(2014) a series of lessons by yogi ramacharaka

Transcription

A Series of Lessons in Yogi Philosophyi
A Series of Lessons in Yogi
Philosophy
A Series of Lessons in Yogi Philosophyii
Philosophy
The Complete Lessons of Yogi Ramacharaka
YogeBooks: Hollister, MO
A Series of Lessons in Yogi Philosophyiii
YOGeBooks by Roger L. Cole, Hollister, Mo 65672
© 2014 YOGeBooks by Roger L. Cole
All rights reserved. Electronic edition published 2014
isbn: 978-1-61183-222-2 pdf
isbn: 978-1-61183-223-5 epub
2016:10:17:02:00:49
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Before following any health or medical advice one should consult their
primary care physician.
A Series of Lessons in Yogi Philosophyiv
Contents
A Series of Lessons in Yogi Philosophy
i
ii
What is the Yogi Philosophy?
xvi
1
Lessons2
Fourteen Lessons in Yogi Philosophy and Oriental Occultism
3
Publisher’s Notice
5
The First Lesson: The First Three Principles
7
The Second Lesson: The Mental Principles
36
The Third Lesson: The Spiritual Principles
64
The Fourth Lesson: The Human Aura
93
The Fifth Lesson: Thought Dynamics
121
The Sixth Lesson: Telepathy and Clairvoyance
149
The Seventh Lesson: Human Magnetism
189
The Eighth Lesson: Occult Therapeutics
226
A Series of Lessons in Yogi Philosophyv
The Ninth Lesson: Psychic Influence
268
The Tenth Lesson: The Astral World
308
The Eleventh Lesson: Beyond the Border
336
The Twelfth Lesson: Spiritual Evolution
363
The Thirteenth Lesson: Spiritual Cause and Effect
390
The Fourteenth Lesson: The Yogi Path of Attainment
417
Advanced Course in Yogi Philosophy and Oriental Occultism
444
446
Lesson I: Some Light on the Path.
449
Lesson II: More Light on the Path.
499
Lesson III: Spiritual Consciousness.
545
Lesson IV: The Voice of the Silence.
593
Lesson V: Karma Yoga.
641
Lesson VI: Gnani Yoga.
686
Lesson VII: Bhakti Yoga.
731
Lesson VIII: Dharma.
775
Lesson IX: More About Dharma.
818
Lesson X: The Riddle of the Universe.
863
Lesson XI: Matter and Force.
908
Lesson XII: Mind and Spirit.
950
A Series of Lessons in Raja Yoga
992
994
A Series of Lessons in Yogi Philosophyvi
The First Lesson: The “I.”
996
The Second Lesson: The Ego’s Mental Tools.
1033
The Third Lesson: The Expansion of the Self.
1070
The Fourth Lesson: Mental Control.
1108
The Fifth Lesson: The Cultivation of Attention.
1144
The Sixth Lesson: Cultivation of Perception.
1181
The Seventh Lesson: The Unfoldment of Consciousness.
1217
The Eighth Lesson: The Highlands and Lowlands of Mind.
1255
The Ninth Lesson: The Mental Planes.
1292
The Tenth Lesson: Sub-Consciousing.
1329
The Eleventh Lesson: Subconscious Character Building.
1366
The Twelfth Lesson: Sub-Conscious Influences.
1403
A Series of Lessons in Gnani Yoga
1442
1444
The First Lesson: The One.
1446
The Second Lesson: Omnipresent Life.
1484
The Third Lesson: The Creative Will.
1522
The Fourth Lesson: The Unity of Life.
1559
The Fifth Lesson: The One and the Many.
1600
The Sixth Lesson: Within the Mind of the One.
1639
The Seventh Lesson: Cosmic Evolution.
1677
The Eighth Lesson: The Ascent of Man.
1713
A Series of Lessons in Yogi Philosophyvii
The Ninth Lesson: Metempsychosis.
1753
The Tenth Lesson: Spiritual Evolution.
1792
The Eleventh Lesson: The Law of Karma.
1827
The Twelfth Lesson: Occult Miscellany.
1863
A Series of Lessons in Mystic Christianity
1903
Publishers’ Notice.
1904
The First Lesson: The Coming of the Master.
1906
The Second Lesson: The Mystery of the Virgin Birth.
1953
The Third Lesson: The Mystic Youth of Jesus.
1996
The Fourth Lesson: The Beginning of the Ministry.
2024
The Fifth Lesson: The Foundation of the Work.
2055
The Sixth Lesson: The Work of Organization.
2088
The Seventh Lesson: The Beginning of the End.
2117
The Eighth Lesson: The End of the Life Work.
2151
The Ninth Lesson: The Inner Teachings.
2183
The Tenth Lesson: The Secret Doctrine.
2214
The Eleventh Lesson: The Ancient Wisdom.
2246
The Twelfth Lesson: The Message of the Master.
2278
A Series of Lessons on the Inner Teachings of the Philosophies
and Religions of India
2313
The First Lesson: The Land of the Ganges.
2314
The Second Lesson: The Inner Teachings.
2355
A Series of Lessons in Yogi Philosophyviii
The Third Lesson: The Sankhya System.
2401
The Fourth Lesson: The Vedanta System.
2447
The Fifth Lesson: Patanjali’s Yoga System.
2497
The Sixth Lesson: The Minor Systems.
2545
The Seventh Lesson: Buddhism.
2594
The Eighth Lesson: Sufiism.
2644
The Ninth Lesson: The Religions of India. Part I.
2695
The Tenth Lesson: The Religions of India. Part II
2740
The Eleventh Lesson: Hindu Wonder-Working.
2789
The Twelfth Lesson: The Vedas; and Glossary.
2836
Scriptures2884
The Bhagavad Gita
2885
Introduction.2887
The Scene; Theme; and Characters.
2893
Part I: The Gloom of Arjuna.
2900
Part II: The Inner Doctrine.
2909
Part III: The Secret of Work.
2929
Part IV: Spiritual Knowledge.
2940
Part V: Renunciation.
2951
Part VI: Self Mastery.
2960
Part VII: Spiritual Discernment.
2973
Part VIII: The Mystery of Omnipresence.
2981
A Series of Lessons in Yogi Philosophyix
Part IX: The Kingly Knowledge.
2988
Part X: Universal Perfection.
2997
Part XI: The Universal Manifestation.
3006
Part XII: The Yoga of Devotion.
3021
Part XIII: The Knower and the Known.
3027
Part XIV: The Three Gunas or Qualities.
3037
Part XV: Consciousness of the Supreme.
3044
Part XVI: The Good and Evil Natures.
3050
Part XVII: The Threefold Faith.
3059
Part XVIII: Renunciation and Freedom.
3067
The Spirit of the Upanishads
3091
Preface.3094
Part I: The Threshold.
3099
Part II: The Absolute.
3103
Part III: The Real Self.
3122
Part IV: The Way.
3130
Part V: The Student.
3138
Part VI: The Teacher.
3142
Part VII: The Lesson.
3155
Part VIII: The Law of Karma.
3167
Part IX: Devotional Worship.
3171
Part X: Freedom.
3180
A Series of Lessons in Yogi Philosophyx
Part XI: Spiritual Knowing.
3182
Part XII: The Four-Fold Means.
3185
Part XIII: Union (Yoga).
3199
Part XIV: Liberation.
3222
Light on the Path
3260
Introduction3262
Light on the Path I
3266
Light on the Path II
3277
Karma3285
The Illumined Way
3292
Publishers’ Announcement.
3293
Comments on “Light on the Path” I
3296
Comments on “Light on the Path” II
3315
The Demand of the Neophyte.
3334
The Seclusion of the Adept.
3343
Form3358
The Hindu-Yogi Science of Breath
3359
Chapter I: Salaam
3362
Chapter II: “Breath Is Life”
3368
Chapter III: The Exoteric Theory of Breath
3374
Chapter IV: The Esoteric Theory of Breath
3385
Chapter V: The Nervous System
3394
A Series of Lessons in Yogi Philosophyxi
Chapter VI: Nostril-Breathing vs. Mouth-Breathing
3401
Chapter VII: The Four Methods of Respiration
3410
Chapter VIII: How to Acquire the Yogi Complete Breath
3422
Chapter IX: Physiological Effect of the Complete Breath
3428
Chapter X: A Few Bits of Yogi Lore
3437
Chapter XI: The Seven Yogi Developing Exercises
3444
Chapter XII: Seven Minor Yogi Exercises
3453
Chapter XIII: Vibration and Yogi Rhythmic Breathing
3459
Chapter XIV: Phenomena of Yogi Psychic Breathing
3468
Chapter XV: More Phenomena of Yogi Psychic Breathing
3481
Chapter XVI: Yogi Spiritual Breathing
3499
Hatha Yoga: The Yogi Philosophy of Physical Well-Being
3509
3510
Chapter I: What is “Hatha Yoga.”
3516
Chapter II: The Yogis’ Regard for the Physical Body.
3527
Chapter III: The Work of the Divine Architect.
3533
Chapter IV: Our Friend, the Vital Force.
3540
Chapter V: The Laboratory of the Body.
3550
Chapter VI: The Life Fluid.
3570
Chapter VII: The Crematory of the System.
3577
Chapter VIII: Nourishment.
3587
Chapter IX: Hunger vs. Appetite.
3594
A Series of Lessons in Yogi Philosophyxii
Chapter X: The Yogi Theory and Practice of Prana Absorption
from Food.
3603
Chapter XI: About Food.
3620
Chapter XII: The Irrigation of the Body.
3628
Chapter XIII: The Ashes of the System.
3649
Chapter XIV: Yogi Breathing.
3670
Chapter XV: Effect of Correct Breathing.
3693
Chapter XVI: Breathing Exercises.
3700
Chapter XVII: Nostril-Breathing vs. Mouth-Breathing.
3715
Chapter XVIII: The Little Lives of the Body.
3723
Chapter XIX: The Control of the Involuntary System.
3740
Chapter XX: Pranic Energy.
3751
Chapter XXI: Pranic Exercises.
3768
Chapter XXII: The Science of Relaxation.
3784
Chapter XXIII: Rules for Relaxation.
3797
Chapter XXIV: The Use of Physical Exercise.
3818
Chapter XXV: Some Yogi Physical Exercises.
3827
Chapter XXVI: The Yogi Bath.
3843
Chapter XXVII: The Solar Energy.
3859
Chapter XXVIII: Fresh Air.
3868
Chapter XXIX: Nature’s Sweet Restorer—Sleep.
3875
Chapter XXX: Regeneration.
3882
A Series of Lessons in Yogi Philosophyxiii
Chapter XXXI: The Mental Attitude.
3893
Chapter XXXII: Lead by the Spirit.
3901
The Science of Psychic Healing
3910
Publishers’ Notice.
3911
Chapter I: The Purpose of the Book.
3914
Chapter II: Natural Laws of the Body.
3922
Chapter III: The Instinctive Mind.
3930
Chapter IV: Mind in Cells, and Cell Communities.
3934
Chapter V: The Three Forms of Psychic Healing.
3943
Chapter VI: The Principles of Pranic Healing.
3947
Chapter VII: The Practice of Pranic Healing.
3965
Chapter VIII: Pranic Breathing.
3990
Chapter IX: Pranic Treatments.
4001
Chapter X: Auto-Pranic Treatments.
4014
Chapter XI: Thought-Force Healing.
4027
Chapter XII: Suggestive Healing.
4044
Chapter XIII: Practice of Suggestive Healing.
4054
Chapter XIV: Suggestive Treatments.
4069
Chapter XV: Self-Suggestion.
4080
Chapter XVI: Mental Healing.
4088
Chapter XVII: Mental Healing Methods.
4098
Chapter XVIII: Metaphysical Healing.
4106
A Series of Lessons in Yogi Philosophyxiv
Chapter XIX: Spiritual Healing.
4115
Chapter XX: Practice of Spiritual Healing.
4123
Chapter XXI: Concluding Advice.
4130
The Hindu-Yogi System of Practical Water Cure
4136
Chapter I: The Hindu-Yogi Water-Cure.
4137
Chapter II: Nature’s Great Remedy.
4146
Chapter III: Water-Drinking.
4157
Chapter IV: The Stomach and Intestines.
4165
Chapter V: The Obstructed Sewer.
4175
Chapter VI: The Internal Bath.
4192
Chapter VII: The Skin.
4217
Chapter VIII: Scientific Bathing.
4228
Chapter IX: Pack Treatments.
4248
Chapter X: Other Valuable Methods.
4261
The Life Beyond Death
4272
Chapter I: “The Other Side”
4274
Chapter II: “There Is No Death”
4284
Chapter III: The Planes of Life
4294
Chapter IV: The Astral Plane
4304
Chapter V: After Death
4314
Chapter VI: The Soul-Slumber
4324
Chapter VII: The Soul’s Awakening
4335
A Series of Lessons in Yogi Philosophyxv
Chapter VIII: Astral Plane Geography
4345
Chapter IX: Primitive Soul-States
4355
Chapter X: Astral Religious Experiences
4365
Chapter XI: Astral Heavens and Hells
4375
Chapter XII: Astral Self-Expression
4387
Chapter XIII: Astral Plane Occupation
4398
Chapter XIV: Astral Companionship
4408
Chapter XV: “Spirit Communication”
4419
Chapter XVI: Earth Bound Souls
4429
Chapter XVII: Astral Shells
4440
Chapter XVIII: The Second Soul-Sleep
4450
Chapter XIX: Re-Birth
4460
Chapter XX: Beyond Reincarnation
4470
Bibliography4484
A Series of Lessons in Yogi Philosophyxvi
What is the Yogi Philosophy?
T
he Yogi philosophy comprises the teachings
which have come down the centuries
of thought, investigation, experiment and
demonstration on the part of the advanced
minds of the Yogi Masters of India, Chaldea,
Persia, Egypt and Ancient Greece—down to
the present time—from Master to Student—
Guru to Chela. It is the oldest philosophy in the
world, although to the western world it comes
as a new message—a Message from the East.
The Masters
There have been in all ages certain highly
developed, advanced and exalted souls in the
flesh, known as the Yogi Masters and Adepts,
A Series of Lessons in Yogi Philosophyxvii
although many of the tales told concerning
them are myths, or pure fiction originating
in the minds of some modern sensational
writers. The Master Yogis have passed from
lower to higher planes of consciousness, thus
gaining wisdom, power and qualities that seem
almost miraculous to the man of the ordinary
consciousness. A Hindu writer speaking of
them has said: “To him who hath travelled far
along The Path, sorrow ceases to trouble; fetters
cease to bind, obstacles cease to hinder. Such a
one is free. For him there is no more trouble or
sorrow. For him there are no more unconscious
rebirths. His old Karma is exhausted, and he
creates no new Karma. His heart is freed from
the desire for future life. No new longings
arise within his soul. He is like a lamp which
burneth from the oil of the Spirit, and not from
the oil of the outer world. The Master Yogis
are able to pass through material obstacles,
walls, ramparts, etc.; he is able to throw his
phantasmal appearance in many places at once.
A Series of Lessons in Yogi Philosophyxviii
He acquires the power of hearing the sounds
of the unseen world as distinctly as those of the
phenomenal world—more distinctly in point
of fact. Also by his power he is able to read the
most secret thoughts of others, and to tell their
characters.” Such are the Yogi Masters.
The Real and the Imitation
The Western student is apt to be somewhat
confused in his ideas regarding the Yogis and
their philosophy and practice. Travelers to
India have written great tales about the hordes
of fakirs, mendicants and mountebanks who
infest the great roads of India and the streets
of its cities, and who impudently claim the
title “Yogi.” The Western student is scarcely to
be blamed for thinking of the typical Yogi as
an emaciated, fanatical, dirty, ignorant Hindu,
who either sits in a fixed posture until his body
becomes ossified, or else holds his arm up
in the air until it becomes stiff and withered
and for ever after remains in that position, or
A Series of Lessons in Yogi Philosophyxix
perhaps clenches his fist and holds it tight until
his fingernails grow through the palm of his
hands. That these people exist is true, but their
claim to the title “Yogi” seems as absurd to the
true Yogi as does the claim to the title “Doctor”
on the part of the man who pares one’s corns
seem to the eminent surgeon, or as does the
title of “Professor,” as assumed by the street
corner vendor of worm medicine, seem to the
President of Harvard or Yale.
The Science of Yoga
There have been for ages past in India
and other Oriental countries Yogi Masters
who devoted their time and attention to the
development of Man, physically, mentally and
spiritually. The experience of generations of
earnest seekers has been handed down for
centuries from teacher to pupil, and gradually
a definite Yoga science was built up. To these
investigations and teachings was finally applied
A Series of Lessons in Yogi Philosophyxx
the term “Yogi,” from the Sanscrit word “Yug,”
meaning “to join.”
The Threefold Path
Yoga is divided into several branches,
ranging from that which teaches the control
of the body, to that which teaches the highest
spiritual development. Men are of varying
temperaments, and the course that which
will best suit one will not be adapted to the
requirements of another. One will seek progress
and development in one direction, and another
in a different way, and a third by a still different
course. The Yogi Philosophy teaches that the
way that seems to appeal the most to a man’s
general temperament and disposition is the
one best adapted to his use at the present time.
They divide the Path of Attainment into three
paths leading up to the great main road. They
call these three paths: (1) Raja Yoga; (2) Karma
Yoga; (3) Gnani Yoga; each of these forms of
Yoga being a path leading to the Great Road,
A Series of Lessons in Yogi Philosophyxxi
and each being traveled by those who may
prefer it—but all lead to the same place. We
will now give a brief description of each of the
three paths, which together are known to the
Yogis as “The Threefold Path.”
The Various Branches
Each branch of Yoga is but a path
leading toward the one end—unfoldment,
development, and growth. He who wishes first
to develop, control and strengthen his physical
body so as to render it a fit instrument of the
Higher Self, follows the path of “Hatha Yoga.”
He who would develop his will-power and
mental faculties, unfolding the inner senses, and
latent powers, follows the path of “Raja Yoga.”
He who wishes to develop by “knowing”—by
studying the fundamental principles and the
wonderful truths underlying Life, follows the
path of “Gnani Yoga.” And he who wishes to
grow into a union with the One Life by the
influence of Love, he follows the path of “Bhakti
A Series of Lessons in Yogi Philosophyxxii
Yoga.” But it must not be supposed that the
student must ally himself to only a single one of
these paths to power. In fact, very few do. The
majority prefer to gain a rounded knowledge
and acquaint themselves with the principles
of the several branches, learning something
of each, giving preference of course to those
branches that appeal to them more strongly,
this attraction being the indication of need, or
requirement, and, therefore, being the hand
pointing out the path.
