Theosophy: Theosophy Basics: Part 1 / Part 2
THEOSOPHY BASICS II
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The Psychological Key To Man: Theosophy Martin Euser (euser@xs4all.nl)
10 Nov 1994 writes: This article will be dedicated to a thorough
analysis of the thinking faculty of man. It will also include
some practical, safe, exercises for analyzing your own stream
of thoughts. On the whole, it will be seen to provide the psychological
masterkey to spiritual growth for the individual as well as the
collective, because it provides a testable model of facts of
life. By applying the practical methods given, everybody can
recognize or verify the stated ideas about man, life and kosmos.
Philosophers in the West have spent much time thinking about
many topics. Rarely, however, did they analyze thinking itself.
Now, obviously, it is a most remarkable fact that we as humans
can reflect upon ourselves, ask ethical questions and make conscious
decisions about our acts. So, it would seem only natural that
we would ask ourselves the question: 'What is the thinking faculty?'
or: 'How does this faculty work and what are its attributes or
aspects?'. The fact is, that we rarely do so. Theosophy explains
why this is so, by stating that we are so to speak only beginners
regarding the use of the thinking faculty. This will become apparent
later on in this article. For clarity I will divide this article
in five sections: Section 1: The composite constitution of man.
A grand scheme of what man essentially is. Section 2: The seven
aspects of thinking according to Theosophy. A brief description
of these aspects is provided. Section 3: Thoughts and the thinking
process. This section and the next two contain the psychological
key for changing your life. Section 4: Controlling the flow of
thoughts. Changing the thought-pattern. Section 5: Socratic thinking:
a question of mentality. What is lacking in our world? Section
1. The composite constitution of man. The purpose of this section
is to present in shorthand a 'model' of man, which can greatly
enlarge our understanding about the relationship between 'us'
and the Universe. If we get a feeling for this, it is easier
to grasp what follows in the next sections, because 'what is
above, is below' (the Hermetic axiom). Theosophy presents a kind
of spiritual-material model of man. Remember, matter is viewed
as crystallized spirit and spirit as rarified matter in Theosophy.
Spirit and matter are ultimately states of One Principle that
is the One Life-force. Even science recognizes the fact that
matter and force are convertible into one another. The model
below is sometimes called: the egg-scheme. See figure. World
of Archetypes ----------|-----------------------------------------
(Several planes/spheres) | <--------/ / / / Supreme Spirit
----------|----------/ | -----| | ------------- | / | | | Vehicular
aspect | / | | | Consciousness of Life | / | | | aspect of Life
( | ) / | | | ( | )/ | | | ( *|* / ) | | | ( * | * ) | | | (
* | * ) | | | Divine (-----------------------) | | | Divine Ego
Soul ( * | * / | | ( * | * / ) | | ( *|* / ) | | ( | / ) | |
( %|% / ) | | ( % | % <--/ ) | | Spiritual (----------------------------------)
/ | Spiritual Ego Soul ( % | % ) / | ( %|% / | ( | /) | ( +|+
<-----------/ ) / Higher (------------ +-|-+ -------------)
/ Human ego Human Soul ( +|+ ) / (individual ego) ( | __________________/
"I am" ( -|- / ) Human Soul (--------- - | - ----------)
Personal ego = ( -|- ) Reincarnating ego ( | ) "I am I"
(personality) Animal Soul (--------#|#---------) ( #|# ) Animal
ego ( | ) ( | ) Physical Soul (-----X------) Body Model-body,
( | ) body ( | ) \|/ The circles within the egg-scheme are so-called
'monads': sparks of the universal life-force. These are pure
spirit. The monads act as foci or knots for the stream of consciousness,
that flows from the Supreme Spirit at the top of our hierarchy
(= most spiritual level in our hierarchy) down to the 'grosser'
states of consciousness-matter. In order to manifest themselves,
these monads need to make use of a dual pair of organized consciousness-matter.
This dual pair is split up in the egg-scheme at the lefthand
side (vehicular aspect = 'soul', carrier of consciousness) and
at the righthand side (Ego or center of consciousness). Each
ego in this scheme expresses the evolved faculties of the corresponding
ego-emanating monad. The divine ego expresses far more faculties
than the personal ego. Likewise, we as a person have evolved
more qualities of consciousness than the animal monad, which
forms a necessary part of our constitution. We need it and of
course 'our' body in order to express ourselves in this world.
