17 Conscience

Conscience is not a part of the mental atmosphere, but when it does speak it speaks in the heart.

  • Conscience represents the sum of knowledge as to what should not be done, acquired by the doer on any moral subject.
  • It is a direct accusation. It is an injunction; it always forbids, never commands.
  • It does not instruct; it does not argue.
  • It speaks of questions of right or wrong action from a moral point of view only.
  • Light of the Intelligence shows the way to the human and if he is about to go wrong by that Light, conscience forbids.
  • Conscience stops either when it is dulled and overcome by desires or when the thought about which it warns is balanced or is dissipated.
  • The "No" of conscience is the sum of the doer's knowledge as to what he should not do and is sufficient to guide one aright in any situation.
  • There is a constant communication between the knower and rightness.
  • The voice of conscience is not an audible voice; it is a voice to the doer, feeling-and-desire.
  • It has a meaning of which the human is conscious.

Conscience makes the human responsible irrespective of the laws of the land.

  • Many of the things which the laws allow are forbidden by conscience.
  • Disobedience to the injunction makes the doer liable.
  • Conscience, though it does not reside in the mental atmosphere but only appears there at the conception of a thought or when the individual is about to arrive at a conclusion, plays a part in the making of mental destiny.

When conscience approves the thinking, it neither speaks nor is there any apprehension in the thinking or the feeling that accompanies it.

  • By its presence and by not interfering with the thinking, conscience aids in producing mental advantages, like endowments, abilities and achievements.
  • When conscience speaks, it forbids and warns against thinking in connection with the thing which it forbade, and this may cause confusion and disturbance, which are mental disadvantages.

Conscience puts its mark on a thought which it disapproves.

  • This mark is the balancing factor and remains on and with the thought as long as the thought lasts.
  • That thought is destiny; it contains the four kinds.
  • The physical impression will become physical destiny.
  • The reaction on the doer is psychic destiny.
  • The results produced on its minds by the doer is mental destiny.
  • The freeing of the Light by desire is noetic destiny.

In the mental atmosphere of human beings circulate not only their own thoughts, but also thoughts of others.

  • Thoughts are as gregarious as are the human beings, their parents; they herd together.
  • Solitary thoughts are the exception.
  • Visiting thoughts are attracted to an atmosphere because in that atmosphere are thoughts that have a similar aim as the visiting thoughts.
  • The visiting thoughts can come in because the thoughts inside having a similar aim, usually make an opening for them.
  • Thoughts are hindered from getting into an atmosphere when the attitudes of mind in it are unfriendly and opposed to that kind of thought, or when the person closes his atmosphere unconsciously by thinking secrecy around his own thought.
  • The thought of one person goes into the atmosphere of another, instead of the other's thought going into the atmosphere of the first, because the ingoing thought is the more active or seeks the other for reinforcement.
  • The visiting thought may take something from the other thought or it may impart something to it or there may be an exchange.
  • The atmosphere from which comes the visiting as well as that of the visited thought is modified by the effect produced by the thoughts on each other.
  • The thought of a human when it visits the atmospheres of others comes back vitiated or improved, but the deterioration or improvement depends on the aim of the visiting thought.
  • If the thought has an immoral aim it will seek like thoughts and will be further demoralized, and if it aims at something noble, the nobility will be furthered and accentuated.

A human stands behind his thoughts, as nature does behind the units as elementals, and furnishes them with energy and Light.

  • Though a man is not conscious of his thoughts, what they are and what they do, he is conscious of his thinking and that is what nourishes the thoughts of others which come to him.
  • His thinking aims at the same aims as do these visiting thoughts.
  • That is what makes him responsible for the deteriorization or improvement with which they go back.
  • These mental results are later seen as physical results in the actions in which various people engage together and in the events which befall them together as group destiny.
  • Those who find themselves associated in physical things are persons whose thoughts have visited or crossed each other.
  • So people meet to bargain and trade, to go on a fishing excursion, to form a club, to gamble or to commit a burglary.
  • So artists, writers, physicians, party politicians, and religious workers come together in little groups and larger associations.
  • So men come together in doing business, adventuring, warring, persecuting.
  • Like as birds do, thoughts of a kind flock together.

Human beings are partly responsible for and share in the exteriorizations of other's thoughts.

  • Their thoughts are mixed with the thoughts and interests of others.
  • Attachments, dislikes and interests entangle every one.
  • In this way doers share parts of each other's destiny.
  • They are fellows in good and bad times, fellows in marriage, in families, in social, religious and political communities.
  • The fellowship is evident when war, disease and famine devastate a country or when success in art and science elevate it.

In the mental atmosphere are the forms of outward nature, of animals, of trees, of plants and of elemental beings; not the things that inhabit the forms, but the forms only are there.

  • These forms are expressions of types of thinking;
  • the types are provided by Triune Selves who determine them according to the nature of the human beings who think on lines requiring such types for expression.
  • These forms go into nature at any time when there is a demand for them to be filled out by desires and feelings.
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