08 The System of Thinking Part 2

The System of Thinking. What it is. Stages on: The Way to Conscious Immortality. This system of thinking is for you, you choose and will: to have knowledge of nature and of your Triune Self; to think without creating destiny, to be conscious of Consciousness, and to become consciously immortal.

4. Before being conscious of Consciousness you will desire to think without being attached; then you will cease to make destiny.

  • You should understand that thoughts are beings, the children of their parent-creator who is responsible for all that they do.
  • You should understand that they influence others, and that as acts, objects and events they exteriorize to you the impressions of the objects which you have generated by thinking.
  • You should think and understand that the desires in your thoughts holding on to the impressions from nature in your thoughts, are the magnetic links which bond you to nature.
  • You will think without creating thoughts when your feelings and desires will not attach themselves to the nature impressions which have come in through your four senses.
  • You should understand that the thoughts which you have created, blind you to and prevent you from being conscious of the difference between your desires and the impressions of objects to which they are attached, and from distinguishing yourself as different from nature.
  • You should understand that, to free yourself from your thoughts, you must learn how to think so that you will recognize yourself to be that which is conscious as itself and as distinct and different from nature.
  • You should understand that when you find that you are so conscious and as not of nature, you will dissipate your thoughts by returning the matter in them which belongs to nature, and by reclaiming that which is of yourself, and that then you should always be able to think without creating thoughts.

5. Thinking is the steady holding of the Conscious Light within on the subject of the thinking.

  • Thinking is done by feeling-and-desire with the body-mind or the feelingmind or the desire-mind or with these three minds.
  • The process of thinking, that is, the gathering, the turning, the training, the holding and the focussing of the Light, is the same for each of the minds, though only the body-mind is ordinarily used in human thinking.
  • There is human thinking which is not a steady holding of the Light, but is an untrained, spasmodic, irregular, often feeble, inconsequent attempt to hold the Light; and there is real thinking which is the steady holding of the Light.
  • Human thinking is done by the use, not the control, of the body-mind, which calls to its aid the feelingmind and the desire-mind.
  • If the feeling-mind is used, even to a small degree, the results show originality and are superior in kind.
  • The thinking is started by desire, and desire is prompted by feeling.
  • The subject of the desire determines the mind which is used when one tries to think.

The seven minds are centered in reason.

  • The body-mind is related to the physical body and is used for nature by means of the four senses.
  • It should be used by feeling-and-desire for the control of the body and the guidance of nature, subject to rightness and reason.
  • Each of the other six minds is for the use of a particular aspect of the Triune Self:
  • the second for feeling, the third for desire, the fourth for rightness, the fifth for reason, the sixth for I-ness, and the seventh for selfness.

Nearly all human thinking is done with the first or body-mind.

  • This is used for seeing, hearing, tasting, smelling, touching, weighing, measuring, and for comparing, analyzing, combining, coordinating, computing and reasoning about these sense perceptions.
  • The body-mind thinks on all things of nature and its instrument, the body, and on sensations.
  • It does not and cannot think of any part of the Triune Self.

You cannot think on more than one subject at a time; that is, human thinking is thus restricted, though real thinking is not.

6. Thinking, that is, the steady holding of the Light, is done only in the intervals between the incoming and the outgoing and the outgoing and the incoming breaths.

  • Therefore human thinking consists of intermittent, irregular and jerky flashes of Light;
  • whereas in real thinking there is a steady stream of Light, and breathing stops.
  • The thinking that is done between the breaths, is done, as it were, in points connected or separated by dashes, which represent the sense impressions received during breathing.
  • The continued effort to think on a subject results in such intermittent flashes of Light on the subject.
  • This is as far as human thinking goes.

Thinking is done in the heart and lungs, which are, potentially, a brain, like the cerebellum and the cerebrum.

  • A thought conceived in the thorax is gestated, elaborated and issued from the brain in the head, which is the only brain that can be used at present.
  • The direct cause of thinking is desire, and desire is prompted by feeling, which receives impressions of objects from outside nature.
  • If these impressions are not the immediate subjects of the thinking, they are at least the bases for associations, distinctions and memories which cause the thinking.

7. There are four stages in thinking.

  • The first is the presentation of the subject, which is a nature impression, its acceptance and turning the light on it;
  • the second is the fixing and cleansing of the subject, which is done by training the Light upon it;
  • the third is the reducing of the subject to a point, which is done by focussing the Light upon it;
  • and the fourth is the focus of the Light on the point, which is that impression, and the result of the thinking.

