Full Chapter Mental Destiny

01 The Mental Atmosphere Of The Human

All destiny begins with thinking.

  • When the thought is developed to exteriorization, that is the physical result;
    • from that comes a psychic result,
    • from that a mental result and from that a noetic result, for the human.
  • All this is done by his thinking around the thought.
  • A thought as a whole is his mental destiny, and his other three kinds of destiny and their results come out of it by thinking.
  • These four kinds of destiny are the destiny of the human, not of the Triune Self.

The thinker and the knower have no destiny, because they do not create thoughts when they think.

The mental destiny of a human is his predisposition to think as he does.

  • It is the state of the mental atmosphere of the human, (Fig. V-B).
  • It is his mental character, his mental endowments, which are used by his feelings and desires.

The active part of the mental atmosphere is represented in the human by three of the minds of the thinker of the Triune Self which are put at the service of the doer.

  • There is the body-mind, with which feeling-and-desire should think to care for and to control the physical body and nature.
  • Then there is the feeling-mind, which feeling should use to find and distinguish itself from the body, and also to give forms to the matter of nature, by thinking.
  • And there is the desire-mind, which desire should use to control its feelings and desires, to distinguish itself as desire from the body in which it is, and to have union with feeling.

But feeling-and-desire, the doer in the human, usually think with the body-mind and in the service of nature.

  • In the run of human beings the doer works chiefly with its body-mind for its feelings and desires, as a laborer, a trader, a lawyer, a manager, an accountant, an inventor, a builder.
  • The use of the three minds lowers or elevates feeling-and-desire.
  • Feeling-and-desire are concerned with physical things; they are busy with material things;they live in them,are bound up with them and do not leave them.
  • They are the servants of the body.
  • The thinking which the three minds do is that which is and makes mental destiny.

Thinking is of two kinds: real thinking, which is the steady holding of the Conscious Light within on the subject of the thinking, and the ordinary human
thinking, which is either passive or active to the subject of thought.

  • Passive thinking is of objects of the senses, merely listless and casual, and without effort to hold the Light.
  • Active thinking is the effort to hold the Light.
  • Passive thinking begets active thinking.
  • In consequence, thoughts are conceived and issued.
  • They are beings and have in them something which, once they have been exteriorized, requires their successive projections until they are balanced.

Thinking, and the thoughts which follow it, depend on the condition of the mental atmosphere, which is the mental destiny of the person.

  • The atmosphere has a moral aspect and is dominated by a ruling thought.
  • It has mental attitudes and mental sets, a certain amount of knowledge which is based on experiences through the four senses, and warnings of conscience.
  • In its most general aspect the atmosphere is either honest or dishonest and has accordingly a tendency to truthfulness or to lying.
  • The atmosphere shows what the human is responsible for.
  • The good and evil thinking that men have done remains with them in their mental atmospheres until removed by thinking.
  • Certain mental attitudes towards responsibility will raise the thinking from servitude and interference to a mental excellence which in later lives appears as an endowment.

Responsibility is connected with duty, the present duty, the doing of which leads to the balancing of a thought.

One of the objects of life is to think without creating thoughts, that is, without being attached to the object for which the thought is created, and can be attained only when desire is self-controlled and directed by thinking. Until then thoughts are created, and are destiny.

02 An Intellligence The Triune Self

It is important to understand the distinction between an Intelligence and a Triune Self, (Fig. V-C).

  • The Intelligence lends its Conscious Light to its Triune Self.
  • Without the Conscious Light, the Triune Self has no means of thinking.
  • Though the Triune Self is conscious of itself as the doer, the thinker, and the knower, it cannot relate, coordinate, work or use these parts without the Light.
  • The Light of the Intelligence is merely loaned to the Triune Self and never becomes a part of it.
  • The Light is that which relates and, so to speak, links the Intelligence which is in the spheres, with the Triune Self which is in the worlds.
  • The Light is potential in the Triune Self; it will become actual when the Triune Self becomes an Intelligence.

Ordinarily, when the senses receive impressions from nature, feeling-and-desire of the doer-in-the-body merely respond to the impressions without thinking.

  • But when feeling-and-desire as the doer thinks, the feelings and desires will be guided and raised and refined according to the thinking done.
  • Then thinking with the body-mind will be done for the advancement of nature; thinking with the feeling-mind, for the development of beauty in character and form; thinking with the desire-mind for the discipline and exercise of power.
  • The term "mind" will be used as that with which thinking is done.
  • The doer as feeling-and-desire uses the body-mind and may use the feeling-mind and the desire-mind.
  • The thinker as rightness-and-reason uses the mind of rightness and the mind of reason; and the knower as I-ness-and-selfness uses the mind of I-ness and the mind of selfness.

It is to be remembered that by mental destiny is meant the mental destiny of the portion of the doer that has entered into the human, not destiny of the thinker or knower;

  • by mental operations is meant that they are mental performances of that portion of the doer which is in the body;
  • by mental set, by attitude of mind, and by actions of the mind is meant that they are of the doer in so far as it is in the human being;
  • by a thought is meant the result of the action of mind and desire;
  • by Selfknowledge is meant knowledge of the Triune Self. Knowledge of the Intelligence is so far beyond ordinary humanity that it is useless to speculate about it.

03 The Light Of The Intelligence

The loose use of the term intelligence is due to the fact that people do not know about a real Intelligence.

  • Therefore, no words are ready to designate the Intelligence as beyond the Triune Self, or its spheres, or the various degrees of the Light of the Intelligence, when it is, metaphorically speaking, direct, diffused, reflected or focussed, or to name the parts and the functions of the thinker and the knower of the Triune Self.

All these spheres, degrees, parts and functions are distinct, and they are as different from each other as is the sun from its reflections in a mirror, and from the mirrored reflection imposed upon a picture on a wall, which reflection lights up the picture.

  • They are as different each from the other as an oyster from its shell, the electric current from the wire, and as both from the voice heard over the telephone;
  • as different as printed words are from the brain through which they were thought.
  • In these examples there is some connection, but to speak of the doer as the Intelligence would be like identifying the picture made visible with the sun, and the voice heard over the telephone with the source of electricity.
  • When the Light which an Intelligence loans to its Triune Self has been sent into nature by the doers in human beings, it is the intelligence that is everywhere manifesting in the order and the laws of nature.

An Intelligence is not in a body.

  • It is in one or any of the three spheres, which surround the three atmospheres of the Triune Self.
  • Some information as to the nature of the Intelligence, its faculties and the manner of some of their functionings, and on the other hand the receptive and responsive reactions of the doer, is necessary in order to understand what thinking means, what it is and how it is done.

The doer is always within the spheres of the Intelligence, in life and after the death of the body.

  • A human body is in its own physical atmosphere and stands within the three atmospheres of the Triune Self and in the three spheres of the Intelligence.
  • In such a body and its atmospheres the three atmospheres of the Triune Self and the four spheres of nature intermingle, (Fig. V-B,C).

An Intelligence is a consciously immortal ultimate unit, that is, it has developed to be the highest kind of unit that it is possible for a unit to become, and it has power and jurisdiction in the spheres and worlds.

  • Such a One has passed through all stages of nature and of a Triune Self and is an Intelligence under the Supreme Intelligence.
  • There are many stages in the development of Intelligences, but all Intelligences are conscious of their identity, immortality and indestructibility;
  • they are conscious of all other Intelligences, of all things in nature, and of the Triune Selves in their charge
  • An Intelligence started as a primordial unit in the sphere of fire and progressed through all stages of nature until it became an aia and then a Triune Self.
  • Then it progressed until it became an Intelligence, that is, became conscious as an Intelligence and knew itself to be an Intelligence.
  • It will continue its progress as an Intelligence until it knows the entire manifested Universe with its four spheres in their entirety.
  • The Intelligences are connected with the earth of the doers by furnishing the Light to their Triune Selves and by directing the activities of that Light when it has gone into nature, and by serving under the Supreme Intelligence to carry out the purpose of the Universe.
  • Every ultimate unit that is conscious in the degree called an Intelligence has certain qualities which distinguish it as an Intelligence.

An Intelligence is one unit having seven faculties, which are inseparable, make up the sevenfoldness of it as an Intelligence as a whole and are conscious immortal witnesses to its unity as an Intelligence.

