WHAT IS THOUGHT?

Press, Volume LXX, Issue 21323, 16 November 1934, Page 8

WHAT IS THOUGHT?

Correspondents who do not comply with our rules set out in the last column of our Leader Pa?e will excuse us from noticing their letters.

TO TUB *DITOB 0? THB PRESS. Sir, —The letter written by "E.8.R." asking "What is thought?" opens tip a subject of great interest and of varied interpretation. To attempt to define what thought actually is, is almost equivalent to trying to define life itself. With our present limited knowledge both of these forces seem incapable of explanation, but there is 110 doubt that thought forces, or functions, can bo more readily traced and classified.

The experience of our Poet Laureate, Mr Masefield, referred to by "E.8.R." in his letter, finds many counterparts in other well-known writers and artists who have unhesitatingly declared that many of their writings, or works of art, are not their own, but are the direct result of inspiration from higher sources.

Edgar Wallace, for instance, shortly before he died, candidly admitted that many of his stories came -to him "ready made," and that he had no conscious hand in the construction of the plots or of the characters in them. Sometimes, when dictating his stories to his amanuensis he had paused for a few moments, as if stuck for a word, as if listening, and then had gone on with his dictation. His wife asked him on one occasion, after one of these pauses, why he said "Thank you," and he replied that he supposed he was thanking someone. George Bernard Shaw, Mr Nevinson, the great artist, Flora Annie Steele, and many others, have all admitted the same sort of thing at some time or other.

If we accept these instances, which can be multiplied hundreds of times, as sufficient to demonstrate the substantial correctness of the theory of inspiration, it leads us to a point where we may well ask to what extent are our thoughts the result of our own conscious volition, and at what stage, and how much, are they due to higher influences. It may not be very flattering to our intelligence to feel that our efforts, whether in prose or poetry or art, are not entirely the outcome of our own powers of expression, based on our individual experiences and education; but the fact remains that at certain times we certainly do receive definite help from transcendental sources. Not all, of course, receive these inspirations or ideas in such complete form as that recorded by Edgar Wallace, Masefield, and others. In the majority of cases they seem more in the nature of sense impressions which the individual receiving them is at liberty to interpret in his own style and build up in his own way; but all, more or less, are distinct and strong enough to leave little doubt that they come from a spiritual source. In referring to inspiration, I do not wish it to be confused with what is commonly regarded as "telepathy. The latter is capable of practical demonstration by experiment, whereas the former is essentially of a higher spiritual quality, and emanates from a source of more profound knowledge than we possess. • I think it will be generally admitted that man's mental organisation is of a dual character—what we term the conscious, and the sub-conscious minds —each endowed with separate and distinct attributes, powers, and functions This doctrine of the duality of mind may now be said to constitute a cardinal principle in the philosophy of most of the exponents of psychology, and while it may not be possible clearly to define the nature of the two elements constituting the dual mind, it is a fact that the line of demarcation between the two is fairly clearly defined. , , , The "conscious" mind takes cognisance of the objective world through the media of its five senses. It is man s guide in all things material. Its highest function is that of logical reasoning based on his own particular experiences. The "sub-conscious mind on the other hand, is independent of the physical senses; it perceives by instinct, and it constitutes the seat of the emotions and the storehouse ot memory. Its hiphest functions are performed when the objective senses are in abeyance, as has been demonstrated so often by hypnotic experiments. This definition of the line of demarcation between the two minds is full of significance, as it can be readily appreciated that the two minds function or different levels—one "material, the other "spiritual." To put it i .ore clearly the objective mind is merely the function of the physical brain while the subjective mind is a distinct and separate entity, possessing individual powers and being capable of acting independently of the physical body. In other words, it is the soul. Through the medium of the brain, all our experiences are imperishably recorded in the memory, or sub-con-scious mind, and these records arc ready to be drawn upon at any time bv the conscious mind. But it is an extraordinary fact that these sources of memory are more readily tapped when the conscious mind is in abeyance, such as when under hypnotic influence, or during sleep. In the condition of hypnotic trance, the subjective mind performs the most incredible feats, not merely feats of memory, but those demonstrating its power of externalising our spiritual sight or other sense perceptions, over vast distances of space, so that the hypnotised subject can give descriptions of scenes and persons and occurrences, as accurately as though the individual was uctually on the spot. It is evident, therefore, that the ideal condition for the reception of inspiration, or thought vibrations, from whatever source they may come, is that which removes the control of the conscious mind and gives free and unfettered access to the tub-conscious mind. This condition is ideal during sleep, and most of the recorded instances of inspiration have been received during that state. It is unfortunately, a characteristic of this phenomena, that on waking, we often fail to recollect our dreams or only partially recollect them, and thus we fail to appreciate the reality of many of our dreams, and dismiss them as being due to a disordered condition of the stomach. I am firmly convinced that inspirational thought canbe induced, or enticed, by making a practice of putting oneself en rapport with spiritual and observing conditions which will effectively shut out all objective interferences By maintaining a calm and rfacid state of mind, as noarly dormant as possible, and ridding it of all worry and other disconcerting thoughts we create the ideal conditions &r the reception of these sense impressions or inspirations. Thes piac should not have to wait foi the sleep bSceS?%4 ffia""entities who are so willing and anxious to help us.-Yours, etc. W. D. THOMPSON. November 15, 1934.

