Dynamic Thought; Or, The Law of Vibrant Energy

CHAPTER III
THE UNIVERSALITY OF LIFE AND MIND

THE writer has deemed it advisable to preface his consideration of "Mind" in itself, as well as of Substance and Motion, with two chapters, the purpose of which will be to demonstrate that Mind, in some form or degree, is to be found in connection with all Things – and that Everything has Life – and that Mind is an accompaniment of all Life. To many the term "Mind" means only the "thinking quality" of man, or perhaps of the lower animals; and "Life" the property only of such organic creatures. For that reason it has been deemed advisable to point out that Life and Mind are found even in the lowest forms of substance – even in the inorganic world.

In this chapter and from now on, the writer shall use the term "the Mind," etc., to indicate the particular mental principle of the creature or thing – the bit of Mind that is segregated from the rest, and which each person thinks of as "mine," just as he thinks of "my" body, as distinguished from the universal supply of Substance. The term "Mind" will be used in its Universal sense.

And, the writer intends to use Elmer Gates' term, "Mentation," in the sense of "effort; action; or effect; in or of, the Mind" – in short, "mental process." The word is useful and when one has learned to use it, he will prefer it to the more complicated terms. Remember, then, please – "Mentation" means "Mental Process." Mentation includes that which we call "Thought," as well as some more elementary forms of mental process that we are not in the habit of dignifying by the term, Thought, which latter we usually reserve for mental process of a higher order.

So, then, "Mind" is the something of which one's particular Mind is composed; "The Mind" is that something possessed by one, by and through which he "thinks"; "Mentation" is mental process; and "Thought" is a advanced kind of Mentation. At least, the said words will be so employed in this book, from now on.

In this chapter, you are asked to consider the fact that Life is Universal – that Everything is Alive. And, that Mind and Mentation is an attribute of Life, and that, consequently, Everything has Mind, and is able to express a degree of Mentation.

Forms of Life, as we know them, are always seen as possessing two aspects, viz., (1) Body (Substance); and (2) Mentation (Mind). The two aspects are always found in combination. There may be living creatures who occupy bodies of so fine a form of Substance as to be invisible to the human senses – but their bodies would be "Substance" just as much as is the "body" of the granite rock. And, in order to "think," these beings would need to have a material something corresponding to the brain, though it be finer in quality than the rarest gas, vapor, of electric wave. No body, without Mentation; no Mentation without a body. This last is the invariable law of the world of Things. And naught but The Infinite – That-which-is-above-Things – can be exempt from that law.

In order to grasp the idea of the Universality of Mind, let us go back to the elementary forms of Things, and, step by step, see how Mentation manifests itself in every point on the scale from mineral to man – using bodies ranging from the hardest rock to that finest form of known Substance – the Brain of Man. As Mind advances in the scale of evolution it creates its own working instrument – the body (including the brain) and shapes, and moulds it to admit of the fullest possible expression of Mentation possible at that stage. Mind is the moulder – body (and brain) that which is moulded. And Inclination, Desire, and Will, are the motive powers leading to gradual Unfoldment, the impelling cause being the craving for Satisfaction.

We shall make our journey backward – and ignoring Beings higher in the scale, we shall start with Man. Leaving out of the consideration, for the moment, the fact of the existence of the "Ego," or "Spirit" of Man, which is higher than Body or Mind – and considering "the Mind of Man," rather than the Man himself – we have our starting point on the downward journey of investigation. We need not devote much attention to the consideration of the Mind of Man, at this stage, although we shall have much to do with it, later on.

But we may undertake a brief consideration of the descending degrees of Mentation as manifested by Man, as we pass down the scale in the human family, considering in turn, the Newtons, Shakespeares, Emersons, Edisons, and their brothers in intellect, in the field of mathematics, literature, music, art, invention, science, statesmanship, business, skilled workmanship, etc., respectively. From these high levels we pass down, gradually, through the strata of men of but a slightly lower degree of intellect – down through the strata of the "average man" – down through the strata of the ignorant man – down through the strata of the lowest type of our own race and time – down through the strata of the barbarian, then on to the savage, then on to the Digger Indian, the Bushman. What a difference from highest to lowest – a being from another world would doubt that they were all of the same family.

