{"1": {"fulltext": "", "height": "4361", "width": "2673", "jp2-path": "educationphiloso00dres_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nL-B 15\\nChap. Copyriglit A O,\\nUNITED STATES OF AMERICA.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0002.jp2"}, "3": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0003.jp2"}, "4": {"fulltext": "Digitized by the Internet Archive\\nin 2011 with funding from\\nThe Library of Congress\\nhttp://www.archive.org/details/educationphilosoOOdres", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0004.jp2"}, "5": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0005.jp2"}, "6": {"fulltext": "BV\\nHORATIO W. DRESSER\\nMethods and Problems of\\nSpiritual Healing.\\n12\u00c2\u00b0 $I.OO\\nThe Power of Silence.\\n12\u00c2\u00b0 $1.25\\nThe Perfect Whole.\\n12\u00c2\u00b0 $1.25\\nVoices of Hope.\\n12\u00c2\u00b0 $1.25\\nIn Search of a Soul.\\n12\u00c2\u00b0 $1.25\\nVoices of Freedom.\\nWith portrait, 12\u00c2\u00b0 $1.25\\nEducation and the Philosophical\\nIdeal.\\n12\u00c2\u00b0\\nLiving by the Spirit.\\nOblong 24\u00c2\u00b0 75\\nThe Heart of It.\\n16\u00c2\u00b0 75\\nG. P. PUTNAM S 50NS\\nNew York London", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0006.jp2"}, "7": {"fulltext": "Education\\nAND THE\\nPhilosophical Ideal\\nHORATIO W. DRESSER\\nAuthor of The Power of Silence, The Perfect Whole,\\nVoices of Freedom, Living by the Spirit, etc.\\nYou shall educate me, not as you will, but as I will. Emerson\\nG. P. PUTNAM S SONS\\nNEW YORK AND LONDON\\n1900", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0007.jp2"}, "8": {"fulltext": "5608\\no\\nOCT 4 1900\\nCopyright eotry\\nSECOND COPY.\\nLWiiveiHd to\\nOfiDtS DIViSION,\\nOCT 13 1900\\nW^\\nCopyright, 1900\\nBy HORATIO WILLIS DRESSER\\nEntered at Stationers Hall, London\\nBy G. P. PUTNAM S SONS\\nUbe ftnfcfterbocftet pxces, l^cxo j^ovti", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0008.jp2"}, "9": {"fulltext": "PREFACE\\nTHE doctrine of this book is not put forward as\\na mere theory of education. In its pages\\neducation passes imperceptibly into life, and life\\nbecomes philosophical. Its theory is therefore\\nrather an appeal to all that is noblest in life than a\\ndetailed educational scheme. The main thesis is\\nthat life itself is educational, that the individual\\npossesses instincts which, if freely followed, lead\\nthe way to fullest self-expression and the service of\\nhumanity. Books, education, and experience furn-\\nish the occasion, put the soul in self-command the\\nsoul is the consequential factor. All life should\\ntherefore be adapted with the spiritual ideal in\\nview. Self-knowledge, self-discipline, and self-\\nmastery are of more importance than any know-\\nledge which the teacher can give. To these the soul\\nshould be free to add such educational opportunities\\nas it demands. Thus to choose and thus to help,\\nevery soul, every teacher, must understand life phi-\\nlosophically, must dedicate his life to the Spirit.\\nThe educational ideal is thereby absorbed into the\\nlarger ideal of the spiritual life. Thus considering\\nit, I have ventured even to include immortality as\\nessential to this broader point of view. The value", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0009.jp2"}, "10": {"fulltext": "iv Preface\\nfound in this book will accordingly depend far more\\nupon the reader s philosophical ability and spiritual\\nexperience than upon the knowledge of conventional\\ntheories and methods of education.\\nIt is always difficult to classify those who are on\\nthe move. But if after reading deeply in Chapters\\nXI. and XII. the reader still persists in classifying\\nthis book, let him put it down as the work of an in-\\ndependent philosophical student who writes because\\nhe must. Yet the spiritual ideal for which the book\\nwas chiefly written appears least in these philosophi-\\ncal chapters. The deeper doctrine is stated in its\\nmost philosophical form in Chapter XIII. But\\nthe reader will be glad to turn from this more tech-\\nnical discussion to the chapter on immortality, in\\nwhich the spiritual ideal is given its broadest and\\nmost human expression. With the exception of the\\nlast chapter, and portions of a few others, the book\\nis wholly new, scarcely a page having appeared in\\nprint in its present form. The book occupies an\\nindependent position, and, although a logical out-\\ngrowth of them, is not to be judged by previous\\nvolumes, or by reference to any particular doctrine\\nof which the author is thought to be an exponent.\\nWhat is true, is true in its own right and because\\nan author reveals leanings, it does not follow that\\nhe accepts all the tenets of a sect with which he is\\nsometimes classed.\\nBoston, July, 1900.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0010.jp2"}, "11": {"fulltext": "CONTENTS\\nIntroduction\\nI. The New Point of View\\nII. Educational Ideals\\nIII. Equanimity\\nIV. The Subconscious Mind\\nV. The Spiritual Ideal in Childhood\\nVI. An Experiment in Education\\nVII. The Expression of the Spirit\\nVIII. An Ideal Summer Conference\\nIX. The Ministry of the Spirit\\nX. The Mystery of Pain and Evil\\nXI. The Philosophical Ideal\\nXII. The Criteria of Truth\\nXIII. Organic Perfection\\nXIV. Immortality\\nIndex\\nPAGE\\nI\\nlO\\ni8\\n31\\n52\\n73\\n93\\n112\\n125\\n136\\n143\\n153\\n173\\n197\\n221\\n247", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0011.jp2"}, "12": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0012.jp2"}, "13": {"fulltext": "EDUCATION AND\\nTHE PHILOSOPHICAL IDEAL\\nINTRODUCTION\\nEvery ultimate fact is the first of a new series. Emerson.\\nIT is seldom that the general reader is treated to a\\nmore genuine surprise than in meeting for the\\nfirst time a statement like the following from Emer-\\nson s essay on Plato No power of genius has\\never yet had the smallest success in explaining exist-\\nence. The perfect enigma remains. These words\\nare surprising because, until one thinks deeply, one\\nconfidently believes that the mystery of life has\\nbeen solved, at least by the wise men; and when\\nthe wisest seer of our times declares that existence\\nis still an enigma, it is naturally very startling.\\nYet the wisest philosophers are the first to confess\\nthat Here we are, and that is the utmost we can\\nsay when we undertake to settle the ultimate of ul-\\ntimates. Why we exist we do not fully know. How\\nthe world came to be, we know not we know only\\nRepresentative Men.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0013.jp2"}, "14": {"fulltext": "2 Introduction\\nwhat evolution has told us concerning its later his-\\ntory. We have theories, but they are only theories,\\nand a new hypothesis is no sooner propounded than\\nfatally serious objections are raised.\\nWe know that the universe is a law-governed\\nsystem, and science has advanced wonderfully since\\nEmerson declared life to be still enigmatical. We\\nlong ago learned that every effect has a cause, and\\nreason assures us that anterior to all causes must be\\nthe Uncaused, since something could not have\\nsprung from nothing. But why the Uncaused\\nshould have manifested itself if indeed the world\\never had a beginning we do not know. All we\\ncan say is, that it is probably its nature to manifest\\nitself. Why the Uncaused should exist with such\\na nature is no less a mystery. We may say it was a\\nnecessity, but that is concealing ignorance behind\\na word. Our sincerest statement is simply, the uni-\\nverse exists and we live in it. If we had a begin-\\nning, it is lost in the dim lights and shades of our\\nobscurest dream memories, and no attempt to recall\\nour history has thus far led to the discovery of what\\nwe most eagerly long to know.\\nHowever, we are here. It is a delight to live and\\nto try to solve the mystery. It is endlessly amusing\\nto listen to those who believe they have solved it,\\nand are eager to describe God and rehearse all his\\nmotives. It is a far greater delight, having confessed\\nour ignorance, to settle down to the wisest occupa-\\ntion in life, namely, to cultivate ourselves to the\\nfull, that we may learn what may be made out of life", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0014.jp2"}, "15": {"fulltext": "Introduction 3\\nthrough the pursuit of truth, virtue, beauty, and the\\nservice of our fellowmen.\\nAfter all, it would be annoyingly prosaic to solve\\nthe mystery. It would be stultifying to become\\nperfect, to walk the golden streets day after day and\\nfind no change. The zest of pursuit, the novelty of\\never-mutative days and months and years keeps the\\nmind perpetually young. Life can never become a\\nburden to those who, in all the freshness and en-\\nthusiasm of healthy thought, awaken each morning\\nto look out upon another day, eager to know what\\nnew mystery it holds. For a mind alert and active,\\nlife could not be better constituted than it is. The\\ngreater the enigma the better, if only it be so great\\nthat it can never be solved.\\nLife, therefore, is through and through an experi-\\nment, and we the experimenters seek to make of it\\nwhat we can, always remembering that what we\\nmake to-day may be outdone or discarded by what\\nwe make to-morrow. For no one knows what man\\nis yet to be, how he is to live, and what powers are\\nto be his possibly on other planets. Every ideal\\nis relative to the condition of mind of the seer who\\nproclaims it. What is called the Absolute is a\\npleasing conceit of speculative fancy. Forward is\\nthe only ultimate word. Every new summit is sure\\nto reveal a novel and enticing landscape beyond.\\nIt would seem as though we might sometime\\ncomplete the circuit. Then what Drearily repeat\\nit No, then were the universe a deceit indeed,\\nand only a machine after all. Rather say that two", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0015.jp2"}, "16": {"fulltext": "4 Introduction\\nidentically similar situations never occur. The\\nnovelty, the surprise sometimes even outbalances\\nthe familiar, the known. Every circumstance is a\\nnew combination. To the end, and that means\\nthat there is no end, life for the wide-awake soul is\\nan experiment, and at any time new factors are\\nlikely to be discovered in our problem.\\nThis being so, it is wisdom to adjust ourselves at\\nthe beginning, and make up our minds that educa-\\ntion will never cease. It is impossible nowadays\\nto prepare for a science or profession, and\\nthereby become masters of all that is known. Even\\nEuclid s geometry, the authority for ages, now has\\na rival in the field.\\nOnce adopted, the attitude of constant readjust-\\nment is far from unpleasant. It is a healthy state\\nof mind, this holding of all problems in solution.\\nIt immediately lifts one above time and place and\\nthe mind grows young with the ages. It does away\\nwith all the dogmatism, conceit, intolerance, and\\nintellectual aristocracy which have encumbered\\nhuman progress. It insists upon entire democracy\\nof spirit, and the newest experimenter is welcomed\\nas at any time likely to upset our profoundest\\ntheories. What a reformation this attitude would\\nmake if it were universal the mind can hardly con-\\nceive, since so few have as yet attained it.\\nOf course the critic will immediately declare that\\nthis is a very extreme point of view, that there really\\nis nothing new under the sun, and all this talk\\nabout readjustment is uncalled for. The disciple", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0016.jp2"}, "17": {"fulltext": "Introduction 5\\nof progress is at once prepared to meet this objec-\\ntion by admitting that what is truest is old, and\\nthat the new always supplements and assimilates\\nthe old. But the critic s attitude is not the state\\nof mind of the one who most keenly appreciates the\\nspirit of his age. One would not think of going to\\nhim for instruction. Even the old must be studied\\nin new form, and it is not the conservative who\\nteaches that. Let us rather follow those who err on\\nthe other side, and hereafter devote more of our\\ntime to the cultivation of the spirit of progress than\\nto the preservation of what is hoary and reverend.\\nIf the reader accepts this point of view as applied\\nto education, he will probably follow the clue even\\nunto immortality. For if anything be experimental,\\nit is the future life. This statement does not imply\\nthat the existence of a future life is in doubt, for\\nthere is abundant moral and spiritual evidence for\\nimmortality; but that each soul will enter the\\nfuture as into the most enticingly novel experiment.\\nIt is only one step more to the premise that the\\nuniverse itself is an experiment it is given us by\\nthe Father to see w^hat development it will produce\\nin us. Not that the universe is in any sense chaotic\\nor inharmonious. Not that its continued existence\\nis at all uncertain, or its goodness at all problem-\\natical. So far as its law-governed, wonderfully\\nexact, wisely adapted, and nobly beautiful system\\nis concerned, the universe is no experiment it is far\\nfrom being an enigma. Mathematically and uni-\\nversally it may be depended upon to return action", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0017.jp2"}, "18": {"fulltext": "6 Introduction\\nfor action. But each man learns its laws experi-\\nmentally, and no man as yet knows all of these.\\nFor each it is also an experiment because certain of\\nits materials are plastic. For each it is virtually\\nwhat each man s enlightenment makes it. Thus\\nthe experiment enlarges as the soul unfolds. Mean-\\nwhile the Father watches, and, watching, unifies\\nthe contributions of finite souls, not into the form\\nof hard-and-fast fatalism, but into the plastic life\\nwhich for ever makes anew for organic perfection.\\nThe eternal beauty presides over the becoming as\\nwell as over the remaining. Ever the Spirit whis-\\npers its word of promise as, pausing, it perennially\\npasses onward, onward and upward for ever. The\\ngreat secret of life is to feel that passing touch, to\\nreveal its beauty to men. Words fail, yet suggest\\nthe indescribable. The Spirit will see to it that\\nsometime all shall know the grandeurs and beauties,\\nthe peace and tenderness of that progressive vision.\\nThus, for better or worse, our point of view is\\nprogressive, and the reader may expect it to shift\\neven while he turns from chapter to chapter. For\\nthere is no consistency possible to the growing mind,\\nexcept harmony with the inner Spirit as it wells\\nafresh into the inspirations of the new moment.\\nForms come and go. Terms, methods, and systems\\nhave their day. It is the Spirit that abides, and\\nthe Spirit dwells ever in the advancing life. It may\\nagain and again declare the same message, but what\\nit reveals to-day is of supreme worth, not what it\\nmanifested in the past. For the gospel of the past", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0018.jp2"}, "19": {"fulltext": "Introduction 7\\nis true to-day only in so far as it bears the new em-\\nphasis of our time. Each day may reveal the same\\ngreat laws and teach the same great lesson. But\\nits meaning is apprehended in its fullest sense only\\nwhen interpreted in the light of the new aspects\\nwhich the progressive chemistry of our experiment\\nreveals ever crystallising, yet ever surprising the\\nobserver with new combinations.\\nLest the reader fear that our point of view be\\nfounded on quicksand, let us, however, supplement\\nwhat at one time threatened to be mere agnosticism\\nby turning from the experimental or human side to\\na brief statement of the system by which, starting\\nwith existence as given, the universe is to be inter-\\npreted in this volume.\\n1. The fundamental principle is that within and\\nbehind all that comes and goes, all that appears so\\nenigmatical but is in deepest truth the product of\\nwisest foresight, the great All-Father exists, the\\nsupreme Spirit, eternal, omnipresent the immanent\\nsource of all life, all power, all beings and forms,\\nholding them, holding all experiments together as\\none harmonious system.\\n2. The second great principle is the existence of\\nthe human soul, or the real, permanent, spiritual\\nself in each of us, differing in each, in each having\\nsome spiritual meaning as related to the contests\\nand triumphs of our personal and social evolution.\\n3. The universe, visible and invisible, is the ex-\\npression or embodiment of Spirit, progressively re-\\nvealing itself as system, reason, beauty, unity in", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0019.jp2"}, "20": {"fulltext": "8 Introduction\\nvariety, activity, repose, involution and evolution,\\npower, peace, love, wisdom, the divine fatherhood\\nand motherhood.\\n4. Since Spirit is progressively revealed, human\\nlife is progressive and should be studied in the\\nmaking. It is comprehensible only in the light of\\nthe advancing whole.\\nThe soul is born in ignorance of these great facts\\nthat it may through individual experience, contrast,\\nexperiment, struggle, pain, victory over physical sen-\\nsation, and triumph over selfishness, through self-\\nknowledge, self-control, and self-help, not only learn\\nthe value of the spiritual life, but uplift its fellows,\\nand contribute to the glory and beauty of the\\nspiritual universe.\\nThus evil springs from selfishness, which in turn\\nis due to ignorance. Disease is disproportion, ugli-\\nness, neglect of the beautiful law of harmony which\\ndecrees that in no direction shall there be excess.\\nFreedom from pain, evil, and their consequences\\ncomes not merely through soundness of physical\\nlife, through self-enlightenment, self-control, and\\npoise, but through the dedication of self in all-round\\nadjustment to the promptings of the creative Spirit.\\n5. Within each of us there is a purposive instinct,\\na divine guidance, which, if faithfully followed, will\\nlead into all truth. But as man is many-sided,\\nphysical, intellectual, moral, social, and spiritual,\\nthe laws of all these sides must be obeyed. Each\\nprompting of the resident creative energy must be\\nunderstood on its own plane.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0020.jp2"}, "21": {"fulltext": "Introduction 9\\n6. The great lesson of life is harmonious adjust-\\nment to the immanent Spirit, unceasingly welling\\nup into manifestation as beauty of form and nobil-\\nity of life, guiding the soul in the development of\\noriginality of thought and strength of character,\\nthrough the power of love and the sense of duty.\\n7. The prime essential is therefore to awaken to\\nspiritual consciousness, to knowledge of the fact that\\neach of us is a social member of eternity in the re-\\npublic of the Spirit. For as all life is in reality\\nspiritual, and the soul is by birthright a master, all\\nconduct should be guided by the ideals of creative\\nactivity and spiritual service. Here and now, the\\nsoul dwells in an eternal spiritual world whence it\\nmay draw wisdom, life, and power at need. Here\\nand now, it may transcend the bondages of space\\nand time, so that death itself shall lose its ter-\\nrors, and all experiences shall be understood from\\nthe point of view of progressively higher and higher\\nplanes.\\nMan awakens to his full dignity as an individual\\nsoul only when thus viewing his life from the point\\nof view of the whole, when educating himself as an\\neternal, universal being. He is first of all a crea-\\ntive agent, building as no man ever built before.\\nThrough him the great universe reproduces itself\\nafresh, through him the All-Father beholds himself\\nanew.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0021.jp2"}, "22": {"fulltext": "CHAPTER I\\nTHE NEW POINT OF VIEW\\nThe consummate product of a world of evolution is the character\\nthat creates happiness, that is replete with dynamic possibilities of\\nfresh life and activity in directions for ever new. John Fiske.\\nTHE remarkable transition period in which we\\nlive is witnessing a noteworthy change of atti-\\ntude in regard to that persistently fascinating thing\\nwhich we call human life. Instead of the old com-\\nplaint at the existing order of things, a complaint\\nwhich uttered its dying word in Mr. Moody s last\\nsermon, Sin is the most real thing in the world,\\nthere is a growing belief, inspired by a sound phi-\\nlosophy of evolution, in the inherent goodness of\\nman, the glorious possibility that every characteris-\\ntic in man may sometime serve the Spirit. Instead\\nof the old theory of a divine providence and a\\ndisjointed world, torn asunder by a persistently\\nthreatening adversary, we now have as a practical\\nfaith the knowledge which modern science has so\\nlong and so nobly inculcated, the knowledge that\\nthe world-process is a unit. Formerly, the crying\\nquestion was, What shall we do to be saved Now,\\nthe problem is, Granted life, how may we make it\\nlO", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0022.jp2"}, "23": {"fulltext": "The New Point of View 1 1\\nbetter What is the meaning of life as it exists\\nto-day, and what may it become by co-operative\\nsocial and ethical activity\\nWould-be reformers still unsparingly condemn\\nthe present social order, it is true, and urge upon\\nus their artificial Utopian schemes. Many exceed-\\ningly earnest people spend their lives whetting dis-\\ncontent among the labouring classes. But every\\ndeeply thoughtful person now knows that all reform\\nbegins within and with the individual, and spreads,\\nthrough gradual evolution, out of to-day into to-\\nmorrow. Consequently, the progressive life of our\\ntime may be said to inspire those only who voice\\nthis new belief in the unity of the cosmos and the\\nsolidarity of the race.\\nAlthough this change of attitude is already so\\nmarked in its effect upon theology and upon methods\\nof reform, few people as yet realise its radical influ-\\nence upon the details of daily life. The majority\\nknow only that the old order is disappearing and\\nthat a new is coming, ushering in changes so great\\nthat no one is far-sighted enough to prophesy the\\nresult. It is well, then, before we consider the\\nspecific problems of this book, to examine this re-\\nformation in detail that is, so far as we are able to\\ndetect its scope and meaning.\\nMany causes are assignable for the growth of this\\nnew spirit. Some would no doubt attribute it to\\nthe spreading of what may be called the new de-\\nmocracy. In a sense, it is the direct outgrowth\\nof the principles of liberty and equality on which", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0023.jp2"}, "24": {"fulltext": "12 The New Point of View\\nthe American republic is founded. But, undoubt-\\nedly, the one factor without which all this de-\\nvelopment would have been impossible, is the rise\\nand wide-spread acceptance of the doctrine of evolu-\\ntion. Many secondary causes have played their\\npart, but it was the contributions of Darwin, Wal-\\nlace, Spencer, and their immediate predecessors\\nand followers in the scientific world, which furnished\\nthe new background on which these other issues\\ncould be displayed to advantage.\\nPhilosophy had long ago prepared the way for\\nbelief in the unity of the world-process: it was\\nmodern science which supplied the evidence or\\nproof, by showing that all forces are so many di-\\nverse forms of one ultimate energy. The evidence\\nonce at hand, philosophers could place it in its true\\nlight, could carry out their doctrine more in detail\\nand, beginning where science paused, show what\\nthis one energy is, how the whole great scheme of\\ndivine self-manifestation is realised in the wonder-\\nful processes which science had so graphically\\ndescribed.\\nThe cosmic process accepted as a unit, the second\\ngreat advance was made through the discovery of\\nthe evolutionary origin of evil. What had before\\nbeen either an absolute mystery, or the subject to\\nwhich theology claimed exclusive right, now began\\nto be very clear and to become generally under-\\nstood. For when man s kinship with and indebted-\\nness to the lower animals was established, it at once\\nbecame evident whence came those tendencies and", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0024.jp2"}, "25": {"fulltext": "The New Point of View 13\\npowers which had heretofore been deemed the out-\\ngrowths and penalties of original sin.\\nThe origin of evil accounted for, it was an easy\\nstep to the conclusion that, if the race is a unit,\\nmaking for perfection, every faculty and power of\\nman may be turned to good. Therefore, instead of\\ncondemning man s lower nature and calling it bad,\\nit henceforth became simply the lower as contrasted\\nwith the higher, not in itself evil, but simply unde-\\nveloped. Thus was swept away the very foundation\\non which the entire orthodox theological structure\\nrested. And although many people do not yet real-\\nise it, there was not the slightest reason left for belief\\nin either the fall of man or a propitiatory saviour.\\nThus Jehovah was left without an occupation.\\nHis ofifice of miraculous creator had been taken from\\nhim by the discovery that the universe is eternal,\\nand all new genera and species the product of un-\\ntold ages of evolution. And now he was deprived\\nof his right not only as an interfering providence,\\nbut as an angry father whose son must be slain in\\norder to assuage the terrible power of his burning\\nwrath.\\nBut what a marvellously warm, loving, tender\\nsubstitute modern science, with the help of philo-\\nsophy, has provided Life is now known to be a\\nunit because all its processes and forces reveal one\\nimmanent, omnipresent Spirit, ever manifesting\\nwisdom, love, power, through the infinitely beauti-\\nful system in which he perpetually resides. It is\\nsafe to say that never in the history of thought has", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0025.jp2"}, "26": {"fulltext": "14 The New Point of View\\nany revelation equalled in depth and grandeur this\\ndiscovery of the immanent God, whose presence\\nmodern science has declared. Few people in our\\nday will realise the stupendous importance of this\\ngreat revelation.\\nIt has followed as a natural consequence of these\\nnew beliefs that, as the old pessimism disappeared\\nand a sound meliorism took its place, all emphasis\\nshould be placed on the good, the ideal, or positive\\nside, that the constructive spirit should displace\\nthe old intolerance and despair. The new attitude\\ntowards the world means implicit faith in the world,\\nbelief in men, hope for every darksome problem\\nand for every crying issue. Hence our modern\\nphilanthropy, and the better part of what is called\\nsocialism, is the logical consequence of this determ-\\nination to help man, instead of trying to save him\\n(in case he chooses to accept your creed). The\\nlarger sympathy of the age very beautifully voices\\nthis faith in the integrity of the race, and the earn-\\nest zeal which once spent itself in anxious prayers\\nfor the lost has now become the practical endeavour\\nwhich prompts the new democracy.\\nThere are social problems enough to be solved to\\nemploy all the energy of these earnest men and\\nwomen who are trying to make life better. There\\nis even more demand for conscientious zeal, for we\\nnow know the magnitude of our problem. But we\\nalso know the law which governs all reform, and so\\nwe can calmly and patiently adjust ourselves in\\nconformity with the methods of evolution.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0026.jp2"}, "27": {"fulltext": "The New Point of View 15\\nAgain, there is boundless inspiration in the\\nmodern belief in the dignity and worth of the in-\\ndividual. This faith in the right of every human\\nsoul to exist is an indissoluble part of the new be-\\nlief in society as a democratic organism. We all\\nknow nowadays that, however the social problem is\\nsolved, it must take equal account of the individual\\nas such and the individual as member of a social\\nwhole. Each man must have every possible oppor-\\ntunity to make what he can of himself, yet each is\\nexpected to contribute his share to the general de-\\nvelopment. Thus the individual is not the pitiable\\npersonage who might possibly have a chance under\\nthe old regime in case his sins were forgiven. He\\nhas the right to hold his head up and be a man in\\nhis own sphere. He is regarded as through and\\nthrough free, that is, potentially, and as capa-\\nble of mastering any unfavourable circumstance in\\nwhich he may be placed.\\nThis belief in individual freedom is, of course,\\nmuch older than the modern doctrine of evolution.\\nIt began far back in the Middle Ages when the\\ndoctrines of Abelard, and others who believed in\\nthe rights of individual reason, spread in France and\\nItaly and, combining with the spirit of the Renais-\\nsance, prepared the way for the Protestant Reform-\\nation. Without this great movement and the reform\\ninstituted by Martin Luther and his contemporaries,\\nthe great scientific development of our century would\\nhave been impossible. For it was not until man\\nwas free to think for himself that the remarkable", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0027.jp2"}, "28": {"fulltext": "1 6 The New Point of View\\nreaction from theology changed the balance of\\npower from the authority of the Church to the\\nauthority of natural law. Yet it was not until this\\nindividualistic growth began to take the particular\\nshape which Darwin and Spencer gave it that the\\nchange of attitude became complete.\\nHe who understands the new point of view must\\nfollow the guidance of the historical spirit, for the\\nchange is intelligible only in the light of all the\\ncauses which produced it, although coming to a\\nclimax with the acceptance of the doctrine of evolu-\\ntion. And he who would intelligently choose his\\nplace in this great modern movement must take\\ninto account these its many sides, already briefly\\nsuggested. The new movement is both a new in-\\ndividualism and a new democracy, an entirely dif-\\nferent idea of God and salvation, and a thoroughly\\naltered conception of the oneness of life. The re-\\naction began not only with the revolt of reason, but\\nwith the struggle between the popes and the states\\nfor supremacy. The ancient theological hierarchy\\nwas gradually overthrown, and the impetus then\\ngiven did not cease until the world became not a\\npapal but a secular unit, not a theological but a\\nscientific scheme. And now, in these modern days,\\nwhen everyone is becoming free in all respects, we\\nlook back upon the impressive ages wherein man\\nstruggled for the freedom we now enjoy, with pro-\\nfound satisfaction that at last we are unifying in one\\ngreat system of evolutionary idealism all that was\\nnoble, all that was sacred, all that was true, in each", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0028.jp2"}, "29": {"fulltext": "The New Point of View 17\\nof these branches of knowledge which separated\\nthemselves from the parent theological unity.\\nThus the new point of view is synthetic in a sense\\nwhich no one will fully appreciate until society shall\\nhave advanced a few stages further. Then mankind\\nwill awaken to knowledge of the fact that there is a\\nprofound harmony not only between the processes\\nof natural evolution, the activities of individual and\\nsocial life, but between all these phases of develop-\\nment and that which we call the spiritual, that in\\nreality the entire process is spiritual. Until then\\nthere is every reason to specialise in each of these\\ndepartments, so that physical, individual, ethical,\\nsocial, and religious evolution may be carried to the\\nfull, unconsciously contributing while seeming to\\nbe struggling for separate existence to the coming\\nunity in the higher social state of the Spirit, in\\nwhich all hostile differences shall be dissolved.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0029.jp2"}, "30": {"fulltext": "CHAPTER II\\nEDUCATIONAL IDEALS\\nEducation consists in leading man, as a thinking, intelligent being,\\ngrowing into self-consciousness, to a pure and unsullied, conscious,\\nand free representation of the inner law of divine unity. Froebel.\\nWITH every new discovery made by the human\\nmind a need is felt for the reconstruction\\nof our terminology and the rewriting of our text-\\nbooks. The great discoveries of Galileo, Coperni-\\ncus, and Newton, of Columbus and the navigators\\nwho succeeded him, are instances in point. This\\nwas pre-eminently the case with the publication and\\nwide-spread acceptance of the doctrine of evolution\\nwhose profound influence we have considered in the\\nforegoing chapter. Indeed, the acceptance of this\\ndoctrine meant so much that histories, scientific\\nworks, and philosophical text-books written pre-\\nvious to the development of the new historical\\nspirit are almost of no value except as curiosities.\\nAnd the time will come when every treatise on\\ntheology or religion will be out of date unless it be\\nrewritten in the light of the latest researches in\\ncomparative religion and the higher or historical\\ncriticism.\\nIn these modern days of unprecedented interest\\n18", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0030.jp2"}, "31": {"fulltext": "Educational Ideals 19\\nand development, when new discoveries are made\\nmore rapidly than even the scholar can take cognis-\\nance of them, there is special need for the re-\\nconstruction of all theories of education. Many\\nimportant discoveries have been made of which\\neducation has not taken proper account. This is\\ndue to the fact that the world in general has not\\ngiven these discoveries the recognition which they\\ndeserve, and because education is still largely in\\nsubjection to influences which have not yet re-\\nsponded to the most advanced thought of our time.\\nI refer not merely to the contributions of evolu-\\ntion, as already considered, but to discoveries in\\nregard to the higher or spiritual nature of man,\\nstudies which, because of their deep significance,\\ndemand a reformation in many of our standards.\\nHistorically speaking, these discoveries, like those of\\nscientific evolutionists, are not wholly new. They\\ndate far back to ancient India; they were made\\nand remade in Palestine there have been seers in\\nall ages and in all civilised lands who understood\\ntheir transcendent importance. But it has remained\\nfor our own age to realise the practical value of these\\ngreat revelations, and to place them on a basis\\nwhere, in connection with the philosophy of evolu-\\ntion, they may become potent factors in all future\\neducation.\\nWhat these discoveries are we shall consider from\\nchapter to chapter, since they will appear in our dis-\\ncussion in their proper places as practical factors in\\ndaily life. Suffice it at this point that in general", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0031.jp2"}, "32": {"fulltext": "20 Educational Ideals\\nthey relate to the soul as the highest centre of all\\nevolution, the home of individuality and the fund-\\namental reality in all thought, our life in mind, our\\nclosest communion with each other. These dis-\\ncoveries therefore bear an intimate relation to the\\ngreat doctrine of the immanent Spirit. They are\\ncandidates for a yet higher point of view than that\\nof mere evolution, namely, the attempt to trace\\nevolution to its source in that spiritual involution\\nwhich is the very life and cause of the stupendous\\nvariety of the visible world.\\nFrom the point of view of the soul, studied in re-\\nlation to the immanent Spirit, the chief function of\\nlife is spiritual creativeness. The soul is part and\\nparcel of the process of creation. It is potentially\\nmaster of forces and tendencies which, seen from\\nthe lower point of view, limit and imprison us on\\nevery side. Its function is therefore in marked\\ncontrast to the part assigned it by conventional\\neducation.\\nCurrent education exists largely for the training\\nof the intellect. The standards are intellectual, the\\nmethods are the results of ages of intellectual evolu-\\ntion. Without these methods our universities could\\nnot exist. Surely no one who understands the hu-\\nman mind doubts the wisdom of this. We must\\nhave training, discipline, accuracy, system, if we\\nare to have education in the highest sense. Nature\\nis a system. Human society is a law-governed or-\\nganism. The entire universe is regulated by law.\\nWe must therefore have trained minds to interpret", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0032.jp2"}, "33": {"fulltext": "Educational Ideals 21\\nthat law. There is nothing more deplorable in cer-\\ntain kinds of so-called spiritual doctrine than vague-\\nness, mysticism, disloyalty to fact. We need more\\nand more those who appreciate what a fact is, who\\nknow how to state it, free from the preconceptions,\\nprejudices, and inclinations which so often warp and\\ndistort. One of the greatest needs of this or any\\nage is the thinker, he who understands the laws of\\nthe universe as revealed in history, in nature, and\\nin human society who is capable of working out\\nlife s problems, aided but not hampered by books\\nand men.\\nYet, when all this has been said, there remains\\nthe danger, and it has always been a threatening\\none, that the higher nature may be crowded out by\\nthe intellect. By the higher nature I mean our\\nfinest feelings, our intuitions, insights, inspirations,\\nspiritual faculties, the love of all that is noblest,\\nand the contemplative life, or worship, of the soul.\\nEvery mind in which the scientific interest is strong,\\nand the higher nature strong, too, finds it necessary\\nto be watchful lest analysis intrude on the sacred\\ndomain of insight, and, rudely treading there, de-\\nclare that there is no holy ground which science\\nshall not call her own.\\nI venture to lay down the proposition that educa-\\ntion can fulfil its highest purpose only by promoting\\nto the front rank this same neglected higher nature,\\nby insisting that spirit shall be first and form second-\\nary, that the inspirations of the intuitive faculty are\\nour most important sources of knowledge, our surest", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0033.jp2"}, "34": {"fulltext": "22 Educational Ideals\\nguides to truth. The reasons for affirming this pro-\\nposition will become clear by a consideration of the\\naims and possibilities of education.\\nSince education is to fit man to live, that is, to\\ntrain him to be an all-round being, not merely prac-\\ntical but beautiful, not only individual but social, a\\nthinker, a worker, and a master, its true basis is\\npractical knowledge of the art of life; it must not\\nbe separated from life. And life in its fullest sense\\nis not merely physical and intellectual, but spiritual\\nit springs from the invisible Reality or Spirit behind\\nall evolution, and is complete only through the reali-\\nsation of the spiritual ideal.\\nWithout stopping at this point to examine the\\nreasons for this statement, and without attempting\\nto justify the adoption of the criterion of spiritual\\ncreativeness as the supreme test, let us simply\\nenounce it as the broadest ideal, that the aim of\\neducation is the creative expression of the God or\\nSpirit in us through individuality. If life is ultim-\\nately spiritual, if it manifests the Spirit, it is this\\nideal which alone gives to education the central\\nprinciple, the unity which it must possess in order\\nto be consistently progressive from infancy to so-\\ncalled old age. Fundamentally speaking, the de-\\nvelopment of the spiritual individual must ever be\\nof more consequence than the development of the\\nscholar or the training of the merchant. For the\\nscholar is essentially the man of learning, the mer-\\nchant is merely practical, while the spiritual in-\\ndividual is the man of life in its fullest, broadest", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0034.jp2"}, "35": {"fulltext": "Educational Ideals 23\\nsense he who not only teaches men how to think,\\nand how to earn their daily bread, but who shows\\nthem how to find and to manifest that Spirit to\\nwhose living presence we owe all that we are.\\nThus broadly considered, education is the art of\\nexpression, the expression of the highest that is in\\nus through all-sided development. Its ends are to\\nteach men the laws of the universe, both visible and\\ninvisible to teach men how to reason to show\\nthem how to meet the strenuous life to make clear\\nthe supremacy of the soul over circumstance; to\\nattain the highest ideals of art, poetry, music,\\nbeauty; and, highest of all, to develop sympathy,\\nto teach unselfishness, the value and power of serv-\\nice. The educated man is he who is best fitted to\\nserve his fellows, he who dedicates his life to the\\nhighest ideals of brotherhood.\\nAll these ideals are fundamentally traceable to\\nthe great fact that each soul is a unique individual,\\na fresh experiment. Each bears a personal relation\\nto the Father. Each has its particular message\\nfrom God to man. Each has its own problem to\\nsolve.\\nConsequently, the history of the individual liberty\\nfor which our ancestors so long struggled is the\\nrecord of the soul s evolution inspired by this di-\\nvine ideal. The freedom of the soul is attained as\\nrapidly as the conditions of natural, social, and in-\\ntellectual evolution permit, until that time when,\\nconscious of its real part in life, the soul begins to\\ncommand its own circumstances. The individual", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0035.jp2"}, "36": {"fulltext": "24 Educational Ideals\\nconsciousness, understood, furnishes the data for\\nthe solution of the particular educational problem,\\nand therefore gives the opportunity for the expres-\\nsion of the particular divine message. The entire\\nindividual experience, from the dawn of self-con-\\nsciousness through the school and college years,\\nbusiness and social life, the struggles with self, and\\nthe problems of the home, of marriage, and of one s\\nlife-work, is the education of the soul, the contest\\nof the soul in its search for freedom and perfection.\\nAll the trials and tribulations, the obstacles and\\nhardships, the struggle for health and the earnest\\nendeavours for success, are parts of one spiritual\\nprocess which includes every day and hour of life.\\nThere is nothing which is not educational. To him\\nwho understands its laws, every experience, small or\\ngreat, is an opportunity for the triumph of the soul.\\nI do not mean that this ideal is necessarily to be\\ntalked about from the start, it cannot in its full\\nsense be explained to the child for it is profound,\\nall-inclusive, universal, and is to be fully grasped\\nonly after much thought and experience, but that\\nit is to be the implied ideal in every day and hour\\nof the teacher s life, in the attitude of everyone\\nnot merely toward the child, but toward the man.\\nIn the home and in the schoolroom, it should mat-\\nter more whether love rules, whether there is pa-\\ntience and mutual helpfulness, than whether mere\\nlearning is acquired. All learning is to be subordi-\\nnate to the learner, all vocations are to be subor-\\ndinate to the man. First we must have men of", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0036.jp2"}, "37": {"fulltext": "Educational Ideals 25\\ncharacter, pure, strong, and true. And this ideal\\nmust never be lost sight of; we must never forget\\nthat we are primarily dealing with souls.\\nMan, whatever else he may be, says Professor\\nJames, in his admirable book, Talks to Teachers on\\nPsychology and to Students on some of Life s Ideals,^\\nis primarily a practical being, whose mind is given\\nhim to aid in adapting him to this world s life.\\nTaking account, then, of the fact that conduct is\\nthree fourths of life, man s spiritual education\\nmust aim first of all at the production of men and\\nwomen of action, those who, instead of leading a\\nlife of good intentions, show by what they do that\\nthey really believe in the Spirit. For our ideal is\\nnot the production of dreamers, vague theorisers,\\nand visionary skeletons. It means that man shall\\nnot be less but more practical than the common-\\nsense men of affairs of our time. It means the ele-\\nvation of conduct to its true place, that is, it must\\nspring from the highest centre within.\\nFor it is clear that education is incomplete unless\\nit enables a man to meet all the practical demands\\nof life. Education means not merely self-expres-\\nsion, but self-knowledge, and the progressive ap-\\nplication of this knowledge to conduct. The\\neducated man is the man of resources, and we pro-\\npose to add to these. The educated man is he\\nwhose trained mind, his ready perceptions, and his\\nrepose, enable him to adapt himself to any situation\\nrn life, whether in relation to nature, to society, or\\n^ew York Henry Holt Co., 1899.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0037.jp2"}, "38": {"fulltext": "26 Educational Ideals\\nthe struggles of his own interior evolution. He is\\nthe man who understands and controls his forces.\\nAnd this means everything, from physical impulse\\nto spiritual inspiration.\\nWe must reiterate and emphasise the fact that\\neducation is for the whole of life. It is to prepare\\none to live in the fullest, noblest sense. The de-\\nsideratum is the evolution of the ideal man, the\\nman of power, physically strong, intellectually mas-\\nterful, morally sound, and socially complete. He is\\nto represent the universe from an individual point of\\nview. He is to seize upon some aspect of life and\\nexpress it as no man has expressed it before to\\nwrite about it, to paint it, to understand its laws,\\nreveal its beauty, or turn it to practical account for\\nthe benefit of humanity.\\nIt is evident that an entire philosophy of human\\nnature and the universe is involved in this educa-\\ntional ideal. We must understand the philosophy\\nbefore we can intelligently apply the ideal.\\nWhat is the central purpose of life, so far as our\\nlimited knowledge permits us to define it From\\nthe divine point of view, it is evidently the mani-\\nfestation through evolution, order and degree, genus\\nand species, in one universe or system, of power,\\nform, beauty, life, love. There are as many distinct\\nideals as there are kinds of beings and things in the\\nworld of evolution. There are ideals of physical\\norganisation and form, ideals of mental life and\\ncharacter. Man, the epitome of all beings, evi-\\ndently stands in a measure for all these ideals,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0038.jp2"}, "39": {"fulltext": "Educational Ideals 27\\nalthough many physical ideals attain a higher de-\\ngree of perfection among the lower animals. Yet\\nhe is, without doubt, to be judged by the highest\\nthat is in him, always reserving a large sphere for\\nfuture ideals and possibilities as yet unknown to the\\nwisest of men.\\nIf man is an immortal spirit, he is to be truly\\nunderstood only from the point of view of his eter-\\nnally progressive soul-life. It is not primarily for\\nthe body that he lives, not as a financier or states-\\nman that he is to be permanently known, but as a\\nsoul.\\nThat this is not yet fully the ideal even of the new\\neducation is evident from the fact that so much\\nstress is still laid on mere acquirement. But, if this\\nhigh ideal is to be realised, soul-knowledge must be\\nheld in greater esteem than knowledge of books.\\nThis is a familiar thought to exponents of the new\\neducation. But I mean far more than is ordinarily\\nunderstood by self- or soul-knowledge.\\nThe term self, as used in the psychologies and\\ntreatises on education now in vogue, refers to the\\nmind in its association with the brain; that is, as\\nfeeling, thought, will. It is a sort of abstract self,\\nand is studied apart from the vital problems of daily\\nliving.\\nThe larger knowledge of self of which I speak\\ngrows out of concrete experience, contests with ill-\\nhealth, sorrow, and suffering. It includes the re-\\nsults of psychical research, the therapeutic value of\\nthought, the power of hope, and a practical idealistic", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0039.jp2"}, "40": {"fulltext": "28 Educational Ideals\\nphilosophy. It gives great prominence to the study\\nand development of the subconscious mind as a\\npotent factor in spiritual education, and, as already\\nsuggested, is deeply concerned with the soul as a\\ncreative agent, an inspired organ of the divine\\nnature, likely to improve upon even the highest\\nideals of present-day existence.\\nIn order to pursue the educational ideal from this\\npoint of view, there must obviously be a radical re-\\nform in our school system. If poise, soul-culture,\\nand spiritual service are of supreme worth, we must\\nput an end to all forcing, rushing, and cramming.\\nThere must be moderation, equanimity in all things.\\nThere must be times for silence, meditation, and\\ninner rest. The daily life must be so arranged that\\nthere shall be opportunity for the spontaneous de-\\nliverances of the subconscious mind. That which\\nprofits the soul must be held in higher repute than\\nthat which stimulates the proud intellect or adds\\nmoney to one s purse.\\nObviously, too, the teacher must add a new ac-\\nquirement. He must set the example of spiritual\\nrepose, self-control, and patience. He must teach\\nmore by what he is than by what he says. He\\nshould inspire in his pupils a love for that which\\ndoes not perish. To do this, he must have time\\nand, in order to have time, he must have fewer sub-\\njects to teach. This means that the pressure system,\\nunder which the boy is compelled to prepare on a\\ncertain number of subjects in a given length of time,\\nmust give way to ideals of beauty and art, which", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0040.jp2"}, "41": {"fulltext": "Educational Ideals 29\\ninsist first of all that everything shall be done well,\\nthat one s work shall be a finished performance.\\nThis educational method, of course, means that\\nthe reform must begin at the root of American\\nnervousness and rush. Equanimity must become\\nhereditary. Children must be born on a higher\\nplane, from spiritual rather than from physical mo-\\ntives. Our boys and girls must be better equipped\\nfrom the start, and from infancy to maturity be\\ninstructed in accordance with the spiritual ideal.\\nThe higher education, therefore, begins long be-\\nfore the birth of the child. The parents must first\\nrid the mind of the old theology, the old fear and\\npessimism, then devote their lives to the new ideals\\nnow so widely accepted, which we have considered\\nin the foregoing chapter the belief in the inherent\\ngoodness of men, salvation through character, and\\nalso the ideal of the attainment of perfect health\\nthrough beauty of thought, righteousness of life,\\nand spiritual self-understanding.\\nPrenatal influence, therefore, has much to do with\\nthe future education of the child. The mother\\nshould live as far as possible in an atmosphere of\\nidealism, of hope, of practical optimism. Her\\nthoughts should be centred upon the broadly in-\\nclusive spiritual ideal. Her home should be the\\nmeeting-place of all that is ennobling. It should\\nbe a house of peace, of moderation, of love, so that\\nthe strongest desire implanted upon the growing\\norganism shall be for the fruits of the Spirit. If the\\nchild is brought forth in love, not in passion, in", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0041.jp2"}, "42": {"fulltext": "30 Educational Ideals\\npeace, not in excitement, its education will proceed\\nfar more easily and in due time it will attain a high\\nlevel in its contests with conventional life.\\nSpiritual education is, therefore, universal educa-\\ntion. It applies to every detail, to every plane of\\nlife. It fits man to adjust himself to and under-\\nstand the entire universe, to become truly universal.\\nCurrent education falls short of this because its\\nideals are not high enough, because it has not yet\\nmade use of the recent discoveries concerning the\\nsubconscious mind, prenatal influence, and the power\\nof thought on the body.\\nThat the reformation of our educational methods\\nis a difficult task is at once admitted. Much preju-\\ndice will be encountered, and conventionality will\\nassert its might. It will be some time yet before\\nthere are teachers competent to teach this highest\\neducation. But simply to formulate the ideal is to\\nmake a beginning. The ideal will grow in power\\neach time it is considered, and in due course we\\nshall have schools specially adapted for the training\\nof those who are to inculcate the spiritual ideal.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0042.jp2"}, "43": {"fulltext": "CHAPTER III\\nEQUANIMITY\\nWhen everything is in its right place within us, we ourselves are\\nin equilibrium with the whole work of God. Amiel s Journal.