The Law and the Word

by T. Troward

Now we ourselves are included in the general creation, and consequently we have in us a generic or type basis of personality, which is entirely impersonal. This is not a contradiction in terms, though it may look like one. We belong to the class Genus Homo, the distinctive quality of which is Personality, that is to say, the possession of certain faculties which constitute us persons, and not things or animals; but at the same time this merely generic personality is common to all mankind, and is not that which distinguishes one individual from another, and in this sense it is impersonal; so we may call it our Cosmic or Impersonal Personality.

Now it is upon this cosmic element, inherent in all things from mineral to man, that Thought-Power acts, because, being impersonal, it has no private purpose of its own with which to oppose the suggestion that is being impressed upon it. The only thing is, that according to the rule just laid down, the response will always be in terms of the cosmic element which we have thus set in motion. Therefore on the human plane it will always be in terms of Personality.

The whole thing comes to this, that we impart to this impersonal element the reflection of our own personality, and thereby create in it a certain personality of its own, which will express itself in terms of the inherent nature of the impersonal factor, which we have thus temporarily invested with a personal quality; we are continually doing this unconsciously, either for good or ill; but when we come to understand the law of it, we must try so to regulate the habitual current of our thoughts, that even when we are not using this power intentionally, they may only exercise a beneficial influence.

In our normal state this cosmic element in ourselves is so closely united with our more conscious powers of volition and reasoning, that they constitute a single unity; and this is how it should be, only, as we shall see later on, with a difference. But there are certain abnormal states which are worth considering, because they make clearer the existence in us of this impersonal self, which in academical language is called the subliminal consciousness. The work of the subliminal consciousness exhibits itself in various ways, such as clairvoyance, clair-audience, and conditions of trance; all of which either occur spontaneously, or are induced by experimental means, such as hypnotism; but the similarity of the phenomena in either case shows, that it is the same faculty that is in evidence.

In those hypnotic experiments in which the operator merely makes the subject do some external act, we get no further than the fact that the person's individual will has been temporarily put to sleep, and that of the hypnotist has taken its place; still even this shows a power of impressing upon the subliminal consciousness a personal quality of its own, but it does not enable it to exhibit its own powers. The object of such experiments is, to exhibit the powers of the hypnotist, not to investigate the powers of the subliminal personality, which is of more importance in the present connection. But where the hypnotist employs his power of command to tell the subliminal self of the patient to exercise its own powers, merely directing it as to the subject upon which it is to be exercised, very wonderful powers indeed are exhibited. Places unknown to the percipient are accurately described; correct accounts are given of what people are doing elsewhere; the contents of sealed letters are read; the symptoms of disease are diagnosed and suitable remedies sometimes prescribed; and so on. Distance appears to make no difference. In many cases time also does not count, and historical events of long ago, with the details of which the seer had no acquaintance, are accurately described in all their minutiæ, which have afterwards been corroborated by contemporary documents. Nor are cases wanting in which events still future have been correctly predicted, as, for example, in Cazotte's celebrated prediction of the French Revolution, and of the fate that awaited each member of a large dinner-party when it should occur—though this was a spontaneous case, and not under hypnotism, which perhaps gives it the greater value.

The same powers are shown in spontaneous cases also, of which my own experiences related in a previous chapter may serve as a small example; but as there are many books exclusively devoted to the subject I need not go into further details here. If the reader be curious for further information, I would recommend him to read Gregory's "Letters on Animal Magnetism." It was published some fifty years ago, and, for all I know, may be out of print, but if the reader can procure it, he will find that it is a book to be relied upon, the work of a Professor of Chemistry in the University of Edinburgh, who investigated the matter calmly with a thoroughly trained scientific mind. But what I want the reader to lay hold of is the fact, that whether the action occur spontaneously or be induced by experimental means, these powers actually exist in us, and therefore in reckoning up the faculties at our disposal they must not be omitted.

In our more usual condition however, these faculties are subordinate to those which put us in touch with the every-day world, and I cannot help thinking, that at our present stage this is the best place for them. In this place they have a special function to perform, which I will speak of in another chapter, and in the meanwhile for my own part I should prefer to leave their development to the ordinary course of Nature, neither stimulating them by hypnotic influence, or auto-suggestion, nor repressing them if they manifest themselves of their own accord. However, every one must follow his or her own discretion in this matter; the only thing is, do not deny the existence of these faculties in yourself because you may not consciously exercise them, for they hold a very important place in our complex personality.

All such evidence on the subject as has come my way, appears to me to point to the fact, that it is through this impersonal or cosmic portion of our mind that Thought-Power operates upon us, whether in the form of telepathy, or of healing treatment, or in any other way; and it is through this channel also that thought currents, not specially directed towards ourselves, nevertheless affect us, just as the first wireless telephone message sent on September 29, 1915, from the office of the American Telephone Company in New York, and directed to San Francisco, was simultaneously heard at San Diego, at Darien in Panama, and even as far away as Pearl Island, Honolulu, in the Pacific Ocean.

We sometimes pick up messages which are not intended for us; so we must keep our receiver in perfect syntony of reciprocal vibration with the stations from which we require to receive messages, to the exclusion of others which would produce confusion.

But I have strayed a little from our present point, which is rather that of giving out influence than of receiving it. Through the instrumentality of this impersonal cosmic soul we can send out our Thought for the healing of disease, for the suggestion of good and happy ideas, and for many other beneficial purposes; though the extent of the result will of course be considerably influenced by the mental attitude of the recipient, which is therefore a factor to be reckoned with.