  • Its seven faculties act in four spheres; the light and I-am faculties in the sphere of fire, the time and motive faculties in the sphere of air, the image and dark faculties in the sphere of water and the focus faculty in the sphere of earth, (Fig. V-C).
  • Each faculty has a special function and power and is represented in each other faculty, any of which it may reinforce or modify.
  • The light faculty sheds Light into the worlds through its Triune Self. The time faculty regulates and measures the changes of units or bodies in their relations to each other.
  • The image faculty gives form to matter.
  • The focus faculty centers other faculties upon the subject to which it is directed.
  • The dark faculty resists or gives strength to the other faculties.
  • The motive faculty gives purpose and direction to thought.
  • The I-am faculty is the real Self of the Intelligence.
  • These statements about the seven faculties of an Intelligence are mere suggestions by which the faculties may be thought of.
  • The faculties are not things of the senses or even of the Triune Selves.
  • Only one of them, the focus faculty, comes into contact with the body.
  • Even this faculty reaches the body only through the doer.
  • The six other faculties can act on the Triune Self but only through the focus faculty;
  • and through the same faculty only does an Intelligence receive reactions from its Triune Self until feeling-and-desire of the doer are in union.
  • The focus faculty transmits the Light of the Intelligence to the noetic atmosphere of the Triune Self.

The term "faculty" as here used is therefore not to be understood in the ordinary meaning of "faculty of mind."

  • The faculties here referred to are far removed from the mental powers, properties or operations of the human, original or acquired, which are generally spoken of as "faculties of the mind."
  • The phrase is here adopted because it is in common usage, and because it is suited to characterize the constitution of an Intelligence.

As the worlds in the earth sphere are to the Triune Selves, so the great spheres of earth, water, air and fire are to the Intelligences.

  • An Intelligence is One in the fire sphere, as a Triune Self is a One in the light world of the earth sphere.
  • The Triune Self is to the Intelligence somewhat as the doer is to its knower.
  • Somewhat as an aia when it became a Triune Self, was at once taken to the light plane of the light world and had there made actual by the direct Light of the Intelligence its potential knowledge as a Triune Self, so the Triune Self, when it is raised and becomes an Intelligence, is at once in the sphere of fire.
  • There in the Light of the Supreme Intelligence of the Universe, what was potential in the Triune Self becomes actual knowledge as an Intelligence.

It is its own immense Light and knows itself as the identity of that Light, in the presence of the Supreme Intelligence.

  • It is conscious of certain truths: let them be called Substance, Conscious Sameness, or IAm- Thou-And-Thou-Art-I-ness, Motion, Pure Intelligence, and Consciousness.
  • These words are merely markers to complete a system, only the sensuous part of which in the sphere of earth relates to human interests, but the whole of which is required to show the difference between the Triune Self and the Intelligence.

In this state the Intelligence is as though it had always been an Intelligence.

  • Time does not exist for it; it knows what its purpose is; all things and their possibilities are present and are as one.
  • This is the state of knowledge as an Intelligence. It is in the Eternal of the spheres of the Great Universe.
  • The Intelligence begins to think, and this thinking takes all but the Light and the I-am faculties out of the eternality of the fire sphere into the spheres of air and water.
  • This is the downward path and leads to the boundary where the sphere of water and the sphere of earth meet.
  • Just as the Triune Self has three beings or material aspects potentially in the worlds, so the Intelligence is as three eternal beings in the spheres of water, air and fire.
  • These are not three distinct Intelligences, but three distinct stages or orders of the same Intelligence.
  • As the parts of the Triune Self are the doer, the thinker, and the knower, so the dark faculty, the motive faculty and the I-am faculty of the Intelligence are three related orders of one Intelligence, the Desirer, the Thinker and the Knower.
  • These terms are used relatively to knowledge as an Intelligence, which is quite different from knowledge as a Triune Self. Knowledge as a Triune Self is knowledge of the four worlds;
  • knowledge as an Intelligence is knowledge of the four spheres.

The majority of human beings now on the outer crust of the earth are sense-bound and the Intelligences connected with them are of the order of the Desirers.

  • These Intelligences, even of the order of the Desirers, are superior Ones, far beyond the present comprehension of ordinary men.
  • Men do not know of them, but they are the real givers of the Conscious Light to human beings on earth.

The relative distance between a human and an Intelligence is greater than the distance between the human and the being he conceives as the omniscient, omnipresent and omnipotent God.

04 The Three Orders Of Intelligences

These three orders of Intelligences and the complete Triune Selves are those who order and direct the operations in universal nature.

  • Their thinking contacts the form world and the physical world through their Triune Selves and is sufficient to compel elementals to carry out the law under their directions.
  • Both the machinery of nature and the operators of it are elementals, units or masses of units of the elements.
  • The Intelligences direct certain of the nature gods, the upper elementals, which control the lower elementals.
  • The Intelligences, with the assistance of their Triune Selves, carry out the purpose of the physical world by thus controlling the elementals, called the forces of nature and the material universe.
  • This range of visible and invisible activity includes the powers ascribed to God in many religions.
  • In these three orders the difference between the Intelligences is correspondingly as great as the difference in development of human beings.
  • A Knower is in the sphere of fire, a Thinker works in the sphere of air and a Desirer works in the spheres of water and of earth.
  • Besides superintending collectively the plan of operating physical nature, each of these Intelligences has its related Triune Self in charge, which it had raised from the state of aia.
  • The Intelligences have the double aspect of being the Light in the Triune Self, and of being the directors with their Triune Selves, of the forces of outer nature to produce physical results as exteriorizations of thoughts.

The Light of the Intelligence, in the Triune Self, is conscious as Light.

  • In the noetic atmosphere the Light is clear, self-luminous and self-conscious;
  • in the mental atmosphere it is also clear;
  • but in that portion of the mental atmosphere which is in the psychic atmosphere of the human, it is diffused, obscured, dimmed.
  • Desires for objects interact there with this diffused Light.
  • There are no limitations to the Light.
  • It can go through everything in nature and can make known to the searcher everything for which he searches.
  • The power of the Light is available to the human to the degree that he can hold the Light steady on the subject of his thinking.

05 Real Thinking

There are two kinds of thinking, real thinking and human thinking, and human thinking is either passive or active.

  • Human thinking is concerned with physical things almost exclusively.
  • In human thinking the subjects of thought are usually objects of the senses, and the thinking is of sexual, elemental, emotional and intellectual subjects, all directly connected with or indirectly originating from physical things.
  • Human beings do not want to think about things as they are; they are attached to the results of their thinking.
  • The thinking done by human beings differs as to amount, quality and aim and so divides them into four classes.

Real thinking is the steady holding of the Conscious Light of the Intelligence on the subject of the thinking.

  • It is intentional, is self-moved and not moved by nature.
  • It is done only with clear Light of the Intelligence, which reason by its mind focusses on the subject.
  • The thinking must be steady, else it cannot form a channel by or through which the Light is conducted.
  • The thinking of the knower is the conductor along which the Light comes from the noetic atmosphere.

Real thinking stills the perturbations and pains in the body, stops breathing and makes known the subject to which it is directed.

  • It shows the reality and the illusions connected with the subject of thinking.
  • It is used to administer justice or to give knowledge.
  • Such thinking does not result in a thought, unless the thinker wishes to create one.
  • Then he conceives the thought and carries it from its conception to its completion.
  • Some few men have had thoughts which were the results of real thinking.
  • The pre-existent ideas of Plato, the thought of The Way to eternal life in St. Paul's teaching, and the thought of Union in the pre-Brahminical portion of the Bhagavad-Gita are real thoughts.
  • Those who conceived and gave birth to these thoughts did real thinking at the time those thoughts were created.
  • At times real thoughts might have been created, but instead thoughts have been born into the world undeveloped, malformed monstrosities.
  • Among them are the modern thoughts of the Superman and Monopoly.

Real thoughts have an existence independent of those who created them.

  • Real thoughts make no destiny for their creators, because the creators of real thoughts are not selfishly interested in the results which will flow from them;
  • They show a true way; no one is bound by them; they lead the thinker from bondage to freedom.

Human thinking is quite different from real thinking, because it is not done with the clear but with diffused Light;

  • because usually only the body-mind is active; because its mental operations do not work together, being perturbed by the influence of various and often opposite desires; and especially because a human is attached to the object of his thinking and the result of his thought.

