CHAPTER I_Dynamic Thought; Or, The Law of Vibrant Energy

DYNAMIC THOUGHT

THE LAW OF VIBRANT

ENERGY

WILLIAM WALKER ATKINSON

_Author of "Thought Force;" "Law of the New Thought;" "Nuggets of

the New Thought;" "Memory Culture" and other Scientific and

Occult Works. Associate Editor of "Suggestion," 1900-01;

Editor of "New Thought," 1901-05; Co-Editor

of "The Segnogram," 1906._

"I am attacked by two very opposite sects--the Scientists and the

Know-Nothings; both laugh at me, calling me the 'Frogs' Dancing Master,'

but I know that I have discovered one of the greatest Forces in Nature."

--GALVINI.

1906

THE SEGNOGRAM PUBLISHING COMPANY

LOS ANGELES, CALIFORNIA

NOTICE.--This book is protected by Copyright, and simultaneous initial

publication in the United States of America, Canada, Great Britain,

A FOREWORD

This is a queer book. It is a marriage of the Ancient Occult Teachings

to the latest and most advanced conceptions of Modern Science--an odd

union, for the parties thereto are of entirely different temperaments.

The marriage might be expected to result disastrously, were it not for

the fact that a connecting link has been found that gives them a bond of

common interest. No two people may truly love each other, unless they

also love something in common--the more they love in common, the greater

will be their love for each other. And, let us trust that this will

prove true in this marriage of Occultism and Science, celebrated in this

book.

The Occultists usually get at the "facts," first, but they manage to

evolve such outrageous theories to explain the facts, that the world

will have none of their wares, and turns to Science for something

"reasonable." Science, proceeding along different lines, at first denies

these "facts" of the Occultists, not finding them accounted for by any

of her existing theories; but, later on, when the "facts" have been

finally thrust under her eyes, after repeated attempts and failures, she

says, "Oh, yes, of course!" and proceeds to evolve a new theory, welding

it with other scientific hypotheses, and after attaching a new label

thereto, she proudly exhibits the thing as "the latest discovery of

Modern Science"--and smiles indulgently, or indignantly, when the theory

of the old Occultists is mentioned, saying, "Quite a different thing, we

assure you!" And yet, in all justice, be it said, Science usually

proceeds to find much better "proofs" to fit the "facts" of Occultism,

than did the Occultists themselves. The Occultist "sees things," but is

a poor hand at "proofs"--while the Scientist is great on "proofs," but

so often, and so long, fails to see many things patent to the Occultist

who is able to "look within" himself, but who is then unable to

positively and scientifically "prove" the facts. This is easily

explained--the Occultist's information comes from "within," while the

Scientist's comes from without--and "proofs" belong to the "without"

side of Mentation. And this is why the Occultists so often make such a

bungle regarding "proofs" and the Scientist fails to see "facts" that

are staring the Occultist in the face.

The whole history of Occultism and Science proves the above. Take the

phenomenon called "Mesmerism" for instance--it was an old story with the

Occultists, who had been for years aware of it, theoretically and

practically. Mesmer brought it into general prominence, and Science

laughed at it and at Mesmer's "fluid" theory, and called him a charlatan

and imposter. Years afterwards, Braid, an English surgeon, discovered

that some of the facts of "Mesmerism" were true, and he announced his

discovery in a scientific manner, and lo! his views were accepted, and

the thing was called "Hypnotism," poor old Mesmer being forgotten,

because of his theory. Then, after a number of years, certain other

aspects of the phenomenon were discovered, and scientifically relabelled

"Suggestion," and the re-naming was supposed to "explain" the entire

subject, the learned ones now saying, "Pooh, 'tis nothing but

'Suggestion,'" as if _that_ explained the matter. But so far, they have

only accepted certain phases of this form of Dynamic Thought--for that

is what it is, and there are many other phases of which they do not

dream.

And the same is true of the Occult Teaching that there is "Life in

Everything--the Universe is Alive." For years, this idea was hooted at,

and we had learned scientific discourses upon "dead Matter," "inert

substance," etc. But, only within the past decade--yes, within the last

five years, has Science discovered that there was Life in Everything,

and that even in the Atom of mineral and chemical substance, there was

to be found evidence of Mind. And Science is beginning to plume itself

on its "recent discovery," and to account for it by a new theory, which

is "quite a different thing, we assure you," from the old Occult Theory.

