- HOME
- LAW FIRM NEWS
- LEGAL JOB BOARD
- POST A JOB
- MESSAGE BOARD
- JUDGED BLOG
- HOT LINKS
- JUDGED ELITE
- ADD FIRM
- LARGEST US LAW FIRMS
- LAW FIRM RANKINGS
- CRAZY VIDEOS
- GAMES-ARCADES
- LAWYER JOKES
- DAILY TOP 10 LIST
- ASK THE JUDGE
- RATE JUDGED
Sign Up for THE DAILY JUDGED VERDICT. Our daily newsletter covers law firm salaries and everything you want to know about changes affecting law firms from people in the know. Sign Up Now!
9.00
9.00
8.69
8.40
8.33
8.25
8.13
8.03
8.00
8.00
2.70
2.86
3.09
3.12
3.12
3.30
3.35
3.46
3.47
3.65
Daily Job Search Advice from the CEO of Judged.com
Thought Power: Its Control And Culture
By Harrison Barnes 
Our minds have tremendous power and can do incredible tasks once we know how to activate its power. In Annie Bessant’s Thought Power … Its Control and Culture, you will learn how to train your mind, improve your thought power, strengthen your mind and more. This book is an easy read and one I think you will enjoy.
–Harrison
THOUGHT POWER .. ITS CONTROL AND CULTURE
By Annie Besant
FOREWORD
THIS little book is intended to help the student to study his own nature, so far as its intellectual part is concerned. If he masters the principles herein laid down, he will be in a fair way to cooperate with Nature in his own evolution, and to increase his mental stature far more rapidly than is possible while he remains ignorant of the conditions of his growth.
The Introduction may offer some difficulties to the lay reader, and may perhaps be skipped by such at the first reading. It is necessary, however, as a foundation for those who would see the relation of the intellect to the other parts of their nature and to the outer world. And those who would fulfill the maxim “Know thyself” must not shrink from a little mental exertion, nor must expect mental food to drop ready-cooked from the sky into a lazilyopened mouth. If the booklet helps even a few earnest students, and clears some difficulties out of the way, its purpose will have been served.
ANNIE BESANT
INTRODUCTION
THE value of knowledge is tested by its power to purify and ennoble the life, and all earnest students desire to apply the theoretical knowledge acquired in their study of Theosophy to the evolution of their own character and to the helping of their fellow-men. It is for such students that is written this little book, with the hope that a better understanding of their own intellectual nature may lead to a purposeful cultivation of what is good in it and an eradication of what is evil. The emotion which impels to righteous living is half wasted if the clear light of the intellect does not illuminate the path of conduct; for as the blind man strays from the way unknowing till he falls into the ditch, so does the Ego, blinded by ignorance, turn aside from the road of right living till he falls into the pit of evil action. Truly is Avidya—the privation of knowledge-—the first step out of unity into separateness, and only as it lessens does separateness diminish, until its disappearance restores the Eternal Peace.
THE SELF AS KNOWER
In studying the nature of man, we separate the from the vehicles which he uses, the living Self from the garments with which he is clothed. The Self is one, however varying may be the forms of his manifestation, when working through and by means of the different kinds of matter. It is, of course, true that there is but One Self in the fullest sense of the words; that as rays flame forth from the sun, the Selves that are the true Men are but rays of the Supreme Self, and that each Self may whisper; ” I am He “. But for our present purpose, taking a single ray, we may assert also in its separation its own inherent unity, even though this be hidden by its forms. Consciousness is a unit, and the divisions we make in it are either made for purposes of study, or are illusions, due to the limitation of our perceptive power by the organs through which it works in the lower worlds. The fact that the manifestations of the Self proceed severally from his three aspects of knowing, willing, and energising —from which arise severally thoughts, desires, and actions-—must not blind us to the other fact that there is no division of substance; the whole Self knows, the whole Self wills, the whole Self acts. Nor are the functions wholly separated; when he knows, he also acts and wills; when he acts, he also knows and wills; when he wills, he also acts and knows. One function is predominant, and sometimes to such an extent as to wholly veil the others; but even in the. intensest concentration of knowing—the most separate of the three’— there is always present a latent energising and a latent willing, discernible as present by careful analysis.
We have called these three ” the three aspects of the Self”; a little further explanation may help towards understanding. When the Self is still, then is manifested the aspect of Knowledge, capable of taking on the likeness of any object presented. When the Self is concentrated, intent on change of state, then appears the aspect of Will. When the Self, in presence of any object, puts forth energy to contact that object, then shows forth the aspect of Action. It will thus be seen that these three are not separate divisions of the Self, not three things joined into one or compounded, but that there is one indivisible whole, manifesting in three ways.
It is not easy to clarify the fundamental conception of the Self further than by his mere naming. The Self is that conscious, feeling, ever-existing One, that in each of us knows himself as existing. No man can ever think of himself as non-existent, or formulate himself to himself in consciousness as “I am not”. As Bhagavan Das has put it: ” The Self is the indispensable first basis of life. … In the words of Vachaspati-Mishra, in his Commentary (the Bhamati) on the Shariraka-Bhashya of Sankaracharya: ‘No one doubts “Am I?” or ” Am I not? ” ‘ ” The Self- affirmation ” I am ” comes before everything else, stands above and beyond all argument. No proof can make it
stronger; no disproof can weaken it. Both proof and disproof found themselves on ” I am”, the unanalysable Feeling of mere Existence, of which nothing can be predicated except increase and diminution. ” I am more ” is the expression of Pleasure; ” I am less ” is the expression of Pain.
When we observe this ” I am”, we find that it expresses itself in three different ways: (a) The internal reflection of a Non-Self, KNOWLEDGE, the root of thoughts; (b) the internal concentration, WILL, the root of desires; (c) the going forth to the external, ENERGY, the root of actions; ” I know” or “I think”, “I will” or “I desire”, ” I energise ” or “I act”. These are the three affirmations of the indivisible Self, of the ” I am”. All manifestations may be classified under one or other of these three heads; the Self manifests in our worlds only in these three ways; as all colours arise from the three primaries, so the numberless manifestations of the Self all arise from Will, Energy, Knowledge.
The Self as Wilier, the Self as Energiser, the Self as Knower—he is the One in Eternity and also the root of individuality in Time and Space. It is the Self in the Thought aspect, the Self as Knower, that we are to study.
