The fact is that the mere awakening to the truth of mentalism is itself a joyous event, while the final realization of it establishes him in a great calm and a decisive insight. It will set him free from leaning on outside supports, on books, however sacred, or men, however respected--if life and development have not already done so.    (#26918)

Another truth which follows from the truth of mentalism is likely to be an unexpected one. To materialist atheists and their kind, it will also be an unpalatable one. Because all our human existence, including even our outward experience, is ultimately mental, there is no other way to a genuine and durable human happiness than that which is for all human beings the ultimate one, that irradiation of the thought-bereft mind, that inner peace which passeth (intellectual) understanding which Saint Paul called entry into the kingdom of heaven.    (#26920)

Chandrakirti, a Mahayana Buddhist guru, said, "We teach the illusion of existence only as an antidote to the obstinate belief of common mankind in the existence of this world." What he means by this is that the world is only relatively existent in relation to the physical senses and the physical brain. The senses report its existence quite correctly and Mentalism agrees with mankind in the factuality of this experience. But it says this is only a relative truth, that the basic or real truth is that both world and self exist in consciousness, that they are nothing else than Consciousness itself.    (#26933)

The two analyses must come together now, simultaneously: the "What Am I?" and the "What is the World?" Then only can they be unified by mentalism, reappearing in, and as, the One Consciousness; the duality of self and non-self vanishes.    (#26953)

The mental images which make up the universe of our experience repeat themselves innumerable times in a single minute. They give an impression of continuity and permanency and stability only because of this, in the same way that a cinema picture does. If we could efface them and yet keep our consciousness undiminished, we would know for the first time their source, the reality behind their appearances. That is, we would know Mind-in-itself. Such effacement is effected by yoga. Here then is the importance of the connection between mentalism and mysticism.    (#27004)

Again and again his thoughts should return to whatever memorable experience brought him an intuitive feeling that he was on the right track, or to whatever sudden lighted understanding of mentalism flashed into his head after study or reflection.    (#27138)

The Short Path calls for a discernment and intelligence which are not needed in ordinary living, which are so subtle that the truth of mentalism must first be applied to the world and allowed to permeate the understanding, for a long time, before it can be applied to the person himself.    (#29162)

These are exercises in applied mentalism.    (#29894)

Successful results from these meditation exercises can be got much more quickly and much more easily if he begins their practice after he has thoroughly convinced himself of mentalism's truth and after having kept this conviction alive by constantly gravitating back to it during reflective moments.    (#29900)

To play the role of an observer of life, his own life, is to assist the process of inwardly detaching himself from it. And the field of observation must include the mental events, the thought-happenings, also. For mentalism shows that they are really one world. In the end everything belonging to experience belongs to mental experience.    (#29961)

The adepts are not creatures of sentimentalism. They do not love their neighbour in a gushy emotional way. How could they, when he expresses only his lower human nature or his beastly animal self? Not only do they not love humanity individually, they do not even love it in the mass.    (#32536)

Those disciples who can see their master only in his physical body and find him only in his monastic ashram see and find only his illusory appearance, not the real master. He can be seen and found only in themselves. The other and outward manifestation is a substitute who exists for those who are unable to understand mentalism or are unwilling to take the trouble to do so.    (#33078)

The spiritual help which he may be in a position to receive, will come just as effectively on the mental plane if he has enough faith in the principles of mentalism to believe that it can come this way.    (#33149)

It would be a mistake to believe that the World-Idea is a kind of solid rigid model from which the universe is copied and made. On the contrary, the theory in atomic physics first formulated by Heisenberg--the theory of Indeterminacy--is nearer the fact. It does not seem that Plato meant the same thing when he described his theory of Ideas as referring to eternally existent Forms, but mentalism does not at all liken them to goods laid up on shelves in warehouses. Here they are simply the infinitude of possibilities, varieties, permutations, and combinations of elements through which the Infinite Mind can express itself in an infinite universe without ever exhausting itself.    (#33303)

The term nonduality remains a sound in the air when heard, a visual image when read. Without the key of mentalism it remains just that. How many Vedanta students and, be it said, teachers interpret it aright? And that is to understand there are no two separate entities--a thing and also the thought of it. The thing is in mind, is a projection of mind as the thought. This is nonduality, for mind is not apart from what comes from and goes back into it. As with things, so with bodies and worlds. All appear along with the ultimately cosmic but immediately individual thought of them.    (#34138)

"Before Abraham was I am!" These words are an expression of the higher mentalism. Note carefully that Jesus did not say "I was." This means that he as the non-personal unindividuated Mind existed before the birth of Abraham. "I am" points to the eternal One where no individual entity ever was, is, or shall be.    (#34200)

The topic with which all such metaphysical thinking should end after it has pondered on mentalism is that out of which the thinking principle itself arises--Mind--and it should be considered under its aspect as the one reality. When this intellectual understanding is brought within one's own experience as fact, when it is made as much one's own as a bodily pain, then it becomes direct insight. Such thinking is the most profitable and resultful in which he can engage, for it brings the student to the very portal of Mind where it stops activity by itself and where the differentiation of ideas disappears. As the mental muscles strain after this concept of the Absolute, the Ineffable and Infinite, they lose their materialist rigidity and become more sensitive to intimations from the Overself. When thinking is able to reach such a profound depth that it attains utter impersonality and calm universality, it is able to approach the fundamental principle of its own being. When hard thinking reaches a culminating point, it then voluntarily destroys itself. Such an attainment of course can take place deep within the innermost recesses of the individual`s consciousness alone.    (#34351)

Mentalism is the study of Mind and its product, thoughts. To separate the two, to disentangle them, is to become aware of Awareness itself. This achievement comes not by any process of intellectual activity but by the very opposite--suspending such activity. And it comes not as another idea but as extremely vivid, powerfully compelling insight.    (#34371)

In grammar, sentences are built up basically from three things: a subject, a verb, and an object, with the subject acting upon the object through the verb. A sentence is not considered complete unless it has these three things, this relationship between the subject and the object. In metaphysics, every experience also requires a subject and an object--a person or a thing who is affected by or produces an action on a second entity. All statements about human experiences must include this subject-object relationship. Thus, in the relationship between a man and his thoughts, the man is the subject and the thoughts are the objects. In Oriental metaphysics, a similar relationship holds good--except that the subject is there called the seer, the object is called the seen, and seeing describes the relationship between the two. All existence in the time-space order as experienced by a human being necessarily has these three elements within it. There is no subject without an object, no seer without a seen plus the relationship or the action between them. They are always linked together. If however we look beyond this existence to the timeless spaceless Reality, it is obvious that there can be no such relationship therein, for it is completely nondual, the Reality which never changes, which has no second thing. We learn from mentalism that this Reality is Mind. If we are ever to find it we know that it cannot be found as if it were a second thing, with us as subject and it as object. In that sense we can never find it, but only substitutes which themselves are in duality. We have indeed to set up a search for the kind of consciousness where there is no object to be experienced and therefore where there is no subject-ego to receive the experience. Such is the unified consciousness which is none other than Mind itself. We can use this criterion not only with reference to our experiences of the world but also with reference to our inner mystical experiences and check from this on what level they really are.    (#34387)

The theoretical basis of this teaching about the physical manifestation of mental sickness lies in mentalism. The practical basis lies in observation and experience.    (#34754)