\\nA FEW years ago the president of a Western\\ncollege for women had occasion to visit the\\nwomen s colleges in the East, notably Bryn Mawr,\\nVassar, and Smith, and to make a comparative study\\nof the young women in these colleges. The natural\\nsupposition was that the health of the New England\\nyoung women was superior to that of the Pennsyl-\\nvania students. But, to her surprise, the observer\\nfound that the Pennsylvania young women were gen-\\nerally healthier and stronger. Further inquiry re-\\nvealed the fact that a large percentage of the students\\nin Bryn Mawr at that time were Quakers, or of Qua-\\nker descent. Here, then, was the reason. The serene\\nlife of the Friends resulted in greater health than\\nthe more robust life of bleak New England. No\\nbetter argument could be found in favour of serenity.\\nAn ounce of prevention is worth a pound of\\ncure and the question arises, Is it not better, on\\nthe whole, to live that kind of life which makes dis-\\nease impossible than to spend one s substance on\\n31", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0043.jp2"}, "44": {"fulltext": "32 Equanimity\\ndrugs and doctors If so, let us follow out this\\ngreat thought as essential to our ideal of many-\\nsided, therefore of sound education, and as an illus-\\ntration of some of the discoveries concerning the\\ninner life of man which we have considered in the\\nforegoing chapter. For we have laid it down as a\\nprime essential of the spiritual ideal in education\\nthat its exponents shall possess equanimity, or\\ninner poise.\\nIn the case of the Friends the results are doubt-\\nless largely spontaneous. It is the habit of their\\nlife to wait in silence, and they already possess as an\\nhereditary virtue that which so many are now seek-\\ning self-consciously. Is it possible to combine the\\nserenity of the Friends with the heightened activity\\nof a disciple of scientific evolution and the zealous\\nseeker after more and more spiritual truth\\nLet us first regard the problem from the lower\\npoint of view. What is the physiology of poise\\nCareful scientific investigation has revealed the\\ninteresting fact that the functions of the body are\\nmaintained through rhythmic action. If this\\nrhythm be interfered with, of course the normal\\nfunctioning of the organs is disturbed. Anything\\nwhich disturbs the sympathetic nervous system is\\nlikely to affect this natural rhythm. For example,\\nviolent emotion quickens the rhythmic action of the\\nheart. Anger causes the capillaries to contract.\\nFear reaches the very extremities.\\nSee The Abdominal Brain, by Byron Robinson. Clinic Pub-\\nlishing Co., Chicago.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0044.jp2"}, "45": {"fulltext": "Equanimity 33\\nIn general terms, any emotional excess tends to\\ndisturb the functions of the body. Passion leads\\nnaturally to the development of superfluous heat,\\nwhich must be thrown off through the general\\nsystem. An excessive amount of food put into the\\nstomach of course disturbs the natural rhythm of\\nthat organ. Excessive stirrings of the sex nature\\nare likely to result in disturbances of the throat or\\nin undue heating of the eyes and brain. The results\\nusually bear specific names, and the victim, ignorant\\nof the cause, supposes that he has caught an exter-\\nnal disease.\\nIt is obvious that many diseases are directly trace-\\nable to excess, to an abnormal amount of heat, over-\\neating, and the almost innumerable excesses which\\nspring from nervous hurry and tension. If man\\nreally wishes to put himself in a thoroughly sound\\ncondition, he must strike at the heart of all these\\ndifficulties by adopting as his absolute rule, Nothing\\nto excess.\\nYet physical excess is only one phase of the sub-\\nject. In order to understand the power of equan-\\nimity as a source of health, we must inquire more\\ndeeply into the nature of disease.\\nIn the past, man has been accustomed to regard\\ndisease as something which seized him from outside,\\nwhatever his inner condition. It has also been be-\\nlieved that medicine could of itself cure, even pre-\\nvent, nearly all diseases; despite the obvious fact\\nthat, so far as illness is due to excess, its permanent\\ncure is moderation and equanimity. But in these", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0045.jp2"}, "46": {"fulltext": "34 Equanimity-\\ndays of more sensitively organised men and women\\nmedicine has repeatedly failed, and man has begun\\nto think and to discover that disease is a disturbance\\nfrom within, and that if the organism is in good\\ncondition he need not fear disease. Thus wisdom\\nhas been brought more and more into play, and dis-\\nplaced drugs. For more depends on the way a man\\nconducts himself, upon his regulation of the forces\\nwithin him, than upon any external condition by\\nwhich he can possibly be surrounded.\\nThus when wisdom began to accomplish what\\ndrugs could not, man became sufficiently alive to\\nhis necessities to investigate the whole subject of\\nthe influence of mind upon the bodily organism.\\nThe question flashed over his mind, What is the\\ngreatest power in man, the physical, the intellectual,\\nor the spiritual Why is it that the mother s love\\nsometimes comes to the rescue and saves her child,\\nwhen the doctor declares that the child must die\\nWhy do people rise up and declare that they will\\nget well, when there is apparently no hope Why\\ndo the fearless sometimes go where contagious dis-\\neases are rampant, and come away unharmed And\\nwhy are superstitious people healed by faith in\\nsacred relics Surely, there is a principle here\\nand that which is wrought unconsciously might be\\naccomplished consciously by one who understands\\nthe laws of mind so man has reasoned.\\nFor the detailed account of such instances, see The Influence of\\nthe Mind on the Body, by D. H. Tuke, M.D. Philadelphia H. C.\\nLea, 1884..", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0046.jp2"}, "47": {"fulltext": "Equanimity 35\\nFollowing out this line of reasoning, if we consult\\nthe ablest physicians of the day, we are told that\\nmany kinds of disease are simulated and communi-\\ncated by fear, even when there are no physical con-\\nditions to give rise to the disease. We are informed\\nthat fear can not only kill, but cure (in cases where\\nnothing short of a fright will arouse a person) that\\nmany cures are wrought by medicines which have\\nno virtue whatever, bearing Latin names, and given\\nbecause the patient demanded something that faith\\nin the physician oftentimes has more to do with a\\ncure than any kind of treatment the doctor can ad-\\nminister; in fine, that the mind has far more influ-\\nence in the cause and cure of disease than any\\nphysician has yet been able to discover.\\nHave we not been mistaken, then, in attributing\\nso much power to germs, contagious atmospheres,\\nmedicines, and physical conditions What is it in\\nus which feels all our conditions, thinks about them,\\nbrings its beliefs and fears into play, anxiously\\nawaits the doctor s verdict, is swayed this way and\\nthat according as faith wavers or hope enters Is\\nit not the mind And what thinks, wills, and acts\\nthrough the mind, compelling it to change its be-\\nliefs, to cast off fear and the bondage of physical\\nsensation, declaring that it will be well It is the\\nsoul, the invisible man, the real power behind the\\nthrone in the majority of men still the slave to its\\nown subjects.\\nSurely, these physical features are not the man.\\nIt is not the body which feels. The soul expresses", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0047.jp2"}, "48": {"fulltext": "3^ Equanimity\\nitself through the body by means of the mind, or\\nconsciousness. It is the soul that acts, compelling\\nthe body to respond. It is the soul that possesses\\nthe intelligence. And the soul can be complete\\nmaster of its states of consciousness, and through\\nthem master of the body.\\nIn order, then, to understand the effect of the\\nmind upon the body, we must remember that the\\nsoul has the power to set the physical forces in mo-\\ntion, and either to keep them in equilibrium or start\\nthem into unwonted activity. One can, for example,\\narouse one s self from reverie, and instantly start the\\nbody in rapid motion toward the door and out over\\nthe fields at full speed. It is a mental decision, re-\\nsulting in volition and heightened brain activity,\\nwhich brings about this sudden change.\\nAgain, suppose one hears the news of a terrible\\naccident in which a dear friend may have been\\nkilled. The mind is at once thrown into a fever of\\nexcitement, followed by an emotional state which\\nrapidly extends throughout the body, increases the\\nbeating of the heart, changes the facial expression,\\nquickens the circulation, and causes a strained con-\\ndition of the nerves from which, unless one knows\\nhow to avoid it, there is likely to be a nervous re-\\naction.\\nThe instantaneous effect of anger illustrates still\\nmore forcibly the power of mind to translate its\\nemotions into physical changes. The rapid phys-\\nical response the reddened face, the contracted\\nmuscles, the clenched fists, and the blow which", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0048.jp2"}, "49": {"fulltext": "Equanimity 37\\nfollows, all result from the remarkable little thought\\nwhich swiftly gives its assent to the angry impulse.\\nThe whole organism must pay the penalty of that\\ndecisive word.\\nPhysiology assures us that with the slightest in-\\ncrease in the intensity of our emotions there is a\\nrush of blood to the head. Recent experiments\\nshow that there is a change in the amount of blood\\nflowing to the brain whenever the mind turns in a\\nmore active direction. Simply to turn from a book\\nin one s native tongue to the more difficult reading\\nof an unfamiliar passage in a foreign language for\\nexample, a passage in Homer is sufficient to cause\\nthis heightened blood-flow.^ If we were able to\\nobserve the effects, we should probably discover a\\nresponse in the entire organism in proportion as the\\nmental state varies from a mere passing thought to\\na violent emotion, such as great anger or sudden\\nfright.\\nBut it is well to repeat and emphasise what is a\\nfamiliar thought nowadays, that the emotional re-\\nsponse is equally effective in the opposite direction.\\nAs surely as hate contracts and depression draws\\none into self, so surely does love expand, while hope\\nlifts one above trouble. Everyone knows the effect\\nof the encouragement, good cheer, and love which\\nthe buoyant friend brings into a room where depres-\\nsion reigns. A healthy, energetic, optimistic mind\\nstrikes the keynote for an entire company. The\\nFear, Angelo Mosso, translated by E. Lough. Longmans,\\nGreen Co., 1896.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0049.jp2"}, "50": {"fulltext": "38 Equanimity\\ninfluence of an unsympathetic or hostile mind is very\\nquickly perceived, even when there is strong unison\\nof thought among all others who are present. Thus\\none might go on, accumulating fact after fact, to\\nshow that the mind not only exerts a powerful in-\\nfluence on the body, but on its fellow-minds, not\\nmerely in regard to health and disease, but in all de-\\npartments of human relationship. And we shall see\\nthat the spiritual atmosphere created by the mother\\nand the teacher is one of the most potent factors in\\neducation.\\nThe mind need not be swayed by emotion and\\npassion, it need not be the slave of fear or of physi-\\ncal sensation, if the soul comes to consciousness of\\nits power, and turns the thought into another chan-\\nnel. He who possesses sufficient self-control may\\nstop these trouble-bearing thoughts before they\\ngo forth to action. He can cultivate those\\nstates of mind which invite health, happiness,\\nand peace. He may make hope a fine art, trust\\na habit, and love a boon companion. And so,\\nlittle by little, the soul may not only master the\\nmind, but with equal success extend its dominion\\nto all parts of the body and keep it in perfect health\\nor equilibrium.\\nMuch of this may sound vague and impossible at\\nfirst. But put it to the test. Observe yourself;\\nand when fears, violent emotions, and painful sen-\\nsations arise, pause for a moment, gather your\\nforces, quiet the mind, and compel the rising activ-\\nities to subside.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0050.jp2"}, "51": {"fulltext": "Equanimity 39\\nIf an angry, excited man were to rush up to you,\\nurging you to join him in a venturesome under-\\ntaking, you would say: Let us be calm. Let us\\nquietly reason together. Proceed in the same way\\nwith yourself. First find the quiet centre within,\\nthen calmly reason. Do not permit your mind to\\ndwell upon the painful, the unpleasant, the selfish\\nthought. Let the higher self (the Christ) command\\nthe lower self: Peace, be still! I and my\\nFather are one, the higher self says. Think of\\nthat. Live in that. Rise above all that is distress-\\ning, in the strength and confidence of the Spirit, the\\ngreatest power in the world, the conqueror of the\\nflesh, the master of the mind.\\nBy this time, the reader is ready to leap to the\\nconclusion that we are advocating a merely mental\\ntheory of health and healing. Not at all. We are\\ncontending for a recognition of both the physical\\nand mental factors, for a sound mind in a sound\\nbody, a mind which draws upon its own resources\\nand acquires mastery over the body. It is only in\\nthis broad sense that the problem of health becomes\\npart of philosophical education, namely, through\\nthe lessons which pain may teach as a factor in self-\\ndevelopment and harmonious self-expression.\\nTake a test case. Two persons take a bicycle ride\\nand become very much heated. They sit down to\\nrest, and one of them takes cold the other ex-\\nperiences no inconvenience, although he lies down\\nupon the ground. The mental healer, defining\\ndisease as an error of mind, declares that one", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0051.jp2"}, "52": {"fulltext": "40 Equanimity\\nbelieved in taking cold, the other did not. Let\\nus compare the lives of these two people.\\nOne has lived the conventional life, and has re-\\ngarded disease as something which everyone is\\nlikely to catch. Consequently, he has had little\\nventilation in his room at night, has been afraid of\\ndraughts of air, afraid of the dampness in the air\\nand the ground, afraid to go out in winter without\\nan overcoat or in summer without a hat, and so on\\nthe enumeration would fill pages. When winter\\nunderclothing has once been put on, he has not\\ndared to take it off until late in May. He has taken\\nmedicine to purify his blood. And he has\\nalways gratified his senses.\\nThe other has lived a natural life, has been much\\nin the open air, and is at home in all kinds of\\nweather. He enjoys an east wind. He is relaxed\\nand happy on a hot day. His windows are wide\\nopen at night, in summer, fall, spring, and winter.\\nHe can change from thick to thin underclothing\\nin midwinter without inconvenience. He wears an\\novercoat or not as he chooses. He eats pure food\\nwhen he is hungry, and enjoys it; has never taken\\nmedicine; does not smoke or drink; he leads a pure\\nlife.\\nNow is it the belief or the mode of hfe which is\\nresponsible for the immunity from disease in the\\none case and the constant slavery to it in the other\\nIf the conventional man becomes a convert to the\\nmental-healing doctrine to-day, will he escape all\\ndisease to-morrow Or does his belief profit him", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0052.jp2"}, "53": {"fulltext": "Equanimity 4^\\nin so far as, year by year, he acquires the habits of\\nthe man who is in harmony with nature\\nTo be sure, a man must change his belief in order\\nto conquer disease. But what is the decisive factor,\\nday by day, and year by year, the belief or the\\nmode of physical and mental life\\nHabitual disbelief in disease may have something\\nto do with the immunity from it on the part of the\\nbicyclist who does not take cold. But is it not his\\nwell-ordered life which constitutes his real freedom\\nIt seems strange that man has so long delayed\\nthe discovery that it is his life, his state of develop-\\nment, that causes disease, that disease is disturbed\\nrhythm. But the case is perfectly plain. The\\nnatural rhythm of all the functions is maintained\\nonly when the body is kept in equilibrium. The\\nslightest variation from the normal in any part is\\nlikely to affect the rhythm of the whole. The re-\\nsult is accurately determined by the disturbing\\ncause.\\nThe equilibrium of the body is maintained through\\nthe equilibrium of the emotions, through equanim-\\nity, and through the proper care and development\\nof the body. Man must control both his mind and\\nhis body if he wishes to be sound. The only way\\nto keep the mind habitually even is by living a\\npoised life. Poise is thus the keynote of all the\\nharmonies of the body. This is the price which\\nNature demands of man and if he is unwilling to\\npay it, he must suffer. If he habitually pays it, he\\nmay acquire perfect health.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0053.jp2"}, "54": {"fulltext": "42 Equanimity\\nWhenever the equilibrium of the body is dis-\\nturbed, there is one sovereign remedy; namely, to\\nseek poise, then let Nature restore harmony. There\\nis seldom need of doctors, there is no need of medi-\\ncine after man has discovered his own resources. It\\nis foolish to fear. Nature is competent. But one\\nmust meet her inexorable demands.\\nIf you are nervously wrought up, settle down,\\nquietly, peacefully, restfully. Do not wholly let\\ngo. That is an extreme. Discover the central\\npoint between passivity and activity namely, poised\\nco-operation.\\nIf there is violent disturbance of the body, take\\ncomplete rest, soothe the mind, quiet the nerves,\\nbanish all fear, and give the disturbance full oppor-\\ntunity to subside. Remember that the disturbance\\noriginated in your own body, and that the resident\\nforces of the body are able to restore you, if you\\nmaintain equanimity.\\nHere is an illustration from actual experience, the\\nfacts of which I can vouch for. A number of years\\nago, my informant tells me, I suffered a very\\nacute pain for thirty-six hours. The pain was so\\nacute that I could not hasten the process, and no me-\\nchanical means brought me any relief. My friends,\\nunaware of my inner resources, thought I was about\\nto die. But I had absolutely no fear. I was confi-\\ndent that I could weather the gale. Accordingly, I\\nmaintained my poise, an even, steady attitude of\\ntrust and peace. In due time Nature carried off\\nthe obstruction, and I lost consciousness in sleep.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0054.jp2"}, "55": {"fulltext": "Equanimity 43\\nIs it possible to estimate the good that could be\\ndone by extending to humanity this priceless power\\nof consciously maintaining poise, this trust in Na-\\nture, and this freedom from fear Even the surgeon\\nmight be dispensed with in certain cases. An in-\\nstance from my own life is at point.\\nAbout fifteen years ago I fell heavily upon the\\nfloor. I experienced no pain at the time; but a\\nswelling appeared on the right leg, and I was lame\\nfor several months. All attempts to remove the\\nobstruction by mental means were futile. On the\\ncontrary, the pain increased until I was compelled\\nto give up all exercise. In due time an opening\\nappeared near the knee after a few weeks a sliver\\nof bone, about two inches in length, was cast out,\\nand the organism at once recovered. This was a\\nyear after the accident. It had required all that\\ntime to perform Nature s work. There was nothing\\nto do but wait, and assuage the pain by an attitude\\nof trust and poise.\\nBut the chief purpose of this chapter is to em-\\nphasise the value of poise as a preventive. If\\nequanimity is a habit of life, if the life is pure, if no\\nmedicines, impure foods, or stimulants are put into\\nthe body, the physical organism is lifted to the\\nplane where disease is impossible. There must be\\na physical correspondence to the purity of mind.\\nMerely to think healthful thoughts is not sufficient.\\nThe body must be controlled through and through.\\nThe life must be moderate in every particular, \\\\i\\nmoderation in eating, moderation in physical work,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0055.jp2"}, "56": {"fulltext": "44 Equanimity\\nmoderation in mental work, in social life, in every\\ndepartment of daily activity.\\nAll these departments need special consideration.\\nIn one direction after another one must study the\\nnatural impulses until the habit or activity in ques-\\ntion has been mastered and brought into subjec-\\ntion to the headquarters of poise in the centralised\\nsoul.\\nTo rule means first to understand. In order to\\nunderstand, one must investigate in detail. And\\nprobably the best method is the analysis of some\\nexcess. Therefore trace your physical excesses back\\nto their origin until, by overcoming the cause, you\\nat last conquer the effect.\\nNo one rules his body who lacks poise. And\\npoise in a general way is, as I have shown, the cen-\\ntralised result of varied endeavours to understand\\nand control. No one rules the body who eats too\\nmuch, who eats rapidly, who uses intoxicants, to-\\nbacco, or drugs, who is the victim of any kind of\\nsexual excess, who has disease or vice in any form\\nthe list is too long to print.\\nThe total problem, then, is this. It matters little\\nwhat are your abstract affirmations, what your re-\\nligion is, or what you profess to believe but do not\\npractise. The vital consideration is, What use are\\nyou making of your forces Undoubtedly, each of\\nus is the recipient of a certain amount of force, a\\nstream of power playing persistently upon us. If\\nwe are perfectly adjusted, the sum-total of force\\nproduces a sum-total of harmony. If any obstruc-", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0056.jp2"}, "57": {"fulltext": "Equanimity 45\\ntion enters, there is discord somewhere. If poise is\\nlacking in any degree, there is waste of force.\\nThe problem is simply the economy of force. It\\nis like the problem of the mechanic, or the electri-\\ncian how to avoid the enormous waste of mechanical\\npower. No man has fully solved the problem in his\\nown life in whom there is waste of force. Man\\nmust learn how, in every particular, to spend his\\npower to the best advantage.\\nAffirmations and ideals are the merest steps in the\\nright direction it is work that tells. Stop yourself\\nwhile you work, and make a study of your particu-\\nlar occupation, that you may attain poise in that\\ndirection.\\nObserve the successful woodsman he pauses or\\nrests between each blow of the axe, he chops\\nrhythmically; whereas the untrained man follows\\none blow with another in nervous succession.\\nIt is more fatiguing for a tall man to walk slowly\\nwith one who takes short steps than to walk thrice\\nas many miles at his natural rhythmic gait. In all\\nkinds of work there are natural temperamental limits\\nwithin which one can do an enormous amount of\\nwork with a minimum expenditure of energy. The\\nsecret of work with the minimum degree of fatigue\\nis poised rhythmic action through economy of nerve\\nforce.\\nThis is a vitally important point for every student,\\nfor every teacher, for- every parent. Each must\\nlearn in his own way the great secret of economic\\nwork.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0057.jp2"}, "58": {"fulltext": "46 Equanimity\\nThis is the secret of all life.\\nThis is Nature s line of least resistance, the secret\\nof her marvellous power. For Nature works, not\\nby fits and starts, not through excess or haste, but\\nthrough patient evolution, measured rhythmic ac-\\ntion, and the economy of force.\\nHence one may generalise, and say Only gradual,\\nrhythmic change is permanent. All revolutions and\\nexcesses are diseases; that is, discords. If I strain\\nmyself to attain an abstract ideal by affirming that\\nI am perfect now, or that I can see, when in deepest\\ntruth I am imperfect, or blind, the chief result is\\nnervous strain; for all departures from normal,\\nsteady, concrete work in which energy is conserved\\nare excesses for which one must pay the penalty.\\nIt is utterly impossible for any healer or minister\\nto give this one infallible remedy for all discord.\\nIt is a problem for each individual to work out\\npatiently and persistently for himself. It is a part\\nof our whole education. Start with the fact that\\nyou are a self-conscious, self-acting soul, played\\nupon night and day, moment after moment, by a\\ntireless stream of force. In so far as you under-\\nstand and are adjusted, harmony results. In so\\nfar as you lack poise or oppose, you suffer. Not\\nall the drugs in Christendom, not all the treatments\\nthat were ever heard of, can accomplish for you that\\nwhich is absolutely and always an affair of conscious\\npersonal adjustment. What you think is of sec-\\nondary consequence. For it may or may not as-\\nsume dynamic form. It is your vital attitude, your", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0058.jp2"}, "59": {"fulltext": "Equanimity 47\\nhabitual physical, sexual, cerebral relation to the\\nforces that environ you, which regulates the result.\\nFor poise is not a mere thought. It is not simply\\nan ideal. It is a condition, an actual living relation,\\nthe centre of control of a complex organism. It\\nis the kind of vibration you send out, the vibratory\\nresponse which harmonises with the vibratory ac-\\ntivities of the body. It is an attitude of power, a\\ncontrol of power, a habit both of life and of thought\\nand if you want to make your thought dynamic,\\nuse power. Direct your soul-power so that it shall\\nimpinge upon and control your mental and physical\\npowers.\\nEquanimity, then, is a dynamic attitude. It is\\nattained on the highest plane by adjustment to the\\nconcrete activities of Spirit. He who is at one with,\\nis adjusted to, the divine, creative life, has that\\npower with which he may reach down to and con-\\ntrol every atom, every power, that is in him. Poise\\nmust be spiritual if it is to be perfect. As such,\\nthere is nothing that can withstand it. It is worth\\nall the years of development necessary to attain it.\\nThus far we have considered the development of\\npoise chiefly from the physical and mental sides, as\\nmatter of self-control and the economy of motion,\\nbut it is evident that the serene spiritual faith of the\\nFriends and others whose lives reveal equanimity is\\nin reality the prime cause of this priceless possession.\\nThe soul must have attained some measure of\\nspiritual peace and trust, must have found a fairly\\nsatisfactory theory of the universe. The avoidance", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0059.jp2"}, "60": {"fulltext": "48 Equanimity\\nof the little worriments and frictions of every-day\\nlife, the attainment of harmonious physical adjust-\\nment is absolutely essential but philosophical\\nserenity naturally and necessarily leads to these.\\nProbably the surest foundation for philosophical\\nserenity is such a theory of the unity of life, the\\nsolidarity of the race, and the belief in God which\\nwe have described as The New Point of View.\\nIt is only when man has evolved out of the old\\northodoxy and acquired the true basis of trust,\\nnamely, knowledge of natural law, that he can begin\\nto be serene. Light must dawn on the dark mys-\\ntery of pain and evil before the mind becomes suf-\\nficiently reconciled to regard Nature s strife with\\ncalmness. And the inner light must be carried to\\nall the world, one must be assured that every day\\nhas witnessed its deed of spiritual service, or faith\\nand understanding will not be sufficient to maintain\\nthis serenity.\\nThe serene heart is not merely poised in the con-\\ntentment of self, it is continually deepened by\\nsympathy and love. Furthermore, the demand for\\nsuccess must be satisfied. Education must have\\nbrought those opportunities for self-expression for\\nwhich the soul, if true to the ideal of individuality,\\nso deeply longs. The severely simple life which\\nmany Friends lead is far from the rounded-out life\\nof philosophical education.\\nEquanimity does not, therefore, mean inactivity.\\nIt is not a mere floating down the stream of un-\\nruffled contentment. One may live an undisturbed", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0060.jp2"}, "61": {"fulltext": "Equanimity 49\\nlife in this way, but one cannot grow. Growth\\nmeans continual readjustment. In many directions,\\nequanimity is the reward only of weary months and\\nyears of persistent overcoming.\\nWhen we become poised, we think that if we\\ncould only remain so all would be perfect. But it\\nis the ups and downs of our moral and spiritual\\nstruggles which enable us to grow. Always to\\nchoose a smoothly favourable environment would\\nmean that one would miss some of life s noblest\\nopportunities.\\nWhile it is undoubtedly true that some kinds of\\nintellectual work can only be performed in a quiet\\nstudy, with no thought of the demands of practical\\nand social life, it is apparently wiser for the majority\\nto remain in constant touch with their fellows, to be\\nsubject to annoying interruptions and the neces-\\nsity of earning their daily bread. The man whose\\nwork is carried on under such circumstances, who\\nacquires serenity amidst them, is likely to be less\\nselfish, more human, more concrete, and his doctrine\\nis sure to be more practical. Art for art s sake and\\ntruth for truth s sake are praiseworthy ideals, but\\nonly those who have overcome self in large measure\\nare strong enough to endure the temptations of an\\nenvironment where all annoyances are headed off by\\nkind friends, and where all the bills are paid.\\nThe wealthy man or woman may possibly be\\nserene under chosen conditions, where the furnish-\\nings are luxurious, each article of food is cooked and\\nseasoned to suit the taste, and where there are", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0061.jp2"}, "62": {"fulltext": "50 Equanimity\\nmultitudes of servants to anticipate every wish, but\\nthere is little spirituality and no democracy in this\\nsort of life. It is more like absolute slavery. The\\nfree-.man is one who can adjust himself to any en-\\nvironment, to any kind of weather, to any climate,\\nany sort of bed or food. The serene man is he who\\ncan calmly see any possible change take place in a\\nchosen environment, who meets all the accidents of\\ntravel with composure, and avoids the wear and tear\\nof nervous friction by living above all this in a tran-\\nscendental world.\\nTo triumph is better than to succumb or to com-\\nmand a favourable environment. Any environment\\nis favourable if we know how to meet it with equan-\\nimity. It is not that when we attain equanimity we\\nno longer suffer and contend, but that we learn how\\nto conquer without that burdensome friction which\\nwears away the majority of people long before their\\nearth life is complete. It is inner self-control and\\nserenity which creates the very calmness, the recep-\\ntivity in which we can clearly see how to act and\\nhow to overcome. When a man thus triumphs over\\nthat which at first seemed wholly unfavourable, he\\nearns the right to those days and weeks of uninter-\\nrupted work in which the closest thinking can alone\\nbe done.\\nThere is a difference, then, between obstacles as\\nsigns that one is nearing the danger line of excess,\\nand obstacles which, because of the moral and\\nspiritual evolution they bring, must be met and\\nconquered. The difference between them is clearly", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0062.jp2"}, "63": {"fulltext": "Equanimity 51\\nlearned only by personal experience. For each soul\\nmust know for itself when to move victoriously for-\\nward and when to rest and harmonise. Each soul\\nmust learn how to work to the best advantage, when\\nit is wiser to desist than to push forward. Then\\nthe fatigue limit will be approached less and less\\nfrequently, until finally the physical organism shall\\nnot only be in entire subjection, but come quickly to\\nthe support of the more heroic activities of the soul.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0063.jp2"}, "64": {"fulltext": "CHAPTER IV\\nTHE SUBCONSCIOUS MIND\\nIt is a hidden force to be dealt with and educated, for it is often\\nfound insubordinate and unruly. Henry Wood.\\nOUR discussion has now brought us to the point\\nwhere we may intelHgently consider the more\\nhidden activities of the human mind. We have\\nconsidered man s relation to the cosmos of evolution,\\nthe intimate connection between the growth of char-\\nacter and the ideals of education, and the value of\\nself-control, equanimity, and poise. We have found\\nthat the problem of health is a part of the problem\\nof education, and that the entire reform in educa-\\ntional methods is dependent upon due recognition\\nof the spiritual ideal applied with utmost faithful-\\nness to the lives of those who have education in\\ncharge.\\nAlready we have caught glimpses, in the preced-\\ning chapter, of that highly important law which\\nregulates the deepest functioning of the mind.\\nEquanimity is the power it is because of its habit-\\nual, though subconscious, influence upon the\\nactivities of the body. It is not what we think\\n53", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0064.jp2"}, "65": {"fulltext": "The Subconscious Mind 53\\nsuperficially and in passing that regulates our lives,\\nbut the habitual state of our organisms as centres\\neither of nervous discord or of harmonious adjust-\\nment. It is the deep undercurrent of life which\\nsways us, and this is the synthesis of all we have\\nthought and done in the past; it is thought and\\ncharacter made continuously dynamic.\\nIt is still too early, perhaps, to formulate a wholly\\nsatisfactory theory of the subconscious mind. It is\\nonly recently that the subject has received scientific\\nconsideration, and the data of psychical research\\npromise to be so rich that it will be long before\\nthere are established conclusions accepted by great\\nnumbers of scientific men. The literature of the\\nsubject is still in its formative period. There are\\nmany books on suggestion, hypnotism, and psy-\\nchology in which subconsciousness is briefly treated,\\nbut no work which adequately considers the entire\\nsubject.^\\nMeanwhile, each observer has a wonderful labora-\\ntory in his own consciousness, where the deep ac-\\ntivities of the mind may easily be studied without\\nreference either to spiritistic or other occult phe-\\nnomena. For the subconscious mind, whatever else\\nit is, is first individual it partakes of the character-\\nistics of the particular temperament. Whatever\\nmay affect it during sleep, mediumship, hypnosis,\\nFor a statement of the various points of view consult Janet,\\nVAutomatisnie Psychologique Hudson, The Law of Psychic Phe-\\nnomena (McClurg) Dr. H. T. Schofield, The Unconscious Mind\\n(New York Funk Wagnalls) and the Proceedings of the Society\\nfor Psychical Research (3 Boylston Place, Boston).", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0065.jp2"}, "66": {"fulltext": "54 The Subconscious Mind\\nor thought transference is primarily conditioned by\\nthe conscious life. The subconscious mind should\\ntherefore be studied as in every way as normal a\\nfunction as eating or sleeping, with not the least\\nsuggestion of the occult or the uncanny.\\nThe subconscious mind, then, is not a distinct\\nmind it is one phase of the general mental process.\\nIt embraces all that portion of our mental life which\\nlies below the plane of conscious feeling, active\\nthought, and will or volition. It is as much a part\\nof one mind as the life of the plant below ground is\\na part of the same life which functions above ground,\\nthe difference being a difference in process. The\\nabove-ground life of the mind is attended by self-\\nconsciousness, that peculiar sentiment which differ-\\nentiates every conscious mental state as belonging\\nparticularly to the ego or individual soul. When\\nthe soul is thus active, when the conscious mind\\nfeels, it not only feels but knows that it feels. It\\nis likewise self-consciously aware of its thoughts and\\nvolitions. It gives conscious attention, for example,\\nto an object moving before the eyes it thinks about\\nit then chooses some line of conduct in relation to\\nand suggested by it. While the mind is thus closely\\nengaged, it cannot, of course, give an equal degree\\nof attention to any other object. Our actively con-\\nscious life is limited to a single object or idea.\\nBut this is not the whole mind. While the self-\\nconscious process thus concentrates upon one object,\\nit is more or less dimly aware of surrounding lights\\nand shades, intrusive noises, or sensations and", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0066.jp2"}, "67": {"fulltext": "The Subconscious Mind 55\\nthoughts arising from within. There is thus a\\ngradual transition from the chosen object of thought\\nto the dimly perceived, the indistinct, and finally to\\nthe subconscious, or that of which we are not at the\\ntime aware at all. That all these minor objects are,\\nhowever, noted more or less vividly by the semi-\\nconscious mind, is proved by the fact that when the\\nmind relaxes the intensity of its concentration, it\\ncan, by an effort of will, recall events which hap-\\npened while the attention was absorbed in the\\nchosen direction.\\nSometimes when reading aloud to a friend, one\\nwill suddenly discover that one has read half a page\\nalmost without knowing it. An attractive idea sent\\nthe mind off on a train of thinking of its own. This,\\nfor the time being, was the object of actively con-\\nscious thought, and the mind forgot that it was\\nreading. After a moment or two the reverie be-\\ncomes less pointed, and the mind has an opportunity\\nto discover that the attention has wandered. But\\nthat a part of the mind was still absorbed in the\\nreading is proved by the fact that the friend was not\\naware of the momentary shifting of conscious atten-\\ntion. It is in this way that all the phenomena which\\noccur below the actively conscious point are dis-\\ncovered. Strictly speaking, we are never aware of\\nour subconscious life; we know the subconscious\\nonly so far as it becomes conscious we know it by\\ninference, by retrospect, and by its effect on the\\nmind and body.\\nIn a normal state, for example, all the functions", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0067.jp2"}, "68": {"fulltext": "56 The Subconscious Mind\\nof the body are maintained involuntarily; that is,\\nsubconsciously. We are conscious of these func-\\ntions only when discord arises. The sensation of\\npain acquaints us with the fact that we have over-\\nstepped the mark, that we have lost our equanimity,\\nor that something has disturbed the rhythmic action\\nor equilibrium of the body. In the same way, the\\neffects of mental changes upon the body are pro-\\nduced subconsciously we are unaware of them in so\\nfar as they are moderate and normal. If my heart\\nbeats violently, or if I feel a sensation of fatigue, I\\ndo not consciously act upon the heart, the nerves,\\nor the muscles. I become mentally calm and rest-\\nful. The body immediately begins to respond\\nthrough the hidden activities of the subconscious\\nmind.\\nThis apparently trivial statement is important be-\\ncause it shows how a serene thought or health-bear-\\ning suggestion may be felt even to the extremities\\nof the body, although there be no conscious effort\\nto apply it. The subconscious mind attends to all\\nthis. Only give it the right turn, only impress upon\\nit the kind of thought which you wish embodied,\\nand you will find subconsciousness ready to carry it\\nout in proportion to the confidence and emphasis\\nwith which the command is given. Just as the de-\\ncision to awake at a given hour in the morning is\\nfollowed by a restful night and a prompt awakening\\nat the proper time, or a disturbed, wakeful night,\\naccording as the command is given quietly or\\nanxiously, so every suggestion bestowed upon this", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0068.jp2"}, "69": {"fulltext": "The Subconscious Mind 57\\nwonderfully responsive agent is accompanied by the\\nkind of mental state with which the thought is sent\\nout.\\nIt is our subconsciousness, then, which realises\\nthe ideals, volitions, and decisions of conscious\\nthought. If a given suggestion, such as the child s\\ndesire to imitate its parents and learn to walk, is fol-\\nlowed by repeated suggestions of a similar character,\\nthe ideal becomes a habit. All our habits are there-\\nfore subconscious activities. If you wish to change\\nyour habits you must first train your subconscious\\nmind. If you would know how you have thought\\nyourself into servitude or disease, how you have\\nbuilt character and acquired a method of conduct,\\nyou must trace the natural history of your moods\\nand the resultant influences upon habit and the\\nphysical functions or bodily activities. There are\\npossibilities here of growth, of reform and education,\\nso great that the mind is awed by contemplation of\\nthem as one realises the scope of subconscious men-\\ntal action.\\nAgain, it is clear that the subconscious mind is at\\nleast as exhaustive in scope as memory. The term\\nmemory conceals many mysteries, but these are\\nat any rate no greater when grouped under another\\nterm. Just as a continuous succession of pictures is\\nimpressed on the camera, which seizes all the details\\nof a living scene for reproduction in that wonderful\\npanorama, the biograph, so the tireless receptive\\nplate of subconsciousness registers the pictures, sen-\\nsations, and thoughts of the mind, storing them", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0069.jp2"}, "70": {"fulltext": "58 The Subconscious Mind\\naway where they may be quickly recalled even after\\nthe lapse of many years. Thus the subconscious\\nmind is a storehouse constantly being enlarged. Of\\ncourse the effectiveness with which it responds to\\nsuggestion depends upon the type of mind. A\\nstupid consciousness is supported by a dull subcon-\\nsciousness. The deeper self of the educated man is\\noverflowing with possibilities of subconscious action.\\nThe power of subconsciousness therefore depends\\non the degree and kind of education.\\nLet us trace the conscious activity from its apex,\\nwhere the attention is concentrated, down through\\nwhat some writers have called the pyramid of\\nthought, which insensibly blends with the subcon-\\nscious. Let the actively conscious thought in this\\ncase be the analysis of the term subconsciousness.\\nLet the earth on which the pyramid rests represent\\nthe great realm of the subconscious. Below the\\napex of thought there are minor associated thoughts,\\nwhich rise for a moment from subconsciousness, are\\nlooked at in relation to the point in question, then\\ndismissed. Lower still, allied thoughts rise which\\nare immediately dismissed because they are not ger-\\nmane to the subject.\\nStill lower, there is a steady play of consciousness\\narising from the objects around. For example, the\\nmovement of my pen on the paper, the books and\\nmagazines on the desk, the hard surface of the\\ndesk on which my body is leaning, the delicious\\nsunny air of a beautiful summer morning, the sing-\\ning of the birds, etc. all these tend to become", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0070.jp2"}, "71": {"fulltext": "The Subconscious Mind 59\\napexes of thought, but they are not permitted to\\nbecome such, because I choose to have them serve\\nnow only as the mere filling of the pyramid. In\\nother words, I concentrate, and the reason why my\\nmind is a pyramid is just because of this rejection\\nof all thoughts except so far as they reveal a relation-\\nship to the one idea under consideration, namely,\\nsubconsciousness.\\nEvery moment, as I think, there is a continual\\nupflow from the great world on which the pyramid\\nrests. Every experience of my life is registered\\nthere, every word with which I am acquainted, every\\nthought that ever passed through my mind. At\\nleast, this is the hypothesis. That it is a true state-\\nment is clear from the fact that if I send down my\\nmessenger, or desire, it will bring up any memory I\\nwish, although sometimes when I forget the shelf\\nnumber the hunt is a long one, and even the libra-\\nrian is occasionally puzzled.\\nFor example, while I write these lines my mes-\\nsenger is hunting for records of experiences which\\nthrow light on our subject. I am not conscious of\\nhis searchings. For my vividly conscious thought\\nhas all it can attend to in the study and arrangement\\nof the data which steadily rise into the pyramid, and\\nthe act of writing requires no small amount of con-\\nscious power.\\nBut as I approach the end of a paragraph and\\npause for a moment to take a new observation, for\\nthe contents of the pyramid are like the pictures in\\na biograph, the combination changes every instant.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0071.jp2"}, "72": {"fulltext": "6o The Subconscious Mind\\nI notice a messenger ascending with an attractive\\nvolume which promises to be of value. It is dusty,\\nand has occupied a shelf for over eighteen years,\\nwith but few calls for its circulation. I open it and\\nread that once when I was a telegraph operator in\\nCalifornia I was called into my office at night, because\\nof an accident at an adjoining station. A flood of\\nmemories rush into mind as I read, and it is with\\ndifficulty that I restrain them. Among them I\\nchoose first the fact that, as Jack-at-all-trades in the\\nrailroad station, it was my duty to listen to the\\ntelegraph instrument whatever else I was doing\\nselling tickets, adding figures, or conversing: this\\nmust always be next below the apex of thought,\\nready to become the apex if I heard the magic let-\\nters Po, my call.\\nNow on this particular night I fell asleep in my\\nchair, not a fatal lapse of duty, as I was not in a\\nsignal-tower, and as I was at my post only because\\na locomotive was side-tracked at my station until\\norders should come for its departure. But at any\\nrate I fell asleep. Suddenly I awakened the magic\\ncall, Po. The instruments had been busy all\\nthe time, no doubt, for it was an exciting time, and\\nat most stations night operators were on duty. But\\nI had heard nothing. Yet something heard while I\\nslept that is, while the entire pyramid was below\\nthe surface. For the familiar sound brought up, by\\nassociation, the whole pyramid. It was brought up\\nbecause I had trained my mind to respond to that\\ncall under any and all circumstances. Its effect was", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0072.jp2"}, "73": {"fulltext": "The Subconscious Mind 6i\\nas involuntary as the result produced on a peasant\\nworking in the fields in France when a company of\\nsoldiers passed near by and the commander shouted\\nan order; the peasant, who had been a soldier, im-\\nmediately stopped his work and with his hoe as-\\nsumed the position commanded.\\nI have no sooner returned this volume to the\\nmessenger, who immediately returns it to its sub-\\nconscious shelf, than another is brought to me, and\\nI recall that one morning, three years ago, when I\\nboarded the train at Hartford, Conn., for Boston,\\nthere suddenly came to consciousness this thought,\\nThere will be an accident, but you Avill be all\\nright. Accordingly, I confidently started on my\\njourney. All went well until the train reached Wel-\\nlesley, fifteen miles from Boston. Suddenly the\\ntrain stopped with sufficient force to throw some of\\nthe passengers from their seats. Enquiry revealed\\nthe fact that the engine had broken down. The\\nprophecy delivered from the subconscious world was\\nverified an accident had happened, but I was un-\\nhurt. Those who discipline their subconscious\\nminds will frequently have experiences of a similar\\nnature.\\nBut the subconscious mind does not merely regis-\\nter, retain, and forewarn; it possesses an assimila-\\ntive function. Listen to a lecture, or read a book,\\nthen turn to some other occupation or subject,\\nequally absorbing, and you will find that not even\\nthe presence of this new interest or activity has in-\\nterfered with your subconscious thought on the first", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0073.jp2"}, "74": {"fulltext": "62 The Subconscious Mind\\ntheme. Possibly the book or lecture has come into\\nyour consciousness once or twice meanwhile, and\\nyou have been aware of brooding over it. But you\\nhave been scarcely conscious of it until some day,\\nweeks afterwards, some one asks a question concern-\\ning it, or you hear an opposing view. Lo and be-\\nhold! the theme reappears, elaborated by all the\\ncorresponding harmonies which your life has known,\\nand you are surprised to find how it has grown upon\\nyou. Evidently, the data concerning a particular\\nsubject gravitate by a hidden law of association to\\nallied data, then assume new relations according as\\nthey qualify or supplement that which is already\\nknown. It is astonishing sometimes to learn the\\nresources of one s own mind after one of these\\nperiods of synthetic assimilation.\\nYet even this synthetic power is surpassed in\\nvalue and wonder by the greater receptivity of sub-\\nconsciousness. Probably this hidden capacity varies\\ngreatly in different minds. For, as we have noted,\\nthe subconscious mind is closely conditioned by\\ntemperament, and a spiritually sensitive soul stamps\\nits habits upon this deeper process of the mind,\\nwhile a more intellectual nature is characterised by\\na more strictly rational subconsciousness.\\nThere are plenty of instances on record of the\\nsolution of difficult mathematical and scientific prob-\\nlems during sleep. Whatever problem absorbs the\\nconscious mind is likely to generate a corresponding\\nactivity in subconsciousness. But I refer more\\nSee Carpenter s Mental Physiology,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0074.jp2"}, "75": {"fulltext": "The Subconscious Mind 63\\nespecially to earnest prayers or desires for light on\\ndark points where there is almost nothing to draw\\nupon in the storehouse of memory. Experience\\nagain and again shows that these prayers sent out\\ninto the great universal world attract answers which\\ncome to consciousness later, sometimes at the close\\nof a night s sleep, sometimes intruding their revela-\\ntions into the busiest moods of the day.\\nThis sudden welling into consciousness of subcon-\\nscious streams of thought is one of the surest proofs\\nthat a part of the mind never rests. Oftentimes\\nwhen one is away on a vacation, or off for a day s\\nrest, with the avowed intention of avoiding all philo-\\nsophical thought, and again in the crowded street\\nwhere the mind is so absorbed that there is appa-\\nrently no channel left open, these subconscious de-\\nliverances surprise the mind with their evidences of\\nprogressive thinking. Now a new idea appears\\nwhich leads the way to a long train of valuable re-\\nflection, and now a thought which is essential to an\\nessay just completed and put away to season.\\nAgain, a certain sentence from the essay so persist-\\nently rises that at last one perceives that it must be\\nreconstructed or omitted. Other thoughts occur to\\nmind because they could find no entrance until the\\nconscious mind became more quiet.\\nI once tested this subconscious power of reminding\\nthe conscious self when there is sufficient receptiv-\\nity, by suggestively concentrating my thought upon\\na certain idea which I wanted a friend to add to the\\nextempore lecture which he was delivering and to", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0075.jp2"}, "76": {"fulltext": "64 The Subconscious Mind\\nwhich I was listening. My friend paid no heed to\\nthe silent suggestion until there came a pause in the\\nrapid flow of his thought, and immediately he gave\\nutterance to the idea which his subconsciousness\\nhad received ten or fifteen minutes before.\\nAgain, a sensitively organised speaker enters into\\nsubconscious affinity with his auditors, notably in a\\nsmall and very sympathetic audience, and adapts\\nhis discourse to the needs of his hearers, answering\\ntheir questions and voicing their longings so effect-\\nively as to call out the surprised comment of those\\nwho afterwards come forward to compare notes with\\nthe speaker. In fact the tendency to speak for\\nthe audience is sometimes so strong that a speaker\\nmust be on his guard to keep it within bounds. In\\na highly cultivated audience this subconscious influ-\\nence is helpful, but in a mediocre gathering there is\\na tendency to lower the standard.