Rosicrucian Writings Online
OUR MENTAL LIFE[From The Rosicrucian Digest January 1934]
It is through motion, the eternal essence, that we perceive being. Where the motion is beyond our human ability to detect it, there we say exists space. Therefore, by relative comparison do we designate certain manifestations of our universe as matter and others as space. If, in reality, space was a void, it would have no existence; therefore, it would not be part of our universe, and our universe would continue to be just that which had existence, or being, as previously declared. But since we perceive space alike with matter, it, like matter, is also being, a part of our physical universe. It is but a different phase of the all-pervading universal Cosmic motion. As the true nature of what we designate as space is not as yet perceivable by man, the sensations its impulses do engender in the consciousness, through the senses, are always the same to all men and for that reason all men assign the same form to space.
What man designates as matter are particular manifestations of being, differences in motion, discernible by the human senses, and these differences are given identity, name, and form by the human consciousness. Fundamentally, all being is motion. Foundationally, there is no difference between space and matter. Certain variations of motion produce corresponding sensations in the mind of man. To these sensations man attributes the form of things he says he knows. Our universe is therefore formless. Knowledge is a matter of personal interpretation of the impulses emanating from being and arises alone within the mind. We may perceive from without, but we know from within.
The fullness of human life depends on two functions. The neglect of either function deprives man of his possible attainment. The first function is observation or concentration in the popular sense--that is, voluntary alertness, the focusing of the consciousness, by effort of the will, upon the impulses of matter received through the senses, the effort to try to see, hear, taste, feel and smell as much as possible. This is concentration upon the world of reality and the orderly assembly of the consequent sensations by the reason. Failure to do this limits your knowledge of being.
The second function is meditation and imagination. After numerous sensations have been registered in the mind or experiences acquired, there must be reflection upon them, if their import is to be appreciated. The sensations must be recollected and carefully scrutinized, and their worth determined. The imaginative process consists of the assembly of these sensations into new sensations and forms not like anything previously perceived. In this manner man may create in his mind a reality, which in its composite form may have no existence in the universe, even though the elements of that form would have. The imagination of man, therefore, makes up the lack of his physical senses and his inability to perceive but a portion of all being in the universe. Imagination enlarges man's world of reality. Although the physical senses limit man to the knowledge of only that being which he can perceive, the imagination affords him the opportunity of countless combinations of the sensations previously received and accordingly advances his sphere of reality. The dependability of imagination's forms may be severely questioned, but so may be the dependability of the forms attributed to the reality which man perceives through his senses. But inasmuch as knowledge arises within the mind of man, the true nature of existence apart from man's comprehension of it is of little consequence. This statement is, however, obviously polemic. Consider well the importance and exercise of these two functions of man.
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