06 Active Thinking Passive Thinking

Human thinking is either passive or active.

  • Thinking of one of these two kinds goes on continuously, even during automatic work, such as house work or labor in office, field or factory.
  • Passive thinking is the play of desires around or with the bodymind, in the diffused Light of the Intelligence.
  • This is the kind of purposeless play that goes on almost uninterruptedly in the mental atmosphere of the human, (Fig. VB).
  • There is in the mental atmosphere of the human a constant feeble current in which desires play in the Light of the Intelligence.
  • The current passes with the breath through the physical body and back into the mental atmosphere.
  • In this current are impressions of objects, brought in by the four senses and feelings and memories, anything at all that one is conscious of.
  • When anything in this current attracts the attention of the body-mind, because of feelings and desires, a passive, listless, haphazard sort of thinking starts and goes on.
  • When diffused Light of the Intelligence is turned towards (not focussed upon) any set of things in this current, the current becomes a stream of passive thinking, that is, the passive thinking becomes stronger.

Passive thinking is aided by memories, the memories of sense impressions which are transmitted from the breath-form and engage the desires in the play.

  • Everything coming from nature tends to aid in this way.
  • Stray thoughts of one's own or of others are drawn into the current of passive thinking and strengthen it.
  • All involuntary impressions serve passive thinking.
  • Anything, however, that compels attention interferes with passive thinking, such as a sudden noise or contact or remembering something that must be done.
  • Active thinking checks and even stops it, according to the degree of attention that is given to the subject engaging the attention.

The feeling-and-desire of the doer in the human are affected by passive thinking.

  • When feeling is impressed it starts desire, which carries the impression into the mental atmosphere.
  • There they engage in a play around, about or with the body-mind.
  • The body-mind is affected by the impressions but does not take any active part in the play as long as the thinking remains passive.
  • The reason why the doer in the human is thus affected is that its feeling-and-desire are under the domination of nature and not under the rule of rightness-and-reason.
  • So feeling-and-desire are moved, stirred, thrilled.

Passive thinking goes on continuously through the entire life, except when active thinking takes its place, suppresses or stops it.

  • It goes on during dreams in sleep. There it is kept up by memories and is one of the causes of dreams.
  • It goes on also at intervals after death.
  • Passive thinking turns into active thinking when one of the subjects in the stream has sufficiently attracted the attention of feeling-and-desire, around which the play went on, and desire compels its mind to show how to be, to get or to act with the subject in order to satisfy the feeling or desire.
  • Active thinking is an effort to focus and hold steadily the Light of the Intelligence diffused in the mental atmosphere on the subject of the thinking.
  • Passive thinking is not the only method by which active thinking is developed, but is the substratum of most active thinking.
  • Active thinking is done by one or more of the three minds used by the doer.

07 Three Minds Of The Doer

The thinker is that part of the Triune Self which really thinks. It is in its mental atmosphere, (Fig. V-B).

  • Only a part of it contacts the doer in the human through the heart and lungs and works also through the brain.
  • There are nerves in the brain and spinal cord which belong to the thinker, but which are practically unused.
  • The nerves in use there are those of the doer.
  • When physical things are felt, feeling is located distinctly as being in the skin or affected organs.
  • When psychic things are felt, the feeling is located in the heart, the pit of the stomach and sometimes in the sexual organs.
  • But there is no feeling or recognition or even location by the human when he reacts mentally.
  • Some of the nerves for the thinker of the Triune Self are not used at all.
  • Some of them are used by the doer when it attempts to use the feeling-mind or the desire-mind.
  • If the nerves for the thinker were called into use, there would be an airiness in the body and a lightness in the bones, and people could converse by thinking, without words.

At present the human, except in physical sciences, depends on feeling what is correct and what is wrong, rather than on rightness and reason.

  • If the body-mind now used by the feeling of the doer had free action the human would be able to feel the right or wrong in calculations, measurements and comparisons at once, as he now feels a pain or pleasure.
  • The mind used by a human is as impotent and out of touch with the nerves as is a hand that is asleep or numbed with cold.
  • Rightness, the passive side of the thinker, should be located in the heart, and reason, the active side, in the lungs, instead of merely contacting them.
  • The knower stands behind the thinker and the doer. So the thinker is in communication with and acts according to the knowledge of the knower, which issues no orders but knows what the thinker and the doer do.

But the thinker is not in the same manner in communication with the doer.

  • It knows everything the doer in the human does or inclines or intends to do, but the doer knows practically nothing of the thinker.
  • The thinker has no direct relation to nature, except through the body-mind which it lets the doer use for the purpose of controlling the body and nature, though actually the senses now use it to control the doer.
  • The thinker is related to the Intelligence, for, in a manner of speaking, it walks in the Light of its Intelligence.
  • The thinker guides the cyclic movements of the thoughts in the mental atmosphere. It brings about an exteriorization of thoughts, in conformity with the thinking of the doer in the human.
  • Therefore the destiny of a human is directly dispensed to it by a part of its very Self, by the thinker under the Light of the Intelligence.
  • The thinker lets the doer have the use of three minds, the body-mind, the feelingmind, and the desire-mind, to the end that the doer in the human may use these minds to distinguish between itself and nature, and that the doer may of its own free will come into harmony with and be guided by rightness-and-reason, the thinker.

The doers in the run of human beings ordinarily use only one of the three minds, and that one is the body-mind, in answering to the needs and wants of the body and to follow the attractions of nature.

  • How little these minds have been used by the doer in the human for the purposes of itself and of the Triune Self can be seen by the lack of words having relation to noetic, mental or psychic things.
  • Another and a telling fact is that mental activities are described as if they were physical or extensions of physical or psychic things.

In nearly all instances the use of words is suggested by feelings and desires, and mental actions are merely translations of acts and states to the life plane of the physical world.

  • Some such words are conscious, understanding, perceiving, conceiving, speculating, analyzing, comparing, comprehension, attention, intuition, intelligence, enlightened, and hunger for knowledge.
  • Transcendental activities are treated as extensions of physical and psychic things.
  • If the physical base were taken away the words would have no meaning as related to mental action, because as descriptions of mental activities they are inapplicable.
  • No mental action has anything to do or can be compared with conscious, understanding, conceiving, speculating, judging and similar words.
  • The mental actions by themselves are described by these words in an infantile way. For what is here called rightness-and-reason, and for mental operations as the activities of the mind, there are no words.

08 About Lack Of Terms The Seven Minds Of The Triune Self

Because of this lack of terms, there are no words to designate the seven "minds" of the thinker with their many functions, or the knower and its powers and attributes, or the nature and actions of the psychic, the mental and noetic atmospheres, or the nature of the Light of the Intelligence, or the degrees in which matter is conscious.

  • It is because there are no words with a definite meaning, that phrases like psychic atmosphere, mental operations, noetic world, knowledge of the Triune Self,knowledge of the Intelligence, faculties of the Intelligence, nature-side and intelligent side have to be used.
  • If the doer in the human could use one of the three minds at its disposal to work independently of physical things there would be a vocabulary of thousands of words, where now there are fewer than a dozen.
  • There would be in the language a particular word for each of the seven minds, and for each of their many functions and results in the Triune Self, in the atmospheres, in the body, on the breath-form and on each of the senses.
  • There would be a special word for each stage of each function of the doer in each of the after-death states;
  • and a word for each of the particular effects produced by the Light of the Intelligence in each of the atmospheres of the Triune Self, and in nature through the thinking of the doer.
  • Also there would be words to describe in some way each of the faculties of the Intelligence in relation to the sphere of earth;
  • and a word to designate each stage in which matter is conscious from the time it is a fire unit in the light world of the earth sphere until it is conscious as a Triune Self in the noetic world and until it reaches the degree of an Intelligence.
  • In the physical world feeling has needed, and the doer has caused the body-mind to provide for it, words to distinguish the various visible states in the development of the body from birth to old age, the forms and appearance of bodies and distinctions as to trade, work and rank.
  • So one gets a different impression when he hears of a Kaffir baby, an American colonel or a French cook.

In contrast to the wealth of descriptive terms available to indicate any person, place, power or condition in the physical world, there is nothing to identify the life world or any being or condition in it.

