The Equilibrium Between
Open-Mindedness and One-Pointedness
Carlos Cardoso Aveline
and the circle, the whirling wheel of life emerges
Superficial minds look for “new” topics. Deeper souls dwell on those that
are important. Theosophy is true, or points to truth; pseudo-esotericism is
“brilliant” and, to some, even “fascinating”.
One might pose therefore
these questions:
“What is the
difference between open-mindedness - and mental dispersion? Or between a broad
mental horizon, and mere absence of a stable focus in consciousness?”
And, on the other hand:
“How can one
see the difference between concentration and mere attachment to routine,
between perseverance and lack of flexibility - or even stubbornness?”
It all seems to depend on
the level of consciousness, on the principles involved.
In theosophy, open-mindedness
and concentration must be combined. They are both needed, for they are two inseparable
functions of the higher Self.
In one’s individual world,
the mental horizon must be broad enough to constitute a meeting point between the
sky and the earth, the human and the divine, the finite and the infinite. Such
a contrast allows us to have an accurate vision. It constitutes the perfect circle.
It is essentially impersonal.
On the other hand, the main
focus in one’s consciousness corresponds to the point in the center of the
abstract circle. Such a point implicitly contains the circle. It is the Sun in
its system. It relates to aim and to action. It is the source of Will.[1] It is the Observer, and also the
warrior in terms of the classical work “Light on the Path”.
From the interaction
between the point and the circle, the whirling wheel of life emerges, and from
it life is inspired.
How to combine then
open-mindedness with one-pointedness?
It is in Buddhi-Manas, the
spiritual mind, or in a manasic (mental) area existing under the direct influence
of Buddhi-Manas, that one better conciliates and combines a wide vision of life
with a firm, stable purpose in action.
One way to do that is to
dwell on universal principles and ideas. The great truths of all time provide
us both an unlimited horizon and a stable purpose. This leads to true
contemplation exercised across night and day, in sleep and in awakening hours.
Argentinian writer Jorge Luis
Borges, who some consider to have been “too big a writer to get a Nobel Prize
in Literature”, [2] lived in this sphere.
His life and his writing
process were a single and permanent meditation. In the Introduction to the
University of Texas Press edition of his book “Other Inquisitions (1937-1952)”, one can read:
“Borges’ entire
work, filled with recurring variants of the same interlocking themes, is (….) a
repeated approximation of archetypes…” (p. xiii).
More than a few
theosophists have followed the same path.
They live in a 24 hours
meditative dimension which both inspires and surrounds every aspect of their life.
Human factors like imperfection and suffering are fully present. At the same
time, these aspects of existence are transcended, as in a paradox. For they are
situated and find their meaning in a much broader context: the unlimited,
unfathomable line leading to the everlasting circle of unspeakable bliss.
NOTES:
[1] We do not mention here the concept of Pascal’s circle,
nor the central importance of the point-and-circle interaction in the cosmogony
of theosophical philosophy. There is no
need for that reference. It goes without saying.
[2] The Nobel Prize in literature usually aims at revealing
new authors, rather than at making homage to well-known thinkers.
000
In September 2016, after a careful analysis of the state of the
esoteric movement worldwide, a group of students decided to form the Independent Lodge of Theosophists,
whose priorities include the building of a better future in the different
dimensions of life.
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