\\nSensitive minds respond to the same subconscious\\nconnection with another mind when sitting down to\\nwrite a letter to the person in question. Here, also,\\nthe effect is helpful or hampering according to the\\ntype of mind addressed. That these effects are not\\nwholly due to one s own subconsciousness is proved\\nby instances like the following.\\nI once sat down to write to a man whom I did not\\nknow and whom I had never seen. To my surprise\\nI found myself inclined to conceal my real thought,\\neven to deceive, and the influence was so strong that\\nI could hardly overcome it. Later, I learned that\\nthe man was one who concealed an insincere", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0076.jp2"}, "77": {"fulltext": "The Subconscious Mind 65\\ndisposition under a polite exterior, and I felt noth-\\ning genuine in the answer which came to my letter.\\nThe most important phase of subconscious recep-\\ntivity is, however, that power by which we are\\nspiritually guided. The reason for this greater sub-\\nconscious receptivity is easily found. In the deeper\\nworld there is no hampering self-consciousness, no\\nanxious forcing of the brain to think. The deeper\\nself is evidently in immediate living contact with the\\nimmanent Spirit, and what it receives from that is\\nlimited only by the power of the desire or prayer\\nwhich sets it into activity. The Spirit is wisdom, it\\nknows what is true and what is right, and guidance\\nis made known to the conscious self which far sur-\\npasses in foresight the keenest intuitions of merely\\nself-conscious thought. Is it not probable that\\nevery soul is guided in this way far more than any\\nof us suspects\\nYet that which comes spontaneously may be con-\\nsciously sought, for the subconscious mind is in all\\nrespects a willing servant, as readily amenable to\\nprayer as to suggestion. Therefore we should trust\\nit more and more, committing our problems to it,\\never waiting in patience for its marvellous deliver-\\nances. This is another way of following the lines of\\nleast resistance which we have considered in the fore-\\ngoing chapter. It is one of the greatest secrets of life\\nto learn the workings of this silent partner, and so to\\nadapt conscious conduct that it shall most benefi-\\ncially co-operate with these deeper mental activities.\\nOne learns, that if philosophy, for example, is the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0077.jp2"}, "78": {"fulltext": "66 The Subconscious Mind\\ngreatest interest in life, the subconscious mind is\\nconstantly brooding over the great problems of\\nhuman existence. New data must continually be\\nsupplied, but these serve only as the merest hints\\nwhich start long meditations, until, at a favourable\\nhour, the conscious self is gladdened by results\\nwholly unexpected and oftentimes very novel.\\nAgain and again I have tested the ability of the\\nsubconscious mind to solve philosophical difficulties,\\nso that I am indulging in no mere hypothesis when\\nI say that, the mind once trained to seek light on\\nsuch problems, one may confidently rely on subcon-\\nsciousness to solve them. The essential is patient\\ntrust, willingness to wait until this deeper self has\\nnot only looked up all the references in the library\\nof memory, but has had opportunity to assimilate\\nthe data thus collected and intermingle with them\\nthe new ideas which are the natural product of this\\nwonderful process of subconscious induction. If\\nyou send your messenger for these data before they\\nhave been assimilated you will find the result very\\nimperfect. It is not for you to dictate. You must\\nawait the spontaneous rising of the completed solu-\\ntion into the pyramid of thought. The subconscious\\nmind knows the fitting time it will not bear dicta-\\ntion. You must adjust yourself to its rhythm,\\notherwise you shall not know its most wonderful\\npowers. When you at last acquire this adjustment,\\nyou will be surprised at the productiveness of your\\nown mind, equally surprised at the ease with which\\nyour thinking is done.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0078.jp2"}, "79": {"fulltext": "The Subconscious Mind 67\\nAnd now another messenger from the subcon-\\nscious is waiting with a book. It is entitled The\\nLaw of Psychic Phenomena, by Hudson. It is not\\nso old as the above described volumes, and it has\\nbeen out of the library only once or twice. With it\\ncome volumes which somehow have grown since I\\nplaced them there. About Hudson s theory there\\ncluster all the arguments against it which have\\ngathered since his artificial hypothesis appeared.\\nThrough no conscious effort of mine, the subcon-\\nscious librarian has catalogued and arranged them\\nall, where at the mere mention of the name, Hud-\\nson, they rise en masse into the pyramid.\\nIn the first place, Hudson s theory that this\\ndeeper mind is incapable of inductive reasoning does\\nnot coincide with the facts, either in the case of\\nthose acute observers with whom I have compared\\nnotes or with the facts of my own consciousness\\nwhich, as I have said, constantly reveals the induc-\\ntions of subconsciousness. Let us inquire into this\\nsubject for a moment.\\nWhat is induction Webster defines it as reason-\\ning from a part to a whole, or from particulars to\\ngenerals. Mill tells us that it is inference from\\nthe known to the unknown. Jevons more fully\\ndefines it as the detection of general laws or uni-\\nformities, the relations of cause and effect. He\\nbelieves, with most philosophers, that the greater\\npart of our knowledge is thus derived.\\nNow this is precisely the process of which, so far\\nLessons in Logic.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0079.jp2"}, "80": {"fulltext": "68 The Subconscious Mind\\nas one may judge from personal experience, the\\nsubconscious mind is capable. The conscious mind\\nfurnishes the data, the disconnected observations,\\nand random thoughts. This process sometimes con-\\ntinues for weeks or months, even years, before any\\nresult appears. Then the central principle is re-\\nvealed, the general law which was all the time\\nlatent in these fragmentary data, the bearing of\\nwhich the conscious mind did not detect. But\\nwhen all the facts were supplied, when that particu-\\nlar mood ended, the subconscious mind took the\\nsubject under advisement. The only conscious con-\\ncomitant observable was a sort of abstractedness,\\nthat feeling of mental fulness which the close\\nobserver of the subconscious process learns after a\\ntime to associate with the last stages of induction,\\nthe preparation to bring forth a general synthetic\\nresult.\\nThe subconscious mind evidently does not assume\\nthe pyramid form. It is capable of carrying on\\nmultiform processes at once, and a given process or\\ntrain of connected ideas is spread out in a manner\\nimpossible to the conscious mind because of the\\nlimitations of the latter process. In this spread-out\\nform in which great stretches of data are seen, as it\\nwere, from a mountain top, it is possible for the\\nlight of induction to illumine the whole vast array.\\nIt is this inductive illumination which forthwith\\nflashes into consciousness and reveals the law exem-\\nplified but unperceived in all the preceding months\\nof study and meditation.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0080.jp2"}, "81": {"fulltext": "The Subconscious Mind 69\\nThe subconscious mind is not, then, a separate\\nmind, as Hudson contends. There is no sharp\\ndivision between objective and subjective. Such\\ndivisions are always artificial, hypothetical, not\\nnatural. In nature, process insensibly blends with\\nprocess, as colour blends with colour in the spec-\\ntrum. Thus do the planes of consciousness blend.\\nPhysical sensation shades into perception by a pro-\\ncess so subtle that no psychological examination can\\ndetect the transition. Perception leads to thought,\\nand thought tends to become volition. There is no\\nsuch mental experience as mere sensation, mere in-\\ntellection, or mere will. These and all other terms\\nemployed by psychology to describe mental states\\nsimply denote certain conditions in which a par-\\nticular phase of consciousness is more prominent\\nthan those states with which it is associated.\\nIn the same way our intellectual processes blend\\nwith our moral and spiritual consciousness. The\\nfact of telepathy does not mean the presence in us\\nof another mind, but only another phase of con-\\nsciousness. All these phases may become subcon-\\nscious. Subconsciousness is one phase only of our\\ntotal consciousness. All phases of consciousness,\\nphysical, intellectual, moral, psychic, and spiritual,\\nself-consciousness, the so-called superconscious, and\\nthe subconscious mind, belong to one soul, whose\\nmany-sidedness enables it to function on all these\\nvarying, yet interrelated and blending planes.\\nSome might allege that there are two minds be-\\ncause we have two selves in us. But the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0081.jp2"}, "82": {"fulltext": "70 The Subconscious Mind\\ncontrast and struggle between lower and higher is, as\\nwe shall see more fully in another chapter, the\\nfoundation of our moral existence; this contrast is\\nessential to the development of one soul, one moral\\nego. The soul flourishes amidst the interactions\\nand conflicts of its own hostile moods. The co-\\npresence of many moods or selves is consistent with\\nthe existence of one soul. Duality of mind that\\nis, duality of aspects, does not necessarily mean the\\nseparate existence of these aspects.^\\nAll moods and selves are turned to account when\\nthe soul comes to judgment. The grand ideal is the\\nsupremacy of the soul over all these moods, the\\ntriumph of the Spirit over every phase of conscious-\\nness.\\nThe most important fact concerning the subcon-\\nscious mind, therefore, is the possibility of its sub-\\nserviency as an agent of the soul. The soul must\\nfirst possess itself, the conscious mind must be\\ntrained, and spiritual receptivity must at least be\\nan ideal, before a high degree of subconscious power\\nmay be acquired. But in all these attainments it is\\nthe subconscious mind which lays the foundations\\nof its own future power. The very desire to de-\\nvelop subconscious power is itself a suggestion. The\\ntraining of the deeper self goes on simultaneously\\nand co-extensively with the growth of the conscious\\nself. If you would reap only permanently benefi-\\ncial results, you must therefore set the pace which\\nFor further arguments against the dual theory, see Hudson s\\nDuality of Mind Disproved, by T. E. Allen, the Arena, July, 1895.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0082.jp2"}, "83": {"fulltext": "The Subconscious Mind 71\\nharmonises with gradual evolution and the rhythmic\\nfunctioning of the body. The prime essential is\\nthe discovery that one has a subconscious mind, or\\nrather that the soul functions subconsciously, never\\nwholly ceases to be active. The discovery once\\nmade, it rests with the observer to choose what\\ntypes of consciousness shall be most persistently\\ncultivated.\\nSome occultists make it a point to recall their\\ndreams from subconsciousness. Some claim that\\nthe soul travels during sleep. But these experi-\\nences, if possible, may be overcome by those who\\ndesire to become wholly normal and reposeful. In\\nmy own case, dreams have failed to teach me any-\\nthing except in two instances, and in neither of these\\nwas there any evidence that the soul travelled. My\\nown experience also shows that as equanimity grows,\\ndreams come less and less frequently, until finally\\nthey cease, except in cases of extreme fatigue.\\nOf sleep, F. W. H. Myers says I regard sleep\\nas an alternating phase of our personality, distin-\\nguished from the waking phase by the shutting off\\nof the supraliminal [conscious] attention upon the\\nprofounder organic life. To sleep s concentrated\\ninward attention I ascribe its unique recuperative\\npower. In waking consciousness I am like\\nthe proprietor of a factory whose machinery I do\\nnot understand. My foreman my subliminal self\\nProceedings of the Society for Psychical Research^ part xxxiv.,\\np. 107.\\nMyers uses this term instead of subconsciousness,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0083.jp2"}, "84": {"fulltext": "72 The Subconscious Mind\\nweaves for me so many yards of broadcloth per\\ndiem (my ordinary vital processes). If I want any\\npattern more complex, I have to shout my orders\\nin the din of the factory, where only two or three\\ninferior workmen hear me, and shift their looms in\\na small and scattered way. At certain in-\\ntervals, indeed, the foreman stops most of the looms,\\nand uses the freed power to stoke the engine and to\\noil the machinery. This, in my metaphor, is sleep.\\nIt is during these quiet hours of rest that the soul\\nreceives many of its choicest messages. Therefore\\nthe wise man cultivates that kind of sleep which is\\nmost in harmony with meditative listening. In this\\nway the power of equanimity grows until, more and\\nmore, the subconscious life becomes part of the life\\nof the Spirit. Into its precincts there come with\\ngrowing frequency the peace, love, and guidance\\nof the omnipresent Father. Thus ever more and\\nmore the spontaneous revelations of this most won-\\nderful of all human functions become bearers of\\ndivine wisdom and messengers of divine power.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0084.jp2"}, "85": {"fulltext": "CHAPTER V\\nTHE SPIRITUAL IDEAL IN CHILDHOOD\\nEducation does not commence with the alphabet it begins with\\na mother s look, with a father s nod of approbation or sign of re-\\nproof, with a sister s gentle pressure of the hand or a brother s noble\\nact of forbearance. Albert Morton.\\nONE of the most strongly marked tendencies of\\nour time is the change of attitude toward the\\nchild. Formerly the child s sphere was decidedly\\nrestricted, guarded at every turn by the dogmas and\\ncustoms of a generation whose power is now rapidly\\nwaning. At present the child enjoys much greater\\nliberty of speech and action in the home, while in\\nschool and college his individuality is constantly\\ngaining in recognition. Those institutions in which\\nthe elective system prevails are in the front rank,\\nand there is a tendency in all departments of school\\nand college to extend the ideals and methods of the\\nnew education. From the kindergarten to the high-\\ngrade university the ideal will soon be the free ex-\\npression of the individual soul. Opportunities of\\nevery sort are opening before the young mind it is\\nfor the child to come to consciousness of these op-\\nportunities and to select those most in keeping with\\nhis needs.\\n73", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0085.jp2"}, "86": {"fulltext": "74 The Spiritual Ideal in Childhood\\nIt is this belief that each soul is consciously, or\\nsubconsciously, in possession of an ideal which more\\nthan anything else characterises this change of atti-\\ntude. Consequently, the methods employed are\\nbecoming idealistic. Instead of calling a child\\nnaughty,** or in any way looking upon him as the\\nold pessimistic theology regarded him instead of\\nlabelling a boy thief by pinning a placard on his\\ncoat because he had taken a ruler that belonged to\\nanother boy (an actual occurrence in a prominent\\npublic school ten years ago), the child is coming to\\nbe regarded from the point of view of evolution\\nand so the good, and not the bad, is named and\\nencouraged.\\nIt may be that the reaction has gone too far in\\nsome instances. The child may have too much\\nlicense in certain directions. But, at any rate, he\\nis attaining his freedom, he is being treated more\\nlike a human being, a fresh creation demanding\\nmodified methods in each case and the foundations\\nare being laid broad and deep for the nobler man of\\nthe future.\\nIn this great work of rearing the ideal man, the\\ninfluences of the home life are paramount, and the\\nutmost which the school can accomplish is to sup-\\nplement them. Properly speaking, this noblest of\\nall creative work begins with the grandparents. At\\nthe latest, it should begin in the spiritual consecra-\\ntion of the father and mother long before the birth\\nof their first child.\\nIf the marriage is the fruition of spiritual affinity,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0086.jp2"}, "87": {"fulltext": "The Spiritual Ideal in Childhood 75\\nthis dedication of the soul to the life of the Spirit\\nwill be a spontaneous and natural consequence.\\nYet even if the parents have not attained a high\\nspiritual level, it is possible for them to transcend\\ntheir own plane through the earnest aspiration, the\\ndeep sympathetic receptivity by which their souls\\nare given day by day to the Highest.\\nThe knowledge that the soul is a centre of spirit-\\nually creative power is the first essential. Ever\\ngently and persistently the soul is played upon by\\nthe immanent Spirit, welling up from within, seek-\\ning to attain higher and higher levels. The im-\\nmanent power ever seeks an outlet through us. If\\nit does not find it on one plane it seeks it on another.\\nThat is, it may be manifested physically, intellect-\\nually, or spiritually: through quickening and tran-\\nscending love. The channel it takes is, of course,\\ndependent on the controlling thought, the habits\\nand directions of mind. If these decisive thoughts\\nare centred upon the ideal, the ascent of man, the\\nlife of service and the Christ, the creative power will\\nseek these higher levels, drawing to it forces which\\notherwise would have run to excess or found expres-\\nsion in passion or selfishness.\\nThus the dominant ideal, the conscious and sub-\\nconscious attitude of the parents, is expressed in the\\nlife of the child. There are possibilities so high\\nand probabilities so strongly to be guarded against,\\nthat those who recognise them will hardly deem\\nanything of such great importance as the transcend-\\nence of these probable tendencies and the realisation", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0087.jp2"}, "88": {"fulltext": "76 The Spiritual Ideal in Childhood\\nof the nobler possibilities of the soul. Not merely\\nthrough the conscious aspiration, but through the\\nfar greater receptivity of the subconscious mind are\\nthese nobler powers attracted. It is the general\\nattitude, the atmosphere of the home, the kind of\\naffinity, the degree of love which tells, not simply\\nthe beliefs; for these may be superficial or only\\npassing affirmations. The dynamic centre within is\\nthe decisive factor, and the idealism must be made\\nas far as possible a mode of life, in order for the\\nspiritual to dominate the undesirable characteristics\\nwhich may also be transmitted.\\nI Yet it is well to remember with Emerson that\\nIf our easy spontaneous action is always best. For\\nI what should be sacred may be made common if it\\nbecome anxiously self-conscious.\\nThe wiser process is to trust the spiritual ideal to\\nthe subconscious mind, to send it forth as a prayer\\ninto the great universe, to make it part and parcel\\nof the habitual thought of daily life. The Spirit\\nquickens whom it will. It enters where there is\\ngreatest receptivity, and this is often where, owing\\nto the humility of those who are chosen, there is\\nthe least self-consciousness. For self-consciousness\\nmerely prepares the way; it is the Spirit which\\naccomplishes.\\nIs it not probable that this subconscious spiritual-\\nity of the parents is in many cases the cause of the\\nmore spiritual character of the offspring, wrongly\\nattributed by Theosophists to reincarnation If\\nthe parents are on the ascending scale, so to speak,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0088.jp2"}, "89": {"fulltext": "The Spiritual Ideal in Childhood li\\nmay they not thus mount far beyond their present\\nattainments, bequeathing a more advanced disposi-\\ntion to their children\\nTo the question, When does the human soul\\nbegin I do not venture an answer. That seems to\\nbe a part of the enigma which makes all ultimate\\norigins a mystery. I take it simply as a fact that a\\ndivine individuation comes out of the unknown into\\nthe known, and that the type of soul attracted to\\nthe parents depends largely upon the plane of life\\nattained, and upon the degree of subconscious re-\\nceptivity, particularly on the part of the mother.\\nWhatever the soul may be as an original individua-\\ntion of the creative Spirit, there is abundant evidence\\nthat the external characteristics are inherited from\\nthe parents and grandparents. Consequently, it is\\nof utmost consequence that the parents attain not\\nonly soundness of body but equanimity, self-control\\nthat they learn to draw upon the omnipresent crea-\\ntive resources of the Spirit.\\nThe world has heard chiefly about unfortunate\\nprenatal influences it is now time to hear about the\\nfortunate; better still, it is time to realise them.\\nThere is no question about the influence; it is only\\nmatter of choice. A marvellous power for good,\\nfor beauty, health, and love resides in the mental\\natmosphere which, figuratively speaking, surrounds\\nthe consecrated soul. All the forces of practical\\nidealism, all the helpful mental pictures which the\\nsoul can command should be brought to bear for\\nthe maintenance of this atmosphere. It should be", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0089.jp2"}, "90": {"fulltext": "jS The Spiritual Ideal in Childhood\\ninspired by hope, health, every day and every\\nhour. It should be the culmination of the mind s\\nprofoundest researches into the wonders and laws\\nof evolution. In fact, evolution itself proceeds most\\nsuccessfully in this its most sacred environment, the\\naspiration of the mother heart.\\nIn the earliest years of the child s life, it is also\\nthe mental atmosphere, the spiritual presence, the\\nfather-mother life, which is most influential. Few\\nparents realise how long their children are literally\\na part of them, how like a sensitive plant the little\\nresponsive agent vibrates with the inner attitude.\\nIf they realised the deeply sacred character of\\nparenthood, what a reformation there would be in\\nthe lives of those who are now lacking in poise,\\ndeficient in even the rudiments of self-knowledge\\nand self-control\\nThe merest observation shows to how slight a de-\\ngree the little child is responsible for its character\\nand deeds, how fully its life is dependent on the\\nthoughts and acts of those with whom it is brought\\nin constant relation. If a child is approached with\\nforce, impatiently, or in a condemnatory spirit, it\\nquickly responds in a similar manner. On the con-\\ntrary, if it be met with love, no being in the world\\nis more pliable. There are boundless possibilities\\nhere, and it is well seriously to consider them. The\\nThe reader will find many very helpful thoughts, beautifully and\\nforcibly stated, in Ideal Motherhood, by Minnie S. Davis (T. Y.\\nCrowell Co., 1898) and in A Mother s Ideals, published by the\\nauthor, Andrea Hofer Proudfoot, 1400 Auditorium, Chicago, 1897.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0090.jp2"}, "91": {"fulltext": "The Spiritual Ideal in Childhood 79\\nchild is very seldom to blame; it is the attitude and\\nactivity of the approach that count.\\nWhen we are perfectly honest with ourselves, we\\nconfess that in nearly every case where we resorted\\nto force with the little ones, it was because of our\\nown lack of self-control, our impatience. Coercive\\nmeasures are temporary and degrading substitutes\\nemployed while we are on the road to the manifest-\\nation and guidance of all things through the silent,\\ngentle power of love and the Spirit. Punishment\\nis self-bringing and, generally speaking, need not be\\nadministered by man, if the universe be permitted\\nto teach it through the law of action and reaction.\\nMan s part is to dwell, not on the negative condi-\\ntions, but upon the ideal which is being achieved\\nthrough them.\\nIn many other ways, the mental attitude of the\\nparents is the prime factor in the home. In illness\\nas in health it is the father and mother, especially\\nthe mother and those who have the care of the\\nchild, who give the child s conditions the wrong or\\nright turn. And it is of slight avail to doctor the\\nchild if it is cared for by those who are high-strung,\\nnervous, full of fear, or ready to bestow upon the\\nslightest ailment the name of some dreaded disease.\\nParents possessed of common sense will keep their\\nchildren close to nature, regarding the little aches\\nand pains as mere frictions of growth to be over-\\ncome, not through the use of drugs, but by keeping\\nin harmony with nature. It is a distressing but an\\nactual fact that a healthy child may be made a", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0091.jp2"}, "92": {"fulltext": "8o The Spiritual Ideal in Childhood\\nweakling, and taught to suffer the entire round of\\n(unnecessary) children s diseases, by watching every\\nbreath it draws, fearful lest a bit of Nature s pure\\nand healthy air come nigh. Happily, these absurd\\nideas are passing, and there are many mothers now-\\nadays who permit their children to grow as Nature\\nguides. But there is still great need of reform, that\\nthe entire thought for the child may be dedicated\\nto health and not to disease. The mother s love is\\nof itself sufficient to cure the child of most of its\\nills, if all her thinking is toward the perfect, in trust-\\nful co-operation with the Spirit, if she herself is\\npoised and strong.\\nAgain, in the later years, it is important to re-\\nmember that there are certain evolutionary stages\\nthrough which the child passes which are best dealt\\nwith by dwelling on the positive side. Every one\\nof these disagreeable features may be loved into\\ntraits of beauty through fidelity to the ideal, in con-\\nformity with the laws of evolution.\\nGive the child the earliest possible opportunity to\\nlearn the law of cause and effect. Let it discover\\nthat as fire always burns, so you are always to be de-\\npended on if approached in a certain mood. Do\\nnot threaten beyond what you have the heart to\\ncarry out. Be consistent and orderly.\\nA little later, point out that the same law applies\\nto our thoughts as well, and so teach the child to\\nbuild ideals, that it may as soon as possible lay the\\nfoundations of self-help.\\nWhen the child evinces some knowledge of this", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0092.jp2"}, "93": {"fulltext": "The Spiritual Ideal in Childhood 8i\\nfundamental law of cause and effect, or action and\\nreaction, the time has arrived for the first explana-\\ntions concerning human existence. A beginning is\\nbest made by pointing out the law of growth as exhi-\\nbited in plant life. Explain that as all plants spring\\nfrom the seed which the child has put into its warm\\nnest in the soil, so all animals have grown from a sin-\\ngle cell, so all nature has evolved from small to great.\\nFrom step to step one may lead on, by the use of\\nnature studies,^ illustrations drawn from the child s\\nlife, by the aid of natural history books, until the\\ntime comes to explain that the human organism\\ndevelops in the same way. If this explanation is\\nrightly given it will be a memorable experience in\\nthe child s life.\\nIn regard to the age at which this explanation\\nshould be made, it is difficult to state a rule because\\nsome children mature so much younger than others.\\nGenerally speaking, it is postponed far too long.\\nBegin very early, long before the child can hear\\nanything about its sex nature from any one but its\\nmother. The beginning, of course, is in the right\\nattitude on the part of the mother. If her attitude\\ncalls out and cherishes the child s confidence, it will\\nbecome a mighty power such that no outside influ-\\nence can ever master it. Under these conditions\\nthe first thought of the boy or girl will always be.\\nWhat would mother say It is impossible to\\noverestimate the power of this maternal influence\\nFor example, Among the Forest People and Among the Meadow\\nPeople, by F. C. Gordon, New York E. P. Button Co.\\n6", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0093.jp2"}, "94": {"fulltext": "82 The Spiritual Ideal in Childhood\\nand devotion. It is the making of many men and\\nwomen for no school or college pretends to make\\na boy or girl good.\\nAll explanations concerning the creative life\\nshould be made with that dedication of soul, that\\nspirit of sacredness which lifts the whole subject to\\nthe spiritual plane, and creates an atmosphere, a\\nquality of thought, always associated with the sub-\\nject by the child. The foundations of spiritual\\nmarriage are laid when this touch of sacredness is\\nimparted. It is a divine moment in the life of man.\\nThe explanation should, of course, be made in\\nparts at different times, notably at about seven or\\neight and eleven or twelve, at which time the in-\\nstruction should be complete and searching. But\\nthe essential thought should be implanted far earlier\\nthan this, when the child asks the first questions\\nabout its organism.\\nDo not be afraid to talk over the head of\\nyour little auditor. The child apprehends in its own\\nway, and remembers even what it fails to under-\\nstand. It is a very common mistake nowadays to\\nsimplify everything for children, to give them only\\ninfantile books. But our forefathers in the literary\\nworld had no such books. Consequently, they read\\nthe standard authors and poets even when they were\\nmere boys. Thus they began very early to educate\\nthemselves, and to cultivate that fine literary sense\\nwhich eventually became so strong that they never\\ncould have been induced to read the second-rate\\nliterature so widely circulated nowadays.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0094.jp2"}, "95": {"fulltext": "The Spiritual Ideal in Childhood S^\\nA kindergarten teacher recently related the fol-\\nlowing effective incident. The children had been\\nwatching the growth of bulbs in the school, and\\nwhen, a short time after, one of the little ones\\npassed into the spiritual world, the teacher turned\\nthe entire thought away from death by teaching\\nthem to say in concert Life goes on forever.\\nWhen, a few days later, a little boy spoke of their\\ncompanion as dead, a little girl immediately cor-\\nrected him by saying, Oh, no; life goes on for\\never. The teacher expressed the belief that the\\nideal was so firmly implanted by this incident that\\nit would never be forgotten.\\nThe explanation of the law of growth is naturally\\nsupplemented by the great thought that behind all\\nthere is one Life, which awakens the world of vege-\\ntation in the spring, quickens the animal world, and\\nbrings us all into physical being. Thus the child\\nmay be given his first idea of the Father, as the\\nlogical outcome of the foregoing explanations. In\\nthis way the thought of the divine becomes a natural\\nevolution, and the parents need have no fear that\\nthe young mind will later be won over by the entice-\\nments of the old theology. Years of unlearning, of\\nridding the mind of** lumber, as one victim ex-\\npressed it, may thus be avoided.\\nIn order to answer all the questions a child may\\nask when these great thoughts are imparted and\\nthis is very essential it is best to prepare one s self\\nin advance.\\nDo you happen to know how God came to be", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0095.jp2"}, "96": {"fulltext": "84 The Spiritual Ideal in Childhood\\nhere a little boy recently asked his mother in\\ndespair, after having propounded the question in\\nvain to several of his elders. The origin of God is\\nsure to be one of the problems raised. To meet it,\\none should be prepared to show that a Power or\\nLife must always have existed, that there always\\nwas a world, some world, else the trees and animals,\\nand boys and girls, could not exist to-day. The\\nentire explanation concerning natural law has pre-\\npared the way for this climax. It should be based\\nentirely upon the law of cause and effect.\\nBe especially explicit in speaking of the soul as an\\nimmortal, continuously living being, superior to\\ndeath. Call attention again and again to life, life,\\nthe invisible essence behind and within all that fades\\nand perishes. Explain that the soul abides with\\nand is in direct touch with the Father, from whom\\nall our noblest aspirations come. Make the whole\\nconception living, human, simple, close, and tender.\\nShow that all this is true in the living now. Show\\nhow the Father speaks to the soul as conscience, as\\npeace, as love, even as a human friend.\\nNothing is more important than to make clear this\\ngreat fact that the child is a soul, not a physical\\nbeing. If this is clearly understood, all else will be\\nclear. The thought may be made tangible by\\nexplaining that the soul is that in us which feels,\\nthinks, chooses, and acts that it is the part of us\\nwhich feels and knows God, which loves, which we\\nlove, which owns and uses the body as an instru-\\nment.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0096.jp2"}, "97": {"fulltext": "The Spiritual Ideal in Childhood 85\\nThus the child may very early grasp the thought\\nthat there is a power in us which is superior to, and\\ncan not only control but transmute the little animal\\nimpulses. Many times this great principle may be\\nenforced by meeting the child in unusual gentleness\\nand love, if it chances to rush into the house in the\\nopposite mood. The power of example, thus en-\\nforced, will in due time become first the ideal, then\\nthe habit, of the child.\\nIn this way, preparation may be made years be-\\nfore for the more strenuous years from twelve or\\nthirteen to seventeen. The young mind will have\\nacquired as a habit the power of turning its atten-\\ntion in a higher creative direction. It will know\\nthat ideas and ideals have life and grow like seeds\\nin the subconscious mind, that if the thought is\\npure and the ideals high, the mind is fortified against\\nthe severest temptations and influences.\\nWith this creative work in view, it is wise to en-\\ncourage the experimental spirit as early as possible.\\nStudy the child s tastes and tendencies and give it\\ntools and materials wherewith to express its original\\nideas. Thus the child will early discover the re-\\nsources of the inner world and learn to draw upon\\nthem more and more.\\nIf the start is right, if the home ideals are high,\\nthe outcome is assured. The higher may be severely\\nIn a recent discourse in Boston, Mozoomdar, the great Hindu\\nreligious teacher, summed up the whole of morality in childhood by-\\nsaying, Teach children first self-control; teach them, secondly,\\nthe doing of good deeds to others.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0097.jp2"}, "98": {"fulltext": "86 The Spiritual Ideal in Childhood\\nbuffeted at times, but it will always conquer. The\\nessential is to believe in the soul, to call out the\\nsoul, to hold to the ideal, then to supply the neces-\\nsary implements, the right environment, and give\\nproper encouragement at those plastic times when\\nthe young life is most receptive and apt.\\nThere is a happy medium between believing your\\nchild a genius and pushing it aside to depend on its\\nown resources. First of all, believe in your child,\\njudiciously encourage and sympathise with it, but\\ndo not forget that training of some sort is equally\\nessential. Give it enough difificulties to encounter\\nso that it may learn all the lessons of individual ex-\\nperiment, and acquire all the strength and skill of\\npersonal mastery. If you listen to your boy or girl\\nas to a prophet, you will surely defeat all the pur-\\nposes of the spiritual ideal. The wiser way is to\\nhold that confidence which is ever an encourage-\\nment, without any of that worship which is a source\\nof unproductive precociousness and self-conceit.\\nWhether you are a parent or a teacher, regard the\\nchild as a human being, a new individual, a soul-\\nequal, and your companionship is sure to be mutually\\nhelpful.\\nThere is also a mean between the two extremes\\nof over-training and the neglect of which many\\nmodern parents are guilty who have reacted too far\\nfrom all educational methods. A boy is not an\\nanimal, nor is he a picture to be painted. If the\\nlittle ones become the masters, the household loses\\nits equilibrium. On the contrary, if the elders", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0098.jp2"}, "99": {"fulltext": "The Spiritual Ideal in Childhood 87\\nassume ownership, they forfeit the right to be\\nguides and friends.\\nOne cause of the modern disregard of the stand-\\nards of obedience, and the growing irreverence for\\nparents, is the absurd idea that we have chosen\\nour parents, and they are only secondary after all.\\nIt seems strange that one must remind Theosophists\\nthat every child who receives even the average\\namount of care, owes a debt to its mother and father\\nwhich the noblest work of service to humanity will\\nhardly repay. The fact that a child possesses quali-\\nties which differentiate it from its parents, does not\\nnecessarily prove that it is an old soul. The\\nmysteries of prenatal influence have not yet been\\nsolved.\\nThe true basis of reverence is love. Where love\\nreigns, there will be no probability that the ideals\\nof parenthood and sonship will be neglected. This\\nanswers the vexed question concerning prayer.\\nSome have feared that if a child is not taught to\\nrepeat a prayer, and later the Lord s Prayer, it\\nmay develop an irreverent spirit. But if a child is\\ntaught to love the immanent, omnipresent Father,\\nif the mother talks with the child as she should, all\\nthese contingencies will be avoided. Admirable\\nsubstitutes for conventional prayers may be found\\nin the excellent compilation by Whittier, Child\\nLife^^ and in verses like the familiar\\nEvery day is a fresh beginning,\\nEvery morn is a world made new, etc.\\n1 Houghton, Mifflin Co.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0099.jp2"}, "100": {"fulltext": "88 The Spiritual Ideal in Childhood\\nBy teaching these and other idealistic verses, the\\ncompHcations of an outgrown theology may be\\navoided.\\nSoon we must have Sunday-schools in keeping\\nwith these higher ideals, schools to which modern\\nmothers may send their children without the con-\\nsciousness that half the knowledge thus gained must\\nbe unlearned at home. Such schools will be\\nbased on nature studies, practical idealism, and a\\nspiritual philosophy of life. They will supplement\\nand be in harmony with the home teaching, and\\nthus admirably carry forward the general work of\\nspiritual education.\\nUnder any conditions, the foundations of Sunday-\\nschool instruction should be laid at home, and when\\nthe higher Sunday-schools are founded they should\\nbe conducted in the father and mother spirit. Thus\\nthe home is the beginning of all branches of educa-\\ntion, and the foregoing ideals, although applicable\\nin a measure to the schools, are of primary value\\nwhen made vital factors in the thought of the\\nparents. I have considered these ideals in a brief,\\nsuggestive, and fragmentary way because they\\nbecome thus vitally instrumental only when the\\nparents work out the principles for themselves.\\nDo not, for example, use the terminology associated with the\\nword sin, but teach the child that its lower or animal nature is in\\nprocess of growth. Let all instruction be idealistic. Let it all\\npoint forward.\\nHigher because founded on the fact of the immanent Spirit,\\nto which each soul may have immediate access, without the media\\nof creeds, forms, and dogmas.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0100.jp2"}, "101": {"fulltext": "The Spiritual Ideal in Childhood 89\\nThere are few books which are of real value. The\\nmajority are like treatises on pedagogy cut up,\\nsubdivided, and abounding in italicised definitions\\nwithout number, but lacking that living touch which\\nmakes them truly human. The great resource is to\\nstart with natural law as a basis and develop your\\nentire system from that. And the two great secrets\\nof success in the application of natural principles\\nare, first, to control yourself; and, second, to guide\\nthe child by continually interesting its attention\\nfor attention is the very life of concentration and\\nwill: breaking the child s will is a cruel blunder.\\nTeachers usually complain that they have no time\\nto apply these higher ideals, since they are at the\\nmercy of the pressure system. But the teacher may\\nat least adopt the evolutionary point of view in re-\\ngard to the disagreeable stages of childhood, and\\napproach the pupils in a spirit of optimism. Even\\nif every minute be in subjection to the pressure\\nsystem, the teacher may call the subconscious mind\\ninto play by impressing high ideals upon it a mo-\\nment or two before losing consciousness in sleep.\\nIt is economy to do this. The subconscious mind\\nwill in due time afTect daily conduct, and surely no\\nteacher is so busy that a moment may not be taken\\nto lower the voice, to speak more gently, and become\\nmore moderate. Then, to her surprise, the teacher\\nwill find that she does not get so tired, that she\\nhas more time. Thus equanimity will accomplish\\nwhat school reform cannot. Our nervous, hurrying\\nlife is the real cause of the pressure system. When", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0101.jp2"}, "102": {"fulltext": "90 The Spiritual Ideal in Childhood\\nwe change our mode of life, a modified curriculum\\nwill be a natural and inevitable result.\\nWith a reform in our thought and life, a reform\\nin kindergarten methods will also follow/ Froebel\\nwas inspired by a grand ideal of spiritual education,\\nbut many of his exponents are unequal as yet to the\\ntask of interpreting him. An entire philosophical\\nsystem is involved in his doctrine, and one must live\\nand think deeply to understand it.\\nThe chief defects of current kindergarten methods\\nare not, however, philosophical but practical. As\\nat present carried out, Froebel s ideas undoubtedly\\nlead to many vague fancies which must some time\\ngive place to sound scientific knowledge. The dif-\\nfusion of force exemplified in some kindergartens\\nmust also be remedied. If all instruction could be\\nin harmony with natural law, there would be little\\nneed of many of the methods now employed.\\nNature teaches concentration, system. The child\\nwhose training is grounded in natural law may be\\neducated by a higher method than either the old or-\\nthodox system with its enforced silence and irksome\\nreverence, or the new method, or lack of method,\\nwith its extreme regard for passing whims and fan-\\ncies. Just as extreme restriction at home breeds de-\\nceit among the children and is harmful to the parents\\nwho uphold the rules, so the neglect of that training\\nwhich gives concentration is followed by unfortunate\\nresults in the later years of mental unfolding.\\nSee an able critique by President Stanley Hall in the Forum,\\nJanuary, 1900.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0102.jp2"}, "103": {"fulltext": "The Spiritual Ideal in Childhood 91\\nYet there are times when the child s native in-\\nstincts are to be consulted in preference to an ac-\\ncepted theory of education, as the following instance\\nshows. The editor of a kindergarten magazine\\nadvised her readers to have the little children press\\nand mount flowers. Accordingly, a certain kinder-\\ngartner, much against her will, but accepting the\\nauthority of her chief as final, proposed an excur-\\nsion to the fields for the purpose of pressing flowers.\\nHer pupils declared their lack of interest, but the\\nteacher still persisted, although the little ones man-\\nifested no pleasure when a book was produced and\\nthe dainty flowers were plucked from their waving\\nstems to be imprisoned within its leaves. When\\nthe time came, a few days later, to open the book\\nand mount the flowers, one little fellow piped up\\nand exclaimed, Well, we ve killed them this time.\\nThe teacher persisted, however, and showed the\\nchildren how to mount the flowers. But one could\\nhave heard a pin drop during the operation, she\\nsaid. And then and there the teacher decided to\\nobey the promptings of Nature rather than the\\ndictates of authority.\\nFroebel assures us that education in instruction\\nand training, originally and in its first principles,\\nshould necessarily be passive, following (only guard-\\ning and protecting), not prescriptive, categorical,\\ninterfering. Everything depends upon how deeply\\nwe understand the child, and the natural law where-\\nby the soul is to be led forth into expression. When\\nEducation of Man P- 7.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0103.jp2"}, "104": {"fulltext": "92 The Spiritual Ideal in Childhood\\nwe begin truly to understand this leading, as Froebel\\nperceived it, we may find that a large part of our\\neducational system is at fault. And so our final\\nword in regard to the whole system, from the kind-\\nergarten to the university, is that it is experiment-\\nal; it advances only as the experiment called life\\nadvances, and possibly we have progressed only a\\nlittle way in the multiform solution essential to a\\nsatisfactory theory of education.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0104.jp2"}, "105": {"fulltext": "CHAPTER VI\\nAN EXPERIMENT IN EDUCATION\\nEvery life is a profession of faith, and exercises an inevitable and\\nsilent propaganda. As far as lies in its power, it tends to transform\\nthe universe and humanity into its own image. Amiel s Journal.\\nTHE inner life of man is a progressive awakening\\nto the laws and opportunities of the soul as a\\ncreative agent in the great world of nature and so-\\nciety. It begins with the first dim intimations of\\nself-consciousness as contrasted with its environ-\\nment, and proceeds stage by stage until the soul at\\nlast becomes conscious of the grand possibilities of\\nevolutionary education. The soul then for the first\\ntime learns its sacred significance as an organic\\nfactor in the wonderfully varied system of divine\\nself-manifestation. A new sense of responsibility is\\nquickened, a new impetus is imparted to daily life,\\nand existence is held to be worth living in a sense\\nnever dreamed of before. For with this deep quick-\\nening of the ethical and spiritual incentives, there\\ndawns a consciousness of the close relationship of all\\nhuman beings as sharers and helpers in the same\\ngreat evolutionary process.\\nThis organic fellowship of all human souls we\\n93", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0105.jp2"}, "106": {"fulltext": "94 An Experiment in Education\\nshall consider more at length in a later chapter. But,\\naccepting it as the most important phase of the dis-\\ncovery that man is a creative agent, it is evident that\\neach man s educational experiment should as early\\nas possible be adapted with this social ideal in view.\\nIndividuality is no doubt an end in itself, yet it\\nbecomes truly itself only as it is contributory, and\\nwe must keep the social ideal in sight in order to\\nlift education to the spiritual plane. In this way\\nwe shall avoid the eccentricities which so often\\ncharacterise a merely individualistic experiment in\\neducation.\\nFrankly accepting life as an experiment, with the\\nknowledge that each soul is essentially unlike all\\nother souls, yet designedly so, that it may creat-\\nively add to life s social evolution, it is clear that\\nwe must adapt all educational methods to this in-\\nfinite variety, and depart as far as possible from all\\nmechanical standards. Since education at best is\\nonly the means, while the soul is the end, education\\nshould be inspired by knowledge of its sacred func-\\ntion a calling out to the full of the individual\\ncreative power of each soul recognised as of special\\nworth in itself.\\nIt is clear, however, that educators may err in\\ntheir zealous emphasis of the individualistic side..\\nWhile each soul needs specific attention and an in-\\ndividually favourable environment, there are many\\nideals which may be realised in common, there is\\nculture which everybody needs. For example,\\neveryone must learn self-control, everyone must", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0106.jp2"}, "107": {"fulltext": "An Experiment in Education 95\\nacquire concentration, must learn to think, become\\nquickened to the love of truth for its own sake,\\nbeauty for art s sake, and utility as a prime essential\\nin all training. Every person needs the discipline\\nof a thorough system, and there is a strong argu-\\nment for postponing the experimental years until\\nthe age of reason.\\nBecause of the value of school and college training\\nas contrasted with personal experiment, the educa-\\ntional world is likely to be divided for many gen-\\nerations to come between two sharply contrasted\\nmethods of culture teaching by authority, gradu-\\nated system, precise and thorough as that of Ger-\\nmany; and teaching by the elective plan, by\\nself-development and experiment. A philosopher\\nwould probably say that the wisest method is a\\nsynthesis of these extremes. But adjustment be-\\ntween extremes is precisely the problem which the\\npractical worker finds most difificult. As long as\\nauthorities differ, the controversy concerning this\\nadjustment is sure to present ever fresh problems,\\nand both extremes are likely to become more ex-\\ntreme before a satisfactory solution is reached.\\nMeanwhile the decision in a particular case is\\nlikely to depend chiefly upon inheritance, environ-\\nment, and the accidents of fortune. Yet as every\\nlife is a fresh experiment, seemingly accidental in-\\nstances may throw great light on the total problem.\\nMy own education has been almost wholly of an\\nunconventional sort, and the doctrine of this book\\nis necessarily, perhaps helpfully, coloured by it. I", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0107.jp2"}, "108": {"fulltext": "96 An Experiment in Education\\nattended school but four years, I did not spend a\\nday in a high or preparatory school, and five years\\nof business experience came before I entered college\\nat twenty-four. And so, having wholly avoided the\\npressure system, my experiment may serve either to\\npoint out the way in which danger lies, or be an\\nillumination to those similarly placed, as the in-\\ndividual may decide.\\nFor those who can bear it, there may be nothing\\nbetter than the strenuously thorough training of the\\nGerman gymnasium^ and in the case of Professor\\nMiinsterberg, its latest and ablest champion,^ this\\nsystem seems to have presented no obstacles. But\\nthe crucial question is. Do we wish to evolve only\\nGerman scientists Is a man likely to become\\noriginal, spiritual, creative, under this process If\\nnot, we must have a wholly different environment\\nto meet a totally different demand.\\nMoreover, the number of misfits is increasing,\\nthose who, sensitively organised, extremely nervous\\nor introspective, do not thrive in any school. There\\nare many whose health will not permit such strenu-\\nous work this is especially the case with tall boys\\nwho grow very rapidly between the ages of fourteen\\nand sixteen. In these cases, the only alternative,\\nof course, is to instruct the children at home for a\\ntime, then give them such schooling at intervals as\\ncan be borne without detriment, supplemented by\\nphysical culture, manual training, or the learning of\\nSee the Atlantic Monthly, May, 1900. Professor Munsterberg s\\nstrongest point is his plea for better-trained teachers.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0108.jp2"}, "109": {"fulltext": "An Experiment in Education 97\\na trade. Among the boys of this type whom I have\\nhad opportunity to observe, those have thrived best\\nwho, never permitted to be idle while unable to\\nattend school, have been taught a trade.\\nEvery thoughtful person knows that to learn one\\nthing well is more profitable than to acquire a smat-\\ntering of many arts and sciences. Everywhere the\\nindividual leads to the universal, and when a man\\nhas mastered an art or science, he is prepared to\\nbegin in earnest to realise the scientific man s ad-\\nvice: Know everything about something; know\\nsomething about everything. The chief fault of\\nconventional education is that it teaches so many\\nsubjects in so short a time. But just that attain-\\nment which high and preparatory schools usually do\\nnot give, namely, concentration, the power of indi-\\nvidual thought, is the freest gift to all who learn a\\ntrade or some practical occupation which they\\nenjoy.