IT is plain that as each thing or idea depends for its full-rounded expression upon the mind that perceives it, as we have already seen ; then a question might arise as to whether there is, after all, anything there for us to cognize. If we all see colors differently; if coolness, softness, odors, and even forms and vibrations look different to each of us (and they do to a certain degree) what factor of the idea remains permanent ? Is there a "Thing-in- Itself " ? Is not everything after all an illusion, and is not all the world in our own minds? I suspect that this question will sound stupid to the average person, and well it may; yet so vexing is the problem of reality that the tallest minds have often lost their bearings here, and have become space-wanderers while the mind that judges everything on the face of it has by an instinct of nature kept what must, in the light of present understanding of the universe, come to be regarded as the truer path. But let us ask and answer the question, that we may see why we call things real and not illusions.n5540 ¶1
We have already seen that Being or Mind is the substance of all and that in creation we find Being becoming manifest or expressed. Life would not be at all if it could not act or create. Creation is the form taken by God's thought. Recognizing God or the inner principle of all as Mind, co-extensive with infinity, we perceive that its only method of action is mental, that is, by thought. So whatever expression Being has, is by thought. But we always find the thought or expression in the form of vibration, so that we know that thought is vibration, force or energy}n5540 ¶2
It is also by no means impossible that that which we call Being, Mind or Cosmic Consciousness is itself of the same nature as vibration. In other words, consciousness or vibration is at once the material of God and the universe. If this be so, then in the act of what we call creation, the only thing that would be necessary would be to lower the rate of vibration at any chosen point when it would become what we call "matter. " The thought of Creative Mind would then mould this substance into form. In that case, we have no problem at all as to how the transition takes place from mind to thought or vibration, since both are one. This would do away with the whole question of illusions since whatever we "see," etc., would be the ultimate real itself, or God in individual form.n5540 ¶3
iRead Chapter VIII, "Matter or Thought in Form," in my book, The Law of Mind in Action,n5540 ¶4
If "Things Are Ideas" 29n5540 ¶5
At any rate, vibration, or thought, is the substance of the visible universe, since the atom is but a composite of energy. Matter is therefore thought in form, which in turn can be recognized only by mind. Man is aware of that which we call matter or physical substance only through the activity of consciousness. In other words, the energy resident in matter produces in our mind a series of psychic shocks which we translate into an interpretation of matter as sound, color, odor, and so on.n5540 ¶6
It is a fact, then, that the basis of matter is also the basis of consciousness, for both are Being in process of expression or vibration. When, therefore, I "see" anything I am perceiving the thought of the Creator and interpreting it through my mind which is akin to His. In other words, there is something real outside of my individualized mind; but I can cognize it only because it is related to my mind, since it and I are in the One Mind ; and it is an idea or thought appealing to me.n5540 ¶7
Let us illustrate the principle in the case of a rose. Suppose I say, "I see a rose," and then close my eyes and say, "I do not see the rose." The rose disappears from my vision. If I open my eyes again, the rose reappears. What is it that appears and disappears? Certainly it is the mental image or subjective vision of the rose which appears and disappears. Apparently there remains something which is outside my own conscious thinking, which does not so quickly appear and disappear, for there is the presence there of something which awakened my attention to itself : and my friends see a rose in the same place and at various times without my calling their attention to it.n5540 ¶8
What Is Real?n5540 ¶9
The question is, which is real, the objective rose which stimulates attention, or the subjective vision or correspondent, or both, or neither ? The answer is not difficult in the light of what we have already said. Things are thoughts ; and the source is mind or consciousness. Mind puts forth its thought clothed in form. Here the thought has appeared as a rose: but a thought is vibration and so is a rose. On the objective side is the vibration and form which my physical senses caught up and recorded ; on the subjective side there is the awakening in my consciousness of my idea of a rose. That idea has always been there because it is a part of the absolute consciousness; but up to the moment of my seeing the rose, my consciousness was, as it were, asleep on that point. The vibration from the objective rose is thought awakening a mental correspondent in my mind, by the association of ideas.n5540 ¶10
Hence I see the rose. Now the "I" that sees or cognizes the rose perceives it as a thought or idea. There is no difficulty to be experienced in understanding the process by which the outer idea stimulates the inner idea, when we realize that the rose, and I, and my subjective idea of a rose which is the symbol that appeared to me, alike exist in the One Consciousness. Accordingly I recognize the rose as not my idea alone but as an idea or thought of the Infinite which is put forth in a form to be seen by all individual minds, and which has, therefore, an entity separate from my ozvn mind or thought. It is recognizable to me because I am a thinker; and it is a thought. In this way and because there is about the objective rose a persistency and stability which awakens in every one who sees it the idea of a rose, I can tell the difference between my mere fancies or hallucinations and reality.n5540 ¶11
