ctive Mind, Voluntary
Mind, Objective Mind and so forth. These all refer to the "I" principle.
And the "me" form of mind corresponds to the Sub-Conscious Mind, Passive
Mind, Involuntary Mind, Subjective Mind and so on. Ninety-nine p. c. of
humanity mean this "me" when they say "I". Now let us examine what this
"me" implies. It consists largely of our consciousness, of our body and
physical sensations as associated with touch, taste, smell, sight and
hearing. The consciousness of some of us is largely bound up in the
physical and carnal side of life. We "live there." There are some men who
consider their "clothes" too as being a part of themselves. But as
consciousness rises in the scale of evolution, man begins to "dissociate"
his idea of "me" from the body and he begins to regard his body as a
beloved companion and as "belonging to" him. He then identifies himself
with his mental states, emotions, feelings, likes and dislikes, habits,
qualities and characteristics. But, by and by, he begins to realize how
even these moods also are subject to change, born and die and are subject
to the Principles of Rhythm and Polarity. He realizes faintly that he can
change them by an effort of will and "transmute" them into mental states
of an exactly opposite nature. Then he again begins to "dissociate"
himself from his emotions and feelings and at last through mental
analysis, introspection and concentration, he sets them apart into the
"not I" collection. He begins _then_ to realize that he is something
_above_ his body and emotions. So also with the intellectual
functions. The intellectual man is very apt to think that although his
_physical_ and _emotional_ selves are something different from him and
under his control, _still his intellect is himself_. This is the stage of
"Self-Consciousness". "I control my body and emotions." But as
consciousness unfolds intellectual man finds that he can practically
stand aside and see (mentally, of course) his mind going through various
processes of intellection. Study of Psychology and Logic will enable
you to see how all your intellectual processes may be held at arm's
length, examined, analysed, labelled and discussed quite with the same
ease as the professor talks of a solid, liquid and acriform substances in
his laboratory. So at last he finds that even the wonderful powers of
the Intellect must go into the "not I" collection. This is almost as far
as the average man can realize. You can r