\\nIn the first place, the mastering of a trade which\\nmust become remunerative as soon as possible, com-\\npels one to be practical. In the case of an intro-\\nspective, idealistic, or speculative temperament,\\nthis is of great moment it lays the foundation for\\nthe whole of life of that balancing tendency which\\nkeeps the mind from flying aloft to visionary heights.\\nThis gift from practical life is worth more to a mind\\nof the above-mentioned type than all the classic in-\\nstruction in the world. A mind of this type is apt\\nto take itself too seriously, to overestimate the value\\nof its own opinions, if it be not thus early brought", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0109.jp2"}, "110": {"fulltext": "gS An Experiment in Education\\nin close contact with the demands of practical exist-\\nence.\\nAgain, the technical knowledge thus gained is\\nsure to be of value. If a boy is placed where he\\nmust keep accounts for a time, he learns arithmetic\\nby using it, whereas he may have been mathemati-\\ncally dull in school. Type-setting is excellent train-\\ning, of great value in many occupations in after life\\nof value, too, in the use of English. Proof-reading\\nis better yet, since it is splendid training for the\\npowers of observation; there is some opportunity\\nfor the exercise of literary taste it teaches the art\\nof punctuation, and is helpful in the choice and use\\nof words. All branches of newspaper work are of\\ngreat educational value. The mastery of steno-\\ngraphy not only trains and perfects the memory, but\\nmakes one a good listener, and is an unsurpassed\\nmethod for the training of the attention. Tele-\\ngraphy is valuable, but is not equal in scope to\\nstenography. One whose training has been almost\\nwholly of the practical kind says that he gained\\nmore genuine mental discipline through the mastery\\nof telegraphy and stenography than through all his\\nyears of schooling.\\nProfessor Miinsterberg argues against letting a\\nboy do what he chooses. In practical life there are\\nsure to be contingencies which counteract the elect-\\nive system in a far better way than by any method\\nof human devising. The compulsory breaking away\\nfrom a favourite environment, because a boy s\\nparents decide to move to another State, is an", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0110.jp2"}, "111": {"fulltext": "An Experiment in Education 99\\nillustration. The death of the father, which com-\\npels a boy or girl to leave an ideal situation for one\\nthat is more remunerative is, as everybody knows,\\noftentimes the making of a man or woman.\\nAgain, there are situations like this. A young\\nman enters the newspaper business and gradually\\nrises to the position of business manager. The sub-\\nscription list is placed in his care. He counts the\\nnames and also learns the actual number of papers\\nprinted per week less than one half the boasted\\ncirculation! He complains to the proprietor, and\\nis told that a paper which does not keep up with\\nthe deceits of its contemporaries will be left behind\\nin the race. The young man finds it easier and\\neasier to deceive until he reaches a point where he\\nknows that he will soon deceive unconsciously.\\nWhat shall he do permit prevarication and com-\\nmercialism to become second nature, or resign, fore-\\ngoing a large salary The decision comes quickly\\nif he thinks, unless terrible thought! it means\\nstarvation for wife or mother.\\nThus practical life may be trusted to provide\\nman-making opportunities. In school or out, no\\none can escape these. As one looks back upon\\ndeprivations which seemed hard at the time, and\\nupon disappointments which were almost unbear-\\nable, one sees that a Wisdom has presided over\\nevents in a marvellous way.\\nIt may seem a long break from systematic study\\nto omit the high school, and many will question\\nwhether the taste for learning will ever be quickened.\\nUoTU", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0111.jp2"}, "112": {"fulltext": "loo An Experiment in Education\\nBut if there be somewhat which demands expression,\\nit will be aroused. And when the awakening comes,\\nthe years of practical experience which brought one\\nin close contact with real life, with the wage-earning\\nclass and with the struggle for existence, will be of\\nincalculable value. No experience is profitless when\\nthe soul comes to consciousness.\\nYet I would emphasise the need of placing before\\nevery boy and girl those opportunities and books\\nwhich are likely to call out the soul during those\\ncrucial years variously called the age of conceit,**\\nthe age of reason, and the soul s awakening.\\nIf the awakening soul is surrounded by idealising\\ninfluences and given the right books, years of diffus-\\nion of force may be avoided. For if the taste for\\nbetter things is then quickened, the mind is not\\nlikely to turn aside into morbid channels or the\\nwiles and subtleties of baneful literature.\\nIt may interest the reader to know what books\\nbrought the awakening in a given case. The in-\\nstance is that of a young man who for years had no\\nambition beyond the business in which he was em-\\nployed, where he hoped to attain the highest level,\\nan occupation totally at variance with all heredit-\\nary tendencies, but who matured late and ap-\\nparently suffered no serious loss. I will let him tell\\nthe story in his own words, as nearly as I can recol-\\nlect them.\\nI am amazed, said my friend, when I re-\\ncollect how ignorant I was during those business\\nyears of that which, according to Macaulay, every", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0112.jp2"}, "113": {"fulltext": "An Experiment in Education loi\\nschoolboy knows. Macaulay s schoolboy was a\\nprodigy, to be sure, but I did not possess a third of\\nsuch a boy s knowledge. In school I had stood at the\\nhead of my class in spelling and geography, but at\\nthe foot in arithmetic, and history I had not studied\\nat all. I had read almost nothing outside of school.\\nI was ignorant even of the names of the standard\\nauthors. My work was closely confining, I had no\\nsociety, and when, owing to the plans of my parents,\\nI was forced to leave the little town where I worked,\\nit was many months before I became reconciled to\\nmy new social situation. But when I discovered\\nthe world of literature, how sudden and complete\\nthe change\\nIt all began with Shakespeare s Hamlet, which\\nI studied in an elocution class, and with Lowell s\\nAmong m,y Books and My Study Wmdows, which I\\nread simply because I had seen the titles in a game\\nof authors. Once started, I did not stop. I read\\nevery word that Shakespeare wrote, and many of\\nthe commentaries on his plays. Lowell s essays\\nquickened interest in other poets, and I read through\\nnearly all the great poets, and read their biograph-\\nies. Thus one book led to another by a process of\\nnatural suggestion.\\nThen, in a fortunate hour, a friend gave me two\\nvolumes of Emerson s Essays, and shortly afterwards\\nmy doom was sealed. I read every word of Emer-\\nson, and every book about him. I read Emerson s\\nfavourite authors, and these sent me to more. This\\nreading also raised for me the great problems of", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0113.jp2"}, "114": {"fulltext": "I02 An Experiment in Education\\nphilosophy, religion, and science, and I read such\\nworks as Lewes s Biographical History of Philosophy j\\nand James Freeman Clarke s Ten Great Religions\\nlater, Berkeley, Martineau, Darwin, Huxley, Wal-\\nlace, Le Conte, John Fiske, and the works of many\\nother scientific and philosophical writers. I be-\\ncame, in fact, a very general reader, laying the\\nfoundations, unwittingly, of a general education.\\nThis opportunity for general reading is one of the\\nbest in a free educational experiment. If one is\\nfree to read what the higher self dictates, the books\\nthus chosen are sure to be remembered they are\\nread as literature, not as text-books for examination\\npurposes, and in later years, when one must be a\\nspecialist, the knowledge thus gained will be turned\\nto account in unsuspected ways. I have proved\\nthis from personal experience, and next to the in-\\nfluences of home life and the practical training in the\\nbusiness world, I would place the years of unhamp-\\nered reading of great authors, an experience which,\\nin my own case, was largely quickened by Emerson.\\nBest of all, in these formative years when one\\nwanders at will through the treasure-house of books,\\nif one begins to express the soul in some way, by\\nkeeping a journal, writing verse, sketching, com-\\nposing, anything which gives play to the creative\\nfaculty, these years of wandering will assume speci-\\nfic shape and prepare the way for public service.\\nIt is also essential that the religious nature be\\nkept free from hampering influences. See to it that\\nyour son and daughter are not drawn into the church", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0114.jp2"}, "115": {"fulltext": "An Experiment in Education 103\\nthrough a merely emotional experience. It were\\nbetter that they should not attend church for a time\\nthan that they should sacrifice freedom of thought.\\nWhen the soul s awakening comes, advise them to\\nattend the services of every kind of church, and\\nthink for themselves. Place books where they are\\nsure to find them which, like Lydia Maria Child s\\nAspirations of the World, or Clarke s Ten Great\\nReligions, acquaint them with the fact that there are\\nmany religions besides Christianity. Your children\\nmay miss the advantages of membership in one\\nchurch, but they will gain the inestimable advantage\\nof membership in the church universal.\\nAgain, travel, and especially foreign travel, ac-\\nquaints one with self, shows what one knows and\\ndoes not know, and quickens a deep desire for\\nknowledge. In many an instance it has been the\\nbasis of what is known as the higher education. In\\nmy experiment it was foreign travel, combined with\\nthe years of general reading, which at twenty-two\\nprompted the first desire for college training.\\nUnder such circumstances the college years are sure\\nto be greatly beneficial. For the student is old\\nenough to know his needs he knows what he wants\\nto study, he has seen something of life and in a\\ncollege like Harvard he can from the first elect those\\ncourses which his now rapidly developing individual-\\nity most keenly craves.\\nThe business man will argue that it is absurd to\\nlet a boy wait until he is twenty-two before he even\\nbegins to prepare for college, and it may be absurd", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0115.jp2"}, "116": {"fulltext": "I04 An Experiment in Education\\nif a man is to be a mere money-maker. But if he is\\nto be true to the spiritual ideal, is it not highly-\\npractical to wait until everything shall be turned to\\ncreative account\\nThere are decided disadvantages in the postpone-\\nment of the study of Greek and Latin until the age\\nof twenty-two, but there are rich compensations.\\nXenophon, Caesar, and Homer are studied as Lowell\\nwould have them read, namely, as literature. His-\\ntory is read as a part of human life, and science is\\nturned to instant account as furnishing the most\\nmodern point of view.\\nTo be sure, one may miss many of the pleasures\\nof college sports and social life by entering college as\\nlate as twenty-four. On the other hand, there are\\nfew distractions, and one may give the mind more\\nfully to the great ideals of intellect and Spirit.\\nThere is perhaps nothing more important in edu-\\ncational work than learning to think. The habit\\nonce acquired, if one has been free from religious\\nand other coercion, the tendency is not likely to\\nstop short of entire intellectual and spiritual liberty.\\nTo the maturer student, college life comes as the\\nnatural complement of the previous years of free\\nexperiment and general reading. For under the\\nHarvard elective system one may confine one s self\\nto two or three subjects, even to one subject per\\nyear, and thus have time to do thorough, thought-\\nful work.\\nIdeally speaking, one should have far more special\\npreparation for college than can be gained in the two", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0116.jp2"}, "117": {"fulltext": "An Experiment in Education 105\\nor three years to which one is Ukely to be limited\\nafter the age of twenty. But there are all the ad-\\nvantages on the other side which we have considered\\nin this chapter, and the majority of minds acquire\\nthe requisite knowledge very rapidly at this maturer\\nperiod they have learned how to work they know\\nwhat freedom from pressure is, and will not permit\\ntheir energies to run to excess. Another advantage\\nis found in the fact that if a favourite author, like\\nEmerson, has quickened the spiritual nature, the\\nintellect does not become supremely dominant, and\\neducation assumes that broader form which prepares\\nthe way for many-sided social life.\\nIf the critic complains at this introduction of the\\nSpirit, then let him and his followers pursue the\\nconventional course. But everyone who has for\\nyears given play to his intellect, then tried to curb\\nit, knows how strong is the tendency to become a\\nmere scholar. The temptation is to study on and\\non, absorbed in mere technicalities the true educa-\\ntional spirit has many other demands which a man\\nis likely to hear if his ears be not over-fascinated by\\nthe enticements of the intellect.\\nEvery man who has matured without the conven-\\ntional school and college training would be other\\nthan he is had he been given that training, and no\\nman can positively know which course would have\\nled to the better results for we know only by doing.\\nBut every man who understands himself knows what\\ninfluences have helped him most, and it is a signifi-\\ncant fact that so many who are unconventionally", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0117.jp2"}, "118": {"fulltext": "io6 An Experiment in Education\\neducated express their unwillingness to exchange\\ntheir years of general reading and business experi-\\nence for the best training a preparatory school could\\ngive.\\nThe moral is easy. Raise the intermediate schools\\nto a higher standard to meet the demands of those\\nwho are not fit subjects for the pressure system.\\nTeach fewer subjects and teach them well. Prepare\\nyour -scholars for a life of individual thought, and\\ndo not permit the demands of college entrance\\nexaminations to defeat the purposes of education.\\nOf all terrors in the educational world entrance\\nexaminations are the worst, and it is evident that\\nsomething is wrong. Is it not unfair, for example,\\nfor the professor who is a genius in mathematics to\\nselect exceedingly difficult problems by which to\\ntest a boy s ability, then grant him barely fifty-five\\nminutes in which to try to solve them It is surely\\nno demerit to fail, and it is no wonder that so many\\nstudents enter college conditioned in mathematics.\\nExaminations, after all, are the chief sources of the\\npressure system. What a relief it is to enter college\\nwhere, in so many courses nowadays, one may sub-\\nstitute theses.\\nEmerson s advice to a college boy was: Room\\nalone and keep a journal. It is the spontaneous\\nresults of education which really show the progress\\na student has made. Every man who is alive to\\nhis opportunities is sure to give some sign of\\ngrowth, and if he be not alive coercion will not make\\nhim so. But if Emerson was right, conventional", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0118.jp2"}, "119": {"fulltext": "An Experiment in Education 107\\neducation is largely wrong. Emerson assures us that\\neducation should be as broad as man, and he\\nhad already defined each individual as a new\\nclassification. Cannot we let people be them-\\nselves, and enjoy life in their own way he ex-\\nclaims. You are trying to make that man another\\nyou. One s enough. You cannot tell what a\\nboy or girl most needs any more than you can de-\\ncide that he shall be a lawyer or a doctor. That\\nwhich a man can do best none but his Maker can\\nteach him, again says our great seer.\\nHaving said so much against high and preparatory\\nschools, it is time to admit that they are not all as\\nobjectionable as the foregoing aspersions would\\nsuggest. I know a teacher in a high school in one\\nof our largest cities who is triumphing over the\\npressure system by explicitly showing his boys that\\nto pass the entrance examinations is a secondary\\nend, the first being the attainment of power, the\\ncultivation of concentration and self-control. He\\nemphasises these higher ideals by placing ideal\\nsuggestions upon the blackboard for his pupils to\\ncopy, by explaining the functions of the subcon-\\nscious mind, and by personal talks with each boy on\\npurity and self-mastery. The results are excellent.\\nThere are probably many teachers who are winning\\nthe same triumph. There is surely every reason to\\nencourage this reform within conventional ranks,\\nevery reason why the teacher should be spiritually\\nas well as intellectually equipped.\\nEssay on Education.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0119.jp2"}, "120": {"fulltext": "io8 An Experiment in Education\\nYet our chief concern in this chapter is still with\\nthe misfit, the man who must unconventionally\\nselect his educational opportunities.\\nThat man is said to be badly educated who edu-\\ncates himself, yet every thinker knows that in the\\nbest sense of the word education is fundamentally\\nmatter of self-development. It is what a man\\nevolves out of his opportunities that counts, and it\\nis almost commonplace nowadays to state that men\\nwho make their mark in the world are usually those\\nwho have come from the common walks of life and\\nchosen opportunities which suited them when it\\npleased them. Education, if it is to be as broad\\nas man, must take full advantage of this native\\ntendency to originate, experiment, and take its own\\ntime otherwise it is largely interference.\\nIn the profoundest sense, no man ever transcends\\nthe relative, individual point of view. This being\\nso, there is every reason to develop this point of\\nview to the full, that it may mature through its own\\nstrength, contributing in fullest measure to the\\ngrowth of other minds.\\nMan is by nature an imitative creature. This is\\na very strong reason why he should be encouraged\\nto originate. Spontaneity and receptivity, leisure\\nfor experiment and meditation, are absolutely essen-\\ntial to originality. The highest that a man can do\\nis taught him by a spontaneous revelation welling\\nup, according to laws of its own, in the minds of\\nthose whose lives are consecrated to it. All con-\\nsciousness, all training, all reading, should be", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0120.jp2"}, "121": {"fulltext": "An Experiment in Education 109\\nsubordinate to this revelation. Everything else\\nshould be a means, this is the end. This guidance\\nis detailed, adequate, faithful. It speaks successively-\\nthrough instinct, desire, ambition, talent, intuition,\\ngenius. It applies to every possible situation. It\\nexists for every soul. But in the majority it is\\nignored, misunderstood, and opposed. Hundreds\\nof deflecting tendencies lead the mind away from it\\ninto pride, the glory of mere learning, egotism, and\\nthe rest.\\nA man must believe in himself if he is to turn his\\neducational experiment to spiritual account. He\\nmust work out every problem for himself. He must\\nbe as free from authorities, whether books, teachers,\\nor organisations, all of which he may make use of,\\nas he is free from the bondages which conventional\\nsociety seeks to impose.\\nThus education becomes art for art s sake, work\\nfor work s sake, the pursuit of truth wherever it\\nmay lead. First, last, and always it is an experi-\\nment. It is illustrated by the life of the painter\\nwho is ever sketching and altering, to express a\\nnobler ideal. It is seen in the striving of the musi-\\ncian to express the harmonies and melodies of\\nsound in the ambition of the poet, tirelessly work-\\ning to attain perfection of form.\\nThe critic now insists that such an experiment\\ntends to create mere individualists. Not if it be\\nthorough. Not if a man be truly an artist, really\\na scholar, a truth-seeker, one who knows his own\\nmind and understands the laws of the universe.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0121.jp2"}, "122": {"fulltext": "no An Experiment in Education\\nEmerson says: We arrive at virtue by taking\\nits direction instead of imposing ours. Obedi-\\nence alone gives the right to command. Thus\\neducation is adjustment between the individual and\\nhis environment, turning from side to side, from\\npoint to point, perspective to perspective. It is a\\ncontinual weighing and testing, the development of\\nself yet its correction, a balance between the sub-\\njective and the social consciousness. It must con-\\nstantly be tempered by constructive criticism, and\\ntested by controversy. All this is a part of the\\nexperiment. And the adjustment differs in every\\ncase.\\nThe cultivation of sympathy is as important as the\\npreservation of spontaneity. Education is incom-\\nplete nowadays unless it shows how the under half\\nlives. The constructive individuality which is\\nits aim, according to David Starr Jordan,^ is the\\noutcome of many tendencies, physical, intellectual,\\nmoral, social, and spiritual. It is a balance between\\nheart and head. It supplements analysis by syn-\\nthesis at that point where scepticism becomes merely\\nnegative. It forgets not love. It remembers that\\nsome things in life are meant to be enjoyed only.\\nPoetry and music hold a permanent place in which\\nscientific zeal is never permitted coldly to intrude.\\nIt is loyal to that which is essentially feminine and\\nthat which is distinctively masculine. In a word, it\\nproduces a man or a woman.\\nThe grand result, then, of our experiment is to\\nConservative Review, November, 1899.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0122.jp2"}, "123": {"fulltext": "An Experiment in Education 1 1 1\\nenable a man so to interpret his individual experi-\\nence and so to apply it, that his existence in the\\nworld shall be justified, that he shall be an honour\\nboth to God and to man.\\nIn the light of this ideal, we may restate our\\ndefinition of education as, the recognition of and co-\\noperation with the immanent Spirit, on all planes of\\nexistence, as it is revealed through the individual\\nconsciousness of man. Or, we may define it as the\\ntraining of the individual powers to the full, that\\nthrough their progressive development the unique\\nrelation of each soul to God, nature, and society\\nmay find adequate expression. Thus defined, edu-\\ncation is lifted out of the limited sphere in which it\\nhas so long been confined; and dignified, yes, made\\ntruly possible, by intimate association with the\\nHighest in life.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0123.jp2"}, "124": {"fulltext": "CHAPTER VII\\nTHE EXPRESSION OF THE SPIRIT\\nThere is only one thing better than tradition, and that is the orig-\\ninal and eternal life out of which tradition takes its rise. Lowell.\\nIT is the fate of every idealist to be misunderstood.\\nHe sees somewhat which all men shall presently\\nsee, but just because his thought has seized a pos-\\nsibility which lies beyond present attainment, be-\\ncause he lacks the rational terms wherewith to clothe\\nhis ideals, he is deemed visionary and impractical,\\nwhen in reality his doctrine is even more practical\\nthan the most common-sense ideas at present in\\nvogue.\\nSuch an ideal is now taking shape in the minds of\\nsome of our leading educators. Its aim is the ex-\\npression of the soul quality in music, literature, and\\nart. Not that this is essentially a new ideal, but\\nthat its advocates are seeking to make a great step\\nin advance, to make the expression of the Spirit a\\nmore self-conscious pursuit. The more strenuous\\nthe endeavour to advance, the more vague the\\nmethod seems to become. Yet vague as it is, one\\nfeels that there is a beauty here which indescribably\\nsurpasses the methods which it is displacing.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0124.jp2"}, "125": {"fulltext": "The Expression of the Spirit 1 1 3\\nIn the world of music, for example, there are\\nthose who merely teach technique, whose perform-\\nances are marvels of technical skill, and those, on\\nthe other hand, who play and sing from the soul.\\nOne cannot tell definitely what is lacking in the\\nformer class. But there is a quality which they do\\nnot possess. And so with all the technique which\\nthe talented can command there is absent that\\nsubtle somewhat without which music is scarcely\\nmusical.\\nIn the intellectual world the contrast is equally\\nstriking. The educated man is, of course, eager to\\nadd to the sum of human knowledge, to make new\\ninventions and discoveries. All this is legitimate,\\nand there must be manual and intellectual training\\nto meet these demands. In a certain sense educa-\\ntion, strictly so-called, will always be intellectual.\\nI am not pleading for a setting aside of these prac-\\ntical demands, nor am I asking that schools and col-\\nleges become the leading centres of religion. The\\nplea is rather for the purification and enlargement\\nof these purposes and methods, that they may be\\nthoroughly in keeping with the ideals of the Spirit.\\nYet what avails the intellect without that training\\nwhich, supplementing it, makes all technical power\\nthe instrument of the higher self The training of\\nthe intellect is, as we have noted again and again,\\nbut one among many kinds of discipline, all of\\nwhich must have proper consideration. Since edu-\\ncation is the development of all the powers for the\\npurposes of adequate self-expression, since it is based\\n8", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0125.jp2"}, "126": {"fulltext": "114 The Expression of the Spirit\\non self-knowledge and self-mastery, there must be\\ndiscipline of all the tendencies in body and mind.\\nThe scholar who is still in subjection to tobacco\\nis not fully a scholar. The teacher who is not mas-\\nter of his appetites is not yet worthy of imitation.\\nMan is not half-trained if he lacks that health which\\nfreedom from vice, crowned by the attainment of\\nall-round self-possession, alone can give. And the\\nhigher ideal which I am now suggesting does not\\neven begin to be realised until this purity of life,\\nthis freedom from stimulants, vices, and the habits\\nof the merely intellectual man, becomes the foremost\\ncharacteristic of daily life.\\nAll the training one may possibly have, all the\\nintellect, all the talent, the self-knowledge, the\\ntechnical skill, all the self-conscious powers one may\\npossess, are secondary to that grander purpose to\\nwhich these must be consecrated if one desires to be\\ntruly an artist, truly an orator or musician. It is as\\nif, having spent years and years in training the\\norganism one should say, in all humility, I dedi-\\ncate myself to thee, O Spirit, whence springs all life\\nand power; do with them, do with me, what thou\\nwilt. Henceforth I will live and think for the glory\\nof the whole, for the beauty and grandeur of the\\ngreat universal.\\nThus does the true artist, the real lover of truth,\\nbeauty, and virtue, consecrate himself that he may\\nbecome an instrument of divine revelation. He\\nseeks oneness with that invisible presence which\\never surrounds the soul, that he may first of all", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0126.jp2"}, "127": {"fulltext": "The Expression of the spirit 115\\nassimilate from the Spirit, that he may be imbued\\nafresh with that creative life whence springs all that\\nis original and inspiring in the world. The spiritual\\nmethod is thus confessedly an emulation of the\\ndivine method of creation.\\nThe method of God, so far as we may read it in\\nthe inner history of man, is first the spirit, then the\\nform first the involution about which we hear so\\nlittle, then the evolution about which we read so\\nmuch. The highest human method is therefore\\nadaptation to this progressive quickening of God,\\nand harmony with its resultant unfolding. If the\\nSpirit is constantly welling into consciousness\\nthrough a new moment, the ideal is, of course, to\\npenetrate as near as possible to the fountain head of\\nthe Spirit, fully and freely to voice that revelation\\neven though its message differs from that of all pre-\\nvious experiences. It is this quickening, creative\\nlife which is the highest source of the originality for\\nwhich we have contended in the foregoing chapter,\\nthe surest guide to genius, so far as the cultivation\\nof genius comes within the province of self-con-\\nsciousness.\\nIt has been obvious throughout that the free ex-\\npression of this spontaneous revelation is greatly\\nhindered by formal plans, set programmes, and pre-\\narrangements. Ideally, both the speaker and the\\nwriter should be committed only to the Spirit.\\nAt the risk of seeming to make common the sacred\\nand poetical, I venture the suggestion that with this\\ndedication of self to the glory of the whole, one", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0127.jp2"}, "128": {"fulltext": "ii6 The Expression of the Spirit\\nshould put the mind in a special mood, lifting the\\nsoul to the plane of the universal in an attitude of\\nworship or prayer. Rise above yourself, rise above\\nyour anticipated audience to that height where, one\\nin consciousness with the Spirit, your entire being\\nis offered in deepest humility to the Father.\\nThus, by the power of association, this form of\\nwords, for the glory of the whole, or a similar\\nphrase, will at any time serve to put the mind into\\nthe receptive mood. Such a phrase is a powerful\\nsuggestion, acting upon the subconscious mind with\\nsearching, prayerful life, and presently bringing\\nforth results limited in power only by the earnest-\\nness of the consecrated appeal. The mind is thus\\nput in touch with the undifferentiated Spirit, when\\nit is not yet either distinctively love or reason,\\nbeauty, harmony, or truth, but all of these. Then\\nthe Spirit will voice itself in melody or harmony, as\\nlove, reason, truth, all that is beautiful, according\\nto the temperament of the listener.\\nThe close observer will detect this receptive wait-\\ning on, the part of the great artist, or the speaker\\nwho expresses the Spirit. More and more this ideal\\nis taking hold of the growing minds of the day. Sing-\\ning teachers are aiding their pupils to voice the soul,\\nand pianists are discarding conventional methods\\nand seeking to voice the inner spiritual mood.\\nNo one will be troubled by unpleasant self-con-\\nsciousness and shyness who rises to the universal\\nplane. Here all is for the Spirit, and there is no\\ntime to think of self. The thought of self belongs", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0128.jp2"}, "129": {"fulltext": "The Expression of the Spirit 1 1 7\\nto the hours and days of training, when one neces-\\nsarily delves deeply into temperament, laws, and\\nprinciples. But when the hour of performance\\narrives the time is too sacred to spend in thinking\\nwhat people will say, in fear lest one may not be\\nseen or heard to good advantage.\\nPerfect wisdom, love, beauty, harmony, and all\\nthe virtues spring from this creative world of the\\nunvoiced Spirit. If a man would be great, let him\\nlisten here. If a man would progress, let him re-\\nturn here day by day as eagerly as if he had never\\ncome before. If a man s life is thus dedicated to\\nthe expression of these inmost promptings, he is\\nlikely at any time to become the recipient of ideas\\nof which he knew almost nothing until they took\\nshape in words under his pen, or in the act of ad-\\ndressing an audience.\\nAll whose desire is to penetrate the mystery of\\nthe human mind are conscious at times that this\\ncreative world is larger than their fullest and pro-\\nfoundest consciousness. Soar as we may into the\\nrealms of speculation, pursue our thought as we will\\nin the endeavour to chain it fast in language which\\neveryone shall understand, an undefined, unword-\\nable residuum forever eludes us. We seem like one\\nencased in a shell, wherein we may study and incul-\\ncate our theory as we wish, but beyond which we\\nnever go except in the vaguest way. In these vague\\nmoments vague because they are unwordable vis-\\nions we realise the futility of mere speculation. If\\nwe could once break through the shell of individual", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0129.jp2"}, "130": {"fulltext": "ii8 The Expression of the Spirit\\nconsciousness, our whole thought would be in-\\nstantly changed by the grander light from this realm\\nof the creative Spirit which is beyond yet within\\nall forms, all particular modes of manifestation.\\nYet it is important to remember that many of the\\nideas which spring suddenly from this creative realm\\ngiven us by spirits, as some think are self-sug-\\ngestions. We are reading a paper or listening to a\\nfriend, and an idea occurs to us which we would\\nlike to realise, but which we dismiss so quickly that\\nall remembrance of it is lost. But our deeper self\\nremembers it and in due time the idea comes forth\\nfull-fledged from the creative world, apparently new,\\nand causing us to wonder whence it came. It is\\nprobable that all merely human thought is governed\\nby suggestion in some form. The impulses which\\nwe feel that we must obey, and which seem like a\\nseparate mind commanding us, are only a suburban\\nportion of ourselves, the richest and noblest portion\\nof which is this subconscious creative receptivity,\\nwhich in reality is the chief organ of all inspiration.\\nAs we have noted in a foregoing chapter, there\\nare days when the mind is in a constructive mood,\\nwhen every thought is valuable, when the right word\\neagerly comes to fit the right place. No analysis\\nof ours can fully account for these days. The utmost\\nwe can say is that we supplied the subconscious\\nmind with part of the data and sent out a prayer\\nfor light, but that the synthetic process is as mys-\\nterious as the combination of powers and substances\\nknown as physical life. The mind marvels at its", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0130.jp2"}, "131": {"fulltext": "The Expression of the Spirit 119\\nown powers on such days. It is for the time being\\nan instrument of the creative genius, and all else is\\nsecondary to the act of transformation from spirit\\nto form, from fragmentary ideas and facts to\\ninductive result.\\nNevertheless, there are times when the best way\\nto clarify one s ideas for literary purposes is to ex-\\npress them to another in conversation, for in this\\nway one discovers the treasured resources of creative\\nsubconsciousness. As man is a social being, his\\npowers work to their full when with his fellows, or\\nat least when preparing to address or help his fel-\\nlows. One interview or discussion with an in-\\nterested listener will oftentimes furnish material for\\nan entire essay or chapter. Oftentimes one does\\nnot know what to believe on a certain subject until\\nasked to state one s views. Then the slumbering\\nsubconscious becomes conscious, and one is sur-\\nprised to find the mind in possession of a well-\\nmatured doctrine.\\nOne should make at least an abstract of the dis-\\ncussion immediately afterward. Strike while the\\niron is hot. Write while you are most interested.\\nAnd write at a heat, so to speak. That is, write\\nfirst to express the thought, then criticise the Eng-\\nlish at your leisure. Have pencil and paper always\\nwith you, that no important idea may escape.\\nMake note of an idea, even if it be but a single\\nsentence. The chances are that this sentence will\\nsuggest another, and that a third, until you have\\nproduced several paragraphs.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0131.jp2"}, "132": {"fulltext": "1 20 The Expression of the Spirit\\nIt is undoubtedly true that he who writes well\\nmust write much. The young writer should not be\\ndiscouraged if all of his earliest productions find\\ntheir way into the waste-basket. There must be a\\nsurvival of the fittest in the literary world and, if\\nmany notes and essays are destroyed before anyone\\nbut their author has read them, they will at least\\nserve their purpose as practice work.\\nIt is well, even after college days, to keep a jour-\\nnal in which notes on a great variety of subjects may\\nbe made. If the notes are of no apparent value at\\nthe time, a time may come when they will fit in\\nadmirably with later thoughts. Notes made at in-\\ntervals of many months or years are found to belong\\ntogether, and those whose minds work inductively\\nwill often discover unexpected wealth in this ac-\\ncumulated material. It is frequently the latest\\nand profoundest thought which unifies all the\\nrest.\\nAll manuscripts should be put away to season.\\nAfter a few weeks or months have elapsed, the mind\\nwill readily see what to add and what to strike out,\\nwhat is written in the Spirit and what is not. Emer-\\nson is reported to have said that the secret of his\\nstyle was striking out. One does not like to\\nsacrifice fine-sounding phrases immediately after\\nthey are written. But, when the pen has cooled,\\none s courage is stronger.\\nThe best writing is sometimes that which is most\\nTennyson is said to have put some of his poems aside for ten\\nyears of seasoning.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0134.jp2"}, "133": {"fulltext": "The Expression of the Spirit 1 2 1\\neasily written. Commit your thought to the sub-\\nconscious mind. Let it germinate, and await its\\nmaturity. You will then produce a better piece of\\nwork than by sheer labour. The subconscious mind\\nhas a power of combining even dry facts in a man-\\nner which the conscious mind can seldom equal. It\\nis therefore one of the secrets of successful literary\\nwork to study the workings of the subconscious\\nmind and to rely upon it to perform a large share of\\nthe toil.\\nThe conventional method of literary production\\nis to consult authorities, copy quotations, ask ad-\\nvice, compel the brain to think by reasoning from\\npremises to conclusions, arrange the data under\\nvarious heads, divisions, and subdivisions, then\\nwork the brain, revise, and rewrite. The result is\\nfairly satisfactory, but it possesses little originality.\\nIn the creative subconscious process, on the other\\nhand, there is gradual assimilation of all that is\\nthought day by day, and trustful brooding over the\\nsubject at hand. Then a day comes when one\\nawakens with a strong desire to write upon that\\nspecific theme. The essay comes forth out of a full\\nmind. It is original. It possesses fresh life. All\\nthat one knows has been worked in. Passages in\\nsome forgotten journal, or stray notes made at dif-\\nferent times, are found to belong with it. And lo\\nand behold it is as rational, as systematic as though\\nit had been consciously arranged under various heads\\nand subdivisions. Better still, it possesses that\\ncarrying power which only the Spirit can impart.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0135.jp2"}, "134": {"fulltext": "122 The Expression of the Spirit\\nIn the same way, the subconscious mind prepares\\nfor an extemporaneous address. Many speakers\\nfind that they must read their essays and lectures\\nat first. As they become more accustomed to\\nspeaking, brief notes only are required. After a\\ntime the leading points, impressed on the mind\\nshortly before, are sufficient. Finally, when the\\nsubconscious mind is trained so that all this is per-\\nformed without effort, the address flows out of a full\\nmind, its leading ideas combined by the spirit of the\\noccasion.\\nAuthorities differ in regard to the merits of ex-\\ntempore speaking. Yet to be true to the inspirations\\nof the Spirit, one must speak only when, and only\\nas long as, the soul is moved. Write only when you\\nhave something to say, when you are fully in the\\nmood. If the mood changes ere the composition be\\nfinished, wait until the moving comes again. If\\nyou awaken in the morning with no desire to write\\non the same theme which absorbed you the day be-\\nfore, give yourself to the new mood. It is of little\\navail to write on one subject while another continu-\\nally and with greater interest constantly wells up\\nfrom the subconscious.\\nWrite for truth s sake, because you have some-\\nthing to say. Do not descend to meet a par-\\nticular audience, or write with a certain critic in\\nmind. Write, if for anyone, for the average reader.^\\nMany of the suggestions given in Chapter XI. also apply to lit-\\nerary composition, and the standards of Chapter XII. are literary\\ntests.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0136.jp2"}, "135": {"fulltext": "The Expression of the Spirit 123\\nMake notes of ideas at once, even if important\\nmatters must be put aside until you register your\\nimpression. Ideas are more important than things,\\nand it is worth while to secure them as they pass.\\nOur impressions are most valuable when they are\\nmost vivid.\\nDo not write too long at a time. Discover your\\nbest hours for work, and permit no serious interrup-\\ntion. But devote the remainder of the day to other\\ninterests, to books, people, and out-of-door exercise.\\nThe morning hours are probably the sanest hours\\nfor literary work. Many find them the hours when\\none may work with least fatigue. But the inspira-\\ntion for the morning s work often comes the evening\\nbefore.\\nStop when you come to the end, and do not spin\\nout to fill space. Anti-climaxes should not see the\\nlight in print. Do not pad or permit redundancies\\nto pass. Remember that thousands of authors\\nwrite verbosely, but only a few as Emerson wrote.\\nIt is well to choose Emerson as a model of style,\\nin connection with careful reading of authors who,\\nlike Lowell or Addison, wrote a fuller style. James\\nMartineau is a master of smooth-flowing style. His\\nsentences are artistic marvels, very suggestive from\\nthe point of view of choice and variety of words.\\nIt is advisable also to read the great poets, both as\\nmasters of brevity and in order to enlarge one s\\nvocabulary.\\nSpare no pains to attain a good style. It is worth\\nall time spent upon them to polish one s manuscripts", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0137.jp2"}, "136": {"fulltext": "1 24 The Expression of the Spirit\\nbefore they are submitted to a printer. A manu-\\nscript should be put into its final form before it is\\nset in type for typographical changes are not only\\nexpensive, but mar the beauty of a composition.\\nDo not write primarily for money if you would do\\nyour best work. Money will come if you have really\\nsaid something. If you have not, you do not want it.\\nDo not hasten into print. Wait as long as you can.\\nKeep out of fiction if possible. It is said that every\\nwriter thinks he can write a novel, but many cannot.\\nIf you have planned a book, let the plan subcon-\\nsciously season. If you have written one, lay it\\naside and note the result. Do not repeat in a\\nsecond book what you said in the first. It will lack\\ninspiration. Let each book stand on its own feet,\\nas if you had not produced another. Do not lean on\\nthe reputation earned by your most popular book.\\nQuote seldom. Give credit for borrowed ideas.\\nI have drawn my illustrations chiefly from the art\\nof literary production. But so far as the above\\nprinciples are true they apply, with adaptation, to\\nall arts. All who manifest the Spirit may become\\nartists if they will. It is almost as essential to fin-\\nish a literary phrase rhythmically as to take time\\nto complete a musical phrase. Discordant word\\nphrases are less noticeable perhaps, but they are as\\nquickly detected by an expert as discord in music.\\nThe great singer cherishes her voice as a divine gift.\\nSo should all art be grounded in the Spirit, taking\\nits cue in minutest detail from that inner guidance\\nwhich is the choicest possession of the soul.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0138.jp2"}, "137": {"fulltext": "CHAPTER VIII\\nAN IDEAL SUMMER CONFERENCE\\nTo act now, not according to our poor human statutes and con-\\nventions, but according to the higher perfect law that we know only\\nwithin our own breast to live here as the citizen of an ideal king-\\ndom that, it seems to me, were the proudest distinction a man\\ncould crave, W. M. Salter.\\nAN attractive physical environment green fields,\\nhills, running streams, or a lake, and a grove\\nof pines.\\nA spiritual centre created by a company of con-\\ngenial souls, drawn together on a purely impersonal\\nbasis, in search of truth, the Spirit.\\nNo merely formal programme, no mere isms, no\\nfads, no personality worship, no exclusiveness, no\\nfavouritism and no prejudicial influence supported\\nby those whose money secures a hearing for favoured\\nbeliefs.\\nA cordial invitation to all who are attracted to\\ncome, either to speak or to listen, provided they are\\nprompted by the spirit of impartial love and un-\\nbiassed research.\\nNo restrictions placed upon any teacher whose\\nwork is positive, constructive, universal.\\nImpromptu meetings and informal discussions,\\n125", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0139.jp2"}, "138": {"fulltext": "126 An Ideal Summer Conference\\nunfettered by a predetermined subject or pre-\\narranged plan, participated in by those who are\\ndrawn together in the Spirit.\\nOccasional discussions conducted by those who\\nspeak from the Spirit, for the better understanding\\nof the spiritual realities of life, the spiritual law, and\\nthe spiritual method, that the work of the school\\nmay be kept impersonal, that it may pursue the\\nstrait and narrow way, avoiding deviations into\\noccultism and negative criticism.\\nFor those who desire it, systematic instruction in\\nthe fundamental principles of universal spiritual\\nphilosophy, conducted by those who are not bound\\nby loyalty to any particular creed, sect, terminology,\\nname, organisation, club, church, or religion.\\nInformal discussion of manifold practical methods\\nfor the realisation of the Spirit in all departments of\\ndaily life: the home, marriage, business, the care\\nand healing of the sick, society, physical culture,\\nart, science, literature, charity work, the labour\\nproblem.\\nTalks with teachers, with special reference to the\\napplication of the Spirit in education.\\nNature studies and talks with children in regard\\nto the laws of spiritual creation.\\nTalks with mothers on the spiritual creative prin-\\nciple, prenatal influence, and the home life.\\nPhilosophical talks for authors, thinkers, clergy-\\nmen, and scientific men.\\nDaily recreation and physical exercise for all who\\ndesire it. Daily social gathering.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0140.jp2"}, "139": {"fulltext": "An Ideal Summer Conference 127\\nOccasional gatherings of those who are interested\\nto start other centres on a similar basis.\\nOne ideal in all departments the expression of\\nthe Spirit through the individual soul.\\nOne method: the law of spiritual unfolding from\\nwithin.\\nOne test harmony with the inner promptings of\\nthe Spirit, unfettered by personal leadership, finan-\\ncial considerations, influential advice, or personal\\nambition.\\nAs a practical application of the educational and\\nphilosophical ideal of this book, let us suppose that\\na beginning has been made in the development of a\\nconference such as above suggested. A company\\nof people is assembled under a group of pines on a\\nbeautiful New England hillside, overlooking a peace-\\nful valley. There are clergymen, teachers, authors,\\nartists, musicians, and those who can be classified\\nonly as independent truth-seekers. No one has been\\npersuaded to come. All have met with a common\\ninterest to discuss the problems of life, because they\\nhave accepted the above ideal and no one has come\\nwith the belief that his particular theory is the truth,\\nwhile others possess only opinions. The meeting is\\nthe first of the session, and, as we take our places\\nand listen, is being addressed by the truth-seeker\\nwho called the conference together.\\nThis beautiful new day is typical, my friends, of\\nthe great purpose which has brought us together", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0141.jp2"}, "140": {"fulltext": "128 An Ideal Summer Conference\\nhere, beneath the pines and far from the noise and\\nconfusion of city life. The earth and trees have\\nbeen washed clean by a fresh rain, and all Nature\\nwelcomes the glad sunlight in anticipation of the\\nbeauties of the day. And so we assemble here to\\nawait the new revelations of that great Light which\\nshines upon us from the spiritual world, making\\nourselves receptive in community of desire and one-\\nness of spirit, that we may in every way be mutually\\nhelpful as we study the laws and problems of the\\nhigher education.\\nI have not called you here in a spirit of leadership.\\nAs every soul differs from all other souls, and as\\nevery experience is rich in messages of its own, so\\nthe point of view of each one present necessarily\\ndiffers from that of every other. We are here to\\nreceive the light each may throw on our common\\nproblems. The truth, we believe, is so large and\\ndeep that it somehow needs us all. Therefore, all\\nleadership is absorbed in and transcended by the\\nspirit of equality, the only spirit in which all may\\nmeet to fullest advantage.\\nWe have agreed to study life in the making; it is\\nmaking in the minds of each of us to-day. Let us\\ninvestigate, then, with minds as open and free as if\\nwe had never speculated, surely as free as if we had\\nreceived no theoretical inheritance from the past.\\nMy only thought in appointing myself the first\\nspeaker is to make a beginning, which must of\\ncourse be made by some one, in the formulation of\\nthe issues before us.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0142.jp2"}, "141": {"fulltext": "An Ideal Summer Conference 129\\nWithout doubt, all the reform movements of the\\npresent time may be summed up under the head of\\none grand ideal, freedom. The higher socialism\\nseeks to set free the masses, and grant them equality\\nof privilege. Philanthropists are seeking to free\\nmankind from bondage to vice with all the torments\\nit brings. The advocates of liberal religion are\\nworking to emancipate man from superstition, dog-\\nmatism, intolerance, creed, and ritual. Woman is\\nseeking to free her fellow-woman. The spiritual\\nmovement of the time is toward the freedom of the\\nsoul, liberty and equality of individuality it is set-\\nting people free from doctors, medicines, diseases,\\nand all the burdens of fear, ignorance of self, and\\nmental servitude. And it is because of our belief\\nin universal freedom that each of us has come here,\\nwhere we have thrown aside the trammels of con-\\nventionality, to commune in entire liberty of spirit.\\nLet us consider to-day some of the reasons for\\nbelieving in universal freedom before we ask how\\nwe may emancipate humanity. The idea of free-\\ndom, broadly conceived, is in itself a profound in-\\nspiration. Once set men to thinking about it, and\\nyou shall see abundant results. For the bondage of\\nbondages is ignorance, lack of thought. Courage\\nto think, willingness to think, lies at the foundation\\nof all growth. And all that we need to do in order\\nto see the results each of us desires coming swiftly to\\nhumanity is to stimulate philosophical thought.\\nThat is, I express it as my sincerest conviction that\\nevery man, if he takes thought, will turn his powers", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0143.jp2"}, "142": {"fulltext": "I30 An Ideal Summer Conference\\nin the higher direction, for humanity instead of for\\nself; that no man is at heart perverse.