The nature of a conditioned reflex is such that, when the bell rings, the dog salivates, when the much worshiped image is seen, or the much repeated credo, litany or mantram is pronounced, the heart of the believer is filled with reverence and his mind with faith. And this happens regardless of the content of the phrase repealed, the nature of the image to which obeisance has been made. He is not responding spontaneously to given reality; he is responding to some thing, or word, or gesture, which automatically brings into play a previously installed post-hypnotic suggestion. Meister Eckhart, that acutest of religious psychologists, clearly recognized this fact. “He who fondly imagines to get more of God in thoughts, prayers, pious offices and so forth than by the fireside or in the stall in sooth he does but take God, as it were, and swaddle His head in a cloak and hide Him under the table. For he who seeks God in settled forms lays hold of the form, while missing the God concealed in it. But he who seeks God in no special guise lays hold of him as He is in Himself, and such an one lives with the Son and is the life itself.”
“If you look for the Buddha, you will not see the Buddha.” “If you deliberately try to become a Buddha, your Buddha is samsara.” “If a person seeks the Tao, that person loses the Tao.” “By intending to bring yourself into accord with Suchness, you instantly deviate.” “Whosoever will save his life shall lose it.” There is a Law of Reversed Effort. The harder we try with the conscious will to do something, the less we shall succeed. Proficiency and the results of proficiency come only to those who have learned the paradoxical art of simultaneously doing and not doing, of combining relaxation with activity, of letting go as a person in order that the immanent and transcendent Unknown Quantity may take hold. We cannot make ourselves understand; the most we can do is to foster a state of mind, in which understanding may come to us. What is this state? Clearly it is not any state of limited consciousness. Reality as it is given moment by moment cannot be understood by a mind acting in obedience to post-hypnotic suggestion, or so conditioned by its emotionally charged memories that it responds to the living now as though it were the dead then. Nor is the mind that has been trained in concentration any better equipped to understand reality. For concentration is merely systematic exclusion, the shutting away from consciousness of all but one thought, one ideal, one image, or one negation of all thoughts, ideals and images. But however true, however lofty, however holy, no thought or ideal or image can contain reality or lead to the understanding of reality. Nor can the negation of awareness result in that completer awareness necessary to understanding. At the best these things can lead only to a state of ecstatic dissociation, in which one particular aspect of reality, the so-called “spiritual” aspect, may be apprehended. If reality is to be understood in its fullness, as it is given moment by moment, there must be an awareness which is not limited, either deliberately by piety or concentration, or involuntarily by mere thoughtlessness and the force of habit. Understanding comes when we are totally aware—aware to the limits of our mental and physical potentialities. This, of course, is a very ancient doctrine. “Know thyself” is a piece of advice which is as old as civilization, and probably a great deal older. To follow that advice, a man must do more than indulge in introspection. If I would know myself, I must know my environment; for as a body, I am part of the environment, a natural object among other natural objects, and, as a mind, I consist to a great extent of my immediate reactions to the environment and of my secondary reactions to those primary reactions. In practice “know thyself” is a call to total awareness. To those who practice it, what does total awareness reveal? It reveals, first of all, the limitations of the thing which each of us calls “I,” and the enormity, the utter absurdity of its pretensions. “I am the master of my fate,” poor Henley wrote at the end of a celebrated morsel of rhetoric, “I am the captain of my soul.” Nothing could be further from the truth. My fate cannot be mastered; it can only be collaborated with and thereby, to some extent, directed. Nor am I the captain of my soul; I am only its noisiest passenger—a passenger who is not sufficiently important to sit at the captain’s table and does not know, even by report, what the soul-ship looks like, how it works or where it is going. Total awareness starts, in a word, with the realization of my ignorance and my impotence. How do electro-chemical events in my brain turn into the perception of a quartet by Haydn or a thought, let us say, of Joan of Arc? I haven’t the faintest idea—nor has anyone else. Or consider a seemingly much simpler problem. Can I lift my right hand? The answer is, No, I can’t. I can only give the order; the actual lifting is done by somebody else. Who? I don’t know. How? I don’t know. And when I have eaten, who digests the bread and cheese? When I have cut myself, who heals the wound? While I am sleeping, who restores the tired body to strength, the neurotic mind to sanity. All I can say is that “I” cannot do any of these things. The catalogue of what I do not know and am incapable of achieving could be lengthened almost indefinitely. Even my claim to think is only partially justified by the observable facts. Descartes’s primal certainty, “I think, therefore I am,” turns out, on closer examination, to be a most dubious proposition. In actual fact it is
I who do the thinking? Would it not be truer to say, “Thoughts come into existence, and sometimes I am aware of them”? Language, that treasure house of fossil observations and latent philosophy, suggests that this is in fact what happens. Whenever I find myself thinking more than ordinarily well, I am apt to say, “An idea has occurred to me,” or, “It came into my head,” or, “I see it clearly.” In each case the phrase implies that thoughts have their origin “out there,” in something analogous, on the mental level, to the external world. Total awareness confirms the hints of idiomatic speech. In relation to the subjective “I,” most of the mind is out there. My thoughts are a set of mental, but still external facts. I do not invent my best thoughts; I find them. Total awareness, then, reveals the following facts: that I am profoundly ignorant, that I am impotent to the point of helplessness and that the most valuable elements in my personality are unknown quantities existing “out there,” as mental objects more or less completely independent of my control. This discovery may seem at first rather humiliating and even depressing. But if I wholeheartedly accept them, the facts become a source of peace, a reason for serenity and cheerfulness. I am ignorant and impotent and yet, somehow or other, here I am, unhappy, no doubt, profoundly dissatisfied, but alive and kicking. In spite of everything, I survive, I get by, sometimes I even get on. From these two sets of facts—my survival on the one hand and my ignorance and impotence on the other—I can only infer that the not-I, which looks after my body and gives me my best ideas, must be amazingly intelligent, knowledgeable and strong. As a self-centered ego, I do my best to interfere with the beneficent workings of this not-I. But in spite of my likes and dislikes, in spite of my malice, my infatuations, my gnawing anxieties, in spite of all my overvaluation of words, in spite of my self-stultifying insistence on living, not in present reality, but in memory and anticipation, this not-I, with whom I am associated, sustains me, preserves me, gives me a long succession of second chances. We know very little and can achieve very little; but we are at liberty, if we so choose, to co-operate with a greater power and a completer knowledge, an unknown quantity at once immanent and transcendent, at once physical and mental, at once subjective and objective. If we co-operate, we shall be all right, even if the worst should happen. If we refuse to co-operate, we shall be all wrong even in the most propitious of circumstances.