NewThoughtLibrary.com / DivineLibrary.org

no cognizance, states of mind beyond consciousness, states of matter that are in effect intellectual, intelligence outside tin- range of mind, are all swept away. We get back to our primitive phenomena, and satisfy ourselves with striving to analyze and classify them, and to point out their character and dependencies.

This is the true, and the only true attitude of a truly empirical philosophy. Words can never be more clear than the very phenomena which they designate. Words of mind, therefore, should be constantly and exclusively expounded by phenomena of mind, and, words of matter by the phenomena of matter. Having duly grasped and grouped each set of facts under their own forms, we are prepared to discuss inductively and deductively any relations between them. To systematically set ourselves the task of expressing the facts of mind in terms of matter and motion is to institute an effort, patient and skilful it may be, to subvert the facts of mind. Physical philosophy erred in the beginning by using words of mind to expound physical facts, mental philosophy now errs by substituting physical words and imagery for mental facts, presented in consciousness. This is the logomachy of our day.

Lesson 18 - 12. Is the mind always conscious? - p.73.

12. The second preliminary inquiry referred to Is the mind always consciously active? is closely allied to the one now answered Is the mind ever unconsciously modified? A negative answer to the second inquiry would seem to prepare the way for a positive answer to the first. If no phenomena of mind transpire below the surface, then we should anticipate that the continuous existence of the mind would be productive of continuous activity above the surface, and that some phase of thought, feeling, or volition would be ever transpiring. The second question of course contemplates a modification of mind in the nature of an action, or an induced change of state, and not at all the