It is well for everyone to know something of
“Hatha Yoga,” in order that the body may be
purified, strengthened and kept in health in
order to become a more fitting instrument of
the Higher Self. It is well that each one should
know something of “Raja Yoga,” that he may
understand the training and control of the
mind, and the use of the Will. It is well that
everyone should learn the Wisdom of “Gnani
Yoga,” that he may realise the wonderful truths
underlying life—the Science of Being, the
A Series of Lessons in Yogi Philosophyxxiii
scientific and intellectual knowing of the great
questions regarding life and what lies back
of life—the Riddle of the Universe. And it is
well that everyone should know something of
“Bhakti Yoga,” that he may understand the great
teachings regarding the love underlying all
life. The man best calculated to make general
advancement along occult lines, is one who
avoids running to extremes in any one of the
branches of the subject, but who, while in
the main following his own inclination toward
certain forms of “Yoga,” still keeps up a general
acquaintance with the several phases of the
great philosophy. In the end, man must develop
on all his many sides, and why not keep in
touch with all sides while we journey along. By
following this course we avoid one-sidedness;
fanaticism; narrowness; shortsightedness and
bigotry.
A Series of Lessons in Yogi Philosophyxxiv
Those for Whom the Teachings are
Intended
Our books are intended only for those
who feel an earnest attraction towards the
higher teachings. They are for earnest students,
inspired by the highest motives. Those for
whom these teachings are intended will feel
attracted to them. If you feel attracted toward
these works, we will be glad to have you study
them. If not we will feel just as kindly toward
you, and will send you our best wishes for the
hastening of the day when you will be ready
for the advanced teachings. The matter is
one entirely for the guidance of your Higher
Self—let it decide for you. To those to whom
a glimpse of the Inner Life has been given, the
Yogi Philosophy will prove a treasury of the
rarest jewels, and each time he studies it he
will see new gems. To many it will be the first
revelation of that which they have been all
their lives blindly seeking. To many it will be
the first bit of spiritual bread given to satisfy
A Series of Lessons in Yogi Philosophyxxv
the hunger of the soul. To many it will be the
first cup of water from the spring of life, given
to quench the thirst which has consumed them.
Those for whom this teaching is intended will
recognise its message, and after it they will
never be the same as before it came to them. As
the poet has said “Where I pass all my children
know me,” and so will the Children of the Light
recognise the teaching as for them. As for the
others, we can only say that they will in time
be ready for this great message. Some will be
able to understand much of the teaching from
the first, while others will see but dimly even
the first steps. The student, however, will find
that when he has firmly planted his foot on one
of these steps, he will find the one just ahead
becoming dimly illuminated, so as to give him
confidence to take the next step. Let none be
discouraged; the fact that this teaching attracts
you will in time unfold its meaning. Study it
over and over often, and you will find veil after
veil lifted, though veil upon veil still remains
A Series of Lessons in Yogi Philosophyxxvi
between you and That Beyond. Peace be to
you.
Advice to Beginners
We advise interested beginners to study
first our “Fourteen Lessons in Yogi Philosophy”
which give a general outline of the entire
subject. The beginner will also do well to study
“Hatha Yoga” in order to render his physical
body healthy and sound and thus give the Spirit
a worthy Temple in which to manifest. “Science
of Breath” may also be studied to advantage by
the beginners.
As the student proceeds and develops in
understanding he may take up the study of
our “Advanced Course;” then “Raja Yoga” and
“Gnani Yoga” as his interest and desires dictate.
Our little manual “Light on the Path” and
“Illumined Way” will fit in well at this stage.
We will be glad to furnish inquirers with
advice regarding the books they need, if they
will ask us for the same. Each student of this
A Series of Lessons in Yogi Philosophyxxvii
subject, however, finds himself attracted to
the books he needs—this is the Law. As the
Teachers have written: “Know, O disciple, that
those who have passed through the silence,
and felt its peace, and retained its strength,
they long that you shall pass through it also.
Therefore, in the Hall of Learning, when he is
capable of entering there, the disciple will
always find his master.” And so, the inclination
toward the required book comes in due time.
A Series of Lessons in Yogi Philosophy1
Philosophy
Lessons
Fourteen Lessons in Yogi
Philosophy and Oriental
Occultism
November 1903–September 1904
K
“
now, O disciple! that those who have
passed through the silence, and felt its
peace, and retained its strength, they long that
you shall pass through it also. Therefore, in the
Hall of Learning, when he is capable of entering
there, the disciple will always find his master.”
—Light on the Path.
T
hese lessons were originally issued in the
form of monthly booklets, forming what was
known as the “Correspondence Class Course of
1904.” They met with such a hearty support from
the public, and seemed to fill so well a need of
students of Occultism and the Yogi Philosophy,
that it was thought advisable to issue them in
the present form. We consider these lessons
the simplest, most practical, and plainest
presentation of the elementary principles of
the Yogi Philosophy and Oriental Occultism
ever issued. They, of course, are elementary,
but seem to be just what the average student
requires. Not only are they adapted to the
requirements of the beginner, but many older
and advanced students have written us that
they have found great pleasure and much
profit from again going over their kindergarten
lessons in such plain form. The author, following
his usual custom, declined to write a preface
for this book, holding to his oft expressed idea
that “truth should be self-evident, and in no
manner dependent upon the personality of its
teachers,” he feeling that he had said all that he
had to say, in the lessons themselves, and not
wishing to “intrude his personality” upon his
readers. The reader’s attention is directed to
our notice of an Advanced Course on the same
subject, appearing on the pages following
reading matter.
Yogi Publication Society.
Oak Park, Illinois. October 1, 1904.
The First Lesson: The First Three Principles
I
t is with no ordinary feelings that we address
ourselves to our students of the Yogi class of
1904. We see, as they perhaps do not, that to
many of them this series of lessons will be as
seed planted in fertile soil, which will in due
time put forth sprouts which will force their way
gradually into the sunlight of consciousness,
where they will put forth leaves, blossom, and
fruit. Many of the fragments of truth which will
be presented to you will not be recognized by
you at this time, but in years to come you will
recognize the verity of the impressions which
will be conveyed to you in these lessons, and
then, and then only, will you make these truths
your own.
We intend to speak to you just as if you were
gathered before us in person, and as if we were
standing before you in the flesh. We feel sure
that the bond of sympathy between us will
soon grow so strong and real that as you read
our words you will feel our presence almost as
strongly as if we were with you in person. We
will be with you in spirit, and, according to our
philosophy, the student who is in harmonious
sympathy with his teachers really establishes
a psychic connection with them, and is in
consequence enabled to grasp the “spirit” of
the teaching and to receive the benefit of the
teacher’s thought in a degree impossible to
one who merely reads the words in cold print.
We are sure that the members of the class of
1904 will get into harmony with each other, and
with us, from the very start, and that we will
obtain results that will surprise even ourselves,
and that the term of the class will mark a
wonderful spiritual growth and unfoldment
for many of the class. This result would be
impossible were the class composed of the
general public, in which the adverse thought
vibrations of many would counteract, or at
least retard, the impelling force generated in
the minds of those who are in sympathy with
the work. But we will not have this obstacle to
overcome, as the class has been recruited only
from that class of students who are interested
in the occult. The announcements sent out by
us have been worded in such a way as to attract
the attention only of those for whom they were
intended. The mere sensation-hunters and the
“faddists” have not been attracted by our call,
while those for whom the call was intended have
heard and have hastened to communicate with
us. As the poet has sung: “Where I pass, all my
children know me.” The members of the class
having been attracted to us, and we to them,
will form a harmonious body working with us to
the common end of self-improvement, growth,
development, and unfoldment. The spirit of
harmony and unity of purpose will do much for
us, and the united thought of the class, coupled
with our own, will be a tower of strength, and
each student will receive the benefit of it, and
will be strengthened and sustained thereby.
We will follow the system of instruction
of the East, rather than that of the Western
world. In the East, the teacher does not stop to
“prove” each statement or theory as he makes
or advances it; nor does he make a blackboard
demonstration of spiritual truths; nor does he
argue with his class or invite discussion. On the
contrary, his teaching is authoritative, and he
proceeds to deliver his message to his students
as it was delivered to him, without stopping to
see whether they all agree with him. He does
not care whether his statements are accepted
as truth by all, for he feels sure that those who
are ready for the truth which he teaches will
intuitively recognize it, and as for the others, if
they are not prepared to receive the truth, no
amount of argument will help matters. When
a soul is ready for a spiritual truth, and that
truth, or a part of it, is uttered in its presence or
presented to its attention by means of writings,
it will intuitively recognize and appropriate
it. The Eastern teacher knows that much of his
teaching is but the planting of seed, and that
for every idea which the student grasps at first
there will be a hundred which will come into
the field of conscious recognition only after the
lapse of time.
We do not mean that the Eastern teachers
insist upon the student blindly accepting every
truth that is presented to him. On the contrary,
they instruct the pupil to accept as truth only
that which he can prove for himself, as no truth
is truth to one until he can prove it by his own
experiments. But the student is taught that
before many truths may be so proven he must
develop and unfold. The teacher asks only
that the student have confidence in him as a
pointer-out of the way, and he says, in effect,
to the student: “This is the way; enter upon
it, and on the path you will find the things of
which I have taught you; handle them, weigh
them, measure them, taste them, and know for
yourself. When you reach any point of the path
you will know as much of it as did I or any other
soul at that particular stage of the journey; but
until you reach a particular point, you must
either accept the statements of those who
have gone before or reject the whole subject
of that particular point. Accept nothing as final
until you have proven it; but, if you are wise,
you will profit by the advice and experience
of those who have gone before. Every man
must learn by experience, but men may serve
others as pointers of the way. At each stage
of the journey it will be found that those
who have progressed a little further on the
way have left signs and marks and guideposts
for those who follow. The wise man will take
advantage of these signs. I do not ask for blind
faith, but only for confidence until you are able
to demonstrate for yourselves the truths I am
passing on to you, as they were passed on to
me, by those who went before.
We ask the student to have patience. Many
things which will appear dark to him at first will
be made clear as we progress.
The Constitution of Man.
Man is a far more complete being than is
generally imagined. He has not only a body and
a soul, but he is a spirit possessing a soul, which
soul has several vehicles for expression, these
several vehicles being of different degrees of
density, the body being the lowest form of
expression. These different vehicles manifest
upon different “planes,” such as the “physical
plane,” the “astral plane,” etc., all of which will
be explained as we proceed.
The real self is pure spirit—a spark of
the divine fire. This spirit is encased within
numerous sheaths, which prevent its full
expression. As man advances in development,
his consciousness passes from the lower planes
to the higher, and he becomes more and more
aware of his higher nature. The spirit contains
within it all potentialities, and as man progresses
he unfolds new powers, new qualities, into the
light.
The Yogi philosophy teaches that man is
composed of seven principles—is a sevenfold
creature. The best way to think of man is to
realize that the spirit is the real self, and that
the lower principles are but confining sheaths.
Man may manifest upon seven planes, that is,
the highly developed man, as the majority of
men of this age can manifest only upon the
lower planes, the higher planes not having as
yet been reached by them, although every
man, no matter how undeveloped, possesses
the seven principles potentially. The first five
planes have been attained by many, the sixth
by a few, the seventh by practically none of this
race at this time.
The Seven Principles of Man.
The seven principles of man, as known to the
Yogi philosophy, are herewith stated, English
terms being substituted for Sanscrit words, so
far as may be:
7. Spirit.
6. Spiritual-Mind.
5. Intellect.
4. Instinctive-Mind.
3. Prana, or Vital Force.
2. Astral Body.
1. Physical Body.
We will briefly run over the general nature of
each of these seven principles, that the student
may understand future references to them;
but we will defer our detailed treatment of the
subject until later on in the lessons.
1. The Physical Body.
Of all the seven principles of man, the
physical body is of course the most apparent.
It is the lowest in the scale, and is the crudest
manifestation of the man. But this does not
mean that the physical should be despised
or neglected. On the contrary, it is a most
necessary principle for the growth of man in
his present stage of development—the temple
of the living Spirit—and it should be carefully
tended and cared for in order to render it a
more perfect instrument. We have but to look
around us and see how the physical bodies of
different men show the different degrees of
development under mental control. It is a duty
of each developed man to train his body to the
highest degree of perfection in order that it
may be used to advantage. The body should
be kept in good health and condition and
trained to obey the orders of the mind, rather
than to rule the mind, as is so often the case. The
care of the body, under the intelligent control
of the mind, is an important branch of Yogi
philosophy, and is known as “Hatha Yoga.” We
are preparing a little text-book upon “Hatha
Yoga,” which will soon be ready for the press,
that will give the Yogi teachings upon this most
important branch of self-development. The
Yogi philosophy teaches that the physical body
is built up of cells, each cell containing within
it a miniature “life,” which controls its action.
These “lives” are really bits of intelligent mind of
a certain degree of growth, which enable the
cells to perform their work properly. These bits
of intelligence are, of course, subordinate to the
control of the central mind of the man, and will
readily obey orders from headquarters, given
either subconsciously or consciously. These
cell intelligences manifest a perfect adaptation
for their particular work. The selective action
of the cells, extracting from the blood the
nourishment needed and rejecting that which
is not required, is an instance of this intelligence.
The process of digestion, assimilation, etc., shows
the intelligence of the cells, either separately or
collectively in groups. The healing of wounds,
the rush of the cells to the points where they
are most needed, and hundreds of other
examples known to the student of physiology,
all mean to the Yogi student examples of the
“life” within each atom. Each atom is to the Yogi
a living thing, leading its own independent life.
These atoms combine into groups for some end,
and the group manifests a group-intelligence,
as long as it remains a group; these groups
again combining in turn, and forming bodies of
a more complex nature, which serve as vehicles
for higher forms of consciousness.
When death comes to the physical body the
cells separate and scatter, and that which we
call decay sets in. The force which has held the
cells together is withdrawn, and it becomes free
to go its own way and form new combinations.
Some go into the body of the plants in the
vicinity, and eventually find themselves again
in the body of an animal; others remain in the
organism of the plant; others remain in the
ground for a time, but the life of the atom
means incessant and constant change. As a
leading writer has said: “Death is but an aspect
of life, and the destruction of one material form
is but a prelude to the building up of another.”
We will not devote further space to the
consideration of the physical, as that is a subject
by itself, and, then, our students are no doubt
anxious to be led into subjects with which
they are not quite so familiar. So we will leave
this first principle and pass on to the second,
wishing, however, again to remind the student
that the first step in Yogi development consists
of the mastery of the physical body and its care
and attention. We will have more to say of this
subject before we are through with this course.
2. The Astral Body.
This second principle of man is not nearly so
well known as its physical brother, although it
is closely connected with the latter and is its
exact counterpart in appearance. The astral
body has been known to people in all ages,
and has given rise to many superstitions and
mysteries, owing to a lack of knowledge of its
nature. It has been called the “ethereal body”;
the “fluidic body”; the “double”; the “wraith”;
the “Doppelganger,” etc. It is composed of
matter of a finer quality than that composing
our physical bodies, but matter none the less.
In order to give you a clearer idea of what we
mean, we will call your attention to water, which
manifests in several well-known forms. Water at
a certain temperature is known as ice, a hard,
solid substance; at a little higher temperature
it assumes its best-known form, which we call
“water”; at a still higher temperature it escapes
in the form of a vapor which we call “steam,”
although the real steam is invisible to the human
eye, and becomes apparent only when it mixes
with the air and has its temperature lowered a
little, when it becomes vapor visible to the eye,
and which vapor we call “steam.”
The astral body is the best counterpart of
the physical body and may be separated from
it under certain circumstances. Ordinarily,
conscious separation is a matter of considerable
difficulty, but in persons of a certain degree of
psychical development the astral body may be
detached and often goes on long journeys. To
the clairvoyant vision the astral body is seen
looking exactly like its counterpart, the physical
body, and united to it by a slender silken cord.
The astral body exists some time after the
death of the person to whom it belongs, and
under certain circumstances it is visible to living
persons, and is called a “ghost.” There are other
means whereby the spirits of those who have
passed on may become manifest, and the astral
shell which is sometimes seen after it has been
sloughed off by the soul which has passed on is
in such cases nothing more than a corpse of finer
matter than its physical counterpart. In such
cases it is possessed of no life or intelligence,
and is nothing more than a cloud seen in the sky
bearing a resemblance to a human form. It is a
shell, nothing more. The astral body of a dying
person is sometimes projected by an earnest
desire, and is at such times seen by friends and
relatives with whom he is in sympathy. There
are many cases of this kind on record, and the
student probably is aware of occurrences of
this kind. We will have more to say about the
astral body and astral shells in other lessons in
this course. We will have occasion to go into
further detail when we reach the subject of the
astral plane, and, in fact, the astral body will
form a part of several lessons.
The astral body is invisible to the ordinary
eye, but is readily perceived by those having
clairvoyant power of a certain degree. Under
certain circumstances the astral body of a living
person may be seen by friends and others,
the mental condition of the persons and the
observer having much to do with the matter. Of
course, the trained and developed occultist is
able to project his astral body consciously, and
may make it appear at will; but such powers are
rare and are acquired only after a certain stage
of development is reached.
The adept sees the astral body rising from the
physical body as the hour of death approaches.
It is seen hovering over the physical body, to
which it is bound by a slender thread. When
the thread snaps the person is dead, and the
soul passes on carrying with it the astral body,
which in turn is discarded as the physical body
has been before. It must be remembered
that the astral body is merely a finer grade of
matter, and that it is merely a vehicle for the
soul, just as is the physical, and that both are
discarded at the proper time. The astral body,
like the physical, disintegrates after the death
of the person, and persons of a psychic nature
sometimes see the dissolving fragments around
cemeteries, in the shape of violet light.
We are merely calling attention to the
different vehicles of the soul of man, his seven
principles, and we must hasten on to the next
principle. We would like to speak to you of the
interesting phenomenon of the ego leaving
the physical body in the astral body while
one is “asleep.” We would like to tell you just
what occurs during sleep, and how one may
give orders to his astral self to gain certain
information or to work out certain problems
while he is wrapped in sleep, but that belongs
to another phase of our subject, and we must
pass on after merely whetting your appetite.
We wish you to get these seven principles well
fixed in your mind, so that you may be able to
understand the terms when we use them later
on.