Then we pass rapidly through the various strata of the lower animal kingdom – from the comparatively high degree of Mentation of the horse, the dog, the elephant, etc., down through the descending scale of the mammals, the degree of Mentation becoming less marked at each step of the journey. Then on through the bird kingdom. Then through the world of reptiles. Then through the family of fishes. Then through the millions of forms of insect life, including those wonderful creatures, the ant and the bee. Then on through the shell-fish family. Then on through the community of sponges, polyps, and other low forms of life. Then on to the vast empire of the microscopic creatures, whose name is legion. Then on to the plant life, the highest of which have "sensitive cells" that resemble brains and nerves – descending by stages to the lower plant life. Then still lower to the world of bacteria, microbes, and infusoria – the groups of cells with a common life – the monera – the single cell. The mind that has followed us in this descent of life, from the highest form to the cell-like "thing" merely "existing" in the slime at the bottom of the ocean, has acquired a sense of awe and sublimity not dreamed of by "the man on the street."

The degrees of Mentation in the lower animal kingdom are well known to all of us, therefore, we need not devote much time to their consideration at this time. Although the degree of Mentation in some of the lowly forms of animal life, are scarcely above that of the plant life (in fact, are inferior to that of the highest plants), still we have accustomed ourselves to the use of the word "Mind" in connection with even the lowest animals, while we hesitate to apply the word to the plants.

It is true that some of us do not like to think of the lower animals "reasoning," so we use the word "Instinct" to denote the degree of Mentation of the lower animal. The writer does not object to the word; in fact, he shall use it for the sake of distinguishing between the several mental states. But, remember, "Instinct" is but a term used to denote a lesser form of "Reason" – and the "Instinct" of the horse or dog is a fine thing when we consider the "Reason" of the Bushman or Digger Indian. However, we shall not quarrel about words. Both "Reason" and "Instinct" mean degrees or forms of "Mentation," the word we are using. The lower forms of animal life exhibit Mentation along the lines of sex-action; feeling and taste. Then by degrees come smell, hearing and sight. And then something very like "reasoning" in the case of the dog, elephant, horse, etc. Mentation everywhere in the animal kingdom, in some degree. No doubt about Life and Mentation, there.

But what about Mentation and Life in the plant life? All of you admit that there is "Life" there – but about Mentation, well, let us see! Some of you draw the line at the word "Mind" in connection with plants, although you freely admit the existence of "Life" there. Well, remember our axiom – "no Life without Mentation." Let us try to apply it.

A moment's reflection will give you instances of Mentation among the plants. Science has called it "Appetency," rather than admit "Mind," the word "Appetency" being defined as "an instinctive tendency on the part of low forms of organic life to perform certain acts necessary for their well-being – such as to select and absorb such particles of matter as serve to support and nourish them." Well, that looks like a degree of Mentation, doesn't it? Many young animals evidence little or nothing more than "Appetency" in suckling. We shall adopt the word "Appetency" to designate the Mentation in plant-life. Remember this, please.

Anyone who has raised trees or plants has noticed the instinctive efforts of the plant to reach the water and sunlight. Potatoes in dark cellars have been known to send forth shoots twenty feet in length in order to reach an opening in the wall. Plants have been known to bend over during the night and dip their leaves in a pot of water several inches away. The tendrils of climbing plants seek for the stake or support, and find it, too, although it has been changed daily. The tendril will retwine itself, after it has been untwisted and bent in another direction. The tips of the roots of the tree are said to show a sensitiveness almost akin to that of the limb of an animal, and evidently possess something akin to nerve matter.

