10 The System of Thinking Part 4

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.

19. To go on, you must have communion with rightness.

The way to communion with rightness is made by thinking in connection with the mind of rightness. Clouds of thoughts separate you from rightness.

By trying to think with the mind of rightness you perceive the clouds to be thoughts of your own and of others which are concerned with laws of nature or with human ideals. You must not be led away by these, else you will not make the way to rightness.

By thinking steadily on rightness you open the clouds and go through them.

Then you are conscious of the actuality of rightness and that it thinks only what is right. You find that rightness had been deserted and betrayed by your feeling, and dethroned and cast aside by your desire which had usurped its place, and you realize how both your feeling-and-desire were enthralled and deceived by nature.

You are eager to repair the wrongs. You are conscious that the Light is in rightness. You recognize rightness as the conscious standard for feeling
and for thought and action; you acknowledge the rule of rightness, restore to it its place, and rightness is enthroned.

By thinking, you are in communion with rightness.

Communion is the giving yourself to rightness and the receiving of Light.
Communion with rightness is the direct connection with the mind of rightness.

  • You see the worlds and the things in them as they are.
  • You are conscious that it is right that they should be so, though you do not yet understand why and how.
  • You see the perpetual slavery of men in illusions through life and death and birth.
  • You see that they can wake and save themselves from these illusions, and you would point the way.

You are conscious that you are not ready to do this; that you should go on and get understanding.

Understanding is perceiving and feeling what things are as themselves and what their relations are, and comprehending why they are so and are so related. Understanding comes only with the aid of reason.

20. By thinking, you are conscious that reason will be the advocate for and liberator of mankind.

The way to reason can be made only by thinking in connection with the mind of reason.
The way to reason is beset by armies of reasons, causes, origins and principles which if not dispatched will bring chaos, chaos of doubt, out of which there seems no way.

Persistence in thinking on reason brings approval from rightness and makes the way to reason. Then there is no room for doubt, and the chaos vanishes in
the presence of reason. The Light comes with reason and all things are made clear.

This is proof that by thinking on reason you have opened communication with reason through the mind of reason.

  • Reason is the beginning and the end of thinking, the primal and ultimate cause, for the doer, the thinker and the knower, of things in the manifested worlds.
  • Reason is the action and the sum of the actions of all the minds in agreement and in focus.
  • Reason causes the issuing, retarding, speeding and precipitation of thoughts, as the acts, objects and events of a life;
  • or it causes the balancing and abrogation of these thoughts according to the thinking and the feeling and the desiring of the thinker.
  • Reason is the answerer of all questions, the solution of all problems concerning the Triune Self, concerning nature, and concerning the relation between the Triune Self and nature.

Your thinking in connection with the mind of reason only, makes reason known to you, the doer.

By your thinking with reason you are raised out of the world of sensations and shadows, out of the world of emotions and dreams, and you are in the world of clear vision where you see them and understand all that you see.

21. By thinking with reason you see the possibilities for all things.

  • You see how it is possible for you to do all things.
  • You are exultant in serenity. Then you remember your former disregard for reason and you feel guilty.
  • You confess your ignorance and wrong and you ask reason to guide you.

Reason imparts understanding to you. Having understanding you are impressed with wonder at reason.

You see and understand

  • that past and future run together;
  • that old and new are interchanged;
  • that birth is death and death is birth;
  • that opposites are the same in each other;
  • that activity and inertia end in beginning.

As you think with reason you understand that that which will be is the continuation of that which has been done, stressed or varied in the meantime only
through what the doer thinks and does.

22. You ask to know your past.

By thinking with reason you are and again live that past. Once more you are in the body of your first existence, your original physical body, with your breath-form and your aia. With the senses you perceive the units of nature in their comings and their goings, and their changes through the four worlds.

You have understanding, for you walk with the Light. Desiring anew to know completely who or what you are, you evoke feeling from yourself, and fashion for it a female form by putting forth a portion of your body, which thus becomes male and female.

  • Then you, as desire-and-feeling, give up understanding;
  • you betray the Light for sensations of nature through bodily union.
  • You are blind to the Light; and,unbalanced and without understanding, you lose contact with reason.
  • You wander in darkness. Death comes.
  • Your re-existences begin. Again and again you live and die and live again through the endless flow of lives, as man or as woman.

The recurrent flow of things in nature is caused by your thinking according to feeling through the female, and according to desire through the male. In the consecutive lives you are never conscious as the same, because the portion of yourself in each new life is different from that in the last. And still in each of the lives you are ever the same, because all parts of yourself are inseparably the same and your identity is conscious as an unbroken One throughout.

  • You are mighty and you are menial,
  • you are evil and you are just;
  • you are adored and you are despised,
  • you are divinity and you are beast.

Through all changes of the earth crust by fires and earthquakes, by hurricanes and floods, by burning sands and frozen earth, through all changes of the heavens, from near to far, from one to many seasons, through all the flow and the phenomena of time, you are still the same conscious One.