Our personal consciousness is centered in the personal ego. The
following table shows in a nutshell some of the developped qualities
of consciousness of the diverse monads. See also lit. (1,2) Divine
Monad: Inspiration, Unity-consciousness; Together with the spiritual
monad: our inner god. Spiritual Monad: Enlightenment-principle
(=understanding, intuition) Human Monad: Vitality, Emotion, Desire;
also higher aspects of thought, and part of the understanding
faculty. Personal Monad: Vitality, Emotion, Desire, Lower aspects
of thought. Animal Monad: Vitality, Emotion, Desire Physical
Soul: The physical soul consists of the model-body (a template),
the formative cause of the physical body. It contains the astral
senses, the necessary intermediaries between the outer senses
and the mind. These senses are also involved with telepathy,
clairvoyance, etc. The model-body is also a carrier of vital
forces, that express themselves in the physical body. The connection
between the Human Monad and the Personal Monad will become clearer
in sections 2,3 and 4. Note that we have in the recesses of our
constitution a divine core that is sometimes called: our 'Higher
Self' (=Inner God). This makes the notion of theurgy in the Gnostic
literature a bit more understandable. Iamblichus ("De Mysteriis")
writes interesting stuff about this. The working of the Divine
in man (= theurgy) is possible, *just because there is a Divine
element in man's constitution* This requires a highly pure and
selfless life as will be easily understood. Our responsibilities
towards the animal monad and the body are great but are completely
unknown in our world. Yet, we can imagine that we have a great
influence on this ego whether we think negatively or positively.
This influence is 'stamped' into the fabric of consciousness
of the animal ego. Further elaboration of this and kindred subjects
can be found in lit. (1,2, and 7,8,9). Deeper study of this scheme
and related ones will reveal many facts, like the connection
of the more evolved monads with the seven sacred planets, the
solar system and Milky Way. Gnostics speak of the Aeons (Angels,
Archangels,etc.), Kabbalists of the (Sephirotic) tree of life,
Indian Purana's of the Prajapati's. These are all names for the
same hierarchical emanations from the One Principle and are all
involved in the formation of our Kosmos. Remember, the third
jewel of wisdom is concerned with hierarchies (see my first article).
Also, the subject of cycles (second jewel) is heavily involved
with the relations between the several monads in our constitution
(and yes, so are the other jewels!). See lit.6. If we progress
in consciousness by our own and collective effort, then we will
transform ourselves from being a personal soul-ego-monad to a
human soul-ego-monad, taking along the animal ego towards the
stage of personal ego! This example shows the interconnectedness
of the monads. See lit. (1,2) for further development of these
thoughts. We will not concern ourselves further with these often
very metaphysical (though important) subjects and confine ourselves
to something more tangible: our personality. This will be the
subject of all the following sections. Section 2. The seven aspects
of thinking according to Theosophy. Theosophy proceeds from a
spiritual point of view. It states that consciousness is primary
to form or manifestation. Everything in the universe has or better
is life-consciousness that embodies itself in a suitable form
according to the inherent characteristic (this is the fourth
jewel of wisdom; see article #1). Thinking is a special mode
of consciousness, certainly not the highest form there is, and
is typical of humans. The word 'man' is derived from the Sanscrit
word 'manas', meaning: thinker. So, we are unique beings in having
developped the faculty of thinking, at least to some degree.
[thinking as a form of perception..of thoughts..verderop behandelen]
Now, we can distinguish several mental activities and qualities.
To give some examples of these: 1. We can direct our mental attention
to our body and outside affairs. 2. We can pay mental attention
to our emotions. 3. We can plan actions. 4. We can desire to
have some nice friends. 5. We can calculate our due taxes. 6.
We can try to understand how nature works or why others act as
they do. 7. We can have some inspiration to compose beautiful
music, etc. This diverse palette of activities involve all the
use of thought-energies, often converted into action of some
kind. Theosophy presents in this respect a practical, sevenfold,
division of thinking: 1. The physical aspect of thinking 2. The
emotional aspect " " 3. The vital aspect " "
4. The desire-aspect " " 5. The intellectual aspect
" 6. The understanding aspect " 7. The inspirative
aspect " A short description of these aspects will clarify
their meaning. Also, we will see that each of these aspects have
a lower and higher form themselves. This can be understood as
an example of the application of the sixth jewel of wisdom (the
duality of all that is manifested). All these aspects or qualities
of thinking are forces that are related to the diverse monads
and layers in the egg-scheme. The hierarchies of our Kosmos reflect
themselves in our constitution and also in our thinking faculty.
