The Ancient Secrets of Spiritual Power: New Revised Edition

By Edward Beals

Finally The New Revised Edition is Available!

You will learn the Secrets of your Spiritual Power that reside in your Spirtual Self.

• Language: English
• Publisher: Mike Thomas
• Release date: Apr 18, 2021
• ISBN: 9791220293884

Book preview

The Ancient Secrets of Spiritual Power

The Infinite Fount of Energy and piece

Epigraph

The Universe is but the outer wrapper behind which is hidden a spiritual creative activity—a striving, feeling, sensing, like that which we experience in ourselves

—Wundt.

The Quest for Truth

Man is a questioning creature. From the early days of the history of the human race, through all the intermediate stages of human evolution, up to and including the present time, man has been questioning himself, his companions, even Nature itself, concerning the fundamental facts regarding the World, himself, and that which constitutes and moves both. His mental evolution has always been accompanied by, indeed, has been largely caused by, his constant questioning and his discoveries of at least partial answers to his everlasting Why?

Man’s intellectual life is represented by the term Quest. He has expressed the spirit of his intellectual craving in and through his questions. Man’s Quest has ever been for the fundamental facts concerning the World and himself. His Questions have ever been based upon that Quest. He has always demanded the answer to his questions: What? Why? How? What of it?

In the earlier stage of his intellectual life he contented himself with asking merely the questions concerning the needs of his physical life. Then, in turn, he began to inquire concerning the laws which govern the activities manifest in the world of things around and about him. Then he began to inquire concerning the fundamental nature and substance of the things of the physical world, and of the fundamental causes which produce their appearance, their changes, their disappearance.

Professor Nicholas Murray Butler, president of Columbia University, says:

"An important step, far reaching in its consequences was taken when men first sought the cause of change and decay in themselves and in the laws which appear to govern things, rather than in powers and forces outside of and beyond them. When the question was first asked.

‘What is it that persists amidst all changes and that underlies every change?’ a new era was about to dawn in the history of man’s wonder and his desire to know…… When the World is viewed as Totality, there is obviously nothing to which it can be related, nothing upon which it can be dependent, no external source from which its energy can be derived. We pass, therefore, at this stage of knowing, from the plane of interdependence, relativity, to the plane of self-dependence, self-relation, self-activity. Self-Active Totality is the source and origin of all the forces, energies and motions which in one manifestation or another are observed in their interrelations and interdependencies."

The Quest pursued in the present book is that leading to the discovery of the nature and character of this Self-Activity of that Totality which we know as the Universe or the Cosmos—or that which, in still more familiar thought, is known as Nature. We shall confine ourselves strictly to the plane of Nature. We shall not attempt to invade the plane of the Supernatural. We shall limit our inquiry to the field of advanced scientific philosophical thought; we shall carefully refrain from encroaching upon the field of Theology or that of abstract Metaphysics. This does not mean that we are opposed to theology or its teachings, nor to abstract Metaphysics and its manifold theories: it means simply that we prefer to leave these respective fields to those who specialize in the subjects belonging to them. We shall

from time to time refer to certain theological or metaphysical teachings, but this only for the purpose of illustration.

* * *

We are frequently reminded by certain schools of thought that Reason (conceived as Intellect) is unable to peer behind the veil of phenomenal appearance which conceals, but yet reveals, the presence and activity of the Infinite Power which abides in the Secret Place of Eternity. They quote approvingly the ancient inscription carved on the old Temple of Isis, in Egypt, which announced to all readers: Isis I Am; All that is, that has been, that will be; No man hath yet lifted my veil.

They likewise bid us to recall the celebrated statement of the ancient Buddhists: The imagination, the understanding, and abstract thinking will always strive in vain to represent the Eternal Infinity. For no form of finiteness (to which thought and speech belong) can express Infinity; nor can that which is Timed express Eternity; nor can thought resultant from the Chain of Causation grasp the Causeless and Self-Existent. Therefore, we set aside all such speculations and vain disputes, and do not busy ourselves with them.

In Sir Edwin Arnold’s poem, The Light of Asia, the Buddha says:

"Om Amataya! Measure not with words the Immeasurable; Nor sink the string of thought into the Fathomless. Who asks, doth err; who answers, errs; say naught! Shall any gazer see with mortal eyes?

Or any searcher know with mortal mind?

Veil after veil will lift—but there must be

Veil upon veil behind."