And the same will prove true in the case of the Occult Teaching of an

Universal Mind, or Cosmic Mind. Science and Philosophy have long laughed

at this, but even now their foremost investigators have come to the

borders of a new country, and are gasping in amazement at what they see

beyond its borders--they are now talking about "Life and Mind in the

Ether"--and before long they will discard their paradoxical, absurd,

hypothetical Ether, and say, "We are bathed in an Ocean of Mind"--only

they will insist that this "Ocean of Mind" is, somehow, a "secretion of

Matter"--something oozing out from the pores of Matter, perhaps.

But Science is doing valuable work in the direction of investigation and

experiment, and in this way is _proving the principal occult teachings_

in a way impossible to the Occultists themselves.

So, you see that both Occultism and Science have their own work to

do--and neither can do the work of the other. Just now Science is

coquetting with the question of "Thought Transmission," etc., at which

she has for so long sneered and laughed. By and by she will accept the

facts, and then proceed to prove them by a series of careful and

conclusive experiments, and will then announce the result, solemnly, as

"a triumph of Science."

And so, in this book you will find a marriage of the old Occult

Teachings and Modern Scientific Researches and Investigation. And the

two are bound together with that bond forged by the writer of the

book--heated in the oven of his mind, and hammered into shape with his

"untrained" thought--a crude, clumsy thing, but it serves its purpose--a

thing called "_The Theory of Dynamic Thought_."

And so, this is what this Theory is--a "_tie that binds_." How you will

like it depends upon yourself. For himself, the writer does not hesitate

to say that he is pleased with his handiwork, rude, and clumsy though it

may be. He believes that he has made a thing that will stand wear and

tear, and that though it be not beautifully finished, it "will serve,"

and "be useful." And that is the main thing, after all. And, then,

perhaps, some may see beauty in the very crudeness of the thing--may see

that it bears the loving mark of the hammer that beat it into shape--may

recognize that over it has passed the caress of the hand that made

it--and in that seeing there may come the recognition of a beauty that

is beyond "prettiness."

WILLIAM WALKER ATKINSON.

_Los Angeles, California,

February 16, 1906._

CONTENTS

CHAPTER. PAGE.

I. "In the Beginning" 11

II. Things as They Are 20

III. The Universality of Life and Mind 30

IV. Life and Mind Among the Atoms 41

V. The Story of Substance 61

VI. Substance and Beyond 75

VII. The Paradox of Science 96

VIII. The Forces of Nature 109

IX. Radiant Energy 121

X. The Law of Attraction 135

XI. The Theory of Dynamic Thought 154

XII. The Law of Vibrant Energy 171

XIII. The Riddle of the Sphinx 182

XIV. The Mystery of Mind 200

XV. The Finer Forces of the Mind 206

XVI. Thought in Action 219

"A fire-mist and a planet,

A crystal and a cell,

A jelly-fish and a saurian,

And caves where the cave-men dwell;

Then a sense of law and beauty,

And a face turned from the clod,--

Some call it Evolution,

And others call it God."

"Like tides on a crescent sea-beach,

When the moon is new and thin,

Into our hearts high yearnings

Come welling and surging in,--

Come from the mystic ocean

Whose rim no foot has trod,--

Some of us call it Longing,

And others call it God."

--W.H. CARRUTH.

DYNAMIC THOUGHT

CHAPTER I

"IN THE BEGINNING"

This book will deal with Life. It holds that Life is Universal--that it

is inherent in, and manifests (in different degrees) in every part,

particle, phase, aspect, condition, place, or relationship, in the World

of Things that we call the Universe.

It holds that Life manifests in two aspects or forms, which are

generally found by us in connection and co-operation with each other,

but which are both, probably, an expression of some One Thing higher

than either. These two aspects or forms, which together go to make up or

produce that which we know as "Life," are known as (1) Substance or

Matter; and (2) Mind. In this book the term "Substance" is used in

preference to "Matter," owing to the fact that the term "Matter" has

become closely identified with certain ideas of the Materialistic school

of thought, and has generally been regarded by the public in the light

of "dead matter," whereas this book holds that all Substance is Alive.

