conscience of mankind.? Shedd, Dogmatic Theology, 1:195-220 ? ?The earth and sky make the same sensible impressions on the organs of a brute that they do upon those of a man; but the brute never discerns the ?invisible things? of God, his ?eternal power and godhood?? ( <450120>Romans 1:20).
Our subconscious activity, so far as it is normal, is under the guidance of the immanent Reason. Sensation, before it results in thought, has in it logical elements which are furnished by mind ? not ours, but that of the Infinite One. Christ, the Revealer of God, reveals God in every man?s mental life, and the Holy Spirit may be the principle of self-consciousness in man as in God. Harris, God the Creator, tells us that ?man finds the Reason that is eternal and universal revealing itself in the exercise of his own reason.? Savage, Life after Death, 268 ? ?How do you know that your subliminal consciousness does not tap Omniscience, and get at the facts of the universe?? Savage negatives this suggestion, however, and wrongly favors the spirit-theory. For his own experience, see pages 295- 329 of his book.
C.M. Barrows, in Proceedings of Soc. for Psychical Research, vol. 12, part 30, pages 34-36 ? ?There is a subliminal agent. What if this is simply one intelligent Actor, filling the universe with his presence, as the ether fills space; the common Inspirer of all mankind, a skilled Musician, presiding over many pipes and keys, and playing through each what music he will? The subliminal self is a universal fountain of energy, and each man is an outlet of the stream. Each man?s personal self is contained in it, and thus each man is made one with every other man. In that deep Force, the last fact behind which analysis cannot go, all psychical and bodily effects find their common origin.? The statement needs to be qualified by the assertion of man?s ethical nature and distinct personality; see section of this work on Ethical Monism, in chapter III. But there is truth here like that which Coleridge sought to express in his Lolian Harp: ?And what if all of animated Nature Be but organic harps diversely framed, That tremble into thought, as o?er them sweeps, Plastic and vast, one intellectual breeze, At once the soul of each, and God of all?? See F. W. H. Myers, human Personality.
Dorner, System of Theology, 1:75 ? ?The consciousness of God is the true fastness of our self-consciousness...Since it is only in the God- conscious man that the innermost personality comes to light, in like manner, by means of the interweaving of that consciousness of God and of the world, the world is viewed in God (?sub specie eternitatis?), and the certainty of the world first obtains its absolute security for the spirit.?
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