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.

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