3. Prana, or Vital Force.
We have said something of Prana in our little
book, “Science of Breath,” which many of you
have read. As we said in that book, Prana is
universal energy, but in our consideration of it
we will confine ourselves to that manifestation
of Prana which we call vital force. This vital force
is found in all forms of life—from the amœba to
man—from the most elementary form of plant
life to the highest form of animal life. Prana is
all-pervading. It is found in all things having life,
and as the occult philosophy teaches that life
is in all things—in every atom—the apparent
lifelessness of some things being only a lesser
degree of manifestation, we may understand
that Prana is everywhere, in everything. Prana is
not the Ego, but is merely a form of energy used
by the Ego in its material manifestation. When
the Ego departs from the physical body, in what
we call “death,” the Prana, being no longer under
the control of the Ego, responds only to the
orders of the individual atoms or their groups,
which have formed the physical body, and as
the physical body disintegrates and is resolved
back to its original elements, each atom takes
with it sufficient Prana to enable it to form new
combinations, the unused Prana returning to
the great universal storehouse from whence it
came. Prana is in all forms of matter, and yet it
is not matter—it is the energy or force which
animates matter. We have gone into the matter
of Prana in our little book previously referred
to, and we do not wish to take up the students’
time in repeating what we said there.
But before taking up the next principle, we
wish to direct the student’s attention to the
fact that Prana is the force underlying magnetic
healing, much of mental healing, absent
treatment, etc. That which has been spoken of
by many as human magnetism is really Prana.
In “Science of Breath,” we have given
you directions for increasing the Prana in
your system; distributing it over the body,
strengthening each part and organ and
stimulating every cell. It may be directed
toward relieving pain in one’s self and others by
sending to the affected part a supply of Prana
extracted from the air. It may be projected to
a distance so far as to affect other persons. The
thought of the projector sends forth and colors
the Prana gathered for the purpose, and finds
lodgment in the psychic organism of the patient.
Like the Marconi waves it is invisible to the eye
of man (with the exception of certain persons
who have attained a high degree of clairvoyant
power); it passes through intervening obstacles
and seeks the person attuned to receive it.
This transferring of Prana under the direction
of the will is the underlying principle of thought
transference, telepathy, etc. One may surround
himself with an aura of Prana, colored with
strong positive thought, which will enable him
to resist the adverse thought waves of others,
and which will enable him to live serene in an
atmosphere of antagonistic and inharmonious
thought.
We advise students to re-read that portion
of “Science of Breath” which deals with the use
of Prana. We propose going into great detail
regarding this phase of the subject, during the
course of these lessons, but “Science of Breath”
gives a good fundamental idea of the nature of
Prana and the methods of its use, and students
will do well to refresh their minds on this subject.
We do not wish to weary you by this
description of each of the seven principles,
and we are aware that you are impatient to
enter into the more interesting phases of the
subject. But it is absolutely necessary that you
obtain a clear idea of these seven principles,
in order that you may understand that which
follows, and to obviate the necessity of your
being “sent back” to relearn the lesson which
you have “skipped.” We had this idea in mind
when we started this class in November, 1903,
instead of waiting until January, 1904, and we
give you the November and December lessons
as “good measure,” so as to be able to reach
the more interesting part of the subject by the
January lesson.
We will leave the subject of Prana and will
pass on to the next principle; but we trust
that you will not leave this part of the lesson
until you have acquired a clear idea of Prana
and its qualities and uses. Study your “Science
of Breath” until you understand something of
Prana.
The Mental Principles.
The Western reader who has studied
the writings of some of the recent Western
psychologists will recognize in the Instinctive
Mind certain attributes of the so-called
“subjective” or “subconscious” minds spoken of
so frequently by the said writers. These writers
discovered in man these characteristics, as well
as certain higher phases of the mind (coming
from the Spiritual Mind), and without stopping
to investigate further, they advanced a “new”
theory that man is possessed of two minds,
i.e., the “objective” and “subjective,” or as
some have termed them, the “conscious” and
“subconscious.” This was all very well so far as it
went, but these investigators set the “conscious”
mind aside and bundled all the rest into their
“subconscious” or “subjective” mind, ignoring
the fact that they were mixing the highest and
lowest qualities of mind and putting them
in the same class, and leaving the middle
quality by itself. The “subjective mind” and
the “subconscious” theories are very confusing,
as the student finds grouped together the
most sublime flashes of genius and the silliest
nothings of the man of low development, the
mind of the latter being almost altogether
“subjective.”
To those who have read up on these theories,
we would say that such reading will materially
help them to understand the three mental
principles of man, if they will remember that the
“conscious” or “objective” mind corresponds
very nearly with the “Intellect” principle in the
Yogi philosophy; and that the lowest portions of
the “subjective” or “subconscious” mind are what
the Yogis term the “Instinctive Mind” principle;
while the higher and sublime qualities, which
the Western writers have noticed and have
grouped with the lower qualities in forming
their “subjective mind” and “subconscious mind”
theories, is the “Spiritual Mind” principle of the
Yogis, with the difference that the “Spiritual
Mind” has additional properties and qualities
of which these Western theorists have never
dreamed. As we touch upon each of these
three mental principles, you will see the points
of resemblance and the points of difference
between the Yogi teachings and the Western
theories.
We wish it distinctly understood, however,
that we do not desire to detract from the praise
justly earned by these Western investigators; in
fact, the Yogis owe them a debt of gratitude
for preparing the Western mind for the fuller
teachings. The student who has read the works
of the writers referred to will find it very much
easier to grasp the idea of the three mental
principles in man than if he had never heard of
any division in the functioning of the mind of
man. Our principal reason for calling attention
to the mistake of the Western dual-mind
theories was that to the mind of the Yogi it is
painful to see that which he knows to be the
highest manifestation of mind, that which is the
seat of inspiration and flashes of genius, that
which touches the pure Spirit (the Spiritual
Mind), which is just beginning to awaken in
men of development and growth—confused
and confounded with and placed in the same
class with the lowest mental principle (the
Instinctive Mind) which, while most necessary
and useful to man, under the direction of his
higher principle is still something which is
common to the most undeveloped man, even
to the lower form of the animal kingdom—yea,
even to the plant life. We trust that the student
will free his mind of preconceived ideas on this
important subject, and will listen to what we
say before forming his final opinion. In our next
lesson, we will go into detail regarding each of
the three Mental Principles.
Meditation.
We will give the class a subject for meditation
each month. The concentrated thought of the
numerous students composing the class cannot
help bringing about advantageous results in the
direction of spiritual unfoldment and growth.
The student should endeavor to give a few
minutes each day to silent meditation. He
should find as quiet a place as possible, and
then sit or lie in an easy position, relaxing every
muscle of the body and calming the mind.
Then when the proper conditions are observed
he will experience that peculiar sensation of
calmness and quiet which indicates that he is
“entering the silence.” Then he should dwell
upon the subject given for meditation and
allow it to sink deep into his mind. At such times
he will receive more or less inspiration from his
Spiritual Mind, and will feel stronger and freer
all day.
The subject to carry into the silence this
month is the reality of the Ego—the “I.” The
real “I” is not the body, but is the spirit
principle. The real “I” is independent of the
body, which is but a vehicle for its expression—
it is indestructible and eternal. It cannot die or
become annihilated. Do not think of the soul as
a thing apart from you for you are the soul, and
all the rest is transitory and changeable. Picture
yourself, in your mind, as an entity independent
of the body, and able to leave the body. Think
of yourself as spirit, and of the body as a mere
shell built for your convenience. During the
period of meditation ignore the body entirely,
and you will find that you will gradually awaken
to a sense of the independent existence of the
spiritual part of your nature and come to a
realization of the real self.
Mantram.
A mantram is a word, phrase, or verse used
by the Eastern people in order to concentrate
upon an idea and to let it sink deep into
the mind. It is similar to the “statements,” or
“affirmations,” used by the Mental Scientists and
others of the Western world.
The mantram for the month is a verse from a
Western poet, Mr. Orr:
“Lord of a thousand worlds am I,
And I reign since time began;
And night and day, in cyclic sway,
Shall pass while their deeds I scan.
Yet time shall cease, ere I find release,
For I am the Soul of Man.”
Commit this verse to memory, and repeat
it often, letting the mind dwell upon the
idea of immortality expressed so strongly,
remembering always that you are the “I”
referred to.
The Second Lesson: The Mental Principles
I
n our First Lesson we called your attention
briefly to the three lower principles of man—
i.e., (1) the physical body; (2) the astral body;
(3) Prana, or vital force. We also led up to the
subject of the mental principles, which form
the fourth, fifth, and sixth, respectively, of the
seven principles of man.
For convenience’ sake, we will again
enumerate the four higher principles:
7. Spirit.
6. Spiritual mind.
5. Intellect.
4. Instinctive mind.
This terminology is more or less unsatisfactory,
but we adopt it in preference to the Sanscrit
terms which prove so puzzling and elusive to
the average Western student.
The three lower principles are the most
material, and the atoms of which they are
composed are, of course, indestructible, and go
on forever in countless forms and aspects; but
these principles, so far as the ego is concerned,
are things merely to be used in connection with
a particular earth-life, just as man uses clothing,
heat, electricity, etc., and they form no part of
his higher nature.
The four higher principles, on the contrary,
go to make up the thinking part of man—the
intelligent part, so to speak. Even the lowest
of the four—the instinctive mind, goes to form
the higher part of the man.
Those who have not considered the
subject at all are apt to regard as absurd the
suggestion that the mind of man functions on
more than one plane. Students of psychology,
however, have long recognized the varying
phases of mentation, and many theories have
been advanced to account for the same. Such
students will find that the Yogi philosophy
alone gives the key to the mystery. Those
who have studied the dual-mind theories of
certain Western writers will also find it easier to
conceive of more than one plane of mentality.
At first sight it would seem that the conscious,
reasoning part of man’s mind did the most work—
if, indeed, not all of it. But a little reflection will
show us that the conscious, reasoning work of
the mind is but a small fraction of its task. Man’s
mind functions on three planes of effort, each
plane shading imperceptibly into the planes
on either side of it—the one next higher or the
one next lower. The student may think of the
matter either as one mind functioning along
three lines, or as three minds shading into each
other; both views have more or less of the
truth in them; the real truth is too complex to
be considered in detail in an elementary lesson.
The principal thing is to get the idea fixed in the
mind—to form mental pegs upon which to hang
future information. We will touch briefly upon
the several “minds,” or planes of mental effort,
beginning with the lowest, the instinctive mind.
4. The Instinctive Mind.
This plane of mentation we share in connection
with the lower animals, in, at least, its lower
forms. It is the first plane of mentation reached
in the scale of evolution. Its lowest phases are
along lines in which consciousness is scarcely
evident, and it extends from this lowly place in
the scale until it manifests a very high degree
of consciousness in comparison with its lowest
phases; in fact, when it begins to shade into the
fifth principle, it is difficult to distinguish it from
the lowest forms of the latter.
The first dawn of the instinctive mind may
be seen even in the mineral kingdom, more
particularly in crystals, etc. Then in the plant
kingdom it grows more distinct and higher
in the scale, some of the higher families of
plants showing even a rudimentary form of
consciousness. Then in the world of the lower
animals are seen increasing manifestations of
the instinctive mind, from the almost plant-like
intelligence of the lower forms until we reach
a degree almost equal to that of the lowest
form of human life. Then, among men, we see
it shading gradually into the fifth principle,
the intellect, until in the highest form of man
to-day we see the fifth principle, intellect, in
control to a certain extent, and subordinating
the fourth principle to it, either wisely or
unwisely. But, remember this, that even the
highest form of man carries about with him
the fourth principle, the instinctive mind, and
in varying degrees uses it, or is used by it. The
instinctive mind is most useful to man in this
stage of his development—he could not exist
as a physical being without it, in fact—and he
may make a most valuable servant of it if he
understands it; but woe to him if he allows it
to remain in control or to usurp prerogatives
belonging to its higher brother. Now, right
here we must call your attention to the fact
that man is still a growing creature—he is not a
finished product by any means. He has reached
his present stage of growth after a toilsome
journey; but it is merely sunrise yet, and the full
day is far off. The fifth principle, the intellect,
has unfolded to a certain degree, particularly
in the more advanced men of to-day, but the
unfoldment is merely beginning with many.
Many men are but little more than animals, and
their minds function almost entirely upon the
instinctive plane. And all men of to-day, with
the exceptions of a few very highly developed
individuals, have need to be on guard lest the
instinctive mind does not occasionally unduly
assert its power over them, when they are off
their guard.
The lowest phase of the work of the instinctive
mind is akin to the same work manifesting in
the plant kingdom. The work of our bodies
is performed by this part of the mind. The
constant work of repair, replacement, change,
digestion, assimilation, elimination, etc., is being
performed by this part of the mind, all below
the plane of consciousness. The wondrous work
of the body, in health and sickness, is faithfully
carried on by this part of our minds, all without
our conscious knowledge. The intelligent work
of every organ, part, and cell of the body is
under the superintendence of this part of
the mind. Read in “Science of Breath” of the
marvelous process of the circulation of the
blood, its purification, etc., and realize, faintly,
what a wonderful work is even this lowest
phase of the instinctive mind. We will show
more of its workings in our forthcoming work
“Hatha Yoga,” but any school physiology will
give you a clear idea of what it does, although
its writer does not tell the cause behind it. This
part of the work of the instinctive mind is well
performed in the lower animals, plants, and
in man, until the latter begins to unfold a little
intellect, when he often begins to meddle with
the work properly belonging to this plane of
the mind, and sends to it adverse suggestions,
fear thoughts, etc. However, this trouble is but
temporary, as, when the intellect unfolds a little
farther, it sees the error into which it has fallen
and proceeds to rectify the trouble and to
prevent its recurrence.
But this is only a part of the province of the
instinctive mind. As the animal progressed along
the scale of evolution, certain things became
necessary for its protection and well-being.
It could not reason on these things, so that
wonderful intelligence dwelling, subconsciously,
in the instinctive mind unfolded until it was able
to grasp the situation and meet it. It aroused
the “fighting instinct” in the brute for its
preservation, and this action of the instinctive
mind, very good for its purpose and essential to
the preservation of the life of the animal, is still
with us and occasionally projects itself into our
mentality with a surprising degree of strength.
There is a great deal of the old animal fighting
spirit in us yet, although we have managed to
control it and to hold it in restraint, thanks to
the light obtained from our unfolding higher
faculties. The instinctive mind also taught the
animal how to build its nests, how to migrate
before approaching winter, how to hibernate,
and thousands of other things well known to
students of natural history. And it teaches us
how to do the many things which we perform
instinctively, as it also assumes tasks which we
learn how to perform by means of our intellect,
and which we pass on to the instinctive mind,
which afterward performs them automatically
or nearly so. It is astonishing how many of our
daily tasks are performed under the direction of
our instinctive mind, subject merely to a casual
supervision of the Intellect. When we learn to
do things “by heart,” we have really mastered
them on the intellectual plane, and then passed
them on to the instinctive plane of mentation.
The woman with her sewing-machine, the man
who runs his engine, the painter with his brush,
all find the instinctive mind a good friend, in
fact the intellect would soon tire if it had
these every-day tasks to perform. Note the
difference between learning to do a thing, and
then doing it after it has been learned. These
manifestations of the instinctive mind are of
course among its higher phases, and are due
largely to its contact with and blending with
the unfolding intellect.
The instinctive mind is also the “habit” mind.
The intellect (either that of the owner of the
instinctive mind, or of some other man) passes
on ideas to it, which it afterward faithfully
carries out to the letter, unless corrected or
given better instructions, or worse ones, by the
intellect of some one.
The instinctive mind is a queer storehouse.
It is full of things received from a variety of
sources. It contains many things which it has
received through heredity; other things which
have unfolded within it, the seeds of which were
sown at the time of the primal impulse which
started life along the path; other things which
it has received from the intellect, including
suggestions from others, as well as thoughtwaves sent out from the minds of others, which
have taken lodgment within its corridors. All
sorts of foolishness as well as wisdom is there.
We will deal with this phase of the subject in
future lessons, under the head of Suggestion
and Auto-Suggestion, Thought Power, etc.
Instinctive mind manifests varying degrees
of consciousness, varying from almost absolute
subconsciousness to the simple consciousness
of the highest of the lower animals and the
lower forms of man. Self-consciousness comes
to man with the unfoldment of the intellect,
and will be spoken of in its proper place.
Cosmic or universal consciousness comes with
the unfoldment of the spiritual mind and will
be touched upon later on. This gradual growth
of consciousness is a most interesting and
important branch of the subject before us, and
will be referred to, and spoken of, at different
points in this course.
Before we pass on to the next principle, we
must call your attention to the fact that the
instinctive mind is the seat of the appetites,
passions, desires, instincts, sensations, feelings,
and emotions of the lower order, manifested in
man as well as in the lower animals. There are of
course higher ideas, emotions, aspirations, and
desires, reaching the advanced man from the
unfolding spiritual mind, but the animal desires,
and the ordinary feelings, emotions, etc.,
belong to the instinctive mind. All the “feelings”
belonging to our passional and emotional
nature belong to this plane. All animal desires,
such as hunger and thirst, sexual desires (on the
physical plane); all passions, such as physical
love, hatred, envy, malice, jealousy, revenge, are
a part of it. The desire for the physical (unless as
a means of reaching higher things), the longing
for the material, all belong to this plane. The
“lust of the flesh, the lust of the eyes, the pride
of life,” are on this plane. This principle is the
most material of the three mental principles,
and is the one which is apt to bind us the closest
to the earth and earthly things. Remember, that
we are not condemning material or “earthly”
things—they are all right in their place; but man
in his unfoldment grows to see these things as
only a means to an end—only a step in the
spiritual evolution. And with clearer vision he
ceases to be bound too tightly to the material
side of life, and, instead of regarding it as the
end and aim of all things, sees that it is, at the
best, only a means to a higher end.
Many of the “brute” instincts are still with
us, and are much in evidence in undeveloped
people. Occultists learn to curb and control
these lower instincts, and to subordinate them
to the higher mental ideals which open up to
them. Be not discouraged, dear student, if you
find much of the animal still within you. It is no
sign of “badness,” or evil; in fact the recognition
of it by one is a sign that his unfoldment has
begun, for, before, the same thing was there
and not recognized for what it is, whereas now
it is both seen and recognized. Knowledge is
power; learn to know the remnants of the brute
nature within you and become a tamer of wild
beasts. The higher principles will always obtain
the mastery, but patience, perseverance, and
faith are required for the task. These “brute”
things were all right in their time—the animal
had need of them—they were “good” for the
purpose intended, but now that man is reaching
higher points on the path, he sees clearer
and learns to subordinate the lower parts of
himself to the higher. The lower instincts were
not implanted in your nature by “the devil”;
you came by them honestly. They came in the
process of evolution as a proper and right
thing, but have been largely outgrown and
can now be left behind. So do not fear these
inheritances from the past; you can put them
aside or subordinate them to higher things as
you journey along the path. Do not despise
them, though you tread them under foot—they
are the steps upon which you have reached
your present high estate, and upon which you
will attain still greater heights.