\\nAs we look over these smiling fields and once\\nmore ask ourselves the great question of the ages,\\nWhence came we and why are we here we realise\\nthat there are many of us, that the earth is large,\\nand the answer must be broad and inclusive. I\\ncannot say, as I ask the great question, that the\\nearth is mine, because I am not the first occupant\\nhere. I may strive with my brother, and imprison\\nhim; but the fact remains that he has as good a\\nright as I to enjoy the earth and to ask the great\\nquestion. The fact even that the few have for ages\\nmade war upon the many and enslaved them does\\nnot alter the eternal fact that the earth, by virtue\\nof our co-existence, is the home of all, the property\\nof all, and that no company of men can rightfully\\nexclude other men from its privileges.\\nApproaching the problem from the universal\\npoint of view, therefore, it is evident that every\\nman, woman, and child has a right to life, the use\\nof the land and that which sustains life. No man,\\nno trust, no state, no nation, has a right to deprive\\nman of life, liberty, or that which is necessary for\\nthe sustenance of life. The land and its products\\nare not and cannot in deepest truth become the\\nproperty of the few.\\nNo man has a right to hold slaves.\\nNo parent owns a child.\\nNo husband owns a wife.\\nEvery man, woman, and child, of whatever nation", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0144.jp2"}, "143": {"fulltext": "An Ideal Summer Conference 131\\nor colour, has a right to freedom of individuality in\\nthought and conduct.\\nThe fact that such freedom is not universally en-\\njoyed to-day is no argument against these eternal\\nprinciples. The selfish greed of the earth s masters\\nsimply indicates that the significance of man s pres-\\nence on the earth among countless millions possess-\\ning equal rights as human souls has not been fully\\napprehended. And so, without condemnation of\\nthose who sin against it, we simply state the law\\nthat\\nIf a man, woman, or child desires the freedom of\\nindividuality, not all the nations of the world have\\nthe right to take it away.\\nIf a people desires self-government, no nation has\\na right to deprive it of liberty. This principle ap-\\nplies to Orientals, Africans, and all so-called inferior\\nraces.\\nWars of conquest are utterly wrong. All war-\\nfare is barbaric. The civilised nation arbitrates,\\nreasons.\\nGovernment should be by the whole people.\\nMatters of general public concern should be sub-\\nmitted to the people. No representatives should\\nhave the right to plunge a nation into war.\\nAll government positions should be filled on the\\nbasis of merit, as a sacred trust from the whole\\npeople.\\nIf any persons become dangerous to the com-\\nmunity, they should be confined only so far as the\\nsafety of the community demands, not deprived of", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0145.jp2"}, "144": {"fulltext": "132 An Ideal Summer Conference\\nthose opportunities which make for self-development\\nand mastery over the conditions which rendered\\ncoercion necessary. No state should have the right\\nto commit murder under the guise of punishment.\\nThe right to labour and enjoy the rewards of\\nlabour belongs to all. Freedom to experiment and\\ndevelop beyond the masses, through the use of\\ngreater resources, is the right of the more talented\\nonly so far as this activity contributes to or does\\nnot interfere with the labour of others.\\nScenery and the wonders and beauties of nature\\nshould be free to all and no company of men, even\\nif they hold deeds to the land, have a right\\neither to deprive it of its forests or other beauties\\nunless by the consent of all who dwell in or near the\\nregion. In such cases it is supposed that beauty is\\nsecondary to utility. But, generally speaking, any-\\nthing which renders nature attractive to man is to\\nbe faithfully preserved.\\nThe resources of the earth rightfully belong to all\\nmankind, without monopoly and at the least ex-\\npense.\\nThe power of money is not ultimate. It is a\\nmedium of exchange by which man has evolved the\\nunequal social conditions of to-day, and is rightly\\nused only when taken to represent the least expense\\nat which articles essential to our common develop-\\nment can be produced.\\nThe products of the earth, of manual labour and\\nmental toil, were intended for all men. They have\\nbeen temporarily used as means to business ends", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0146.jp2"}, "145": {"fulltext": "An Ideal Summer Conference 133\\nonly because man has been largely ignorant of\\nhumane ends.\\nIf business, social, educational, parental, marital,\\nand other relationships interfere with the develop-\\nment of individuality, they are so far wrong. Man\\nshould be free to think for himself, educate himself,\\nchoose his occupation, select his wife. He should\\ngrant the same freedom to all in accordance with\\none moral standard for both sexes.\\nThe home life should be adapted to the growth of\\nindividual experiment and character.\\nAll educational facilities should be open to the\\nchoice of those who care to use them.\\nThe highest ofifice of the intellectual teacher is to\\npersuade people to think for themselves.\\nThe function of the minister is to inspire the un-\\ntrammelled worship of the free soul. The fetters\\nnow imposed in the name of religion indicate only\\nthe ignorance of the great ideal of freedom of those\\nwho impose them.\\nThe environment of earth, society, and the world\\nof mind is calculated to develop to the full the in-\\ndividuality of each. But in order that this may be,\\nas man is a social being, there must be recognition\\nof this ideal both on the part of society and on the\\npart of the individual. For, as society is an organ-\\nism, and its members both individually incomplete\\nand socially supplementary, the freedom of man,\\neither individually or collectively, is possible only\\nthrough mutual understanding and mutual help.\\nThe realisation of all that society is to man should", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0147.jp2"}, "146": {"fulltext": "134 An Ideal Summer Conference\\nmake him profoundly grateful, as his presence on\\nearth should make him rejoice. It should also\\ninspire that earnest work of emancipation which,\\nbeginning at home, should extend itself to one s\\nimmediate associates, then spread abroad for the\\nbenefit of all mankind.\\nThe individual and collective emancipation of\\nhumanity being, then, the real meaning of all the\\nstruggles through which we pass, it follows that the\\nmost far-reaching work of reform is that which most\\ndirectly brings man to consciousness of his privileges\\nas a member of the social organism.\\nWhat is needed as the outcome of this conference\\nis workers who, imbued with this great ideal of\\nsocial liberty, shall do everything in their power to\\nawaken mankind to a knowledge of freedom.\\nWe who are here are doubtless bound in many\\nways, and I who speak to you may have unwittingly\\ninsisted upon just my theory of freedom. The con-\\nference is therefore open to other statements of the\\ngreat problem before us. For we must first agree\\nupon the ideal before we can consider methods for\\nits realisation.\\nThe first day s session is closed with an animated\\ndiscussion of different conceptions of freedom, and\\nthe difficulties to be met in persuading men to trans-\\nmute the selfish spirit of monopoly into the loftier\\nspirit of altruism. It is found that one of the chief\\ndifficulties is this: The law of natural evolution is\\nthe survival of the strongest, who push the weakest", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0148.jp2"}, "147": {"fulltext": "An Ideal Summer Conference 135\\nto the wall. The Anglo-Saxon, believing himself\\nthe superior man, thinks he is carrying out his\\nmanifest destiny, the work of nature, by con-\\nquering the lower races, unmindful of the fact that\\nmight makes right is only the law of animal\\nman, that there is a higher law, the law of ethics\\nand the Spirit. The discussion, therefore, points to\\nthe universal quickening of ethical thought as the\\npanacea for the ills from which our civilisation now\\nsuffers, the wide acceptance of the great precept,\\nLive and let live.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0149.jp2"}, "148": {"fulltext": "CHAPTER IX\\nTHE MINISTRY OF THE SPIRIT\\nWhen I watch that flowing river which, out of regions I see not,\\npours for a season its streams into me, I see that I am a pensioner\\nnot a cause, but a surprised spectator of this ethereal water that I\\ndesire and look up, and put myself in the attitude of reception, but\\nfrom some alien energy the visions come. Emerson.\\nLET us suppose that our summer conference has\\nbeen in session one month. All phases of the\\nsocial question have been under discussion and many\\npractical remedies have been proposed. But the\\ntime has come when the question in all hearts is,\\nWhence shall come the motive power which is to\\nstir humanity to knowledge of the great truths thus\\nfar agreed upon It is Sunday, and the members\\nof the conference are assembled beneath the pines\\nin worshipful silence. Scarcely a sound breaks the\\nrestful stillness as the speaker approaches who is to\\npropose the first answer to the burning question.\\nThe speaker takes his place, then rises to address\\nthe conference, standing for a moment or two in\\nrapt contemplation before opening his lips to speak.\\nHe speaks as follows, but we can give only the\\nwords. The absorbed attention with which he is\\n136", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0150.jp2"}, "149": {"fulltext": "The Ministry of the Spirit 137\\nheard suggests that a presence is felt beyond all\\npower of words to describe.\\nIf we could see as the Spirit sees, if we could see\\neven as those exalted souls regard us who have at-\\ntained the greater heights of the spiritual world, we\\nshould doubtless learn that a wealth of wisdom, a\\nworld of peace, and a great heart of love, await us\\nbut we are too active to receive. Therefore as we\\nmeet here once more beneath the pines, this glad\\nsummer day, our hearts yearning for spiritual life\\nand wisdom, let us listen as we never listened be-\\nfore, in community of spirit, in oneness of aspiration,\\nwith renewed dedication to the promptings and\\nideals of the Spirit.\\nPeace, be still! Let all problems rest for a time.\\nLet all anxiety cease. Be not so eager. Be trust-\\nful, restful, contemplative, gradually turning in con-\\nsciousness beyond all that troubles the heart and\\ndisturbs the mind to that abode where the soul feels\\nits oneness with eternity, looking before and after\\nas if time were naught. Become centred there.\\nLive and breathe in that purer region. Open the\\nentire being in the attitude of assimilative listening.\\nPeace, be still\\nThere is a living water which shall quench the\\nthirst of the soul. There is a living food whereof\\nthe soul may eat and be truly fed. All about us\\nhere to-day, in and around every heart that beats\\nand every soul that thinks, there is a power, a wis-\\ndom, a love ready to fill and to guide the soul, if", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0151.jp2"}, "150": {"fulltext": "138 The Ministry of the Spirit\\nonly it be approached in that childlike attitude of\\nperfect trust which opens the faculties and prepares\\nthe way for its coming.\\nBy cultivating peace, serenity, receptivity, by\\nturning day by day to the one source whence all\\npower springs, each of us may become a centre of\\ndistribution of spiritual life so that we may carry it\\nto the sorrowing and the afflicted, to the ignorant\\nand the darkened who cannot see, each of us may\\ngive that food which nourishes and that water\\nwhich quenches. But each must say, at least in\\nspirit, as he enters the eternal abode to be filled\\nwith this quickening power: Not as I will, but as\\nthou wilt, O Father Of myself I know not. Thou\\nknowest. I leave all. I offer all. I am willing to\\nendure all. Only quicken and guide me, that I\\nmay be in deepest truth thy holy messenger.\\nTo possess and to manifest this spiritual power\\nthis, my friends, is the solution of the problems we\\nconsider here. There is no need to speculate. It\\nis futile to ask how the churches shall be filled, if\\nyou continue to cling to forms and ceremonies. It\\nis of little avail to ask how missionary and charity\\nwork shall become truly effectual, so long as you\\nare unwilling to abandon pet theories and methods.\\nThere is but one way to meet all the demands of\\nthe thousands who are now dissatisfied and that is,\\nto become ministers of the Spirit. The people are\\nhungry, and must be fed. If you do not abandon\\nall and go where that cometh which feedeth all, you\\nmust see your occupations passing from you, while", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0152.jp2"}, "151": {"fulltext": "The Ministry of the Spirit 139\\nothers shall be raised up who will utter what you\\ndo not dare.\\nThe minister of the future will be one who, first\\nhaving attained the spiritual plane, has the courage\\nto abandon himself to the spontaneous upwellings\\nof the Spirit. He must speak for the Spirit, not for\\nthe congregation. If not moved to make a prayer\\nor preach a sermon, let him declare the presence of\\nthe Spirit as seems most fitting at the time. If he\\ncan no longer read the service or repeat the creed,\\nlet these pass.\\nThere is a prayer which no words can utter, there\\nis a sermon no lips can preach, a service which never\\nassumed a visible form. It is the aspiration of the\\nsoul, the power of a dedicated life, the presence of\\nquickening love. When that power speaks through\\nthe soul, although it finds no utterance in words, it\\nreaches far and wide. When that power speaks, all\\nmen and women, of whatever creed, listen. When\\nthat power speaks, there is no question in regard to\\nthe effect of one s doctrine, no doubt whether one\\nshall be provided with daily bread. Obstacles van-\\nish, persecution ceases, critics are silenced, all the\\nworld gives ear. For, when that power speaks, the\\nSpirit speaks.\\nMy friends, the Spirit really lives. It is here. It\\nknows our needs. It can conquer all things. Only\\nseek it. Only dedicate your souls to its spontaneous\\nrevelation.\\nWe must live a simple life if we would be thus\\nquickened. There must be ample time for unpre-", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0153.jp2"}, "152": {"fulltext": "HO The Ministry of the Spirit\\nmeditated listening. There must be measureless\\nunselfishness.\\nThe singer, listening to the Spirit before he sings,\\nmay pour forth in soulful song that transcendent\\nharmony which speaks to the heart. The poet may\\nsuggest its presence in his verse. The author,\\nwriting only when the Spirit moves, will find that a\\ngreater than he has written. The speaker, turning\\naside from his audience in renewed dedication, will\\nlose all self-consciousness, and find that his hearers\\nare touched where no foresight of his could have\\ntouched them. The clergyman, casting aside his\\ndogmas, will be moved to utter those sweet mes-\\nsages of peace which really comfort the bereaved\\nheart. The artist may paint its beauties. The\\npianist may play as never master of technique has\\nplayed. And, noblest of all, the father and mother\\nmay make the home a Christ home, a centre of that\\ncreative love whence springs a nobler generation.\\nEach of you has some gift like those I have\\nnamed. Each of you has a message for the world.\\nReverence that gift, believe in that message, then\\ntrust all else to the Father. You are trying to\\nsolve that which is insoluble while you regard your\\nwork from the merely human point of view. Your\\nhearts are touched with pity yet you dwell on the\\nconditions, and not on the end to be attained,\\nthrough the sufferings of the world. One alone\\nknows the way. Through spiritual inspiration does\\nhe alone declare it. Spiritual ends are highest.\\nSpiritual ideals triumph over all. What is spiritual", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0154.jp2"}, "153": {"fulltext": "The Ministry of the Spirit 141\\nmust ever be spiritually discerned. Therefore make\\nthe supreme leap of faith, even where all the way is\\ndark.\\nFor our souls are bathed in a spiritual atmos-\\nphere: a spiritual sunlight falls upon them. Here\\nand now yes, truly, here, in this living present\\nwe dwell in the spiritual world. There is a realm in\\nwhich the Spirit is directly manifested, without the\\nmedia to which we are accustomed in the flesh.\\nThere is also in us a faculty by the exercise of\\nwhich we may draw power from thence. It is the\\nfunction of this faculty to open, as the petals and\\nleaves of a plant open. The sensation of receiving\\npower is accompanied by a sentiment of reverence,\\na feeling of sacred humility and worship.\\nThe grandeurs and beauties, the peace and joy of\\nthis environing world, no words can reveal. But oh\\nthat words could prove to all mankind that this\\nspiritual world exists! Oh that every sorrowing\\nheart could feel its comfort, that every sufferer\\ncould be restored by its peace\\nMy words may sound extravagant to you. I may\\nhave utterly failed even to suggest the real message\\nI would bring to you to-day. But where my words\\nfail the Spirit will speak. Let us therefore try once\\nmore together in silence to feel that surrounding\\nPresence.\\nPeace, be still! Forget all else but the Spirit.\\nIn calmness and repose send out your thought in all\\ndirections into the great universe. Unite in con-\\nsciousness with that finest, inmost Essence which", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0155.jp2"}, "154": {"fulltext": "142 The Ministry of the Spirit\\nfills all space, entering into its peace, contemplating\\nits beauty, resting in its encompassing love.\\n[The speaker becomes absorbed in thought as his\\nwords become ever gentler, with moments of wait-\\ning between sentences. An expression of sweet\\npeace rests upon his face, and his hearers are lifted\\nby the power which radiates from him as he con-\\ncludes. As if oblivious of all present, he\\nat length voices his thought.]\\nO Power whence cometh all the energy which\\nstirs this universe, O Wisdom which guides all the\\nactivities of men, O Love which unites all hearts to\\nthee, unto thee I dedicate anew all that is in me.\\nUnto thee I open my soul anew, that it may be\\nfilled with thy peace, that it may be inspired by thy\\nlove. Guide me, that I may be faithful to thy\\npresence. Many times I forget, and then humbly\\nreturn to thee. Many times we have each and all\\nforgotten even here where we have assembled to\\nlearn thy law. But we would be true, we would\\never manifest thee. And so we begin again with a\\nzeal unknown before, yet a zeal which inspires us in\\nstillness, in that far inner world where all souls are\\nnear, whence all our noblest deeds arise.\\nAs we go, one and all, in silence, when the soul of\\neach is moved, let us bear with us the Presence\\nwhich has been with us to-day. Let us walk with\\nthat peace which has filled our souls, and forget not\\nthat love which has drawn us together as fellow-work-\\ners in the greatest of all spheres in all the universe,\\nthe kingdom of the Spirit. Peace, peace, peace", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0156.jp2"}, "155": {"fulltext": "CHAPTER X\\nTHE MYSTERY OF PAIN AND EVIL\\nCould we raise the veil that enshrouds eternal truth, we should\\nsee that behind nature s cruelest works there are secret springs of\\ndivinest tenderness and love. John Fiske.\\nONE of the profoundest discoveries possible to\\nthe human mind is the fact that all our\\nknowledge is relative to individual experience or\\nconsciousness that as we are, so is our particular\\nworld. At first sight, seemingly limiting our powers\\nbeyond all hope of gaining satisfactory information\\nabout life, knowledge of this relativity is in truth\\nthe only sound basis of systematic thought. For as\\nlong as we please ourselves with the illusive fancy\\nthat absolute knowledge is possible, we overlook\\nnot only the deep significance of evolution but be-\\ncome continually involved in contradictions from\\nwhich there is no hope of escape.\\nWhile a man believes in infallible inspiration, he\\ndogmatises, asserts, and offers no real proof. But\\nwhen he learns his true relationship to the universe,\\nhe discovers the glorious possibility, which we have\\nconsidered in the foregoing chapter, of becoming a\\nminister of the Spirit. He learns that just this\\n143", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0157.jp2"}, "156": {"fulltext": "144 The Mystery of Pain and Evil\\napparently insuperable limitation is precisely that\\nwhich enables him to manifest the Spirit as can no\\nother man. Without relativity as a fundamental fact,\\neducation and philosophy are alike impossible. The\\nvery basis of religion is the worship by the part of\\nthe whole, the discovery by the finite that it is finite.\\nThe limitations of finite consciousness are well\\nillustrated by the relations of a plant in the sun-\\nlight. The plant can absorb from the sun s energy\\nthat alone which the capacity of its leaves permits.\\nWhat it absorbs is taken into instant relation with\\nwhat it already possesses it becomes part of itself.\\nIn the same way the mind assimilates from a lecture,\\nfrom travel, only what it is prepared to receive. All\\nelse is passed by as if it were naught.\\nThus any inspiration partakes of the imperfec-\\ntions of the scribe. Even if biblical, it is given\\nthrough a human organism, and is clothed in the\\nlanguage which happens to be native to the prophet,\\nalthough its wisdom may in a measure surpass the\\ncomprehension of the recipient.\\nAgain, the relativity of knowledge is illustrated\\nby physical sensation. What is called colour is\\npartly due to external vibration, partly to the struc-\\nture of the eye the sensation is a relative product.\\nIf all eyes were absent there would still be vibration.\\nBut what that vibration is in itself, apart from the\\npercipient organism, no one knows. We know only\\nthe combined result in even the most definite of our\\nvisual experiences.\\nLikewise sound is known only in relation to the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0158.jp2"}, "157": {"fulltext": "The Mystery of Pain and Evil 145\\nears through which it is heard. Light, heat, and cold\\nare such only for the organisms which perceive them.\\nInjure the organism and the result will be altered.\\nIf we could greatly develop our senses, what won-\\nders we might hear and see!\\nMy knowledge of the world is merely what my\\nexperience has told me, and what I have learned\\nfrom books and men. But what I learn from books\\nand men is understood in relation to my particular\\nintelligence. All that I know of my closest friend\\nis what my experience with that friend has revealed.\\nI cannot converse, read a book, witness a play, or\\nlisten to a lecture apart from my point of view.\\nFurther, no two persons behold even the same\\nphysical object, for example, a tree; for what we\\nbehold is a mental picture or idea resulting from\\nthe sensations of colour, form, etc., gathered by our\\nphysical organisms. We assume that our idea is\\nlike the tree, but we do not know it, and cannot\\nprove it. We know only our states of conscious-\\nness, and these are intelligible only so far as we have\\nphilosophised.\\nLet me soar into the sky, strike my hand against\\na rock, enter a trance, transmit thought, or lose\\nmyself in spiritual ecstasy all these experiences are\\nalike conditioned by what I am and what I have\\nthought. If I am developed by them, the new\\nthought necessarily enters into relation with the old.\\nI can grasp only what my state of development per-\\nmits. What may exist beyond, in the air, on\\nMars, on Venus, I know not.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0159.jp2"}, "158": {"fulltext": "146 The Mystery of Pain and Evil\\nThis profound discovery, that experience is\\ncoloured by the state of mind and body of the\\nrecipient, and that therefore the recipient s state of\\ndevelopment is the condition to be changed and not\\nthe external circumstance, has a very important\\nbearing on the problems of pain and evil.\\nOne frequently hears the remark that some-\\nwhere in the universe there is a screw loose, or.\\nHad I been present at creation, I would have or-\\ndered things very differently. When questioned fur-\\nther, these critics of the universe confess their utter\\nhatred of the present order of things. They complain\\nbitterly at the existence of sorrow and pain, of evil\\nand disease, which they always trace to some out-\\nside source. Man, they assure us, should have been\\ncreated sound, virtuous, with knowledge of self and\\nknowledge of the meaning of death. In other words,\\nthe ministry of suffering is deemed a dismal failure.\\nMore persistent questioning reveals the fact that\\nthese critics have never come to judgment. They\\nare constantly condemning others for wounding\\ntheir feelings. They are in perpetual torment be-\\ncause animals and far-distant peoples suffer. Or\\nthey are numbered among those who, puffed up\\nwith the pride of family, atheistical, absorbed in a\\nparticular branch of study, have never opened wide\\ntheir hearts to receive all men as brothers and all\\ntruth as one. In other words, they lack just this\\nprofound knowledge which we are considering in\\nthis chapter, that all experience is relative to the\\nstate of the recipient.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0160.jp2"}, "159": {"fulltext": "The Mystery of Pain and Evil 147\\nSuppose for a moment that things had been\\nordered as one of these hypersensitive or aristocratic\\ncritics would have chosen. Suppose your own most\\nfondly cherished Utopian scheme could have been\\nsubstituted for the world-system now in vogue.\\nWould the universe have been either perfect or\\npainless, to say nothing of its habitability\\nWhat sort of life would man have lived had he\\nbeen born perfect, wise, free from pain and the\\ntemptations of moral evolution Judging from\\nwhat we know of hfe as it exists to-day, the man\\nwho is without the spur of suffering in some form\\ndoes not think, does not grow. It is a law of life\\nas we find it that man grows strong through contest\\nand wise through victory. If philosophic thought\\ngoes with it, the man who has suffered most is the\\nwisest, the most sympathetic, the most broadly\\nhelpful. Without the sharp pangs of pain, man is\\ntoo easily contented to trouble himself about either\\nself-development or the good of others. Had he\\nbeen born perfectly sane and altruistic, life would\\nhave been very much like existence in the orthodox\\nheaven with its monotonous psalm-singing along\\nthe golden streets, or the Buddhistic Nirvana where\\nall work ceases.\\nWork is the glory of man, and the zest of work\\nis that priceless conquest of obstacles which tests\\nhuman ingenuity to the full. It is use alone which\\nenables man either to add to, or to keep his strength.\\nIt is individual contact with and study of the great\\nrealities of life which alone teaches their meaning", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0161.jp2"}, "160": {"fulltext": "148 The Mystery of Pain and Evil\\nand worth. Nothing venture, nothing have\\nand, to venture, we must be ignorant of the out-\\ncome. If man could be told the sequel ere he began\\nthe story, life would lose all its zest. If he were\\nsimply good, he would be very weak and un-\\ninteresting. Life would be like a perpetual summer\\nwith never a drop of rain, every living thing per-\\nfectly white, the same monotonous sound breaking\\nupon the ear, no pleasure because no pain with\\nwhich to contrast it, nothing doing because nothing\\nto do, not even a problem to solve in the drearily\\nidentical state of mind of the poor inhabitants, who\\nwould be absolutely alike. For relativity and con-\\ntrast are essentials without which experience is\\nimpossible.\\nOr, try to imagine life organised on a painless\\nbasis so far as the mere activities of the body are\\nconcerned. There would then be no warning sensa-\\ntion of fatigue, nothing to show that Nature is re-\\npairing an injury or readjusting her forces after an\\nexcess; and, consequently, man would be in con-\\nstant danger of maiming his body for life or causing\\ninstant death. For pain is primarily an indication\\nthat the natural rhythm, or equilibrium, of the body\\nhas been disturbed. In itself, it is perfectly good,\\nbeneficent. It is only man s misuse, ignorance, and\\ninfliction of it that has caused it to be accentuated\\ninto disease, and brought into such disrepute that\\nit is ungraciously called evil.\\nFor an able discussion of the law of contrast, see John Fiske,\\nThrough Nature to God, Houghton, Mifflin, Co., 1899.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0162.jp2"}, "161": {"fulltext": "The Mystery of Pain and Evil 149\\nA universe without this kind messenger of har-\\nmony and love would be utterly cruel and contempt-\\nible. Nothing in life is more directly meant for\\nman s good and man s education, yet nothing has\\nbeen more persistently misunderstood.\\nCould any arrangement be wiser than to have pain\\nincrease to the degree that man permits his atten-\\ntion to become absorbed by it, in so far as he opposes\\nit, puts drugs or other obstructions in its way, or\\npersists in his sensuous and other excesses Does\\nanything in life more plainly teach its lesson than\\nthis appealing, beneficent guardian, pointing out to\\nman that all his diseases and moral struggles are the\\nfruits of his own misconduct and his own ill-adjusted\\nlife?\\nYet why should the warning be painful some\\none asks. Because man would not give sufficient\\nheed unless it were. Why, then, was not man born\\nwith a greater sense of responsibility Because re-\\nsponsibility, like everything else, is appreciated only\\nthrough gradual evolution it is a result of the pro-\\nfound discovery of our relative dependence on each\\nother, and the tremendous importance of our in-\\ndividual acts.\\nSince all virtues, all wisdom, health, and all noble\\nattainments are possible only through relativity,\\nevolution, and contrast, the fundamental issue is\\nthis: Why is man subject to these laws Because\\nhe is limited in power and capability, and can only\\nacquire bit by bit. If, finally, the sceptic asks,\\nWhy is man thus limited the only answer is that", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0163.jp2"}, "162": {"fulltext": "150 The Mystery of Pain and Evil\\nhe would otherwise be infinite. A being who should\\nbe able to apprehend all these things would be men-\\ntally omnipotent at one time. Granted finite in-\\ndividuality, you must have the limitations of time\\nand of evolution. The more there is to be known\\nand attained, the more must man be limited by the\\nonly known method of attainment namely, through\\nprogressive relativity or evolution. Sweep away\\nevolution, and you sweep away the condition par\\nexcellence which renders finite life possible.\\nThere are those who thoughtlessly declare that\\nman is perfect now, that there are no limitations,\\nthere is no progress, and thought is omnipotent.\\nBut, if one man were perfect, all men would be per-\\nfect, since perfection is social completion and who\\nwould claim this for society If man were without\\nlimitations, he would be absolute in all particulars.\\nIt stands to reason that there could be but one such\\nbeing. If there be no progress, there is absolute at-\\ntainment; in other words, perfect rest. But by\\nhypothesis, and in actual fact, there is strife, evil,\\nand pain, from which we all seek escape. If thought\\nbe omnipotent, it can create its own laws, regardless\\nof the eternal laws of the ages. Thus all these\\ntheories prove their originators to be ignorant of the\\ngreat fact of relativity, the value of the imperfect\\nand the limited as organic parts of the social and\\ncosmic whole.\\nThe simple facts are that we are here in a world-\\norder which justifies itself to each soul as rapidly,\\nand only as rapidly, as the soul comes face to face", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0164.jp2"}, "163": {"fulltext": "The Mystery of Pain and Evil 151\\nwith its own limitations. When man learns that\\naction and reaction are equal, and that his own\\nactivity is the prime cause of all that he suffers or\\nenjoys, he holds the key which unlocks the entire\\nmystery of suffering and evil. The universe is evil\\nonly to him who does not understand its laws.\\nOnly that man commits evil who is still ignorant\\nthat the universe will catch him, even if he escapes\\nthe law of man. He only complains of the suffer-\\nings of humanity who has failed to grasp the great\\nfact of social evolution, that human life is an organ-\\nism. Finally, he still suffers pain who has not yet\\nfully learned the great lesson of adjustment.\\nIf with the existence of pain and evil, man is bet-\\nter off than if the world had been created perfect,\\nit follows that the so-called perfect is artificial.\\nIf evil be indispensable, it is a part of the evolution-\\nary scheme, and does not by any means imply that\\nthere is an adversary rampant in the world. The\\ndevil is just our own relative imperfection, which\\nis deemed diabolical only so long as the great fact is\\nunknown that all the circumstances of human life are\\nconditioned by man s own lower and higher nature.\\nThe educational value of evil is dependent on the\\ndiscovery of our true worth in life as moral and\\nspiritual individuals. Half of the mystery is ex-\\nplained when we learn that without relative evil\\nthere could not be relative good, that our own ignor-\\nance is the prime cause of the curse that is upon\\nus. The other half becomes clear with the dis-\\ncovery of The New Point of View, when we", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0165.jp2"}, "164": {"fulltext": "152 The Mystery of Pain and Evil\\nlearn the evolutionary origin of the tendencies in us\\nwhich we call evil. On the other hand, the problem\\nis half solved when we understand the meaning of\\npain, and how by attaining health and equanimity\\nwe may avoid it. The remaining half of the so-\\nlution is found only in the solution of the social\\nproblem. For the problem of evil is inextricably\\nblended with all the problems of social regenera-\\ntion and reform. We have all evolved together,\\nwe all share in our animal inheritance, and we\\nmust together find freedom from this inheritance\\nthrough the social cultivation of our higher nature.\\nThus the social problem becomes the problem par\\nexcellence which the educated man is called upon to\\nsolve. Upon this question he must bring to bear\\nall his learning, all his wisdom, all the training\\nwhich the struggle for self-expression has brought\\nhim. And thus shall his existence be most fully\\njustified, for it is this necessity which above all\\nothers furnishes an opportunity for service, and thus\\nin turn evil itself finds its fullest justification.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0166.jp2"}, "165": {"fulltext": "CHAPTER XI\\nTHE PHILOSOPHICAL IDEAL\\nPhilosophy is knowledge of things not as they appear but as they\\nare caused.\\nTHE first essential in all scientific and philosoph-\\nical inquiry is to define the object of one s\\nsearch, the second is to formulate a method by the\\nfaithful application of which one hopes to attain\\nultimate truth. In this chapter I shall try to out-\\nline both the ideal and the method of philosophy,\\nand make a few suggestions which may prove help-\\nful to the student.\\nIn simple terms, philosophy is a rational interpre-\\ntation of life. Its scope is as wide as the universe.\\nIts ideal is the critical examination and unification\\nof all knowledge the truth contained in all history,\\nscience, religion, art, morality, and all speculations\\nconcerning the future. It underlies all education.\\nIt underlies all practical life. Consequently, nothing\\nis excluded by it, no event is uninteresting, no as-\\npiration without its meaning. It is as deeply con-\\ncerned with all that is dear and true to you and me,\\nas it is to understand the system of the stars, or\\nsurprise the secrets of nature. Its interests are\\n153", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0167.jp2"}, "166": {"fulltext": "154 The Philosophical Ideal\\nliterally unlimited, and always progressive. It is\\nhuman, sympathetic, appealing; it aspires even to\\nfellowship with God. It pays the highest price for\\nvirtue, yet is not ashamed to be seen with the sin-\\nner, and is as much at home among the lowly as in\\nthe proudest gatherings of society s idols.\\nPerhaps the easiest approach to the general point\\nof view of philosophy is by the statement that a\\nmetaphysic, or theory of first principles, is involved\\nin every word we utter, in every action, in every\\nthought for all our acts imply certain assumptions\\nor beliefs in regard to the world. For example,\\nphilosophy supplies education with its experimental\\nideal. The statement that all life is educational\\ninvolves an entire philosophical system. We have\\nan illustration of a philosophical attitude in the fore-\\ngoing chapter, where philosophy rationalises the\\nexistence of pain and evil. Thus every general\\nstatement about life involves the essential principle\\nof a world-system. We proceed on the hypothesis\\nthat an external world exists, that it is real or that\\nit is good. We believe that other beings besides\\nourselves exist, and we believe ourselves capable of\\neffecting changes in the world for experience has\\ntaught us to respect the universe as superior to our\\nwills, yet in a measure responsive to them. All\\nscience is based upon such assumptions as these;\\nthat is, science begins by describing forces and sub-\\nstances, beings and things; it asserts that we have\\nbut to open our eyes in order to behold a world of\\nliving organisms, evolution, dissolution, order, law,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0168.jp2"}, "167": {"fulltext": "The Philosophical Ideal 155\\nsystem. Every art, every branch of human activity,\\nmust have its tools to work with, and the majority\\nare content to take things as they are without trac-\\ning out these implications and assumptions to their\\nultimate foundation.\\nPhilosophy begins where human thought in gen-\\neral rests content, and is primarily concerned with\\nthat which lies beyond, with the ultimate origin,\\nnature, and destiny of the universe. It asks ques-\\ntions which seem absurd at first sight, but which\\nprove to be the profoundest of all problems, namely,\\nAre these postulates rightfully assumed Is it true\\nthat an external world exists Is there really a\\nself or soul capable of exerting free will Are there\\nother selves Is there in truth a God, a world-\\nsystem, goodness, beauty If so, what is the\\nmeaning of it all How came it to be, and whither\\nis it tending In short, the philosopher questions\\nand examines every fact, asking not only if it is a\\nfact, if we really know it, but hozv we know it, and\\nwhy we know it, and if it may be rationally doubted.\\nThe great philosophers seem to possess an instinct\\nfor the perception of life s goodness and meaning,\\nas though there were some door left open to them\\nwhich is closed to other men. They seem to be in\\nimmediate touch with the essence of life, in divine\\ncommunion, as though in their inmost hearts they\\nknew life s entire secret. It is true, all fail in the\\nstatement of what they perceive. Although pro-\\ngress is constantly being made, there is not a phi-\\nlosophical system, from the earliest attempts in", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0169.jp2"}, "168": {"fulltext": "156 The Philosophical Ideal\\nIndia to the Spencerian philosophy of evolution\\nto-day, which satisfies the human mind nor do all\\nof these together, nor all the bibles of the world in\\naddition, meet our full demand. Yet imperfect as\\ntheir statements may be, one feels that many phi-\\nlosophers have really had the holy vision. Nature\\nspeaks to us in just such language as this, and it\\nwould be profane if one could translate it literally.\\nThe greatest philosopher is he who can quicken this\\ninstinct for the wholeness, the fulness of things,\\nand at the same time be accurate in statement.\\nMany may feel life s spirit, many can state bare\\nfacts, but it is only the few who are equally true\\nboth to feeling and thought, and their relations.\\nThe philosopher, therefore, in order to reduce all\\nbeliefs, assumptions, and visions to their ultimate\\ntheories of life, must of necessity be the fairest, the\\nbroadest, and most fundamental thinker. He can-\\nnot, like other people, belong to sects, organisations,\\nand schools, so far as these place restrictions on a\\nperson, but must be impartial, impersonal, and free.\\nHe cannot, for example, be a mere socialist, a mere\\npolitician or historian. Yet no one must understand\\nsocialism, politics and history better than he. He\\nmust not rest content with the surfaces of things,\\nbut must ever ask. What is real, what is enduring,\\nwhat does it mean\\nThis, in a word, is the very essence of philosophy,\\nnamely, the belief that there is something besides\\nappearances; that beneath, above, beyond all this\\nthat passes, above, behind, yet revealed in these", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0170.jp2"}, "169": {"fulltext": "The Philosophical Ideal 157\\nthings we see, these pains we suffer, and these joys\\nthat lift us to a higher plane, there is a Reality that\\nabides, an Intelligence which directs, a Being which\\nanimates.\\nIn one sense, all men are philosophers, for all have\\nlearned to avoid illusion most of us believe there\\nis a power behind phenomena, and we have all treas-\\nured up bits of philosophic wisdom gleaned from\\nexperience. Yet we find it difficult to give reasons\\nfor the faith that is in us. The philosopher gives\\nhis life to the search for reasons. And if a philos-\\nopher finally becbmes an idealist, it is not because\\nhe wants to believe that ideas are more enduring\\nthan things, but because reason itself has convinced\\nhim of it.\\nExact philosophy is thus more fundamental than\\nthe doctrines which usually pass current as creeds\\nand theological systems. The old theology, for\\nexample, made certain assumptions concerning God\\nas creator, outside of the world his incarnation as\\nthe only begotten son as composed of three\\npersons in one as demanding a propitiatory sacri-\\nfice but it did not ask how these things could be.\\nThe history of thought shows that the moment\\nmen began seriously to ask. How the power of\\nthese dogmas began to wane.\\nAgain, popular optimism and pessimism are un-\\nconcerned with fundamental problems. In the one\\nattitude, a man assumes that this is the best of pos-\\nsible worlds, in the other that it is the worst. But\\nSully points out, in his masterly refutation of the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0171.jp2"}, "170": {"fulltext": "158 The Philosophical Ideal\\npessimism of Schopenhauer and Hartmann/ that as\\nthis is the only world known to us it is arrogance on\\nour part to assume that this is the best or the worst\\nof possible worlds. Sully refutes pessimism on its\\nown grounds, finding it unscientific, irrational, and\\nunproved. Furthermore, it is clear from discussions\\nlike his that some are pessimists by nature, while\\nin other cases optimism of temperament finds ex-\\npression in optimism of philosophy.\\nOthers assume either that life is already explained\\nby some doctrine to which they have become zealous\\nconverts, or that it is hopelessly mysterious. But\\nhere again assumption calls for fundamental inquiry.\\nIn a doubt that a philosophical system is possible, a\\ntheory of ultimate knowledge is already implied.\\nMan cannot therefore escape from being some sort\\nof philosopher, if he thinks at all. If he does not\\nthink, a metaphysical theory is nevertheless con-\\nfessed by his conduct, as we have already suggested.\\nIt is clear, then, that no doctrine is worthy of\\nbeing called a philosophy which fails to look beneath\\nits own terms in search of ultimate reality. It is\\nthe only science, says Kant, which admits of\\ncompletion, and he further defines it as the\\nscience of the first principles of human cognition.\\nThat is, it asks not only what we may know, but\\nhow we know it. It is the totality of all known\\nJames Sully, Pessimism. Appleton, 1891.\\nSee Bradley, Appearance and Reality, Introduction. Swann,\\nSonnenschein, Co., London, 1893.\\n2 Critique of Pure Reason,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0172.jp2"}, "171": {"fulltext": "The Philosophical Ideal 159\\nfacts in the unity of an intelligible system, says\\nF. E. Abbot. It is (i) sceptical, as defined by\\nBradley I understand by it to become aware of\\nand to doubt all preconceptions (2) constructive\\nas defined by James Martineau^: Systems of\\nphilosophical opinion grow from the mind s instinc-\\ntive effort to unify by sufficient reason, and justify\\nby intelligible pleas, its deepest affections and ad-\\nmirations and (3) ultimate, as defined in a recent\\nlecture by Professor Ladd of Yale: There are\\nthree kinds of knowledge that of the practical kind,\\nwhich distinguishes men from fools, the knowledge\\nof common sense and there is scientific knowledge,\\nalthough this cannot be divided in a hard and fast\\nway, since the every-day knowledge of our time was\\nonce scientific knowledge. These two kinds, some\\npeople think, are the only kinds of knowledge, but\\nthe human kind is not and never has been satisfied\\nwith these two alone. Philosophy is older than\\nscience, and is more fundamental. The scientist\\nhimself must make this leap beyond science, or he\\ndoes not know what is real. That he must make as-\\nsumptions is proved by Huxley himself, who on one\\npage was an uncritical realist, on the next an agnos-\\ntic, and on another a Berkleyan idealist. There is\\na natural craving for a kind of certainty which goes\\nbeyond scientific certainty. Teachers of the physi-\\ncal sciences are not capable of satisfying this craving.\\nAsk the astronomer who observes things in space\\nAppearance and Reality.\\nTypes of Ethical Theory. Macmillan, Co., 1891.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0173.jp2"}, "172": {"fulltext": "i6o The Philosophical Ideal\\nand knows their laws what that space is, and he\\nmust come to philosophy.\\nA philosophical system, then, is a scheme in which\\nthe presuppositions of all the sciences, such, for\\nexample, as the existence of nature, of forces, of\\nselves, of the moral law, are reduced to intelligible\\nunity in accordance with some rational principle.\\nIt seeks to eliminate all prejudice, narrowly temper-\\namental bias, and the limitations of time and place.\\nIt is never reared in intellectual isolation, and must\\ncertainly fail unless it take cognisance of all previous\\nsystems of any importance.^ The aim of philosophy\\nis indeed the most audacious and comprehensive\\never conceived by man, namely, to discover and\\nstate in precise language not only the truth about\\nthe universe and all it contains interpreted in the\\nlight of our growing knowledge but to put all this\\nin its true light in relation to the history of thought.\\nThus broadly defined, the problems of philosophy\\nmay be summarised in the words of Kant What\\ncan I know What ought I to do What may I\\nhope for F. Perron sums them up in nine ques-\\ntions: We must ask respecting things: If they\\nare What they are How they are By what\\nWhy Where When How many In what\\nrelations And these nine questions lead to nine\\nConsult Royce, T/ie Spirit of Modern Philosophy, Lecture I.\\nWindleband, History of Philosophy. For further definitions, see the\\nhistories of philosophy by Ueberweg, i,, Introduction, i Erdmann,\\ni., Introduction Zeller, History of Greek Philosophy, i., i.\\nCritique of Pure Reason.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0174.jp2"}, "173": {"fulltext": "The Philosophical Ideal i6i\\ncategories, respectively Existence, Essence, Mode,\\nCausality, End, Space, Time, Number, Relation.\\nIn a more definite way we may state the great\\nproblems as follows\\nWhat is matter Are atoms (if they exist) ulti-\\nmate\\nWhat is mind or consciousness\\nHow are matter and mind related\\nWhat is force ultimately (Mechanism.)\\nWhat is life ultimately (Organism.)\\nWhat is causation ultimately (God.)\\nWhat are time and space\\nDo we possess any knowledge beyond experience\\nHow is finite experience possible How is know-\\nledge of any sort possible How did it begin\\nthat is. What constitutes a finite being (Paradox\\nof the infinite and finite.)\\nWhy does the universe exist, and how\\nWhat is the basis of moral obligation\\nDoes man possess freedom of will\\nIs man an immortal soul, possessing ultimately\\nseparate individuality\\nWhat is evil\\nWhat is the ultimate good\\nWhat is the relation of ethical individuals (plural-\\nism) to the one Reality (as defined by monism.^)\\nOf course the mere statement of these questions\\ninvolves certain uncritical assumptions. But all\\nthese problems have engaged philosophical inquiry,\\nSee The Will to Believe^ by Professor James. Longmans, Green,\\nCo., 1897.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0175.jp2"}, "174": {"fulltext": "1 62 The Philosophical Ideal\\nand they suggest the scope of metaphysical thought.\\nStrictly speaking, the only satisfactory statement of\\nthe problems is the account of their evolution from\\nthe speculations of Thales to the latest researches of\\nthe followers of Hegel and the doctrine of evolu-\\ntion/\\nIn the examination and statement of the great\\nquestions, the ideal of course is the development of\\na philosophy without assumptions. Such a\\nsystem might not at once appeal to the uneducated,\\nfor it would be the result of the most painstaking\\nthought. But it should win the immediate assent of\\nreason since, like the proposition, two and two are\\nfour, it would contain its own verification. That\\nis, one would not need to look beyond the state-\\nments presented for their justification. It would be\\ntruly ultimate description stich that every man, in\\nhis right mind, by taking four units would find their\\nsum to be four. In other words, life critically and\\nappreciatively observed would be found like the\\ndescription of it.\\nThat which would qualify anyone to accept such\\na statement as, two and two are four, would of\\ncourse be a certain amount of experience in regard\\nto other combinations of figures, and the conviction\\nThe reader is more likely to be interested at first in a statement\\nof the modern problems as propounded by Royce i^The Spirit of\\nModern Philosophy)^ Falckenberg {History of Modern Philosophy),\\nPaulsen {Introduction to Philosophy), than in the larger histories by\\nErdmann and Ueberweg, or a severely technical treatise like the\\nCritique of Pure Reason or Appearance and Reality,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0176.jp2"}, "175": {"fulltext": "The Philosophical Ideal 163\\nthat reason is capable of discerning the meaning of\\nexperience and arriving at truth. If one is not yet\\nconvinced that the mind can reason correctly, it is\\nfutile to set forth even the most accurately logical de-\\nductions. When Xenophanes, for example, declares\\nthat the Best can only be One, he who is in posses-\\nsion of reason and the belief in its validity sees at\\nonce that this statement is universally and eter-\\nnally true otherwise language could have no definite\\nmeaning. It is the essence of the philosophical\\nmethod to give unqualified assent to a proposition\\nonly when all propositions opposed to it are seen\\nto be false. And a time comes in mental develop-\\nment when certain statements at once appeal to the\\nmind as axiomatic. For example, the statement\\nthat a straight line is the shortest between two\\npoints.\\nThe path of the philosopher is necessarily beset\\nby every possible obstacle with which a human\\nsoul can contend yet achieve ultimate success. He\\nmust know error in all its forms, that he may by\\ncontrast know truth. He must have adequate\\nknowledge of all classes of facts, so that severally\\nand through their relations they shall be completely\\nintelligible. Philosophy may therefore be defined\\nas an adequate account of the nature of things in\\nthe light of their laws and their total relations, both\\nthe Being and the Becoming, the Real and the\\nApparent.