You are conscious that you have always been the same and yet you are conscious that you are and always have been a stranger to yourself.

As a stranger to yourself you feel lonely. So in every life you try to find yourself.

  • You are conscious that this trying takes you farther from yourself, until from agony of self you begin to think of the way and how to find yourself.
  • You are conscious that you will thus go on continuously until you find the way to end your troubles.
  • You are conscious that the ending of your troubles begins with your discovery that in sensation you are attached and bound to nature by feeling and thinking, and that by thinking and feeling without sensation you disattach yourself,and are freed from nature.
  • You are conscious that by thinking you find feeling and desire of and as yourself.
  • You are conscious that by thinking you disattach feelingand-desire from nature and unite them into balanced union as yourself.
  • You are conscious that by thinking you find the Light in rightness and are in communion with it.
  • You are conscious that by thinking you have understanding, and that through rightness and reason you will be established in the Light.

Now that you have seen your past and have lived over it again you come back and you are in the Light, which you never have really left.

23. In the Light and from out of the Light you now see that each of the lives you have lived was and is a dream, and you see that by thinking with the senses you dreamed that dream over again and again, through each life and after each death.

By thinking with reason, you see that each human life is the dreaming of the doer of itself through nature.
You see that the play of dreams began when you hypnotized yourself by thinking with the body-mind into nature, and thereby exiled yourself from the Light,
and that the dreams ended when you awakened to the Light by your thinking with the feeling and desire minds, and thus took yourself out of the hypnotic dream.

You see and understand that I-ness-and-selfness and rightness-and-reason never left the Light, and that you, as unbalanced feeling-and-desire, exiled yourself into darkness of the senses by thinking with the body-mind only.

You see and understand that by thinking through the senses with the body-mind only, you hypnotized yourself, put yourself into the hypnotic sleep, to dream of yourself as being the body of a man or as being the body of a woman.

You now understand that
with the body-mind balanced and controlled, and by thinking with the feeling and desire minds only, you have redeemed yourself and re-enter the Light.
you are by rightness and reason in the freedom of the Light, and that you are now at peace.

Then you think of humanity and see the stream of human life and how needless it is that the doers should continue to doom themselves to sorrow and to suffer. No human thought or act is hidden from your vision, and you understand. You love and pity the doers in human life. You see that without understanding they act in ignorance by the fires they kindle with their desires.

  • You would take the Light to men and give them understanding;
  • you would show them that right thinking is the cure for sorrow, and Light the way to freedom.
  • You ask reason to act with you and to guide you. By thinking with reason you look through the lives you have dreamed.
  • You see innumerable forms of thoughts and you see the parts you have taken in the building up and the tearing down of these.
  • You see that you have been among the teachers and the prophets as well as among the believers, the hunters and the persecuted.

With reason you see that

  • what you would do now has been attempted from time to time by others.
  • the teachers have been betrayed and deserted, or have been made into gods by men;
  • their teachings have been twisted into doctrines which breed selfishness and fear, helplessness and greed, which lead to deceit and wars and which cause men to dread rightness and reason and to remain in bondage to nature.
  • mankind in their distress clutch at anyone who would save them.

But, you also see that to be saved, they must save themselves.

You understand that the most that can be done for mankind is to show them the way; that to do more is to prolong their slavery.

You understand that

  • men cannot see the way until they weary of sensation, and desire Self-knowledge.
  • what you now are conscious of and are is the result of your ownthinking;
  • that you could not be as you are by any other means.

Your experiences in sensation, your freeing yourself from captivity into nature and your understanding of the purpose of all this, result in Self-knowledge.

Knowledge of your own past saves you from the failure to which you would doom yourself by going among men and instructing them. Knowledge frees you from the glamour of sympathy.

You still feel for the sorrows and sufferings of men; but you are no longer tempted to suffer with them, because you know that by so doing you would prolong their agony and blind yourself to your true course.

When there is no temptation to think yourself into the affairs of men, reason makes known to you that you are no longer in jeopardy of selfdelusion.

Self-delusion is the state into which the doer puts itself by letting attraction or repulsion, preference or prejudice, influence thinking.

You see and understand the difficulties and dangers you have passed and how you have overcome and freed yourself from them, and you ask reason why you did not see through them and overcome them before. Then you understand that attachment to nature had dimmed your perception and influenced your thinking.

You desire to know what your other attachments are, and you see that they are the remainder of your unbalanced thoughts.

Then you see that each of the difficulties you encountered was the result of a thought which barred your progress, and that the bar was removed when you balanced that thought by thinking.

  • You see that your thoughts were the bonds that held you to the earth and to nature.
  • You know that you must be released from all such thoughts and so become free from every attachment.
  • You see that you created the thoughts by thinking and that by thinking you must balance them and so free yourself.

You now know that thinking without attachment is the only way in which you can live in a physical body and still be free from entanglements.

You believed, when you began your course of thinking, that you knew all this; but not until now do you really know it.