Duhamel placed some beans in a cylinder of moist earth. When they began to sprout, he turned the cylinder around quarter way of its circumference; then a little more the next day; and so on, a little each day, until the cylinder had described a complete revolution – had been turned completely around. Then the beans were taken from the earth, and lo! the roots and sprouts formed a complete spiral. With every turn of the cylinder the roots and sprouts had changed their position and direction – the roots striving to grow "downward," and the sprouts striving to grow "upward" – until the spiral had formed. Akin to this is the boy's trick of uprooting a sprouting seed, and replanting it upside down, in which case the sprouts begin to turn a semicircle until it is able to grow straight up to the surface of the earth, while the roots describe a semicircle until they can grow downward once more.

And so on, story after story of "Appetency" or Mentation in plants might be told, until we reach the insect-catching species, when even the most conservative observer is forced to admit that: "Well, it does almost seem like thinking, doesn't it?" Any lover of plants, flowers or trees, and who has been able to study them at first hand, does not need much argument to prove that plant-life exhibits traces of Mentation, some of it pretty far advanced, too. Some lovers of plants go so far as to claim that one must "love" plants before they will succeed in growing them, and that the plants feel and respond to the feeling. But the writer does not insist upon this, but merely mentions it in passing.

Before leaving the subject of Mentation in plants, the writer is tempted to steal a little more space and tell you that plants do more than receive sensations of light and moisture. They exhibit rudimentary taste as well. Haeckel relates an interesting story of an insect-catching plant. He states that while it will bend its leaves when any solid body (excepting a raindrop) touches its surface, still it will secrete its acrid digestive fluid only when that object happens to be nitrogenous (meat or cheese). The plant is able to distinguish its meat diet (its food being insectivorous), and while it will supply its gastric juice for meat and cheese, as well as for the insect, it will not do so for other solids to which it is indifferent. He also mentions the fact that roots of trees and plants are able to taste the different qualities of soil, and will avoid poor soil and plunge into the richer parts of the earth. The sexual organism and life of plants also affords a great field for study to the student hunting for evidences of "life" and "Mentation" in that kingdom.

The motion or circulation of the sap in trees and plants was formerly considered to be due to capillary attraction and purely "mechanical laws," but recent scientific experiments have shown it to be a vital action – an evidence of life and Mentation – the experiments having proven that if the cell-substance of the plant was poisoned or paralyzed, the circulation of sap immediately ceased, although the "mechanical principles" had not been interfered with in the least.

And now on to the mineral kingdom. "What," you may cry, "Mind and Mentation in the mineral and chemical world – surely not?" Yes, even in these low planes may be found traces of mental action. There is Life everywhere – even there. And where there is Life there is Mind. Away back among the chemical principles, and the minerals we may go in our search for Life and Mind – they cannot escape us – even there!

CHAPTER IV
LIFE AND MIND AMONG THE ATOMS

TO the majority of persons the title of this chapter would seem an absurdity. Not to speak of Inorganic "Mind," the idea of "Life" in the Inorganic World would seem a ridiculous paradox to the "man on the street" who thinks of Substance as "dead," lifeless and inert. And, to tell the truth, even Science has held this view until a comparatively recent period, laughing to scorn the old Occult Teaching that the Universe is Alive, and capable of Thinking. But the recent discoveries of modern Science has changed all this, and we no longer hear Science speaking of "dead Matter" or "blind Force" – it recognizes that these terms are meaningless, and that the dreams of the old Occultists are coming true. Science confronts a live and thinking Universe. She is dazzled by the sight, and would shade her eyes, fearing to see that which she feels must present itself to her vision when her eyes become accustomed to the sight.

But a few daring minds among the scientific investigators are dreaming wonderful dreams to-day, and they tell us in broken tones of the wonderful visions that are passing before their sight. They dare not tell it all, for they fear the ridicule of their fellows. Their visions are of Life – Universal Life. In its investigations of the Material, Science has penetrated so far into the recesses of Things that its most advanced thinkers and investigators now find themselves standing in the presence of the Immaterial.