These four stages are incipient in all thinking, but are completed only in the thinking which results in knowing.

  • Ordinary, casual, human thinking stops with the second stage, if it can go that far.
  • Thinking usually does not go far because of adverse conditions.
  • These are that the body-mind is weak, untrained and unsteady and keeps turning from one subject to another;
  • then there is the unsteadiness, disagreement or lack of coordination of the three minds themselves, and the fact that they are out of touch with the nerve centers through which they should work.
  • Further difficulties are due to feeling-and-desire, which make no proper effort to call their minds into action and often interfere with their own action after they have been started by the body-mind.
  • Then there are the interferences from elementals pouring in as impressions and prodding, irritating, distracting and confusing the bodymind so that they may become sensations;
  • elementals, nature units, are attracted into and swarm in diffused Light.
  • The Conscious Light which the mind finds available is so diffused and obscured that there is difficulty in turning and focussing it on the subject of the thinking, and the Light is unsteady because the mind which guides it is unsteady.
  • The result of this is that human thinking is ineffective, beyond the bare material achievements of a corrupt civilization, and leaves the human in his selfdelusion and ignorance of the world in which he lives.
  • The results of human thinking are the thoughts which are ever being exteriorized as the acts, objects and events of the lives into which they are drawn.

The purpose of this system is to show you how to think and yet to avoid the creation of thoughts, since they rule your lives and subject you to nature.

8. The first step is to decide upon a subject to be known, that is, to turn the Light on that subject and on no other.

  • Then comes the fixing of the subject, which is done by training the mind on that subject and so holding the Light steady upon the subject.
  • Then comes the reducing of the subject to a point by focussing the Light upon it.

The fourth stage is the steady holding and focus of the Light on the point, that is, the thing as it is in itself, the opening up of the thing and the revealing of itself to the Light.

  • Then the thing is known at once as a whole, and in all its parts.
  • The difficulties to be overcome in casual ordinary thinking become almost insuperable as soon as you select a definite subject to think upon.
  • To overcome them you must have persistence.
  • Persistence in thinking on one subject alone is a necessary exercise to strengthen, train and steady the mind which gathers Light and excludes from it obstructions and so makes it clearer and holds it steady.
  • As the Light which is used in the thinking increases and becomes clearer, the nature units and thoughts which are attracted and swarm into diffused Light cannot endure it; they flee.

*Persistence in thinking increases, strengthens and tones up your nerve matter so that it can be worked by your mind as that becomes more effective.*

  • You who hold the body-mind steady on a subject and so hold the Light steady and focus it, know the subject and know that you know it.
  • Then you have the body-mind under control, that is, you, as feeling-anddesire, are able to think with it.

Thinking with the body-mind may begin with nature as a whole or with any part or object of nature units, such as a star, an atom, a tree or a geogen elemental.

  • After the subject to be known is selected, thinking can begin anywhere and at any time.
  • Nor need your thinking be with any special preparation or favorable condition.
  • When the subject to be known is decided upon, the time and place to think is here and now.
  • When the subject is known you should define it by putting into appropriate words what you know of the subject.

A definition is the embodiment of a subject in a set of words which expresses the subject as it is, without need of a description or explanation.

  • If you will not think into words what you think, you will not make definite progress in thinking.
  • You need think about nature and the objects of nature only until you can use the body-mind at will.
  • Use of the body-mind relates to it the brain and nervous centers and through these the finer states of matter, so that by thinking all states of matter can, later on, be controlled and related to the doer.

Continuance in thinking with your body-mind to solve problems of matter, other than those concerned with you, will lead you away from yourself and make more
difficult the thinking that will enable you to be conscious independently of the body.

Feeling-and-desire, under the glamour of the body and nature, mistakes the senses and the physical body for portions of itself and so you want to think with the body-mind in order to get body comforts and objects of nature.

  • You are conscious of the distinction concerning yourself, in your two aspects as feeling-and-desire and as nature, when you are dissociated from contact with nature.
  • But you are no longer conscious of that distinction when in association with the body, because then you fall under the glamour of nature.
  • You ought to help nature in requital for the use of the physical body and you should work in pursuance of your own destiny, but you fail to do either when under the glamour of nature, and so you remain a slave.

To fulfill your destiny in your relation to yourself and to nature, you must dispel the glamour of nature and discover your dignity and purpose as feeling-and-desire, while in the body. Then you, as feeling and as desire, recover your memory of the distinction and difference between yourself and nature.

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