Excerpts from
The Inner Consciousness: Your Greater Self by William Walker Atkinson Order in Adobe PDF eBook or printed form for $7.95 (+ printing charge) or click here to order in printed form from Amazon.com for $18.95 Book Description
This includes a course of lessons on the unexplored regions of the mind, the subliminal self, the superconscious mind, the subconscious mind automatic mentation, intuition, instinct, psychic forethought and other wonderful phases of the great within. Contents: Inner Consciousness; The Planes of Consciousness; The Basements of the Mind; The Mental Storehouse; Making-over Oneself; Automatic Thinking; Inner-conscious Helpers; Forethought; The Leland Method; Intuition and Beyond. Lesson 1
INNER CONSCIOUSNESS It is now
known that “Inner-Conscious” ideas, impressions and thoughts play
a most
important part in the thought-world of every individual. Beyond every
outer-conscious action there may be found a vast inner-conscious
background. It
is held that of our entire mental processes, less than ten per cent are
performed in the field of outer-consciousness. As a well known writer
has so
well expressed it: “Our self is greater than we know; it has peaks
above and
lowlands below the plateau of our conscious experience.” Prof.
Elmer Gates has
forcibly put it; “At least ninety per cent of our mental life is
sub-conscious.
If you will analyze your mental operations you will find that conscious
thinking is never a continuous line of consciousness, but a series
of
conscious data with great intervals of sub-consciousness. We sit
and try to
solve a problem and fail. We walk around, try again and fail. Suddenly
an idea
dawns that leads to a solution of the problem. The sub-conscious
processes
were at work. We do not volitionally create our own thinking. It takes
place in
us. We are more or less passive recipients. We cannot change the
nature of a
thought, or of a truth, but we can, as it were, guide the ship by a
moving of
the helm.” But,
perhaps, the most beautiful expression of this underlying truth, is
that of Sir
Oliver Lodge, who says in his consideration of the subject: “Imagine an
iceberg
glorying in its crisp solidity, and sparkling pinnacles, resenting
attention
paid to its submerged self, or supporting region, or to the saline
liquid out
of which it arose, and into which in due course it will some day
return. Or,
reversing the metaphor, we may liken our present state to that of the
hull of a
ship submerged in a dim ocean among strange monsters, propelled in a
blind manner
through space; proud perhaps of accumulating many barnacles of
decoration; only
recognizing our destination by bumping against the dock-wall; and with
no
cognizance of the deck and cabins above us, or the spars and sails—no
thought
of the sextant, and the compass, and the captain—no perception of the
look-out
on the mast—of the distant horizon. With no vision of objects far
ahead—dangers
to be avoided—destinations to be reached—other ships to be spoken to by
means
other than by bodily contact—a region of sunshine and cloud, of space,
or perception,
and of intelligence utterly inaccessible below the water-line.” Dr. Schofield
has cleverly and beautifully illustrated the idea in the following
words: “Our
conscious mind, as compared with the unconscious mind, has been
likened to the
visible spectrum of the sun’s rays, as compared
to the invisible part which stretches
indefinitely on
either side. We know now that the chief part of heat comes from the
ultra-red
rays that show no light; and the main part of the chemical changes in
the
vegetable world are the results of the ultra-violet rays at the
other end of
the spectrum, which are equally invisible to the eye, and are
recognized only
by their potent effects. Indeed as these invisible rays extend
indefinitely on
both sides of the visible spectrum, so we may say that the mind
includes not
only the visible or conscious part, and what we have termed the
sub-conscious,
that which lies below the red line, but also the supra-conscious mind
that lies
at the other end—all those regions of higher soul and spirit life, of
which we
are only at times vaguely conscious, but which always exist, and link
us on to
eternal verities, on the one side, as surely as the sub-conscious mind
links us
to the body on the other.” The late
Frederic W. H. Myers, after years of careful study and research along
the lines
of the “out-of-consciousness” states, formulated a hypothesis
of a “secondary
self,” or as he called it a “Subliminal Self,” which “self” he
held possessed
certain powers which it exercised in a measure independent of the
ordinary
conscious “self.” Perhaps the best explanation of his hypothesis has
been
stated by Mr. Myers, himself, in his book entitled “Human Personality,”
in
which he states: “The idea of a threshold of consciousness—of a
level above
which sensation or thought must rise before it can enter into our
conscious
life—is a simple and familiar one. The word Subliminal—meaning ‘beneath
the
threshold’—has already been used to define those sensations which are
too
feeble to be individually recognized. I propose to extend the meaning
of the
term, so as to make it cover all that takes place beneath the
ordinary
threshold, or say, if preferred, the ordinary margin of
consciousness—not only
those faint stimulations, whose very faintness must keep them
submerged, but
much else which psychology as yet scarcely recognizes; sensations,
thoughts,
emotions, which may be strong definite, and independent, but
which, by the
original constitution of our being, seldom merge into that Supraliminal
current
of consciousness which we habitually identify with ourselves.
