Reflection will show you that the only reason that you are unable to think of or picture a Causeless Cause, is because everything that you have experienced in this relative world of the senses has had a cause—­something from which it sprung.  You have seen Cause and Effect in full operation all about you, and quite naturally your Intellect has taken it for granted that there can be nothing uncaused—­nothing without a preceding cause.  And the Intellect is perfectly right, so far as Things are concerned, for all Things are relative and are therefore caused.  But back of the caused things must lie that which is the Great Causer of Things, and which, not being a Thing itself, cannot have been caused—­cannot be the effect of a cause.  Your minds reel when you try to form a mental image of That which has had no cause, because you have had no experience in the sense world of such a thing, and there fail to form the image.  It is out of your experience, and you cannot form the mental picture.  But yet your mind is compelled to believe that there must have been an Original One, that can have had no cause.  This is a hard task for the Intellect, but in time it comes to see just where the trouble lies, and ceases to interpose objections to the voice of the higher regions of the self.

And, the Intellect experiences a similar difficulty when it tries to think of an Eternal—­a That which is above and outside of Time.  We see Time in operation everywhere, and take it for granted that Time is a reality—­an actual thing.  But this is a mistake of the senses.  There is no such thing as Time, in reality.  Time exists solely in our minds.  It is merely a form of perception by which we express our consciousness of the Change in Things.

We cannot think of Time except in connection with a succession of changes of things in our consciousness—­either things of the outer world, or the passing of thought-things through our mind.  A day is merely the consciousness of the passing of the sun—­an hour or minute merely the subdivision of the day, or else the consciousness of the movement of the hands of the clock—­merely the consciousness of the movement of Things—­the symbols of changes in Things.  In a world without changes in Things, there would be no such thing as Time.  Time is but a mental invention.  Such is the report of the Intellect.

And, besides the conclusions of pure abstract reasoning about Time, we may see many instances of the relativity of Time in our everyday experiences.  We all know that when we are interested Time seems to pass rapidly, and when we are bored it drags along in a shameful manner.  We know that when we are happy, Time develops the speed of a meteor, while when we are unhappy it crawls like a tortoise.  When we are interested or happy our attention is largely diverted from the changes occurring in things—­because we do not notice the Things so closely.  And while we are miserable or bored, we notice the details in