\\nThe philosopher is never in haste to arrive at de-\\ncisions. He lives in eternity, not in time, and is", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0177.jp2"}, "176": {"fulltext": "164 The Philosophical Ideal\\nwilling to set apart many years for the solution of a\\nsingle problem. His own eagerness would defeat\\nhis object if he permitted himself to hurry. When\\nhe is on the verge of a positive result, he must im-\\nmediately call a halt by asking, Is there an alter-\\nnative Is there not some other way of regarding\\nthis question Have I developed all the logical\\nimplications of my premises Is my fundamental\\npremise sound Has a different point of view been\\nmaintained in the past\\nThe philosopher s method must therefore be its\\nown corrective. Each advance should be accom-\\npanied by a corresponding development of scepti-\\ncism. The latest conclusion must be as closely\\nscrutinised as the first. Exposition is often im-\\nposition. One is likely to become unduly interested\\nin endlessly subtle complexities, to maintain a cer-\\ntain point of view for mere argument s sake, or\\nbecause it furnishes material for an essay. There is\\nalso danger that one may create unreal difficulties, or\\ndwell at length on a mere lifeless abstraction, such\\nas the Unknowable, the Ding-an-Sich, It is\\nalso easy to fall into anthropomorphism, to forget\\nthat, although the chief value of a system of phi-\\nlosophy is often the natural history of the intellect\\nthat develops and expounds it, the intellect may\\nstand in its own light.\\nThe world is slow to recognise the value of this\\nphilosophical sincerity and painstaking criticism.\\nUsually it is misunderstood and condemned as\\nnegative or iconoclastic. As a rule, people care", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0178.jp2"}, "177": {"fulltext": "The Philosophical Ideal 165\\nmore for those teachers who appeal to their credul-\\nity than for those who inspire thought. People like\\nto believe, to gather about those who deal in ready-\\nmade convictions. Consequently, the truth-seeker\\nis condemned because he does not speak out con-\\nvincingly. He is charged with threshing his oats\\nin public, when, as matter of fact, he has already\\nthought too deeply to ally himself with any particu-\\nlar theory. But Socrates was the wisest of Greeks\\nbecause he knew and said that he knew nothing.\\nIt is the superficial teacher who deals only in con-\\nvictions, never in doubts; who tells what God is and\\nall about life and the soul. He who has truly begun\\nto philosophise knows that all our knowledge is\\nhypothetical. We are proceeding on certain highly\\nprobable assumptions, and taking the rest on faith,\\nin the belief that the universe will not prove disap-\\npointing.\\nThe little child can ask questions which the wisest\\nof us cannot answer. We may hazard an answer.\\nBut it is usually a mere ;r, a skilful formula to con-\\nceal ignorance. In reality, all our knowledge, even\\nour philosophy, is still relative: we know only so\\nfar as individual reason has penetrated. Beyond\\nour present life and thought, in other conditions or\\non other planets, what do we know Even the idea\\nof God, varying from age to age, is man s attempt\\nto describe a reality corresponding to his highest\\nemotion and thought. While man believes his\\nthought of God to be an infallible revelation, he\\ndeceives himself and deceives others. When he", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0179.jp2"}, "178": {"fulltext": "1 66 The Philosophical Ideal\\nlearns that it is not God, but a statement of his\\nconsciousness in search of God, he then frankly con-\\nfesses his ignorance, and the growth of real wisdom\\nbegins.\\nSince all revelation, all experience, necessarily\\npartakes of the limitations of the recipient, it should\\nbe put forth only for what it is worth. All general-\\nisations concerning experience should be understood\\nas describing that experience in so far as we now see\\nit. Consequently, the wise man says So far as I\\nhave observed, this is the way it seems, this appears\\nhighly probable. I will therefore adopt this hypo-\\nthesis tentatively, but hold myself open to an entire\\nchange of view. Thus the experimental attitude\\nmust be paramount until philosophy has discovered\\nthe last datum.\\nThere are numberless illusions which hold sway\\nfor a time. If, for example, I am suffering from\\ndisease, and experiment with various drugs, all of\\nwhich fail until suddenly I regain my health, my\\nconclusion naturally is that the drug healed me.\\nBut it may be a mere coincidence that I take just\\nthis drug simultaneously with nature s restoration\\nof my body. Or it may appear that a hypnotist, a\\nfaith healer, or a mental healer has cured me. Yet\\nall this may be illusory, for my own faith or auto-\\nsuggestion may have been the real agent. Perhaps\\nsome spirit healed me. Perhaps my excess had run\\nitself out. Who knows positively\\nEven if I could absolutely know in a given case,\\nit would not follow that all cases are to be described", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0180.jp2"}, "179": {"fulltext": "The Philosophical Ideal 167\\nby the same theory. Fresh investigation must ac-\\ncompany every new experience. The number of\\npossibilities is enormously large. We may think we\\npossess the truth, when there are a thousand aspects\\nof the case which we have never considered.\\nThe history of thought shows that doubt has\\nplayed as important a part in the development of\\nexact philosophy as belief itself. Indeed, thorough-\\ngoing philosophy began when men began to doubt.\\nThe majority are credulous it is doubt which guards\\nthe main pathway to truth. What is most needed,\\nespecially in the pulpit, is frankness, a sincere con-\\nfession of opinion. Instead, we have hundreds of\\nministers who are preaching one set of ideas and\\nbelieving another. Why not come out and confess\\nthat one no longer believes the old theology, that\\nphilosophical doubts are too strong Surely there\\nis rich compensation in the adoption of the experi-\\nmental point of view, and the discovery of the deep\\nsignificance of natural evolution.\\nBut, if you expose your doubts in public, you may\\ncreate doubters. What of that Doubt implies\\nthat one is dissatisfied and is in search of a larger\\nphilosophy. Progress begins when men begin to\\ndoubt conventional standards and to launch out for\\nthemselves. Pushed far enough, doubt leads to\\ndeeper and broader conviction. The great men of\\nscience are those who, like Darwin, were not con-\\nvinced until they were compelled by an enormous\\naccumulation of evidence. The science of evolution\\nhas advanced year by year, since the publication of", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0181.jp2"}, "180": {"fulltext": "1 68 The Philosophical Ideal\\nThe Origin of Species in 1859, because the students\\nof evolution have dared and are daring to propose\\nquestions which Darwin s theory did not fully\\nanswer.\\nWith all these considerations in mind, we may\\nnow define the philosophical method analytically\\nand didactically as follows\\nSeek first facts, reasons, causes. Hypotheses are\\nonly needed temporarily to eke out facts, or as first\\nsteps in the scientific method.\\nDo not assume premises give evidence for every\\nstatement.\\nThink accurately, moderately, exhaustively.\\nFollow reason rather than preconception, wherever\\nit leads.\\nUse no word whose meaning is not perfectly clear\\nto the average philosophical reader.\\nDefine accurately when necessary.\\nIgnore no facts. Be open-minded, on the alert\\nfor new evidence.\\nUse language which cannot be mistaken.\\nMake no statement for which you could not, if\\nquestioned, give an adequate reason none on\\nauthority.\\nGive unqualified assent to no propositions but\\nthose the truth of which is so clear and distinct that\\nthey cannot be doubted.\\nBe content only with the most rational, the best\\nprovisional, the most accurate statements which our\\nlimited knowledge permits us to make.\\nDo not be eager to explain facts according to", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0182.jp2"}, "181": {"fulltext": "The Philosophical Ideal 169\\nsome preconceived theory, but willingly sacrifice\\nthe theory.\\nAvoid the confusion of your point of view with\\nthe fact which you wish to interpret.\\nUnless you refute your opponent at his best\\nyou are refuted by him.\\nUnderstand clearly that the materialist, the ideal-\\nist, the theologian, and the man of science mean one\\nand the same Substance, the Spirit, the Life of all,\\nwhether they term it matter, Infinite Self,\\nGod, or force, and you will no longer be\\nintolerantly troubled by the divergence of their\\nopinions, but seek the truth in all.\\nProfessor Lovering once said that the reason why\\npeople no longer believe the corpuscular theory is\\nbecause those who held it have died off. A sug-\\ngestive remark.\\nSuppose a man living in the tenth century were to\\nsay to another, I htow the earth is the centre of\\nthe universe. He might feel perfectly sure he\\nwas right, for the reason that he was not yet open\\nto a wider view. Many love hypothesis rather than\\ntruth, because truth is so far beyond them. If the\\nintuition of one age becomes the reason of the next,\\nand the superstition of the third, then either it was\\nnot genuine intuition, or it was only a partial state-\\nment of truth. It follows that either our intuitions\\nare not intuitions at all, and we are not able to dis-\\ntinguish between inclination, theory, reason, and\\ninsight, or they are glimpses of truth through the\\nthick veil of ignorance.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0183.jp2"}, "182": {"fulltext": "lyo The Philosophical Ideal\\nIt is the special privilege of the childhood of the\\nworld to rejoice, to build air castles, to have great\\nhopes, to have firm convictions. But it is the task\\nof intellectual manhood to analyse these very hopes,\\nand even to doubt them. We are inclined to hold\\nfast to our childish dreams. The religious world\\nhas scarcely passed through this stage. Yet the\\nphilosopher tells us that we do not know until we\\nhave tested our visions.\\nYet there is a sense in which we should cling to\\nour deepest hopes until we prove them to be false.\\nBut we must make sure of three points: (i) that we\\nlove truth more than any statement of it (2) that\\nwe are open to growth through experience, reason,\\nand intuition; (3) that we are not holding some-\\nthing to be true for which we have no evidence.\\nAbove all, then, be concrete cling fast to prac-\\ntical evidence. Remember that art comes first, in\\nthe natural order of things, then science. Therefore,\\nseek first life, experience then the meaning of your\\nexperience. Live deeply, then think philosophic-\\nally.\\nThe philosophical temper or attitude of mind has\\nseldom been better suggested, at least so far as its\\nsuperiority to circumstance is concerned, than in\\nthese words from AmieV s Journal\\nThere is but one thing needful to possess God.\\nAll our senses, all our powers of mind and soul, all\\nour external resources, are so many ways of ap-\\nproaching the divinity, so many ways of tasting and\\nTranslated by Mrs. Humphry Ward. Macmillan, 1893.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0184.jp2"}, "183": {"fulltext": "The Philosophical Ideal 171\\nof adoring God. We must learn to detach ourselves\\nfrom all that is capable of being lost, to bind our-\\nselves absolutely only to what is absolute and eter-\\nnal, and to enjoy the rest as a loan, a usufruct.\\nLet come what will even death. Only\\nbe at peace with self, live in the presence of God,\\nin communion with him, and leave the guidance of\\nexistence to those universal powers against whom\\nthou canst do nothing! If death gives me time so\\nmuch the better. If its summons is near, so much\\nthe better still if a half-death overtake me, still so\\nmuch the better, for so the path of success is closed\\nto me only that I may find opening before me the\\npath of heroism, of moral greatness and resignation.\\nEvery life has its potentiality of greatness, and as\\nit is impossible to be outside God, the best is con-\\nsciously to dwell in him.\\nIn fine, then, the philosophical attitude is notable\\nfor two striking characteristics. The philosopher is\\nfree, unattached, ready to move from place to place\\nwherever truth may lead and without regard to pre-\\ndilections, personal desires and doctrines and he is\\na critic. No one must be as free, yet no one must\\nbe so persistently, fundamentally critical. He must\\nbe the sceptic of sceptics, discovering the errors,\\nillusions, and subtleties which escape all other men.\\nIt is not for him to rest in settled convictions, nor in\\nthe belief that existence is an enigma. He must be\\ncontinually investigating until he at least finds out\\nwhat may be known and what cannot be known.\\nHe must move forward with evolution, yet see to it", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0185.jp2"}, "184": {"fulltext": "172 The Philosophical Ideal\\nthat the wisdom of the past is not neglected. He\\nmust therefore live with the ages at the same time\\nno one should understand the present more thor-\\noughly than he. His is the privilege to be universal\\nwhile all other men are specialists. Thus his ideal\\nis the acme of all intellectual and spiritual education,\\nand training in philosophy is the best discipline\\nwhich the entire educational world affords. The\\nbroader his life, the profounder his intellect, the\\nricher his spiritual experience, the more is he capable\\nof realising his high ideal. Although deprived of\\nmany opportunities for service, none must have so\\ngreat a heart, none must more truly lead the life of\\nthe Spirit and there is rich compensation in the fact\\nthat he may inspire thousands of workers, that the\\nwork of the thinker is the most fundamental, in a\\nsense the most original work in a generation. He\\nwho is accounted worthy of this ideal is in fact most\\nfortunate of men. Fortunate, too, that man who\\nhas at least dedicated his life to it, who aspires to\\nthat divine communion which makes possible the\\ninterpretation of God to man.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0186.jp2"}, "185": {"fulltext": "CHAPTER XII\\nTHE CRITERIA OF TRUTH\\nOne has little confidence in the truth of his own view who is not\\nwilling for a moment to entertain a different one. W. M. Salter.\\nTHE goal of philosophical inquiry having been\\ndefined as ultimate, reasoned truth about the\\ntotal universe, adequate interpretation of life, such\\nthat the severest facts, for example, the darkest\\nproblems of social evil, shall be intelligibly ex-\\nplained, the next step is the adoption of a criterion\\nwhich shall show that truth is truth when we find\\nit, despite the possibilities of error.\\nWhen, however, we ask. What shall be the cri-\\nterion we at once meet a serious difficulty. No\\ntest of truth has been agreed upon even by the few\\nprofoundest philosophers. The inconceivability of\\nthe opposite has been proposed by some. But a\\nphilosopher might some time conceive of the oppo-\\nsite. A thorough-going scientific man has been\\nknown to reject what was proved fact to thousands,\\nbecause his particular and limited theory of the\\nuniverse did not permit him even to conceive of its\\npossibility. We have noted all along in this volume\\nthat life is an experiment, subject to the unexpected\\n173", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0187.jp2"}, "186": {"fulltext": "1 74 The Criteria of Truth\\nappearance of entirely new combinations of events,\\nboth mental and physical.\\nSelf-consistency is another accepted test/ Yet al-\\nthough Reality must surely be self-consistent, also\\nthe system which adequately describes it, no thinker\\nhas yet been able to rise to the plane of this far-reach-\\ning consistency and avoid in his statements the obvi-\\nously inconsistent. Systems which do justice to the\\nself-consistency of the whole, as such, fail to do equal\\njustice to the parts. On the other hand, pluralistic\\nsystems fall equally short of attaining satisfactory un-\\nity. Every philosopher believes that the total whole\\nis somehow one, but the problem of the one and the\\nmany the ultimate relation of free, finite, ethical\\nindividuals to the Supreme Spirit is still unsolved.\\nThe spiritual vision perceives this diversity in unity\\nas an organically perfect whole, but the intellect is\\nnot yet able to rationalise all that the spirit sees.\\nObjective evidence has been proposed. But that\\nmeets the demands of the realist only, and realism\\nhas been again and again refuted.* Subjective evi-\\ndence is the criterion of some, but obviously both\\nobjective and subjective demands must be met. It\\nis hard to refute some forms of subjectivism. But\\nno philosophic task is easier than to riddle the\\nclaims of mysticism. On the face of it, the mystic s\\nsubjective claim is illogical and finite he mistakes\\nhis own spiritual emotion for the great whole he\\nSee Bradley, Appearance and Reality, p. 136.\\nSee Royce, The World and the Individual, Lecture III. Mac-\\ninillan, Co., 1900.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0188.jp2"}, "187": {"fulltext": "The Criteria of Truth 1 75\\noverlooks ethical distinctions and the ultimate sig-\\nnificance of individuality.\\nIn India, philosophy has always been inseparable\\nfrom religion, and has lacked that critical consider-\\nation of reason by itself, which, as Windleband tells\\nus, is the very essence of philosophy as defined by\\nKant. It has always delighted in just those explan-\\nations (which, like niayay do not explain) which\\nthe Western thinker seeks to eliminate. While,\\ntherefore, Oriental contemplation has a lesson to\\nteach, it is sure never to satisfy the demands of\\nOccidental reason.\\nAgnosticism is only a halting-place in philosophy\\nit satisfies neither the head nor the heart. No lover\\nof philosophic wisdom is likely to rest content with\\nthe mere, unresolved data of the special sciences.\\nAnd theology has long ago forfeited its right to\\nfurnish a criterion.\\nThe unanimous consensus of the competent\\nhas been strongly urged as the necessary criterion,\\nand doubtless this is the criterion of the special\\nsciences. It is very generally recognised that an\\nobserver must not rest content with his own experi-\\nments and conclusions alone, but submit them to\\ncomparative tests. But when it comes to philosophy,\\nWho is to decide upon the competent That which\\nis undesirable in a special science, namely, individual\\nFor an able discussion of other criteria, see Professor James,\\nThe Will to Believe, pp. 63-110.\\n2F. E. Abbot, Scientific Theism, 1888 The Way Out of Agnos-\\nticism, 1890. Little, Brown, Co., Boston.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0189.jp2"}, "188": {"fulltext": "1 76 The Criteria of Truth\\nbias, is oftentimes the very life of philosophy. It\\nis the philosopher s duty to develop his tempera-\\nmental insight to the full. Philosophers still differ\\nso radically that there are no competent. If\\nthere were such a body, it would need a critic of its\\nmethods and results, who would himself stand in\\nneed of a moderator. And so to the end of time\\na larger criterion would be needed than the mere\\nconsensus of the competent.\\nAt the same time it is worth while to follow this\\nmethod as far as possible, as thus succinctly stated by\\nDr. Abbot, in his address before the World s Parlia-\\nment of Religions\\n(i) Individual observation of facts; (2) individual\\nhypothesis to explain them (3) individual verifica-\\ntion of this hypothesis by fresh observation; (4)\\nuniversal observation through publication of the\\nindividual s results; (5) universal hypothesis through\\nmodification of these results by criticism (6) univer-\\nsal verification of the modified hypothesis attested\\nby the consensus of the competent.\\nRecently, a sect has appeared in America which\\nassumes that the metaphysical point of view is\\nsynonymous with its practical doctrine, the phi-\\nlosophy of mental healing. And so the term new\\nmetaphysics has come colloquially to mean simply\\na system of therapeutics and practical idealism.\\nThis is obviously an inaccurate use of terms. All\\npractical idealism is of course included in the meta-\\nphysical world, but all the data of the wide universe\\nare also included. To select a specific application", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0190.jp2"}, "189": {"fulltext": "The Criteria of Truth 177\\nand call that the metaphysical point of view is\\nlike choosing the French language and calling that\\nthe linguistic point of view. Other members of the\\nIndo-European group have a right to be heard, the\\nSemitic branch of the Aryan family, the agglutinated\\nand monosyllabic tongues, etc.\\nWhat the problems of metaphysics or philosophy\\nare, we have already noted in the foregoing chapter.\\nIt is clear from these that this science of sciences is\\nprimarily theoretical it deals with the universe as a\\nwhole as compared with any specific science which,\\nhke geology, is confined to one branch of knowledge\\nsimply. A mere geologist or a mere mental healer\\nis not a philosopher, for a philosopher is wholly\\nnon-partisan. Philosophy is knowledge of the uni-\\nverse for its own sake. Strictly speaking, it has al-\\nways been abstract, metaphysical. With Hegel, for\\nexample, it was the science of the absolute consid-\\nered in the light of its logical evolution. However\\nfar its practical application may be carried, there will\\nalways be a demand for a science which goes yet\\nfarther and impartially considers the abstract result.\\nThe disciple of the new metaphysics, for\\nexample, looks only for the good. It is his occupa-\\ntion to emphasise the positive, or optimistic side in\\norder to persuade the mind to discard its false be-\\nliefs. And this is no doubt a practical necessity.\\nBut for the thorough-going philosopher the truth in\\npessimism must be as gladly welcomed as the truth\\nin optimism. He cannot, as metaphysician, ignore\\nfacts because by so doing he may heal somebody.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0191.jp2"}, "190": {"fulltext": "1 78 The Criteria of Truth\\nHe must read the story of life as it is, omitting no\\nchapter. When the time comes to live his philos-\\nophy, his practical idealism will be untrue unless it\\ncan affirm its ideals despite the darkest facts, thus\\nwinning the supreme triumph of philosophic insight.\\nThis is, of course, the ideal which the new meta-\\nphysics is seeking to realise.\\nYet having now insisted on the demands of pure\\nmetaphysics as truth for its own sake, regardless of\\nits practical value, it is time to recognise the sug-\\ngestive fact that the practical motive has always\\nbeen a starting-point for the philosophical good.\\nF. C. S. Schiller is the most strenuous chronicler of\\nthis fact in his very valuable Riddles of the Sphinx.^\\nWindleband points out that philosophy was known\\neven in Greek times as the practical meaning of\\nan art of life, based upon scientific principles, the\\nstriving after virtue, and the rational pursuit of hap-\\npiness (Epicurus). The philosophical motive has,\\nin fact, widely varied, being sometimes naturalistic,\\nsometimes sceptical, again pertaining wholly to the\\ninner life or to logical deduction. It still remains\\ntrue, however, that a philosopher is not genuinely\\nsuch unless he is willing to pass beyond these incep-\\ntive motives to the universal ideal of metaphysical\\ntruth for its own sake. One who, like Lewes,^\\nwrites two volumes to prove that philosophy is im-\\npossible is no philosopher.\\nSwann, Sonnenschein, Co., 1891.\\nBiographical History of Philosophy, revised edition. Appleton,\\n1888.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0192.jp2"}, "191": {"fulltext": "The Criteria of Truth 1 79\\nIt needs no further argument, then, to show that\\nphilosophy takes us into the wide world of the uni-\\nversal. Philosophical truth must fulfil all rational\\ncriteria, all demands which may be made upon it.\\nIt must not only explain life, or show conclusively\\nwhy life cannot be explained, it must not only be\\nconsistent and meet both the demands of our inner\\nnature and the rationalised data of physical sense,\\nbut be capable of practical application and have\\nsomething to say concerning the future and the\\nconception of immortality. As embracing not\\nmerely epistemology, cosmology, and psychology,\\nbut ethics and the bases of religion,^ it must be a\\npractical clue to the meaning of life for every in-\\ndividual. It ought to appeal both to the head and\\nto the heart, telling me not only what is true, but\\nwhat is beautiful and good.\\nSuch is the ideal, and as high as it may be, it is\\nevident that philosophical truth will never be found\\nunless the demand for it be conscientiously rigorous.\\nFrom this point of view, the objection to religious\\ncreeds and theories founded on insight alone, is the\\nclaim they make to have solved the riddle of the\\nuniverse. If you raise intellectual objections they\\nwill either assure you that these things cannot be\\nunderstood by the reason, and therefore the in-\\ntellect is forever inferior, or they will dismiss the\\nwhole problem by some dogmatic reply. Their\\nIt is clear from the arguments of Professor Royce in The World\\nand the Individual that theology must henceforth rest on a meta-\\nphysical conception of Reality.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0193.jp2"}, "192": {"fulltext": "i8o The Criteria of Truth\\nadvocates are not content to throw light on the\\npoints which their specialty illumines, frankly say-\\ning, Beyond this we do not know. They offer\\nignorance-concealing formulas which assume to be\\nuniversal solvents, as if a poor answer were better\\nthan sincerity. The genuine philosopher would say,\\nThe future history of philosophy is the only\\nauthority capable of answering that question.\\nIf we have only hopes to offer, let us therefore\\nfrankly confess it, and not pretend to know, for\\nphilosophy brooks no dogmatism. If, as Huxley\\nonce admitted, our most assured scientific results\\nare only hypotheses of a highly probable character,\\nthen publish this fact universally. If the world\\nowns possibilities, chances, do not talk knowingly\\nabout fate. Let your x be known as such, and\\nif you are an agnostic do not parade as a gnostic.\\nIn philosophy, any man s thought is instructive\\nwho will sincerely and logically maintain a point of\\nview, even if it be subversive of ethics, for example,\\nthe precept, all is good. Such a point of view is\\ninstructive because it brings into bold relief the\\nethical criteria of right and wrong, because it is un-\\ntrue to the facts of organic evolution. Yet the\\nmoment the advocate of such a doctrine begins to\\ndogmatise, to assume some occult point of view from\\nwhich all is said to be absolutely good, philosophical\\ndiscussion necessarily ceases.^\\nFor really philosophical theories of ethics, consult such works as\\nMartineau, Types of Ethical Theory (Macmillan, 1891) Green,\\nProlegomena to Ethics (Clarendon Press, Oxford, 1890).", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0194.jp2"}, "193": {"fulltext": "The Criteria of Truth i8i\\nThe failure of many metaphysicians to make a\\nsuccessful application of their speculations about\\nlife is doubtless due to this dogmatic clinging to an\\nabsolute point of view in face of the fact that all\\nour knowledge is concrete and relative. It is cus-\\ntomary with theorists of this class to start with an\\nartificially devised premise concerning absolute per-\\nfection, then, declaring that naught else exists, turn\\nto the world of struggle and sorrow, and term it a\\nshadow, or the absence of light. Conse-\\nquently, it is a logical procedure to develop a system\\nof abstract afifirmations in order to disabuse the mind\\nof its illusions, to declare that they are errors\\nhaving no power.\\nThe concrete philosopher begins with this present\\nevolving world as he finds it, then asks what sort of\\nReality must exist in order to give rise to just this\\nstruggling mass of beings and things. The better\\nhe knows the world, the more knowledge he has of\\nits laws, its evolution, and its ideals, the greater will\\nbe his knowledge of its logical cause. Only as he\\nproceeds directly from the facts of the world back\\nto the Cause immediately behind or within them\\ncan he hope to develop a sound theory of Reality.\\nHe knows nothing about Reality as an undifferenti-\\nated mass, a shoreless ocean of undisturbed peace.\\nFor him the cause of things is active in precisely\\nthese present conflicts through which humanity is\\nbeing perfected. He knows Spirit only as accom-\\nplishing somewhat, as welling into manifestation\\nthrough the rock, the unicellular organism, the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0195.jp2"}, "194": {"fulltext": "1 82 The Criteria of Truth\\nvegetable and animal kingdoms, civilisation, intel-\\nlect, morality, art, education, religion, service, the\\nChrist. Of Spirit unmanifested, at rest, or apart\\nfrom force, feeling, thought, he has no conception\\nand needs none. Spirit for him is simply the life of\\nall that lives, the power active in all force, physical,\\nmental, moral, and spiritual.\\nOf perfection he therefore knows only what the\\npresent life reveals, both as actually accomplished\\nand as prophetically revealed in human conscious-\\nness. He describes Spirit as occupied in working\\nout high ideals of harmony or beauty through all\\nthe ills we suffer, the errors we think, and the\\ntriumphs we win. He reasons that Spirit must\\nknow and be actively present in all this, since other-\\nwise there would be no divine consciousness at all,\\nnothing to do, no reason to exist.\\nWhen in search of a practical remedy, he there-\\nfore turns, not to an imaginary realm of supercon-\\nscious abstraction to seek divine oneness in a vague,\\ngeneral way. Knowing that the Father is active in\\nhis aches and pains, he seeks to remove the obstacle\\nin mind and body, that harmony may be attained.\\nHe seeks co-operative adjustment with the divine\\nactivity in the disturbed region. He thinks back\\nof that to its cause, turning his consciousness from\\nthe painful sensation to the ideal which the Father\\nis realising there, the ideal of health or harmony.\\nThus his thinking is concrete from start to finish.\\nThus does he justify more and more the practical\\ncriterion as one of the necessary tests of truth.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0196.jp2"}, "195": {"fulltext": "The Criteria of Truth 183\\nOrdinarily, however, one seldom meets those who\\nso faithfully combine two of our accepted criteria\\nconsistency and practicality. The majority with\\nwhom one discusses these matters seem to allege as\\nexcuse We will not count this time: this is the\\nexception that proves the rule. The same incon-\\nsistency is found among nations. In times of peace,\\ndisarmament and other fine ideals are discussed, but\\nin war time martial law permits what would on other\\noccasions be deemed a crime. Christianity incul=\\ncates non-resistance, but this rule is only occasion-\\nally applied.\\nLet us, however, examine for a moment the\\ncredentials of consistency. One might generalise\\nthus Every statement must be immediately quali-\\nfied by its exceptions. But if this generalisation be\\ntrue, this statement has no exceptions. Once\\nmore, therefore, it is the exception which proves\\nthe rule.\\nOf what value, then, is a rule if it have excep-\\ntions It is of value in so far as we know the\\nexceptions. The rule applies to one set of condi-\\ntions only. The exceptions hold only under\\nchanged conditions.\\nTo illustrate, take the rule, Resist not evil.\\nIt is argued that the principle is valueless unless it\\nbe absolute. But consider how much depends on\\nthe definition of evil, and the theory concerning its\\norigin and meaning. Evidently, the rule is to apply\\nonly under certain conditions, and we must first un-\\nderstand the conditions before we can apply the rule", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0197.jp2"}, "196": {"fulltext": "1 84 The Criteria of Truth\\nThere may be times when it is wisest to let the\\nthief take the cloak also. But is it wise to let the\\nevils of society pass and make no effort to overcome\\nthem Overcome evil with good, the rule goes\\non to say. In other words, it is a question of what\\nmotive to obey. There is a right and a wrong way\\nof resisting evil. We must discriminate between\\nour impulses, now obeying, now inhibiting. We\\nare not called upon impassively to accept all that\\ncomes, complacently declaring that Whatever is,\\nis right. We must always resist something. It is\\nonly a question of what.\\nAnd so our moral consistency is dependent upon\\nknowledge of the conditions under which now this\\nmotive is to rule and now that. Generally speaking,\\nit may be wrong to tell a lie. But conditions are\\nconceivable under which it might be justifiable to\\ntell a lie to save a life. For instance, in order to\\nrescue an innocent person from a would-be murderer.\\nIn this case moral consistency lies in fidelity to the\\ngreater good. It would be immoral to tell the\\ntruth, alleging as excuse that truth-telling is an\\nabsolute rule. It would be perfectly moral to tell\\na lie.\\nNature offers precisely such illustrations of seem-\\ning inconsistency amidst consistency. The apple\\nobeys gravity and falls, provided only that some-\\none does not tie it on or pick it from the tree. Ice\\nmelts, but only under certain conditions of tem-\\nperature. Action and reaction are equal, but an\\nunforeseen factor may enter in to mar a planned", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0198.jp2"}, "197": {"fulltext": "The Criteria of Truth 185\\nresult. The law is as true as ever. The modified\\nresult springing from an intervening cause is an ad-\\nditional proof of it.\\nCautious philosophical consistency therefore says\\nThis is truth for me to-day, but I may have more\\nlight to-morrow, in which case I shall doubtless be\\ncompelled to modify my views; for I value truth\\nmore than a fixed creed, or consistency purchased\\nat the expense of progress. If it be a choice be-\\ntween consistency of statement and fidelity to truth,\\nI choose the latter form of consistency.\\nObey your rule where it applies, follow your logic\\nas far as it specifically leads, but remember that all\\nspecific logic, every rule, is relative. When you\\nreach a limit ask, What is next What is needed\\nto supply the deficiencies If you find that a rule\\nwhich, like all is good, sets out to be moral and\\nlogically winks at immorality, is inadequate, seek\\nthe rule which modifies and supplements it. If you\\ndiscover that a theory, like pantheism, logically and\\nuniversally carried out denies existence to one half\\nof life, seek the truth in it by comparison with other\\ndemands of reason and the heart, supply the missing\\nhalf. If you find this chapter dry and technical,\\nremember the more spiritual portions of our discus-\\nsion, and so supplement intellect by the Spirit.\\nIn the end, our philosophy must be broad enough\\nto include and harmonise all inadequacies, seeming\\ninconsistencies, and paradoxes. If they cannot as\\nyet be united as one whole, they should be held\\nin experimental solution. Empiricism, even the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0199.jp2"}, "198": {"fulltext": "1 86 The Criteria of Truth\\nradical empiricism of Professor James/ is always\\npreferable to dogmatic or artificial monism, the as-\\nsumption that all is one without rational evi-\\ndence for this basic statement.\\nThe philosopher delights in the construction of a\\ntheoretically perfect system of metaphysics which\\nconvinces only himself. But as surely as meta-\\nphysics originated in the two-fold motive of truth\\nfor its own sake and truth for the sake of utility, so\\nsurely must the practical tendency be the critic of\\nthe speculative. The chief point of this chapter is\\nthat no wholly sound, merely speculative system of\\nphilosophy is possible. All speculative metaphysics\\nmust be supplemented by the higher spiritual in-\\nsights and spontaneous experiences of the soul.\\nIt has been argued again and again that reason is\\nthe only test of truth. But one may prove anything\\nby argument and make it reasonable. Your logic\\nmay prove an event impossible the next moment\\nyou may experience that which was declared impos-\\nsible. I once heard the president of a university\\nprove that thought transference could not pos-\\nsibly occur\\nCommon sense long ago adopted experience as a\\ntest of truth. In deepest truth, we know a principle\\nto be sound only when we have applied it in actual\\nlife. Out of the concrete, all the data of reason\\nhave come; to the concrete, reason must again and\\nagain be applied to see if it adequately describes.\\nExperience contradicts, verifies, or modifies and\\n1 The Will to Believe.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0200.jp2"}, "199": {"fulltext": "The Criteria of Truth 187\\nenlarges reason; reason must interpret and test\\nexperience.\\nIt has been assumed that intuition infallibly, or by\\nsome occult law of inspiration or revelation, tells us\\nwhat is truth. But we have already noted that no\\nrevelation is so pure that it is not defiled by the\\nrelativity and state of development of the medium\\nthrough which it comes. What is to eliminate these\\ndefilements but further experience tested by reason\\nWhat alleged revelation has ever been accepted as\\nentirely true, or consistent, even by the consensus\\nof the competent The theologians of one school\\nmay deem themselves competent. But what of the\\nthousand other sects whose leaders can also quote\\nscripture\\nA revelation is true only for the man who proves\\nit in his own life, and then only true for him. No\\nother can see it precisely as he does, because no\\nother man has had precisely his experience. In this\\nprofound fact we have found the chief reason why\\nthe elective system should prevail in education, why\\nevery man should make it his supreme purpose in\\nlife individually to discover and manifest the Spirit.\\nIf you ask a person whose life is ruled by intui-\\ntion for an experimental test, somehow the faculty\\nfails to act just then it functions spontaneously.\\nAgain and again we hear such people say that prob-\\nably they were mistaken this time, or that self crept\\nin and marred the result. Somehow the revelations\\nof different seers do not harmonise. Obviously,\\nthere is no faculty in the human being whether", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0201.jp2"}, "200": {"fulltext": "1 88 The Criteria of Truth\\nintuition, reason, or conscience, which, upon com-\\nmand, always and unmistakably tells us what is right\\nor true. In the last analysis, we must reserve a\\nplace for that transcendent spiritual experience\\nwhich no power of self-consciousness can control,\\nand to which no writer has ever done justice.\\nThe co-operation of all our faculties guided,\\ntested, and enlarged by many-sided, progressive ex-\\nperience can alone answer Pilate s question, What\\nis truth Even then it is open to the sceptic of\\nsceptics to doubt whether our empirical constitution\\nreally corresponds to the reality of things. Such a\\none may at last say only I believe it does, or\\nThis is probably the truth.\\nIt is philosophically justifiable to disbelieve as\\nlong as one can. All will to believe is reason to\\ndoubt all desire to doubt is reason to be-\\nlieve, says R^cejac in his admirable essay on mystic\\nsymbolism. Sometimes it seems as if we must\\nfor ever continue in search of truth, but never find\\nit. Ever not quite. Ever hypothesis, experi-\\nment, result fresh observation, modified hypothesis,\\nfresh experiment, new result, pointing to further\\nmodification ad infinitum. Such is at once the fate\\nand the delight of the philosophical game.\\nWe expect to understand experience. But we\\nknow only through contrast, and at present we can-\\nnot transcend experience to find somewhat with\\nwhich to contrast it, although psychical research is\\nBases of Mystic Knowledge, translated by S. C. Upton. Scrib-\\nners, 1899.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0202.jp2"}, "201": {"fulltext": "The Criteria of Truth 189\\nfast learning the secrets of peering not into im-\\nmortality but the next realm of spiritual existence.\\nWe ask to know what nature is, in itself, but how\\nis this possible when we know it only as it affects\\nour consciousness In the future state we shall\\nprobably know it in a manner sufficiently unlike our\\npresent mode of sense perception to afford instruc-\\ntive contrasts. But we shall still know it through\\nthe media of finite consciousness.\\nWe seek the meaning of all facts, but it is diffi-\\ncult to settle upon a fact for evidence that might\\nsuit one class of observers would very likely fail to\\nconvince another class. If all that exists is inter-\\nrelated, universal knowledge is required to interpret\\none atom, or one idea, as Tennyson has poetically\\nsuggested in his Flower in the crannied wall.\\nAgain, one of our criteria demands that objections\\nshall be raised as long as rationally possible, but\\nhow many are really competent to raise objections\\nto a system of metaphysics Surely, those only\\nwho have reflected their temperaments to ultimate\\nself-knowledge. But this is a progressive task, and\\nthe varieties of temperaments may not yet be ex-\\nhausted. Who is great enough to transcend and\\nunify all temperaments God, do you say But\\nit is man who demands to know all truth. Even\\nthe belief in absolute divine truth is an altar to an\\nunknown god, for each individual owns a distinctive\\npoint of view which, as such, must always be his\\nown possession.^\\nI have argued this in Voices of Freedom^ chapter vi.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0203.jp2"}, "202": {"fulltext": "I90 The Criteria of Truth\\nSome philosophers aim to be rigidly scientific.\\nBut where are the higher sentiments which leap be-\\nyond exact thought Is not the higher a part of\\nlife, and must we not live it in order to know it\\nHave we disproved the possibility of philosophy\\nby this long enumeration of difficulties Not at all.\\nThe difficulties are not as great as they appear at first\\nsight. No result is valueless to philosophy, even\\nthe attempt to be an absolute sceptic. The philoso-\\npher learns as much from failure as from success, and\\nacute analysis of the limitations of human knowledge\\nthrows as much positive light on our present prob-\\nlem as it does upon the mystery of pain and evil.\\nSome students of philosophy expect to prove too\\nmuch. The young enthusiast thinks he can prove\\nthe existence of God. How is this possible if God\\nis the basis of existence itself, and therefore involved\\nin the very premise with which our logic begins\\nThe utmost the mind can do is to give reasons for\\nbelieving in God, after his existence has been stated\\nor discovered. In other words, his existence is one\\nof those necessary presuppositions which philosophy\\ncan only justify and render intelligible; just as at\\nthe outset of this volume we discovered that we\\nmust start with the universe as a gift of experience,\\nan enigma, if you will, but at the same time an\\nintelligible system whose laws and evolution man\\ncan understand.\\nWe are unable to prove our existence, for we\\nalready exist when we start to prove it. We cannot\\nshow how the universe came to be, since we are", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0204.jp2"}, "203": {"fulltext": "The Criteria of Truth 191\\nunable to transcend the fact of its present existence\\nas a complex mass of forces whose energy is per-\\npetually conserved. How there comes to be\\nexistence as all, says Professor Seth/ and how\\nexistence in its basal characteristics comes to be\\nwhat it is these are questions which, so far as one\\ncan see, omniscience itself would not enable us to\\nanswer. We cannot, then, as Hume has shown,\\nknow true causality. So far as we can see. Being\\nwith its universe some universe is eternal. Ex-\\nperience is probably the result of an existence which\\ncould be experienced were we able to transcend\\nfinite life and become infinite; for that without\\nwhich experience is impossible, cannot be the result\\nof experience, though it must never be applied be-\\nyond the limits of possible experience.\\nYet again, what we fully are, as souls, we do not\\nknow, because we are unable to transcend ourselves\\nas parts (which we clearly are) and grasp ourselves\\nfrom the point of view of that which includes us.\\nNor can we look beyond our moral natures to ascer-\\ntain how far, or to prove that we are really free.\\nWe must start with the fact that we are morally\\nfree, since otherwise life would have no meaning,\\nand ethics would be impossible.^ Our great resource\\nis always to ask what life is now, what is the wisdom\\nof the situation, and what life may become through\\nthe righteous conduct of men.\\nMans Place in the Cosmos^ p. 163.\\nMax Muller s Kanfs Critique of Pure Reason, xlvi.\\nVoices of Freedom, chapters iii. and iv.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0205.jp2"}, "204": {"fulltext": "192 The Criteria of Truth\\nThus the horizon clears when we understand the\\nnature of our problem. While we look at the prob-\\nlem only in a negative way, complaining that we\\ncannot logically prove the existence of God, nor\\nexplain how the first beginning (there was no such\\nbeginning) began, the philosophical prospect seems\\nexceedingly dubious. But when we learn that there\\nis somewhat which transcends proof, we are in a\\nposition to develop an all-round system. Then, for\\nthe first time, the spontaneous revelations within\\nthe individual soul begin to assume due importance.\\nWe should, therefore, always remember to distin-\\nguish between ideas which (i) must be taken as gifts\\nof experience, such as Reality, freedom, the soul,\\nimmortality, experience and (2) ideas susceptible of\\nlogical and experiential proof. A closed system of\\nphilosophy in which every proposition shall be\\nproved is obviously impossible. But a system in\\nwhich every idea shall be made rationally intel-\\nligible is, however, within the limits not only of the\\npossible but of the probable.\\nWhile, then, we ought always to continue our in-\\nvestigations and rigorously apply the tests of truth,\\ndoing our utmost both to avoid error and to keep\\nopen minds, we should at the same time remember\\nthese necessary limitations. As we shall see in the\\nnext chapter, it is our limitations which enable us\\nto do our work as organic parts of the universe.\\nThese limitations once understood, we find ourselves\\nin a position to begin in earnest the great work of\\nrealising the philosophical ideal. What at one time", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0206.jp2"}, "205": {"fulltext": "The Criteria of Truth 193\\nseemed to be an insuperable difficulty proves to be\\nof positive value when seen in its true light.\\nTaking a glance over the whole field, we may\\nsum up the criteria of truth as follows Philosophic\\ntruth in its ultimate sense is self-consistent, but this\\nself-consistency often lies far below the surface\\nwhich it apparently contradicts. It meets the\\nreasonable, mutually supplementary demands of\\nrealism and idealism, the head and the heart, intel-\\nlect and intuition, and is at once valuable for its\\nown sake and because of its utility. Reason is its\\nmost useful criterion, yet experience is its most im-\\nportant corrective. It must never overlook the most\\ndistinctive revelations of individuality, yet must be\\nequally faithful to the universal. It is an organic\\ntotality to which all phases of thought and life con-\\ntribute their share in its pursuit every man must\\ngive play to the highest side of his nature. It is\\nprogressive, and can only be progressively revealed.\\nIt is eternal and may, happily, for ever be sought\\nwithout permitting itself to be fully grasped.\\nWhile we are engaged in the long process of de-\\nveloping a universal system, there is one criterion\\nwhich is always to be kept closely in sight phi-\\nlosophy ought always to benefit conduct. Reality\\nis what we feel, not merely what we think about.\\nIf we were purely thinking beings, says F. C. S.\\nSchiller, [agnosticism] would obviously be the right\\nattitude toward matters unknown. But as we have\\nalso to act, and as action requires practical certainty\\nno agnostic can live for five minutes without\\n13", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0207.jp2"}, "206": {"fulltext": "194 The Criteria of Truth\\nindulging in acts involving a belief or disbelief in\\nsome of the unknowables he had solemnly for-\\nsworn.\\nBeliefs are rules for action, says Professor\\nJames/ and the whole function of thinking is but\\none step in the production of habits of action.\\nWhat exact thing do you practically mean\\nby One, when you call the universe One is the\\nfirst question you must ask. In what ways does the\\noneness come home to your own personal life\\nHow can you act differently toward a universe\\nwhich is one\\nThe answer to this question we have been con-\\nsidering throughout these pages. It is the fully\\neducated, spiritual, social life, of equanimity yet of\\nservice, of self-control yet of self-expression, which\\nis the real justification of a profound belief in life s\\nunity. On the other hand, it is just this richly\\npractical life which furnishes the choicest data of\\nprogressively constructive philosophy.\\nAll this, you say, presupposes much knowledge,\\nand implies that one is deeply in earnest, willing to\\nwork long and patiently, and that one already pos-\\nsesses a general knowledge of philosophic thought.\\nYet the whole matter is surprisingly simple. In\\neach of us is the clue to life s profoundest mystery.\\nThat which we seek to know is not something out-\\nside of us. No power can come to us from without\\nand declare the truth. It must be perceived in one s\\nRiddles of the Sphinx.\\nPhilosophical Conceptions a,n4 Practical Results,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0208.jp2"}, "207": {"fulltext": "The Criteria of Truth 195\\nown mind. Each of us has had experience, and that\\nis enough. The essential is to see it in right rela-\\ntions.\\nThe utmost another mind may do for you is to\\nnarrate its experiences in the same search. And\\nthe reason why some have advanced so much be-\\nyond others is that instead of attending many\\nlectures and reading many books, they have selected\\na few fundamental principles and thought upon them\\nday and night to some individual philosophical con-\\nclusion. Such minds will give you in a few words\\nthe very essence of their system of practical meta-\\nphysics. For example, Jesus* saying, Seek first\\nthe kingdom of heaven and all these\\nthings shall be added unto you. If you under-\\nstand and adopt this ideal, nothing more is needed\\nbut to live it.\\nOne is constantly overwhelmed by the magnitude\\nof one s task in the endeavour to grasp life s mean-\\ning. Yet, after all, it is the one task that calls out\\nall that is in us. To know the goodness which\\ndwells within, to live it in daily life, then rationalise\\nit, this is the sum and substance of it all. A thou-\\nsand theories of the universe may be formulated by\\nas many minds; a thousand poets may sing of life\\nas it appeals to them, and innumerable species,\\nforms, forces, and substances may reveal the creat-\\nive power. But there is only one object of it all,\\none source of it all, one Spirit imbuing it all. To\\nknow this Spirit in all the variety of life s changing\\nexperiences, this is the simplicity of thought. To", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0209.jp2"}, "208": {"fulltext": "196 The Criteria of Truth\\ncarry this consciousness into every hour of daily toil,\\nthis is the essence of righteous conduct. And to ap-\\npeal directly to this one source in moments of doubt\\nand pain, this is the one panacea not only for all\\ntrouble, but for all the difficulties of philosophy.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0210.jp2"}, "209": {"fulltext": "CHAPTER XIII\\nORGANIC PERFECTION\\nThe great Idea baffles wit,\\nLanguage falters under it.\\nEmerson.\\nFEW facts are of greater significance in the inter-\\npretation of the universe than the discovery\\nthat the higher forms of life are organic. That is,\\nthe physical being is not a mere aggregation of pre-\\ncisely similar parts; it is composed of differing\\norgans or members whose functions mutually con-\\ntribute to the well-being and development of the\\nwhole. No part is adequate by itself. No part is\\nindependent. The existence of each is made pos-\\nsible through the co-presence and activity of all the\\nother parts. The whole is a society of related in-\\ndividuals, whose utility as well as whose beauty is\\ndependent upon limitation and co-operation.