THE NOT-SELF AS KNOWN
The Self whose ” nature is knowledge ” finds mirrored within himself a vast number of forms, and learns by experience that he cannot know and act and will in and through them. These forms, he discovers, are not amenable to his control as is the form of which he first becomes conscious, and which he (mistakenly, and yet necessarily) learns to identify with himself. He knows, and they do not think; he wills, and they show no desire; he energises, and there is no responsive movement in them. He cannot say in them, ” I know”, “I act”, “I will”; and at length he recognises them as other selves, in mineral, vegetable, animal, human, and super-human forms, and he generalises all these under one comprehensive term, the Not-Self, that in which he, as a separated Self, is not, in which he does not know, and act, and will. He thus answers for a long time the question:
” What is the Not-Self? ” with
” All in which I do not know and will and act.”
And although truly he will find, on successive analyses, that his vehicles, one after another—save indeed, the finest film that makes him a Self—are parts of the Not-Self, are objects of knowledge, arc the Known, not the Knower, for all practical purposes his answer is correct. In fact he can never know, as divisible from himself, this finest film that makes him a separated Self, since its presence is necessary to that separation, and to know it as the Not-Self would be to merge in the All.
KNOWING
In order that the Self may be the Knower and the Not-Self the Known, a definite relationship must be established between them. The Not-Self must affect the Self, and the Self must in return affect the Not-Self. There must be an interchange between the two. Knowing is a relation between the Self and the Not-Self, and the nature of that relation must be the next division of our subject, but it is well first to grasp clearly the fact that knowing is a relation. It implies duality, the consciousness of a Self and the recognition of a Not-Self—and the presence of the two set over against each other is necessary for knowledge.
The Knower, the Known, the Knowing-—these are the three in one which must be understood if thought-power is to be turned to its proper purpose, the helping of the world. According to Western terminology, the Mind is the Subject which knows; the Object is that which is known; the Relationship between them is knowing. We must understand the nature of the Knower, the nature of the Known, and the nature of the relation established between them, and how that relationship arises. These things understood, we shall indeed have made a step towards that Self-knowledge which is wisdom. Then, indeed, shall we be able to aid the world around us, becoming its helpers and saviours; for this is the true end of wisdom, that, set on fire by love, it may lift the world out of misery into the knowledge wherein all pain ceases for evermore. Such is the object of our study, for truly is it said in the books of that nation which possesses the earliest, and still the deepest and subtlest, psychology, that the object of philosophy is to put an end to pain. For that the Knower thinks; for that knowledge is continually sought. To put an end to pain is the final reason for philosophy, and that is not true wisdom which docs not conduce to the finding of PEACE.
CHAPTER I -THE NATURE OF THOUGHT
THE nature of thought may be studied from two standpoints: from the side of consciousness, which is knowledge, or from the side of the form by which knowledge is obtained, the susceptibility of which to modifications makes possible the attainment of knowledge. This possibility has led to the two extremes in philosophy, both of which we must avoid, because each ignores one side of manifested life. One regards everything as consciousness, ignoring the essentiality of form as conditioning consciousness, as making it possible. The other regards everything as form, ignoring the fact that form can only exist by virtue of the life ensouling it. The form and the life, the matter and the spirit, the vehicle and the consciousness, are inseparable in manifestation, and are the indivisible aspects of THAT in which both inhere, THAT which is neither consciousness nor its vehicle, but the ROOT of both. A philosophy which tries to explain everything by the forms, ignoring the life, will find problems it is utterly unable to solve. A philosophy which tries to explain everything by the life, ignoring the forms, will find itself faced by dead walls which it cannot surmount. The final word on this is that consciousness and its vehicles, life and form, spirit and matter, arc the temporary expressions of the two aspects of the one unconditioned Existence, which is not known save when manifested as the Root-Spirit—(called by the Hindus Pratyagatman), the abstract Being, the abstract Logos—whence all individual selves, and the Root-Matter (Mula-prakriti) whence all forms. Whenever manifestation takes place this Root-Spirit gives birth to a triple consciousness, and this Root-Matter to a triple matter; beneath these is the One Reality, for ever incognisable by the conditioned consciousness. The flower sees not the root whence it grows, though all its life is drawn from it and without it it could not be.
The Self as Knower has as his characteristic function the mirroring within himself of the Not-Self. As a sensitive plate receives rays of light reflected from objects, and those rays cause modifications in the material on which they fall, so that images of the objects can be obtained, so is it with the Self in the aspect of knowledge towards everything external. His vehicle is a sphere whereon the Self receives from the Not-Self the reflected rays of the One Self, causing to appear on the surface of this sphere images which are the reflections of that which is not himself. The Knower does not know the things themselves in the earlier stages of his consciousness. He knows only the images produced in his vehicle by the action of the Not-Self on his responsive casing, the photographs of the external world. Hence the mind, the vehicle of the Self as Knower, has been compared to a mirror, in which are seen the images of all objects placed before it. We do not know the things themselves, but only the effect produced by them in our consciousness; not the objects, but the images of the objects, are what we find in the mind. As the mirror seems to have the objects within it, but those apparent objects are only images, illusions caused by the rays of light reflected from the objects, not the objects themselves; so does the mind, in its
knowledge of the outer universe, know only the illusive images and not the things in themselves.
These images, made in the vehicle, arc perceived as objects by the Knower, and this perception consists in his reproduction of them in himself. Now, the analogy of the mirror, and the use of the word ” reflection ” in the preceding paragraph, are a little misleading, for the mental image is a reproduction not a reflection of the object which causes it. The matter of the mind is actually shaped into a likeness of the object presented to it, and this likeness, in its turn, is reproduced by the Knower. When he thus modifies himself into the likeness of an external object, he is said to know that object, but in the case we are considering that which he knows is only the image produced by the object in his vehicle, and not the object itself. And this image is not a perfect reproduction of the object, for a reason we shall see in the next chapter.
“But”, it may be said, “will that be so ever? shall we never know the things in themselves?” This brings us to the vital distinction between the consciousness and the matter in which the consciousness is working, and by this we may find an answer to that natural question of the human mind. When the consciousness by long evolution has developed the power to reproduce within itself all that exists outside it, then the envelope of matter in which it has been working falls away, and the consciousness that is knowledge identifies its Self with all the Selves amid which it has been evolving, and sees as the Not-Self only the matter connected alike with all Selves severally. That is the ” Day be with us”, the union which is the triumph of evolution, when consciousness knows itself and others, and knows others as itself. By sameness of nature perfect knowledge is attained, and the Self realises that marvellous state where identity perishes not and memory is not lost, but where separation finds its ending, and knower, knowing, and knowledge are one.