5. The Intellect.
We now reach the mental principle which
distinguishes man from the brute. The first four
principles man shares in common with the lower
forms of life, but when the fifth principle begins
to unfold he has reached an important stage of
the journey along the path of attainment. He
feels his manhood manifesting within him.
Now, remember, that there is no violent
change or marked transition from the
consciousness of the fourth principle into
that of the fifth. As we have before explained,
these principles shade into each other, and
blend as do the colors of the spectrum. As
intellect unfolds, it illuminates faintly the fourth
principle, and endows instinctive life with
reason. Simple consciousness shades into self-
consciousness. Before the fifth principle dawns
fairly, the creature having the four principles
well developed has passions but no reason;
emotions but not intellect; desires but no
rationalized will. It is the subject awaiting the
monarch, the sleeper awaiting the magic touch
of the one who has been sent to awaken him
from the enchanter’s deep sleep. It is the brute
awaiting the coming of that which will transform
it into a man.
In some of the lower animals, the fourth
principle has attracted to itself the lowest
shading of the fifth principle, and the animal
manifests signs of a faint reasoning. On the
other hand, in some of the lower forms of
man—the Bushman, for example—the fourth
principle has scarcely been perceptibly
colored by the incoming fifth principle, and
the “man” is scarcely more than a brute, in fact
is more of a brute, mentally, than some of the
higher domesticated animals, who, having been
for many generations in close companionship
with man, have been colored by his mental
emanations.
The first sign of the real unfoldment of the
fifth principle, intellect, is the dawning of selfconsciousness. In order more fully to understand
this, let us consider what consciousness really is.
Among the lower animals there is very
little of that which we call consciousness. The
consciousness of the lower animal forms is
but little more than mere sensation. Life in the
early stages is almost automatic. The mentation
is almost entirely along subconscious lines,
and the mentation itself is only that which is
concerned with the physical life of the animal—
the satisfaction of its primitive wants. After a bit,
this primitive consciousness developed into
what psychologists term simple consciousness.
Simple consciousness is an “awareness” of
outside things—a perception and recognition
of things other than the inner self. The
conscious attention is turned outward. The
animal, or low order of man, cannot think of his
hopes and fears, his aspirations, his plans, his
thoughts, and then compare them with the like
thoughts of others of his kind. He cannot turn
his gaze inward and speculate upon abstract
things. He simply takes things for granted and
asks no questions. He does not attempt to find
solutions for questions within himself, for he is
not aware that such questions exist.
With the advent of self-consciousness man
begins to form a conception of the “I.” He
begins to compare himself with others and to
reason about it. He takes mental stock, and
draws conclusions from what he finds in his
mind. He begins to think for himself, to analyze,
classify, separate, deduce, etc. As he progresses
he begins to think out things for himself, and
passes along new and fresh suggestions to his
instinctive mind. He begins to rely upon his
own mind, rather than blindly accepting that
which emanates from the mind of others. He
begins to create for himself, and is no longer a
mere mental automaton.
And from a mere glimmering of conscious
intelligence there has grown the highest
intelligence of to-day. A modern writer
forcibly expresses the growth in the following
words: “For some hundreds of years, upon the
general plane of self-consciousness, an ascent,
to the human eye gradually, but from the point
of view of cosmic evolution rapid, has been
made. In a race, large-brained, walking erect,
gregarious, brutal, but king of all other brutes,
man in appearance but not in fact, was from
the highest simple-consciousness born the
basic human faculty self-consciousness, and its
twin, language. From these and what went with
these, through suffering, toil, and war; through
bestiality, savagery, barbarism; through slavery,
greed, effort; through conquests infinite,
through defeats overwhelming, through
struggle unending; through ages of aimless
semi-brutal existence; through subsistence
on berries and roots; through the use of the
casually found stone or stick; through life in
deep forests, with nuts and seeds, and on the
shores of waters with mollusks, crustaceans, and
fish for food; through that greatest, perhaps,
of human victories, the domestication and
subjugation of fire; through the invention and
art of bow and arrow; through the taming of
animals and the breaking of them to labor;
through the long learning which led to the
cultivation of the soil; through the adobe brick
and the building of houses therefrom; through
the smelting of metals and the slow birth of the
arts which rest upon these; through the slow
making of alphabets and the evolution of the
written word; in short, through thousands of
centuries of human life, of human aspiration, of
human growth, sprang the world of men and
women as it stands before us and within us today with all its achievements and possessions.”
Self-consciousness is a thing easy to
comprehend, but difficult to define. One
writer has expressed it well when he says that
without self-consciousness a creature may
know; but only by the aid of self-consciousness
is it possible for him to know that he knows.
And with this unfoldment of the intellect
came the beginnings of all the wonderful
achievements of the human mind of to-day.
But great as are these achievements, these are
as nothing to what is yet before the race. From
victory on to victory will the intellect progress.
In its unfoldment, as it begins to receive more
and more light from the next highest principle,
the spiritual mind, it will achieve things as yet
undreamed of. And yet, poor mortal, remember,
intellect is third from the highest in the scale on
the principles of man. There are two principles
as much higher than intellect, as intellect is
higher than the principle below—instinctive
mind. Do not make a God of intellect; do not
allow the pride of intellect to blind you.
The importance of the awakening of selfconsciousness may be more clearly recognized
when we tell you that the occult doctrine is that
once the self-consciousness is awakened into
being, once the “I” has been felt and recognized,
the real awakened life of the soul begins. We do
not refer to the life that comes after the spiritual
awakening—that is a still higher stage—but
to the mental awakening of the soul to the “I”
consciousness. This is the stage where the baby
ego first begins its waking existence. Previous
to that time it has slumbered on, alive but not
conscious of itself, and now the time of labor
pains and birth is at hand. The soul has to meet
new conditions, and has many an obstacle to
overcome before it reaches spiritual manhood.
Many experiences will it undergo, many trials
will it be forced to meet; but still the progress
is on and on and on.
At times there may be setbacks, and it may
even seem to retrograde, but such obstacles
are soon surmounted and the soul takes up its
journey again. There is no real going backward
on the path, and slow as the progress may seem,
each of us is moving steadily forward.
We had hoped to be able to reach the subject
of the sixth principle, spiritual mind, in this
lesson, but we see that we have not sufficient
space at our disposal, so we must defer that
most interesting subject, as well as that of the
seventh principle, spirit, until the next lesson.
We are aware that our students are eager to
press forward, and we are wasting as little time
as possible on the way; but there are certain
fundamental truths which must be clearly
understood before we dare take another step.
There are a number of lessons to be drawn
from the subjects of the instinctive mind and
the intellect, and this is as good a place as any
in which to consider them.
One of these lessons is that the awakening of
intellect does not necessarily make the creature
a better being, in the sense of being “good.”
While it is true that an unfolding principle or
faculty will give an upward tendency to man,
it is equally true that some men are so closely
wrapped in the folds of the animal sheath—so
steeped in the material side of things—that
the awakened intellect only tends to give them
increased powers to gratify their low desires and
inclinations. Man, if he chooses, may excel the
beasts in bestiality—he may descend to depths
of which the beast would never have thought.
The beast is governed solely by instinct, and
his actions, so prompted, are perfectly natural
and proper, and the animal is not blamed for
following the impulses of its nature. But man,
in whom intellect has unfolded, knows that it is
contrary to his highest nature to descend to the
level of the beasts—yea, lower by far. He adds
to the brute desires the cunning and intelligence
which have come to him, and deliberately
prostitutes his higher principle to the task of
carrying out the magnified animal propensities.
Very few animals abuse their desires—it is left
for some men to do so. The higher the degree
of intellect unfolded in a man, the greater the
depths of low passions, appetites, and desires
possible to him. He actually creates new brute
desires, or rather, builds edifices of his own
upon the brute foundations. It is unnecessary
for us to state that all occultists know that
such a course will bring certain consequences
in its train, which will result in the soul having
to spend many weary years in retracing its
steps over the backward road it has trodden.
Its progress has been retarded, and it will be
compelled to retravel the road to freedom,
in common with the beast-like natures of
undeveloped creatures whose proper state of
the journey it is, having an additional burden
in the shape of the horror of consciousness of
its surroundings, whereas its companions have
no such consciousness and consequently suffer
not. If you can imagine a civilized, refined man
having to live among Australian Bushmen for
many years, with a full recollection of what he
has lost, you may form a faint idea of the fate
in store for one who deliberately sinks his high
powers to the accomplishment of low ends
and desires. But even for such a soul there is
escape—in time.
Let your higher nature be on guard and
refuse to be drawn back into the brute life
which has been passed through. Keep your
gaze upward, and let your motto be: “Forward.”
The brute nature may exert a pull downward,
but the spiritual mind will give you a helping
hand, and will sustain you if you but trust to it.
The intellect is between the two, and may be
influenced by either or both. Take your choice,
oh, struggling soul. Your help is within you;
look to it, and refuse to be dragged back into
the mire of the animal mind. Manifest the “I”
within you and be strong. You are an immortal
soul, and are moving on and on and on to still
greater things. Peace be yours.
Meditation.
Let the student give a few minutes each day to
silent meditation, according to the instructions
given in the First Lesson. The subject for students
to carry with them into The Silence, this month,
is that of the subjugating of the animal nature
and impulses to those of the higher mind—the
subduing of the beast by the man. The brute
nature should be relegated to its own proper
work of attending to the physical part of man,
under control of the intellect, and should not
be permitted to usurp the prerogatives of
the higher and growing parts of man’s nature.
Picture to yourself the unfolding consciousness
and mind-power, and also see the lower mental
principle doing its work, but well in control
of the higher parts of the mind. See yourself
as master of yourself, and not as a mere slave
to your lower passions and animal nature. See
yourself as rising triumphant after a struggle
with the lower nature. See yourself as master,
and the lower nature as obedient to your
will. Recognize that the “I” part of you is not
resident in the lower part of your nature, but
in the higher. Think of yourself as a tamer of
the wild beast within you. See yourself as rising
triumphant over the temptation to indulge in
anger, malice, envy, hatred, jealousy, fear, and
other manifestations of the lower nature. Form
a mental picture of yourself as you hope to be—
picture your ideal self—and you will unfold
into the realization of your ideal. Success be
yours—our helpful thought is with you—draw
on us for mental help when in need of it.
Mantram.
“I am master of myself.” Commit these words
to memory, and repeat them often, letting the
mind dwell upon the thoughts given in our
Meditation for this month. Remember always
that the “I” is the highest part of you that has
been awakened into consciousness, and should,
to a great extent be master of the animal nature
from which you have emerged.
The Third Lesson: The Spiritual Principles
I
n our Second Lesson we gave you a brief
outline of the Fourth and Fifth Principles of Man,
i.e., (4) Instinctive Mind, and (5) Intellect. As we
have told you before, man has passed through
the Fourth Principle stage to its extreme, and has
now passed on to a consciousness of the Fifth
Principle, Intellect. Some of us have developed
the Intellectual stage to a considerable extent
(although we have practically conquered but
a few square miles of the new territory of the
mind, and there is still a great task before us),
while other men seem to have a consciousness
almost altogether within the borders of the
Instinctive Mind, and have only a glimmering of
Intellect. Not only is this true of the savage races,
but many, very many of so-called “civilized”
people have not learned to do their own
thinking, and seem willing to allow others to do
their thinking for them, they following certain
leaders with the stupid habit of the sheep. But
still the race is progressing, slowly but surely,
and many are thinking now who never thought
before—a greater number are refusing to take
their thinking second-hand, and are insisting
upon knowing for themselves.
When we consider that there are many
men in whom the Fifth Principle, the Intellect,
has scarcely unfolded, and that the race in
general has taken but a few steps into the
land of the Intellect, we begin to realize how
difficult it is for any of us except the man or
woman of exceptional spiritual unfoldment
to comprehend even faintly the still higher
Principles. It is something like a man born
blind trying to comprehend light; or one born
deaf endeavoring to form a mental concept of
sound. One can only form an idea of something
akin to his experiences. A man who has never
tasted anything sweet cannot form an idea of
sugar. Without experience or consciousness of
a thing, our minds are unable to form a concept.
But nearly all of us who have been attracted
to these lessons or who have attracted these
lessons to us, have had experiences which
will enable us to comprehend something of
the Sixth Principle—have had glimmerings of
consciousness which help us to understand
something of the Spiritual Mind. A tendency
toward the occult—the hunger of the soul
for more light—are indications that the Sixth
Principle, Spiritual Mind, is beginning to shade
into our consciousness, and, although it may
be ages before we awaken into full Spiritual
Consciousness, we are still being influenced
and helped by it. This spiritual unrest often
causes us great discomfort, until we find
ourselves on the right road to knowledge, and
even thereafter we feel more or less unsatisfied
by the few crumbs that drop to us from the
table of Knowledge. But despair not, seekers
after the Truth; these pains are but the travail
of spiritual birth—great things are before you—
take courage and fear not.
Toward the end of this lesson we will speak
of the process of “Illumination” or Spiritual
Consciousness, which has come, or is coming, to
many of us, and what we have to say may throw
light upon many experiences which have come
to you, and for which you have heretofore had
no explanation.
We will now take up the subject of the Sixth
Principle, Spiritual Mind, which will be more or
less plain to those who have had glimmerings
of consciousness from this plane of the soul,
but which will be full of “hard sayings” and
“dark corners” to those who have not as yet
reached this stage of unfoldment. The Seventh
Principle, The Spirit, however, is beyond
the comprehension of any except the few
enlightened and highly developed souls, in
and out of the body, who are as far above the
ordinary man as the average enlightened man is
above the Bushman. We can but pass on to you
enough to give you a general intellectual idea
of what is meant by “Spirit”—the consciousness
of it is still far beyond the race in its present
stage. It is well, however, to know of the
existence of Spirit, as it helps us to understand
something of the Spiritual Mind, which is Spirit’s
means of communication with the Intellectual
consciousness. The comprehension of Spiritual
Mind, however, opens up such a wonderful
world of thought that we are satisfied to leave
the understanding of Spirit until such time as
we will grow into a consciousness of it.
6. The Spiritual Mind.
The Sixth Principle, Spiritual Mind, has been
styled by some writers “The Superconscious
Mind,” which term is a fairly good one, as it
distinguishes between the lower Subconscious
Mind or Instinctive Mind, the Conscious Mind
or Intellect, and itself, which latter, while outside
of the realm of ordinary human consciousness,
is still a very different thing from the lower or
Instinctive Mind.
While the actual existence of the Spiritual
Mind has been made manifest to but a limited
number of the human race, there are many who
are becoming conscious of a higher “Something
Within,” which leads them up to higher and
nobler thoughts, desires, aspirations, and
deeds. And there is a still greater number who
receive a faint glimmering of the light of the
Spirit, and, though they know it not, are more
or less influenced by it. In fact, the entire race
receives some of its beneficent rays, although
in some cases the light is so bedimmed by the
dense material obstacles surrounding the man
that his spiritual twilight is almost akin to the
blackness of night. But man is ever unfolding,
discarding sheath after sheath, and is slowly
coming home. The light will eventually shine
full upon all.
All that we consider good, noble, and great
in the human mind emanates from the Spiritual
Mind and is gradually unfolded into the ordinary
consciousness. Some Eastern writers prefer the
term “projected” as more correctly indicating
the process whereby the ray of light is sent into
the consciousness of the man who has not yet
reached the superhuman stage of full Spiritual
Consciousness. All that has come to man, in his
evolution, which tends toward nobility, true
religious feeling, kindness, humanity, justice,
unselfish love, mercy, sympathy, etc., has come
to him through his slowly unfolding Spiritual
Mind. His love of God and his love of Man has
come to him in this way. As the unfoldment
goes on, his idea of Justice enlarges; he has
more Compassion; his feeling of Human
Brotherhood increases; his idea of Love grows;
and he increases in all the qualities which men
of all creeds pronounce “good,” and which may
all be summed up as the practical attempt to
live out the teachings of that great spiritual
Master, when He enunciated that great truth
(well understood by the occultists of all creeds,
but so little understood by many who claim to
be followers of Him), saying: “And thou shalt
love the Lord, thy God, with all thy heart, and
with all thy soul, and with all thy mind, and
with all thy strength,” and “Thou shalt love thy
neighbor as thyself.”
As man’s Spiritual Consciousness begins
to unfold, he begins to have an abiding
sense of the reality of the existence of the
Supreme Power, and, growing along with it, he
finds the sense of Human Brotherhood—of
human relationship—gradually coming into
consciousness. He does not get these things
from his Instinctive Mind, nor does his Intellect
make him feel them. Spiritual Mind does not run
contrary to Intellect—it simply goes beyond
Intellect. It passes down to the Intellect certain
truths which it finds in its own regions of the
mind, and Intellect reasons about them. But
they do not originate with Intellect. Intellect
is cold—Spiritual Consciousness is warm and
alive with high feeling.
Man’s growth toward a better and fuller
idea of the Divine Power does not come from
Intellect, although the latter reasons upon the
impressions received and tries to form them
into systems, creeds, cults, etc. Nor does the
Intellect give us our growing sense of the
relationship between man and man—the
Brotherhood of Man. Let us tell you why man
is kinder to his kind and to forms of life below
him than ever before. It is not alone because
the Intellect teaches him the value of kindness
and love, for man does not become kind or
loving by cold reasoning. On the contrary, he
becomes kind and loving because there arise
within him certain impulses and desires coming
from some unknown place, which render it
impossible for him to be otherwise without
suffering discomfort and pain. These impulses
are as real as other desires and impulses, and
as man develops these impulses become more
numerous and much stronger. Look at the
world of a few hundred years ago, and look at
it to-day, and see how much kinder and more
loving we are than in those days. But do not
boast of it, for we will seem as mere savages
to those who follow us and who will wonder at
our inhumanity to our brother-man from their
point of view.
As man unfolds spiritually he feels his
relationship to all mankind, and he begins to
love his fellow-man more and more. It hurts him
to see others suffering, and when it hurts him
enough he tries to do something to remedy it.
As time goes on and man develops, the terrible
suffering which many human beings undergo
to-day will be impossible, for the reason that
the unfolding Spiritual Consciousness of the
race will make the pain felt so severely by all
that the race will not be able to stand it, and
they will insist upon matters being remedied.
