Mind & Language
Mind & Language
A large number of researches have been conducted and wealth of theories has been formulated over the matter of the relationship between Mind and Language, from linguists, psychologists, philosophers and ancient savants in every epoch.
The book of Dzyan in one Stanza mentions the following: “This was the Army of the Voice – the divine Mother of the seven. The sparks of the seven are subjects and servants of the first, the second, the third, the forth, the fifth, the sixth and the seventh of the seven…” H.P. Blavatsky in her book “The Secret Doctrine” interprets the text and highlights that at this point the importance of speech and sound is supported, as well as the material substance and power which they carry from their point of emergence until our level of materialization. As the writer puts it “the army of the voice” is a term closely related to the mystery of sound and speech, as a result and consequence of the cause: the Divine Thought.
The writer P. Christian in his work “History of Magic and the man of Ceramicrafts” mentions that “…when our soul (mind) creates or invokes a thought, the representative symbol of this thought is self-plotted on the astral fluid, which is the container… of all creation… The vocalization of a word means invocation and presentation of a thought – the magnetic capability of the human speech is the beginning of every externalization to the Arcane World… For each one of us, the things are what (the Word) makes them to be, when naming them. The Word (Verb) or the speech of every human is almost unconsciously for him a Blessing or a Curse…”
On account of this, is the great value given to the fifth chakra, the chakra of the throat, since the vibration of speech has a tremendous and immediate impact to the experienced reality. Thus, speech is a blessing for the one who will learn to use it correctly and a curse for the one who will ignore its importance and will misuse it. In both situations the consequences will return to its sender with absolute relevancy depending on what they “seeded” upon the astral material.
We know how much power the Mantras contain, which have more of a magic than a religious content, at least as the dogma of every religion specifies. Their magic emerges from the fact that the combination of words and sounds they contain has the ability to bring a certain result, as it has already been defined by the thought of their creator. Even the magical “abra kadabra”, no matter how fairytale or romantic may sound, is nothing more than a combination of sounds and words which bring a clear result when uttered correctly. After all, one explanation of the “abra kadabra” comes from the Aramaic phrase “avra kehdabra” which means “I will create as I speak”.
In the above mentioned book H.P. Blavatsky continues reporting a dialogue from an ancient Upanishad between the Speech and the Mind. They both went to the Higher Self and asked him to decide which of the two preceded and was therefore superior to the other. The Higher Self explained that the Mind was superior. Then the Speech countered that it was that alone which surrendered itself to the wishes of the former, implying that through the latter the Mind had gained what it needed. The Higher Self explained that there are two minds: the “moving” and the “immobile”. The “immobile” was found within the Higher Self while the “moving” one was under the dominance of Speech at the field of matter. In other words, Mind and Speech were distinguished by the fact that the first one was immovable and the latter movable. The Speech, at last, is the palpable existence of the Mind when the latter needs to be materialized.
In our days, the psychologist L. Vygotsky (1896-1934) in his books “Mind in society” and “Thought and Language” made the same suggestions when he formulated his theories about the language development of children. The general idea of his theory is that the language is a tool which allows the children’s thought to expand and grow. He separates the development of speech and language in four stages. Especially during the last one, that of the inner development which begins at pre-adolescence, language is transformed into an effective tool in order to enable man to use symbolic representations. The inner word (thought) influences the outer and the latter becomes the external vehicle of the first. It is not at all coincidental the fact that during adolescence, period of growth of individuality and self-define, begins the perfection of this marvelous tool and the apparition of abstract thought.
The traditionalists of the matter from Aristoteles to Piaget support that thought and language have a causal and one way relationship and insist that thought is the indispensable condition for the language development.
As mentioned earlier from the “Higher Self” thought was superior and preceded. Through speech it found the vehicle it needed in order to be externalized and manifested. After all language is a code which needs Gnostic structures in order to be acquired. Linguists, among them Chomsky too, regard that all languages display common properties and functionally they can be specified in a certain part of the brain which gives us the possibility to think.
The conclusion of this retrospection probably escapes the limits of the particular matter. Ancient sages, much more than the egoism of the modern man allows him to accept, had knowledge of ontogeny and painstakingly took care to safeguard and deliver it to us. If we accept as true what we consider as mythology and if we examine under an ontogeny point of view the texts delivered to us we could accelerate our evolutional course and the most important, we could teach ourselves from the fortune which the older generations of humanity have kept.