PREMISES, by Richard Rose
I. That the majority of the isms that serve as religious and philosophical guidelines for humanity are permeated by inconsistencies, and that in these isms many of the so-called facts are illusions or half-truths, and that most of man’s beliefs are the product of fear and wishful thinking rather than an unbiased search for Truth.
II. That the human mind is not infallible in its processes, and that it suffers errors as a result of many factors, such as the conflicting clamor of appetites, intellectual limitation, fatigue, inadequate intuition, inadequate reasoning (or inadequate common sense faculties), difficulties of the dual mind in the solving of abstract or absolute considerations, and the lack of individual control over states of mind.
III. That there is a system of overcoming these errors, and the system is practical, and Truth may be realized.
IV. That the rate of realization is directly proportional to the amount of and quality of energy and attention applied to the quest.
V. That illusions are the great obstacles to Truth, and that the dispelling of these illusions involves the improvement of the inadequate factors mentioned in premise II, and better control over them. This process involves an ever-conscious schooling of the mind, so that it will be an instrument of Truth.
In reference to the message of premise III and IV, I have come to the following conclusions:
A. That there is a path to Truth. From ignorance to relative knowledge. From relative knowledge to an awareness of the limitation of such knowledge. And finally we pass from that which we recognize as a loosely associated intelligence to a reality of Being.
B. That this Path is not visible even to many who profess to be on a “Path.” It is true that there are many paths, and it is also true that most people on those paths are quite convinced that theirs is the only real path. It is not until after they become broad enough to see that their path is at most only equal to many other paths, that they take another step and look about for a path that will lead them still further.
C. That the graduation from the field of many paths to a more selective path among the decreasing choices of paths (as the searcher retreats from incomplete or lesser paths) is a phase of entering the final Path.
D. That the Path does not require years of lesson-taking, and it is not bought with money. By the same token, we should not expect it to be brought to us on a gold server. Money spent should be so used as to hold a particular group together.
E. That if we applied the same amount of energy that is wasted in any of the material pursuits, we would see spiritual results. And as in any material venture, the results of transcendental efforts are also proportional to the efficient interrelation of workers and brothers, whether it be in a study-group, or in some act resulting from mutual convictions.
We go back to premise II and add the following notes. A lot can be said about techniques that are relative to our thinking processes, or that help in understanding ourselves. This is a partial list:
1. Progressive elimination of concepts and concept-building by eliminating those not as consistent within themselves, not as inclusive, and those whose scope does not bridge the range of unexplained phenomena as well as some other system of thinking does.
3. Self-remembering. (Looking at our past.)
4. The respectful doubt.
5. Application of the paradox.
6. Development of the Intuition.
7. Retaining the identity of the Real Observer in various states of mind.
I do not wish to give the impression that I am about to embark upon a course that will employ premises with pursuant conclusions, and thus produce facts from a jumble of words. I only wish to list some observations in an orderly manner. If the reader is looking for syllogistic proof, he can quit reading now. If psychology is in its infancy, transcendentalism, its parent, also has its share of confusion. And the application of logic to transcendentalism will, in most cases, increase that confusion.