The term "Mind" is used in the sense of "Mind, _as we know it_," rather

than as "Mind, _as it is_"--or, as "The Cosmic Mind." In some places the

term "Mind-principle" is used to convey the idea of "a portion of the

Great Principle of Mind, of which that which we call 'Mind' is but a

small and but partially expressed portion." These terms are explained

and illustrated as we proceed. The aspect of "Energy or Force" is not

treated as a separate aspect or form of Life, in this book, for the

reason that it is regarded as merely a manifestation of Mind, as will

appear as we proceed. We have much to say regarding Motion, but the

writer has tried to explain and prove that, at the last, all Motion

results from Mental Action, and that all Force and Energy is

Vital-Mental Force and Energy.

This book is not intended to run along metaphysical or theological

lines--its field is different. And so, while it recognizes the

importance of these branches of human thought, still, it finds that its

own particular field is sufficient to engross its entire attention, for

the moment, and, consequently the aforesaid subjects shall not be

touched upon except incidentally, in connection with the subject matter

of the book.

This being the case, there will be no discussion of the "origin of

Life"--the question of "creation"--the problems of theology and

metaphysics--the riddle of the "Why and Wherefore" of Life and the

Universe. The writer has his own opinions upon these questions, but

feels that this is not the place in which to air the same. For the

purposes of the book, he prefers to leave every reader to his own

favorite views and conceptions regarding these great subjects, feeling

that the views regarding Life, Mind, Motion and Substance, that are

advanced in this book, may be accepted by any intelligent reader,

without prejudice to his, or her, accepted religious or philosophical

views.

The writer sees that this something called "Life" exists--he finds it in

evidence everywhere. And he sees it always in its aspects of Substance

and Mind. And he feels justified in regarding "Life" as always existing

in, and manifesting in these aspects--always in conjunction--at least,

Life "as we know it."

And he finds certain apparent Laws of Life in operation in the Universe

to which all Life, in all of its aspects, is apparently amenable. And

he feels justified in considering these Laws constant, and invariable,

and unchangeable so long as the Universe, as it now is, exists.

And with the above views in mind, this book will proceed to a

consideration of its subject, without attempting to peer behind the veil

separating the Universe from its Causer--Life from its Source.

But in justice to reader, subject and writer, the latter has thought it

well to state that he _does_ recognize, not only the veil, but

That-which-is-behind-the-Veil. To proceed without this statement would

be unfair and misleading. The writer wishes to be understood positively

upon this point, even though the declaration may bring forth the

derisive jeer of those who feel that they "have outgrown" this

conception; or else the calm, superior, pitying smile of those who feel

that the Universe is its own Cause and Effect. By "Universe," the writer

means "The whole body of Things" (Webster). His declaration means that

he believes in "That-which-is-above-Things."

The writer prefers not to attempt to "define" THAT which he calls "The

Infinite." The word "Infinite" means "without limit in time, space,

power, capacity, knowledge or excellence" (Webster). And to "define" is

to "limit"; "mark the limits of"; "mark the end of," etc. The term

"define," as applied to "The Infinite," is ridiculous--an absurd

paradox. The writer echoes Spinoza's statement: "To define God is to

deny Him." And so there shall be no attempt at definition or limitation.

But the human mind, in considering the subject, is bound by its own laws

to think of "The Infinite" as Real, and actually being and existent, if

it thinks of It at all. And if it thinks of It as "Infinite," it _must_,

by its own laws, think of It as Causeless; Eternal; Absolute;

Everywhere-present; All-Powerful; All-Wise. The human mind is

_compelled_ to so consider The Infinite, if it thinks of It at all. But

even in so thinking of It as "being" these things, it is doing something

like "defining" or "limiting" It, for The Infinite must not only "be"

those things, but it must "be" so much more, that "those things" are but

as a grain of dust on the desert as compared to the real "Being" of The

Infinite. For the "things" mentioned are but "finite" or "defined"

things--things possessed by the Finite Things--and, at the best can be

but symbols of the attributes or qualities of The Infinite; even the

words "attributes" or "qualities" being an absurdity as applied to The

Infinite. This view, also, _must_ be reported by the human reason, if

it thinks about the matter at all.

