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The Path of Knowledge-2

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  • starmann77@aol.com
    THE FIRST FOUR STEPS ON THE PATH OF KNOWLEDGE 1. OBJECTIVITY The first requirement for higher knowledge is the development of objectivity. One must be able to
    Message 1 of 1 , Aug 25, 2000


      The first requirement for higher knowledge is the development of
      objectivity. One must be able to look at oneself (as well as all external to
      oneself), and see one’s personality and outer things as they are, without
      influence from the likes and dislikes of the subjective self. One must
      suspend one’s past self and all its judgements when one confronts anything
      new; rather than immediately summoning up a judgement based on one’s life up
      to the present, one must lay oneself open to the living impression of the
      thing. This does not mean that we never criticize, but only that we do not
      judge in place of receiving impressions. One’s self must be an empty vessel
      before the new world can flow into it: one does not place “new wine in old
      wineskins”.* This develops Man’s receptivity to true impressions.

      *It is for this reason that self-conscious clairvoyance could not become a
      science until the modern age; for man’s objectivity is something dependent
      upon the modern consciousness. For this reason, anyone who wishes to rise to
      higher consciousness MUST begin with “lower” knowledge: in other words, he
      must train his mind in logic and reason. The subject is not
      important---whether mathematics, grammar, music, or sewing---so long as the
      facts are grasped and arranged in a rational order. The inner attitude
      developed through logical thinking (rather than the subject-matter) is what


      Once a man has attained an objective view of himself and his world---that
      is, ceased to follow his subjective whims, judgements and opinions and
      instead derived his thoughts only through the things themselves--- he now has
      halted his habitual judgements arising from his prejudices. But now, in place
      of these, he must learn to evaluate in a new way. He must cease to value
      himself too highly at the expense of the world about him. We do this by
      allowing a pleasure or a pain caused by the world to overwhelm our inner
      being. Instead, we must detach the self from pleasure and pain---learn to
      experience them without losing ourselves in them. When we do this, a pleasure
      or a pain becomes merely an indication to us that there is a quality in a
      thing or being which causes me pleasure or pain; this quality I wish to know,
      not merely that I suffer or feel joy because of it.

      One does not blunt oneself to feeling in this way, but only halts the
      feelings’ power to make one jump into taking an action of will (such as a
      judgement). The habitual egotistical response to feelings is halted, not the
      ability to feel-- in fact one’s sensitivity grows in proportion as one gains
      control over the effects of pleasure and pain upon the self. “...Sympathies
      and antipathies take on a higher character if he [the student] curbs those he
      already has.”

      In the same way as one’s thinking can tell one only about oneself if used
      egotistically, but when made ‘transparent’ through ‘forgetting self’ can tell
      one objectively about the external world---so also one’s feelings are at
      first egotistically received and bound to the self, but they can likewise be
      transformed, through an objjective attitude, into forces which tell one about
      things themselves rather than only about the self. Instead of knowing only
      about how I feel towards a thing, my feelings---once made objective---begin
      to tell me about the things themselves, as we can see by the eye being
      transparent itself. Truly, “the Soul is the Key to the Universe” when the
      purely subjective use of it is gone.


      The next step consists in taking one’s thinking in hand to the point
      that one not only is objective about whatever confronts one, but so that Man
      is not limited in his thinking to whatever happens to confront his senses at
      the moment. One must take inner control over one’s thought world, and connect
      thought to thought only in the way that truth demands. This strictly logical
      thinking is best seen in mathematics, and it is this kind of linking thought
      to thought on the basis of the nature of the thinking itself, out of its own
      inner necessity (rather than anything from the sense-world) which is needed.
      Whether one studies mathematics or not, one must regulate one’s thinking as
      is done in true science. Personal preferences or antipathies, all arbitrary
      decisions in thought, must be silenced.


      As in one’s thinking, so one must also do in one’s actions. As one asks in
      one’s thinking, “What is the True?” and seeks to make one’s thinking a copy
      of the laws of the true, so too one must ask in one’s actions, “What is the
      Good?” rather than “What is advantageous to me?”, and follow that which one
      recognizes as the good no matter what. If one recognizes a course of action
      as good, one must keep to it regardless of personal feelings; likewise, one
      cannot pursue a course of action one knows not to be good simply because it
      will bring one pleasure.

      Such are the rather stern-sounding laws of the Way; but they are not
      really so, once experienced. As the Master said, “My burden is easy, my yoke
      is light.” They are only hard while one is resisting them; once adopted as a
      Way of life, they become almost effortless---become, in fact, second nature.
      And this is how it should be---so long as one must enforce them on oneself,
      one is still preparing for initiation, but once they become allied to you as
      a part of your being, the processes of initiation (the “Trials”) can proceed.

      Dr. Starman
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