  • It is the same as to the light world.
  • It is as if there were no word to show any difference among a fat general, a crying schoolgirl, a parrot, a pine tree and alcohol, and yet the origins of all the beings and things that have been and are in the visible world, are in the life world, and these origins are as different from each other as are their manifestations on earth.
  • This condition of the language and the absence of words show the incapacity and weakness of the thinking which the human does.

Rightness-and-reason have to each other a relation similar to that which feeling has to desire.

  • The mutual action of feeling-and-desire is unrestrained and is done without effort when nature calls for a response, but one is always dominated by the other. The interaction of rightness-and-reason is harmonious and continuous.
  • Rightness does not always sanction the thinking of feeling-and-desire, and often does interfere with and restrict it.
  • A person does not distinguish where one set of functions in him ends and the other begins.
  • The interplay between the two sides of the thinker is immediate and harmonious, whereas feeling-and-desire often oppose each other.

Rightness is the passive side of the thinker.

  • As related to the doer in a human rightness is in the diffused Light of the mental atmosphere;
  • it has a spark of the pure Light in it, is the custodian of that spark, and because of it knows when the thinking on a subject is correct, and when it departs from what the spark shows to be right.
  • This spark affecting the diffused Light in the mental atmosphere causes something like a flame, like the flame of a candle, in the heart of every human.
  • Ordinarily, the flame, the representative of rightness, is not calm.
  • It flickers because desire rushes into the heart and agitates the flame so as to disturb thinking.
  • This is especially so with anything that has a moral aspect.
  • The flame is calm at the instant between inbreathing and outbreathing and between outbreathing and inbreathing and when breathing is suspended by real thinking.
  • If the subject of thought has no moral aspect, as when it relates to measuring or reckoning and is not connected with emotions, the flame in the heart will be steady, till thinking begins.
  • If the operations of measuring or of calculating are correct, the flame does not flicker, but if they are incorrect or other operations interfere with them, the flame in the heart flickers.
  • Sometimes a person is conscious of a doubt or uncertainty, as soon as he adds a column of figures.
  • Then the doubt is caused by the flickering. But persons are not conscious of the flame or that the flame flickers.
  • The active thinking which has resulted from passive thinking is in practically every case concerned with objects of the senses.
  • Thinking is the reaction which nature obtains from the doer.

Reason is the active side of the thinker.

  • In reason are centered the seven minds.
  • The term mind as used by everybody is the body-mind;
  • it is the lowest of the seven minds and is that which is used by the doer-in-the-body to think with about the objects of nature through the four senses of the body. It is the only mind that is spoken of or known.

Each of the other six minds is for the use of one of the six aspects of the Triune Self.

  • The feeling-mind is that with which feeling should think, to know what feeling is in itself as apart from the body, and its relation to desire and nature, and its relation to the thinker and knower as the Triune Self.
  • The desire-mind is that with which desire should think, to know what it is apart from nature and in its relation to feeling and to its Triune Self.
  • These three minds may be used by the doer; the remaining four cannot be used by the doer.

They are the mind of rightness, the mind of reason, the mind for I-ness and the mind for selfness.

  • The three which may be used by the doer are weak, inefficient and lack exercise and discipline.
  • The minds of feeling-and-desire are not usually exercised for feeling and for desire and are therefore not independently active.
  • They serve as auxiliaries to the body-mind.
  • The doer in the human does not control them.
  • The subject of the thinking determines which of the three minds is being used.

Human active thinking is an interaction between rightness and the mind or minds with which the doer makes the effort to hold the Light of the Intelligence steadily on a subject.

  • While the doer tries to hold the Light steady, rightness shows whether and how far it is correct or incorrect.
  • The interaction goes on while the thinking lasts.
  • The body-mind is devoid of feelings and desires.
  • Its thinking may be of a mathematical nature, like calculations; or of a literary nature as to words, style, clarity; or of an intellectual nature, like searches, distinctions and speculations.
  • The thinking of the minds of feeling and of desire may be of a moral kind, concerning moral right and wrong according to the voice of conscience.
  • Or the thinking may be tinged by emotions, like pity, shame, anger or greed. The thinking of all three may be about travel, work, a business deal, a person, an invention or a religion.

In all these instances rightness shows to the feeling or to the desire what is correct or incorrect.

  • A moral question is dealt with in the same manner as a mathematical calculation.
  • There is no argument any more than there is with a compass. Processes of intending, comparing, analyzing, distinguishing, speculating, imagining and determining, are aspects of thinking, checked up by reasoning, while efforts are made to focus and hold the Light of the Intelligence.
  • These processes are with the run of human beings done usually by one, and sometimes by two or three of the minds, which are judged by reasoning as to correctness.

The manner in which the body-mind acts is like getting matter in which is diffused Light, fashioning that matter into building material of points, lines, angles, curves and surfaces, building up a structure for the subject and tearing it down, trying at the same time to exclude obscuring matter from interfering with the building and keeping the structure in the Light.

  • They do all this until they are near what they are after.
  • The brightness or dimness of the Light available depends upon the length of time attention is given, and upon the degree of attention, that is, its steadiness.
  • Thinking gets the building material from matter of the mental atmosphere, and at times also from various planes of the physical, the form and the life worlds.
  • The structure built may thus be made of intelligent-matter and of nature-matter and therefore can be exteriorized as an act, an object or an event.

Human thinking is faulty and inefficient for many reasons.

  • It is hard to get the Light of the Intelligence, that is, to get it out from the matter among which it is diffused in the mental atmosphere.
  • It is harder to hold the Light, for the mind lets go quickly and is not steady.
  • It is still harder to hold the Light steadily on a subject, because the mind tries to hold the subject in the Light instead of holding the Light on the subject.
  • Other reasons are that the mental activities do not cooperate, that they are severally directed to different subjects and so interfere with each other instead of agreeing and working in harmony;
    • that there is not enough understanding concerning what is being done or how to do it properly; and that only some activities are developed.

Without a physical body the doer in a human cannot do any active thinking.

  • Though after death there is a kind of thinking, it is only an automatic, mechanical reproduction, entirely caused by the thoughts which were created and entertained during life, and which revolve in the mental atmosphere.
  • A human is a laboratory in which nature does the chemical part and thinking carries on the alchemical work.
  • The places where thinking goes on are in the mental atmosphere about the heart, the lungs and the brain.
  • The subject of the thinking comes through one of the openings in the body, along nerves or other passages, into the kidneys, then into the adrenals and then into the heart, where rightness is.

When the desire is strong enough the subject of the thinking is in the lungs.

  • There, in the mental atmosphere, thinking is carried on.
  • Then the subject is carried by the breathing, along the blood and the nerves, into the brain, first into the cerebellum, then into the cerebrum, and possibly into one or all of the lobes and then into the frontal sinuses.
  • In the mental atmosphere in these parts of the brain thinking tries to focus diffused Light of the Intelligence into an area, large or small, as on a screen in a cinema show.
  • The thinking builds the structures or makes the pictures on this area in the brain.
  • The illuminated space is large or small according to the range of the thinker's subject of thought.
  • The energy which he uses in directing the light is drawn from the adrenals into the heart and into the voluntary nervous system.

Thinking does not turn into a thought, but it prepares for the conception of a thought and goes on after the conception.

  • A thought, as soon as conceived, has in it Light of the Intelligence, desire and the physical matter which was carried to the doer in the impression made from nature.
  • A thought is conceived in the heart and on the life plane of the light world, as soon as the choice is made to be or to do or to have the subject of the thought
  • The knower is not affected.
  • The witnessing by the thinker stamps the thought, identifying it with the one who is responsible for it.
  • If the entertainment is not a suggestion from one of the senses but a thought already issued, there is not again a conception, but the entertainment in the heart will be nourished and reinforced by the thinking. The thoughts conceived or entertained in the heart are, after gestation or elaboration, issued or reissued from the brain.
  • Thinking follows as the return action of the doer in a human when the senses report an object.
  • The reactions of the doer are efforts made by the mind to focus the diffused Light on the object of the senses, to interact with rightness and to communicate with feeling on these objects.

To illustrate a set of mental activities and the part they play in the actions and interactions of the four senses and of the three parts of the Triune Self, the mental processes incident to making a loan may be considered.

