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.

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