The final report of the human reason regarding this matter is that it is

insoluble and unthinkable to that reason, in its final analysis. This

because the human reason is compelled to use terms, concepts, etc.,

derived from its experience with finite things, and therefore has no

tools, measurements, or other appliances with which to "think" of The

Infinite. All that it can do is to report that it finds that it has

limits itself, and that it finds beyond those limits That which it

cannot define, but which it is justified in considering as Infinite, and

superior to all finite conceptions, such as Time, Space, Causation and

Thought. (The idea of Thought being finite, equally with Time, Space and

Causation, is not common, by the writer is compelled to place it in that

category, because it is clearly under the laws of Time, Space, and Cause

and Effect, and must be considered as "finite." The "knowledge"

possessed by The Infinite must be something far transcending that which

we know as the result of "mental operations," or "thinking.")

Certain fundamental truths seem to have been impressed upon the human

intellect, and the reason is compelled to report in accordance

therewith. But an analysis of these fundamental truths is futile, and

the attempt only leads one into wild speculations. The only advantage

that comes from the attempt is the strengthening of mental muscle of

those who are able to stand the strain of the exercise; and the fact

that by such attempt we are made aware that we do not know, and cannot

know, by reasons of the nature of the Intellect, and are thus prevented

from harboring absurd and childish theories about the Unknowable. To

know that we do _not_ know, and _cannot_ know, is the next best thing to

actually knowing.

The writer does not wish to be understood, that the limits of the human

reason are unalterably fixed. On the contrary, he believes that

additional fundamental portions of Truth are super-imposed upon the mind

of the race from time to time. And he believes, yes, _knows_, that there

are regions of the mind that give reports higher than those conveyed

through the Intellect. And he believes that there are phases of

knowledge in store for Man that will raise him as much higher than his

present position, as that present position is superior to that of the

earthworm. And he believes that there are Beings in existence to-day, on

planes of Life as yet undreamed of by the average man, who far transcend

Man in power, wisdom and nature. He believes that Man is merely just

entering into his kingdom, and does not realize the grandeur of that

which is his Divine Inheritance.

It will be as well to mention here that the classification of Mind with

the aspects of Life, in conjunction with Substance, and Motion, does not

mean that the Ego or Man is a material thing. The writer believes that

the Ego is a transcendent Being, partaking in some wonderful way of the

essence of The Infinite--that it is a Soul--Immortal. He believes that

as Paul says, "We are all children of God, but what we shall be does not

as yet appear." These matters shall not be discussed in this book, but

the writer wishes to make himself clear, in order to prevent

misunderstanding. Again, in this respect, he must "fly in the face of

Materialism."

But, although the writer expresses his belief in the existence of The

Infinite, and bases his philosophy upon that basis, he does not wish to

insist upon the identification of his conception with that of any other

particular conception of the Source of Life. Nor does he insist upon

names, or terms, in connection with the conception. He has used the

term, "The Infinite," because it seems to be broader than any other of

which he could think, but he uses it merely as a name for the

Un-Nameable. So, if the reader prefers, he, or she, may use the terms:

"God"; "Deity"; "First Cause"; "Principle"; "Unknowable"; "Infinite and

Eternal Energy"; "The Thing-in-Itself"; "The Absolute"; or any of the

other countless terms used by Man in his attempt to name the

Un-Nameable--to describe the Un-Describable--to define the Un-Definable.

And all may retain their ideas, or lack of ideas, regarding the relation

of The Infinite to their own particular religious views, or lack of

views. The philosophy of this book need not disturb a man's religious

belief--nor does it insist upon the man holding any special religious

belief. Those are matters entirely for the exercise of the man's own

reason and conscience. And they may retain their own pet philosophy

regarding the origin, purposes or plan of the production and existence

of the Universe--this book shall not meddle with their metaphysics or

philosophy. What is herein offered may be assimilated with the

fundamental ideas of nearly every form of religious or philosophical

belief, it being in the nature of an Addition rather than a Subtraction,

or Division. Its philosophy is Constructive rather than Destructive.