  • The owner of a piece of property approaches a money lender with the request for a mortgage. The lender looks at the property.
  • His sense of sight informs him of the nature and state of the building on it, the class of tenants, the character of the neighborhood and the transportation facilities.
  • His sense of smell reports the nearness to a pickle factory and a brewery.
  • His sense of hearing reports the noise of children and of heavy traffic.
  • The reports of these senses are made on his breath-form which communicates them to his feeling. His feeling starts desire.
  • Desire carries the reports, mixed with feeling, to rightness.
  • Rightness shows the fitness or unfitness of the loan and feeling-and-desire start thinking as the reports of the senses continue.
  • His body-mind gathers modified and diffused Light in the mental atmosphere and by that Light sorts, arranges, works over and examines the reports now tinged with feelings and desires and impressed by rightness and then begins to paint and build and tear down over and over, as the reports continue and after they have ceased. I-ness witnesses without interest and by so noticing gives identity to the transaction.

Rightness-and-reason merely observe with impartiality.

  • There will be an agreement or a disagreement between his feelings and desires and the judgment as the result of his thinking.
  • If the judgment is against the loan and his feelings and desires are also against it, the loan will be refused.
  • If the judgment is against the loan and his feelings and desires favor it, the decision of the lender will depend on whether feeling-and-desire will be guided by the judgment or will overrule it.

Likes, prejudices and emotions may strengthen feeling-and-desire.

  • In a mere business, like lending money, where no personal element as of relation or friendship enters, a man will decide according to the judgment of his thinking made upon the reports of the senses.
  • These transmissions by the parts of the Triune Self are instantaneous.
  • Before the decision, the lender may try to remember other investments of a like nature which he has made or of which he has heard.
  • Remembering, which is an automatic process and requires no thinking, is done by the human by calling upon the breath-form to produce the memories of sight, hearing, taste, smell and touch, that bear upon the subject.
  • The lender in this way remembers facts which are relevant to the loan.

The ordinary path of the impressions from and the reactions to the reports of the senses is like the lines of an hourglass or of a figure eight.

  • Nature by means of the senses conveys impressions to feeling, feeling conveys them to desire, desire carries them to rightness and thence to the body-mind. *This communicates to feeling its reaction and that of rightness. Feeling, with the continued reports from the senses and with the reactions from the ody-mind, gives its new impulse to desire and desire carries this to rightness and from there to the body-mind, which goes back to feeling.

So the process is kept up until a decision is reached.

09 A Human Thought Is A Being And Has A System

Human thoughts when issued are beings, not merely things.

  • They are points having a potential system which gives them certain inherent qualities and power.
  • They are centers of force and take on matter of the four worlds.
  • They have no form that can be seen clairvoyantly
  • The system is bestowed upon the thought by the Light of the Intelligence and by desire from the doer.
  • The Light is representative of the seven faculties of the Intelligence, and desire stands for the three parts of the Triune Self.
  • The system receives from the doer through the breath-form a potential form;
  • then nature furnishes to the germ of physical matter that is in the thought, the material to make it actual on the physical plane.
  • This potential form is the object to which the thought is directed, a house, a fight, a pair of shoes, an essay, a legislative bill, or a prayer to God for success or relief.

Thoughts have great potential power and the ability to last for ages, because thoughts are born in the light world under the Light of an Intelligence.

  • Because of the power in thoughts the whole material world with all its acts, objects and events exists and is maintained and changed.

A thought is a fourfold being and has in it four potential systems.

  • Only that in the thought becomes actual which has to do with the purpose for which the thought was issued.

A human thought is not an independent being;

  • it is dependent upon the one that issued it, or on a foster parent, that is, another human who entertained and nourished it.
  • A thought has to be supplied with Light and with power to keep it going, and it has the right to come for such Light, power and sustenance to the parent or to the one who becomes responsible for it.

A thought can be revoked, dissipated or changed before it becomes exteriorized, but once it has been exteriorized it continues until it is balanced.

10 Exteriorizations Of A Thought

Every thought has in it an aim, a design or plan to carry out the aim, the exteriorization or exteriorizations of the aim, and a balancing factor which will compel exteriorizations until through one of them there is an agreement by the Self as a whole with the results following the exteriorization, (Fig. IV-A).

  • The aim is given by desire.
  • During the course of the thought the aim guides it towards the purpose for which the thought was created.
  • The design is the way in which the thought will become physical.**

The exteriorization is the physical appearance of the thought as or through an act, an object or an event.

  • Upon its birth through the brain, the thought is on the light plane of the light world and clothed in light matter.
  • Thence it passes to the light plane of the life world, clothes itself with life matter and it sounds in that world.
  • Thought is there a center of force; it is inaudible speech and sound.
  • It is a word, and tells what it is.
  • It proclaims its honesty or its deceitfulness.

The design becomes actual when the thought reaches the light plane of the form world and clothes itself with form matter.

  • On the light plane of the physical world the thought comes into contact with light matter of the physical world.
  • There the first step in exteriorization is taken, but exteriorization does not become actual until after three more steps.
  • On the life plane of the physical world the sounding thought tells more distinctly what it is, its aim becomes more definite and it then descends to the formplane of the physical world, where it takes on full form and remains until there is an opening made onto the physical plane by the conjunction of time and condition at some place.
  • Then the thought is clothed in the brain with radiant matter, in the heart and lungs with airy matter, in the kidneys and adrenals with fluid matter and in the digestive system with solid matter, and results as an act, an object or event. All can take place in a flash and is effected by the breath.
  • So the design is exteriorized, though not necessarily the whole thought.
  • The balancing factor was heretofore potential.
  • With the exteriorization of the design it becomes actual in the light world.
  • This balancing factor is a seal, which conscience made upon the thought at the conception.
  • Figuratively speaking, conscience is the stamp; its seal on the thought is its counterpart.
  • By the exteriorization of the thought the doer is affected pleasantly or unpleasantly, and it also feels satisfied or dissatisfied with it as being morally right or wrong, and the thought will be balanced or will produce other exteriorizations.

The tendency of the Universe is to bring the seal on the thought back to the stamp which is conscience, but opposing feelings and desires and thinking stand between conscience and the seal on the thought and keep them apart.

  • Rightness, being the Light in the heart, is no obstacle.
  • The obstacles are worn away by experience and learning.
  • Not until the obstacles are worn away, can the seal or counterpart be brought together with the stamp.
  • When in their places are feelings and desires in accord with rightness and reason, the seal matches the stamp by the agreement of all with each other.
  • Then the thought is balanced and conscience is satisfied.

The path of a thought after it issues on the light plane of the light world is towards the physical plane of the physical world, because the object of the thought is there and because the physical germ in the thought pulls it to the object.

  • After a thought issues it becomes a center of force, without form, and in a formless world.
  • There is in such a center a pressure which moves it onward in a cyclic path.
  • As the thought comes into grosser matter, the abstract cycling becomes more actual.
  • The cycles can run in any of the lines which can be conceived of as curves recurring with some regularity.

Usually the act, object or event into which the thought is exteriorized produces a feeling of joy or sorrow in the one who issued the thought.

  • Sometimes a mental result follows.
  • That is the last of the results of the thought, to the perceptions of the human.
  • It may or may not be that he feels the finger of conscience pointing.
  • The first exteriorization was through the design, the second and further exteriorizations are compelled by the balancing factor which causes the cycles to continue.
  • The second exteriorization produces a feeling and desire which sometimes has a mental result.
  • Until the interior results match the seal of the balancing factor, the thought is kept going on in cycles.

If the one who issued it dies, the thought goes with the doer and influences the building of the new body.

  • In that new life and in subsequent lives of the doer, the thought continues to cycle and to bring about another exteriorization or exteriorizations, until the thought is balanced.

11 Human Thinking Goes Along Beaten Paths

There are limitations to human thinking.

  • Some limitations are insuperable, others are restrictions which may be overcome by desire, exercise and discipline in thinking.
  • The first of these limitations is that thinking is carried on under certain types of thought which have their origin in twelve universal points, types or numbers.
  • Human thinking is done under a number, the number eight, under the type of two and under subtypes of two.
  • People think of me and not me, of the visible and the invisible, of the in and the out and of spirit and matter.
  • They do not think in any other way.

Further, all this thinking is done under the male type and the female type.

