The Self and the Mask
This is the second part of the extract from Life Is Real Only Then, When ‘I Am’.
The “I” in a real man represents that totality of the functioning of his general psyche whose factors have their origin in the results of contemplation, or simply in the contact between the first two totalities, that is, between the factors of his inner world and of his outer world.
The totality of the manifestations of this third function of the general psyche of man also represents a world in itself, but in this case it is the third world of man. And thus, this third world of man is, strictly speaking, as the ancient sciences understood, the real “inner world of man” as opposed to the real “outer world.” I shall call this third definite totality of functioning in the general psyche of man by the same name it was given in the distant past, that is: “the world of man.”
According to this terminology, the general psyche of man in its definitive form is considered to be the result of conformity to these three independent worlds.
The first is the outer world—in other words, everything existing outside him, both what he can see and feel as well as what is invisible and intangible for him.
The second is the inner world—in other words, all the automatic processes of his nature and the mechanical repercussions of these processes.
The third world is his own world, depending neither upon his “outer world” nor upon his “inner world”; that is to say, it is independent of the caprices of the processes that flow in him as well as of the imperfections in these processes that bring them about.
A man who does not possess his own world can never do anything from his own initiative: all his actions “are done” in him. Only he can have his own initiative for perceptions and manifestations in whose common presence there has been formed, in an independent and intentional manner, the totality of factors necessary for the functioning of this third world.
Thus, it is quite obvious that the whole secret of human existence lies in the difference in the formation of the factors that are necessary for these three relatively independent functions of the general psyche of man.
And this difference consists solely in that the factors of the first two totalities are formed by themselves, in conformity to laws, as a result of chance causes not depending on them, while the factors of the third totality are formed exclusively by an intentional blending of the functions of the first two. And it is indeed in this sense that one must understand the saying, common to all the old religious teachings, that “man receives all his possibilities from On High.”
The necessary factors for the three totalities are formed in man, as is everything in the entire Universe, from corresponding vibrations, whether at a given moment these emanate from the source itself of their arising, or whether they were crystallized previously with a view to further arisings, in accordance with the second fundamental cosmic law, called “the Law of Seven.”