It is this wondrous nature of the Self, who is evolving in us through knowledge at the present time, that we have to study, in order to understand the nature of thought, and it is necessary to see clearly the illusory side in order that we may utilise the illusion to transcend it. So let us now study how Knowing—the relation between the Knower and the Known—is established, and this will lead us to see more clearly into the nature of thought.
THE CHAIN OF KNOWER, KNOWING, AND KNOWN
There is one word, vibration, which is becoming more and more the keynote of Western science, as it has long been that of the science of the East. Motion is the root of all. Life is motion; consciousness is motion. And that motion affecting matter is vibration. The One, the All, we think of as Changeless, either as Absolute Motion or as Motionless, since in One relative motion cannot be. Only when there is differentiation, or parts, can we think of what we call motion, which is change of place in succession of time. When the One becomes the Many, then motion arises; it is health, consciousness, life, when rhythmic, regular, as it is disease, unconsciousness, death, when without rhythm, irregular. For life and death are twin sisters, alike born of motion, which is manifestation.
Motion must needs appear when the One becomes the Many; since, when the omnipresent appears as separate particles, infinite motion must represent omnipresence, or, otherwise put, must be its reflection or image in matter. The essence of matter is separateness, as that of spirit is unity, and when the twain appear in the One, as cream in milk, the reflection of the omnipresence of that One in the multiplicity of matter is ceaseless and infinite motion. Absolute motion’—the presence of every moving unit at every point of space at every moment of time-—is identical with rest, being only rest looked at in another way, from the standpoint of matter instead of from that of spirit. From the standpoint of spirit there is always One, from that of matter there are always Many.
This infinite motion appears as rnythmical movements, vibrations, in the matter which manifests it, each Jiva, or separated unit of consciousness, being isolated by an enclosing wall of matter from all other Jivas.1 Each Jiva further becomes embodied, or clothed, in several garments of matter. As these garments of matter vibrate, they communicate their vibrations to the matter surrounding them, such matter becoming the medium wherein the vibrations are carried outwards; and this medium, in turn, communicates the impulse of vibration to the enclosing garments of another Jiva, and thus sets that Jiva vibrating like the first. In this series of vibrations— beginning in one Jiva, made in the body that encircles it, sent on by the body to the medium around it, communicated by that to another body,
1 There is no convenient English word for ” a separated unit of consciousness “—” spirit ” and ” soul ” connoting various peculiarities in different schools of thought. I shall therefore venture to use the name Jiva, instead of the clumsy ” a separated unit of consciousness” and from that second body to the Jiva encircled by it—we have the chain of vibrations whereby one knows another. The second knows the first because he reproduces the first in himself, and thus experiences as he experiences. And yet with a difference. For our second Jiva is already in a vibratory condition, and his state of motion after receiving the impulse from the first is not a simple repetition of that impulse, but a combination of his own original motion with that imposed on him from without, and hence is not a perfect reproduction. Similarities are obtained, ever closer and closer, but identity ever eludes us, so long as the garments remain.
This sequence of vibratory actions is often seen in nature. A flame is a centre of vibratory activity in ether, named by us heat; these vibrations or heat-waves, throw the surrounding ether into waves like unto themselves, and these throw the ether in a piece of iron lying near into similar waves, and its particles vibrate under their impulse, and so the iron becomes hot and a source of heat in its turn. So does a series of vibrations pass from one Jiva to another, and all beings are interlinked by this network of consciousness.
So again in physical nature we mark off different ranges of vibrations by different names, calling one set light, another heat, another electricity, another sound, and so on; yet all are of the same nature, all are modes of motion in ether,1 though they differ in rates of velocity and in the character of the waves. Thoughts, Desires, and Actions, the active manifestations in matter of Knowledge, Will, and Energy, are all of the same nature, that is, are all made up of vibrations, but differ in their phenomena, because of the different character of the vibrations. There is a series of vibrations in a particular kind of matter and with a certain character, and these we call thought-vibrations. Another series is spoken of as desire-vibrations, another series as action-vibrations. These names are descriptive of certain facts in nature. There is a certain kind of ether thrown into vibration, and its vibrations affect our eyes; we call the motion light. There is another far subtler ether thrown into vibrations which are perceived, i.e., are responded to, by the mind, and we call that motion thought. We are surrounded by matter of different densities and we name the motions in it as they affect ourselves, are answered to by different organs of our gross or subtle bodies. We name ” light ” certain motions affecting the eye; we name ” thought” certain motions affecting another organ, the mind. ” Seeing” occurs when the light-ether is thrown into waves from an object to our eye; ” thinking ” occurs when the thought-ether is thrown into waves between an object and our mind. The one is not more—nor less—mysterious than the other.
In dealing with the mind we shall see that modifications in the arrangement of its materials are caused by the impact of thought-waves, and that in concrete thinking we experience over again the original impacts from without. The Knower finds his activity in these vibrations, and all to which they can answer, that is, all that they can reproduce, is Knowledge. The thought is a reproduction within the mind of the Knower of that which is not the Knower, is not the Self; it is a picture, caused by a combination of wave-motions, an image, quite literally. A part of the Not-Self vibrates, and as the Knower vibrates in answer that part becomes the known; the matter quivering between them makes knowing possible by putting them into touch with each other. Thus is the chain of Knower, Known, and Knowing established and maintained.
CHAPTER II -THE CREATOR OF ILLUSION
” HAVING become indifferent to objects of perception, the pupil must seek out the Raja of the Senses, the Thought-Producer, he who awakes illusion.
” The Mind is the great slayer of the Real.”
Thus is it written in one of the fragments translated by H. P. B. from The Book of the Golden Precepts, that exquisite prose-poem which is one of her choicest gifts to the world. And there is no more significant title of the mind than this: the ” creator of illusion”.
The mind is not the Knower, and should ever be carefully distinguished from him. Many of the confusions and the difficulties that perplex the student arise because he does not remember the distinction between him who knows and the mind which is his instrument for obtaining knowledge. It is as though the sculptor were identified with his chisel.