See lit.(1,2,8,9). These aspects can hardly be separated in our
thinking, though usually one or two aspects are dominating. They
work together comparable to a piece of music where we can hardly
separate the individual notes from the whole, though key-chords
can be recognized. If this sounds harmonious or dissonant is
up to us! Special emphasis will be laid on the development of
the sixth aspect of thinking (understanding). This will be described
later. DESCRIPTION OF ASPECTS. 1. The physical aspect of thinking.
This aspect is well known to us all. We say: "I'm hungry"
and "I'm tired", etc. Of course, we mean to express
something as: "My body is in a state of needing food",
etc. This seems trivial, but it is not. It indicates that we
often identify ourselves with our bodies. Our thoughts are very
much involved with our bodies. Interesting enough, we can experience
the opposite state of consciousness, when we are absorbed in
doing something that really interests us, causing us temporarily
to forget about the needs of the body. Of course, we have to
take care of our bodily needs. A proper question arises in this
respect: how much attention and time should we spend to bodily
needs and how much to other affairs? This pertinent question
can only be answered by us if we are conscious of the place our
body takes in the totality of life, i.e. when we are conscious
of the proper place of this aspect of thinking in relation to
the other aspects. We will come back to this question later on.
The higher form of this aspect can be found in dedication to
the well-being of others and oneself. Some examples: medical
care, care for bodily health for oneself and one's children,
doing our duties regarding the world ,etc. [In fact, we see that
we can hardly separate the several aspect of thinking. Vitality,
emotion, aspiration, understanding, use of our body, all these
aspects/forces work together.] The lower form of this aspect
finds expression in thoughts of seperateness (the greatest heresy
in Buddhism!). We think often that we have nothing to do with
others ('mind your own business'), but this is not in accord
with the spiritual point of view. 2. The emotional aspect of
thinking. This aspect of thinking is related to the reaction
on sensory impressions on our mind. If we don't use our conscious
thinking before reacting, then it can be said that we react instinctively,
comparable to what animals do. In fact the animal ego, and our
body of course, is closely involved with the lower aspects of
thinking. The emotional aspect is an important part of ourselves,
as we all know. The higher form of this aspect can be seen in
emotional involvement with issues in society, e.g. when we are
committed to ameliorate bad conditions in slums, stimulating
others to give their best, etc. The lower form of this aspect
can be observed if someone feels hurt if a rightly critical remark
is made or even a good advice is construed as a negative remark.
More examples: false romance; strongly fluctuating feelings of
sympathy and antipathy; egocentric feelings of 'how bad this
world is' without real concern for suffering of others and no
active partake in trying to change things. 3. The vital aspect
of thinking. In (Western) societies we often see that people
want to organize or fix about everything you can think of. We
can observe that a great deal of energy or vitality is spent
in these actions. It often turns out that we didn't think properly
before we acted. We didn't foresee the consequences of our actions.
Also, we lack in understanding that we can often leave things
to the wise mind of nature itself. A positive example is using
your vitality for positive ends. A negative example is the destructive
use of vitality for selfish purpose. This can be literally destroying
things, but also building up business by manipulation or force
('maffia'). 4. The desire-aspect of thinking. The desire-aspect
or force plays a major role in human thinking. The greater part
of our actions arise from a desire towards something in this
world. This can be anything: work, money, status,etc. but also
an aspiration towards the realization of ideals. Theosophy looks
at this force as a neutral force, like electricity that flows
through a wire ('the body'). Often, the notion of 'sin' is associated
with 'desire'. This is a very limited point of view. Understanding
the *motive* for our acts is of fundamental importance in the
process of self-knowledge. This motive can be selfish or selfless.
