stones—we find that here, in a measure, individualization has begun. A part of the mass, a few of the purest and best atoms, those which are capable of taking a more rapid rate of vibration, have become separated from the others, and have made an attempt at individualization. Then a part of the Great Consciousness passes on to the vegetable kingdom, where we have first the lichens and grasses; each of these is a separate and distinct form, and consciousness is there individualized; but the individualization is not perpetual because of the frailty and lack of persistence of the forms. Thence the consciousness passes into the bush, and afterward it reaches perfect individualization in the tree, the highest form of life in the vegetable world.
Then a portion of the Great Consciousness sweeps on into the animal kingdom and ensouls the lowest animal forms, and gradually, as evolution prepares better vehicles, these souls of animals, or individualized intelligences, re-embody themselves in higher physical forms of animals, until we have the elephant, the horse and the dog. Here individualization becomes not only consciousness, but it becomes mind, and persists as animal mind. It re-embodies itself in one form after another, and the dog, for instance, comes back many times to this material plane a dog, and gains more strength and knowledge by its experiences. Finally these individualized animal minds pass into the ape forms, and thence into physical human bodies, and though these bodies disintegrate and pass away, the animal minds persist and reincarnate and ultimately become the objective minds of men.
When these quasi-human forms have reached the point of development where they are capable of becoming vehicles for the Divine Subjective minds, then the union of the subjective and objective minds takes place. The subjective minds come to earth for the purpose of getting experience upon this material plane, that they may become wiser, and more strongly individualized; also that they may raise the animal minds or objective consciousnesses, which they ensoul, to a higher and a better condition of development; for with the interblending of the Divine Subjective mind with the objective or animal mind comes a permanent union, and those `whom God hath joined together" cannot be separated without a tremendous loss to each, as will be shown in the lecture on "Lesser Occult or Psychic Forces and their Dangers."
After the union of the subjective and objective minds has taken place, this united entity continues to incarnate and re-incarnate as its physical bodies wear out. Understanding this, you will be better able to appreciate the meaning of Chapter Six of Genesis, where it says: "And it came to' pass, when (animal) men began to multiply on the face of the earth, and daughters were born to them (that is, when sufficient forms were created), that the sons of God (the subjective minds) saw the daughters of men (the objective minds) that they were fair; and they took them wives (blended with them) of all which they chose."
Genesis is the disarranged, mutilated remnant of a Chaldean occult record, and even in its present form, with the interpolations it has received, it contains great truths. Some day an Occultist may re-arrange the original parts of the Bible, and interpret it for the enlightenment of the world, but as it is, it contains much for those who are able to read and understand.
The objective mind, or animal intelligence, is the reasoning or intellectual faculty of man; it is that faculty which becomes educated through external means, and learns from books; it is that faculty which is taught to reason; and it is also the seat of sensation. If it were not for the objective mind we could not feel, as was shown heretofore when we cited Hypnotism. The objective mind is also sometimes designated as the brain intelligence. Because it gains its knowledge entirely from externals, it is oftener wrong than right in relation to true causes. It only takes into account effects or phenomena, and then, not having all the facts, in most cases it is incapable alone of deducing a right conclusion.
When the subjective mind has incarnated into the objective mind we have the real psychic man, the dual man. This interblending of these two consciousnesses makes one form, and in that form it perpetuates itself. Why is not physical man as wide as he is long? It is because of the form of the inner man which is the model for the physical body. The inner man is the magnetic matrix into which the physical particles are built. Thus it is that all form has its mental basis. Before a form can exist on the physical plane it must be created on the mental plane.
Since both these minds are condensations of the Universal Mind, they both have naturally the characteristics of that Mind. The Universal Consciousness brought them into existence through Its creative capacity, so both these minds have the power of creating. The great trouble, how-ever, is this : the objective mind, through its animal experience, has acquired the animal fear. This is the chief characteristic of the animal mind and is its mainspring of action ; hence most of the creations of the objective mind are the product of fear or are colored by fear.