But both the ancient Egyptians, and the ancient Buddhists as well, knew and taught that there are other ways of knowing’ than those of the sense-limited Intellect. Both held that man may and does unfold higher faculties of cognition—higher mechanism of knowledge—whereby the unknowable becomes known. The ancient Egyptians taught that certain advanced souls had acquired transcendental powers of cognition whereby they were able to perceive that which is beyond the powers of ordinary perception, and to know that which remains unknowable to the ordinary powers of the mind.

The Buddhists, likewise, taught that the Buddhas, and other illumined minds of the race, were able to think about and know that which the lower-level Intellect is unable to grasp. In fact the Buddhists’ supreme claim is that their basic teachings are the result of Thought—the thought of the illumined Gautama, the Buddha of that period. One of the hymns of the old Buddhist monks has as its chorus the reiterated lines: He thought it out; he thought it out! The pride of Buddhism is that its system is based upon Thought, and not on Faith alone; but by thought they mean the Higher Reason in which the reports of Intuition are blended with those of Intellect.

These ancient schools of philosophic thought, as well as many much later schools, teach that while it is true that Intellect, of itself, depending as it must upon the interpreted reports of the senses for its basic material, and being thus necessarily limited in its field and scope, is indeed unable to ree the riddle—to report truthfully that which lies behind the Veil of Materiality— it is equally true that Reason is able to transcend the limitations of unaided Intellect when she calls to her aid that twin-sister of Intellect known as Intuition, and thus secures the materials upon which the Higher Reason may work, and which it may spin and weave into glorious fabrics of Truth.

Modern philosophy is displaying much interest in certain forms of mental activity which are grouped under the category of Intuition. In this usage of the old term, Intuition, however, these philosophers do not refer to the ordinary conscious or subconscious activities of which the source remains hidden, and which, therefore, are frequently referred to as intuitive. Neither do they refer to those acquired habits of action, once performed consciously but now manifested subconsciously, which are known as instinctive.

Instead, they employ the term to indicate that higher form of Reason made possible by the reports of the superconscious faculties concerning their perception of certain higher truths, which reports are then passed down to the Intellect for reasoning based upon induction or deduction, or similar forms of thought. They hold that these reports of Intuition are not contrary to those of Intellect, but merely are more direct and convincing in feeling, and serve rather to support the reports of the trained Intellect than to oppose or contradict them.

Reason, being furnished the combined reports of both

Intellect and Intuition, is possessed of material far surpassing in both quantity and quality those arising from sense-reports alone; consequently, the Higher Reason is able to produce materials of a quality and beauty far excelling those turned out by it when it is limited to the comparatively scanty and imperfect materials of the senses. Or, employing another figure of speech, we may say that the Higher Reason, in which Intellect is reinforced by Intuition, acts like the skilled geometer who being given certain sighted points is then able to measure, chart and map great regions of land or of space over which his feet have never trod, his airplane wings never flown, nor his eyes ever scanned. The Higher Reason, thus given these

sighted points furnished by Intuition, is able to measure, chart and map great areas of thought and knowledge over which his senses have not traveled, and which they cannot perceive.

Bergson holds that Intellect is properly employed with the outer appearances of life; Intuition, with the inner facts of life. Intellect, he says, is a narrowing or focusing of consciousness, confined to a limited field by its very nature; outside of that narrow field lies the region of Intuition. In its own field, says Bergson, Intellect is held to be supreme; Intuition does not begin to reach the efficiency of Intellect in that field. In its own field, in turn, Intuition is supreme; it goes far beyond Intellect in that region, and gives us knowledge impossible to unaided Intellect. But such higher knowledge, it should be noted, does not contradict the report of Intellect extended to its full limits along the lines of trained logical thought; it merely transcends and goes beyond the limits of Intellect.

When Intellect, throwing aside its prejudices and false pride, asks questions of Intuition concerning matters which lie in the field of intuitional activity, and then takes over the report of Intuition and employs it as the basis of rational induction and deduction, a wonderful result is thus obtained. A wondrous blending is thus secured, and an entirely new field of thought spreads itself out to the Reason of the individual thinker. The correlated and coordinated activities of Intellect and Intuition produce what may be called the report of the Higher Reason, or the Completed Reason. Here the individual secures the faith that knows, and not merely believes.

There is a tremendous truth expressed in the celebrated statement of Bergson: There are things that the Intellect alone is able to seek, but which by itself it will never find. Those things, Intuition alone can find; but it will never seek them of itself. Intuition never is moved of itself