Rather than talking about 'good' or 'bad', which are relative
terms, different in each culture and historical period, we better
use the terms selfish or selfless as a criterion for judging
our own acts and thoughts. We can deceive ourselves, however,
by subtle motives, e.g. ambition which may be altruistic or may
involve quite a bit of egoism, pride, etc. It takes a lot of
sincerity to see our motives clearly for what they are. According
to the degree of developped discrimination (discernment) or understanding
we will recognize these subtle motives better. Are we slaves
of our passions or do we control our mind's activities? This
important subject is part of the discussion Krishna has with
Arjuna in the Bhagavad Gita. Example of higher form: Lofty aspirations
. Example of lower form: Gross passions. 5. The intellectual
aspect of thinking. While most of us equate intellectuality with
thinking, Theosophy states that this is only one aspect, and
not the highest, of thinking. Intellect works mostly with isolating
problems out of their context. It gives fragmented, partial,
knowledge. It has a limited ability to get to the core or essence
of things, unless coupled with real understanding. It often leads
to fighting against symptoms, solving nothing. Higher form: use
of intellect to work out practical solutions in the context of
really understanding what the core of a problem is or what a
situation is really about. Lower form: sheer use of 'models'
in science or wherever, without the necessary understanding of
its inherent limits and shortcomings. 6. The understanding part
of thinking. Some people might equate understanding with intellectuality.
That this is not the case, will be clear by now. Understanding
is sometimes called: 'intuition'. Sometimes we 'see' at once
a solution to a complicated problem. We see this with the 'mental
eye', so to speak. It can take considerable time after this flash
of insight occurred to us, to work this out in a systematic fashion,
by use of our intellectual aspect. Understanding is involved
with grasping the relationship between parts and the whole. One
sees the relationship between science, spirituality and philosophy.
One appreciates the fact that you cannot really seperate the
individual from the collective, etc. One recognizes the inbuilt
harmony and order in man, nature, the Kosmos in general. Theosophy
calls this aspect of thinking: the *enlightenment* aspect. If
one has fully developped this aspect,not only on the thinking
level but above that, one is technically called: a Buddha. Example
of higher form: use our understanding of things to help others,
to improve conditions of humanity,etc. Example of lower form:
using our understanding of the character of others to manipulate
them. 7. The inspirative part of thinking. The influence of inspiration
can be seen in great works of art. Also, mystics of all ages
have witnessed great visions in a state of unity consciousness,
an experience of the actual wholeness of all life. Sometimes
we ourselves feel connected to all, absorbed into a feeling of
unity, while walking in a forest,etc. In general terms, we can
develop (identify ourselves with) this aspect only through developping
our understanding or intuitive faculty. Example of higher form:
creating masterpieces of art; bringing new concepts into science
(based on genuine intuition) Example of lower (lowest) form:
inspiring others to evil acts and thoughts. Often in charmfull
disguise:'Operation Charm'; A wolf in sheep's clothes. If all
seven aspects of thinking are completely developped, we can speak
of a truly complete, harmonious, whole man. We have transformed
ourselves from a personal ego to a human ego! Remember, the human
ego type has developped already all the aspects of thinking.
We, as a person, have just started to evolve some of the higher
aspects a little bit. Section 3. Thoughts and the thinking process.
The contemporary world with all its science and technology doesn't
know much about the thinking faculty, thoughts, etc. Sure, science
can register activities of the brain. A simple question however
remains: what lies behind these activities? What is the cause
or, maybe, are the causes, behind idea's, thoughts, etc. Recall
the experiences of telepathy many people have had. And what about
mystical experiences? These last ones certainly point in the
direction of the possibility of spiritual communion with Higher,
or better: Inner worlds of silence (to most of us), worlds full
of life to others. The Old Wisdom-Religion (nowadays called Theosophy)
clearly states that One Life is at the foundation of all manifested.
Theosophy denies the existence of so called dead-matter. (The
minerals are not dead, but in a 'sleeping' state so to speak)
Everything has some mode of consciousness, is consciousness,
enwrapped in some form, consisting in its turn of minor consciousnesses.
We see here again an example of the principle of hierarchies.
The conclusion must be that even thoughts are living beings.
Besides having a vibratory aspect they have life in themselves.
We will present strong arguments for this shortly. The stream
of thoughts that pass through our mind consists of hosts of living
beings. Our thinking faculty is so to speak the capability of
*perceiving* thought-forms or images. We will see soon that we
do not have to passively undergo the influences of these beings.
The concept of the stream of thought as a host of LIVING beings
provides an important *key* to changing our lives! By applying
this knowledge (see also subsequent sections) we can open new
vistas of perception and experience. Of course, we have to experience
the correctness of this point of view in our own thinking, before
we can apply this key. Let's have a look at the characteristics
of living beings. What is required for something to be called
alive? 1. Living beings are subject to the processes of birth
and death. 2. Living beings require food of some kind. 3. Living
beings have a character of their own. 4. Living beings can procreate
in some way. 5. Living beings do have some consciousness of their
own. Analysis of thoughts will learn, that they conform to all
of these points: 1. Regarding history, one often talks of the
'birth of an idea' in a certain era. Many examples can be given.