The mind is fundamentally dual and material, being made up of an envelope of fine matter, called the causal body and manas, the abstract mind, and of an envelope of coarser matter, called the mental body and manas, the concrete mind’—manas itself being a reflection in atomic matter of that aspect of the Self which is Knowledge. This mind limits the Jiva, which, as self-consciousness increases, finds himself hampered by it on every side. As a man, to effect a certain purpose, might put on thick gloves, and find that his hands in them had lost much of their power of feeling, their delicacy of touch, their ability to pick up small objects, and were only capable of grasping large objects and of feeling heavy impacts, so is it with the Knower when he puts on the mind. The hand is there as well as the glove, but its capacities are greatly lessened; the Knower is there as well as the mind, but his powers are much limited in their expression.
We shall confine the term mind in the following paragraphs to the concrete mind—the mental body and manas. The mind is the result of past thinking, and is constantly being modified by present thinking; it is a thing, precise and definite, with certain powers and incapacities, strength and weakness, which are the outcome of activities in previous lives. It is as we have made it; we cannot change it save slowly, we cannot transcend it by an effort of the will, we cannot cast it aside, nor instantaneously remove its imperfections. Such as it is, it is ours, a part of the Not-Self appropriated and shaped for our own using, and only through it can we know.
All the results of our past thinkings are present with us as mind, and each mind has its own rate of vibration, its own range of vibration, and is in a state of perpetual motion, offering an ever-changing series of pictures. Every impression coming to us from outside is made on this already active sphere, and the mass of existing vibrations modifies and is modified by the new arrival. The resultant is not, therefore, an accurate reproduction of the new vibrations, but a combination of it with the vibrations already proceeding. To borrow again an illustration from light. If we hold a piece of red glass before our eyes and look at green objects, they will appear to us to be black. The vibrations that give us the sensation of red are cut off by those that give us the sensation of green, and the eye is deceived into seeing the object as black. So also if we look at a blue object through a yellow glass, shall we see it as black. In every case a coloured medium will cause an impression of colour different from that of the object looked at by the naked eye.. Even looking at things with the naked eye, persons see them somewhat differently, for the eye itself modifies the vibrations it receives more than many people imagine. The influence of the mind as a medium by which the Knower views the external world is very similar to the influence of the coloured glass on the colours of objects seen through it. The Knower is as unconscious of this influence of the mind, as a man who had never seen, except through red or blue glasses, would be unconscious of the changes made by them in the colours of a landscape.
It is in this superficial and obvious sense that the mind is called the ” creator of illusion “. It presents us only with distorted images, a combination of itself and the external object. In a far deeper sense, indeed, is it the ” creator of illusion”, in that even these distorted images are but images of appearances, not of realities; shadows of shadows are all that it gives us. But it will suffice us at present to consider the illusions caused by its own nature.
Very different would be our ideas of the world, if we could know it as it is, even in its phenomenal aspect, instead of by means of the vibrations modified by the mind. And this is by no means impossible, although it can only be done by those who have made great progress in controlling the mind. The vibrations of the mind can be stilled, the consciousness being withdrawn from it; an impact from without will then shape an image exactly corresponding to itself, the vibrations being identical in quality and quantity, unintermixed with vibrations belonging to the observer. Or, the consciousness may go forth and ensoul the observed object, and thus directly experience its vibrations. In both cases a true knowledge of the form is gained. The idea in the world of noumena, of which the form expresses a phenomenal aspect, may also be known, but only by the consciousness working in the causal body, untrammelled by the concrete mind or the lower vehicles.
The truth that we only know our impressions of things, not the things—except as just stated—is one which is of vital moment when it is applied in practical life. It teaches humility and caution, and readiness to listen to new ideas. We lose our instinctive certainty that we are right in our observations, and learn to analyse ourselves before we condemn others.
An illustration may serve to make this more clear.
I meet a person whose vibratory activity expresses itself in a way complementary to my own. When we meet, we extinguish each other; hence we do not like each other, we do not see anything in each other, and we each wonder why So-and-so thinks the other so clever, when we find each other so preternaturally stupid. Now, if I have gained a little self-knowledge, this wonder will be checked, so far as I am concerned. Instead of thinking that the other is stupid, I shall ask myself: ” What is lacking in me that I cannot answer his vibrations? We are both vibrating, and if I cannot realise his life and thought, it is because I cannot reproduce his vibrations. Why
should I judge him, since I cannot even know him until I modify myself sufficiently to be able to receive him?” We cannot greatly modify others, but we can greatly modify ourselves, and we should be continually trying to enlarge our receptive capacity. We must become as the white light in which all colours are present, which distorts none because it rejects none, and has in itself the power to answer to each. We may measure our approach to the whiteness by our power of response to the most diverse characters
THE MENTAL BODY AND MANAS
We may now turn to the composition of the mind as an organ of consciousness in its aspect as Knower, and see what this composition is, how we have made the mind in the past, how we can change it in the present.
The mind on the side of life is manas, and manas is the reflection, in the atomic matter of the third —or mental— plane, of the cognitional aspect of the Self—of the Self as Knower.
On the side of form it presents two aspects, severally conditioning the activity of manas, the consciousness working on the mental plane. These aspects are due to the aggregations of the matter of the plane drawn round the atomic vibratory centre. This matter, from its nature and use, we term mind-stuff, or thought-stuff. It makes one great region of the universe, interpenetrating astral and physical matter, and exists in seven subdivisions, like the states of matter on the physical plane; it is predominantly responsive to those vibrations which come from the aspect of the Self which is Knowledge, and this aspect imposes on it its specific character.
The first—and higher—aspect of the form-side of mind is that called the causal body. It is composed of matter from the fifth and sixth subdivisions of the mental plane, corresponding to the finer ethers of the physical plane. This causal body is little developed in the majority at the present stage of evolution, as it remains unaffected by the mental activities directed to external objects, and we may, therefore, leave it aside, at any rate for the present. It is, in fact, the organ for abstract thought.
The second aspect is called the mental body, and is composed of thought-stuff belonging to the four lower subdivisions of the mental plane corresponding to the lowest ether, and the gaseous, liquid, and solid states of matter on the physical plane. It might indeed be termed the dense mental body. Mental bodies show seven great fundamental types, each of which includes forms at every stage of development, and all evolve and grow under the same laws. To understand and apply these laws is to change the slow evolution by nature to the rapid growth by the self-determining intelligence. Hence the profound importance of their study.
