THE POWER OF THOUGHT/INTRODUCTION

 

INTRODUCTION

THE value of knowledge is tested by its power to purify and ennoble the life, and all earnest students desire to apply the theoretical knowledge acquired in their study of Theosophy to the evolution of their own character and to the helping of their fellow-men. It is for such students that is written this little book, with the hope that a better understanding of their own intellectual nature may lead to a purposeful cultivation of what is good in it and an eradication of what is evil. The emotion which impels to righteous living is half wasted if the clear light of the intellect does not illuminate the path of conduct; for as the blind man strays from the way unknowing till he falls into the ditch, so does the Ego, blinded by ignorance, turn aside from the road of right living till he falls into the pit of evil action. Truly is Avidya—the privation of knowledge-—the first step out of unity into separateness, and only as it lessens does separateness diminish, until its disappearance restores the Eternal Peace.

 

THE SELF AS KNOWER

In studying the nature of man, we separate the from the vehicles which he uses, the living Self from the garments with which he is clothed. The Self is one, however varying may be the forms of his manifestation, when working through and by means of the different kinds of matter. It is, of course, true that there is but One Self in the fullest sense of the words; that as rays flame forth from the sun, the Selves that are the true Men are but rays of the Supreme Self, and that each Self may whisper; " I am He ". But for our present purpose, taking a single ray, we may assert also in its separation its own inherent unity, even though this be hidden by its forms. Consciousness is a unit, and the divisions we make in it are either made for purposes of study, or are illusions, due to the limitation of our perceptive power by the organs through which it works in the lower worlds. The fact that the manifestations of the Self proceed severally from his three aspects of knowing, willing, and energising —from which arise severally thoughts, desires, and actions-—must not blind us to the other fact that there is no division of substance; the whole Self knows, the whole Self wills, the whole Self acts. Nor are the functions wholly separated; when he knows, he also acts and wills; when he acts, he also knows and wills; when he wills, he also acts and knows. One function is predominant, and sometimes to such an extent as to wholly veil the others; but even in the. intensest concentration of knowing—the most separate of the three'—  there is always present a latent energising and a latent willing, discernible as present by careful analysis.

We have called these three " the three aspects of the Self"; a little further explanation may help towards understanding. When the Self is still, then is manifested the aspect of Knowledge, capable of taking on the likeness of any object presented. When the Self is concentrated, intent on change of state, then appears the aspect of Will. When the Self, in presence of any object, puts forth energy to contact that object, then shows forth the aspect of Action. It will thus be seen that these three are not separate divisions of the Self, not three things joined into one or compounded, but that there is one indivisible whole, manifesting in three ways.

It is not easy to clarify the fundamental conception of the Self further than by his mere naming. The Self is that conscious, feeling, ever-existing One, that in each of us knows himself as existing. No man can ever think of himself as non-existent, or formulate himself to himself in consciousness as "I am not". As Bhagavan Das has put it: " The Self is the indispensable first basis of life. ... In the words of Vachaspati-Mishra, in his Commentary (the Bhamati) on the Shariraka-Bhashya of Sankaracharya: 'No one doubts "Am I?" or " Am I not? " ' " The Self-affirmation " I am " comes before everything else, stands above and beyond all argument. No proof can make it stronger; no disproof can weaken it. Both proof and disproof found themselves on " I am", the unanalysable Feeling of mere Existence, of which nothing can be predicated except increase and diminution. " I am more " is the expression of Pleasure; " I am less " is the expression of Pain.

When we observe this " I am", we find that it expresses itself in three different ways:

 

1 The Science of the Emotions, p. 20.

 

(a) The internal reflection of a Non-Self, KNOWLEDGE, the root of thoughts; (b) the internal concentration, WILL, the root of desires; (c) the going forth to the external, ENERGY, the root of actions; " I know" or "I think", "I will" or "I desire", " I energise " or "I act". These are the three affirmations of the indivisible Self, of the " I am". All manifestations may be classified under one or other of these three heads; the Self manifests in our worlds only in these three ways; as all colours arise from the three primaries, so the numberless manifestations of the Self all arise from Will, Energy, Knowledge.

The Self as Wilier, the Self as Energiser, the Self as Knower—he is the One in Eternity and also the root of individuality in Time and Space. It is the Self in the Thought aspect, the Self as Knower, that we are to study.

 

THE NOT-SELF AS KNOWN

The Self whose " nature is knowledge " finds mirrored within himself a vast number of forms, and learns by experience that he cannot know and act and will in and through them. These forms, he discovers, are not amenable to his control as is the form of which he first becomes conscious, and which he (mistakenly, and yet necessarily) learns to identify with himself. He knows, and they do not think; he wills, and they show no desire; he energises, and there is no responsive movement in them. He cannot say in them, " I know", "I act", "I will"; and at length he recognises them as other selves, in mineral, vegetable, animal, human, and super-human forms, and he generalises all these under one comprehensive term, the Not-Self, that in which he, as a separated Self, is not, in which he does not know, and act, and will. He thus answers for a long time the question:

" What is the Not-Self? " with

" All in which I do not know and will and act."

And although truly he will find, on successive analyses, that his vehicles, one after another—save indeed, the finest film that makes him a Self—are parts of the Not-Self, are objects of knowledge, arc the Known, not the Knower, for all practical purposes his answer is correct. In fact he can never know, as divisible from himself, this finest film that makes him a separated Self, since its presence is necessary to that separation, and to know it as the Not-Self would be to merge in the All.

                           

KNOWING

In order that the Self may be the Knower and the Not-Self the Known, a definite relationship must be established between them. The Not-Self must affect the Self, and the Self must in return affect the Not-Self. There must be an interchange between the two. Knowing is a relation between the Self and the Not-Self, and the nature of that relation must be the next division of our subject, but it is well first to grasp clearly the fact that knowing is a relation. It implies duality, the consciousness of a Self and the recognition of a Not-Self—and the presence of the two set over against each other is necessary for knowledge.

The Knower, the Known, the Knowing-—these are the three in one which must be understood if thought-power is to be turned to its proper purpose, the helping of the world. According to Western terminology, the Mind is the Subject which knows; the Object is that which is known; the Relationship between them is knowing. We must understand the nature of the Knower, the nature of the Known, and the nature of the relation established between them, and how that relationship arises. These things understood, we shall indeed have made a step towards that Self-knowledge which is wisdom. Then, indeed, shall we be able to aid the world around us, becoming its helpers and saviours; for this is the true end of wisdom, that, set on fire by love, it may lift the world out of misery into the knowledge wherein all pain ceases for evermore. Such is the object of our study, for truly is it said in the books of that nation which possesses the earliest, and still the deepest and subtlest, psychology, that the object of philosophy is to put an end to pain. For that the Knower thinks; for that knowledge is continually sought. To put an end to pain is the final reason for philosophy, and that is not true wisdom which docs not conduce to the finding of PEACE.