Not only such dramatic events as the French Revolution but many
other gradually unfolding episods like the Renaissance, the industrial
revolution, the computer-era, the information super-highway,
etc. can be seen in this way. After birth of an idea, it will
grow, evolve to some extent and finally die, to be replaced by
another idea (thought). 2. We all know that we often have some
desires, maybe to buy something or so. If we fulfill this desire,
the associated thought often quickly dies. If we can't fulfill
it, one of two things can happen: we either forget about it or
this desire becomes real strong, up to the point that we have
to fulfill this desire. We almost drive ourselves crazy untill
we have got this wish fulfilled. We are constantly feeding this
thought with our desire-energy (the fourth aspect of thinking),
making this thought real strong and big. Many examples can be
found of this process, showing that we can loose control of ourselves
and get entangled in some acts resulting in a real messy situation.
Oh, how do we desire that we never had done these things.. Thoughts
take form and last longer corresponding to the degree to which
they are sustained. They will die sooner when we spend little
attention to them. 3. The own character of a thought can be understood
as follows: if we recall the fact that we are sometimes confronted
with strange or incomprehensible thoughts, which we soon forget,
then we can understand this to be due to the deviance of the
character of these thoughts from our own character. These thoughts
simply cannot find a proper soil in us to root and sprout. Inversely,
a thought or idea will strike a note in our consciousness much
easier if the character of this idea conforms to the character
of our personality. Racist ideas will easier resonate in one's
mind if one has an element of or tendency towards racism already
in oneself. Art will be more appreciated if we have a sense of
beauty or harmony developped in ourselves. 4. The procreation
of thought might seem a little odd at first sight. Yet, we all
know about this. If a teacher tells us about something, and we
'buy' it, then these thoughts find a fertile soil in our minds,
enabling them to grow, flower and come to fruition. On our turn
we can transfer these ideas to others ('sow these thought-seeds'),
where they can find a new life, etc. 5. A thought has its own
consciousness. We all know, that we can be quite 'obsessed' by
thoughts sometimes. We have great difficulty to break out of
some strong thought-influence. The thought has grown to gigantic
proportions, blocking other thoughts out of our consciousness.
How to deal with such a situation? We must concentrate with all
our efforts on other thoughts, do some action, to break out of
this iron hold. A constructive approach is given in the next
section. A positive example of this own consciousness is when
we are caught by some grand, inspirative thought, leading us
into unselfish acts we normally would not do. In order to investigate
the nature of thoughts as living beings, it is advised to see
oneself more as a witness of thoughts than as a creator of thoughts.
Think of oneself as a part of the One Life that is the essence
of all. That will make it easier to get in the state of witnessing
thoughts. A good exercise to learn in what 'track' your thoughts
naturally flow, is to observe your thought-flow on the moments
before you fall asleep. Just observe as a witness (in this exercise).
You can learn to recognize the quality or character of these
thoughts, and, to recognize the several aspects of thinking.
This will be a help in the process of getting to understand yourself
better. You can also do this exercise on a quiet moment of the
day. If you don't like what you see, then you can apply the methods
in the next sections for changing your thought-pattern. The thinking
process. Theosophy makes a division in conscious thinking and
unconscious thinking. This has to be clarified. Unconsciousness
thinking is what we all do too often. We uncritically accept
the dogma's of science, commercial slogans, technological innovations
(are these ever being discussed worldwide or even nationwide
on their ethical implications?), political propaganda, etc,etc.
It's quite easy for strong personalities to force these idea's
into the minds of the people, as long as these last ones don't
know anything about the effects of thoughts on the situation
in the world. Yet, we should know better. We all know how war
propaganda can drive people crazy. This ignorance about the thought-process
and the effects of thoughts on others and ourselves has brought
many disasters to mankind. We are in the illusion that we think
consciously, that we control our thoughts, while the facts point
in another direction.. Fact is that we are drifting on the waves
of thoughts projected and amplified by strong personalities who
have clear reasons to do so (for personal gain, political power,
commercial reasons, etc.). Mind, that this is all cleverly done..