THE BUILDING AND EVOLUTION OF THE MENTAL BODY
The method by which consciousness builds up its vehicle is one which should be clearly grasped, for every day and hour of life gives opportunity for its application to high ends. Waking or sleeping, we are ever building our mental bodies; for when consciousness vibrates it affects the mind-stuff surrounding it, and every quiver of consciousness, though it be due only to a passing thought, draws into the mental body some particles of mind- stuff, and shakes out other particles from it. So far as the vehicle—the body—is concerned, this is due to the vibration; but it should not be forgotten that the very essence of consciousness is to constantly identify itself with the Not-Self, and as constantly to re-assert itself by rejecting the Mot-Self; consciousness consists of the alternating assertion and negation, ” I am this”, ” I am not this”; hence its motion is and causes, in matter, the attracting and repelling that we call a vibration. The surrounding matter is also thrown into waves, thus serving as a medium for affecting other consciousnesses.
Now, the fineness or coarseness of the matter thus appropriated depends on the quality of the vibrations set up by the consciousness. Pure and lofty thoughts are composed of rapid vibrations, and can only affect the rare and subtle grades of mind-stuff. The coarse grades remain unaffected, being unable to vibrate at the necessary speed. When such a thought causes the mental body to vibrate, particles of the coarser matter are shaken out of the body, and their place is taken by particles of the finer grades, and thus better materials are built into the mental body. Similarly, base and evil thoughts draw into the mental body the coarser materials suitable for their own expression, and these materials repel and drive out the finer kinds.
Thus these vibrations of consciousness are ever shaking out one kind of matter and building in another. And it follows, as a necessary consequence, that according to the kind of matter we have built into our mental bodies in the past, will be our power of responding to the thoughts which now reach us from outside. If our mental bodies are composed of fine materials, coarse and evil thoughts will meet with no response, and hence can inflict no injury; whereas if they are built up with gross materials, they will be affected by every evil passer-by, and will remain irresponsive to and unbenefited by the good.
When we come into touch with one whose thoughts are lofty, his thought-vibrations, playing on us, arouse vibrations of such matter in our mental bodies as is capable of responding, and these vibrations disturb and even shake out some of that which is too coarse to vibrate at his high rate of activity. The benefit we receive from him is thus largely dependent on our own past thinking, and our ” understanding” of him, our responsiveness, is conditioned by these. We cannot think for each other; he can only think his own thoughts, thus causing corresponding vibrations in the mind-stuff around him, and these play upon us, setting up in our mental bodies sympathetic vibrations. These affect the consciousness. A thinker external to ourselves can only affect our consciousness by arousing these vibrations in our mental bodies.
But immediate understanding does not always follow on the production of such vibrations, caused . from outside. Sometimes the effect resembles that of the sun and the rain and the earth on the seed that lies buried in the ground. There is no visible answer at first to the vibrations playing on the seed; but within there is a tiny quiver of the ensouling life, and that quiver will grow stronger and stronger day by day, till the evolving life bursts the seed-shell and sends forth rootlet and growing point. So with the mind. The consciousness thrills faintly within itself, ere it is able to give any external answer to the impacts upon it; and when we are not yet capable of understanding a noble thinker, there is yet in us an unconscious quivering which is the forerunner of the conscious answer. We go away from a great presence a little nearer to the rich thought-life flowing from it than we were ere we entered it, and germs of thought have been quickened in us, and our minds helped in their evolution.
Something, then, in the building and evolution of our minds may be done from outside, but most must result from the activities of our own consciousness; and if we would have mental bodies which should be strong, wellvitalised, active, able to grasp the loftier thoughts presented to us, then we must steadily work at right thinking; for we are our own builders, and fashion our minds for ourselves.
Many people are great readers. Now, reading does not build the mind; thought alone builds it. Reading is only valuable as it furnishes materials for thought. A man may read much, but his mental growth will be in proportion to the amount of thought that he expends in his reading. The value to him of the thought which he reads depends on the use he makes of it. Unless he takes up the thought and works on it himself, its value to him will be small and passing. ” Reading makes a full man “, said Lord Bacon, and it is with the mind as with the body. Eating fills the stomach, but as the meal is useless to the body unless it is digested and assimilated, so also the mind may be filled by reading, but unless there is thought, there is no assimilation of what is read, and the mind does not grow thereby—nay, it is likely to suffer from overloading, and to weaken rather than strengthen under a burden of unassimilated ideas.
We should read less, and think more, if we would have our minds grow, and our intelligence develop. If we are in earnest in the culture of our minds, we should daily spend an hour in the study of some serious and weighty book, and, reading for five minutes, we should think for ten, and so on through the hour. The usual way is to read quickly for the hour, and then to put away the book till the next hour comes for reading. Hence people grow very slowly in thought power.
One of the most marked things in the Theosophical movement is the mental growth observable year by year in its members. This is largely due to the fact that they are taught the nature of thought; they begin to understand a little of its workings, and set themselves to build their mental bodies instead of leaving them to grow by the unassisted process of nature. The student eager for growth should resolve that no day shall pass that shall not have in it at least five minutes’ reading and ten minutes’ strenuous thinking on what is read. At first he will find the effort tiresome and laborious, and he will discover the weakness of his thinking power. This discovery marks his first step, for it is much to discover that one is unable to think hard and consecutively. People who cannot think, but who imagine that they can, do not make much progress. It is better to know one’s weakness than to imagine oneself strong when one is feeble. The realisation of the weakness —the wandering of the mind, the feeling of heat, confusion, and fatigue which comes on in the brain after a prolonged effort to follow out a difficult line of thought, is on all fours with the similar feeling in the muscles after a strong muscular exertion. With regular and persistent’—but not excessive—exercise, the thought-power will grow as the muscle-power grows. And as this thought-power grows, it also comes under control, and can be directed to definite ends. Without this thinking, the mental body will remain loosely formed and unorganised; and without gaining concentration—the power of fixing the thought on a definite point—thought-power cannot be exercised at all.
CHAPTER III -THOUGHT-TRANSFERENCE
ALMOST everyone now-a-days is anxious to practise thought-transference, and dreams of the delights of communicating with an absent friend without the assistance of telegraph or post. Many people seem to think that they can accomplish the task with very little effort, and are quite surprised when they meet with total failure in their attempts. Yet it is clear that one must be able to think ere one can transfer thought, and some power of steady thinking must be necessary in order to send a thought-current through space. The feeble vacillating thoughts of the majority of people cause mere flickering vibrations in the thought-atmosphere, appearing and vanishing minute by minute, giving rise to no definite form and endowed with the lowest vitality. A thought- form must be clearly cut and well vitalised if it is to be driven in any definite direction, and to be strong enough, on arriving at its destination, to set up there a reproduction of itself.