\\nThis familiar truth is unquestionably the most\\ndirect clue to the constitution and meaning of the\\nhighest orders of life the mental, moral, social, and\\nspiritual. Its significance is perfectly clear, so far\\nas our physical existence is concerned. But we are\\napt to neglect the bearing of this profound discovery\\n197", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0211.jp2"}, "210": {"fulltext": "198 Organic Perfection\\nupon the problems which perplex us in our endeav-\\nours to grasp the right relationship between in-\\ndividuals we do not realise the light it throws upon\\nour obscure contests with life, upon our personal\\nstruggles, and the problems of evil and injustice.\\nIn this chapter I shall therefore accept the guidance\\nwhich this truth offers, develop its implications, and\\nseek its aid in solving the enigmas of our social life.\\nFrom the outset of our inquiry, this organic rela-\\ntionship of mutually dependent parts has been the\\nimplied basis both of education and philosophy.\\nEvery domain of evolution teaches this great truth,\\nwithout which our modern belief in the unity of\\nthings would be impossible. Education is utterly\\ninadequate unless it find harmonious opportunities\\nnot merely for self-expression but for service, not\\nalone for beauty and truth but for utility; and that\\nmany-sided variety which counteracts the tendencies\\nof the specialist, the intellect, and the emotions.\\nPhilosophy is not a merely accidental assemblage of\\nthe facts of the world it is an organic unity of all\\nknown data both rationally and spiritually inter-\\npreted. The great lesson of our study of the criteria\\nof truth is that each criterion is relative and must be\\nqualified by the results of all the others. The results\\nof philosophy were found to be negative only while\\none criterion was employed it is the constructive\\nresult of many contributions, imperfect in them-\\nselves, which is alone satisfactory. We frequently\\nfound it necessary to supplement our intellectual\\ndiscussion by an appeal to spiritual experience. Yet", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0212.jp2"}, "211": {"fulltext": "Organic Perfection 199\\nwe discovered many reasons for guarded acceptance\\nof a purely intuitive philosophy. Thus balance be-\\ntween extremes proved to be the only sound princi-\\nple. Thus the logical outcome of our analysis is a\\nsynthetic theory of life in which this omnipresent\\nprinciple of adjustment between extremes shall serve\\nas clue to the unity and beauty of the whole.\\nWith this synthetic ideal in view, let us regard\\nthe entire universe as an organism. By the universe\\nI mean literally and inclusively all that exists, not\\nonly the worlds of nature and of human society, not\\nalone the realms of mind and morals but also the\\ncommonwealth of individual souls and the ultimate\\nBeing or Spirit. Let this great sum total be re-\\ngarded as the largest organic whole. If it be in\\nreality such an organism, that is, a fellowship of\\nfinite souls; an abiding, sustaining Father; and a\\nrelatively distinct world of nature, it is such a whole\\nbecause this kind of unity is higher, more beautiful,\\nthan the mere totality, the absolutely identical\\nwhole without parts of which pantheism conceives.\\nThe thought seems a bold one only because we\\nare accustomed to deem God sufficient unto him-\\nself. But if he be self-adequate, why are we here,\\nwhy is nature here how happens it that nature and\\nhuman society are purposive organisms If the\\nnature of God be fulfilled only through the organ-\\nisms which reveal him, he is so far dependent upon\\nthem, imperfect without them. If dependent, his\\norganisms contribute somewhat to his life; if the\\norganisms are dependent upon him, he contributes", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0213.jp2"}, "212": {"fulltext": "200 Organic Perfection\\nsomewhat to them. Therefore the relation between\\nGod and these organisms is similar to the relation-\\nship between the minor and major parts of an\\norganism, although indescribably greater, infinitely-\\nmore complex than the relations of any organism\\ncommonly known to man, and only figuratively\\ntypified by this imperfect illustration.\\nLet us, therefore, start with the proposition that\\nnature contributes her share, that man is a necessary\\nfactor, and that Spirit or God is the essential life and\\nsource whose being is thus perfectly manifested.\\nSpirit would not be fair and good alone. Na-\\nture could not exist by itself. Human life would\\nbe impossible without both nature and Spirit. All\\nthese constitute one universe only by being rela-\\ntively, organically distinct. Therefore, man and\\nGod and nature are to be understood only in the\\nlight of their organic mutuality and relationship, as\\nparts of a universal whole which perpetually seeks\\nabsolute perfection through infinite variety.\\nThus considered, the organic whole is to be under-\\nstood only through perfect comprehension of the\\nvarying relationships of all the parts. Each detail\\nin the life of man or nature is related to the history\\nof all the other parts within the divine whole. Each\\npart is individually defective yet widely contributory,\\nperfect only through the perfection of the whole. It\\ncontributes and is contributed to. It is dependent,\\nand it sustains the dependent. Without it the per-\\nfect whole could not be, yet it is relatively of little\\nconsequence. Just as the universal whole would", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0214.jp2"}, "213": {"fulltext": "Organic Perfection 201\\nbe fatally maimed by the removal of God or man or\\nnature, so would a minor whole be injured by rob-\\nbing it of a part or function.\\nThe glory and utility of any part, like the intel-\\nlectual life, or the experiences known as pain and evil,\\nconsists in its organic limitations. An organ must\\nstand for something definite, or it is neither beau-\\ntiful nor useful. Viewed by itself, it may seem ugly\\nviewed in relation, when qualified, held in check and\\nsupplemented, it is inexpressibly beautiful.\\nA man may deem himself utterly unfit to live\\nwhile he regards himself negatively, while he thinks\\nof what he is not and what he cannot do. He may\\ncondemn himself for not being able to do what\\nother men do. He may be constantly condemned\\nby those who pretend to understand him, because\\nhe does not accomplish what they think he ought\\nto accomplish. Out of his environment he may\\nseem cold, sullen, and unsociable. Put him in his\\nenvironment, and he straightway becomes a god.\\nThat which seemed a hardship now proves to be a\\nblessing, because it is seen in right relations. That\\nwhich appeared to be a cruel and ugly limitation is\\nnow found to be the precise condition of organic\\nproductibility.\\nThere is an incalculably valuable lesson in this\\ndiscovery. Nine-tenths of all the negative criticism\\nand self-condemnation in the world would cease if\\nthis knowledge could become universal.\\nThe necessity of organic limitation may be further\\nillustrated by the nature and development of an idea.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0215.jp2"}, "214": {"fulltext": "202 Organic Perfection\\nWe know very well from experience that we make\\nno headway in precise thinking while the attention\\nwanders. We must concentrate, put all ideas out\\nof mind except the one central thought, the apex of\\nthe pyramid of consciousness, whose broadest rela-\\ntionships we propose to master.\\nLooked at from the negative side, it is a decided\\nlimitation that the mind can give entire attention\\nto but one idea at a time. From the positive point\\nof view, definiteness of comprehension would be\\npossible under no other condition. The entire pro-\\ncess of mental development is the gathering at a\\ncentral point of all our conscious powers, that the\\nmind may grasp and retain a single concept, a par-\\nticular or a general principle. And the conscious\\nmind as an organ is supplemented by the subcon-\\nscious, which when well trained amply compensates\\nfor the limitations of active consciousness.\\nEvery distinct idea is a point of view from which\\nwe regard our experience for the time being. For\\nexample, we study the operation of natural forces\\nand learn that all are ruled by law. We touch a hot\\nsubstance and the hand is burned. Thereupon the\\nmind, summoning all its wisdom from the subcon-\\nscious, momentarily rises to the plane of universal\\nvision, seizes the great concept of uniform world-\\nlaw, and concludes that everywhere under similar\\nconditions similar effects would follow. The mind\\nthen deduces from this great principle, inductively\\nperceived, certain applications for use in daily life.\\nIt declares that, since action and reaction are equal,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0216.jp2"}, "215": {"fulltext": "Organic Perfection 203\\nthere can be no activity of the particular type in\\nquestion from which we can escape a certain re-\\nsult; that consequently we must hold ourselves\\nresponsible.\\nThe mind reaches this definite, practical conclu-\\nsion by holding the thought in one direction until it\\ngrasps certain relationshipc as seen from one point\\nonly. The definite process of thought is possible\\nonly through exclusion and subordination. It must\\nshut out other implications, even at the risk of doing\\nthem injustice, until it grasps the full significance of\\nthis. Thus a definite conscious process is the dis-\\ncovery of a particular series of relations, just as the\\ndescription of a tree is possible only by giving an\\naccount of its environment, the surrounding earth\\nin which it is embedded, the atmosphere which plays\\nupon it, the power of gravity which holds it in place\\nand maintains its shape, the sunlight without which\\nits life and growth are impossible.\\nHere is a very important point. One cannot de-\\nscribe an object in nature, or even the vaguest fancy\\nwhich a mind ever conceived, as an object apart,\\nunrelated. The central thought which the mind\\nselects for temporary consideration, to the exclusion\\nof all others, is as nearly independent as anything\\ncan be. Yet it is a central thought only because\\nthere are grouped about it many other thoughts\\nwhich throw light upon it. And the most abstract\\nlaw which the mind can formulate, the most meta-\\nphysically abstruse doctrine, is made such only by\\ncontrast and comparison with the concrete world", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0217.jp2"}, "216": {"fulltext": "204 Organic Perfection\\nof warm, loving, and tender beings and things which\\nfurnishes the substance of all our thinking.\\nThe mind could not formulate a law unless there\\nwere uniformly functioning forces to describe. These\\ncould not be regular functioning forces unless there\\nwere something upon which they could act. One\\nforce alone is inconceivable force is known only in\\nrelation to resistance, to opposing forces. One sub-\\nstance alone is as inconceivable as one colour, one\\nsound, one man or woman. All these are known\\nonly by contrast, in relation in other words, organ-\\nically.\\nEven God is known only through what he does,\\nwhat he is in respect to the world which manifests\\nhis wisdom and power and beauty. Ignorance of\\nthis obvious fact is responsible for all the extra-\\nnatural deities, Absolutes and artificial realities\\nwith which the growth of philosophical thought has\\nbeen encumbered.\\nLove is a relation it is impossible alone. Wis-\\ndom is due to concrete experience it is not abstract.\\nBeauty is a relation in which things are beheld. An\\nemotion is a state felt in regard to somewhat the\\nmind is incapable of feeling without something to\\nfeel. And so one might exhaust the universe and\\nfail to find a concept small or great which has any\\nintelligibility apart from relation and relation is of\\ncourse possible only through different organs whose\\nqualities are variously associated.\\nIn the ethical realm, duty is a meaningless term\\nwithout the relationship of the one who imposes the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0218.jp2"}, "217": {"fulltext": "Organic Perfection 205\\nobligation and the one who disregards or fulfils it.\\nNo man can be either righteous or unrighteous\\nalone. The terms good and bad possess\\nsignificance only when applied to something, or\\nsome deed, which does or does not fulfil an ideal\\nrelation, a purpose.\\nIt is a related purpose which gives centrality either\\nto human life or to the universe at large. Even\\nthough existence be an enigma so far as its ultimate\\norigin is concerned, our own finite reasoning is great\\nenough to lead the mind back from the wonderful\\nsystem of nature, which modern science so beauti-\\nfully describes, to the purposive harmony which\\nnecessarily exists as its source. And we know that\\na purpose is possible only through an ideal which is\\nto be realised by the adjustment of means to ends.\\nIt is the obvious presence of a world-purpose, of\\nuniversal adjustments of means to ends, which leads\\nthe mind to posit the existence of an ultimate Being\\nwise enough to be the source of this underlying\\nharmony and thereby adapt all organic activities to\\none end.\\nThe conclusion follows easily enough that the\\nuniverse is not merely a purposive organism of\\nmutually dependent contributory parts, but that it\\nis adapted to the attainment of the highest perfec-\\ntion, the greatest good, not of the greatest number,\\nbut of the whole. The universe does not exist for\\nman alone, nor for nature, nor simply to complete\\nthe life of God, but for the whole. As so consti-\\ntuted, it would seem that it could not be better.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0219.jp2"}, "218": {"fulltext": "2o6 Organic Perfection\\nGranting that the world-plan includes the solution\\nof the social question, the total organism seems to\\nbe perfect, wholly beautiful, good, and just. One\\nwould like to say, it is perfect. But, as we have\\nalready noted in the preceding chapter, adequate\\nknowledge is possible only when a thing is done.\\nThe utmost we can say is that, although we have\\nno absolute standard of comparison, the universe\\nprobably could not be better than it is.\\nAn ideally perfect adjustment of all means to the\\nhighest possible end, signifies not only that the\\nnature, place, and meaning of any part, however\\nsmall, is to be understood only in the light of its\\ntemporary relation to the perfect whole at any given\\nmoment, but that it is also to be seen through the\\nperspective of eternity. It means that as all organs,\\nfunctions, and individuals are regarded from the\\npoint of view of Xhoir progressive fitness as members\\nof a whole whose perfection can be attained only\\nthrough entire eternity, many of these ideals are\\nlikely to be misunderstood if regarded only from\\nthe standpoint of time, or when viewed by those\\nwho are ignorant of the profound significance of\\norganic perfection. Just as an organ or function is\\ninsignificant by itself, so that which seems ugly or\\nevil when erroneously regarded by itself, in relation\\nto its immediate temporal environment, instead of\\nin the light of its meaning for the progressing\\nwhole, may appear beautiful and good when viewed\\nin its total eternal, therefore in its true, relation.\\nThe perspective of eternity is thus the only one", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0220.jp2"}, "219": {"fulltext": "Organic Perfection 207\\nfrom which our sins and evils are seen in a h ght\\nwhich reveals their good side evil is still evil, but\\nits existence in an ethical universe is in the long run\\njustified by the experience gained in contact and by\\ncontrast with it. Consequently, there must be a\\ngeneral revision of opinions, a reformation both of\\nour terminology and our methods, if we are to\\nunderstand the social cosmos in the light of its\\nmovement towards completion in the eternal whole.\\nIt follows also that since the perfect ideal is con-\\nceived in eternity and realised in time, we must take\\ninto account the minute stages and detailed condi-\\ntions of natural evolution. That which arouses im-\\npatience and condemnation when viewed by itself,\\ninspires confidence and admiration when beheld in\\nthe light of its outcome.\\nSince the universe is attaining perfection through\\nevolution, and not by an instantaneous process, it\\nmust be because a higher standard can be realised\\nthan through a sudden leap into relations of entire\\nharmony. Moreover, if absolute perfection were\\ninstantly attained, the universe would thereafter be\\nas cold and motionless, as unprogressive as a marble\\nmosaic. The beauty of the Spirit is so great, the\\nideal of universal organic perfection is so high, that\\nit requires the relative perfection of all these succes-\\nsive moments of eternity to manifest it. The uni-\\nverse seems perfect at any given moment when thus\\nunderstood. Yet the moment passes and reveals a\\nnew beauty, equally great yet different; and the\\nuniverse shall prove to be perfect in the highest", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0221.jp2"}, "220": {"fulltext": "2o8 Organic Perfection\\nsense only on condition that these successive dis-\\nplays of the infinite grandeur never cease.\\nIt is obviously matter of opinion whether the total\\nuniverse reveals progress. We call it progress, in\\nour finite speech. We even speak of God as pro-\\ngressing, and doubtless he is, in a sense, if the\\nspiritually creative, ethically free republic of human\\nsouls contribute their share of fresh experiences.\\nBut this alleged progress might prove to be only an\\nendless series of variations played upon the great\\nharp of life by means of notes whose essential num-\\nber is eternally the same. In this way the conserva-\\ntion of energy would be maintained, yet there would\\nbe endless room for experiment, for the production\\nof novelties unknown even to the Father who, if he\\nforeknew all possible combinations and decreed their\\nnumber for all time, would have nothing to gain from\\norganic self-manifestation; and this absolute fore-\\nordination would make ethical freedom and in-\\ndividual creativeness utterly impossible.\\nThe independence and beauty of the part must\\nnot then be lost in, overruled, or absorbed by the\\nwhole. It adds its fullest measure of beauty and\\nproductiveness to the whole only by being of rela-\\ntive worth in itself. For I am not arguing that it is\\nright for a part insubordinately to suffer that the\\nwhole may be glorified. That would be applying\\nto the universe the demand of the modern capitalist\\nthat the labourer shall be a degraded cog in an\\neconomic machine, in order that the ideals of the\\ntrust may be realised.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0222.jp2"}, "221": {"fulltext": "Organic Perfection 209\\nThe part is, sooner or later, to find its full glory,\\nadequate self-expression, and complete development\\nthrough the service of its fellow parts otherwise the\\nuniverse is unfair and perfection wears a cruel blem-\\nish. It is just because the social problem is not yet\\nsolved that we cannot say perfection now is.\\nThe individual is to be understood in relation to\\nthe universal, but the universal is also qualified by\\nthe individual. The temporal is organically related\\nto the eternal; the eternal is nothing without the\\ntemporal. The eternal is made up of the temporal,\\nthe universal of the individual there is no absolute-\\nin-itself. The temporal retains its specific meaning,\\nas for instance, the dates, 1453, 1492, 1876. Like-\\nwise, the glory of man is that he is continuously an\\nunabsorbed historical individual, as, for example,\\nSocrates, Jesus, Shakespeare, Darwin, and those\\nwho contributed to the evolution and life-work of\\nthese, without whom, because they were organs\\nonly, their work would have been impossible.\\nFrom another point of view, the eternal is the\\ngreat unattained. As typical of absolute perfection,\\nit is ideally true, but not actually real. It is ever\\nthe goal which the universe seeks, yet the pleasure\\nof the game consists in never making it. It is the\\nsword of Damocles which must not fall. If any-\\nthing were absolute in itself there could be no\\norganic perfection.\\nI need not, however, dwell on these general limit-\\nations of organic perfection, since our chief concern\\nis to discover how our own limitations make it", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0223.jp2"}, "222": {"fulltext": "2IO Organic Perfection\\npossible both for us to exist and to adjust ourselves\\nto one another. The profoundest aspect of the\\nuniverse, viewed as a progressive process, is the\\ncontinuously self-communicating Spirit, active\\nthrough all eternity, yet carrying forward the de-\\ntailed life which alone makes possible the adjust-\\nment of all means to ends with the perfection of the\\nwhole in view. Practically, then, Spirit must be\\nregarded as progressing, if not progressive, and the\\nindividual should adjust himself to the perpetually\\nadvancing life within all evolution.\\nNo part can lie outside of the divine activity to\\nwhich all beings are organically related, since it\\nmight then function against, not for, the whole. It\\nfollows that no man, no state, no nation, however\\npowerful, can ever permanently injure the universe.\\nAll relative injuries to the social cosmos are, as we\\nhave seen in Chapter VIII., due to man s ignorance,\\nto temporary slavery and the infliction of slavery.\\nSo far as tendencies in the natural or social cosmos\\nare permitted to go off on tangents, it is because\\nthe experience thus gained can be turned to creative\\naccount by the Organ of organs whose function it is\\nboth to carry forward and perfect, and to maintain\\nthe equilibrium of the universe.\\nMan is thus made aware of his limitations by the\\nsharp reactions which follow all excesses. All life,\\nall education is a discovery of those inevitable con-\\nditions with which, as Emerson tells us, the universe\\nis invested, but which the unwise seek to dodge.\\nEducational experiment followed by philosophical", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0224.jp2"}, "223": {"fulltext": "Organic Perfection 211\\nthought shows man what he can do and what he\\ncannot do. For not all things are possible unto\\nhim only those which when turned to account by\\nthe Achiever of all shall not only contribute to the\\nbest life of the individual, but to the welfare and\\nbeauty of the whole. Not all things are possible\\neven with God it seems audacious to say it, but\\nthe universe declares it because by virtue of his\\ngoodness and love he is dedicated to those deeds\\nwhich make for righteousness.\\nThe glory of man consists in doing his individual\\nwork and in attempting no other. In one direction\\nall is clear before him. In all others he is sure,\\nsooner or later, to encounter insurmountable ob-\\nstacles. For as the universe is constituted so that\\nall men shall turn to righteousness at last, the\\nAchiever sees to it that something is placed in every\\nman s way which will eventually bring him to judg-\\nment, so that, having thought it all out for himself,\\nhe will see the economy, and finally the wisdom\\nand beauty of righteousness.\\nThe desideratum obviously is that every man\\ncome to consciousness of his profound relationship\\nwith Spirit, nature, and humanity; that he realise\\nboth his dependence upon them, his utter nothing-\\nness without them and also their dependence on\\nhim through that which he and he alone can contri-\\nbute. At first sight this mutual dependence seems\\nobvious enough every-day life proves it. But if it\\nwere truly recognised the social problem would\\nalready be solved.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0225.jp2"}, "224": {"fulltext": "212 Organic Perfection\\nThis discovery not only means the knowledge of\\nman s relativity, as we have considered it in Chapter\\nX., but the understanding of the positive nature and\\nworth of individuality in all its relationships. It\\nimplies so much that it is difficult even to suggest\\nit; it is the discovery of a lifetime. Our entire\\nhistory is an account of the manner in which we\\nhave in part learned this great truth.\\nSuffice it that when man really knows himself, he\\nlearns that deep within his being there is a principle\\nof organic unity whereby his life is persistently held\\ntogether as one whole. However varied his exter-\\nnal experiences, personal relationships, eccentricities,\\nplanes of consciousness, and characteristics, more\\nor less mutable during a constantly changing life-\\ntime, he is fundamentally one individual, as the uni-\\nverse is always one universe. There is a principle\\nof cohesion, a profound harmony of parts, a unity\\nwhich is stronger than the principle of variety which\\ncharacterises its manifold relationships with Spirit,\\nman, and nature. The centripetal force is never\\npermanently overcome by the centrifugal that is,\\nso far as we have any evidence.\\nSome might argue that the universe would be as\\nwell served if individuality should disintegrate when\\na man s chief work is done. But this would be at\\nthe expense of one half of our ideal, and if there are\\nmany planes of existence yet to come man may not\\nyet know his chief work. It is unfair to judge by\\nthe standards of this life only.\\nIn the profoundest sense, this unity amid variety", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0226.jp2"}, "225": {"fulltext": "Organic Perfection 213\\nwhich makes each individual for ever and solely him-\\nself, is a distinctive point of view from which the\\nentire universe is seen, a unique attitude toward\\nlife, a certain temperamental and peculiar method\\nof experiencing and thinking, an intimately private\\nfreedom, and an emphatically personal mode of\\naction. No one in the wide universe is the dupli-\\ncate of another. No one can imitate, do the work\\nof, or in reality interfere with another. When this\\ncombination was made, if it ever was made, the\\nmodel was thrown away, and no possible attempt\\nat recombining would ever bring about the same\\nresult.\\nWhen a man learns this greatest of facts in regard\\nto his individual life he becomes centred, poised,\\nand no longer fears defeat. Any threatened defeat\\nnow seems utterly absurd. He knows that he is\\ngrounded in the eternal constitution of things, in-\\nseparably a part of that Reality beyond which there\\nis no other. He is superior to any misfortune, any\\ncalamity, or supposed enemy, either in space or\\ntime. Whatever happens, be it death itself, trans-\\nportation to any part of the universe, or enforced\\nsleep during a thousand years, will find him in\\nequanimity, ready to discover its educational value.\\nIt is therefore a part of the ministry of the Spirit\\nfor each man to consider in all confidence, yet in\\ndeepest humility and gratitude, the bearing of his\\nindividuality upon the work of the universe for he\\ncan contribute nothing greater than that. He\\nshould regard himself as an organ of the whole,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0227.jp2"}, "226": {"fulltext": "214 Organic Perfection\\nessential to the whole, so placed that there is\\nabundant power and wisdom to enable him to ac-\\ncomplish his work.\\nHe is to be concerned solely with the regulation\\nof his own attitude, the doing of his own work;\\nnever with the regulation of the attitudes or activities\\nof others. As we have repeatedly shown, no man\\ncan know what another individual ought to do.\\nThat knowledge is attainable by one soul alone.\\nYet the discovery of the organic meaning of in-\\ndividuality is a means to the greater end, organic\\nservice. Although the individual should not dic-\\ntate, every experience which comes into his life\\nshould have meaning for him in relation to his work\\nfor the world. It should help to put him in right\\nsocial relations, that he may the more fully express\\nthe constructive individuality which is the high-\\nest ideal of education.\\nTrue knowledge of individuality, as we have\\nalready shown, not only does not lead to mere in-\\ndividualism, but indicates that there must be radical\\nreform in current individualistic tendencies.\\nPrevious to the discovery of man s true place in\\nlife he is cast about by circumstance he is burdened\\nwith fear, is passionate, resentful, jealous, self-pro-\\ntective, intolerant, exclusive; in a word, selfish.\\nWhen he knows himself as only he can know, he\\nlearns that these selfish attitudes are utterly foolish\\nexpenditures of force. For no one can really injure\\nhim. No one can pilfer his true wealth. The\\ncleverest imitator could never borrow his most", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0228.jp2"}, "227": {"fulltext": "Organic Perfection 215\\nindividual ideas. No alleged enemy could possibly\\nintrude on his truest rights, or deprive him of his\\nreal freedom. Every experience, without the least\\nexception, must affect him according to his own,\\nnot another s, state of development and attitude\\ntowards it.\\nConsequently, there is no need of the barriers\\nwhich the individual usually rears about himself.\\nHis one concern should be to fulfil his true function\\nin relation to the whole, to be true to himself. His\\none standard should be, what is right or best for him\\nas an organ of the whole the supreme guidance of\\nthe Spirit. All else should be subordinate to that.\\nTo be loyal to the whole, each man must have as\\nprofound first-hand knowledge of it as possible.\\nFor, remember, individuality is due to many-sided\\nvariety in unity. The individual is related to all\\nthat exists, personal experience with which furnishes\\nthe occasion for self-manifestation. He must be-\\ncome truly universal, that he may give adequate\\nexpression to that in him which completes the\\nuniversal.\\nNo man can learn his true nature if he dwells\\nalone, no man can learn it merely through contact\\nwith society, among his books, with nature, alone\\nwith God. He must learn it both within and with-\\nout, through solitude and society, the head and the\\nheart, even supplementing his days and months of\\ndiligent search for truth by days and months when\\nhe becomes passive and lets truth pursue him.\\nOnly by the balance, the mutual supplementation", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0229.jp2"}, "228": {"fulltext": "2i6 Organic Perfection\\nof all experiences and all thoughts, in all environ-\\nments, seen in all possible perspectives, through all\\nthat is in him, may he hope to attain either ade-\\nquacy of self-knowledge, or adequacy of self-expres-\\nsion through service.\\nFor, as we have repeatedly noted, he can grasp\\nonly one idea or experience at a time. Now he\\nmust give play to his spiritual nature, and now\\nsubject his thought to the most rigidly sceptical\\ncriteria of truth. Now he must seek solitude, and\\nnow society. Only the well-balanced man is truly\\nspiritual, profoundly philosophical, or thoroughly\\neducated.\\nThe history of man s development, his attempts\\nto achieve perfection through hermit methods and\\nexclusive creeds, proves by contrast the need of\\nmany-sidedness, beauty, rounded completion, as the\\nonly pathway to that fulness of soul-expression in\\nwhich his organic utility consists. The very at-\\ntempt to attain liberation by ascetic and egoistic\\nmethods shows how intimately man is related to all\\nthat exists, to how slight a degree he is independent.\\nThe many-sidedness of individual consciousness is\\nalso an illustration of the organic character of our\\nexistence.\\nSince the days of Descartes, it has been customary\\nto begin all philosophical inquiry with consciousness\\nas the basic fact, the surest datum of experience\\nand this has practically meant your consciousness\\nor mine. As you look within, now, and as I also\\nintrospect, no fact proves more fundamental. Yet", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0230.jp2"}, "229": {"fulltext": "Organic Perfection 217\\nan examination of the question, How can conscious-\\nness exist reveals the great truth that it is neither\\npossible nor good alone. It must be consciousness\\nof something. It must also be consciousness by a\\nself or soul that is conscious. The very life of con-\\nsciousness is knowledge of relations, of objects\\nwhich are brought into intimate relation with our\\nperceptive organism.\\nFurthermore, consciousness is possible only\\nthrough change, activity, life. We cannot dwell\\non one set of relations long at a time. There must\\nbe external movement as the source of internal\\nawareness. Consciousness without life is impos-\\nsible. But life is a system of relations.\\nIn general terms, consciousness is the inner trans-\\nlation into the percepts and concepts by which the\\nmind pictures or represents the world of relations.\\nIn other words, consciousness is organic. It is not\\nthe totality of being, as some have assumed. The\\nuniverse is not a mere world of thought. It is not\\na merely conscious representation, with nothing\\nrepresented. Relations are real. Change is real.\\nEvolution is a living fact. It is the function of con-\\nsciousness to report what transpires in the real, living\\nworld of time and space relations.\\nThus a critical examination of what we mean by\\nconsciousness, leads us step by step out of the sub-\\njective, egoistic world into the world of Spirit,\\nnature, and human society, without which even\\nthe most limited consciousness is impossible. This\\napparently commonplace conclusion is really the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0231.jp2"}, "230": {"fulltext": "2i8 Organic Perfection\\nrefutation of all systems of subjectivism, mysticism,\\nand the like. And thus the deepest, subtlest, and\\nmost troublesome stronghold of egoism is removed.\\nThe finite self is in truth nothing without conscious-\\nness, but in this one fact resides all the evidence\\nneeded to develop a philosophy of organic human\\nsociety.\\nWithout attempting to develop all the logical\\nsteps, let us simply note that the most suggestive\\nseries of relationships which make consciousness\\npossible is the social series. The very dawning of\\nself-consciousness in infancy is closely associated\\nwith the discovery that other selves exist. The\\nindividual activity of the soul is, of course, the\\ndynamic factor of prime consequence. Without\\nthe brooding presence of the Spirit no conscious-\\nness is possible. Yet it is the social factor which\\nfurnishes the occasion, and thus lays the foundation\\nof that great indebtedness which every human soul\\nowes to mother, father, and the host of associates\\nwith whose co-operation all its habits are acquired,\\nthe relation of objects in the surrounding environ-\\nment is learned, language is received as a gift from\\nthousands and millions of ancestors, and all the\\nfoundations are laid for its future education, social\\nlife, and individual experience. The psychological,\\nsocial, and ethical relations and obligations are so\\nmany and so great that the mind is overwhelmed\\nby them. But it is important to take ample time\\nto think them out because of the tremendous in-\\ndebtedness which the soul is under. The majority", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0232.jp2"}, "231": {"fulltext": "Organic Perfection 219\\nof men require all possible spurs to righteousness,\\nand no kind of philosophising leads more directly\\nfrom egoism to altruism than thought about these\\nintimate relationships without which one s existence\\nas an organism amidst organisms is impossible. It\\nleads the mind instinctively to the glad hope that a\\nday may come when all men shall awaken to the\\nbeauties and opportunities of our mutual existence\\nas one great social organism.\\nApply the thought to your own life, for a mo-\\nment, and recollect your relationship to parents,\\ngrandparents, and past generations; to teachers,\\nbooks, friends, associates, possibly to wife or hus-\\nband and children, to say nothing of your relation-\\nships with thousands whom you do not know and\\nmay never see, who labour to produce the commod-\\nities of life, and all that makes existence produc-\\ntively and pleasurably possible for you.\\nConsider, too, the inferior condition in which the\\nmajority of people are held through ignorance,\\nselfishness, and grinding oppression. Consider by\\ncontrast the eternal principles of liberty, equality\\nand freedom which we have dwelt upon in another\\nchapter. All are equal before the eternal law.\\nSpiritually speaking, each is directly, organically\\nrelated to the Father, the only inequality being the\\ndifference in spiritual enlightenment and receptivity.\\nEach may draw upon that source to make the ideal\\nreal. Yet each is dependent upon all, and all must\\nknow the truths of organic perfection before free-\\ndom shall become universal. Consequently, the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0233.jp2"}, "232": {"fulltext": "220 Organic Perfection\\ngreat privilege of the enlightened is to quicken to\\nconsciousness the spirit of freedom, the close rela-\\ntionship between soul and soul and the great Over-\\nsoul.\\nThe supreme thought, then, worth more than all\\nthe other points in our argument, is the spiritual\\nideal, the possibility open before every human soul\\nof becoming a function of the Spirit, a minister of\\nthat power and life, that peace and love which\\ntouches the hearts and feeds the souls of men. He\\nthat loses his merely individual life shall find it.\\nThe law of the Christ is the highest law of organic\\nperfection, the Christ spirit made social is the su-\\npreme triumph of all the powers of evolution.\\nEducation, viewed from the standpoint of organic\\nperfection, thus leads to profound consideration of\\nall aspects of ethical and social philosophy. It is the\\napplication in its noblest sense of the philosophical\\nideal. It is the fruition of the philosopher s broad-\\nest thought, quickened and carried forward by the\\nspirit of love and sympathy. It applies to the\\nwhole of life, in its united sense, as the union of\\nhead and heart, the individual and society, working\\nco-operatively to carry out the divine ideal. It\\napplies to the passing details of life it ends only\\nwith immortality. And so to the conception of im-\\nmortality we must turn, with the hope that that, too,\\nshall prove to be a part of our educational life, the\\nfruition of our individual and collective ethical and\\nspiritual freedom.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0234.jp2"}, "233": {"fulltext": "CHAPTER XIV\\nIMMORTALITY\\nA better life this life concealed. Browning.\\nIN the great Sanskrit epic, the Mahabharata, when\\nthe hero, Yudhisthira, is asked by Dhama what\\nis the most wonderful thing in the world, he replies\\nthat it is the persistent belief of mankind in their\\nown deathlessness, in spite of the fact that every-\\nwhere around they are continually witnessing the\\nsorrows and pains of death. And, if he had lived\\nin these modern days, the ancient hero might have\\nadded the arguments and facts of physiology, all of\\nwhich give support to the theory that death ends all.\\nThe evidence in favour of death may be said to\\nhave accumulated more rapidly than arguments for\\ncontinued -existence. Yet belief in immortality is\\nno less strong outside of agnostic circles. The\\ndata of psychical research have been steadily making\\nin favour of continued existence, and a huge volume\\nof evidence awaits those who are sufficiently un-\\nprejudiced to read it.\\nI shall not, however, in this chapter consider the\\nproblem from the point of view of scientific inquiry,\\nbut from its moral and spiritual side, with the hope\\n221", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0235.jp2"}, "234": {"fulltext": "222\\nImmortality\\nthat the discussion may bring into prominence\\ncertain aspects of the problem which have been\\nneglected in the zeal for psychical research. For\\nit is not when we examine the data of external\\nspirit manifestation that we approach the problem\\nmost directly. It is when we turn immediately to\\nthe soul itself, when we await and interpret its high-\\nest inspirations, when the soul s relationship with\\nthe Father is discovered in the spiritual life.\\nThe spiritual life is not the result of scientific re-\\nsearch. It does not come by observation. Man\\nmay consciously lay the foundations for it he may\\nbecome virtuous, trustful, abounding in repose, in\\npeace and love. We have already considered cer-\\ntain aspects of it in our study of equanimity. But\\nthe qualities of the highest spiritual life surpass our\\nmerely analytical understanding. The Spirit comes\\nas the crowning touch, while we go on living the\\nnoblest life. It chooses and inspires whom it will.\\nIts inspirations outstrip the highest flights of self-\\nconscious thought.\\nThe supreme assurance of immortality is the life\\nwhich deserves it, that spirituality which would be\\nrudely marred and shattered if immortality were\\nuntrue. Unless we are one and all fated to be sud-\\ndenly transported to a heaven of eternal perfection,\\nwhether we are good or bad this seems improbable\\nfrom what we know of the moral constitution of\\nthings unless we are spiritually immortal despite\\ncharacter and conduct, it seems probable that a cer-\\ntain kind of life on our part is a better preparation", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0236.jp2"}, "235": {"fulltext": "Immortality 223\\nthan any other. Thus considered, immortality is\\nthe natural, one might almost say the inevitable,\\noutcome of the righteous life. All evolution tends\\nthat way that is, all evolution makes for righteous-\\nness. The universe is just. It grants an equal op-\\nportunity to each, and has placed every possible aid\\nwhere man may voluntarily accept or reject it.\\nImmortality is thus a logical consequence, a ne-\\ncessity of the ethical life. Our entire argument for\\norganic social perfection fails unless it be clear that\\nthe compensations and opportunities of the future\\nsupplement the unjust and unequal conditions under\\nwhich many spend every day and hour of this earth\\nlife. Unless a future life resolve all these differences\\nthe universe is unjust. Unless every individual\\nsome time come to consciousness of his organic\\nplace in the social cosmos and realise the ideals of\\nservice, our highest ideals are only myths for our\\npoint of view is strictly universal, it acknowledges\\nno partialities or subordinations.\\nThe future life, then, will undoubtedly be the\\nfield in which the social problem will first be solved.\\nBut its solution on earth is the greater ideal, because\\nit is undoubtedly far more difficult. The present\\nsocial order is the chief centre of interest, and the\\nthought of immortality is of great philosophical\\nvalue only because it furnishes the ethical supple-\\nment needed to complete the organic limitations of\\nour present existence.\\nBut this is an old and familiar argument for im-\\nmortality, that the moral order is imperfect without", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0237.jp2"}, "236": {"fulltext": "224 Immortality\\nit that it is ethically open to all, otherwise the uni-\\nverse is unjust and after the arguments of the fore-\\ngoing chapter it needs only a reference here. Since\\nall reform begins within and with the individual, the\\nimportant point is not merely to awaken to the\\nthought of immortality as an organic, ethical de-\\nmand, but as involving a practical, educational, and\\nspiritual attitude toward the world of to-day. How-\\never it be regarded, our conscious attitude has some-\\nwhat to do with the future life and whether or not\\nthe will is in any way finally decisive, it evidently\\npossesses the power to postpone or hasten the day\\nof the soul s awakening into the fuller existence.\\nIt seems perfectly normal and right, then, to set\\napart periods for the study of the soul and the prob-\\nable conditions of its survival. For we are already,\\nhere and now, exercising functions which are un^\\ndoubtedly to be the foundation of life in the future\\nstate. By a study of these functions, we may grad-\\nually prepare, then help others to prepare for the\\ntransition from the lower consciousness to the higher.\\nSooner or later there must be such an awakening,\\nand it would be a great boon if it could begin in the\\npresent life as a part of our closer social relation-\\nship. All changes are the results of evolution; if\\nthere has not been an awakening in the flesh, it\\nmust come after the present phase of life has ceased.\\nAfter the transition, many souls are doubtless in a\\ndazed condition for months, while the apprentice-\\nship of the majority probably extends through years.\\nOn the other hand, there are souls now in the flesh", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0238.jp2"}, "237": {"fulltext": "Immortality 225\\nundoubtedly better acquainted with the conditions\\nof the next plane of life, than a large percentage of\\nthose who have already begun to understand their\\nnew experience.\\nWhat part of our nature is likely to survive, and\\nhow may we become more conscious of it\\nThroughout this book we have contended for the\\nexistence of a spiritual faculty or organ of receptiv-\\nity. In the foregoing chapter we have also found\\nevidence for the existence of an unresolvable, in-\\ndivisible unit, the spiritual ego beneath and owning\\nall these complexities of moods and selves which we\\ncall our conscious and subconscious life. However\\nvaried the surface, regardless of the conflict of\\nselves, at heart each of us is one soul. The prob-\\nability is that, as life becomes more abounding in\\nwisdom and repose, this fundamental unity will\\nstand out more and more.\\nOne of the first and profoundest discoveries, when\\nwe begin really to know ourselves, is this fact of\\nspiritual unity. In our thoughtless days of unac-\\nquaintance with the soul we seemed to be many\\nselves. We were continually cast about, now at the\\nmercy of dominating minds, now prisoners of our\\nown passions. But, when we began to be at home\\nin our mental world, we also began to be centred,\\nto be conscious that deep within this confusion of\\nselves there is a soul capable not only of controlling\\nall passions and conflicting forces, but of holding all\\nphases of personality together as one consistent,\\nethical individual.\\nIS", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0239.jp2"}, "238": {"fulltext": "226 Immortality\\nOne of the essentials in the great work of prepara-\\ntion for the future life is therefore the cultivation of\\nthat kind of thinking, that kind of repose, which\\ngives a grasp of the inner life as a unit, as the meet-\\ning point of the various tendencies which make for\\norganic perfection, for our highest education. This\\nis true concentration, true meditation, as opposed\\nto the vague, incautious receptivity which often\\ncharacterises the experience known as entering\\nthe silence. We must have centrality if we are\\nto have concentration; and centrality means the\\ntaking up of the loose reins, the conflicting forces,\\nand wilful thoughts, that they may know their\\nmaster.\\nA certain amount of vague experimentation and\\npsychic perplexity is doubtless a necessary introduc-\\ntion to this realm of deeper self-mastery. But it is\\nadvisable to have done with it as soon as possible.\\nNo soul can serve two masters; and, if one cares\\nmore for psychic visions, faces, forms, and uncanny\\nsensations than for the Spirit, the Spirit will not\\ncome. One must summon all one s powers of dis-\\ncernment, surely all one s common sense, if one is\\nto enter where there is so much that is illusory.\\nEqually necessary is it to avoid becoming too sub-\\njectively interested in self. For the spiritual life is\\nthe life of humility, not of egotism, the messenger\\nof love, not the prisoner of self; it is beautiful only\\nin organic relation.\\nIt is also essential to apply the sceptical criteria of truth which\\nwe have considered in Chapter XII.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0240.jp2"}, "239": {"fulltext": "Immortality 227\\nThus the discrimination between egoism and al-\\ntruism is one of the essentials of this higher develop-\\nment. It is when I begin to distinguish between\\nmerely personal motives and inclinations, on the one\\nhand, and the higher promptings, on the other, that\\nI pass from the superficial, transient self to the cen-\\ntralised soul which is fit to survive. I must attain\\nthat stage of insight where I am no longer hood-\\nwinked by myself. I must be perfectly honest. I\\nmust know myself through and through. Out of\\nthe tendencies thus discovered, I must take firm\\nhold of those which express the soul at its best,\\nleaving all else to fall into oblivion through lack of\\nattention.\\nThis power of self-command becomes in time the\\nbasis of a larger spiritual experience. For, when one\\nhas learned to select the divine promptings from\\namong the merely personal, one may substitute the\\nhigher sources of knowledge for the lower, even in\\nregard to matters of minor importance. Under this\\nhead, as evidence of the soul s existence as an im-\\nmortal spirit, functioning independently of matter,\\nI class the higher impressions, guidances, spiritual\\ninsights, intuitions, and the power to communicate\\nwith other souls at a distance. I do not now refer to\\nmessages from excarnate souls, although guidance\\nmay sometimes come in this way, but rather to the\\nsoul s native ability to obtain knowledge by a quicker\\nprocess than through the physical senses, or by the\\nfunction of reason. Take, for example, the ability\\nwhich many possess to describe the states of mind", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0241.jp2"}, "240": {"fulltext": "2 28 Immortality\\nand body of people at a distance, to find their way\\nby spiritual impression in a strange town or country,\\nalso the power to heal others at a distance through\\na purely spiritual process. All these experiences,\\ntogether with the transference of definite thought to\\na distant soul, and some of the phenomena which\\nwe have included in our study of the subconscious\\nmind, point to the existence of finer senses, of\\nquicker and subtler modes of feeling and communi-\\ncating. They show that we can in a measure already\\novercome space, that we are only partly aware of\\nour greatest powers.\\nThese dimly perceived experiences and partly\\nquickened faculties are doubtless to be our habitual\\nmodes of perception and activity in our more spirit-\\nual life. These powers grow in proportion as we\\nbelieve in and trust them. By regarding them as\\nindependently spiritual, we may form a fairly definite\\nidea of our future experience, which must be char-\\nacterised by a far wider range of information, a\\nmuch freer and easier method of communication be-\\ntween souls, and a more efficient and rapid mode of\\naction.\\nThese endeavours to gain knowledge by intuition,\\nrather than through the ordinary and slower chan-\\nnels, put the mind into the habit of expecting\\nspiritual help. Thus the subconscious life is brought\\ninto play, and greater receptivity is developed. The\\nsoul also becomes moi:e self-reliant. It discovers\\nnew resources. It becomes more at home in its\\nown inner world, And all this is a preparation for", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0242.jp2"}, "241": {"fulltext": "Immortality 229\\nan existence which is to be continuously maintained\\nwithout the stimulus of physical sensation.\\nTherefore make it a rule of life to consult the\\nSpirit first of all, on any subject, however trivial, if\\nit be something really worth while, especially when\\nyou wish to know which of two alternatives to choose\\nin matters of conscience and the heart, when in need\\nof help in times of illness and sorrow. Ask what\\nway you shall turn, and wait the impression. Ask\\nhow things are to be. Ask what is right, what is as\\nopposed to what seems, or as contrasted with mere\\ntheory, and so try to learn directly from the realities\\nof life instead of by the devious methods of conven-\\ntional inquiry and speculation.\\nAnother mode of discovering the real nature of\\nthe soul and its probable future state is to take care-\\nful note of the conditions under which the highest\\ninspirations come, also to note the superior character\\nof these guidances.