Perceiving that
these submerged thoughts and emotions possess the characteristics
which we associate
with conscious life, I feel bound to speak of a Subliminal, or
Ultra-marginal,
Consciousness—a consciousness which we shall see, for
instance, uttering or
writing sentences quite as complex and coherent as the
supraliminal
consciousness could make them. Perceiving further that this
conscious life
beneath the threshold or beyond the margin seems to be no
discontinuous or
intermittent thing; that not only are these isolated subliminal
processes comparable
with isolated supraliminal processes (as when a problem is solved
by some unknown
procedure in a dream) but that there also is a continuous subliminal
chain of
memory (or more chains than one) involving just that kind of
individual and
persistent revival of old impressions and response to new
ones, which we
commonly call a Self—I find it permissible to speak of subliminal
Selves, or
more briefly a subliminal self. I do not indeed by using this term
assume that
there are two correlative and parallel selves existing always within
each of
us. Rather I mean by the Subliminal Self that part of the Self which is
commonly subliminal; and I conceive that there may be—not only many
cooperations between these quasi-independent trains of thought—but
also
upheavals and alternations of personality of many kinds, so
that what was
once below the surface may for a time, or permanently, rise above it.
And I
conceive also that no Self of which we can here have cognizance is in
reality
more than a fragment of a larger self—revealed in a fashion at once
shifting
and limited through an organism not so framed as to afford it full
manifestation.” We have
given you the different views of these respective authorities not
that we
purpose adopting exclusively any of the various theories or
hypotheses
advanced, but merely that you may see that this question of an “Inner
Consciousness” is not a mere vague theory of certain mystics and
metaphysicians, but on the contrary is one that has attracted the
earnest
attention and consideration of scientific men and
careful investigators
along psychological lines. We shall have but very little to do
with theories
in this book—the Facts of the subject concern us more earnestly.
Lesson
2 THE
PLANES OF CONSCIOUSNESS WE have
seen, in the preceding chapter, that many leading minds have recognized
the
existence, and phenomena of, certain Planes of Consciousness lying
outside of
(below or above) the ordinary plane or field of ordinary consciousness.
Brushing aside as unimportant the various names and terms that have
been applied
to these planes or fields of “inner consciousness,” we easily find a
common
ground of agreement between all of the authorities. It is true
that the
subject has become somewhat clouded by the insistence of certain
details of
theory on the part of the several investigators, but they all
practically agree
upon the fundamental and basic facts and phenomena—and it is upon
these basic
and fundamental facts and phenomena that we shall rest our case as
presented in
this little book.
The
student of psychology has heard much during the past decade regarding
the many
theories, some of them quite fantastic, designed to account for
and explain
the phenomena which science finds to exist and which it has classified
as
belonging to the inner-conscious plane of mental activity. Some of the
theories
advanced to account for the known facts and observed phenomena, have
attracted
to their support many followers, the respective schools holding
animated and
sometimes fierce contest regarding the validity and superior
qualities of
their respective schools and their founders. But with these theories,
and the
schools which have been built up upon them, this work will have little
to do or
say. Enough for us is the fact of the existence of the phenomena, and
the fact
that there is certainly in manifestation an area of mental activity,
which for
reasons that we shall state we have called “The Inner
Consciousness.”
Recognizing the fact of the phenomena and accepting it as proven
truth, we
shall proceed to consider its manifestations, and apparent
laws, and also the
methods whereby one may use this mental activity to advantage. But we
shall
leave the theories to the theorists, and the discussions regarding the
same to
those who are fond of such exercises of the mind—for ourselves, we are
tired of
such things, and prefer to deal with observed facts, and the “how
to get
results” part of the question. We are apt to regard as a truth the
observation
of the writer who said: “Theories are but mighty soap-bubbles, with
which the
grown up children of science amuse themselves.” And we also view with
favor the
lines of the poet in which he says: “The
nearer to the practical men
keep— The
less they deal in vague and
abstract things— The
less they deal in huge,
mysterious words–– The
mightier is their power. The
simple peasant who observes a
truth. And
from the fact deduces
principle, Adds
solid treasure to the public
wealth. The
theorist who dreams a rainbow
dream, And
calls hypothesis philosophy, At
best is but a paper financier Who
palms his specious promises for
gold. FACTS
are the basis of philosophy; Philosophy
the harmony of facts, Seen
in their right relation.” As a
matter of fact, in order to account for the phenomena of the Inner
Consciousness, it is not necessary to believe in, or assume, the
hypothesis of
any kind of a “dual-mind” at all. One mind may contain within
itself
sufficient to account for the facts, without postulating a “two-mind”
theory. One
mind may contain within itself two, or many more than two, planes or
fields of
activity or consciousness, upon which and in which the varied mental
phenomena
may be manifested. In order to understand the phenomena of the Inner
Consciousness, all that it is necessary for us to do is to start with
the idea
that in the mind of every person there are areas, fields, or planes of
mental
activity above and below the field, area, or plane that we know as “The
Outer Consciousness.”