Science to-day is proclaiming the new doctrine – that is the same as the "old" doctrine of the Occultists – the doctrine of "Life Everywhere" – Life even in the hardest rock!

Before entering into our consideration of the evidence of Mentation in the Inorganic world, let us accustom ourselves to the idea of "something like Life" being found there. It will be better for us to approach the subject by easy stages. Where there is Life there must be Mind – so let us first look for evidences of Life.

The "man on the street" would require something more tangible than scientific explanations of "sensation," "attraction," etc. What can we offer him as an illustration? Let us see!

Suppose we call the attention of "the man" to the fact that metals get tired after considerable work without periods of rest. Science calls this the "fatigue of elasticity." When the metals are given rest, they recuperate and regain their former elasticity and health. "The man" may remember that his razor acts this way occasionally – and if he talks the matter over with his barber, his suspicions will be verified.

Then, if he consults a musician friend, he will be informed that tuning-forks also become tired, and lose their vibrating quality, until they are given a rest. Then his machinist friend will tell him that machinery in factories must be given a rest, occasionally, else it will begin to disintegrate and "die." Machinery will go on a strike for a rest, if it is overworked.

Then metals contract disease. Science informs us that zinc and tin have been infected, and the infection has spread from sheet to sheet crumbling the metal into powder – the spread of the infection resembling the spread of a plague among animals or plant-life. Science has experimented with copper and iron, and has found that these metals may be poisoned with chemicals, and will remain in a weakened condition until antidotes are administered. Window-glass workers declare that there is such a thing as "glass-disease," that will ruin fine stained glass windows unless the infected panes are removed. The "glass-disease" starts with one pane, and spreads gradually to the entire window, and from there to other windows.

Metallurgists have found that when metallic ores are put under certain forms of pressure, they seem to lose strength, and become weak until the pressure is removed.

Do these things mean anything to the "Man of the Street?"

Another step in the consideration of Life in the Inorganic world, is the realization of the fact that, after all, there is but the very finest line separating the higher forms of Mineral "life," from the lower forms of vegetable life, or the life of those "Things" which we may call either plants or animals. The "Life-line" is being pushed further back every day, by scientific investigation, and the "living" thing of today was the "inanimate" thing of yesterday. We hear much talk in the newspapers about some scientist, or another, "discovering life," or "creating life," in some "inanimate substance." Bless your hearts, you who are alarmed by these reports – no one can "create" life in anything, for it already exists there. The "discovery" is simply the realization of this fact.

Science, by means of the microscope, has brought to light forms of "living things," resembling in appearance the fine dust of inorganic minerals. These low forms of life exhibit but the simplest vital processes, the same very closely resembling chemical processes, although just a shade higher in the scale. Living creatures have been found which could be dried and laid aside like dust for several years, and then revived by being immersed in water, when they would resume their vital process as if they had been awakened from a sleep. Forms of life, called "Baccilli" have been discovered that can pass through degrees of heat and cold that can be expressed only by vague symbols or figures, the heat and cold being so intense that the unscientific mind cannot imagine it.

In appearance the "Diatoms" resemble the chemical crystals. These "Diatoms" are minute one-celled living "Things," having a hard but thin siliceous covering or shell, of extreme delicacy. They are what are known as "microscopic" creatures – that is, visible only through the microscope. Some of them are so small that it would take a thousand or more to cover the head of a pin. But, remember this – the microscope reveals them as "living creatures" performing vital functions. They are found in the deep waters of the ocean. To the naked eye they appear like fine sand or "dirt," but under the most powerful microscope, they are seen to comprise many species and varieties, exhibiting many peculiar shapes and forms – in fact, they have been called "living geometrical forms," their shapes and appearances almost exactly resembling those of the chemical and mineral crystals.