TO THE KDIIOH 01' TUB I'll ESS. Sir.—"E.B.R." asks about the lite in the next sphere, after what is spoken of as death, takes place. Having read up this subject in numerous gifted writings, and attended lectures and classes upon it, I shall be glad to pass on what little I have been able to glean. That part of otirself which goes on the journey to the next stage when this life is finished, is really the essence of ourselves, or the "ego," a Latin word meaning "I," in fact, our spirit. God is a spirit, and "the spirit of God is within us," we are told. He breathes—and 10, the pulse of the universe is created. And at each birth, the spirit, or breath, of the Creator, enters each body in the first breath

drawn into the lungs, which starts the heart beating and makes life manifest, that is, operative in man, so that man may see it. From Him we receive our inspiration, each time we inspire or take in, His living breath, i.e., the breath of life. Our life span run, wc expire, that is, breathe out our last breath. The heart, therefore, ceases to function, and our spirit returns 1o its Maker, taking with it our essential personality, the very essence of ourselves. Our book of life is completed here, and our collective experiences in this world constitute our passport.

It will therefore be seen that it is a matter of some importance that we behave to the very best of our ability;' in fact, it is of the utmost importance [that we, each and every one of us, act up to the blessing we have received at birth, in the inspiration with which He has seen fit to bless us all. The spirit (breath) of God is within us, a sacred trust to each. Life is merely a grade school, and on arrival at the next stage, we are taken to the equivalent of a clearing station in the upper sphere (there is l no hell or heaven degree, we merely 'reap as we have sown, just as in this sphere), and drafted to the situation l for which we are fitted. If we have become weakened by long illness, we are placed in suitable stations of rest and cure, somewhat on the lines of our hospitals, and from there promoted to whatever position of responsibility is most suitable for our qualifications. It has been my privilege, in the field of research, to listen to long and absorbing conversations and lectures by those who have passed on, and whose portion it is to come back and reveal to us mortals who wish and are willing to learn, just what the divine plan is, and how it is working out in the other and higher spheres, and also, unfortunately, in the lower ones, too. Memory accompanies us intact, and our condition upon arrival consists of the sum of our experiences during earth life, plus the in-dwelling spirit in us all, which directs our capacity to progress still further, according to what extent our ego, or self, is capable of drawing upon it, even as it is in this life experience. Progression is based upon our own capacity to learn, as it is here. With God's help, anything is possible, the power is limitless and infinite. We have but to ask with faith, love, and trusting in good, to receive, ! as wc may while still on earth. Despite some teachings of fairylore, the next stage is really an ethereal replica of this world, only in an almost inconceivably glorified form, and it is quite probably rather a shock for unenlightened souls who go on to be met, not by blessed angels who hand them the proverbial golden harp and provide a fleccv cloud to waft them onward, but probably by a brace of helping spirits, who wrap them in the ectoplasmic equivalent of a cosy blanket, just as in our hospitals, and deliver them at .the rest station after a warm and comfortable flnmt. All progress must of necessity be gradual, to prevent shock, and each is met by the conditions most suited to his need. The capacity for progression is measured by the individuals capacity for comprehension. New Zealand's youth and isolation have given to some of her people a somewhat advanced understating, and it is remarkable that some of her departed assume their responsibilities, and readjust their ideas very quickly, being able to return as messengers to earth very soon. _„„ _, Touching on the subject of Mr Masefield's reference to his gift of poeliy being an inspiration from above, it is equally true that all gifts are and lent to us to use fitly, the veritable gifts of the gods. In verification, may I quote a visitor to our study class, who was the author of a very wellknown and popular, and I might add beautiful hymn, whose brain was utcd to transcribe it just as Mr Mascfield describes, by a wry lovely maiden whom he did not, of course, know, she being in the next sphere abow at the time, but who he has since learned, used his mind for inthis hymn. He was in tune wUh beauty and harmony to such a degree that she could operate through his raised mentality to- record it lor use in this world. I regret that at the moment I am under a bond not to disclose the hymn number, noi the author's earthly title, the time not beinc vet auile ripe for it. ItL so heartening to sec your corrcsnnndent touch upon the national neace through higher understanding scheme The prayers that are. uprSregularly by these all over this world for that Purpose are beginning to bear apparent fruit. active with native races, and the anHenTs We would do well to recapture it Mr Muir's poetical quota ion is very apt. Many times have I watched the thourht waves and forms which surround and drop from flyers as they oar Unfortunately I have: not the gift of translating them all. May lie irwr-Hiillv tender a blessing on all sucn. g P ood .bless.)— fours, etc., PEA CE. November 15, 1934.

TO TUB EDITOR OF TUB SHBS3. Sir—Your correspondent "E.8.R." writes- "It would be of great value . .if. .this, .powerful force,, thought, could be. .expounded.." At the time this present contribution is written no exposition has appeared. Thought is a manifestation of mind which is a form of the life principle. Mind and the life principle generally are as inexplicable as electricity, heat, matter, or infcnfty, but nevertheless, like electricity and heat they can be put to real use, and their potentialities are fai gieater than their everyday application. *£ m 5 has different aspects of forms one oi which is known and is called con srious mind The other form is unknot, and is commonly to as the subconscious, but whethei this is a portion of a universal mind to which all have limited access, oi whether each mind is like an iceberg in that each shows a small |>oition and the vast mass is submerged, oi whether it partakes of each is a matter of small consequence for practical PU lf P for%he sake of explanation we consider the conscious mind and the other as separate we find the former in possession of the brain during waking moments, and during sleep, tone", and possibly for a period after death, the brain and nervous system are held by the other. They stand relatively at a fixed distance, however <;mall The conscious mind is limited, cribbed, and confined; the other appears, from innumerable observed cases to be unlimited both in knowledge and power; it is the repository of repressions, and is affected by fixed thought habits of the consicous mind which reappear as complexes and neuroses; it is a realm of unlimited possibilities, and it is a danger zone; it is the agent in autosuggestion, hypnotism, and Christian Science and has power to influence health ana material conditions. Its approach is possible to anyone who cares to exercise patience and perseverance; the difficulty of its approach varies with the individual.—Yours, cIc ' TOMTIT November 15, 1934.