With the aid of the mind of reason you have clear perception, and you are in right relation with reason.
You desire to balance all your thoughts, and reason summons them in order.

They come, each in its turn:

  • thoughts for the cure of ills and sorrows, for lessening the burdens and the difficulties of men;
  • thoughts of abstract matter or of mass, its form and constitution,
  • thoughts of the plan and of the purpose of the Universe.

You know through reason that they were conceived in ignorance, formed in fallacy and so were destined to dissolution.

Then you balance all your thoughts in their order. As each thought is balanced, that in it which is of nature goes to its place in nature, and that which is of the Triune Self is in right relation to the Triune Self.

You learn as you balance each thought; and, as you balance the last, you have learned all that it is possible for you to learn from your experience with nature. You now know what not to do. With and as reason you know what to do.

24. By thinking with the aid of the mind of reason you have made all your advances toward Self-knowledge and now you have available the mind of reason, at will.

Thinking with the mind of reason adjusts you to reason. By thinking with the mind of rightness you are in communion with rightness. You know that rightness has
approved your thinking on your problems, and that these are solved.

You now have access

  • to the life world by the mind of rightness and the mind of reason,
  • to the form world by your feeling and desire minds,
  • and to the physical world by the body-mind for the physical body, through which all seven minds will act to reach the worlds.

You know that you should not and you do not act in the worlds. You desire Selfknowledge and you will not venture into nature before attaining Self-knowledge. By thinking with your feeling and desire minds to be free, you are in freedom.

Formerly, whenever, as feeling-and-desire, you had isolated yourself by thinking with your combined feeling-and-desire minds, you were untroubled by nature and in selfless blessedness. Since then you have had the assistance of the minds of rightness and reason; through them you have been in communion with rightness and have had understanding from reason.

In communion, feeling came into agreement with rightness, and desire desired to be and to do what would accord with rightness.

By understanding, desire made its adjustment with reason and feeling became responsive to reason. So that by thinking you, as feeling-and-desire, have freed yourself from nature and are conscious of yourself as independent of and apart from it.

In isolation

  • you are now conscious of rightness-and-reason as the thinker of the Triune Self, which is beyond you, but of which you are a part.
  • you are free from feeling any impression not in complete agreement with rightness, and from desiring whatever might interfere with perfect adjustment to reason.

Now you return from isolation and are in relation with your body. From isolation you find that the wellspring and fountainhead of all the arts and acts and events is in you as feeling-anddesire. Acts, objects and events are the distorted reflections in nature of projections from you, as feeling-and-desire.

In you are the originals of these and you do not desire the reflections. By thinking with the aid of the mind of rightness and the mind of reason you understand that rightness and reason are and have been in agreement and in right relation to each other. By thinking to coordinate your feeling-and-desire minds with the minds of rightness-and-reason you, as feeling-and-desire, the doer, become a part of and are one with rightness-andreason, the thinker. B

y giving yourself up to rightness-and-reason you, as feeling-anddesire, have been rectified by rightness and liberated by reason from ignorance of what you are and from bondage to nature. Now that you are identified with and as rightness-and-reason, you are free beyond the possibility of falling back into entanglements with nature. You coordinate the body-mind for the physical body with the other four minds so that the body is responsive to all the minds and is in right relation to the three worlds. As rightness-and-reason you are conscious that you are beginningless and deathless.

25. You see order in the Universe: in the life world, in the form world, and in the physical world.

With the worlds as with the least unit in them, you see undeviating regularity and sequence.

In human relations and in their relation to the changing world

  • you see actions and reactions in unerring continuity.
  • You see the objects that affect the feeling and desire which cause man to think.
  • You see the matter and composition of a thought, how it is conceived and is born, how it and the thinking about it affect the different states of matter and how that thought and the matter thus affected act on the brains, the bodies and the thinking of mankind.
  • You see the opposition, if any, to the thought and how it battles until there is an exteriorization of it on the physical plane.
  • You see how the thought is balanced, and while it is not balanced how it continues its rounds.
  • You see that in every life man is his own maker and unmaker, his own witness and judge.
  • You see that even the slightest event that happens to anyone or anything is in order; that it could not happen out of order without upsetting the worlds, and that this cannot be done.
  • You see and understand and know that all that men are passing through is what you have passed through.

You know that each one must and will become conscious of the illusions that enthrall him; will find and will use the creative power to think; and, by thinking will free himself from all illusions and attachments.

You, as rightness-and-reason, are a thinker. You know that you are feeling-and-desire as the doer, and rightness-and-reason as the thinker, and you know that there is the identity of the I-ness as yourself, of which you are conscious but which you do not yet know.

You know things as they are, and you are steadfast and true. You are now ready and prepared to go on. You have reviewed your own past: your first existence, your illusions or dreams through your re-existences, the waking from dream, the rectification of your body by thinking and your present
knowledge of all that has transpired.

You are conscious of your being an unbroken identity throughout all changes and conditions, but you do not know the origin and history of your identity.

Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-ShareAlike 3.0 License