Definitions M

MALICE: is the obsession by a spirit of ill-will and evil intent to injure, to cause suffering; it is an enemy to goodwill and right action.

MANNERS: Good manners are inherent in the character of the doer; they are developed, not grafted. Superficial polish will not conceal the inherent quality of good or bad manners, whatever may be the doer's position in life.

MATTER: is substance manifested as unintelligent units as nature, and, which progress to be intelligent units as Triune Selves.

MEANING: is the intention in a thought expressed.

MEDIUM, A: is a general term meaning channel, means, or conveyance. It is here used to describe a person whose radiant or astral body exudes and radiates an atmosphere which attracts any of the many nature sprites, elementals, or wandering ones in the after-death states and which seek the living. The medium thus acts as a means of communication between such a one and the doer in human bodies.

MEMORY: is the reproduction of an impression by that on which the impression is taken. There are two kinds of memory: sense-memory, and doer-memory. Of sense-memory there are four classes: sight memory, hearing memory, taste memory, and smell memory. Each set of organs of the four senses is arranged for
taking impressions of the element of which it is the representative, and transmitting the impressions to that on which the impressions are recorded, and by which they are reproduced; in the human, it is the breath-form. The reproduction of an impression is a memory.

MEMORY, DOER-: is the reproduction of the states of its feeling-and-desire in its present body, or in any of the former bodies it has lived in on this earth. The doer does not see or hear or taste or smell. But the sights, sounds, tastes, and smells which are impressed on the breath-form react on feeling-and-desire of the doer and produce pain or pleasure, joy or sorrow, hope or fear, gaiety or gloom. These feelings are doermemoriesof states of exhilaration or depression which it has experienced. There are four classes of doermemory: the psycho-physical, which are reactions of feeling-and-desire to physical events of the present life; psychic memories, which are the reactions of feeling-and-desire to places and things, for or against, which are due to similar conditions experienced in former lives; psycho-mental memories, which concern questions of right or wrong or are the solving of mental problems or the settling of sudden or unexpected situations of life; and psycho-noetic memory, which concerns the knowledge of identity, when time disappears in a moment and the doer is conscious of its isolation in timeless identity irrespective of all the lives and deaths it has passed through.

MEMORY, SENSE-: involves (a) the organs of the eye, as a camera with which the picture is to be taken; (b) the sense of sight with which the clear seeing and focussing is to be done; (c) the negative or plate on which the picture is to be impressed and from which the picture is to be reproduced; and (d) the one who does the focussing and takes the picture. The set of sight organs is the mechanical apparatus used in seeing. Sight is the elemental nature unit used to transmit the impressions or picture focussed on the form of the breath-form. The doer is the seer who perceives the picture focussed on its breath-form. The reproduction or memory of that picture is automatic and mechanically reproduced by association with the object to be remembered. Any
other mental process interferes with or prevents an easy reproduction or memory. As with the sense of sight and its organs for seeing, so it is with hearing and taste and smell, and their reproductions as memories. Seeing is the optical or photographic memory; hearing, the auditory or phonographic memory; tasting, the
gustatory memory; and smelling, the olfactory memory.

MENTAL ATTITUDE AND MENTAL SET: One's mental attitude is one's outlook on life; it is as an atmosphere with the general intention to be or to do or to have something. His mental set is the particular way and means in being or doing or having whatever that something is, which is determined and brought about by thinking.

MENTAL OPERATIONS: are the manner or way or working of any one of the three minds used by the doer-in-the-body.

METEMPSYCHOSIS: is the period after the doer has left the Hall of Judgment and the breath-form, and is in and passes through the process of purgation, where it separates those of its desires which cause suffering, from its better desires which make it happy. Metempsychosis ends when this is done.

MIND: is the functioning of intelligent-matter. There are seven minds, that is, seven kinds of thinking by the Triune Self, with the Light of the intelligence,-yet they are one. All seven kinds are to act according to one principle, which is, to hold the Light steadily on the subject of the thinking. They are: the mind of I-ness and the mind of selfness of the knower; the mind of rightness and the mind of reason of the thinker; the mind of feeling and the mind of desire of the doer; and the body-mind which is also used by the doer for nature, and for nature only. The term "mind" is here used as that function or process or thing with which or by which thinking is done. It is a general term here for the seven minds, and each of the seven is of the reason side of the thinker of the Triune Self. Thinking is the steady holding of the Conscious Light on the subject of the thinking. The mind for I-ness and the mind for selfness are used by the two sides of the knower of the Triune Self. The mind for rightness and the mind of reason are used by the thinker of the Triune Self. The feelingmind
and the desire-mind and body-mind are to be used by the doer: the first two to distinguish feeling and desire from the body and nature and to have them in balanced union; the body-mind is to be used through the four senses, for the body and its relation to nature.

MIND, THE BODY-: The real purpose of the body-mind is for the use of feeling-and-desire, to care for and to control the body, and through the body to guide and control the four worlds by means of the four senses and their organs in the body. The body-mind can think only through the senses and in terms restricted to the senses and sensuous matter. Instead of being controlled, the body-mind controls feeling-and-desire so that they are unable to distinguish themselves from the body, and the body-mind so dominates their thinking that they are compelled to think in terms of the senses instead of in terms suited to feeling-and-desire.

MIND, THE FEELING-: is that with which feeling thinks, according to its four functions. These are perceptiveness, conceptiveness, formativeness, and projectiveness. But instead of using these for the emancipation of itself from bondage to nature, they are controlled through the body-mind by nature through
the four senses: sight, hearing, taste, and smell.

MIND, THE DESIRE-: which desire should use to discipline and control feeling and itself; to distinguish itself as desire from the body in which it is; and, to bring about the union of itself with feeling; it has, instead, allowed itself to be subordinate to and to be controlled by the body-mind in service to the senses and to objects of nature.

MORALS: are determined to the degree that one's feelings and desires are guided by the soundless voice of conscience in the heart concerning what not to do, and by the sound judgment of reason, as to what to do. Then, notwithstanding allurements of the senses, one's conduct will be straightforward and right, with respect to oneself and with consideration for others. One's morals will be the background of one's mental attitude.

MYSTICISM: is the belief in or the effort for communion with God, by meditation or by experiencing the nearness, the presence of or the communing with God. Mystics are of every nation and religion, and some have no special religion. Their methods or practices vary from silence in quiet to violent physical exercises and exclamations and from individual seclusion to mass demonstration. Mystics are usually honest in their intentions and beliefs and are earnest in their devotions. They may rise in sudden ecstasy to beatific heights, and sink into the depths of depression; their experiences may be brief or prolonged. But these are only experiences of feelings and desires. They are not the results of clear thinking; they do not have knowledge. What they consider to be knowledge of God or nearness to God is invariably connected with the objects of sight, hearing, taste or smell, which are of the senses-not of the Self, or of Intelligence.

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