\\nIn the still, deeply peaceful hours of the soul, one\\nexperiences a freedom, an extension of the sphere\\nof feeling and thought, which is of itself sufficient\\nevidence to many minds that the soul already dwells\\nin eternity. One passes, as it were, into another\\nworld, a purer, happier, larger world. The thought\\nis drawn away from the mere moment to the con-\\ntemplation of great wholes or masses of time. It is\\ndrawn away from any particular region of space.\\nIt feels at one with the universe. It is in close\\ntouch with the heart of things.\\nOne is convinced that this experience, although", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0243.jp2"}, "242": {"fulltext": "230 Immortality\\nbrief, and as yet far beyond the will to control, is\\nnevertheless nearer the real experience, nearest the\\ndreamless life. From this temporary point of view,\\nour daily experience seems only a dream, an experi-\\nence beset with manifold illusions and imprisoning\\nconditions, a phase of existence which the soul must\\npass through, so that, by thus dreaming and evolv-\\ning, by becoming unselfish and true, it may know\\nand value the spiritual life, and cleave to that for-\\nevermore.\\nIf this be so, if ours is the dream life and that the\\nreality, there is every reason to cultivate these hours\\nof reposeful contemplation, that we may draw power\\nthence, and gradually win our freedom from the\\nsense life, at the same time turning this power to\\npractical account in the expression and ministry of\\nthe Spirit.\\nOh, what a great, inexpressibly profound and\\nbeautiful truth it is that here and now we are deni-\\nzens of a spiritual world, that we live in eternity,\\nintimately and for ever in the immediate presence of\\nthe eternal Spirit, the great All-Father\\nLet us pause for a moment to realise the meaning\\nof this supreme truth for from the present point of\\nview it is the first essential, the surest approach to\\ngenuine knowledge of the soul, the best preparation\\nfor our freer life.\\nFirst, this real world of Spirit and the soul, al-\\nthough organically related to it, is in a sense superior\\nto the bondages of the time-world. We are not to\\nthink of the immortal world as a realm where we", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0244.jp2"}, "243": {"fulltext": "Immortality 231\\nmay have successive incarnations. All that is\\nsecondary, and is another subject. The soul gains\\nexperience and expresses itself through the world of\\ntime, possibly in more than one physical existence.\\nBut in itself, as we are now considering it, it is above\\ntime, in a limitless world where one is not under\\ncompulsion to meet an appointment or catch a\\ntrain. In itself the soul is an individual manifesta-\\ntion of the eternal Father. In this, the Father s\\ntimeless world, the source and ruler of all lesser\\nrealms of being, there is peace, uninterrupted love,\\nentire restfulness.\\nLet us not forget this its most helpful aspect.\\nIts power, its peace, is like food whereof we may\\neat. Its love and beauty are spiritual elements\\nwhich the soul may assimilate and manifest. Its\\natmosphere we may breathe and absorb, expanding\\nwhile we dwell in its sacred precincts, becoming\\nmore hopeful, more in earnest, more loving and\\nsympathetic. We may lay aside our burdens, put\\naway our problems, for the time being, and so find\\nrest from all striving, rest and peace for the soul.\\nYet higher still, highest of all, most beautiful and\\nmost abounding in peace, although the most diffi-\\ncult to suggest, is that sublime presence, that en-\\nfolding love, that sustaining peace which we call\\nSpirit. The Father is literally and truly present.\\nNo bounds and no barriers separate him from the\\nsoul. Oh, the joy of that ineffable communion, the\\ndeep, calm, abiding joy! What repose is ours in\\nthe love which sustains us, what guidance, what", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0245.jp2"}, "244": {"fulltext": "232 Immortality\\ninsight, what strength The universe seems at our\\ncommand. All powers and orders of being are\\ncentralised where we abide. The soul listens, peers\\nfar forward and out over the surface of things, is\\ngiven an instant s glimpse of the organisation which\\nholds all things and beings together, then with-\\ndraws to its problems and its undeveloped lower\\nlife, that it may carry those problems and that life\\na stage farther in the outward manifestation of\\nthese sublime insights.\\nHenceforth, the soul really knows that the Spirit\\nexists, that there is a spiritual world where individ-\\nual souls eternally dwell. There is no need of argu-\\nment. The usual discussions and manifestations of\\nspiritism seem low and foreign in the extreme.\\nThat is direct, central, sure these are derived,\\nsuperficial, more or less subject to doubt. While\\nthe vision lasts, all is perfectly clear. It is only\\nwhen the vision ceases that the realisation of it\\nseems difficult, the evidences of it wholly intangible,\\nits interpretation to others almost impossible.\\nPersonal preparation for the future life is, how-\\never, only one aspect of our doctrine. Two or more\\ncongenial souls may attain a high level together.\\nThere is a higher law of love than the Jove of the\\nflesh. It is the discovery, while we are still on\\nearth, of the soul s affinity, which draws together\\nthose who live on the same plane, regardless of space.\\nSouls that really know each other here, those\\nwhose love has conquered the flesh, so that it is the\\nspiritual presence, not the body, which comforts", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0246.jp2"}, "245": {"fulltext": "Immortality 233\\nand cheers, need not be separated by the change\\nmiscalled death. This mutual attainment of the\\nsoul-plane is surely a greater accomplishment than\\nto attain it alone. It makes spirituality social. It\\nproves it to be still a part of the total, many-sided\\nhuman life which makes for organic perfection. It\\nis the mastery over the exclusiveness which some-\\ntimes characterises the attitude of seekers after the\\nspiritual life. And what a noble ideal, what possi-\\nbilities of mutual helpfulness and happiness it sug-\\ngests, this transcendence of the flesh, where soul\\nknows soul, where it feels and loves and is felt and\\nloved by the fellow-soul\\nYet must we stop here May not our range of\\nsoul affinities be extended, so that we shall hold\\ncommunion with many of those nearest us who have\\ngone forward to the freer life From the point of\\nview of a spiritual philosophy of life, there is surely\\nno reason why souls should not return. If the soul\\nis the real centre of power and possesses finer senses,\\na percipient and active spiritual organism which it\\nbears away with it when it leaves this life, it must\\nbe able to act upon and to express itself to other\\nsouls far more successfully than when here. Of\\ncourse, one must allow time for the transition and\\nfor adjustment to a new environment. But, that\\ngranted, why should not these freer souls make their\\nthoughts and feelings known through the perceptive\\norganisms of those still in the flesh, not through\\nmediumship, but by direct transfer of thought and\\nspiritual power", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0247.jp2"}, "246": {"fulltext": "234 Immortality\\nIf this can be done, the critic asks why such mes-\\nsages are not frequently received The answer,\\nalready suggested in a previous chapter, is that it is\\nprobably easy for the freed soul to send out its\\nthought or spirit, but very difficult for those in the\\nflesh to perceive it. We are too active. We are\\nstill absorbed in our dream life and it is difficult\\nfor outside thoughts to find an entrance, although\\nit is very probable that many thoughts are uncon-\\nsciously received from this source. Again, it is very\\ndifficult to distinguish between a real spiritual mes-\\nsage and our own expectation or suggestion.\\nI once carried on a series of telepathic experi-\\nments with a young man of marked psychic power.\\nFor a while the results were very satisfactory and\\nwe not only transmitted thoughts, but also distinct\\nmental pictures, such as faces of people whom we\\nknew. But after a time our minds became so ac-\\ncustomed to these particular experiments that,\\ndespite our wills, the mind would quickly suggest\\nsome thought or picture before it could receive\\nthoughts from the other mind. We found it almost\\nimpossible to maintain entire receptivity, even for a\\nmoment, so ready was the mind to anticipate the\\nfamiliar experiments.\\nAnd so, in regard to real messages from our\\nfriends who have gone beyond. The mind tends to\\nsimulate them, and make receptivity very difficult\\nof attainment. If one seems to feel a spiritual pres-\\nence, a cool breath upon the brow, or if one appar-\\nently beholds a face in the darkness, it is very easy", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0248.jp2"}, "247": {"fulltext": "Immortality 235\\nto make it speak, and so deceive one s self. The\\nearnest investigator must be on his guard to avoid\\nthese subtle illusions.\\nOwing to these difficulties, it is better, as a rule,\\nto leave all advances for the free or excarnate soul.\\nIt is inadvisable to call our friends back. They\\nhave their duties and occupations, and we should\\ngrant them full liberty. At the same time it is\\nrational to believe that they can come to us if neces-\\nsary.\\nIt is well for sensitively organised souls to avoid\\nreaching out to or thinking much of the next phase\\nof existence. All these things will come in due time\\nif we are moderate in our development. The diffi-\\nculty usually is that we are too eager.\\nThere is another reason for limiting these experi-\\nences; namely, the great thought which is my\\ncentral theme in this chapter, the direct communion\\nof the soul with the Spirit. If we devote the larger\\npart of our spiritual life to growth in this highest\\ndirection, these minor phases of life will be rightly\\nadjusted. We must choose whom we will serve.\\nIf the choice falls on this highest spiritual endeavour,\\nthe soul will surely move most directly toward the\\ngoal, toward normal, many-sided spiritual develop-\\nment and freedom.\\nThe question is frequently asked in these days,\\nIs bodily immortality possible It may be possible,\\nbut it is doubtful if it be desirable for, if the next\\nphase of life be freer, richer, more spiritual, why\\nshould we not enter that life in due course", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0249.jp2"}, "248": {"fulltext": "236 Immortality\\nAt the same time it is desirable to prolong the\\npresent existence until we shall have derived the full\\nbenefit from it. Many people pass out of this life\\nbecause they are killed by powerful drugs. Many\\nleave because of their fears, or because in a fit of\\ndespondency they desire to die. There is positive\\nevidence that some at least have the power to. post-\\npone or hasten their going by an act of will. I once\\nhad an opportunity to observe, during many months,\\na case where death was frequently warded off while\\nthere was a strong desire to live, but finally hastened\\nso that great suffering ensued, when the person in\\nquestion thought the time had come when she\\nmight as well die.\\nA lady friend informed me that twice in her life\\nshe had been so ill, and so nearly out of the body,\\nthat it rested with her to snap a thread, as it were,\\nto decide whether the moving to go was stronger\\nthan the call to stay.\\nAgain, death might be averted in thousands of\\ncases by the right understanding. Those who have\\narrived at the plane of spiritual self-help, and those\\nwho know what their sensations mean, are able to\\npass through acute experiences which would be\\nsufficient to send the untrained soul out of the\\nbody. If the fears be kept down, and a calm, even\\nstate of mind be maintained, one can pass through\\nalmost any experience, and retain one s physical hold\\nof life. It is pitiful to think how many pass out of\\nthis life because of ignorance of these great truths.\\nIt is also possible to prolong life by studying the", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0250.jp2"}, "249": {"fulltext": "Immortality 237\\nintimate relationship of mind and matter, by learn-\\ning to control the physical forces and the nerves.\\nMany physical aids may be called in to assist the\\nprocess of developing and retaining perfect health.\\nFor example, regular physical exercise, the proper\\ncare of the body, proper foods, and a simple, pure\\nlife. It is the rushing, nervous, heated, sensuous\\nlife that kills.\\nI mention these physical methods first, because of\\ntheir value in connection with the spiritual methods\\nand, second, because they are wofuUy neglected.\\nMan lives an animal or nervous life, then complains\\nbecause he is ill and subject to death. He expects\\nand hopes to reach old age, yet is unwilling to ob-\\nserve the conditions of equanimity and equilibrium\\nwhich render long life possible. He must reform\\nhis habits if he wishes to be long-lived and healthy.\\nHe must adopt the ideal of perpetual youth, and\\npermit no day to pass without its activity and care\\nwith that end in view. He must not only keep\\nyoung in spirit, but keep the body young.\\nDisease can be wholly overcome It rests with\\nman to destroy it, if he approaches the problem on\\nboth its mental and physical sides. Disease once\\nmastered, the race can begin a thoroughly healthy\\nstudy of the mind, its powers of controlling the\\nphysical system and of transmitting thought. The\\nhealthy mind can then turn toward the spiritual\\nworld with wonderfully increased psychic power.\\nWhen this purer, wiser phase of life, equanimity,\\nmental and physical health, shall be attained, man", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0251.jp2"}, "250": {"fulltext": "238 Immortality\\nwill undoubtedly live much longer, perhaps to the\\nage of several hundred years. But under these\\nconditions his life will become more refined and\\nspiritual. He will gradually disappear from the\\neyes of physical man, although still retaining a form\\nthat is, a more refined form.\\nIt seems rational to believe that the soul has an\\ninvisible body which is in process of growth even\\nwhile the soul resides in the flesh. If the law of\\nevolution applies in the spiritual realm, sufficient\\ntime must be allowed for the growth of this finer\\nbody and, as the soul does not step suddenly into\\nperfect spiritual existence, this development must\\nprecede the change called death, at least in instances\\nwhere there is some degree of soul-knowledge.\\nFrom the time of the dawning of soul-activity,\\nthere is evidently a gradual awakening and develop-\\nment of the spiritual life within and superior to the\\nphysical life. Every fresh spiritual discovery in re-\\ngard to ourselves, every spiritual deed, is an advance\\nin that direction. Our poise, our self-control, our\\nlove at its best, is of the soul. If we were wise\\nenough, and had conquered all disease, life would\\nbe a gradual unfolding, like the maturing of a flower,\\nso that, when the right time should come, the soul\\nwould blossom out into the next life unimpeded and\\npainlessly.\\nVictory over death therefore means the conquer-\\ning of all those conditions by which man brings it\\nupon himself, through ignorance, fear, disease, ex-\\ncess, and a sensuous life. The victory is progressive", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0252.jp2"}, "251": {"fulltext": "Immortality 239\\nit begins the moment man transfers his conscious-\\nness from the flesh to the soul. The soul can\\nconquer the flesh. As rapidly as it conquers, it\\nbecomes free. And, as it becomes free, it builds\\nabout itself a new body, a finer substance, a finer\\nmode of vibration in the ether than that called\\nmaterial. When it shall have fully conquered, all\\nlife will be spiritually understood, and what once\\nwas called death will be seen to be but one among\\nthousands of transitions from lower to higher.\\nWhat seems death on a lower plane is seen as birth\\nfrom the higher. There is apparent cessation of\\nlife only while we are immersed in the process.\\nThere is only immortality from the point of view\\nof the higher law.\\nThe essential thought, then, is that life is con-\\ntinuous, that because of our organic many-sidedness\\nwe already live in eternity, and need not travel be-\\nyond our physical home to find what is real, what\\nis enduring, what is worth while. To realise this\\ngreat thought, it is necessary to put the mind\\nthrough a gradual process of transfer of interest and\\nconsciousness from the transient to the permanent,\\nfrom the outer to the inner, from the visible to the\\ninvisible. Think of the soul as the life principle, as\\npossessing the life. Think of it as a part of the\\ntimeless, spaceless world where, for all we know, life\\nnever begins and never ends. Think of it as your\\ntrue self, as that part of you which you really care\\nfor, as that which you love in other people. Be-\\ncome more and more superior to time and place.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0253.jp2"}, "252": {"fulltext": "240 Immortality\\nless annoyed by the happenings and inconveniences\\nof the world of place and time. Let it matter less\\nand less what you do, so long as it is inspired from\\nthe soul. And so live in the soul, live from the\\nsoul, give of your soul, call out the soul in others.\\nDisabuse the mind of all thought of death as com-\\nmonly understood, and look upon the change as an\\nexternal incident. Think of the soul, and rejoice\\nin the fuller freedom of the soul of those who have\\npassed beyond, thus ridding the mind of the con-\\nventional ideas of sorrow and separation.\\nIs this thought of the continuous life sufficient to\\nsustain the sorrowing heart, so that it may pass\\nthrough any separation from loved ones, yet main-\\ntain its strength Yes, this general attitude of\\nmind tends to invite the strength which will sustain\\nthe soul when it is too weak to strengthen itself.\\nNothing is more beautiful than the manifestation of\\nthe Spirit at the time of the great transition, when\\nthe thought of all present is that of the continuous\\nlife. There is an unusual manifestation of the sus-\\ntaining Presence and Love at such a time. It is one\\nof the greatest opportunities for spiritual faith and\\nreceptivity. It is one of the supreme tests of life.\\nThe manner in which some enlightened souls have\\nmet this great experience is, in the opinion of their\\nfriends, the best evidence of the truth and power of\\ntheir doctrine.\\nIt is such a test of faith which translates theory\\ninto practice, mere talk about something into the\\nreality itself. The soul bears away a new power.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0254.jp2"}, "253": {"fulltext": "Immortality 241\\nHenceforth it knows whereof it speaks, and is\\ngreatly superior in power and sympathy to those\\nwho are trying to persuade people that all trust can\\nbe acquired through mere perception, without the\\nministry of suffering.\\nIt is because of the deep reality of these soul ex-\\nperiences that I pass by most of the arguments\\nagainst immortality. One cannot prove immortal-\\nity.* The immortal life is the only proof. It is\\nless an affair of argument and more an affair of ex-\\nperience than most questions. Therefore, I shall\\nclose this discussion with only a brief consideration\\nof the objections from the physical side.\\nThese objections are one and all based, I take it,\\nupon some assumption about reality. Over against\\nthese physical assumptions I place, as every whit as\\ngood, the sense of reality of those whose point of\\nview is the existence of a spiritual soul. If these\\ndeepest inner experiences be unreal, it is time to\\nquestion the reality of every experience in life.\\nThe realities of the inner world have the advant-\\nage of being nearer to us. They are affairs of con-\\nsciousness, to be sure, but so are all the experiences\\nand relations of life, when fundamentally considered\\nfor, in the ultimate analysis, it is all a question of\\ndiffering planes of organic consciousness.\\nIf, then, the spiritual plane of consciousness is\\nTo some it may seem that spirit manifestations are a proof. But\\npsychic communication, if proved, only establishes the fact of con-\\ntinued existence it does not leap beyond the experimental ideal and\\nprove that souls are to live for ever,\\n16", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0255.jp2"}, "254": {"fulltext": "242 Immortality\\nthe highest, the freest, fullest of happiness and\\npeace, we have every reason to cling to that as the\\nmost real and so far as our power of choice may be\\ninfluential, we have the strongest reason for willing\\nthat the spiritual consciousness shall, if any, be im-\\nmortal.\\nSome may not desire immortality, and may think\\nit burdensome to contemplate untold ages of exist-\\nence. But the healthy mind rejoices in life, and\\nwants to live. It is of minor consequence that in\\na few cases the desire is contrary to the deep long-\\ning for continuous existence which many feel.\\nFrom every point of approach we are able to\\nguard our belief in immortality, so long as we\\nremain true to the highest sentiments of the soul.\\nIf some are unaware of those experiences, it is\\nevidently because they have not yet been quick-\\nened on the spiritual plane. From their point of\\nview, our entire mental life is conditioned by its\\naccompanying physical phenomena. Immersed in\\nthe physical brain, and engaged in the study of phy-\\nsical states, their thought naturally partakes of their\\noccupation. To them thinking is purely a cerebral\\naffair. Consequently, they cannot yet conceive of\\nthe existence of a soul without a cerebrum.\\nThe question may be asked. Is there any evidence\\nthat we shall be able to think and to remember\\nwhen the soul has been separated from its physical\\norgan of thought The evidence is the same that\\nI have offered throughout, namely, that in the\\ndeeper analyses the soul, and not the brain, is found", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0256.jp2"}, "255": {"fulltext": "Immortality 243\\nto be the centre of thought, feeling, and activity.\\nThe brain is the organ of perception and transmis-\\nsion. It is the soul that perceives, wills, and acts.\\nFor example, the brain cannot learn to walk or to\\ntalk. It is the soul of the child which conceives the\\nidea of walking or talking. The brain is acted upon,\\nand made to acquire the habits which thereafter\\nsubconsciously regulate the child s walking and\\ntalking.\\nAs a wise man has said, it is almost as difficult to\\nconceive the existence of the soul in possession of a\\nphysical brain as to understand how it can live with-\\nout it. In any case, it is in part a mystery. In\\nview of this fact, that we do not fully know what\\nthought is, would it not be a tremendous assump-\\ntion to affirm that, when the physical brain dies, all\\nthinking must cease\\nOur future thinking may possess different charac-\\nteristics, it is true. When the soul leaves the body,\\nit may lose its physical habits, and the feelings as-\\nsociated with their performance through the physical\\nbrain, yet carry with it the power to acquire new\\nhabits in the spiritual life. Thinking, perceiving,\\nand acting are less physical in proportion as they\\nare separated from physical movements, and the\\nfaculties of the soul become active. The physical\\nman may think largely with his brain; but the\\nSee Professor James, Human Immortality, p. 15. Houghton,\\nMifflin, Co., 1898.\\n2 Martineau, Endeavors After the Christian Life, p. no. A. U.\\nA. edition, Boston, 1888.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0257.jp2"}, "256": {"fulltext": "244 Immortality\\nspiritual man thinks through and beyond his brain\\nuntil he learns to control it, and transcend physical\\nsensation. He depends more and more upon\\nspiritual intuition.\\nAs for memory, if any part of our character sur-\\nvives, memory must survive with it. There would\\nbe a break in the continuity of life and of evolution,\\na dropping back, if the actor survived without re-\\nmembrance of how he acted as this particular indi-\\nvidual. It is when the physical body is out of the\\nway, in the dreamless life, that the soul can truly\\nperceive what it is and what it has done. It may\\nnot reason by the slow processes of the flesh-bound\\nsoul. But the direct vision of things, which is sure\\nto come when it begins to be at home in the spiritual\\nworld, will undoubtedly include all that our intellects\\nnow know and very much more. A new phase will\\nthus be added to our experimental life, and new\\nmaterial furnished for philosophical thought.\\nMemory is not an affair of cerebral impressions\\nalone. It is part and parcel of our nature. Our\\ndeeds become a part of us they make us for good\\nor ill. By the eternal law of cause and effect we\\ncannot escape them. That law must hold true of\\nthe new life, or it is not a law at all, and is not bind-\\ning even here. We must begin life there where we\\nleft it here. There are no sudden leaps in evolu-\\ntion, except in cases where evolution has prepared\\nfor them, as in the bursting of the bud, which I\\nhave compared to the blossoming of the soul.\\nIn the eternal order of things we stand for what", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0258.jp2"}, "257": {"fulltext": "Immortality 245\\nwe are worth as souls. What we are worth as souls\\nthe future will reveal, by drawing conditions corre-\\nsponding to the state of development with which\\nwe enter the next phase of life. It is the spiritual\\ncharacter or consciousness that avails. Conse-\\nquently, the desideratum is to come to judgment\\nhere, that we may honestly know where we stand.\\nAll may be summarised under the head of spiritual\\nconsciousness, the knowledge and self-control, the\\nlove and peace and poise each may possess here and\\nnow. Thus our doctrine becomes purely practical,\\nnamely, to live in continual consciousness of the\\nsoul-life out of which the freer spiritual existence\\nshall be in due time developed. It is of more con-\\nsequence to live from the soul, to live close to the\\nFather, than to exist for ever. This may be a mere\\nplatitude but it is, after all, the most practical as-\\npect of the question, so apt are we to anticipate, to\\npry into the future, when the wise present should\\nbe our concern. One might almost summarise the\\ndoctrine by saying, Live deeply enough in the\\npresent and you shall find immortahty. The\\neternal life is not the future life, says Amiel: it\\nis life in harmony with the true order of things, life\\nin God. The deep life of the present is the deep\\nlife in the Spirit who owns all time. Seek him,\\nseek the Spirit, and all that is just and wise will\\nfollow. If eternal life comes, it will be because the\\nSpirit needs us. If it do not come, our career will\\nend only when the Father s work through us is done.\\nHe who is superior to the personal desire for it, who", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0259.jp2"}, "258": {"fulltext": "246 Immortality\\nis willing to lose himself, is most likely to win im-\\nmortality, if it is in any sense to be had for the\\nwinning.\\nFor it is the Christ-spirit that bringeth eternal life\\nto light, and that spirit comes in its fulness only\\nwhen man is most absorbed in the great work of the\\nuniverse and least concerned for himself. In the\\nfar inward world of the soul, that pure spirit speak-\\neth. It comes to bless. It comes to sustain, to\\ninspire, and to restore. He who lowly listens there\\nshall hear its gentle messages. He who is faithful\\nto these promptings need not give the future an\\nanxious thought. Receptivity, trust, and co-opera-\\ntion, these are the three essentials from the human\\nside. They prepare the way for all that the race\\nhas need of. They bring all that any man deserves.\\nWhen my time comes, may I so gently pass\\nI shall not stir this life-round wonderful,\\nLike flicker of soft wind o er summer grass\\nOr dip of pebble dropped in some deep pool.\\nLament me not, beloved, shed no tear\\nBecause of cession of the finite powers\\nLay only happy thoughts upon my bier,\\nAnd hope and love, which are immortal flowers.\\nKnowing I have departed not, but thus\\nDo but assume a finer medium\\nTo make a little space more luminous\\nFor thy dear feet to tread when thou dost come.", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0260.jp2"}, "259": {"fulltext": "INDEX\\nAbbot, F. E., 159, 175, 176\\nAbelard, 15\\nAbsolute, the, 3, 204\\nAbsolute point of view, the, 181\\nAction and reaction, 2, 5, 79-81,\\n151, 202\\nAddison, 123\\nAdjustment, 44, 46, 48, no, 199,\\n205, 206\\nAffirmation, 44-46\\nAge of conceit, the, 100\\nAge of reason, the, 95, 100\\nAgnosticism, 175, 193\\nAllen, T. E., 70\\nAll is good, 180, 185\\nAmiel, 170, 245\\nAmong My Books loi\\nAmong the Forest People, 81\\nAnger, 32, 36, 37, 39\\nArtist, the, 114, 116, 140\\nAspirations of the World, 103\\nAttention, 54, 55, 57, 81, 89,98,\\n149, 202\\nAttitude, the ideal, 4, 6, g, 24,\\n214\\nBeauty, 204, 206-208\\nBelief, 40, 41\\nBerkeley, 102\\nBicyclists, 39-41\\nBlood-flow, 37\\nBooks, 100-103, 145\\nBradley, 158, 159, 174\\nBrain, The Abdominal, 32\\nBrain, the, 242-244\\nCsesar, 104\\nCalifornia, incident in, 60\\nCarpenter, 62\\nCausation, 2, 181, 19I\\nChild, L. M., 103\\nChild, the, 73-92\\nChild-Life, 87\\nChildren, methods of training,\\n78-92\\nChrist, the, 39, 75, 182, 220, 246\\nChrist home, the, 140\\nClarke, J. F., 102, 103\\nClergyman, the, 140\\nCollege, 103-106\\nColour, 144, 145\\nCommercialism, 99\\nConceit, 4 the age of, 100\\nConcentration, 54, 55, 59, 89,\\n90\u00c2\u00bb 95, 97, 202, 226\\nConduct, 25, 34, 57, 158, 222\\nConference, summer, 125-127\\nConscience, 188\\nConsciousness, 144, 216-218\\nConservation of energy, 208\\nConsistency, 6, 183-185\\nCopernicus, 18\\nCosmic process, the, 12\\nCreation, 20, 115, 146\\nCreative life, the, 81\\nCreativeness, spiritual, 20, 74-\\n77, 82, 85, 89, 94, 96, 102,\\n115-118, 208\\nCriteria of truth, the, inconceiv-\\nability of the opposite, 173\\nself-consistency, 174; objective\\nand subjective evidence, 174\\ntheological, 175 unanimous\\nconsensus, 175-178, 187 new\\nmetaphysical, 1 76-1 78 prac-\\ntical, 178, 182, 193, 194; ra-\\n247", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0261.jp2"}, "260": {"fulltext": "248\\nIndex\\nCriteria of truth Continued\\ntional, 179, 1S6 religious,\\n179; concrete, 181; consist-\\nency, 183-185 relativity of\\nall, 185 common-sense, 186\\nintuitive, 187 experiential,\\n187 disbelief, 188 analysis\\nof fact, 189 raising of objec-\\ntions, i8g proof, 190-192;\\nsummary of, 193 results of\\nstudy of, 198\\nDamocles, 209\\nDarwin, 12, 16, 102, 167, 168,\\n209\\nDavis, M. S., 78\\nDeath, 9, 34, 83, 148, 221, 233,\\n236-240\\nDeceit, 99\\nDemocracy, 4, 11, 16, 50\\nDescartes, 216\\nDevil, 151\\nDhama, 221\\nDiscoveries, 18-20, 30, 32\\nDisease, 8, 31, 33, 46, 146, 148,\\n166, 237 mental theory of,\\n39, 40 relation to subcon-\\nsciousness, 57 in childhood,\\n79, 80\\nDogmatism, 4, 180\\nDoubt, 165, 167\\nDreams, 70\\nDrugs, 32, 34, 44, 46, 79, 166,\\n236\\nDuty, 204\\nPMucated man, the, 25, 113, 152\\nEducation, life and, iii, 3-6, 22,\\n26, 220 new discoveries and,\\n18, 19 ideals of, 18-30, 109,\\nno; theories of, 19-22, 95;\\nintellectual, 20, 2r, 105, 113\\ncurrent, 20, 30, 97, 106 pur-\\npose of, 21, 22, 25, 26, 94;\\nspiritual ideal in, 22, 24, 25,\\n30, 32, 52, 73, 109; defined,\\n23, 25, III, 113 many-sided,\\n26, 32, 48, 94, 109, no, 113,\\n114, 198, 215, 216; the new,\\n27, 73 self and, 27, 109\\nschool system and, 28 sub-\\nconscious mind and, 28, 30,\\n57 higher, 29, 103 univer-\\nsal, 30 health and, 31, 46, 52,\\n96 spiritual atmosphere in,\\n38; work and, 46; elective\\nsystem in, 71, 95, 98, 103, 104,\\n187 the child in, 73 et seq.;\\nidealistic methods in, 74, 78,\\n80, 85 Froebel on, 90, 91\\nexperimental, 92, 109-111,\\n210 social ideal and, 94, 109,\\nno; German system of, 95,\\n96 Miinsterberg on, 96, 98\\nmisfits in, 96 et seq,, 108;\\npractical, 97-101 high schools\\nand, 99, 107 soul s awaken-\\ning and, 100-103 books and,\\n100-103 general reading and,\\n101-108 religion and, 102\\ntravel and, 103 business and,\\n103 college, 103-106 classi-\\ncal, 104 college preparatory,\\n104-107 technical, 105 in-\\ntermediate, 106 examinations\\nand, 106 Emerson on, 106,\\n107 through self-training,\\n108 imitation in, 108 free-\\ndom in, 109, 133 art and,\\n109, 114, 116 Jordan on,\\nno; Spirit and, ni-114\\nhighest. III, 114, 226 basis\\nof, 113, 114; in summer, 125-\\n135 relativity and, 144 so-\\ncial problem and, 152 phi-\\nlosophy and, 153, 154, 172;\\nculmination of, 172 service\\nand, 198 organic basis of,\\n198 perfection and, 220; im-\\nmortality and, 220\\nEducational methods in child-\\nhood, 86-92\\nEducational value of evil, 151\\nEgoism, 218\\nElective system, 73, 95, 98,\\n187", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0262.jp2"}, "261": {"fulltext": "Index\\n249\\nEmerson, i, 2, loi, 102, 105-\\n107, no, 120, 123, 210\\nEnvironment, 45, 49, 50, 94, 96,\\nno, 133, 201\\nEpicurus, 178\\nEquality, ii, 128, 129\\nEquanimity, need of, 28 hered-\\nitary, 29 health and, 31 et\\nseq. as cure, 33 power of,\\n42, 50, 52, 89 dynamic, 47\\nattainment of, 47 meaning\\nof, 48 environment and, 49\\nsubconsciousness and, 56, 72\\ndreams and, 71 growth of,\\n72 value of, 194, 213 spirit-\\nual life and, 222 future life\\nand, 237\\nEquilibrium, 36, 41, 42, 86, 148,\\n236, 237\\nErdmann, 160, 162\\nEternity, 206, 207, 239\\nEthical life, 223\\nEthics, 180\\nEuclid, 4\\nEvil, origin of, 8, 12, 13, 151\\nrelativity of knowledge and,\\n143-15 1 creation and, 146,\\n147, 149 pain and, 146-152\\nperfection and, 147, 150, 151\\ngoodness and, 148, 151, 207\\ncontrast and, 148, 149, 207\\nprogress and, 150 thought\\nand, 150; education and, 151;\\ndevil and, 151 problem of,\\n152 justification of, 152\\nphilosophy and, 154 non-re-\\nsistance and, 183 overcom-\\ning of, 184 organism and,\\n198, 201 nature of, 207\\nEvolution, 2, 10-19, 23, 26, 81,\\n83, 93,115, 134, 149. 151, 154,\\n167, 198, 207, 217 education\\nand, 74 motherhood and, 78\\nstages of, 80, 89 ixnmortality\\nand, 223, 224\\nExaminations, 106\\nExcess, 33, 44-46, 50, 75, 210\\nExistence, i, 190, igi, 205\\nExperience, 24, 85, lOO, 145,\\n146, 148, 166, 186-188, 190-\\n195, 198\\nExperimental ideal, 154, 166\\nExperimental point of view, 3,\\n4. 167\\nFact, 21, 189\\nFalckenberg, 162\\nFather, the, 6, 23, 83, 84, 140,\\n199, 208, 245\\nFatigue, 45, 51\\nFear, 32, 34, 35, 38, 42, 43, 79,\\n236, 238\\nFiske, John, 102, 148\\nForce, economy of, 44, 45 re-\\nlativity of, 204\\nFreedom, 8, 15, 16, 41, 50, 103,\\n129-135, 152, 192, 208, 215,\\n230, 235, 240\\nFrench peasant, instance of, 61\\nFriends, the, 31, 32, 48\\nFroebel, 91, 92\\nGalileo, 18\\nGod, 2, 14, 190, 199 origin of,\\n84 method of, 115 idea of,\\n165 how known, 204 the\\nwhole and, 205 progress of,\\n208 limitations of, 211\\nGordon, F. C., 81\\nGovernment, 131\\nGreatness, 117\\nGreek, 104\\nGreen, 180\\nGuidance, 8, 65, 109, 229, 231\\nGymnasium system, German, 96\\nHabit, 44, 57, 85, 243\\nHall, Stanley, 90\\nHartmann, 158\\nHarvard, 103\\nHealth, 24, 30, 31, 38-41, 46,\\n52, 114, 149, 237 in child-\\nhood, 78-80\\nHegel, 162, 177\\nHeredity, 74, 77\\nHigher criticism, 18", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0263.jp2"}, "262": {"fulltext": "250\\nIndex\\nHigher nature, 19, 21, 152\\nHigh school, 99, 107\\nHistorical spirit, the, 16\\nHistory, 104\\nHome, the, 24, 76, 133, 140\\nHomer, 104\\nHudson, 53, 67-70\\nHume, 191\\nHuxley, 102, 159, 180\\nIdeal Motherhood, 78\\nIdeals, 3, 18-30,73-92, I12-117,\\n220\\nIgnorance, 2, 219\\nImmortality, experimental, 5\\neducation and, 220 evidences\\nagainst, 221 belief in, 221\\npsychical research and, 222\\nevidences for, 222, 245 spirit-\\nual life and, 222, 226, 229,\\n231, 245 social problem and,\\n223 ethics and, 223, 224\\npreparation for, 224-232, 238\\nSpirit and, 230-235, 245 re-\\nlation to reincarnation, 231\\nlove and, 232 soul affinity in,\\n233 spirit communion and,\\n234, 235 physical, 235-238\\nthe present and, 239, 240, 245\\nproof of, 241 arguments\\nagainst, 241-244 desire for,\\n242 thinking and, 242-244\\nmemory and, 244 practical,\\n245 discovery of, 245 Christ\\nand, 246\\nInconceivability, 173\\nInconsistency, 183\\nIndividual, the, 15, 17, 22, 107,\\n209-211, 215, 223\\nIndividualism, 16, 94, 109, 214\\nIndividuality, 20, 22, 23, 94, no,\\n131, 133, 150, 193, 212-215\\nInduction, 66-68\\nIntellect, 113\\nIntolerance, 4\\nIntuition, 21, 65, 109, 167, 187,\\n188, 193, 199, 228\\nInvolution, 115\\nJames, Professor, 25, 161, 171,\\n186, 194, 243\\nJanet, 53\\nJehovah, 13\\nJesus, 209\\nJevons, 67\\nJordan, no\\nJournal, keeping a, 102, 106, 120\\nJudgment, coming to, 245\\nKant, 158, 160, 175\\nKindergarten, 73, 90-92 inci-\\ndent in, 83, 91\\nKnowledge, kinds of, 159 rela-\\ntivity of, 3, 141-152, 165, 181,\\n187-191\\nLabour, 132\\nLadd, 159\\nLand, the, 130, 132\\nLatin, 104\\nLearning, 24\\nLe Conte, 102\\nLewes, 102, 178\\nLiberty, 23, 129-135\\nLife, an enigma, 1-3 an ex-\\nperiment, 3-6 the future, 5,\\n222 et seq.; progressive, 8\\nspiritual, 9, 17, 22, 24 new\\nattitude towards, 10, 11 a\\nunit, 13, 16, 194 educational,\\n23, 26, 154 purpose of, 26\\nsecret of, 46, 65, 175 begin-\\nnings of, 81 inner, 93 mean-\\ning of, 194-197 organic, 197\\ndream, 230 continuous, 239,\\n240\\nLiterary methods, 1 19-124\\nLove, 34, 37, 38, 48, 75, 76, 84,\\n115, 117, 137, 140, 204, 238,\\n245 in childhood, 78-80, 87\\ndivine, 142 higher law of,\\n232, 237\\nLovering, 169\\nLowell, loi, 104, 123\\nLower and higher, 70, 151, 224\\nLower nature, the, 13\\nLuther, Martin, 15", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0264.jp2"}, "263": {"fulltext": "Index\\n251\\nMacaulay, 100, loi\\nMahabharata, the, 221\\nMan, many-sided, 8, 22, 23, 26,\\n114 evolution and, 12 su-\\nperiority of, 24 practical, 25\\nthe educated, 25, 113, 152 an\\nepitome, 26 the ideal, 26, 74\\nthe real, 35, 36 nature of,\\nio8 growth of, 117 social,\\n119 limitations of, 150, ig2,\\n210 glory of, 211 death and,\\n233\\nManuscripts, 120, 123, 124\\nMartineau, 102, 123, 159, 180,\\n243\\nMeliorism, 14\\nMemory, 57, 59, 98, 242-244\\nMental atmosphere, 77\\nMental healing, 39, 40, 176\\nMerchant, the, 22\\nMetaphysics, 176-178, 186\\nMethods of training children,\\n78-92\\nMill, 67\\nMind, influence of, 34-41, 52,\\n56, 57, 77 power of, 39\\ndual theory of, 69 mystery of,\\n117\\nMinister, the, 133, 139\\nMisfits, 96, 108\\nModeration, 28, 29, 33, 43-46,\\n56, 235\\nMoney, 124, 132\\nMonism, 186\\nMoody, 10\\nMosso, 37\\nMother, the, 29, 87\\nMother s Ideals, ^,78\\nMozoomdar, 85\\nMuller, Max, 191\\nMunsterberg, 96, 98\\nMusic, 112, 113\\nMyers, F. W. H., 71\\nMysticism, 21, 174, 218\\nNatural law, 16, 84, 89, 90\\nNature, restorative power of,\\n42, 43 method of, 46 beau-\\nties of, 132 as an organ,\\n200\\nNature studies, 81, 126\\nNavigators, 18\\nNewspaper business, 99\\nNewton, 18\\nNirvana, 147\\nNon-resistance, 183\\nObjective evidence, 174\\nOne and the many, the, 174\\nOptimism, 29, 37, 89, 157, 158,\\n177\\nOrder, the old, 11\\nOrganism, 15, 197, 200-202\\nOriental contemplation, 175\\nOriginality, 115, 140\\nOrigin of Species, The, 168\\nPain, meaning of, 8, 201 remedy\\nfor, 42 serenity and, 48\\nsubconscious mind and, 56\\nin childhood, 79 relativity of\\nknowledge and, 143-151 man\\nand, 146 creation and, 146-\\n149 evil and, 146-15 1 growth\\nand, 147 perfection and, 147-\\n151 fatigue and, 148 nature\\nof, 148 increase of, 149 re-\\nsponsibility and, 149 evolu-\\ntion and, 150 mystery of, 151\\nPantheism, 185\\nPart, the, 208, 209\\nPassion, 29, 33\\nPaulsen, 162\\nPeace, 29, 38, 39, 137, 141, 142,\\n245\\nPerfection, 3, 6, 13, 27, 46, 147,\\n150, 151, 181, 182; organic,\\nscope of, 197-199 God and,\\n199, 200 man and, 200, 201,\\n211 characteristics of, 201-\\n205 absolute and, 206, 207,\\n209 eternity and, 206 pro-\\ngress and, 206-210 attain-\\nment of, 207 relation to the\\ntemporal, 209 limitations of,\\n209 Spirit and, 210, 211", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0265.jp2"}, "264": {"fulltext": "252\\nIndex\\nPerfection Continued\\nindividual and, 213, 214 ex-\\nperience and, 215, 216 con-\\nsciousness and, 216-218 so-\\nciety and, 218, 219 Christ\\nand, 220 education and, 220\\nfuture life and, 226, 233\\nPerron, F., 160\\nPerversity, 130\\nPessimism, 14, 29, 74, 158, 177\\nPhilosopher, the, 156, 157, 163,\\n171, 172, 177, 180-182, 186,\\n190\\nPhilosopher s instinct, the, 155\\nPhilosophical ideal, the, 153-\\n172, 220\\nPhilosophical method, the, 163-\\n170, 188\\nPhilosophical motive, the, 178\\nPhilosophical sincerity, the, 164\\nPhilosophical system, 160, 192\\nPhilosophical temper, the, 170,\\n171\\nPhilosophical truth, 179, 193\\nPhilosophy, of evolution, 10, 19\\nworld-process and, 12 of hu-\\nman nature, 26 involved in\\neducation, 26 subconscious\\nmind and, 65, 66 the kinder-\\ngarten and, go relativity of\\nknowledge and, 144 defined,\\n153, 158, 159. 163, 177, 198;\\ncharacteristics of, 154; basis\\nof, 154 beginning of, 155,\\n166; problems of, 155, 160,\\n161 scope of, 155, 156, 158,\\n177, I79\u00c2\u00bb 180 essence of, 156;\\nexact, 157 fundamental, 157\\nillustrations of, 157, 158, 163,\\n165 ultimate, 158, 162 Kant\\non, 158, 175 Abbot on, 159\\nBradley on, 159 Ladd on,\\n159 Martineau on, 159 aim\\nof, 160, 177 historical, 162\\nideal of, 162 difficulties of,\\n163, 190, 196 method of, 164;\\nrelativity of, 165 doubt in,\\n166, 167 pluralistic systems\\nof, 174 in India, 175 theo-\\nretical, 177 attitude of, 177\\npractical, 178 Greek, 178\\ntentative, 180 inconsistency\\nand, 185 logic and, 185\\ntruth and, 185 empiricism in,\\n185, 186 origin of, 186\\nspeculative tendencies in, 186\\nintuition and, 187 experience\\nand, 188 temperament and,\\n189 scepticism and, 190 pre-\\nsuppositions of, 190 proof\\nand, 190; God and, 190; lim-\\nitations of, 192 sources of,\\n194 results of, 198 spiritual,\\n233\\nPianist, 140\\nPo, 6o\\nPoint of view, the progressive,\\n6 the new, 10-17, 48, 51\\nthe relative, 108\\nPoise, 8, 28, 32, 41, 42, 45, 46,\\n48, 49, 213, 238, 245 physi-\\nology of, 32 as preventive,\\n43 defined, 47 spiritual, 47\\nvalue of, 78, 80 organic, 213\\nPrayer, 76, 87, 139\\nPrenatal influence, 29, 74-77,\\nPreparatory education, 103-107\\nPreparatory schools, 97, 107\\nPressure system, the, 28, 89, 106,\\n107\\nPrevarication, 99\\nProgress, 4, 5, 150, 165, 208, 210\\nProof, 190, 192\\nProof-reading, 98\\nProudfoot, 78\\nProvidence, 10\\nPsychical research, 27, 53, 188,\\n221, 222 proceedings of so-\\nciety for, 53, 71\\nPsychic Phenomena^ The Law\\nof, 53, 67\\nPunctuation, 98\\nPunishment, 79, 132\\nQuakers, 31", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0266.jp2"}, "265": {"fulltext": "Index\\n253\\nReading, 102\\nReadjustment, 4, 49\\nRealism, 174\\nReality, 22, 157, 174, 181, 192,\\n193, 213, 241, 242\\nReason, 187, 188, 193\\nRecejac, 188\\nReform, 11, 14, 129, 152, 224\\nReform movements, 129\\nReincarnation, 76, 231\\nRelations, 203-205, 217, 218\\nRelativity of knowledge, 3, 141-\\n152, 165, 181, 187-191\\nReligion, 102, 144\\nResponsibility, 149\\nRevelation, 165, 166, 187 spon-\\ntaneous, 108, 109, 115, 139\\nRhythm, 32, 41, 45, 56, 71, 148\\nRiddles of the Sphinx, 178, 194\\nRobinson, Byron, 32\\nRoyce, 160, 162, 174, 179, 243\\nSalvation, 10, 16\\nScenery, 132\\nSchiller, 178, 193\\nSchofield, 53\\nScholar, the, 22, 114\\nSchopenhauer, 159\\nScience, 12, 154 method of,\\n176\\nSelf, 27\\nSelf-condemnation, 201\\nSelf-consciousness, 24, 54, 65,\\n69, 76, 93, 114, 116, 140, 194\\nSelf-consistency, 174, 193, 218\\nSelf-control, 8, 28, 38, 44, 47,\\n50, 78, 79. 94, 107, 194, 226,\\n245\\nSelf-government, 131\\nSensation, 144\\nSerenity, 31, 32, 47-51, 138\\nSermon, 139\\nService, 9, 23, 28, 48, 75, 152,\\n194, 198, 209, 214, 223\\nSeth, Professor, 191\\nSex nature, the, 33, 81, 82\\nShakespeare, loi, 209\\nSin. 10, 88\\nSinging, 113, 124, 140\\nSocial ideal, the, 94, 150\\nSocialism, 14, 129\\nSocial problem, the, 14, 15, 154,\\n206, 211, 223\\nSociety, 17, 20, 93, 133\\nSocrates, 165, 209\\nSoul, education and, iii, 24 ori-\\ngin of, 2, 77, 192 growth of,\\n6 defined, 7, 23, 28, 84, 94,\\nIII, 128; conditions of, 8, 9,\\n19, 35, 36, 44, 51, 70, 93, 100,\\n114, 137, 218, 229-245 rights\\nof, 15, 131 creative, 20, 75,\\n94 freedom of, 23, 129 ac-\\ntive, 36, 46, 54, 84, 218\\npower of, 36, 38, 47, 85, 225,\\n239 force and, 46 planes of\\nconsciousness and, 54, 69-72\\nawakening of, 100, 224 ex-\\npression of, 102, 109-116, 227,\\n245 limited knowledge of,\\n191 study of, 224-229 trans-\\nition of, 224, 233-241 unity\\nof, 225 psychic phenomena\\nand, 226-228, 233 Spirit and,\\n230-235,240; communion of,\\n232-234 body and, 235, 238\\ndeath and, 236, 240 reality\\nand, 241 brain and, 242-244;\\nmemory and, 242-244; halDit\\nand, 243 worth of, 245\\nChrist and, 246\\nSound, 144\\nSpeaking, public, 115, 122, 139,\\n140\\nSpeculation, 117, 186\\nSpencer, 12, 16, 156\\nSpirit, progressive, 6, 210 char-\\nacteristics of, 6, 7, 9, 13, 17,\\n20, 39, 65, 70, 75, 76, 116,\\n200, 207, 245 our dependence\\non, 23, 114, 115, 195, 196,\\n211 subconscious mind and,\\n65, 72 education and, iii\\nexpression of, 112-126, 144;\\nlaw of, 135 ministry of, 136-\\n142 presence of, 139, 141,", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0267.jp2"}, "266": {"fulltext": "254\\nIndex\\nSpin* t Continued\\n218, 230, 240 manifestation\\nof, 140, 141 how known, 181;\\nsociety and, 199 organism\\nand, 199 coming of, 222\\nSpiritual atmosphere, 38, 77, 78,\\n141\\nSpiritual faculty, the, 141, 225\\nSpiritual ideal in childhood, the,\\n73-92\\nSpiritual life, the, 8, 17, 221,\\n226, 228, 233\\nSpontaneity, 66, 72, 75, 76, 108,\\n186, 192\\nStandard, moral, 133\\nStenography, 98\\nStyle, 120, 123\\nSubconscious mind, the, educa-\\ntion and, 28 theories of, 53\\nbooks on, 53 normal, 54\\ndefined, 54, 69 how known,\\n55 as agent, 56, 57, 65, 70,\\n75, 89, 116 scope of, 57, 69\\nas storehouse, 58 conscious-\\nness and, 58, 59, 62, 69, 71,\\n119 temperament and, 58,\\n62 never sleeps, 60, 71 evi-\\ndences of, 60-63 prophetic\\npower of, 61 assimilative, 61,\\n121 receptivity of, 62, 65, 72,\\n76, 77, 118, 228 synthet-\\nic, 62, 118; products of, 62,\\n122 progressive, 63 tele-\\npathic, 64 use of, 65, 66, 89\\nphilosophic, 66 inductive, 66-\\n68 Hudson s theory of, 67-70;\\nforms of, 68 moral self and,\\n69, 70 development of, 70\\nrelation to dreams and sleep,\\n71, 72; Myers on, 71, 72;\\nhighest phase of, 72, 76 in\\nchildhood, 75 ideals and, 76,\\n85 teacher and, 89, 107 cre-\\native, 119, 121 literary work\\nand, 121, 124 speaking and,\\n122 organic, 202 future life\\nand, 228\\nSuffering, 146, 147, 151\\nSuggestion, 56, 57, 63-65,\\n70, 107, 116, T18, 234\\nSully, 157\\nSunday-schools, 88\\nSympathy, 14, no\\nTeacher, the, iii, 24, 28, 30, 89,\\n107, 114, 133, 165\\nTelegraphy, 98\\nTelepathy, 69, 233, 234\\nTemporal, the, 209\\nTen Great Religions, 102, 103\\nTennyson, 120, 189\\nThales, 162\\nTheology, 11-13, 16-18 the old,\\n29, 74, 83, 157, 167\\nTheosophists, 76\\nThought, apex of, 58-60\\nTobacco, 44, 114\\nTrade, learning a, 97\\nTraining of the child, 74, 78-92\\nTransmutation, 85\\nTravel, 103\\nTruth, 8, 127, 128, 169, 185, 188,\\n193\\nTuke, 34\\nTypesetting, 98\\nTypographical changes, 124\\nUeberweg, 160, 162\\nUltimate problems, i, 160, 161\\nUnanimous consensus, 175, 187\\nUncaused, the, 2\\nUniverse, the, law-governed, 2,\\n5 relation to mechanical the-\\nory, 3 an experiment, 5\\nplace of, 7 origin of, 190\\norganic, 199 purpose of, 205\\nevolution of, 207 progressive,\\n210 sound, 210 righteous,\\n211\\nVibration, 144\\nVoices of Freedom, 189, 191\\nVolition, 36, 54, 69\\nWallace, 12, 102\\nWar, 131", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0268.jp2"}, "267": {"fulltext": "Index\\n255\\nWhittier, 87\\nWill, 34, 89, 236\\nWindleband, 160, 175, 178\\nWisdom, 204\\nWork, 44, 123, 147\\nWorld, process of, 10, 12 pur-\\npose of, 205, 206\\nWriter, the, 115, 119-124, 140\\nXenophanes, 163\\nXenophon, 104\\nYudhisthira, 221\\nZeller, 160", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0269.jp2"}, "268": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0270.jp2"}, "269": {"fulltext": "Books by Horatio W. Dresser\\nlEDucatton auD tbe pbtlosopbtcal IFDeal\\n12%\\nThis new volume abounds in practical suggestions for teachers,\\nparents, authors, philosophical students and all who are investiga-\\nting the higher nature of man. It applies the spiritual ideal not\\nonly to the problems of education but to the problems of later life.\\nIt will appeal both to the thinker and the practical worker, and be-\\ncause of its strong plea for the high ideals in life and education is\\nsure to stimulate helpful thoughts and lead to valuable results.\\n/IDetbot 0 anb problems of Spiritual Ibealin^\\n12\u00c2\u00b0, $1.00.\\nThe volume is written in a popular vein, and not only con-\\nduces to a thorough understanding of the subject, but it abounds in\\nsuggestions which if followed will promote health and well-being.\\nIt is an authoritative book and should be read by all who desire\\nto have an intelligent conception of this doctrine. Pittsburgh\\nTimes,\\nIDoices ol 3f reeDom\\nand Studies in the Philosophy of Individuality. With a\\nportrait of the author. 12\u00c2\u00b0, $1.25.\\nThe writer of this book has given us many volumes of great in-\\nterest and power, but none equal to this last one. It is deep, yet\\nclear. He takes us into the philosophical realm, but unlike many\\nwriters on these themes, he does not mystify his readers. Balti-\\nmore Methodist.\\nXiPing bp tbe Spirit\\nOblong 24\u00c2\u00b0, 75 cents.\\nMr. Dresser is well known by his other and larger books, but\\nto our mind this little essay is the most valuable thing his pen has\\ndone, for it is not argumentative or didactic, but human and help-\\nful. Portland Transcript.\\nUbe power ot Silence\\nAn Interpretation of Life in Its Relation to Health and\\nHappiness. X2\u00c2\u00b0, $1.25.\\nThe object of the book cannot be too highly commended.\\nIt is really a charming essay, clear and exceedingly interesting.\\nIt is a hearty, healthy, wholesome book and it will do the conser-\\nvative churchman, as well as the advanced thinker, a great service.\\nNew York Herald.\\nNew York G. P. Putnam s SonS London", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0271.jp2"}, "270": {"fulltext": "Books by Horatio W. Dresser\\nXTbe perfect Mbole\\nAn Essay on the Conduct and Meaning of Life. 12\u00c2\u00b0, $1.25.\\nA deeply religious essay upon the conduct and meaning of life,\\nby one who has experienced the peace and joy that come from the\\nbelief that one Divine Spirit is working in all things and through\\nall things. The volume lays no claim to originality of thought, but\\nthere is always original thought where there is such freshness and\\ndepth of feeling. The Outlook.\\nUbe Deart of IFt\\nCompiled from The Power of Silence and The Perfect\\nWhole, by Helen Campbell and Katharine Westendorf,\\nwith a Preface by Helen Campbell. Contains the best\\npassages from the two volumes, systematically arranged.\\n16\u00c2\u00b0, 75 cents.\\nThese extracts have been made judiciously, and compose an\\nanthology remarkable for the multitude of inspiring thoughts and\\nfor the beauty of their expression. The Christian Register.\\nIDolces of 1bope\\nand Other Messages from the Hills. A Series of Essays\\non the Problem of Life, Optimism, and the Christ.\\n12\u00c2\u00b0, $1.25.\\nThis new book will appeal to a very large circle of readers. It\\nis in the direct line of all his former works helpful, stimulating,\\nand comforting. no one can read it without feeling the better\\nfor it. Boston Transcript.\\nfn Searcb of a Soul\\nA Series of Essays in Interpretation of the Higher Nature of\\nMan. 12\u00c2\u00b0, $1.25.\\nMr. Dresser s sane and helpful thoughts ought to be\\nbroad spread, for in such thinking we find something of that spirit-\\nual poise which marks the union of Heaven with our earth. The\\nOutlook.\\nNew York G. P. Putnam S Sons London", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0272.jp2"}, "271": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0273.jp2"}, "272": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0274.jp2"}, "273": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0275.jp2"}, "274": {"fulltext": "OCT 4 1909", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0276.jp2"}, "275": {"fulltext": "", "height": "3611", "width": "2202", "jp2-path": "educationphiloso00dres_0277.jp2"}, "276": {"fulltext": "", "height": "3713", "width": "2351", "jp2-path": "educationphiloso00dres_0278.jp2"}}