Science informs us that these and similar microscopic creatures, number thousands of families or species, – and it is thought that the varieties of microscopic creatures outnumber the varieties of creatures visible to the unaided sight. And, remember, that there is probably a still greater world of "sub-microscopic" creatures, that is a world invisible even when the most powerful microscope is used. Who knows what wonders are to be found there – what forms of creatures live, and move and have their being there.

In passing by the subject of the resemblance between the outward forms of living things and the crystals, it is interesting to note how the crystals of frost and ice resemble the forms of leaves, branches, flowers, foliage, etc. – the pane of glass covered with these frosty forms, resembles a garden. The disk of saltpeter, under the effect of polarized light, very closely resembles the form of the orchid.

Recent scientific experiments have shown that certain metallic salts, when subjected to a galvanic current, group themselves around one of the poles of the battery, and assume a mushroom-like shape and appearance. At first, they seem to be transparent, but gradually they assume color, the top becoming a bright red, with the under-side showing a pale rose color, the stem being of a pale straw color. The discoverers of these peculiar forms, called them by the German equivalent for "inorganic mushrooms," but even this term seems scarcely worthy of them, for they even show a trace of something like organs. Under the microscope they are seen to have fine canals or vein-like channels running through their stems, from top to base. And through these "veins" the "thing" absorbed fresh material and actually "grew" like low forms of fungus-life. Were these things merely minerals or chemical-substances, or were they low forms of organic life? The lines between the Inorganic and the Organic are being wiped out rapidly. The Supreme Power that caused Life to Be, caused it to All, and did not divide Its manifestations into Dead-Things and Live-Things, but breathed into all the Breath of Life. And the more clearly we see the actual evidence of this, the greater does that Supreme Power seem to us.

A very low form of living creatures called the Monera, is held by Science to be the one of the strands of the connecting link between the organic and inorganic worlds. The Monera are the lowest and simplest form (at least so far known) of organic life. They may be said to be "organic" creatures without organs– being but little more than simple cells – tiny globules of plasm, surrounded by a thin membrane – their sole vital function being the absorption of nourishment through the pores of their covering (just as a piece of chalk would absorb water) and the consequent conversion of the nourishment into material for growth, the whole process resembling chemical action. The Monera reproduce their kind simply by cleavage or separation of the substance of the mother cell into two, and so on, being little more than the "growth" of crystals. The Monera are everywhere recognized, without question, as "living creatures," but they exhibit merely a trace more of life than do certain forms of crystals.

The difficulty in considering crystals as "living things" is partially due to the outward form and substance, so different from the form and substance of the higher "living things." But we have seen that the Diatoms took on shapes of crystals, and that the outer shell or covering was similar to silicia, a mineral, the inner substance being but a tiny speck of plasm, similar to that of the substance of a plant cell. And then we may look to the tiny bit of chalk dust which was once the skeleton-form of a living creature. The same is true of coral. In the very low forms of life, the skeleton, or form, is the thing most apparent, the plasm of "living substance" being still smaller, and less apparent. And yet, the skeleton, or shell, was formed by the vital processes of the creature, and was a part of its "body," just as is the skeleton or bony structure of the higher animals. And, in the same sense it is "living substance." And, remember, that there is but little difference between these "bodies" of the low forms of life, and the bodies of crystals. And the chemical constituents of its plasmic inner body is but slightly different from that of the crystals. And its nature and vital process are by a shade higher in the scale than those of the crystals.

You may ask why we have said so much of Crystals. The reason is just this – Science has begun to think of Crystals as semi-living things, and its most advanced investigators and thinkers go further and assert that "the Crystals are alive – Crystallization is an evidence of life process."

Crystals arrange themselves in well-known and well-defined shapes, direction and order of formation being observed implicitly. Each crystal follows the laws and habits of its kind, just as do plants and animals. Its lines of crystallization are mathematically perfect, and according to the laws of its being. Not only this, but some substances have a range of six or seven different forms of crystal-forms possible to them. In some cases a chemical element assumes one form of crystallization when it manifests as one mineral, and a second form when it manifests in another form – in each case however, it manifests along well-known and recognized courses of action, movement, and shapes.

