One of psychology’s tasks should be the rehabilitation of wisdom, by putting forward a truer conception of its vital, dynamic and creative nature.
By Roberto Assagioli[1], Original Title: La Saggezza del Maestro Interno. Translated and Edited With Notes by Jan Kuniholm
Wisdom is little in fashion today. Most people’s idea of a sage is static one, picturing someone aloof and and far removed from so-called “reality” and life. One of psychology’s tasks should be the rehabilitation of wisdom, by putting forward a truer conception of its vital, dynamic and creative nature. [2]
One of the main functions of wisdom is to dissipate cloudiness or fogginess, and to dispel illusion. This implies the need for wisdom in our sphere of action and poses a constant daily problem for us.
Wisdom is a form of light, because it reveals the world of meaning behind the outer form. It is also related to many other aspects of life. First, it is related to love. Wise love is free from emotion and devotion, and perceives the objects of love as they are in their essence. In a sense, it reveals the meaning of their true nature.
There is also a relationship between wisdom and direction. “The secret of direction lies in hidden wisdom.” Moving purposefully toward the Plan takes time, and one of the aspects of wisdom is finding the right moment. It gives us the right pace so that we do not run too fast or fall behind, but keep an appropriate and wise pace.
Right now we are moving from one era to another; we are in a critical period, and humanity tends to err in two ways. There are those who do not recognize the situation and remain behind, trying to hinder the process of advancement and change; this can cause humanity to lose time; in this category stand the reactionaries, and those who do not participate in the rhythm of renewal. On the other side stand the rebels, the impatient ones who would like to build the New Era in a day, without taking into account the time needed for the gradual necessary transformation and replacement of the old forms with new ones. Their haste and premature attempts also waste time. The same is true for the evolution of the impatient aspirant and disciple: he can advance only when he is ready.
Another aspect that does not immediately appear is the relationship between wisdom and joy. In an important spiritual text we read, “Joy is a special wisdom.” Wisdom creates harmonious relationships, and these bring joy.
Harmony, Beauty and Joy are closely related to the Law of Right Human Relations. There is a relationship between this quality and the synthesis of all aspects of the One Life.
The use and application of wisdom brings us back to the function already mentioned: the dispersal of illusion and cloudiness, first in ourselves and then in humanity. Another fundamental function of wisdom is the balancing of opposites. How to acquire wisdom? How to receive enlightenment? All spiritual work leads directly or indirectly to this. The inspiration of the Self and contact with the Self implies the gift of wisdom. But there is a technique for receiving wisdom in the personality even before attaining awareness of the living relationship with the Self: the technique of addressing the Self as the Inner Master. Perhaps not enough attention is paid in spiritual development to the fact that the first Master is the Self.
Many seek the Master externally and go to China or India, but if an individual is not ready, he will not find him — and if by chance he comes in contact with a Master, the desired results will not be achieved. Since the first Master is the soul, only through a certain degree of soul infusion can we profitably receive and sustain the energy and light that radiates from a Master. Therefore, the first step is to be in touch with the soul; i.e. with the transpersonal Self.
Before concluding I would like to quote a thought-seed proposed by a great Tibetan Master: “May the gift of play come to you, brother. Play on earth, play in the secret space and have fun in the field of the Gods.”
All of manifestation can be regarded as a play, in the theatrical sense of the word. Manifestation is the stage, the “playing field of the Gods;” this is symbolic, because, as Goethe asserted, “all that is transitory is only a symbol.”
Manifested life is thus a symbol: it has no permanent, intrinsic, stable reality; this is the essential difference between being and becoming.
If we take this attitude, we get rid of the deadly seriousness with which we are inclined to regard ourselves, others and events. This could be expressed in theatrical terms as the difference between the tragic and the dramatic. Life is dramatic but not tragic: tragedy has a sense of negativity, of failure, that drama does not. Let us remember that everything passes and is short-lived from the point of view of eternity: let us therefore not take it too seriously or think in “serious” terms.
Here wisdom appears again, for one of its aspects is a sense of proportion. In this we “sin,” so to speak, constantly. What is immediate and close appears larger to us, without regard for perspective and a broader overview. It is as if, holding one hand in front of the face, everything beyond remains hidden. By developing a right sense in proportion, we give everything its proper degree of importance; otherwise we squander our capital of seriousness on small change, on little things that do not deserve it, and we do not have enough left over for the big things, which, as a result, we do not consider with proper attention.
So let us play, in our personal lives, with the things that pass; then we can be serious about the great realities. Such “playfulness” is connected with that great aspect of wisdom which is humor. The intimate spiritual sense of humor is both a manifestation and a product of wisdom, as witnessed by the Great Beings. The Buddha had a great sense of humor which is revealed rather caustically and sparklingly in many of his symbolic statements and expressions.
Let us therefore joke with everything that does not deserve to be taken too seriously, starting with our funny little personalities. Let us smile at them and, affirming that we are souls, from this level let us watch over the bizarre movements of the personality. This attitude is connected with the “Acting As If” technique.
We recognize, although at first this produces a shock in us, that our personality is a product of the past; therefore it must be left behind and transformed.
So for big decisions, for existential turning points, we try to develop the right attitude; we try to understand that important decisions cannot be made by the personality. In times of crisis, the personality can call for help and be willing to act in the best way, but then it has to wait.
If the personality does not interfere, but invokes the help and guidance of the Self, important decisions are suggested by external events, or emerge through clear inner directions. Therefore, we stop planning, desiring and fearing from the level of personality, and if desires and fears surface, we do not stifle them, but we do not identify with them; we persist in seeking the Self’s help and guidance.
It is a law of the harmony of life itself: if we don’t interfere with emotional reactions and mental obstinacy, life will straighten things out; it may take time because of accumulated problems, but life straightens things out. So, faith and patience: faith to assume and maintain the attitude of waiting, and patience to let the settling process take place.
We remain silent in the presence of Wisdom.
[1] This writing includes excerpts from The Act of Will; Wisdom; Wesak 1962; Transcript of a conversation on August 10, 1967; and excerpts from “Filo Conduttore – Research Notebook of the Rome Center” No. 4 – Year Three — compiler unknown. —from a Note in the original document. Source documents have not been located by this editor.Except for quotation from The Act of Will, all of this text is translated from the Italian document as found on www.psicoenergetica.com —Ed.
[2] from The Act of Will, English edition by Synthesis Center Press, 2007, p. 73. —Ed.
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