There are two methods of thought-transference, one which may be distinguished -as physical, the other as psychical, one, belonging to the brain as well as the mind, the other to the mind only. A thought may be generated by the consciousness, cause vibration in the mental body, then in the astral body, set up waves in the etheric, and then in the dense molecules of the physical brain; by these brain vibrations the physical ether is affected, and the waves pass outwards, till they reach another brain and set up vibrations in its dense and etheric parts. By that receiving brain vibrations are caused in the astral and then in the mental bodies attached to it, and the vibrations in the mental body draw out the answering quiver in consciousness. Such are the many stages of the arc traversed by a thought. But this traversing of a ” loopline ” is not necessary. The consciousness may, when causing vibrations in its mental body, direct those vibrations straight to the mental body of the receiving consciousness, thus avoiding the round just described.
Let us see what happens in the first case.
There is a small organ in the brain, the pineal gland, the function of which is unknown to Western physiologists, and with which Western psychologists do not concern themselves. It is a rudimentary organ in most people, but it is evolving, not retrograding, and it is possible to quicken its evolution into a condition in which it can perform its proper function, the function that, in the future, it will discharge in all. It is the organ for thought-transference, as much as the eye is the organ of vision or the ear of hearing.
If anyone thinks very intently on a single idea, with concentration and sustained attention, he will become conscious of a slight quiver or creeping feeling—it has been compared to the creeping of an ant—in the pineal gland. The quiver takes place in the ether which permeates the gland, and causes a slight magnetic current which gives rise to the creeping feeling in the dense molecules of the gland. If the thought be strong enough to cause the current, then the thinker knows that he has been successful in bringing his thought to a pointedness and a strength which render it capable of transmission.
That vibration in the ether of the pineal gland sets up waves in the surrounding ether, like waves of light, only much smaller and more rapid. These undulations pass out in all directions, setting the ether in motion, and these etheric waves, in turn, produce undulations in the ether of the pineal gland in another brain, and from that are transmitted to the astral and mental bodies in regular succession, thus reaching the consciousness. If this second pineal gland cannot reproduce these undulations, then the thought will pass unnoticed, making no impressions, any more than waves of light make an impression on the eye of a blind person.
In the second method of thought-transference, the thinker, having created a thought-form on his own plane, does not send it down to the brain, but directs it immediately to another thinker on the mental plane. The power to do this deliberately implies a far higher mental evolution than does the physical method of thought-transference, for the sender must be self-conscious on the mental plane in order to exercise knowingly this activity.
But this power is being continually exercised by everyone of us indirectly and unconsciously, since all our thinkings cause vibrations in the mental body, that must, from the nature of things, be propagated through the surrounding mind-stuff. And there is no reason to confine the word thought-transference to conscious and deliberate transmissions of a particular thought from one person to another. We are all continually affecting each other by these waves of thought, sent out without definite intent, and what is called public opinion is largely created in this way. Most people think along certain lines, not because they have carefully thought a question out and come to a conclusion, but because large numbers of people are thinking along those lines, and carry others with them. The strong thought of a great thinker goes out into the world of thought, and is caught up by receptive and responsive minds. They reproduce his vibrations, and thus strengthen the thought-wave, affecting others who would have remained unresponsive to the original undulations. These, answering again, give added force to the waves, and they become still stronger, affecting large masses of people.
Public opinion, once formed, exercises a dominant way over the minds of the great majority, beating unceasingly on all brains and awakening in them responsive undulations.
There are also certain national ways of thinking, definite and deeply cut channels, resulting from the continual reproduction during centuries of similar thoughts, arising from the history, the struggles, the customs of a nation. These profoundly modify and colour all minds born into the nation, and everything that comes from outside the nation is changed by the national vibration-rate. As thoughts that come to us from the outer world are modified by our mental bodies, and when we receive them we receive their vibrations plus our own normal vibrations—a resultant—so do nations, receiving impressions from other nations, receive them as modified by their own national vibration-rate. Hence the Englishman and the Frenchman, the Indian and the African, see the same facts, but add to them their own existing prepossessions, and quite honestly accuse each other of falsifying the facts and practising unfair methods. If this truth, and its inevitableness, were recognised, many international quarrels would be smoothed more easily than is now the case, many wars would be avoided, and those waged would be more easily put an end to. Then each nation would recognise what is sometimes called ” the personal equation”, and instead of blaming the other for difference of opinion, each would seek the mean between the two views, neither insisting wholly on its own.
The very practical question for the individual that arises from the knowledge of this continual and general thought-transference, is: How much can I gain of good, and avoid of evil, seeing that I must live in a mixed atmosphere, wherein good and evil thought-waves are ever active and are beating against my brain ? How can I guard myself against injurious thought-transference, and how can I profit by the beneficial ? The knowledge of the way in which the selective power works is of vital importance.
Each man is the person who most constantly affects his own mental body. Others affect it occasionally, but he always. The speaker to whom he listens, the author whose book he reads, affect his mental body. But they are incidents in his life; he is a permanent factor. His own influence over the composition of the mental body is far stronger than that of anyone else, and he himself fixes the normal vibration-rate of his mind. Thoughts which do not harmonise with that rate will be flung aside when they touch the mind. If a man thinks truth, a lie cannot make a lodgment in his mind; if he thinks love, hate cannot disturb him; if he thinks wisdom, ignorance cannot paralyse him. Here alone is safety, here real power. The mind must not be allowed to lie as it were fallow, for then any thought-seed may take root and grow; it must not be allowed to vibrate as it pleases, for that means that it will answer to any passing vibration.
There lies the practical lesson. The man that practises it will soon find its value, and will discover that by thinking, life can be made nobler and happier, and that it is true that by wisdom we can put an end to pain.
CHAPTER IV -THE BEGINNINGS OF THOUGHT
FEW outside the circle of students of psychology have troubled themselves much with the question: How does thought originate? When we now come into the world, we find ourselves possessed of a large amount of thought ready made, a large store of what are called “innate ideas”. These are conceptions which we bring with us into the world, the condensed or summarised results of our experiences in lives previous to the present one. With this mental stock-in-hand we begin our transactions in this life, and the psychologist is never able to study by direct observation the beginnings of thought.