There stands forth in the rose a residue of something apart from my ideas of color, smell, or feeling. It is the idea of the Infinite Himself.n5540 ¶12
Illusions.n5540 ¶13
We have thus seen that the rose — like, of course, all other sensible objects — exists not only in my mind but also in the Divine Mind as an idea clothed in form, and is therefore independent of my idea of it, to the extent that it would persist if my individual consciousness were withdrawn from it. It is true that the full beauty and wonder of creation would never be realized without an individual mind to reclothe it in living colors ; yet it does not depend for its existence upon that mind. It is even conceivable that the Divine Mind that sets it forth in space as a vibrant form may perceive it as we do, not devoid of color, warmth, and sweetness, but rather with a finer beauty and fragrance than we can conceive; and there it stands forth until the Mind withdraws the thought. It is thus that we must consider the splendor of a sunset, the majestic volume of the Nile, and the flaming comet: they would still be, even as they must have been, before the advent of man. They would still ben5540 ¶14
That mystic, magic wonder, mountain and sea,n5540 ¶15
Made by the thought of Him who sits aloft, Who joys in flower and tree.n5540 ¶16
It is, therefore, a mistake to speak of the common experiences of mankind as illusions and to say that we live in a world of illusions. It is true that we do not live in a world of matter, using the word matter as meaning that which is independent of consciousness ; but the objects by which we find ourselves surrounded are real objects since they are the thoughts and substance of the Ultimate Real, or God. To call them an illusion is to say that we suppose ourselves to perceive something, when in reality that thing does not exist at all. This is absurd, for if there were no real thing then there would be nothing to call my attention to it and the mere fancies of my day-dreams would be as real as my perceptions of that which common experience declares to be of more value at least ; an imaginary dollar would be as good as a coined one. Yet you couldn't buy a pound of sugar with an imaginary dollar. To say that things are illusions is mental suicide, because it makes all experiences unreal, destroys the veracity of the mind, declares that reason is not dependable, and that the conclusions of the reason cannot be depended upon. Then whatever the reason declares would also be not dependable ; and the proclamation that we live in a world of illusion would be itself an illusion. The doctrine of illusions leads more quickly along the pathway of pure idiocy than anything else of which I happen to know.n5540 ¶17
On the contrary, to say that the thing is thought in form, and as such has reality, is to live in a world peopled with commonsense entities, and living, vital, real ideas. Things are thoughts or ideas, and are real, because in essence and nature they are a part of consciousness.n5540 ¶18
Control of Life Through Thoughts and Ideas.n5540 ¶19
The value of this study must not be overlooked. Its purpose is to lead us to realize more perfectly our relationship to the universe and the power which we may exercise over things because they are ideas. Back of everything we see is the thought or mind that brought it into expression. On the subjective side of life, I am one with the Eternal Thinker, and share to a certain extent His consciousness of everything. That is why I can understand what I see, because I am related to Him who made them, and deep seated in my mystic frame is the mind that can know and interpret all. Moreover through this relationship, I may bring to pass the things / desire to be changed or done. For I can set up ideas of my own in the One Mind ; and the Creative Principle will act upon them. I control, then, through my subjective relationship to the All. I choose what I shall do through my objective faculties which give me my individuality. Therefore let us declare for ourselves this truth:n5540 ¶20
I live in a world wherein everything is thought in form ; it is the idea of Mind ; and in everything breathes the presence of God. I live and have my being in this All-Conscious One and share His nature and life. I understand Him; and He understands me. I accept His gifts and dare to call upon Him for all that my heart can crave. I feel the vastness of His nature and the reality of His Selfhood, for were He less than person He could not put forth the ideas which thrill me with the mystery and wonder of life. I worship before the Beauty of His nature expressed in the colorful tintings of the things I see: His majesty in the mountains: His Harmonious Soul in the song of the brooks and the birds: His tenderness in the love of every mating and mothering thing. All these things are His ideas ; and great indeed is the marvel of that Nature that puts them forth. Like to me He is, for we can understand each other's ideas. I therefore rest in quiet confidence in His power to act; and the Love that moves Him both to provide for my necessities and to carry me over the rough places of life.n5540 ¶21
Be still, for I thy Father dwelln5540 ¶22
Within thine inmost soul: Be still and let my Voice commandn5540 ¶23
Thy heart, my Word control Thine act : oh, rest in quiet 'tiln5540 ¶24
My thought shall rule thy will.n5540 ¶25