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