In other words, to assume (1) that there are basements, or cellars,
vaults and
sub-vaults of mind, below the level of the mental first floor in which
we
consider the results of our mental processes ; and (2) is this
true that also
there are several mental stories above (as well as below) the one
on which we
do our “considering.” And it is with these several stories of
mind—these planes
or areas of mental activity—that we shall now have to do in this work. As we have
seen from the authorities quoted, the fields or areas of mind, outside
of the
circle of the Outer Consciousness, are many and varied. Careful
investigators
have divided the mental activities of these several planes or areas
into two
general classes, namely (1) those “below” the plane of outer
consciousness,
and which have the nature of automatic action; and (2) those “above”
the plane
of outer consciousness, and which have the nature of
intuitive action, etc. Some
investigators have given to these two general planes or fields of
mentation,
the names of “the sub-conscious,” and the “super-conscious,”
respectively—the
term “sub” meaning “under, beneath, etc.,” and the term “super”
meaning “above,
over, etc.,” The trouble with this classification is that It places the
“conscious
mind,” or that portion of our mentality the actions of which we may
call “the outer,”
in the center of a scale, the extremes of which represent the higher
and lower
phases of “inner” mentation, respectively. This is not correct, for the
so-called “conscious” mind is merely a “field of observation” before
which
passes the results of mental activity on the other planes, which when
evolved
pass into the field of consciousness, just as a star passes into the
field of
observation of a telescope, or a tiny object into the field of
observation of
the microscope, and is then perceived by the watching organ of vision.
These
objects passing into the “field of observation” of the outer
consciousness,
may come from the higher or lower planes of the Inner Mind. In fact the
best
observers know there can be no hard and fast line drawn between the
activities
and manifestations of the two respective groups of planes known as the
“sub-conscious”
and “super-conscious” minds. These activities shade into each other,
and are
like the degrees on a scale which are merely symbols which record the
comparative
and relative stages of manifestation of a thing, but which do not
divide the
thing into absolute divisions or classes. In fact,
the very best occult authorities inform us that there are very many
degrees or “planes”
of mental activity, higher and lower, outside of the field of
observation of
the Outer Consciousness. On the lower planes of consciousness are to be
found
the consciousness of the various cells, and cell-groups, in our
bodies, which
constitute the “organ minds” which occultists know to exist. Then there
are
many planes of mentation concerned with directing the bodily
activities. Then
there are many planes of “thought” below the ordinary field of outer
consciousness—and many planes of “awareness” and “knowing” above that
of the
ordinary intellectual operations of the average mind. These planes
are merely
the many degrees in the grand scale of Mind. We shall learn something
of
certain of them, as we proceed with these lessons. Following
the illustration of the upper and lower stories, basements,
cellars,
sub-cellars, etc., we may say that it will help the student to think of
the
ordinary “Field of Observation” known as the Outer Consciousness
of the
Everyday Mind, as akin to the “Main Floor” of a warehouse, on which is
received
merchandise arriving from the outside business world; and on which
are
started, packed and expressed the various goods, wares and
merchandise
reaching that department from the upper stories, basement, cellars and
other
storehouses of the mental warehouse and place of business, in
pursuance to
orders from “The Office.” The Outer Consciousness, or Field
of Observation
and Consideration, is not a separate “Mind” as some claim, or the “Real
Mind”
as the masses of people consider it, but instead is merely a
“department” of
the whole mental business, in which the goods, stored articles,
and
manufactured goods from the other departments and workshops are sorted,
selected, packed and expressed to the outer world. If you will fix
this illustration
in your mind, you will be able to easily assimilate and consider the
facts to
which we shall call your attention in the following lessons: And, now,
you see why we have adopted the term “The Inner Consciousness” as
applicable to
both the higher and lower planes of the “extra-conscious” mental
activities.
The term “inner” means “further in; interior; internal; not outer,
etc.” The
word “Consciousness” is one difficult to correctly define. In
general sense
it means “mental awareness,” but we have adhered to the closer meaning of
the term which is
used in the sense of “awareness of mental action and energy,” or the
quality by
which Mind in activity is “aware” of its own activities. There can be
no mental
activity without consciousness on some plane, and the use of the
word “unconscious”
in connection with mental activity is an absurdity. There is
consciousness, in
some degree and on some plane, in everything, from the atom, and
electron to
the highest manifestation of super-human mind. And that which we
call our “Outer
Consciousness,” is merely one of the many planes of the
manifestation of the
quality. And, now
let us proceed to our consideration of the phenomena and principles of
manifestation of the “Inner Consciousness.” Order
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