Not only is mental action affected by the quantity of blood supplied to the brain, but also by its quality. This is fully shown in the progress of certain diseases that prevent its being properly oxygenized, and even more conspicuously in the administration of anæsthetics. A similar effect can be produced upon the brain by deep, full and continuously rapid breathing, by which an undue amount of oxygen is introduced into the circulation.
It appears, then, that having a perfect nervous apparatus, certain special materials must be supplied to it from or by which to manufacture mental and nervous action. Excessive mental action and powerful and continuous emotions produce, as everybody knows, physical prostration. From whatever position, then, we may view any action the physical, mental or nervous system is capable of producing, we come finally to the conclusion that they are possible only as the result of the expenditure of some physical power, and every mind that will justly consider the evidence must give its adhesion to what science is rapidly making plain.
Before closing the consideration of thought another phase of its manifestations demands attention. Who has not observed the effect of one or two minds concentrated upon another person unconscious of the intention? The object of such concentration becomes conscious of the fact, and invariably, though involuntarily, looks in the direction whence the influence proceeds. Before following this to its legitimate deductions it must be taken for granted that there is an individual existence after the dissolution of the physical body. Nearly all people accept this as a part of consciousness. From two propositions already received and well understood, a third may be deduced, and along with it will follow such legitimate additional thoughts, ideas, impressions, and modifications of former ones, as such deductions necessarily imply. But how shall those thoughts not derived from anything already in consciousness, be accounted for? And are not all conscious of receiving many such thoughts in passive conditions and during sleep? Following up the truth that something cannot be produced from nothing, the source of these must be found, else our premises are false or incomplete.
Every variety of mental action can be communicated. Given a mind possessed of a new truth and one that has not yet perceived it, the former can communicate it to the latter. This communication and reception have been effected through the medium of speech. Another method is through written or printed language. All this is simply symbolic. Sounds and written or printed forms are in themselves nothing but motion in the atmosphere and material formations by common consent accepted to represent other and previous material formations. The one thing of primary importance is, that the symbols used must be previously understood by both parties to represent identical things at all times. Thought, expressed in an unknown language, is not comprehended; this indicates that thought abstracted from form is never communicated. It cannot rise into consciousness even, except through an established form. Capability of thought is only possible as the result of constant contact with external manifestations, systematized under certain regular and received forms which always remain purely symbolic.
It remains to be considered how mind affects mind, through the concentration of the will, without the apparent use of the above methods of communication. We have seen that sounds produce an effect upon the object through the sense of hearing. But can you analyze hearing, and show how the sounds rise into consciousness? When forms are used an effect is produced through vision. But how does vision rise into consciousness? We have seen that an effect is produced by a concentration of the mind upon an object, but how this effect rises into consciousness is beyond our comprehension.
We can now proceed to the application of what has been offered, to the communication between minds by other methods than sound and form. Whence all these thoughts and impressions that steal into consciousness through no apparent form? The conclusion seems inevitable that mind can influence mind, whether it be within a physical organization or out of it. We predicate, therefore, that all thoughts, ideas, impressions, and sensations not coming from present external manifestations nor from previously acquired facts, nor yet from direct communications through recognized symbols, are emanations received from some unknown mind either in or out of the physical form. Nor can we escape from this conclusion, unless we concede that this case forms an exception to the general law. All forms, then, of thought, emotion and sensation are the legitimate result of the expenditure of power, and may be arrayed in support of the premises that Life, Power, and Motion, wherever found, are Unitary.
Let us consider in continuation, what application this unity has as the basis of physical life. What constitutes this basis? Is physical life the direct effect of the edict of a God reigning over the whole universe from some unknown point within it? No, the theory of a special Providence is fast giving place to new and better things—to law and order. It is beginning to dawn upon mankind that “the only true God” must be beyond our comprehension as the universe is, and that it is folly or presumptive egotism to assert that God is this or that. A God possessing such inconsistent infinite powers as are usually ascribed to him, is fast being discarded by all thinkers. Therefore the basis must be sought elsewhere.
The universe is ruled in uniform ways. Special enactments for special contingencies are inconsistent with our conception of the nature of that general law by which all is governed. This alone is inferable, when viewed with the conclusions previously arrived at, that things of which we can be conscious are unitary in origin and in ultimate effect. Supreme rule is removed beyond the pale of vicissitudes of time and circumstance. The deduction, then, is that the cause of physical life is universally the same, the manifestations being varied according to the properties involved in them. Does life then consist of anything more than this uniform Basis Power?
The world of mind demands facts, not theories. Truth is no longer feared, no matter how terribly it may shock the sensibilities of the religiously-educated and philosophically-dwarfed intellect. Let us have truth, then, even if it strips away the last of our preconceived opinions. The cry for more light continues to extend. You who cannot yet endure its brightness hide yourselves behind clouded dogmas, creeds and theories. We know no creed but that which declares that an infinite, inscrutable Power is the life of all things, material and spiritual; we know no dogma save that life is the operation of this Power; we know no theory but that which makes clear the laws and modes by which these operations are governed.
Discarding, then, all dogmas, the growing minds strikes boldly out for truth, and he who catches but faint glimpses of it badly performs his duty if he attempts to hide it from his brothers. If in its attainment the Church crumbles, why falter? If governments totter, why falter? Whatever will be crushed out by new discoveries and publication of truth has already performed its mission. Suppose, for example, that the grossest materialism ever conceived of was absolutely true, would it not be best that the world should be convinced of its truth? It speaks little for any system of religion or philosophy that it cannot bear the light of facts, but evades, shuts out, or hurls anathemas at that which it cannot refute. Such a course stands condemned before the tribunal of a progressive philosophy. The very effort of a late institution in opposition to physical freedom precipitated upon it its own destruction; such will doubtless be the result of an attempt now being made by a powerful institution to rivet religious bondage upon its subjects.