Crystals may be "killed" by a strong electrical discharge – that is, they are so affected that they disintegrate, their atoms separating to form new combinations, just as is the case with the "bodies" of higher forms of life. Some scientists have gone so far as to claim that they had discovered something akin to rudimentary sex-action in certain crystals, resembling the sex-process of the lowest plant-life. But this has not, as yet, been positively established, although it seems probable and reasonable. A recent writer in one of the magazines has said, "Crystallization, as we are to learn now, is not a mere mechanical grouping of dead atoms. It is a birth." This may seem mere "scientific poetry" until the process of crystallization is carefully studied, when it will be seen to give evidence, not only of something like vital and mental action, but also something very much like reproductive functioning of the lower forms of "life."

There is an "assimilation" of material to build up the crystal in the first place, just as an animal assimilates matter to build up its shell – or a tree to form its bark. The "form" of the crystal is truly its "body," and behind and in that body there is "something at work" that is not the body, but which is forming it. And, later on, that crystal increases in size, and then begins to separate into two, throwing off a smaller crystal, identical in form with the parent crystal. This manner of reproduction is almost identical with the process of reproduction in the lower forms of "life," which consist merely of a like separation of the parent form into two, and the throwing off of the offspring.

The principal difference between the growth of crystals and of the Monera, is that the Crystals grow by absorbing fresh matter and attaching it to their outer surface, while the Monera grow by absorbing fresh material and growing outwardly, from within. But this may be accounted for by the difference in the density of their bodies, the Crystal being very solid, while the Monera is like a thin jelly. If the Crystal had a soft interior, it could grow like the Monera or Diatom, but then it would be a Diatom.

The process of crystallization is accountable only by the theory that in the crystal there exists something like life and Mentation. There is something more than mere "mechanical motion," or blind chance at work here. Does not the process of crystallization look like rudimentary purposive action? It may be said that it is movement and action in accordance with some established "Law of Nature" – granted, but is not that also true of the physical processes and growth of higher forms of life? Is the forming of the Crystal-form to be considered as a "mechanical effect," and the forming of the "shell" of the Monera to be considered a "mental and vital action?" If so, wherefore?

The point is that Crystals act as if they are "alive," and capable of assimilation, growth, and reproduction, in a manner and degree differing but very slightly from corresponding functioning of the lower forms of "life." Verily the Crystals are "alive" – and if alive they must have at least a trace of "Mind." Does it not appear that they exhibit something very like both? Quoting from a recent writer, let us notice that: "Recent investigations in the new department of science, which has been termed 'plasmology,' show in crystals phenomena which are absolutely analogous to vital phenomena – so much so that photographs of certain forms produced in the changes of crystals appear to be almost exact duplicates of those in the various lower forms of microbes. The question has been raised as to whether the microbe is no more alive than the crystal, or the latter equally endowed with life as is the former."

And now another step, in our search for Life. Remember, that the hardest rocks are composed of crystals of certain kinds. And, if the higher crystals have Life, then it is only fair to suppose that the lower and cruder forms are likewise endowed, even if in a still lower degree. And if all crystals are endowed with Life, then the most solid rocks, being composed of aggregations of crystals must be masses of Inorganic Life – and consequently, of Inorganic Mind. A Crystal, according to Webster, is "the regular form, bounded by plane surfaces, which a substance tends to assume in solidifying, through the inherent powers of cohesive attraction."

That definition of Webster tells the whole story, and we see that a "Crystal" is merely a "regular form" of a "Substance," which the substance "tends to assume in solidifying" – that is in re-assuming a solid form after being in a liquid or melted state, and that is just what all the rocks of the earth did when they emerged from the melted state in which they existed in the early days of the world's history. And this "tendency" that caused them to solidify, and assume certain crystal forms, and which must have existed potentially through the melted state – what of that, what is this "tendency" or force. The definition answers: "the inherent powers of cohesive attraction."