  • A man does not think as a woman does and a woman does not think as a man thinks.
  • If the doer could think without the body it would not think under the male type or the female type, but because the doer is in a physical body and thinks through its organs, it must think according to the male or the female type of the body.

The type under which the thinking is done makes the visible world appear as twos, pairs, and opposites.

  • The plants are male and female because of human thoughts; male animals are made by a man's desire and female animals by a woman's feeling;
  • the sexless and hermaphrodite sometimes come from unusual humans, but they usually come over from prior ages and are parts of thoughts which still exist;
  • they result from thoughts and acts which have not been balanced.
  • If people did not think under the subtype of me and not me there would be no ownership, no belief in creation and in a Creator.
  • If they did not divide the world into the visible and the invisible there would be no darkness, that is, they could see as well in the dark as in the light.
  • If they could think of more than in and out they could see throughout things.
  • If they did not think of spirit and matter or force and matter as different they would actually see them as the two aspects of the one.

Another limitation of human thinking is that it is held down to sexual, elemental, emotional and intellectual subjects.

  • If ever a human attempts to think on an abstract subject like time, space, the light, his Self, he is held down or drawn back by subjects of these kinds and he falls into thinking on them.
  • The amount of experience, learning and knowledge available to him is thereby limited.

Another limitation is that every man is limited by the particular class into which his past thinking and consequent development has put him.

  • There are four such classes;
  • the first cannot think without considering their bodies first and last;
  • the second cannot think without the idea of gaining, getting, selling, buying.
  • The third cannot think without planning, comparing, and without respect for their reputation or name;
  • the fourth class are few; they think to acquire Self-knowledge.
  • Though a man clearly belongs to one of the first two classes, in which are the run of human beings, the amount, quality and aim of his thinking may transcend the limitations of his class.

Thinking is limited by dishonesty in thinking, that is, by thinking against what one believes to be right

  • Dishonest thinking shuts out Light, by refusing to see the thing one knows he should see and by looking for the thing he knows he should not see.
  • Rightness shows what not to think, and the body-mind he uses in trying to build up the thing he should not do, is warned by rightness.
  • Thoughts which one has already created, memories of the past, and the four senses bringing in sights and sounds, are constantly interfering and creating cross-currents of thinking.

The attachment of human beings to the objects of their thinking and to the results of their actions restricts the action of the thinking which is necessary to build to free the Light and to hold it steady.

  • The sensuous activities of the doer and the impurities of the body befoul the psychic and obscure the mental atmosphere.
  • They cause the Light to be diffused or obscured, as a cloud of smoke thickens the air and obstructs the sunlight.
  • They prevent the clear Light of the Intelligence from reaching into the mental atmosphere of the human.
  • When there is a rift and the Light does reach in, the human is aroused, astonished, inspired and instantaneously enlightened.
  • A human is not able to remain open to the clear Light.
  • The very feeling which this Light awakens and the thinking of the bodymind close the rift, and the doer continues its thinking in its diffused Light.

Human beings prefer to think on accustomed paths, that is, they think only on familiar lines in religion, in science or in philosophy.

  • Thereby they think into the different planes of the physical world which are connected with the corresponding worlds.
  • The lines of thinking are suggested by the senses.
  • Education, habit and the senses limit their thinking to familiar paths.
  • It is almost impossible for the average man to think away from these paths; the effort would be too great to continue.
  • He does not think away from his four senses and they compel his thinking into certain parts of nature.
  • That is one reason why man has made such progress in natural sciences along certain lines.
  • Even there he is prevented from making greater progress by the limitations of his thinking.

The doer-in-the-body does not know of its limitations or of that which is beyond them.

  • It has wrapped itself up in and attached itself to the things of the four senses.
  • As a human it has separated itself from direct communication with its real thinker and knower.
  • It does not distinguish itself from its four senses.
  • It uses the Light it has towards the consideration of the physical plane of the physical world as the reality of life.

Therefore the human has no conception of his limitations.

  • He can conceive of matter, of dimensions of matter, and of time, which is matter, because he feels and is experiencing change, which is time.
  • He does not conceive of space, because he has no experience with space; he is in matter.
  • He sees only one dimension of matter, surface matter, on-ness or length, breadth and thickness as the measure of space;
  • but that is a misunderstanding, space having no dimensions.
  • The fundamental conceptions of the nature of the earth, of the heavens, of the stars, of the sun and its planets, of the nature of the doer itself, of God, and of the Intelligence, are limited, sensuous and usually erroneous.

Human beings will not be ready to grow out of their limitations until they understand the difference between the feeling-and-desire of the doer-in-the-body and its Triune Self, and between the doer and nature as shown by the four senses and until they use the Light of the Intelligence to search for realities through, but not in, the physical world. Then it will be apparent what were the limits of thinking and why they existed.

12 Character Of The Mental Atmosphere Of The Human

The doer's mental destiny is of the character of the mental atmosphere, comprising intellectual endowments and their relation to the physical body.

  • All the thoughts one has created which have not been balanced are in his mental atmosphere and circulate there.
  • If this atmosphere be thought of in terms of distance and dimension, most of the thoughts may be said to cycle in zones as far away as those of the stars.
  • The present life is not affected by such distant thoughts.
  • Those which affect the present life circulate in nearer zones and in that part of the mental which is in the active psychic atmosphere of the human.
  • The present character of the mental atmosphere depends more upon moral than upon intellectual endowments.

Human thinking can go on only within the human's mental atmosphere, and that atmosphere will not function except in accordance with the character of his psychic atmosphere.

  • The character of these two atmospheres is definitely established at any given time and so is determined the nature of the thinking that can then go on in the human.
  • In different human beings it opposes, forbids, favors or permits certain kinds of thinking.
  • The character of the mental atmosphere has been made by thinking.
  • The kind of thinking it opposes or favors is conditioned by the result of prior thinking.

Things cannot be desired and cannot enter the psychic atmosphere unless the character of that atmosphere will permit.

  • Even if the thing becomes an object of desire in the psychic atmosphere the desire cannot enter the mental atmosphere unless the character of that will permit it.
  • Thinking generates thoughts and issues them, and elaborates them before and after they have become thoughts and are issued.
  • Thinking works out and changes the design in them and thinking makes the form for the design and exteriorizes the form through an act, an object or an event.

Men are not conscious of what their thinking produces.

  • After a thought has been exteriorized and psychic results of pain or pleasure, joy or sorrow follow, thinking upon them changes the mental atmosphere.
  • After the conception or entertainment of a thought and even after it is issued and so long as it has not reached the form plane, the thought may be revoked or dissipated by thinking.
  • This will be done because conscience is heeded, because of self-interest or because of fear.
  • It is dissipated when thinking directs the Light of the Intelligence into the thought, dissolves it and separates the Light and the desire from the object to which it is attached, which together made up the thought.
  • Desire and the diffused Light then return to the psychic atmosphere and to the mental atmosphere from which they came.

In each case the atmospheres are affected by the thinking.

  • If the dissolution was because the doer recognized and respected conscience, the atmospheres are improved and a tendency to reject similar thoughts is strengthened.
  • Where the dissolution is brought about because of fear or expectation of an advantage, the atmospheres are vitiated and ready to entertain a similar thought in the future.

13 Moral Aspect Of Thinking

The moral aspect of the thinking is much more important than the intellectual gifts.

  • Morals here mean the right relation of the doer, feeling-and-desire, to the thinker, rightness-and-reason.
  • Mental destiny, therefore, depends primarily on feelingand-desire; their thinking is done to satisfy them.
  • Morals are so much more important in making the mental atmosphere than are the intellectual endowments, because the intellectual endowments are made to serve them and depend upon them.

Mental endowments are of value in making a mental atmosphere, but the moral background of the mental atmosphere is more important, as mental attitude.

  • This is so because although most of the thinking done during the day relates to work or trade or a profession and does not seem to have much to do with morals, yet what is done in trade or a profession is based on the moral condition of the mental atmosphere made by feeling-and-desire.

The morality of the mental atmosphere is a predisposition to think or to refuse to think along certain lines.

  • Thinking limits or expands the moral tendencies, and embellishes or enlarges them and makes new channels for fuller expression, as urged by desire.