From the inner recesses of the soul comes a
protest against the following of the lower animal
nature, and, although we may put it aside for a
time, it will become more and more persistent,
until we are forced to heed it. The old story of
each person having two advisors, one at each
ear, one whispering to him to follow the higher
teachings and the other tempting him to pursue
the lower path, is shown to be practically true
by the occult teaching regarding the three
mental principles. The Intellect represents the
“I” consciousness of the average person. This “I”
has on one side the Instinctive Mind sending
him to the old desires of the former self—the
impulses of the less developed life of the animal
or lower man, which desires were all very well
in lower stages of development, but which are
unworthy of the growing man. On the other
side is the Spiritual Mind, sending its unfolding
impulses into the Intellect, and endeavoring to
draw the consciousness up to itself—to aid in
the man’s unfoldment and development, and
to cause him to master and control his lower
nature.
The struggle between the higher and
lower natures has been noticed by all careful
observers of the human mind and character,
and many have been the theories advanced to
account for it. In former times it was taught that
man was being tempted by the devil on the
one hand, and helped by a guardian angel on
the other. But the truth is known to all occultists
that the struggle is between the two elements
of man’s nature, not exactly warring, but each
following its own line of effort, and the “I” being
torn and bruised in its efforts to adjust itself.
The Ego is in a transition stage of consciousness,
and the struggle is quite painful at times, but the
growing man in time rises above the attraction
of the lower nature, and dawning Spiritual
Consciousness enables him to understand the
true state of affairs, and aids him in asserting his
mastery over the lower self and in assuming a
positive attitude toward it, while at the same
time he opens himself up to the light from the
Spiritual Mind and holds himself in a negative
attitude toward it, resisting not its power.
The Spiritual Mind is also the source of the
“inspiration” which certain poets, painters,
sculptors, writers, preachers, orators, and
others have received in all times and which
they receive to-day. This is the source from
which the seer obtains his vision—the prophet
his foresight. Many have concentrated
themselves upon high ideals in their work,
and have received rare knowledge from this
source, and have attributed it to beings of
another world—from angels, spirits, from God
Himself; but all came from within—it was the
voice of their Higher Self speaking to them. We
do not mean to say that no communications
come to man from other intelligences—far
from this, we know that higher intelligences
do often communicate with man through the
channel of his Spiritual Mind—but much that
man has attributed to outside intelligences
has really come from himself. And man, by the
development of his Spiritual Consciousness,
may bring himself into a high relationship and
contact with this higher part of his nature, and
may thus become possessed of a knowledge of
which the Intellect has not dared dream.
Certain high psychic powers are also open
to man in this way, but such powers are rarely
obtained by one until he has risen above the
attractions of the lower part of his nature, for
unless this were so man might use these high
gifts for base purposes. It is only when man
ceases to care for power for his personal use
that power comes. Such is the Law.
When man learns of the existence of his
Spiritual mind and begins to recognize its
promptings and leadings, he strengthens
his bond of communication with it, and
consequently receives light of a greater
brilliancy. When we learn to trust the Spirit, it
responds by sending us more frequent flashes
of illumination and enlightenment. As one
unfolds in Spiritual Consciousness he relies
more upon this Inner Voice, and is able more
readily to distinguish it from impulses from the
lower planes of the mind. He learns to follow
Spirit’s leadings and to allow it to lend him a
guiding hand. Many of us have learned to know
the reality of being “led by the Spirit.” To those
who have experienced this leading we need not
say more, for they will recognize just what we
mean. Those who have not as yet experienced
it must wait until the time comes for them, for
we cannot describe it, as there are no words to
speak of these things which are beyond words.
Toward the close of this lesson we will
give a brief outline of some of the phases
of “Illumination” or awakening of Spiritual
Consciousness, which has come to some of us
and will come to all in this or future phases
of their unfoldment. We must hasten on to a
brief consideration of that which can only be
faintly understood by any of us—the Seventh
Principle—Spirit.
7. Spirit.
How shall we approach this subject, which
even the most advanced minds in the flesh today can but faintly comprehend? How can the
finite express or comprehend the infinite? Spirit,
man’s Seventh Principle, is the Divine Spark—
our most precious inheritance from the Divine
Power—a ray from the Central Sun—the Real
Self. Words cannot express it. Our minds fail to
grasp it. It is the soul of the Soul. To understand
it we must understand God, for Spirit is a drop
from the Spirit Ocean—a grain of sand from
the shores of the Infinite—a particle of the
Sacred Flame. It is that something within us
which is the cause of our evolution through all
the weary ages. It was the first to be, and yet it
will be the last to appear in full consciousness.
When man arrives at a full consciousness of
Spirit, he will be so much higher than man that
such a being is at present inconceivable to the
Intellect. Confined in many sheaths of matter,
it has waited through the long and weary ages
for even a faint recognition, and is content to
wait for ages more until it is fully brought into
consciousness. Man will ascend many steps
of development—from man to archangel—
before Spirit will fully claim its own. The Spirit
is that within man which closest approaches
the Center—is nearest to God. It is only in
an occasional precious moment that we are
aware of the existence of Spirit within us, and
in such moments we are conscious of coming
into the awful presence of the Unknown. These
moments may come when one is engaged in
deep religious thought—while reading a poem
bearing a precious message from soul to soul—
in some hour of affliction when all human aid
has failed us and when human words seem
but mockery—in a moment when all seems
lost and we feel the necessity of a direct word
from a being higher than ourselves. When
these moments come they leave with us a
peace which never afterward entirely escapes
us, and we are ever after changed beings. In
the moment of Illumination or the dawn of
Spiritual Consciousness we also feel the real
presence of the Spirit. In these moments we
become conscious of our relationship with and
connection with the Center of Life. Through
the medium of the Spirit God reveals Himself
to Man.
We cannot dwell longer on this subject—
it overpowers one, and mere words seem
too weak for use in connection with it. Those
who have felt the impulses of the Spiritual
Mind have been made faintly conscious of
the abiding sense of the Spirit, although they
cannot grasp its full significance. And those
who have not experienced these things would
not understand us if we wrote volumes of our
imperfect and undeveloped conceptions of
the subject. So we will pass on, trusting that we
have awakened in your minds at least a faint
desire to be brought into a closer communion
and contact with this, the highest part of Self—
Self itself. The Peace of the Spirit abide with
you.
Illumination or Spiritual Consciousness.
With many, Spiritual Mind unfolds gradually
and slowly, and, while one may feel a
steady increase of spiritual knowledge and
consciousness, he may not have experienced
any marked and startling change. Others have
had moments of what is known as “Illumination,”
when they seemed lifted almost out of their
normal state, and where they seemed to
pass into a higher plane of consciousness or
being, which left them more advanced than
ever before, although they could not carry
back into consciousness a clear recollection
of what they had experienced while in the
exalted state of mind. These experiences have
come to many persons, in different forms
and degrees, of all forms of religious beliefs,
and have been generally associated with
some feature of the particular religious belief
entertained by the person experiencing the
illumination. But advanced occultists recognize
all of these experiences as differing forms of
one and the same thing—the dawning of the
Spiritual Consciousness—the unfoldment of
the Spiritual Mind. Some writers have styled
this experience “Cosmic Consciousness,” which
is a very appropriate name, as the illumination,
at least in its higher forms, brings one in touch
with the whole of Life, making him feel a sense
of kinship with all Life, high or low, great or
small, “good” or “bad.”
These experiences, of course, vary materially
according to the degree of unfoldment
of the individual, his previous training, his
temperament, etc., but certain characteristics
are common to all. The most common feeling is
that of possessing almost complete knowledge
of all things—almost Omniscience. This feeling
exists only for a moment, and leaves one at first
in an agony of regret over what he has seen and
lost. Another feeling commonly experienced
is that of a certainty of immortality—a sense
of actual being, and the certainty of having
always been, and of being destined to always
be. Another feeling is the total slipping away
of all fear and the acquirement of a feeling
of certainty, trust, and confidence, which is
beyond the comprehension of those who have
never experienced it. Then a feeling of love
sweeps over one—a love which takes in all Life,
from those near to one in the flesh to those at
the farthest parts of the universe—from those
whom we hold as pure and holy to those whom
the world regards as vile, wicked, and utterly
unworthy. All feelings of self-righteousness and
condemnation seem to slip away, and one’s
love, like the light of the sun, falls upon all alike,
irrespective of their degree of development or
“goodness.”
To some these experiences have come
as a deep, reverent mood or feeling, which
took complete possession of them for a few
moments or longer, while others have seemed
in a dream and have become conscious of a
spiritual uplifting accompanied by a sensation
of being surrounded by a brilliant and allpervading light or glow. To some certain truths
have become manifest in the shape of symbols,
the true meaning of which did not become
apparent until, perhaps, long afterward.
These experiences, when they have come to
one, have left him in a new state of mind, and
he has never been the same man afterward.
Although the keenness of the recollection has
worn off, there remains a certain memory which
long afterward proves a source of comfort and
strength to him, especially when he feels faint
of faith and is shaken like a reed by the winds
of conflicting opinions and speculations of the
Intellect. The memory of such an experience
is a source of renewed strength—a haven of
refuge to which the weary soul flies for shelter
from the outside world, which understands it
not.
These experiences are usually also
accompanied with a sense of intense joy; in
fact, the word and thought “Joy” seems to be
uppermost in the mind at the time. But it is a
joy not of ordinary experience—it is something
which cannot be dreamed of until after one
has experienced it—it is a joy the recollection
of which will cause the blood to tingle and
the heart to throb whenever the mind reverts
to the experience. As we have already said,
there also comes a sense of a “knowing” of all
things—an intellectual illumination impossible
to describe.
From the writings of the ancient philosophers
of all races, from the songs of the great poets
of all peoples, from the preachings of the
prophets of all religions and times we can
gather traces of this illumination which has
come to them—this unfoldment of the Spiritual
Consciousness. We have not the space to
enumerate these numerous instances. One
has told of it in one way, the other in another;
but all tell practically the same story. All who
have experienced this illumination, even in a
faint degree, recognize the like experience in
the tale, song, or preaching of another, though
centuries may roll between them. It is the song
of the Soul, which when once heard is never
forgotten. Though it be sounded by the crude
instrument of the semibarbarous races or the
finished instrument of the talented musician of
to-day, its strains are plainly recognized. From
Old Egypt comes the song—from India in all
ages—from Ancient Greece and Rome—from
the early Christian saint—from the Quaker
Friend—from the Catholic monasteries—
from the Mohammedan mosque—from the
Chinese philosopher—from the legends of the
American Indian hero-prophet—it is always the
same strain, and it is swelling louder and louder,
as many more are taking it up and adding their
voices or the sounds of their instruments to the
grand chorus.
That much-misunderstood Western poet,
Walt Whitman, knew what he meant (and so do
we) when he blurted out in uncouth verse his
strange experiences. Read what he says—has it
ever been better expressed?
“As in a swoon, one instant,
Another sun, ineffable, full dazzles me,
And all the orbs I knew, and brighter, unknown orbs,
One instant of the future land, Heaven’s land.”
And when he rouses himself from his ecstasy,
he cries:
“I cannot be awake, for nothing looks to me as it did
before,
Or else I am awake for the first time, and all before has
been a mean sleep.”
And we must join with him when he expresses
man’s inability to describe intelligently this
thing in these words:
“When I try to tell the best I find, I cannot;
My tongue is ineffectual on its pivots,
My breath will not be obedient to its organs,
I become a dumb man.”
May this great joy of Illumination be yours,
dear students. And it will be yours when the
proper time comes. When it comes do not be
dismayed, and when it leaves you do not mourn
its loss—it will come again. Live on, reaching
ever upward toward your Real Self and
opening up yourself to its influence. Be always
willing to listen to the Voice of The Silence—
willing always to respond to the touch of The
Unseen Hand. In the little manual, “Light on the
Path,” you will find many things which will now
perhaps seem plainer to you.
Do not fear again, for you have with you
always the Real Self, which is a spark from the
Divine Flame, and which will be as a lamp to
your feet to show you the way.
Peace be unto you.
Meditation.
Let the student carry into The Silence this
month the thought of Spirit in each of us,
brooding silently, awaiting the time when it will
unfold into full consciousness—dreaming of
the day when man’s consciousness will be able
to grasp it—when man will be fully aware of his
Real Self. In the mean time, Spirit sends to the
awakened soul messages of good cheer and
encouragement, by the medium of the Spiritual
Mind, and will show forth a light to guide the
steps of the one who will trust it, and who has
awakened to an awareness of its existence.
The mind cannot grasp the full significance
of Spirit at this time, but, as we develop, our
idea of it will unfold and grow. Spirit is eternal
and unchangeable; but man’s conception of
it grows and changes as he advances. As we
approach a great object, it seems to increase in
size; but it is merely our changed point of view;
the object remains the same. Let us carry into
The Silence the beautiful lines of Edwin Arnold,
from his “Song Celestial,” which is a translation
of the great Hindu epic, the “Bhagavad-Gita”:
“Never the spirit was born; the spirit shall cease to be
never;
Never was time it was not; End and Beginning are dreams!
Birthless and deathless and changeless, remaineth the
spirit forever;
Death hath not touched it at all, dead though the house
of it seems.”
Mantram.
The mantram for the month is the first verse of
Cardinal Newman’s hymn, “Lead, Kindly Light,”
which contains the deepest spiritual truth, but
which is only imperfectly understood by the
majority of the thousands who sing it. We trust
that what we have said of Spirit will help you
better to comprehend the hidden beauties of
this grand old hymn:
“Lead, kindly Light, amid the encircling gloom
Lead thou me on.
The night is dark, and I am far from home;
Lead thou me on.
Keep thou my feet; I do not ask to see
The distant scene; one step enough for me.
Lead thou me on.”
The Fourth Lesson: The Human Aura
I
n our previous three lessons we called your
attention briefly, in turn, to the Seven Principles
of Man. The subject of the Constitution of Man,
however, is incomplete without a reference to
what occultists know as the Human Aura. This
forms a most interesting part of the occult
teachings, and reference to it is to be found in
the occult writings and traditions of all races.
Considerable misapprehension and confusion
regarding the Human Aura have arisen, and
the truth has been obscured by the various
speculations and theories of some of the writers
on the subject. This is not to be wondered at
when we remember that the Aura is visible only
to those of highly developed psychic power.
Some possessing inferior sight, which has
enabled them to see only certain of the grosser
manifestations of the emanation constituting
the Aura, have thought and taught that what
they saw was all that could be seen; while the
real truth is, that such people have seen but a
part of the whole thing, the remainder being
reserved for those of higher development.
Some teachers of late years have taught that
the Aura was really the several principles of
man, projecting beyond the space occupied
by his physical body; but this is only true in the
same sense that the light of the sun is a part
of the sun—the rays of the electric light a part
of the light—the heat radiating from a stove
the heat contained within the stove—the odor
of a flower the flower itself. The Aura is really
an emanation of one or more of the seven
principles of man—radiations sent forth from
the principle itself—and not, strictly speaking,
a part of the principle, except in the sense
above referred to.
Each of the seven principles of which man
is composed radiates energy which is visible
to the developed psychic senses of certain of
our race. This radiated energy is akin to the
radiations known as the “X-Ray,” and like them
is invisible to the human eye unless aided by
something which the human eye does not
ordinarily possess. Some of the grosser forms
of the Aura are visible to those possessing a
comparatively undeveloped grade of psychic
power, while the higher forms become visible
only as the psychic faculties develop in power.
There are but comparatively few in the flesh today who have ever seen the Aura emanating
from the sixth principle, the Spiritual Mind.
And the Aura of the seventh principle, the
Spirit, is visible only to those beings far higher
in the scale than the human race as we know
it. The Aura emanating from the lower five
principles is seen by many of us who have
developed psychic power, our clearness of
vision and range of sight being determined by
the particular state of development we have
reached.
We will try to give our students a general idea
of the Human Aura and a hasty outline of that
which pertains to it in this lesson, but it will readily
be seen that the subject is one that could not
be exhausted in a volume of considerable size.
It is a difficult matter to condense information
of this nature, but we trust to be able to convey
a fairly clear impression of the subject to those
of our students who will follow us closely.
As we have already stated, each principle
radiates energy which, combining, constitutes
what is known as the Human Aura. The Aura
of each principle, if the other principles be
removed, would occupy the same space as
that filled by the Aura of all or any of the other
principles. In other words, the several Auras
of the different principles interpenetrate each
other, and, being of different rates of vibration,
do not interfere one with the other. When we
speak of The Aura, we mean the entire Aura of
the man, visible to one of psychic sight. When
we speak of the Aura emanating from any
particular principle, we distinctly refer to the
principle.
The grossest form of the human Aura is, of
course, that emanating from the physical body.
This is sometimes spoken of as the “Health
Aura,” as it is a sure indication of the state of
the physical health of the person from whose
body it radiates. Like all other forms of the
Aura, it extends from the body to a distance
of two to three feet, depending upon certain
circumstances which need not be mentioned
at this place. Like all other forms of the Aura,
it is oval or egg-shaped. (This shape common
to the several manifestations of the Aura has
caused some writers to refer to it as the “Auric
Egg.”) The physical Aura is practically colorless
(or possibly almost a bluish-white, resembling
the color of clear water), but possessing a
peculiar feature not possessed by the other
manifestations of Aura, inasmuch as to the
psychic vision it appears to be “streaked” by
numerous fine lines extending like stiff bristles
from the body outward. In normal health and
vitality these “bristles” stand out stiffly, while in
cases of impaired vitality or poor health they
droop like the soft hair on an animal, and in
some cases present the appearance of a ruffled
coat of hair, the several “hairs” standing out
in all directions, tangled, twisted, and curled.
This phenomenon is occasioned by the current
of prana energizing the body to a greater or
lesser extent, the healthy body having the
normal supply of prana, while the diseased or
weak body suffers from an insufficient supply.
This physical Aura is seen by many having a very
limited degree of psychic sight and to whom
the higher forms of Aura are invisible. To the
developed psychic it is sometimes difficult to
distinguish, owing to its being obscured by the
colors in the higher forms of Aura, the psychic,
in order to observe it, being compelled to
inhibit the impressions of the higher forms of
Aura and to admit only the vibration of the
particular form of Aura which he wishes to
observe. Particles detached from the physical
Aura remain around the spot or place where
the person has been, and a strongly developed
sense found in dogs and other animals enables
them to follow up the “scent” of the person or
animal they are tracking.
The Aura emanating from the second
principle, or Astral Body, is, like the principle
itself, of a vapor-like appearance and color,
having a resemblance to steam just before it
dissolves and disappears from sight. It is difficult
to distinguish when it is intermingled with the
other forms of Aura, but when the astral body
is seen apart from the physical body its Aura
may be perceived, particularly if the observer
is not open to the vibrations from the principles
sending forth Auras of various colors. Those of
our readers who have ever seen an astral form,
or what is commonly called a “ghost” of high
or low degree, will probably remember having
seen a cloudy egg-shape vapor surrounding
the more distinct figure of the astral form. This
faint, vapor-like, oval cloud was the astral Aura.
