THEOSOPHY, Vol. 58, No. 9, July, 1970
(Pages 275-277; Size: 9K)

THE SELF(1)

THE SELF is all, or if you like the word better, God. God is all and not outside of nature, and we must recognize this great unity of all things and beings in the Self. Atma (or Atman) is the Universal Spirit, the divine Monad, the Seventh Principle, so-called, in the septenary constitution of man. It is the Supreme Soul. Know HIM alone as the Self, and leave off other words.

Arouse, arouse in you the meaning of "Thou art That." Thou art the Self. This is the thing to think of in meditation, and if you believe it, then tell others the same. If you will look for Wisdom you will get it sure, and that is what you want or need. Did you know the Soul, then could you yourself reply to all those questions, for all knowledge is there. In the soul is every creature and every thought alike. To the Spirit there is no time, no past or future, no space or clime. In itself it mirrors all finite fate, possessing in oneness, gazing on all that has befallen its evolution in time and space.

If in the Self all things are, then we cannot wish to be something which we can only compass by excluding something else. The Deity desires experience or self-knowledge, which is only to be attained by stepping, so to say, aside from self. So the Deity produces the manifested universes consisting of matter, psychical nature, and spirit. In the Spirit alone resides the great consciousness of the whole; and so it goes on ever producing and drawing into itself, accumulating such vast and enormous experiences that the pen falls down at the thought. How can that be put into language? It is impossible, for we at once are met with the thought that the Deity must know all at all times.

The One Consciousness of each person is the Witness or Spectator of the actions and experiences of every state we are in or pass through. [We are] to rely upon the One Consciousness which, as differentiated in a man, is his Higher Self. By means of this higher self he is to strengthen the lower, or that which he is accustomed to call "myself." The superior nature can be known because it is in fact the Knower who resides in every human being who has not degraded himself utterly. But this must be admitted before any approach to the light can be made. And but few are really willing, and many are unable, to admit the universal character of the Self.

So long as doubt remains there will be no peace, no certainty, nor any hope of finding it in this world or the lives upon it hereafter, and not even in the vast reaches of other universes on which we may live in future ages; the doubter now will be the doubter then, and so on while the wheel revolves for the millions of years yet before us.

The greatest error in occultism is to doubt one's self, for it leads to all doubt. The doubts of others, which we have, always spring from the inward doubt of self. Do not doubt, then, even so much as you admit, in yourself. By living that way you will learn a good deal about yourself, while by looking for and noting the possible faults of others -- no matter how greatly they have sinned, in your opinion -- you will learn nothing and will merely prove yourself an ass.

As we are striving to reach God, we must learn to be as near like Him as possible. He loves and hates not; we must strive to regard the greatest vice as being something we must not hate while we will not engage in it, and then we may approach that state where we will know the greater love that takes in good and evil men and things alike.

You seek The Warrior. He is here somewhere. No one can find him for you. You must do that. Still He fights on. No doubt He sees you and tries to make you see Him. Still he fights on and on. Each one would see the Self differently and yet would never see it, for to see it is to be it.

The first step in becoming is Resignation. Resignation is the sure, true, and royal road. The act that pleases that Lord is the act which is done as presented with no attachment to its result, while the act that is unpleasing to Him is the one which we do, desiring some result therefrom. We can on the way stop to look ahead, for no matter how sombre or howsoever weak ourselves, the Spectator sees it all and beckons to us, and whispers, "Be of good courage, for I have prepared a place for you where you will be with me forever." He is the Great Self; He is ourselves.

It is not so much the clearly perceived outward result that counts, as the motive, effort, and aim, for judgment is not passed upon us among the things of sense where human time exists, but in that larger sphere of being where time ceases, and where we are confronted by what we are and not by what we have done. That which we have done touches us only in mortal life among the delusions of material existence; but the motives with which we live our lives go to make up our greater being, our larger life, our truer self.

Rely within yourself on your Higher Self always, and that gives strength, as the Self uses whom it will. Persevere, and little by little new ideals and thought-forms will drive out of you the old ones. This is the eternal process. The way gets clearer as we go on, but as we get clearer we get less anxious as to the way ahead.

Those who worship or believe in the Self as all-in-all, not separate from any, supreme, the container, the whole, go to It, and, becoming It, know all because of its knowledge, and cease to be subject to change, because It is changeless. This also is law, and not sentiment.


COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:

AN EXISTENTIAL PARADOX

Cause, act, and end constitute a continuum, a plenum ... freedom in its foundation coincides with the nothingness which is at the heart of man. Human-reality is free because it is not enough. It is free because it is perpetually wrenched away from itself and because it has been separated by a nothingness from what it is and from what it will be. It is free, finally, because its present being is itself a nothingness in the form of the "reflection-reflecting." Man is free because he is not himself but presence to himself. The being which is what it is can not be free. Freedom is precisely the nothingness which is made-to-be at the heart of man and which forces human-reality to make itself instead of to be. ... If we start by conceiving of man as a plenum it is absurd to try to find in him afterwards moments of psychic regions in which he would be free. As well look for emptiness in a container which one has filled beforehand up to the brim! Man can not be sometimes slave and sometimes free; he is wholly and forever free or he is not free at all. 


--JEAN PAUL SARTRE

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(1) NOTE.--Collated from the writings of William Q. Judge.
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