14 The Ruling Thought

Present in the mental atmosphere of every human is a ruling thought, a thought which dominates that part of the mental atmosphere which has to do with the present life.

  • This thought came into existence at the end of the previous life.

The cycles of all thoughts of a life run together at the time of death and from these thoughts the ruling thought of the next life is formed.

  • It is this thought which is the destiny already decided as inclinations, and it manifests at various periods throughout the life.
  • It colors much of the thinking in the present life and gives tone to the atmosphere.
  • It causes eddies, whirls and currents in or modifies and calms the mental atmosphere of a human.
  • It helps to determine the mental attitude or general outlook on life and so helps to determine the manner in which one views other people and the world.

Mental destiny for the present life is not a remote aspect of the mental atmosphere, it is not the outcome of thoughts that are in a remote zone.

  • Mental destiny relates to that part of the atmosphere in which the thinker contacts the heart and lungs, and that part is usually that in which the ruling thought moves.
  • It influences his thinking, it brings up subjects of thought, it leads him to a junction of time, condition and place where a part of a thought can be exteriorized as an act, an object or an event.

A man's mental attitudes and mental sets are the ways in which the doer thinks on any subject and the way thinking deals with it

  • One's mental attitude is his outlook on life.
  • A mental attitude is the background for a mental set.
  • His mental set is what a man has set himself to do.
  • The mental set of a money maker is to turn specific things into dollars; in a similar way a painter or an inventor obeys his mental set in pursuing his work.
  • A mental attitude is often determined by love, bigotry and similar sentiments.

15 Mental Attitude And Mental Set

One's mental attitude and mental set toward any subject are a part of his mental destiny.

  • They are brought about by his past thinking and by his past thoughts relating to his experiences and understanding.
  • They nurse his moods and predispositions which are similar to the attitudes.
  • They encourage thinking on subjects similar to themselves.
  • They harbor and nourish thoughts of a nature similar to their own.
  • They react on the mental atmosphere and largely make his disposition sour or sweet, grasping or generous, morbid or cheerful.
  • They are a challenge to the people he meets.

By one's mental attitude he affects his mental destiny directly; he precipitates or postpones events.*

  • His attitude summons thoughts of like nature and hastens their development towards exteriorization.
  • His own thoughts as well as the thoughts of others with whom he comes in contact are so affected.
  • Thus he may hasten the exteriorization of a thought and bring about an injury or a profit to himself at a time when it would not otherwise have occurred.
  • In this way one's mental attitude precipitates his own destiny, some of it long overdue, some not yet due.
  • The precipitations are of two kinds, those which one recognizes as duties and those which befall one as events, expected or unexpected, pleasant or unpleasant.

A person has a certain leeway to bring out or hold off his own destiny.

  • He does either by his mental attitude.
  • An attitude of willingness to perform one's duty will allow destiny to come in its natural order, without postponement or hastening.
  • An attitude of unwillingness to do or suffer may delay destiny, though at length the disturbance caused thereby will result in such pressure by elemental entities that events will break through the resistance and rush in.
  • An attitude of fear may precipitate destiny; it may anticipate and project what would otherwise not have happened then.
  • One's mental attitude is not only an important part of his present mental destiny, but it is potent in making future mental destiny because it prepares for the conception or entertainment of thoughts.
  • It is the condition in which they are conceived or gestated.

16 Sense Knowledge And Self Knowlege

In the mental atmosphere is sense-knowledge, that is, the knowledge acquired by the body-mind from the mass of records brought in by the four senses.

  • It is the systematized knowledge that constitutes the sciences, from physics and chemistry to theology and law.
  • It is the materialistic knowledge of the one who possesses it and is tied up with the records of what is on the breath-form.
  • What is impressed on the breath-form is of the present life only and is effaced after death when that form is broken up.

Sense memories on the breath-form are potent factors in mental destiny.

  • They cause passive thinking which fills out so large a part of the life;
  • they suggest many of the subjects of thinking which become thoughts and they are at once the foundation and the limits of the knowledge of the human.
  • All the knowledge of all the sciences is sense-knowledge.
  • From facts observed men arrive at conclusions, the reach of which is limited by the range of the senses and by the records on the breath-form.
  • All this knowledge is in the mental atmosphere.
  • Science and speculations about religion, about God and about the universe, are due to one's mental condition which is his destiny.

This sense-knowledge the doer uses, is affected by it, is subject to it and is held down by it, but it is not and never can be a part of the doer.

  • All that is saved for the doer's knowledge are those results in the doer which are independent of the four senses.
  • Therefore nearly all the results of an earth life are done away with.
  • Only a small portion, namely, the abilities of the body-mind, is carried over in the mental atmosphere.
  • One who is merely well "educated" or merely proficient in a science or a trade may lose this advantage.
  • The mental qualification for proficiency in intellectual achievements may be quite different in different lives, as different as the positions which the human beings of the doer hold in successive lives as to prominence or obscurity, comfort or trouble, wealth or poverty.

Nevertheless such sense-knowledge is an important factor in mental destiny.

  • Efforts to think upon such knowledge may train the body-mind by exercising and disciplining it or by experimenting with and observing matter, and may be the cause of conceiving and entertaining many thoughts.
  • The things which are retained as mental destiny are the kind of thinking at the end of the life, the effect the thinking on these subjects has produced in the mental atmosphere, and attitudes of mind which have been there created.
  • This may be good or bad, depending on the moral tendencies developed which utilize the mental endowments.

Knowledge of the Triune Self is not available to the body-mind

  • The human cannot use the knowledge of the Triune Self, which is in reserve.
  • Yet there are times when that knowledge becomes available, as when an action or an inaction has a moral aspect.
  • Knowledge of the Triune Self then comes spontaneously through rightness and is known as conscience.

17 Conscience

Conscience is not a part of the mental atmosphere, but when it does speak it speaks in the heart.

  • Conscience represents the sum of knowledge as to what should not be done, acquired by the doer on any moral subject.
  • It is a direct accusation. It is an injunction; it always forbids, never commands.
  • It does not instruct; it does not argue.
  • It speaks of questions of right or wrong action from a moral point of view only.
  • Light of the Intelligence shows the way to the human and if he is about to go wrong by that Light, conscience forbids.
  • Conscience stops either when it is dulled and overcome by desires or when the thought about which it warns is balanced or is dissipated.
  • The "No" of conscience is the sum of the doer's knowledge as to what he should not do and is sufficient to guide one aright in any situation.
  • There is a constant communication between the knower and rightness.
  • The voice of conscience is not an audible voice; it is a voice to the doer, feeling-and-desire.
  • It has a meaning of which the human is conscious.

Conscience makes the human responsible irrespective of the laws of the land.

  • Many of the things which the laws allow are forbidden by conscience.
  • Disobedience to the injunction makes the doer liable.
  • Conscience, though it does not reside in the mental atmosphere but only appears there at the conception of a thought or when the individual is about to arrive at a conclusion, plays a part in the making of mental destiny.

When conscience approves the thinking, it neither speaks nor is there any apprehension in the thinking or the feeling that accompanies it.

  • By its presence and by not interfering with the thinking, conscience aids in producing mental advantages, like endowments, abilities and achievements.
  • When conscience speaks, it forbids and warns against thinking in connection with the thing which it forbade, and this may cause confusion and disturbance, which are mental disadvantages.

Conscience puts its mark on a thought which it disapproves.

  • This mark is the balancing factor and remains on and with the thought as long as the thought lasts.
  • That thought is destiny; it contains the four kinds.
  • The physical impression will become physical destiny.
  • The reaction on the doer is psychic destiny.
  • The results produced on its minds by the doer is mental destiny.
  • The freeing of the Light by desire is noetic destiny.

In the mental atmosphere of human beings circulate not only their own thoughts, but also thoughts of others.

