October 5, 2014

SCIENCE, LIFE, DEATH

    Chapter XIX of The Quimby Manuscripts by Horatio W. Dresser

[Continued from last week.—editor.]

THOUGHTS [Continued]

The beast has five senses, and a great many human beings have not half so many.

We are affected according to the fear we associate with our senses.

Death and disease are matter, and when the senses are attached to the body we become subject to the laws of matter.

Here is the theory of my religion: My God is wisdom, and all wisdom is of God; where there is no wisdom there is no God. God is not matter, and matter is only an idea that fills no space in Wisdom, and as Wisdom fills all space, all ideas are in Wisdom. To make creation larger than the Creator is absurd to me. The Christian God is in everything; my God is in nothing, but everything is in Him. Attach all sight, smell, and all the senses to Wisdom, then they fill all space; everything to which we attach wisdom, and all inanimate substances are in this Wisdom.

There is no such thing as reality with God except Himself. He is all Wisdom and nothing else. All other things having form are things of His creation. His life is attached to all that we call life.

God is the embodiment of light or clairvoyance, and to His light all is a mere nothing. When He spoke man into existence His wisdom breathed into the shadow and it received life. So the shadowed life is in God, for in this light it moves and has its being, and it becomes the son of God.

As Jesus became clairvoyant He became the son of God, and a part of God. He said, Although you destroy this temple (or thought) I, that is, this clairvoyant self, can speak into existence another like the one you believe you have destroyed. Jesus attached His senses as a man to this light or Wisdom, and the rest of the world attached theirs to the thought of darkness or the natural man.

Every man is a representative of the natural and spiritual worlds as taught in the religion of Jesus and illustrated in His life and death. The natural world spoken of by Jesus is man’s belief, and the knowledge of the truth is the spiritual world; and as opinions and error die truth and science rise from the dead.

Like other men, Jesus bore the image of opinions, but He also bore the image of God or Science.

When Jesus cured the sick He saved them from the other world into which the priests were forcing them.

Christ is that unseen principle in man of which man is conscious, but which he has never considered as intelligence. It is God in us, and when man comes to recognize it as intelligence transcending belief and learns its principles, then death will be swallowed up in Wisdom.

A river has its bed into which little streams flow to supply it. So man has an intellect which is sustained by various streams from the fountain of Wisdom. The banks take the name of the river as a man’s name is affixed to his bodily form, but both man and river existed before they were named. . . . Man’s wisdom exists and when it is discovered it is named, and the name is of man. The water of the river is like the mind, both are continually changing . . . and the mind seeks the heights of Wisdom that it may draw others to it. Suppose every particle of water to have an identity of intelligence; its continual motion does not destroy its identity; it is water alike in the stream, the lake, the river and the sea; and when it is taken into the earth and replenished it is water still. So man’s intellect has its identity whether in one condition or another, and the body is to the intellect what the banks of the river are to the water: an identity to signify that water can be condensed into a form.

Wisdom outside of matter is not recognized, but when it is reduced so that its effects can be seen it is acknowledged, though not separated from matter. The banks are generally admitted to be the river, and when there is no water in the bed we say it is dead. Now the water is as much alive as ever, and it retains its identity, but man's name is destroyed. In the same way God in man is not recognized except in the body, and when man sees the wisdom depart, to him the man is dead.

Intellect, like water, is always flowing and cutting new channels, and each new channel is like the birth of a child it receives a name but retains that of its father.

Man in his wisdom gives life to his own name, and when his idea is destroyed the life seems to be dead. Man puts wisdom in the water and not in the principle, so when matter is destroyed the principle appears to be dead. But man’s wisdom is not of God. God’s wisdom is not in matter but outside of it and through it, as the identity of water is distinct from a particular valley. It may be said that this is what all men believe, but actions show that our wisdom is placed in the natural man or matter. Man has no idea of wisdom identified with anything but his own belief. But if God or Wisdom is the First Cause everything that is seen is only a representation of Wisdom developed into form. Therefore all identities of man and beast exist with the Father. . . . When a form is seen the world says it is in existence, but it existed before Wisdom brought it to man to name. Thus everything exists with God and man names it. But Wisdom has already given it a name which man does not recognize, and by that name it will always exist and recognize itself.

My body sits and writes, and all that can be seen is myself and it is my opinion. But the Wisdom that knows what I say as a man is not an opinion. . . . There cannot be an identity without intelligence, therefore man’s identity is not in what we see, but in the Wisdom which cannot be seen, and only shows itself through some medium of expression. . . . Look beyond the body for the created being which is prior to intelligence.

We speak of an intelligent, scientific or patriotic man as if all intelligence, science or patriotism died with him. What are all these when he dies? Do they emanate from his material organism, and die with it? In short, are wisdom and progress the developments of matter?

Man lives and acts in an element different from matter, the universal nature of man can be traced to a different principle than that which would have him, a transitory being. What element is that which is not matter yet in which man lives and acts? It is impossible to describe it in one word or in a few words, but it may be illustrated by facts that are known by all.

A child knows its mother, not by looks or voice, but by something not included within these two senses: it is that something that makes her different in her relation to the child from any other woman. Suppose it be called love, or a desire for the child’s happiness identified with her own. According as she directs the child in the pure intelligence of that love or yields her feelings to knowledge derived from a source which does not contain that love, so shall the fruits be. This love contains an intelligence which if followed in spirit and truth might destroy every obstacle in the way of the child’s happiness, and develop it into a self–governing responsible being. Then why is it not so? Because from our religious and social education no woman can carry out the high principle of her affection. She is taught by established morality to put restrictions on the child that would make her miserable in the child’s place.

All feelings and thoughts have an origin and can be referred to their causes as certainly as actions can be proved the result of a certain state of mind. The spiritual man has a knowledge of these causes and knows what every sensation is good for, where it springs from, what its effect would be if not corrected before it condenses into a belief.

[This is the eighth installment of an twelve–part series originally written and published as Chapter XIX. SCIENCE, LIFE, DEATH, of The Quimby Manuscripts by Horatio W. Dresser. THOMAS Y. CROWELL COMPANY, 1921.—editor.]


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Editor’s Corner

Today we are continuing an twelve–part serial review of Chapter 19, SCIENCE, LIFE, DEATH, of the 1921 publication, of The Quimby Manuscripts by Horatio W. Dresser.

In Wisdom, Love, and Light,
Ron Hughes

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