He can, however, learn something from the observation of an infant, for just as the new physical body runs over in pre-natal life the long physical evolution of the past, so does the new mental body swiftly traverse the stages of its long development. It is true that ” mental body ” is not by any means identical with “thought”, and hence that even in studying the new mental body itself, we are not really studying the ” beginnings of thought” at all; to a still greater degree is this true, when we consider that few people can study even the mental body directly, but are confined to the observation of the effects of the workings of that body on its denser fellow, the physical brain and nervous system. ” Thought ” is as distinct from the mental body as from the physical; it belongs to consciousness, to the life side, whereas mental and physical bodies belong alike to the form, to the matter side, and are mere transitory vehicles or instruments. As already said, the student must ever keep before him ” the distinction between him who knows and the mind which is his instrument for obtaining knowledge”, and the definition of the word ” mind”, already given, as ” the mental body and manas “—a compound.
We can, however, by studying the effects of thought on these bodies, when the bodies are new, infer by correspondence something of the beginnings of thought, when a Self, in any given universe, comes first into contact with the Not-Self. The observations may help us, according to the axiom, ” As above, so below”. Everything here is but a reflection, and by studying the reflections, we may learn something of the objects that cause them.
If an infant be closely observed, it will be seen that sensations—response to stimuli by feelings of pleasure or pain, and primarily by those of pain— precede any sign of intelligence. That is that vague sensations precede definite cognitions. Before birth, the infant was sustained by the life-forces flowing through the mother’s body. On its being launched on an independent existence, these arc cut off. Life flows away from the body and is not now renewed; as the life-forces lessen, want is felt, and this want is pain. The supply of the want gives ease, pleasure, and the infant sinks back into unconsciousness. Presently sights and sounds arouse sensation, but still no intellectual sign is given. The first sign of intelligence is when the sight or voice of the mother or nurse is connected with the satisfaction of the ever recurring want, with the giving of pleasure by food; the linking together in, or by, memory of a group of recurring sensations with one external object, which object is regarded as separate from, and as the cause of, those sensations. Thought is the cognition of a relation between many sensations and a one, a unity, linking them together. This is the first expression of intelligence, the first thought—technically a ” perception”. The essence of this is the establishing of such a relation as is above
described between a unit of consciousness’—a Jiva—and an object, and wherever such a relation is established there thought is present.
This simple and ever-verifiable fact may serve as a general example of the beginning of thought in a separated Self—that is, in a triple Self encased in an envelope of matter, however fine, a Self as distinguished from the Self; in such a separated Self sensations precede thoughts; the attention of the Self is aroused by an impression made on him and responded to by a sensation. The massive feeling of want, due to the diminution of life-energy, does not by itself arouse thought; but that want is satisfied by the contact of the milk, causing a definite local impression, an impression followed by a feeling of pleasure. After this has been often repeated, the Self reaches outwards, vaguely, gropingly; outwards, because of the direction of the impression, which has come from outside. The life-energy thus flows into the mental body and vivifies it, so that it reflects—faintly at first—the object which, coming into contact with the body, has caused the sensation. This modification in the mental body, being repeated time after time, stimulates the Self in his aspect of knowledge, and he vibrates correspondingly. He has felt want, contact, pleasure, and with the contact an image presents itself, the eye being affected as well as the lips, two sense-impressions blending. His own inherent nature links these three, the want, the contact- image, the pleasure, together, and this link is thought. Not till he thus answers is there any thought; it is the Self that perceives, not any other or lower.
This perception specialises the desire, which ceases to be a vague craving for something, and becomes a definite craving for a special thing—milk. But the perception needs revision, for the Knower has associated three things together, and one of them has to be disjoined—the want. It is significant that at an early stage the sight of the milk-giver arouses the want, the Knower calling up the want when the image associated with it appears; the child who is not hungry will cry for the breast on seeing the mother; later this mistaken link is broken, and the milk giver is associated with the pleasure as cause, and seen as the object of pleasure. Desire for the mother is thus established, and then becomes a further stimulus to thought.
THE RELATION OF SENSATION AND THOUGHT
It is very clearly stated in many books on psychology, Eastern and Western, that all thought is rooted in sensation, that until a large number of sensations have been accumulated there can be no thinking. ” Mind, as we know it”, says H. P. Blavatsky, ” is resolvable into states of consciousness, of varying duration, intensity, complexity, etc., all, in the ultimate, resting on sensation.”Some writers have gone farther than this, declaring that not only are sensations the materials out of which thoughts are constructed, but that thoughts are produced by sensations, thus ignoring any Thinker any Knower. Others, at the opposite extreme, look on thought as the result of the activity of the Thinker, initiated from within instead of receiving its first impulse from without, sensations being materials on which he employs his own inherent specific capacity, but not a necessary condition of his activity.
Each of the two views, that thought is the pure product of sensations and that thought is the pure product of the Knower, contains truth, but the full truth lies between the two. While it is necessary for the awakening of the Knower that sensations should play upon him from without, and while the first thought will be produced in consequence of impulses from sensation, and sensations will serve as its necessary antecedent; yet unless there were an inherent capacity for linking things together, unless the self were knowledge in his own nature, sensations might be presented to him continually and never a thought would be produced. It is only half the truth that thoughts have their beginning in sensations; there must work on the sensations the power of organising them, and of establishing connecting links, relations between them, and also between them and the external world. The Thinker is the father, Sensation the mother, Thought the child.
If thoughts have their beginnings in sensations, and those sensations are caused by impacts from without, then it is most important that when the sensation arises, the nature and extent of that sensation shall be accurately observed. The first work of the knower is to observe; if there were nothing to observe he would always remain asleep; but when an object is presented to him, when as the Self he is conscious or an impact, then as Knower he observes. On the accuracy of that observation depends the thought which he is to shape out of many of these observations put together. If he observes inaccurately, if he establishes a mistaken relation between the object that made the impact and himself who is observing the impact, then out of that error in his own work will grow a number of consequent errors that nothing can put right save going back to the very beginning.
Let us see now how sensation and perception work in a special case. Suppose I feel a touch on my hand, the touch causes, is answered by, a sensation; the recognition of the object which caused the sensation is a thought. When I feel a touch, I feel, and nothing more need be added as far as that pure sensation is concerned; but when from the feeling I pass to the object that caused the feeling, I perceive that object and the perception is a thought. This perception means that as Knower I recognise a relation between myself and that object, as having caused a certain sensation in my Self. This, however, is not all that happens. For I also experience other sensations, from colour, form, softness, warmth, texture; these are again passed on to me as Knower, and, aided by the memory of similar impressions formerly received, i.e., comparing past images with the image of the object touch-.ing the hand, I decide on the kind of object that has touched it.