  • Thoughts are as gregarious as are the human beings, their parents; they herd together.
  • Solitary thoughts are the exception.
  • Visiting thoughts are attracted to an atmosphere because in that atmosphere are thoughts that have a similar aim as the visiting thoughts.
  • The visiting thoughts can come in because the thoughts inside having a similar aim, usually make an opening for them.
  • Thoughts are hindered from getting into an atmosphere when the attitudes of mind in it are unfriendly and opposed to that kind of thought, or when the person closes his atmosphere unconsciously by thinking secrecy around his own thought.
  • The thought of one person goes into the atmosphere of another, instead of the other's thought going into the atmosphere of the first, because the ingoing thought is the more active or seeks the other for reinforcement.
  • The visiting thought may take something from the other thought or it may impart something to it or there may be an exchange.
  • The atmosphere from which comes the visiting as well as that of the visited thought is modified by the effect produced by the thoughts on each other.
  • The thought of a human when it visits the atmospheres of others comes back vitiated or improved, but the deterioration or improvement depends on the aim of the visiting thought.
  • If the thought has an immoral aim it will seek like thoughts and will be further demoralized, and if it aims at something noble, the nobility will be furthered and accentuated.

A human stands behind his thoughts, as nature does behind the units as elementals, and furnishes them with energy and Light.

  • Though a man is not conscious of his thoughts, what they are and what they do, he is conscious of his thinking and that is what nourishes the thoughts of others which come to him.
  • His thinking aims at the same aims as do these visiting thoughts.
  • That is what makes him responsible for the deteriorization or improvement with which they go back.
  • These mental results are later seen as physical results in the actions in which various people engage together and in the events which befall them together as group destiny.
  • Those who find themselves associated in physical things are persons whose thoughts have visited or crossed each other.
  • So people meet to bargain and trade, to go on a fishing excursion, to form a club, to gamble or to commit a burglary.
  • So artists, writers, physicians, party politicians, and religious workers come together in little groups and larger associations.
  • So men come together in doing business, adventuring, warring, persecuting.
  • Like as birds do, thoughts of a kind flock together.

Human beings are partly responsible for and share in the exteriorizations of other's thoughts.

  • Their thoughts are mixed with the thoughts and interests of others.
  • Attachments, dislikes and interests entangle every one.
  • In this way doers share parts of each other's destiny.
  • They are fellows in good and bad times, fellows in marriage, in families, in social, religious and political communities.
  • The fellowship is evident when war, disease and famine devastate a country or when success in art and science elevate it.

In the mental atmosphere are the forms of outward nature, of animals, of trees, of plants and of elemental beings; not the things that inhabit the forms, but the forms only are there.

  • These forms are expressions of types of thinking;
  • the types are provided by Triune Selves who determine them according to the nature of the human beings who think on lines requiring such types for expression.
  • These forms go into nature at any time when there is a demand for them to be filled out by desires and feelings.

18 Honesty Of The Mental Atmosphere

The character of a mental atmosphere in its most general aspect is either honest or dishonest.

  • When it is honest the thinking is honest; it then respects the morals of an affair as shown by rightness.

Thinking recognizes facts as they exist and deals with them truthfully.

  • It does not deny what exists and does not state what does not exist.
  • It respects a truth.
  • Truth itself, which is the pure Light of the Intelligence, is not seen but thinking nevertheless respects a truth in so far as it is revealed by the senses as to

extraneous things, by feeling as to inner things, and by rightness as to the moral aspect of an affair.

Honesty in thinking is thinking about things as they are and dealing with them as one sees they should be dealt with.

  • The source and test of honesty is what rightness shows to be morally fit or unfit in the mental conduct in question.
  • The pure Light which rightness gets in the spark from selfness, and the diffused Light in the mental atmosphere, are enough to enlighten any man as to what is the truth for him and as to his responsibility for thinking honestly.

Honest thinking is normal in an honest mental atmosphere.

  • The atmosphere aids this kind of thinking and the thinking strengthens the honest character of the atmosphere.
  • Then when one finds himself in an unexpected situation with new problems, he is prepared to face them with honesty.
  • Honest thinking and the consequent honest character of an atmosphere depend upon a desire, a desire for honesty.

There can be no honest desire, because honesty is a mental, not a psychic virtue.

  • The desire can be for honesty only. Without a desire for honesty there can be no honest thinking.
  • Desire does not control itself, it is controlled either by nature through the four senses or by rightness or by reason.
  • At present it is controlled by nature which through desire gets its hold on the thinking of human beings.
  • Desire is usually for comfort, possessions, luxury, laziness, not for the opposite conditions.
  • As long as desire is inclined this way it will not be for rectitude.
  • As nature acts it causes feelings and these stimulate desires; they start thinking regardless of honesty, often against the showings made by rightness.
  • And some desires control other desires.

Thus the thinking of people who are under the domination of nature is often dishonest.

  • If desire is not dominated by nature, but seeks to be controlled by rightness and by reason, seeks what these show to be right, it does not rush over rightness and reason to impel them to serve desire, and the thinking will act honestly.
  • When desire wants rightness to correct it and reason to guide it, a great change occurs in the working of the doer in the human.
  • Ordinarily nature affects feeling, that starts desire, that passes on the impression to rightness and, overriding it, impels reason which works to conform to feeling, and that satisfies desire.
  • But when the change takes place and desire wants to be right, then feeling will not receive any impressions from nature which are not approved by rightness.
  • Only feelings that are approved by rightness will start desire and desire will act directly on reason, which interacts with rightness, and that affects feeling.
  • So the circuit is changed.

Ordinarily it is from nature to feeling, to desire, to rightness, to reason, to feeling. But now the circuit is from feeling to desire, to reason, to rightness, to feeling, (Fig. IV-B). Nothing that is dishonest will be even felt.

19 Result Of Honest Thinking

From honesty in thinking come truthfulness, simplicity, sincerity, justice,rectitude.

There comes a condition of the mental atmosphere in which virtues flourish and virtuous thoughts are conceived or entertained. These thoughts are then projected in speech and acts which show simplicity, sincerity and righteousness.

When a man thinks such thoughts and intends such acts, he will not only so conduct himself, but there will come with such virtuous conduct, the qualities of fearlessness, calmness and strength.

He will not even contemplate any act concerning which he could not speak truthfully and act with sincerity.

In this way once he has, by reason of the reversed circuit from rightness to feeling, the mental set towards thinking honestly, he will reinforce his virtues and lead
a righteous life. His mental atmosphere will be honest. Troubles may swarm around and difficulties confront him, but whatever may come to pass, he will not be
overwhelmed.

Dishonesty is not a negative quality; it is as positive and active as honesty.

Dishonesty in thinking is thinking about things as they are not, and dealing with them in thought contrary to the way in which one sees, that is, in which rightness approves they should be dealt with.

The test of what things are not is what rightness shows concerning them.

Dishonest thinking is thinking against the way the thing is seen tobe; it is thinking what is known to be false.

20 Dishonest Thinking

Dishonesty in thinking results from the demands of desire to satisfy feeling.

  • Desire is neither honest nor dishonest. It wants what it wants.
  • If it does not want expressly honest thinking, the thinking will be dishonest.
  • If it does not want to be controlled by rightness, it will be controlled by nature and will override rightness and make thinking serve feeling.

Desire may be for dishonesty in thinking, but this is an unnatural thing.

  • It then pits itself against all humanity to satisfy itself, not feeling, and leads to extreme wickedness.
  • It sacrifices feeling and tries to kill it in order to be increased as desire and power.
  • Such cases are sometimes found in the intense selfishness and corruption of the leaders of business, of party politics, of labor unions and of religious institutions.
  • Such corruption is shown by the hard-hearted, from food engrossers down to little extortionists and blackmailers.
  • In them desire tries to blot out rightness and substitute its own wants, so that it may not be interfered with.

By thinking, in the accomplishment of its object, it realizes itself as a power.

  • Many human beings working to this end are attracted to each other and combine in their efforts.
  • Dishonest thinking is at home in a dishonest atmosphere.
  • By this kind of thinking the atmosphere is further prepared for the entertainment or conception of thoughts which are later exteriorized as lies, fraud, corruption and treachery, and their retribution.

A certain kind of dishonest thinking finds expression as lying.

  • It is the kind of thinking that is directly intended to deceive either oneself or another.
  • In order to deceive another successfully, the liar must in a measure deceive himself into seeing the falsehood he tells as true.
  • Lying is a special kind of dishonest thinking.
  • Generally dishonest thinking is thinking about things as they are not and dealing mentally with them in the way in which rightness says they should not be dealt with.

Thinking a lie is the special dishonest thinking that is carried on deliberately to blot out, cover with a mask or lead away from what one knows to be true.

Thinking a lie is a result and a climax of general dishonesty in thinking.

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