It, of course, becomes visible to one to whom
an astral form “materializes.”
The Aura of the third principle, or Prana, is
difficult to describe except to those who have
seen the “X-Ray.” It looks something like a
vapory cloud of the color and appearance of
an electric spark. In fact, all manifestations of
Prana resemble electric light or sparks. Prana
has a faint rosy tint when it is in or near the
body, but loses this hue as it gets a few inches
away. Persons of psychic sight see plainly the
spark-like particles of Prana being shaken from
the finger-tips of persons giving so-called
“magnetic treatments” or making mesmeric
passes. It may also be seen by many persons
who make no claims of psychic sight, to whom
it appears like heated air arising from a stove
or from the heated ground, that is to say, as a
colorless something pulsating and vibrating.
This pranic Aura is sometimes drawn away from
a healthy strong person by a weak person
who is lacking in vitality and who draws away
from the strong one that which is needed by
the weak one. In cases of this kind, the person
drawn upon without his consent will experience
a feeling of languor and lassitude after being in
the company of the person who has absorbed a
share of his vitality. In “Science of Breath,” under
the head “(2) Forming an Aura,” we have given
a method whereby one may render himself
immune to this form of vampirism, conscious
or unconscious. This method, while given in the
book for another purpose, is equally efficacious
in this instance. A stronger effect may be
produced by forming a mental image of an
Auric shell through which no force can escape
or no outside influence enter without one’s
own consent. One may in this way also guard
himself against infection from sources which
might seriously affect him unless so protected.
The pranic Aura is also poured out in mesmeric
passes or psychic “treatments” of the sick, but
in such cases the trained operator regulates
the flow and takes the trouble to replenish
the supply of prana within his system, which
will generate and emanate a constant flow of
pranic Aura. We need not dwell upon these
points, as they are fully described in “Science
of Breath,” which book will be read with a new
light by the student who reads and thinks over
what we have said about this feature of the
Human Aura. The little book in question was
written for the general public, who, while they
will receive much benefit from it, cannot read
from it the meaning which becomes perfectly
clear to the student as he passes from stage to
stage of these lessons. The little book, simple
and unpretentious as it is, has many things
hidden away in it which may only be read by
the one who is able to understand. The student
is advised to re-read the little book from time
to time and notice how many things he finds in
it which he never before discovered.
We now approach the most interesting
features concerning the Human Aura, and we
think that some of the facts to be stated in
this lesson will be a revelation even to many
who are perfectly familiar with the three
manifestations of the Aura which we have just
mentioned. Some may doubt many of the
statements which will be made, but we beg to
say to such people that they have the means
at their disposal to develop and unfold psychic
powers of a sufficient degree to see these
things for themselves as thousands of others
before them have done. Nothing of the occult
teachings need remain hidden to any one who
doubts. Every one may enter the occult world
for himself—providing he pays the price of
attainment, which price is not of gold or silver,
but of the renunciation of the lower self and the
devotion to that which is highest in man. Some,
it is true, break into the psychic world without
having fitted and purified themselves by the
proper methods, but to such the acquired
faculties are a curse rather than a blessing, and
such are compelled to retrace their steps with
much suffering until they enter in by the right
door, the key of which is readily found by all
who seek for it in the proper spirit.
To return to the higher manifestations of
the Human Aura, we again call your attention
to the fact that the Aura is seen by the psychic
observer as a luminous cloud, nearly oval in
shape, extending from two feet to three feet
in all directions from the body. It does not
terminate abruptly, but gradually fades into
faintness until it disappears entirely. It really
extends quite a distance beyond its visible
point. It presents the appearance of a luminous
cloud of constantly shifting colors, certain colors,
however, being predominant in each person,
from reasons which we will consider in a few
moments. These colors originate from certain
mental states of the person whom the Aura
surrounds. Each thought, emotion, or feeling is
manifested by a certain shade or combination
of colors belonging to that particular thought,
emotion, or feeling, which color or colors
manifest themselves in the Aura of that
particular mental principle in which the thought,
emotion, or feeling naturally originates, and are
of course visible to the observer studying the
composite Aura of the thinker. The developed
psychic may read the thoughts of a person as he
can the pages of an open book, providing he
understands the language of the Auric colors,
which, of course, all developed occultists do,
although the person who stumbles accidentally
into the psychic world on rare occasions will see
nothing but the reflection of wonderful colors
appearing in a luminous cloud, the meaning of
which is not known to him.
We think it better, before proceeding further,
to give you a general idea of these Auric colors,
and the thought, feeling, or emotion to which
each belongs. These colors shade and blend
into thousands of combinations, but the
following table will perhaps give you a fair idea
of the subject, and will enable you more readily
to understand what we will say a little later on
in this lesson.
Auric Colors and Their Meanings.
Black represents hatred, malice, revenge,
and similar feelings.
Gray, of a bright shade, represents selfishness.
Gray, of a peculiar shade (almost that of a
corpse), represents fear and terror.
Gray, of a dark shade, represents depression
and melancholy.
Green, of a dirty shade, represents jealousy.
If much anger is mingled with the jealousy, it will
appear as red flashes on the green background.
Green, of almost a slate-color shade,
represents low deceit.
Green, of a peculiar bright shade, represents
tolerance to the opinions and beliefs of others,
easy adjustment to changing conditions,
adaptability, tact, politeness, worldly wisdom,
etc., and qualities which some might possibly
consider “refined deceit.”
Red, of a shade resembling the dull flame
when it bursts out of a burning building,
mingled with the smoke, represents sensuality
and the animal passions.
Red, seen in the shape of bright-red
flashes resembling the lightning flash in shape,
indicates anger. These are usually shown on a
black background in the case of anger arising
from hatred or malice, but in cases of anger
arising from jealousy they appear on a greenish
background. Anger arising from indignation
or defense of a supposed “right,” lacks these
backgrounds, and usually shows as red flashes
independent of a background.
Crimson represents love, varying in shade
according to the character of the passion. A
gross sensual love will be a dull and heavy
crimson, while one mixed with higher feelings
will appear in lighter and more pleasing shades.
A very high form of love shows a color almost
approaching a beautiful rose color.
Brown, of a reddish tinge, represents avarice
and greed.
Orange, of a bright shade, represents pride
and ambition.
Yellow, in its various shades, represents
intellectual power. If the intellect contents itself
with things of a low order, the shade is a dark,
dull yellow; and as the field of the intellect rises
to higher levels, the color grows brighter and
clearer, a beautiful golden yellow betokening
great intellectual attainment, broad and
brilliant reasoning, etc.
Blue, of a dark shade, represents religious
thought, emotion, and feeling. This color,
however, varies in clearness according to the
degree of unselfishness manifest in the religious
conception. The shades and degrees of
clearness vary from a dull indigo to a beautiful
rich violet, the latter representing the highest
religious feeling.
Light Blue, of a peculiarly clear and luminous
shade, represents spirituality. Some of the
higher degrees of spirituality observed in
ordinary mankind show themselves in this
shade of blue filled with luminous bright
points, sparkling and twinkling like stars on a
clear winter night.
The student will remember that these colors
form endless combinations and blendings, and
show themselves in greatly varying degrees of
brightness and size, all of which have meanings
to the developed occultist.
In addition to the colors mentioned above,
there are several others for which we have no
names, as they are outside of the colors visible
in the spectrum, and consequently science, not
being able to perceive them, has not thought it
necessary to bestow definite names upon them,
although theoretically they are known to exist.
Science tells us that there exist what are known
as “ultra-violet” rays and “ultra-red” rays, neither
of which can be followed by the human eyes,
even with the aid of mechanical appliances,
the vibrations being beyond our senses. These
two “ultra” colors (and several others unknown
to science) are known to occultists and may
be seen by the person of a certain degree of
psychic power. The significance of this statement
may be more fully grasped when we state that
when seen in the Human Aura either of these
“ultra” colors indicates psychic development,
the degree of intensity depending upon the
degree of development. Another remarkable
fact, to those who have not thought of the
matter, is that the “ultra-violet” color in the Aura
indicates psychic development when used on
a high and unselfish plane, while “the ultra-red”
color, when seen in the Human Aura, indicates
that the person has psychic development, but
is using the same for selfish and unworthy
purposes—“black magic,” in fact. The “ultraviolet” rays lie just outside of an extreme of
the visible spectrum known to science, while
the “ultra-red” rays lie just beyond the other
extreme. The vibrations of the first are too high
for the ordinary human eye to sense, while the
second consists of vibrations as much too low
as the first is too high. And the real difference
between the two forms of psychic power is as
great as is indicated by the respective positions
of these two “ultra” colors. In addition to
the two “ultra” colors just alluded to, there is
another which is invisible to the ordinary sight—
the true primary yellow, which is indicative of
the Spiritual Illumination and which is faintly
seen around the heads of the spiritually great.
The color which we are taught is characteristic
of the seventh principle, Spirit, is said to be of
pure white light, of a peculiar brilliancy, the like
of which has never been seen by human eyes—
in fact, the very existence of absolute “white
light” is denied by Western science.
The Aura emanating from the Instinctive
Mind consists principally of the heavier and
duller shades. In sleep, when the mind is quiet,
there appears chiefly a certain dull red, which
indicates that the Instinctive Mind is merely
performing the animal functions of the body.
This shade, of course, is always apparent, but
during the waking hours is often obscured by
the brighter shades of the passing thoughts,
emotions, or feelings.
Right here it would be well to state that
even when the mind is calm there hover in the
Aura the shades indicative of the predominant
tendencies of the man, so that his stage of
advancement and development as well as his
“tastes” and other features of his personality
may be easily distinguished. When the mind is
swept by a strong passion, feeling, or emotion,
the entire Aura seems to be colored by the
particular shade or shades representing it. For
instance, a violent fit of anger causes the whole
Aura to show bright red flashes upon a black
background, almost eclipsing the other colors.
This state lasts for a longer or shorter time,
according to the strength of the passion. If
people could but have a glimpse of the Human
Aura when so colored, they would become so
horrified at the dreadful sight that they would
never again permit themselves to fly into a
rage—it resembles the flames and smoke of the
“pit” which is referred to in certain orthodox
churches, and, in fact, the human mind in such a
condition becomes a veritable hell temporarily.
A strong wave of love sweeping over the mind
will cause the entire Aura to show crimson, the
shade depending upon the character of the
passion. Likewise, a burst of religious feeling
will bestow upon the entire Aura a blue tinge,
as explained in the table of colors. In short, a
strong emotion, feeling, or passion causes the
entire Aura to take on its color while the feeling
lasts. You will see from what we have said that
there are two aspects to the color feature
of the Aura; the first depending upon the
predominant thoughts habitually manifesting in
the mind of the person; the second depending
upon the particular feeling, emotion, or passion
(if any) being manifested at the particular
time. The passing color disappears when the
feeling dies away, although a feeling, passion,
or emotion repeatedly manifested shows itself
in time upon the habitual Auric color. The
habitual color shown in the Aura, of course,
changes gradually from time to time as the
character of the person improves or changes.
The habitual colors shown indicate the “general
character” of the person; the passing colors
show what feeling, emotion, or passion (if any)
is dominating him at that particular time.
The student who has read the preceding
lessons will realize readily that as the man
develops and unfolds he becomes less and
less the prey of passing passions, emotions, or
feelings emanating from the Instinctive Mind,
and that Intellect, and then Spiritual Mind,
manifest themselves instead of lying dormant
in a latent condition. Remembering this, he
will readily see how great a difference there
must be between the Aura of an undeveloped
man and that of the developed man. The one
is a mass of dull, heavy, gross colors, the entire
mass being frequently flooded by the color of
some passing emotion, feeling, or passion. The
other shows the higher colors and is very much
clearer, being but little disturbed by feelings,
emotion, and passions, all of which have been
brought largely under the control of the will.
The man who has Intellect well developed
shows an Aura flooded with the beautiful
golden yellow betokening intellectuality. This
color in such cases is particularly apparent in
the upper part of the Aura, surrounding the
head and shoulders of the man, the more animal
colors sinking to the lower part of the Aura.
Read the remarks under the head of “Yellow”
in the color table in this lesson. When the man’s
Intellect has absorbed the idea of spirituality
and devotes itself to the acquirement of
spiritual power, development, and unfoldment,
this yellow will show around its edges a light
blue of a peculiarly clear and luminous shade.
This peculiar light blue is indicative of what is
generally called “spirituality,” but which is simply
“intellectual-spirituality,” if you will pardon the
use of the somewhat paradoxical term—it is
not the same thing as Spiritual Mind, but is
merely Intellect impregnated by Spiritual Mind,
to use another poor term. In some cases of a
high development of this intellectual state, the
luminous light blue shows as a broad fringe or
border often being larger than the center itself,
and in addition, in special cases, the light blue
is filled with brilliant luminous points, sparkling
and twinkling like stars on a clear winter night.
These bright points indicate that the color of the
Aura of the Spiritual Mind is asserting itself, and
shows that Spiritual Consciousness has either
been made momentarily evident to the man or
is about to be made so in the near future. This is
a point upon which much confusion has arisen
in the minds of students and even teachers of
occultism. The next paragraph will also have
some bearing upon the matter.
The Aura emanating from the Spiritual Mind,
or sixth principle, bears the color of the true
primary yellow, which is invisible to ordinary
sight and which cannot be reproduced
artificially by man. It centers around the head of
the spiritually illumined, and at times produces
a peculiar glow which can even be seen by
undeveloped people. This is particularly true
when the spiritually developed person is
engaged in earnest discourse or teaching, at
which times his countenance seems fairly to
glow and to possess a luminosity of a peculiar
kind. The nimbus shown in pictures of the great
spiritual leaders of the race is the result of a
tradition arising from a fact actually experienced
by the early followers of such leaders. The “halo”
or “glory” shown on pictures arises from the
same fact. When we again look upon Hoffman’s
wonderful picture, “Gethsemane,” we will
experience a new understanding of the mystic
glow around the head of the great spiritual
Teacher whose deep and true teachings have
been obscured from the minds of many of
those who claim His name, by reason of the
ignorance of the generations of teachers who
have lived since His death, but whose teachings
are a living truth to occultists of all races, lands,
and outward apparent differences of belief.
Of the Aura of the seventh principle, Spirit,
we can say but little, and that little has been
handed down to us by tradition. We are told
that it consists of a “pure white” light, something
unknown to science. No man among us has
ever seen this light and none of us ever will (in
this stage of development). The sight of this
wonderful effulgence is reserved for beings
far higher in the scale than are we, but who
were once mortals like unto us, and like whom
we shall in due time be. “We are Sons of God,
and it doth not yet appear what we shall be”;
but we are on The Path, and Those who have
gone before send back cheering messages to
us. After long ages we are going home.
Meditation.
The subject for silent meditation this month,
according to instructions given in First Lesson,
is the forming of a mental aura worthy of your
Higher Self—the showing forth of the colors
representing the higher phases of the mind
and the dawning of Spiritual Consciousness—
the prohibition of the dark, murky shades
emanating from unworthy feelings, emotions,
and passions. Picture yourself as surrounded
with an aura of Health, Happiness, and Strength,
with the auric cloud radiating bright, luminous
colors indicative of the bright, cheerful, and
happy mind, the pure heart, the developed
soul. Carry this picture in your mind, and you
will do much toward developing within you the
qualities and conditions you desire.
Mantram.
The mantram for the month is: “I radiate
thought waves of the kind I desire to receive
from others” This mantram conveys a mighty
occult truth, and, if conscientiously repeated
and lived up to, will enable you to make rapid
progress in development and attainment. Give
and you will receive—measure for measure—
kind for kind—color for color. Your thought
waves extend far beyond the visible aura, and
affect others, and draw to you the thoughts of
others corresponding in character and quality
with those sent out by you. Thought is a living
force—use it wisely.
The Fifth Lesson: Thought Dynamics
H
ad these lessons been written twenty
years ago, instead of to-day, it would have
been a most difficult task to have awakened the
understanding of the Western public to the
importance of the power of thought, its nature,
its effects. Twenty years ago but comparatively
few people in the Western world knew anything
about the subject in question, and, outside of a
few occultists, the words of the teacher would
have been regarded as the wildest utterances.
But, during the time mentioned, the Western
world has been slowly educated to at least a
partial understanding of the power of thought,
and echoes of the great Oriental teachings on
this subject have reached the ears of nearly
every thinking person in the Western world,
this being particularly true of Great Britain and
America.
This awakening is in accordance with natural
laws, and is a part of the evolution of the race.
It is true that much of the teaching has come
from persons who have had but a partial
awakening to the truth, and consequently
the teachings have been more or less crude
and imperfect and more or less colored by
the personal theories and speculations of
the various teachers who have been writing
and speaking upon the subject. The average
Western student, who has been interested in
the various movements which may be roughly
grouped together under the style of “The
New Thought,” has been more or less confused
by the apparently conflicting theories and
teachings which have resulted from the various
speculations and theories of the numerous
teachers who have sprung up, grown, and in
many cases afterward “gone to seed.” But a
careful analysis will show that underlying all
of the teachings are certain fundamental facts
which the awakened mind grasps as truth. All
of these teachers have done good work, and, in
fact, the teachings of each have reached certain
minds which needed the particular thing taught
by the particular teacher, and which teaching
was the very best possible, considering the
particular stage of development of the student.
Many students have obtained much good from
certain teachers, and have then grown beyond
the teacher and his teaching, and have in turn
become teachers themselves, giving forth to
others the truth as it came to them, more or
less colored by their own personality.
The careful student who has taken the
trouble to run down to fundamental principles
the teachings of these new schools of thought,
will have discovered that they all rest upon
the Oriental teachings which reach back
beyond written history, and which have been
the common property of occultists of all ages
and races. This “New Thought” is really the
oldest thought, but the modern presentation
of it comes as a new thing to those who hear
it to-day, and the new movement is entitled
to full credit for its work, and the advanced
occultist knows that the fundamental truth lying
underneath all of these conflicting theories will
be gradually uncovered and brought to light,
the speculations and pet theories of the various
teachers being thrown aside.
The majority of those who read this lesson
will have heard something of this subject of the
power of thought, and will have doubtless had
many experiences of its effect. So this lesson
may come as an old story to nearly all of the
members of the Class, but we will endeavor to
give a brief, plain outline of the Yogi teachings
upon the subject, which may help to reconcile
some of the apparently conflicting theories
which have been previously considered.
