Theosophy | THE SENSE OF SELF – II

The critical fact for any human being as a self-conscious agent is the capacity of objectivizing, of putting upon a mental screen as an object of reflection anything, in principle, that one wishes. A human being recognizes the range of self-consciousness through a process of progressive abstraction. This includes familiarization with what looks initially like mental blankness – like pitch-black night, where there are no conventional signs, no contours or landmarks, no north or south, east or west. A person who begins to sense the depths of subtle matter will discover that what seems to be a void or darkness is in fact a rich, pulsating light-substance that is porous to the profoundest thought. Then one realizes what initially was simply a bald fact about human beings – taken for granted and therefore forgotten – that all things are mutually and vitally interrelated. Human beings are generally so conditioned by mechanical responses to the ordinary calendar and clock-time that they can hardly apprehend the immensity of the doctrine of relationality, which presupposes that the visible world is a vast psychological field of awareness. The universe exists because there are minds capable of generating conceptions that have points of common contact and thereby an outwardness and extension sustaining an entire field of consciousness. As one cannot set any limit in advance to the range and development, the potency and the scope of all the minds that exist, one cannot readily imagine what it is like to negate everything that exists, to stand totally outside it.

Initially, it is extremely difficult to imagine all of this, so the whole world is at first apprehended as so unfathomably mysterious as to engender a feeling of alienation and fear. But why should moving into more expanded states of consciousness make one afraid? Who is afraid, and afraid for what? At any given time there is a film or shadowy image that is one’s false self between one’s inherent capacity to make a vaster state of consciousness come alive and one’s captivity to the familiar array of objects and opinions. One is like the fabled monkey which, in trying to collect nuts from a jar, held onto them so tightly that he was not able to open his hands and get any. There is an impersonal, impartial sweep to the mental vision of a Man of Meditation that simply cannot correlate and connect with, or take at face value, the common concerns of the world. It is necessary to grasp the strength and richness of viewing the universe as an interior object of intense thought which could be expanded indefinitely, eliminating self-imposed and narrow notions of identity and embracing vaster conceptions of the Self. The significance of this standpoint lies in that continuity is upheld but not formulated. Herein is the basis of indefinite expansion, of growth without hindrance. Existing frontiers of knowledge cannot provide the basis of judgement of the potential realm of the knowable. What is now known is meagre in relation to the immensity of the unknown. It is meaningful to relinquish the delusive sense of certainty to which so many people cling at the expense of an ever-deepening apprehension of relationality.

In general, human beings seem to need the illusions that sustain them. There is something self-protective in relation to all illusions. At least people are thereby helped from becoming fixated on obsessional delusions. There is even something enigmatic about why particular persons are going through whatever they endure. A great deal of human frustration, pain and anxiety, fear and uncertainty, arises from the desperate attempt to keep alive a puny sense of self in an alien world. Individuality arises only through the act of making oneself responsible for the consequences of choices, of seeing the world as capable of being affected by one’s attitudes and, above all, as an opportunity for knowing and rejoicing in wisdom and for rising to the levels of awareness of higher beings. The plane of consciousness on which such beings exist is accessible to all those who are willing to stretch themselves, patiently persist in going through the abyss of gloom, and endure all trials. Infallibly, they can enter those exalted planes and experience a strong sense of fellowship with beings who at one time would have seemed inaccessible. This ancient teaching is worthy of deep reflection. Its abstract meaning pertains to the elastic relation between subject and object, subjectivity and objectivity, and their mutual relativity as illustrated in one’s daily experience. A vast freedom is implicit in this no-ownership theory of selfhood. It is helpful to break up one’s life into periods and patterns, to note one’s most persistent ideas, ambitions and illusions, as well as those points on which one’s greatest personal sensitivity lies, and to make of these an object of calm and dispassionate study, to be able to see by questioning and tracing back what would be the assumptions which would have to be true for all of these to exist. To do this is to engage in what Plato calls dianoia, ‘thinking things through’, whereby in one day a person could wipe out what otherwise would hang like a fog over many lives. There is a fusion of philosophical penetration and oceanic devotion which is characteristic of high states of consciousness. There is no separation between thought and feeling – between Manas and Buddhi – such as is ordinarily experienced.

At one time a natural reverence existed in all cultures in ritual forms which eventually became empty of significance or could no longer be made meaningful when languages were lost or philosophical conceptions were neglected. Individuals today cannot force themselves to be able to feel any of the traditional emotional responses to any single system or ritual. Human beings should creatively find their own ways of making sacred whatever it is that comes naturally to them. What is sacred as an external object to one person need not be to another. The forms of ritualization have all become less important than they were, and that is not only due to the rapid pace of change but also because of the volatile mixture of concepts and of peoples all over the world, together with a growing awareness of the psychological dimension of seemingly objective conceptions of reality. But even though there is a pervasive desacralization of outward forms, the deepest feelings of souls are unsullied by doubt. It is only by arousing the profoundest heart-feelings that one can open the door to active spiritual consciousness. There is in the heart of every person the light of true devotion, the spontaneous capacity to show true recognition and reverence. To do this demands a greater effort for some people than for others. When human beings come to understand the law of interdependence that governs all states of consciousness, their impersonal reason as well as their intense feelings will point in the same direction. It is only this single-minded and whole-hearted mode of devotion which will endure, but its focus must be upon universal well-being.

  It is not the individual and determined purpose of attaining Nirvana – the culmination of all Knowledge and wisdom, which is after all only an exalted and glorious selfishness – but the self-sacrificing pursuit of the best means to lead on the right path our neighbour, to cause to benefit by it as many of our fellow creatures as we possibly can, which constitutes the true Theosophist.


Raghavan Iyer
The Gupta Vidya II

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