For example, our mothers stamp fear upon us before we are born, and continue to do it after we are born, and until we have grown old enough to fear for ourselves. They create diseases for us through their fears of disease until we get old enough to create our own diseases. And that wretched fear follows us from the cradle to the grave. We are afraid we shall not succeed in business, and we create our own failures. We fear we shall not have money enough to pay our bills for the current month, and we generally lack something because we have created that lack. We fear bad luck, disasters, and death, and it is indeed a wonder that man has not swept himself off this planet through his fearful creations. The offspring of fear are the creatures and creations of this objective mind; and the subjective mind which is within the objective mind accepts the unfortunate creations, believes the misrepresentations, and unites its own forces with those of the objective mind in bringing the pictured calamities into real external existence.
For example, I once knew a little girl who was named after her aunt, and her mother often said to the child : "I hope you will not have a cancer, and die with it, as your aunt did." After a time a small bunch appeared on the child's cheek—following an abrasure—and her mother said: "That looks as if it might become a cancer." After a while, when the child's attention was called to the tiny bunch on her face, she would gravely declare that it was her cancer. Her mother had suggested the thought, and the little one had accepted it. When she grew to woman-hood the cancer developed, as the mother and child had feared it would, and it had to be removed.
I knew a man who was very fortunate in business and was successful in everything he under-took. One day a friend said to him : "Your luck can't always go one way." Very soon he began to think about that remark, and after a while he accepted it as a prophecy, and then began looking for his good luck to change to bad. Soon little things began to go wrong, and every time some misfortune came to him he remembered what his friend had said. Then he commenced looking for mishaps everywhere, and within five years from the time he accepted the unfortunate suggestion he was ruined financially and physically.
Here are three rules which it might be well for you to remember in this connection :
First. The dominant consciousness always controls the creations.
Second. The environment shows which consciousness controls.
Third. Ignorance of the laws of life excuses no one.
If you continue to create ignorantly you will suffer the same as though you knew the law, because an unwise use of the law brings unfortunate results the same as the wise use of the law brings good results. God always gives you in time precisely what you create, and if you allow your objective mind to do the creating you must accept its creations ; your ignorance will not excuse you. If you should kill a man because you were angry, whether you knew it was against the law of the State, or not, you would be punished. It is the. same with the moral law. Both your minds can create good, but the objective mind usually does not do so until it has been properly trained. The subjective mind of man must control the objective mind and its fears before he can make pictures that will bring him pleasant environment. Every time an unpleasant thought or fear comes to your mind, banish it. Every time a thought of disease comes, blot it out. You can do it, because you have the divine power, and can control your objective mind which is your instrument and vehicle. If a mental picture of disease comes into your mind and you let it remain, it will become a physical reality; but if you destroy it the moment you see it, nothing can come from it. In the place of a picture that you do not like, make one that you do like. Make your thought picture, and God, in time, will fulfill your desires thus ex-pressed. But you never will be successful, you never will reach the highest of your possibilities until you control your own objective mind and its forces. How to do that we will take up in the next lecture, which we will call "The Art of Self-Control."
One more word in regard to the dual man, which is mind. This dual nature of mind or man will explain many of the contradictions of human nature. It will give a full explanation of original sin, which is nothing more nor less than the uncontrolled animal nature of the objective mind, which expresses itself whenever and wherever the opportunity is given, until it has been disciplined. If you want a colt to become a racehorse you will take great care to have it thoroughly broken and trained before you enter it for a race; and still you permit the animal objective mind of your own nature to remain untrained, and to dominate you while you are trying to use it in the race of life.
If you remember the distinction of this dual nature of mind you will understand what has paralyzed the force of the Christian Scientists and has filled them with great terror. They describe a something outside of Deity that is not divine, but which creates, but can only create evil. They do not know where it comes from; they merely know it is in man. That cult calls it malicious animal magnetism, and makes of it a personal devil; but it is nothing but the objective mind of man, uncontrolled. It is a part of the Universal Consciousness, and therefore not devoid of good. It is more ignorant than bad, and makes mistaken creations in its undeveloped state.
Understanding the lower nature of man, you understand the nature of evil. Evil is but the creations through ignorance of this objective mind. It is a misdirection of the creative forces; it is the permitting of the unenlightened animal mind to make creations. Many of the old theological questions and the Christian and Mental Science questions of modern times are understood, and are explainable, when one understands the dual mind of man.