We shall not attempt to explain what
thought is—that is too complicated a subject
for elementary lessons. But we will begin by
explaining some of its properties, laws, and
effects. We avoid the theory for the time being,
and get down to the “practical” side of the
question.
You will remember what we said in our last
lesson about the Aura. We explained that the
Aura was projected into space by the several
principles of man, just as is the light of the sun,
the heat of a stove, the odor of a flower, etc.
Each of these sources throws off vibrations,
which we call light, heat, or odor, respectively.
In one sense these emanations are minute
particles of the thing which throws them off. In
this connection we must also remember that
the thing throwing off the emanations may be
afterward withdrawn, but the emanations still
remain for a greater or lesser time. For instance,
astronomy teaches that a distant star may be
destroyed, and yet the light rays thrown off
from it will continue on their journey, and may
soon be seen by us of the Earth years and years
after the star itself has been destroyed—in fact,
what we really see at any time are the rays of
the star which left it many years before, the
time, of course, depending upon the distance
of the star from the earth. In the same way a
fire in a stove may be extinguished, and yet the
heat will remain in the room for a long time
afterward. Likewise, a small particle of musk
may be exposed in a room and then removed,
and yet the odor will be perceptible for a
long time. In the same way thoughts may be
in active existence which have been sent out
years before by some person, whose entire
mental character may have changed or who,
in fact, may have passed out of the body long
since. Places and localities are often permeated
by the thought of persons who formerly lived
there, who have moved away or died many
years ago.
The mind is continually throwing off
emanations, which may be seen as the Aura
extending a few feet from the person, and
which usually becomes thinner and less easily
perceived as it extends away from the sender.
We are constantly sending forth thought-waves
(to use a favorite term), and these waves, after
the initial force of projection is expended, float
along like clouds, mixing with other thoughtwaves of the same character, and extending
often to far distant parts of the earth. Some
of the thought emanations remain around
the place from which they were sent forth,
and unless disturbed by strong thoughts
of a contrary nature will remain but slightly
changed for many years. Other thoughts sent
forth with a definite purpose or under a strong
desire, emotion, or passion, will go forth rapidly
toward the object to which they are directed.
We shall see instances of this as we proceed
with this lesson.
The majority of persons put very little force
into their thought; in fact, thinking with them
becomes almost a mechanical process, and
consequently their thought-waves have very
little motion imparted to them and do not travel
very far, unless drawn by some other person of
similar thought who attracts them to him. (We
are merely stating general principles as we go
along, repeating them when necessary, so that
the student will gradually absorb the idea. We
consider this conversational method the most
effective form of teaching—far more so than
the usual “cut-and-dried” form.)
We wish the student to particularly
understand that when we say “Thoughts are
Things,” we are not using the words in a figurative
sense or in a fanciful way, but that we are
expressing a literal truth. We mean that thought
is as much a “thing” as is light, heat, electricity,
or similar forms of manifestations. Thought can
be seen by the psychic sight; can be felt by the
sensitive; and, if the proper instruments were
in existence, could be weighed. Thought, after
being sent forth, is of a cloudy appearance,
bearing the color belonging to it, as described
in our lesson on the Aura. It is like a thin vapor
(the degree of density varying), and is just as
real as the air around us or the vapor of steam
or the numerous gases with which we are
acquainted. And it has power, just as have all
of these forms of vapor which we have just
mentioned.
In this place let us mention that when a
thought is sent forth with strength, it usually
carries with it a certain amount of Prana, which
gives it additional power and strength, and
often produces startling effects. The Prana
practically “vitalizes” it in some cases, and makes
of it almost a living force. We will have more to
say on this point a little later on.
So, friends and students, please remember
always that when we speak of thoughts being
real things, we mean just what we say. It may
be necessary for you to fix this fact in your
minds by picturing the mind as sending forth
thought emanations. Some find the picture
of the throwing off of light-waves an easy way
to fix the idea in their minds. Others prefer
the illustration of the throwing off of heat
by a stove. Others find it easier to think of a
flower throwing off a strong perfume. And one
student (now far advanced) preferred to think
of thought emanations as akin to the steam
being projected from a boiling tea-kettle. Take
your choice or invent illustrations of your own,
but get the idea fixed in your minds some way.
It is much easier to work out these things by
means of a material illustration than to attempt
to carry an abstract idea in the mind.
While, as a rule, the power of thought of a
certain kind depends upon the strength with
which it has been projected, there is another
element of strength which enables thoughts to
manifest power. We allude to the tendency of
thought to attract to itself other thoughts of a
similar nature and thus combine force. Not only
does thought along any lines tend to attract to
the thinker corresponding thought attracted
from the thought-atmosphere within the field
of attraction, but thoughts have a tendency
to flock together—to coalesce, to blend
together. The average thought-atmosphere
of a community is the composite thoughts
of the people composing that community.
Places, like persons, have their peculiarities,
their characteristics, their strong and weak
points, their prevailing atmosphere. This fact is
apparent to all who have thought at all upon
these lines, but the matter is usually dismissed
without any attempt at explanation. But it
must be apparent that the place itself is not
an entity, and that these characteristics are not
inherent in them, but must have some cause or
origin. The occultist knows that this thoughtatmosphere of a village, town, city, or nation is
the composite thought of those dwelling in it
or who have previously dwelt there. Strangers
coming into the community feel the changed
atmosphere about it, and, unless they find it
in harmony with their own mental character,
they feel uncomfortable and desire to leave
the place. If one, not understanding the laws
operating in the thought world, remains long
in a place, he is most likely to be influenced
by the prevailing thought-atmosphere, and in
spite of himself a change begins to be manifest
in him and he sinks or rises to the level of the
prevailing thought.
In the older countries the characteristics of
the leading cities of the nation have grown
more or less alike, although there are still many
points of difference which the stranger at
once feels when he visits them. But in America,
where the country is larger and newer, the
differences to be noticed in localities are
most marked. This is true not only in different
sections of the country, but in cities near each
other. Let the thoughtful stranger visit in turn
the leading cities of the United States, and he
will be struck with the spirit of each place, each
having its own personality and characteristics,
the result of certain lines of thought on the
part of the early settlers of the place, which
in turn affected the new-comers, who added
their thought emanations to the atmosphere of
the place, and so on, from time to time, until
the several cities have grown farther apart in
their characteristics than have many different
nationalities. Let the stranger visit in turn, say
Boston, New York, Philadelphia, Chicago,
Denver, and San Francisco, and he will notice
the greatest differences in the characteristics
of each place. This difference does not appear
so strongly when he talks to individual citizens,
but is quite noticeable when he opens himself
up to the “spirit of the place.” People often
speak of these characteristics as “the air” of the
place, and the real explanation has been given
above—it is the thought-atmosphere of the
town. These characteristics may be modified or
even greatly changed by a new set of people
settling in a town. A few energetic thinkers
will send forth strong waves of thought in
their every-day life, which will soon color the
composite thought of the place. The thought
of one strong thinker will overcome the weak,
purposeless thought of very many people who
send forth only negative thoughts. The positive
is a sure antidote to the negative. In the same
way the “spirit” of the nation is a composite of
the “spirit” of its several parts. If one removes
to a town in which the greatest energy is being
manifested, he soon feels the effect of the
positive thought around him, which awakens
similar thoughts within himself. If one removes
to a sleepy, “dead” community, his activities will
become deadened and he will gradually sink
to the level of the town. Of course, the man
or woman who has built up a strong, positive
individuality will not be affected so easily as
the one of opposite characteristics, and, in
fact, he may even act as a leaven for the mass;
but in a general way the average person is
greatly influenced by the composite thoughtatmosphere of the locality in which he spends
most of his time.
In the same way dwellings, business-places,
buildings, etc., take on the predominant thought
of those inhabiting them or who have dwelt in
them. Some places are notoriously “unlucky,”
and, although this condition may be reversed
by the man or woman of strong will, the average
person is affected by it. Some houses carry
with them an atmosphere of sunshine, goodfellowship, and good cheer, while others are
cold and repellent. A place of business is very
apt to reflect the prevailing thought of those at
the head of the enterprise or those who direct
its affairs. Certain shops inspire confidence in
patrons, while others cause one to keep a tight
clutch on the pocketbook and a close eye on
the clerks.
Places in which crimes have been committed
often carry with them an unpleasant atmosphere,
which originally arose from the strong thoughts
sent forth from those participating in the
occurrence, both the criminal and the victim.
The atmosphere of a prison is horrifying to the
sensitive. The atmosphere of a place of vice or
scene of low animal pleasures is suffocating to
one of higher mental traits. The atmosphere of
a hospital is apt to influence those visiting it. The
atmosphere of an old church is apt to produce
in the mind of the visitor a feeling of quiet and
calm. We are speaking in generalities, of course,
as there are many influences modifying and
changing these tendencies.
Thus it is with individuals. Some carry about
them an atmosphere of cheer, sunniness, and
courage, while others bring into a room a
feeling of inharmony, distrust, and uneasiness.
Many act as “kill-joys” and as dampers upon
enthusiasm and free expression. Hundreds of
instances illustrating this fact might be cited,
but the student may supply these from his own
experience and observation.
The various waves of thought sent forth by
people attract and are attracted by thoughts of
a similar character. They form thought strata in
the astral space, just as clouds fall into groups in
the atmosphere. This does not mean that each
stratum of thought occupies a certain portion
of space to the exclusion of all other thought
clouds. On the contrary, these thought particles
forming the clouds are of different degrees of
vibration, and the same space may be filled
with thought matter of a thousand kinds,
passing freely about and interpenetrating,
without interference with each other, but not
assimilating except with thoughts of similar
character, although temporary combinations
may be formed in some cases. We cannot go
into detail regarding this in this lesson, and
merely wish to give the student a general idea
of the subject, upon which he may build from
time to time.
Each individual draws to himself the thoughts
corresponding to those produced by his own
mind, and he is of course in turn influenced by
these attracted thoughts. It is a case of adding
fuel to the fire. Let one harbor thoughts of
malice or hate for any length of time, and he will
be horrified at the vile flood of thoughts which
come pouring into his mind. And the longer he
persists in the mental state the worse matters
will get with him. He is making himself a center
for thoughts of that kind. And if he keeps it up
until it becomes habitual to him, he will attract
to himself circumstances and conditions which
will give him an opportunity to manifest these
thoughts in action. Not only does a mental
state attract similar thoughts to it, but it leads
the thinker into circumstances and conditions
calculated to enable him to make use of these
thoughts and inclinations which he has been
harboring. Let one’s mind dwell on the animal
passions, and all nature will seem to conspire to
lead him into position whereby these passions
may be gratified.
On the other hand, let one cultivate the
habit of thinking higher and better thoughts,
and he will in time be drawn into conditions
in harmony with the habit of thought, and will
also draw to himself other thoughts which will
readily coalesce with his own. Not only is this
true, but each person will draw to himself other
people of similar thoughts, and will in turn
be drawn to them. We really make our own
surroundings and company by our thoughts
of yesterday or to-day. Yesterday’s thoughts
influence us to a greater or lesser extent, but
to-day’s thought will gradually supplant and
drive out the cast-off thoughts of the past if we
will that such shall be so.
We have said that thought charged with Prana
manifested a much stronger force than the
ordinary thought. In fact, all positive thought
is sent forth charged with more or less Prana.
The man of strong will sending forth a vigorous
positive thought unconsciously (or consciously
if he understands the subject) sends with it a
supply of Prana proportioned to the force
with which the thought was propelled. Such
thoughts are often sent like a bullet to the mark,
instead of drifting along slowly like an ordinary
thought emanation. Some public speakers have
acquired this art, and one can fairly feel the
impact of the thought behind their utterances.
A strong, vigorous thinker, whose thought is
charged strongly with Prana, often creates
what are known as Thought-Forms—that is to
say, thoughts possessing such vitality that they
become almost like living forces. Such thoughtforms, when they come into one’s psychic
atmosphere, possess almost the same power
that the person sending them would possess
were he present, urging his thought upon
you in an earnest conversation. Those high in
occult development frequently send thoughtforms to aid and help their fellow-beings
when in distress or need, and many of us have
experienced the effect of helpful thoughts
sent in this manner while we did not dream of
the cause of the changed feeling which came
over us, bringing with it the consciousness of
renewed strength and courage.
While thought-forms are often sent out
unconsciously by men of selfish desires and
aims and many are affected by them, we wish
to say that there need be no fear of anyone
being affected against his own good if he will
maintain a mental atmosphere of Love and
Confidence. These two conditions will repel
the strongest thought-wave which may either
be directed against one or which may be
encountered in the astral atmosphere. The
higher the order of thought the stronger it is,
and the weakest person, providing his mind
is filled with Universal Love and Confidence
in the One Power, is many times stronger than
the person of the strongest power who would
stoop to use that power for selfish ends. The
highest powers of this kind can be possessed
only by those of great spiritual development,
who have long since left behind them the low
aims and ambitions of undeveloped man. Such
persons are constantly sending forth thoughtwaves of strength and help, which may be drawn
upon by those who need such help. All that
one has to do is to make the mental demand
for help from those who are able to give it, and
at once they attract to themselves the waves of
the strong, helpful spiritual thought which is
being constantly emanated from the minds of
the helpers of the race, both in the flesh and
out of it. Were the race at the mercy of those
of selfish thoughts, it would have perished long
since, but things are otherwise ordered.
The only things to be feared in the world
of thought-forms are those corresponding
with any base thoughts which we may be
entertaining ourselves. For instance, if we
entertain low, selfish thoughts, we are open to
thought-forms of similar character which may
be lurking in the psychic atmosphere, which
may take hold of our minds and urge us on to
the doing of things which we would have shrunk
from doing in the beginning. We have the right
to invite what mental guests we wish—let us be
careful to whom we issue invitations.
Our strong desires create thought-forms
which work toward the gratification of those
desires, be they good or bad. We draw things
toward us and are drawn toward things by these
thought-forms. They become powerful helpers,
and never sleep in their work. Let us be careful
how we send them forth. Send forth no strong
thought-desire unless it meet with the approval
of the Highest Self. Otherwise you will become
enmeshed in the consequences arising from it,
and will suffer much in learning the lesson that
psychic powers must not be used for unworthy
ends. You are punished by such things, not for
them. Above all, never under any circumstances
send forth a strong desire-thought to injure
another, for there is but one consequence of
such an act and the experience will prove a
bitter lesson. Such a person is usually hanged
on the gallows he builds for others. Evil thought
projected against a pure mind will rebound at
once to the sender, and will gather force from
the impact. We must apologize to our students
for laying so much stress on these matters, but as
there is always the chance of lessons of this kind
falling into the hands of those unprepared to
receive them, it is necessary for the warning to
accompany anything written on the subject, in
order to prevent thoughtless persons using the
information improperly and thereby injuring
themselves as well as others. It is the “Danger”
signal displayed for the careless or thoughtless.
Those who have made a study of the
dynamics of thought are aware of the wonderful
possibilities open for those who wish to take
advantage of the stored-up thought which has
emanated from the minds of thinkers in the past
and present, and which is open to the demand
and attraction of the one who may wish to use
it and who knows how to avail himself of it.
There has been but little written on this phase
of the subject, which fact is somewhat surprising
when one considers the wonderful possibilities
open to those who wish to take advantage of
them. Much thought has been sent forth upon
all subjects, and the man who is working along
any line to-day may attract to himself most
helpful thoughts relating to his favorite subject.
In fact, some of the greatest inventions and
most wonderful plans have come to some of
the world’s great people in this way, although
those to whom they came have not realized
from whence their information originated.
Many a man has been thinking intently upon
a certain subject, and has thrown himself open
to the outside thought influences which have
rushed toward his receptive mind, and lo! the
desired plan—the missing link—came into the
field of consciousness.
Unexpressed thought, originally sent out
with considerable force of desire, constantly
seeks for expression and outlet, and is easily
drawn to the mind of one who will express it
in action. That is to say, if an ingenious thinker
evolves ideas which he has not the energy or
ability to express in action, to take advantage
of, the strong thoughts on the subject which he
throws off will for years after seek other minds
as a channel of expression; and when such
thoughts are attracted by a man of sufficient
energy to manifest them, they will pour into his
mind like a flood until he seems to be inspired.
If one is working upon some problem which
baffles him, he will do well to assume a receptive
attitude toward thoughts along the same line,
and it is extremely likely that when he has almost
ceased to think of the matter at all the solution
will flash before him as if by magic. Some of the
world’s greatest thinkers, writers, speakers, and
inventors have experienced examples of this
law of the thought world, although but few of
them have realized the cause behind it. The
astral world is full of excellent unexpressed
thoughts waiting for the one who will express
them and use them up. This is merely a hint of
a great truth—let those make use of it who are
ready for it.
In the same way one may draw to himself
strong, helpful thoughts, which will aid
him in overcoming fits of depression and
discouragement. There is an immense amount
of stored-up energy in the thought world, and
any one who needs it may draw to himself
that which he requires. It is simply a matter of
demanding your own. The world’s stored-up
thought is yours—why do not you take it?
Mantram.
The mantram for the month is: “Thought is a
Living Force—I will use it wisely and well!”
Meditation.
Our subject for Meditation this month is our
responsibility in the matter of adding to the
world’s thought. When we think that we are
constantly adding to the supply of the world’s
thought, and also realize the enormous quantity
of undeveloped thought which is being poured
out from the minds of persons of a low order
of development, we are led to a realization of
our duty in the matter of helping to elevate
and purify the volume of thought. We should
guard ourselves against indulging in unworthy
thoughts, and should try to radiate thoughts
of help, comfort, cheer, and uplifting to our
fellow-beings. Each of us can do his share of
this work, and the help of each is needed. Send
out thought-forms of help and love to your
brothers and sisters—both in general and in
particular. If you know of a struggling soul, send
to it thoughts of comfort and encouragement.
If you know of any in distress, send them
thoughts of strength and help. Send forth your
best helpful thought to the world. It may reach
some fellow-being at a critical moment. When
in distress yourself, there is no better way of
receiving the help of strong thought of others
than to send forth hopeful thoughts to others
who may be likewise distressed. We can help
each other in this way, and will thus open up
channels of communication which will be
helpful to all. Misuse not the power of thought.
Let this be your rule and standard: Send no
thought to another that you would not care to
attract to yourself. Peace be with you.
The Sixth Lesson: Telepathy and Clairvoyance
T
elepathy may be roughly defined as the
communication of mind with mind, other
than by means of the five senses to which
material science limits man, viz: sight; hearing;
smell; taste and touch—sight, hearing and
touch being the senses most commonly used.
According to material science, it would follow
that if two minds were placed beyond the
possibility of ordinary sense communication,
there could be no communication. And, if
there should prove to be communication under
such circumstances, it would be a reasonable
inference that man possessed senses other
than the five which have been allotted him, or
recognized in him, by material science.