In this perception of things that makes us feel, lies the beginning of thought; putting this into the ordinary metaphysical terms—the perception of a Not-Self as the cause of certain sensations in the Self is the beginning of cognition. Feeling alone, if such were possible, could not give consciousness of the Not-Self; there would be only the feeling of pleasure or pain in the Self, an inner consciousness of expansion or contraction. No higher evolution would be possible if a man could do nothing more than feel; only when he recognises objects as causes of pleasure or pain does his human education begin. In the establishing of a conscious relation between the Self and the Not-Self, the whole future evolution depends, and that evolution will largely consist in these relations becoming more and more numerous, more and more complicated, more and more accurate on the side of the Knower. The Knower begins his outer unfolding when the awakened consciousness, feeling pleasure or pain, turns its gaze on the external world and says: “That object gave me pleasure; that object gave me pain.”
There must have been experienced a large number of sensations before the Self answers externally at all. Then came a dull, confused groping after the pleasure, due to a desire in the willing Self to experience a repetition of the pleasure. And this is a good example of the fact mentioned before, that there is no such thing as pure feeling or pure thought; for ” desire for the repetition of a pleasure”, implies that the picture of the pleasure remains, however faintly, in the consciousness, and this is memory, and belongs to thought. For a long time the half- awakened Self drifts from one thing to another, striking against the Not-Self in haphazard fashion, without any direction being given to these movements by consciousness, experiencing pleasure and pain without any perception of the cause of either. Only when this has gone on for a long time is the perception above-mentioned possible, and the relation between the Knower and the Known begun.
CHAPTER -V MEMORY
THE NATURE OF MEMORY
WHEN a connection between a pleasure and a certain object is established, there arises the definite desire to again obtain that object, and so repeat the pleasure. Or, when a connection between a pain and a certain object is established, there arises a definite desire to avoid that object, and so escape the pain. On stimulation, the mental body readily repeats the image of the object; for, owing to the general law that energy flows in the direction of least resistance, the matter of the mental body is shaped most easily into the form already frequently taken; this tendency to repeat vibrations once started, when acted on by energy, is due to Tamas, to the inertia of matter, and is the germ of Memory. The molecules of matter, having been grouped together, fall slowly apart as other energies play on them, but retain for a considerable time the tendency to resume their mutual relation; if an impulse such as grouped them be given to them, they promptly fall again into position. Further, when the Knower has vibrated in any particular way, that power of vibration remains in him, and, in the case of the pleasure-giving, or pain-giving object, the desire for the object, or for avoiding the object, sets that power free, pushes it outwards, one might say, and thus gives the necessary stimulation to the mental body. The image thus produced is recognised by the Knower, and in the one case the attachment caused by pleasure makes him reproduce also the image of the pleasure. In the other, the repulsion caused by pain equally causes the image of the pain. The object and the pleasure, or the object and the pain, are connected together in experience, and when the set of vibrations that compose the image of the object is made, the set of vibrations that make up the pleasure or the pain is also started, and the pleasure or the pain is retasted in the absence of the object. That is memory in its simplest form: a self-initiated vibration, of the same nature as that which caused the feeling of pleasure or pain, again causing that feeling. These images are less massive, and hence to the partially-developed Knower less vivid and living, than those caused by contact with an external object, heavy physical vibrations lending much energy to the mental and desire images, but fundamentally the vibrations are identical, and memory is the reproduction in mental matter by the Knower of objects previously contacted. This reflection may be—and is—repeated over and over again, in subtler and subtler matter, without regard to any separated Knower, and these in their totality are the partial contents of the memory of the Logos, the Lord of a Universe. These images of images may be reached by any separated Knower in proportion as he has developed within himself the ” power of vibration ” above mentioned. As in wireless telegraphy, a series of vibrations composing a message may be caught by any suitable receiver—i.e., any receiver capable of reproducing them—so can a latent vibratory potency within a Knower be made active by a vibration similar to it in these kosmic images. These, on the akashic plane, form the “akashic records” often spoken of in Theosophica Click here to read more of such interesting articles from our CEO A. Harrison Barnes.
Daily Job Search Advice from the CEO of Judged.com
| Tell us what you're thinking... |
Facebook comments:
Top Performing Jobs
Associate Attorney
USA-PA-Exton
ASSOCIATE ATTORNEY McKenna Snyder LLC, a law firm in Exton, PA has an immedia...
Apply Now
Attorney
USA-MI-Sturgis
Qualifications: HaasCaywood is seeking associate attorneys for our Coldwater ...
Apply Now
Education Law Attorney
USA-CA-El Segundo
El Segundo office of a BCG Attorney Search Top Ranked Law Firm seeks an educatio...
Apply Now
Education Law Attorney
USA-CA-Carlsbad
Carlsbad office of a BCG Attorney Search Top Ranked Law Firm seeks an education ...
Apply Now
Education Law and Public Entity Attorney
USA-CA-El Segundo
El Segundo office of a BCG Attorney Search Top Ranked Law Firm seeks an educatio...
Apply Now
Make Judged My HomepageMost Recent Topics
1.
2.
3.
4.
5.
Most Recent Messages
1.
2.
3.
4.
5.
6.
Dear Judged
Dear Your Honor,
Dear Judge,
Do you ever experience any physical danger in the courtroom? You do deal with all those criminals, right?
Sincerly,
Concerned Bailiff's Mommy
+ more Judged Dear
+ write to Your Honor
Do you ever experience any physical danger in the courtroom? You do deal with all those criminals, right?
Sincerly,
Concerned Bailiff's Mommy
+ more Judged Dear
+ write to Your Honor
The Attorney Profile column is sponsored by LawCrossing, America`s leading legal job site.
Summary: This is a great question. There are many factors that impact a candidate’s ability to lateral from an overseas law firm to a top U.S. law firm.
 |
|
Enter your email address and start getting breaking law firm and legal news right now! |
Articles By Harrison Barnes
Sherman & Howard Grows Litigation Team with Fo...
How to Answer the “Tell Me About Yourself” Int...
New York Real Estate Litigator Michael T. Carr Joi...
Why Most Attorneys Screw Up Interviews and Their L...
Attorney Recruiter Placements and Legal Recruiter ...
Finance Lawyer John Ryan Joins King & Spalding...
Mastering the Interview Process: Insights from the...
The Story of BCG Attorney Search and What We Do fo...
Commercial Litigation Partner Mitch Reid Joins Fox...
The Crucial Role of Business Plans in Law Firm Par...