We are made to believe to have so many rights (what about our
duties?), made to believe that we need this or that latest object
of technology (do we need it really?), made to belief almost
anything. It's a scary situation. How can we break out of this
passive kind of thinking? By *conscious* thinking. The recognition
of thoughts as living beings is an important step towards conscious
thinking, because it leaves no room for doubt about the responsibility
one has for one's thoughts. Thoughts are simple, elemental beings
that follow slavishly the impulse that is given to them. They
mostly express their own consciousness when the thought-process
gets out of control... Many psychological disturbances could
be prevented if these facts were known and the knowledge of these
things was correctly applied. In order to illustrate the process
of thinking, one can think of the technique of transmitting radio
or television waves. A receiver can pick up certain frequencies
and by attuning to one of the channels messages are made visible
and can be understood. Likewise, a person picks up thoughtwaves
that lie within his bandwidth of thoughtfrequencies. The human
thinking faculty can function both as a transmitter and receiver.
When we look at a child, we can observe that it has its own character
already at birth. Gradually it starts expressing its character
during the first years of life. This character forms so to speak
the bandwidth within which thoughts can be received or perceived.
Nurture, education, and all kind of other factors influence the
child and limit this bandwidth further by offering a narrow perspective
on life. Not that the child doesn't resist tradition and prejudice,
e.g in puberty, but the milieu's influences are usually too strong
to resist. And so another 'decent' citizen is born, neatly adapted
to the utilitarian way of life. This explains why new, refreshing
ideas have so much trouble to enter into the human mind. Our
minds are just too crystallized in traditional concepts and notions
of life. The receiving brainmind can only pick up thoughts of
certain frequencies and (re)transmit them. This fact is unconsciously
(?) misused for commercial and political ends. How to change
this all? First of all, the process of change should begin with
the individual himself, because he must realize in which mental
situation or state he is in. Then only he can decide to change
his way of thinking. He can tune in to other frequencies of thought,
i.e. the higher aspects of thinking we spoke of before, finer
qualities of thought. Now, we won't book any success if we try
to combat our faults of character. Why not? This is because by
combat we *feed* our thoughts, which are living beings. So they
will grow stronger instead of starve to death. Instead of combat,
we should forget about the unwanted thoughts, let them die. For
this we need recognition of these thoughts and give them a positive
impulse by simply thinking an opposite, positive thought. By
thinking and acting according to this positive thoughts we outweigh,
outbalance the effect of the negative thoughts. By persisting
in this practice we can change the quality of thoughts and also
make our thinking faculty function on other frequencies, more
brotherly, spiritual, positive, etc. After some practice we will
even no longer receive these negative thoughts. By using this
information about thoughts and the thinking process, we can make
a big step towards selfless thinking, enhancing our understanding
of things and open up the road to inspirative thinking! This
is a practical, feasible, testable procedure which every sincere
person can apply to his or her own life! Section 4. Controlling
the flow of thoughts. Changing our thought-pattern. The reason
for getting control over our thought-life will be clear by now:
by controlling the kind of thoughts that enter into our minds,
we can exert a powerfull, positive, harmonious influence on this
world and also avoid being carried away by harmfull desires.
We can use the force of thoughts without any danger if we concentrate
our mind on a high ideal, that aims at the well-being of humanity
in general, e.g. the ideal of human brotherhood. Think about
this ideal and eliminate all elements in your thinking that are
in conflict with this, by replacing these with positive building
stones (thoughts). These thoughts will touch many minds and create
a driving-force for changing conditions in this world. Persistent
and purposeful thinking is necessary to achieve this. By practising
selflessness and selfforgetfulness one will also see effective
ways to help others to help themselves. Many, but not enough,
people are doing this kind of things already for a long time.
Do you want to join them? Changing the thought-pattern. A further
investigation. We have seen already how we can change our thought-pattern.
To elucidate this process further we will look at some important
issues of character. Marcus Aurelius says in his 'Meditations'
that: "your life is what your thoughts make of it".
This truth is based upon the fact that behind each act there
stands a corresponding thought and the fact that a repeated act
becomes a habit. Habits form our character, i.e. our pattern
of life. A critical investigation into our own thought-life will
render an understanding of these facts. From this follows the
conclusion that changing our habits of thinking will lead to
changes in our character! Of course, we will have to exercise
this practice of changing our habits of thinking. The direction
of change should be towards impersonal, selfless thoughts. There
are great examples in history |