Occultists, however, know that man has
other senses and faculties than those taken into
consideration by material science. Without
going too deeply into this subject, and confining
ourselves to the purposes of this lesson, we
may say that besides the five physical senses
he has five astral senses (counterparts of the
physical senses), operating on the astral plane,
by which he may see, hear, taste, and even feel,
without the use of the physical organs usually
associated with the use of these senses. More
than this, he has a special sixth physical sense
(for which we have no English term), by which
he becomes aware of the thoughts emanating
from the minds of others, even though the
other minds may be far removed from him in
space.
There is one great point of difference
between this special sixth physical sense and
the five astral senses. The difference is this: The
five astral senses are astral counterparts of the
five physical senses, functioning upon the astral
plane just as the five physical senses function
upon the physical plane, there being an astral
sense corresponding with each physical organ,
although the astral impression is not received
through the physical organ, but reaches the
consciousness along lines of its own, just as
does the impression received through the
physical channels. But this special sixth physical
sense (let us call it “the telepathic sense,” for
want of a better name) has both a physical
organ through which it receives impressions, and
also an astral sense counterpart, just as have
the other physical senses. In other words, it has
an organ just as truly physical as is the nose,
the eye, the ear, through which it receives the
ordinary “telepathic” impressions, and which
is used in all cases coming under the head of
“telepathy.” The astral counterpart is used on
the astral plane in certain forms of clairvoyance.
Now for the telepathic physical organ through
which the brain receives the vibrations, or
thought-waves, emanating from the minds of
others.
Imbedded in the brain, near the middle of
the skull, almost directly above the top of the
spinal column, is to be found a small body, or
gland, of reddish-gray color, cone-shaped,
attached to the floor of the third ventricle of
the brain, in front of the cerebellum. It is a
mass of nervous matter, containing corpuscles
resembling nerve cells, and also containing
small concretions of gritty, calcareous particles,
sometimes called “brain sand.” This body is
known to Western physical science as the
“Pineal Gland,” or “Pineal Body,” the term “pineal”
having been given it by reason of its shape,
which resembles that of a pine-cone.
Western scientists are completely at sea
regarding the function, purpose and use of
this organ of the brain (for an organ it is). Their
text-books dismiss the matter with the solemn
statement, “the function of the pineal body
is not understood,” and no attempt is made
to account for the presence and purposes of
the “corpuscles resembling nerve cells,” or the
“brain sand.” Some of the text-book writers,
however, note the fact that this organ is larger
in children than in adults, and more developed
in adult females than in adult males—a most
significant statement.
The Yogis have known for centuries that
this “Pineal Body” is the organ through which
the brain receives impressions by the medium
of vibrations caused by thoughts projected
from other brains—the organ of “telepathic”
communication, in short. It is not necessary for
this organ to have an outward opening, as has
the ear, nose and eye, for thought-vibrations
penetrate matter of the consistency of the
physical body, just as easily as light-vibrations
penetrate glass, or X-ray-vibrations pass through
wood, stone, etc. The nearest illustration of the
character of thought-vibrations is found in the
vibrations sent forth and received in “wireless
telegraphy.” The little “pineal body” of the
brain is the receiving instrument of the wireless
telegraphy of the mind.
When one “thinks” he sets up vibrations of
greater or lesser intensity in the surrounding
ether, which radiate from him in all directions,
just as light-waves radiate from their source.
These vibrations striking upon the telepathic
organ in other brains cause a brain action which
reproduces the thought in the brain of the
recipient. This reproduced thought may pass
into the field of consciousness, or it may remain
in the region of the Instinctive Mind, according
to circumstances.
In our last lesson, “Thought Dynamics,” we
spoke of the influence and power of thought,
and we suggest that, after finishing the present
lesson, the student re-read the Fifth Lesson, in
order to fix the two lessons together in his mind.
In the previous lesson we told what thoughtwaves did—in this one we tell how they are
received.
Telepathy then, for the purpose of this
lesson, may be considered as the receiving
by a person, consciously or unconsciously,
of vibrations, or thought-waves, sent forth,
consciously or unconsciously, from the minds of
others. Thus, deliberate thought-transference
between two or more people is Telepathy; and
so, also, is the absorption by a person of the
thought-vibrations in the atmosphere sent out
by other thinkers without any desire to reach
him. Thought-waves vary in intensity and force,
as we have explained in the previous lesson.
Concentration upon the part of the sender or
receiver, or both, of course greatly intensifies
the force of the sending, and the accuracy and
clearness of the receiving.
Clairvoyance.
It is very difficult for us to speak intelligently
of the phenomena coming under the head of
Clairvoyance without getting into the subject of
the Astral Plane, as Clairvoyance is an incident
of the Astral Plane and belongs to that subject.
But we cannot go into details regarding the
Astral Plane, as we intend to devote an entire
lesson to that subject, so we must go on with
the subject before us, with the understanding
that the student will be given an explanation
of the nature and incidents of the Astral Plane
in due time. For the purpose of this lesson,
however, we must ask the student to accept
the statement that man has within him faculties
which enable him to “sense” vibrations which
are not responded to by his ordinary physical
organs of sense. Each physical sense has its
corresponding astral sense, which is open to
the vibrations alluded to and which interpret
such vibrations and pass them on to the
consciousness of man.
Thus, the astral sight enables man to receive
astral light-vibrations from an enormous
distance; to receive these rays through solid
objects; to perceive thought-forms in the ether,
etc. Astral hearing enables one to receive astral
sound-vibrations from enormous distances,
and after a long time has elapsed, the fine
vibrations still remaining in existence. The other
astral senses correspond to the other physical
senses, except that like the astral senses of
seeing and hearing they are an extension of the
physical senses. We think that the matter was
well, if rather crudely, expressed to us several
years ago, by an uneducated psychic, who,
after endeavoring to explain the resemblance
of her astral senses to her physical ones, at last
said, awkwardly: “The astral senses are just the
same as the physical ones—only more so.” We
do not think that we can improve upon the
explanation of this uneducated woman.
All persons have the astral senses alluded to,
but comparatively few have developed them so
that they can consciously use them. Some have
occasional flashes of astral sensing, but are not
conscious of the source of their impressions,
they merely knowing that “something came into
their mind,” and often dismissing the impression
as an idle fancy. Those awakening into astral
sensing are often as clumsy and awkward as is
the infant when the physical senses begin to
receive and translate impressions. The infant
has to gauge distance in receiving impressions
through the eye and ear, and also in the
matter of touch. The infant in psychism has to
pass through a similar experience, hence the
confusing and unsatisfactory results at the
beginning.
Simple Clairvoyance.
In order to intelligently understand the
several forms of clairvoyant phenomena, more
particularly those forms which manifest in what
we will call “space clairvoyance,” i.e., the power
to see things at great distances, we must accept
as facts the occult teachings (which the latest
discoveries of modern physical science are
verifying) that all forms of matter are constantly
throwing forth radiations in all directions. These
astral rays are many times more subtle and fine
than ordinary light rays, but they travel in the
same manner and are caught up and registered
by the astral sense of sight just as are ordinary
light rays by the physical organs of sight. Like
ordinary light rays these astral light rays move
on infinitely, and the highly developed and
trained astral senses of the advanced occultist
register impressions from distances incredible
to the average reader who has not studied
these matters. These astral light rays penetrate
and pass through solid material objects with
comparatively no difficulty, and the densest
bodies become almost transparent to the
trained clairvoyant vision.
In all of the several forms of clairvoyance
herein noted, there are of course various
degrees of clairvoyant power on the part of
the clairvoyant. Some manifest extraordinary
power, others average, and the majority possess
only occasional and more or less rudimentary
power of sensing on the astral plane. This is
the case with simple clairvoyance as well as
with the higher forms, which we will presently
describe. Accordingly, one may possess some
of the characteristics of simple clairvoyance
and lack the others.
By simple clairvoyance we mean the power
to receive astral impressions from near by, the
clairvoyant not possessing the power to see
distant things or to sense things occurring in
the past or present. To the person possessing a
full degree of simple clairvoyance there occurs
the phenomenon of receiving astral light waves
through solid objects. He, literally, sees things
“through a stone wall.” Solid objects become
semi-transparent, and he senses the vibrations
passing through them just as the observer with
the proper apparatus senses the X Rays which
have passed through a solid object. He is able
to observe things transpiring in an adjoining
room, and behind closed doors. He may read
the contents of sealed letters, by practice. He
may see several yards into the earth beneath his
feet, and observe the minerals which may be
there. He may see through the body of a person
near him, and may also observe the working of
the internal organs, and distinguish the cause of
physical ailments in many cases. He may see the
aura of persons with whom he comes in contact,
observing the auric colors and thus ascertaining
the quality of thought emanating from their
minds. He may, by clairaudient power, hear
things which are being said beyond the range
of ordinary hearing. He becomes sensitive to
the thoughts of others, owing to the exercise
of his astral telepathic powers, which are many
times keener than his ordinary telepathic
senses. He may see disembodied spirits and
other astral forms, which will be explained in
the lesson treating that subject. In short, a new
world of impressions is opened out before him.
In some rare cases persons possessing simple
clairvoyance gradually develop the faculty of
magnifying the size of small objects at will—
that is, through their astral vision they are able
to adjust the focus so as to bring the astral
image of the object before them enlarged
to any desired size, just as does the person
using the microscope. This faculty, however, is
quite rare, and is seldom found to have been
developed spontaneously—the faculty usually
being possessed only by those of advanced
and developed occult powers. A variation of
this faculty will be noticed under the head of
space clairvoyance, which we take up next.
Space Clairvoyance.
There are several means whereby the psychic
or developed occultist may perceive people,
things, scenes and events far removed from
the observer, and far beyond the range of
the physical vision. Two of these means will
come under the head of this lesson, the other
methods belonging to the higher planes of life,
and being beyond the power of any but the
adepts and most advanced occultists. The two
methods alluded to come, strictly speaking,
under the head of space clairvoyance on the
astral plane, and therefore form a part of this
lesson. The first of these methods consists of
what we have described as simple clairvoyance,
on an increased scale, by reason of the
development of the faculty of focusing upon
far distant objects and bringing them to view
by means of what occultists know as “the astral
tube,” which will be described in the following
paragraphs. The second method consists in
projecting the astral body, consciously or
unconsciously, and practically observing the
scene on the spot, through the astral vision.
This method will also be described a little later
on in this lesson.
We have described the astral light rays
emanating from all objects by means of which
the astral vision becomes possible. And under
the head of simple clairvoyance we have told
you how the clairvoyant may observe nearby objects through his astral vision, just as he
may through his physical sight, the astral light
rays being used in the one case, just as are the
ordinary light rays in the other. But just as one
is unable to perceive a far removed object
through his ordinary physical vision, although
the light rays are not interrupted, so is the simple
clairvoyant unable to “see” far removed objects
by means of his astral vision, although the astral
light rays are uninterrupted. On the physical
plane, man, in order to see things beyond his
normal vision, must make use of the telescope.
Likewise, on the astral plane, he must call into
operation some assistance to the simple astral
vision, in order to receive a clear impression of
things far off. This assistance, however, comes
from within his own astral organism, and consists
of a peculiar astral faculty which acts as the lens
of a telescope and magnifies the rays received
from afar, rendering them sufficiently large to
be distinguished by the mind. This power is
“telescopic” in effect, although it is really by a
variation of that “microscopic” faculty noted
under the head of simple clairvoyance. This
telescopic faculty varies very much in psychics,
some being able to see but a few miles, while
others receive impressions just as easily from all
parts of the earth, and a few have been able to
occasionally perceive scenes on other planets.
This telescopic astral vision is usually operated
in connection with what occultists have called
the “astral telescope,” which is akin to the “astral
telegraph,” “astral current,” etc., all of which are
but variations of the “astral tube.” The astral
tube is caused by the forming of a thought
current on the astral plane (held together by a
strong supply of prana projected along with the
thought), which current renders far easier the
passage of astral vibrations of all kinds, whether
they be telepathic thought-vibrations, astral
light-vibrations, or astral sound-vibrations. It is
the bringing of the observer and the observed—
the projector and the recipient—or the two
persons in harmony—into a closer condition of
rapport. The astral tube is the means whereby
quite a variety of psychic phenomena is made
possible.
In the case of astral telescopic vision, or
“space clairvoyance,” the clairvoyant, either
consciously or unconsciously, sets up an astral
tube connecting him with the distant scene. The
astral light-vibrations reach him more easily by
this method, and the outside impressions are
inhibited or shut out, so that the mind receives
only the impressions from the point focused
upon. These impressions reach the clairvoyant,
and are magnified by his “telescopic” faculty
and are then plainly perceived by his astral
vision. This “telescopic” faculty, remember, acts
merely as the lens through which the astral light
rays pass, and by which they are magnified to a
size sufficiently large to be distinguished by the
astral vision, just as the ordinary light rays are
magnified for the ordinary vision by the lens of
the telescope. The analogy is a very close one,
and will help you to form a clear mental idea of
the process.
The “astral tube” is usually formed by the
will of the clairvoyant, or by his strong desire,
which has almost as much force. At times,
however, the conditions being favorable, any
idle thought may cause the erection of the
astral circuit and the clairvoyant will see scenes
unthought of, or even unknown to him. The
idle thought may have formed a connection
with other psychic currents, or have been
attracted in certain directions by any of a
thousand and one psychic causes under the
law of attraction and association; but the will
of the operator is usually sufficient to shut
out the careless adjustments and to establish
a speedy connection with the desired person
or place. Many persons have this faculty well
under control; others find it coming and going
spontaneously; others are devoid of it except
under mesmeric influence, etc. Many have
found the crystal ball, or similar object, an easy
means of creating the astral tube, the crystal
being used as a sort of starting point. Crystalgazing is merely space clairvoyance by use of
the astral tube, the scenes perceived by the
observer being seen by this means. We have
space merely to state the general principles of
this great subject, in order to give the student
an intelligent idea of the several forms of
psychic phenomena. We regret that we have
not the opportunity to relate the interesting
instances of clairvoyant power which have been
recorded by eminent writers on this subject,
and which are well attested from a scientific
point of view. However, we are not starting to
prove the existence of clairvoyance to you—
we must assume that you know it to be a fact, or
at least not antagonistic to the idea. Our space
must be devoted to a brief description and
explanation of this phenomena, rather than to
any attempt to prove its reality to sceptics. It is
a matter which, after all, every man must prove
to his own satisfaction by his own experience,
and which no outside proof will establish.
The second method of seeing things far
removed from us by space, consists in the
projecting of the astral body, consciously or
unconsciously, and practically observing the
scene on the spot, by means of the astral vision.
This is a more difficult and rarer method than the
ordinary “astral tube” method, just described,
although many persons travel in the astral and
perceive scenes which they think are seen in a
dream or “in the mind’s eye.”
We have described the astral body in a
previous lesson. It is possible for one to project
their astral body, or travel in their astral body,
to any point within the limits of this planet,
although very few people are conscious of their
ability to so travel, and considerable practice
and caution is necessary for the beginner. Once
on the spot the astral traveler may see what
is going on around him, and is not confined
to the small scene to which the psychic using
the “astral tube” is restricted. His astral body
follows his desires or will, and goes where it is
ordered. The trained occultist merely wishes to
be at a certain place, and his astral travels there
with the rapidity of light, or even more rapidly.
Of course, the untrained occultist has no such
degree of control over his astral body, and is
more or less clumsy in his management of it.
People often travel in their astral body in their
sleep; a smaller number travel unconsciously
in their waking moments, and a few have
acquired the knowledge enabling them to
travel consciously and at will in their waking
moments. The astral body is always connected
with the physical body by a thin, silklike, astral
thread, and the communication between the
two is maintained. We will have more to say
on the subject of the astral body in our Tenth
Lesson, which treats of the Astral Plane. We
merely allude to it here, in order to explain
that what is called clairvoyance is sometimes
accomplished by its aid, although it is a higher
form of psychic power than the other forms of
clairvoyance mentioned by us so far.
Past Time Clairvoyance.
Time clairvoyance, so far as regards the
sensing of past events, is not a rare faculty
among advanced occultists—in fact, it may be
termed a common one among such people.
And the same faculty, imperfectly manifested, is
found among many ordinary psychics who are
not acquainted with the nature of their power.
Among this last mentioned class of people
time clairvoyance is more or less unsatisfactory
because imperfect and misleading, from causes
which will be seen presently.
The statement that one may see past events
and scenes, even by astral vision, will readily
be seen to require an entirely different
explanation from that given of simple and
space clairvoyance, for in the latter cases the
clairvoyant sees that which is actually occurring
somewhere at the time it is seen, or at least, a few
seconds previous, whereas, in the latter case, the
clairvoyant sees something which has occurred,
perhaps ages ago, and after apparently all
records of it have perished. Ah, that is just the
explanation—“apparently perished.” Occultists
know that nothing ever perishes, and that there
are in existence on the higher planes of matter,
imperishable and unalterable records of every
scene, act, thought, and thing that ever existed
or occurred. These akasic records are not on
the astral plane, but are on a plane far above
it, but they are mirrored on the astral plane,
just as the sky and clouds are reflected in the
body of the lake, and the observer who cannot
see the sky itself may see its counterpart in the
water. And just as his vision may be distorted
by the ripples and waves on the water, so may
the astral vision of these records of the past
become distorted and imperfect impressions
by reason of the disturbances in the astral
light. Occultists for ages have used “water” as
a symbol of the astral light—do you see why?
These akasic records contain the “memory”
of all that has passed, and he who has access
to them may read the past as he may a book.
But only the most advanced intelligences
have free access to these records—or rather
have the power to read them. But many have
acquired a greater or lesser degree of power,
which enables them to read more or less plainly
from the reflections of these records in the
astral plane. Those who have developed time
clairvoyance are able to see these reflections of
the records as scenes actually occurring before
them, just as one hears from the phonograph
the voices of people long since passed out
of the body, and just as others may listen to
our voices centuries hence. It is impossible
to explain to beginners the nature of these
records—we have no words to explain them—
even we who write these words have but a
partial understanding of the inner mystery of
the akasic records—then how may we make
ourselves plain to those who are still further
back on the path than we are? We can think
of but one illustration—and that an imperfect
one. In the brain of every human being there
are millions of cells, each containing the records
of some past event or thought or action. We
cannot find these records by the microscope,
or by chemical test, and yet they are there, and
may be used. The memory of every act, thought,
and deed remains, during life, in the brain,
although its owner may not always be able to
call it up in recollection. Can you grasp the idea
of the akasic record from this illustration? In the
great memory of the Universe are registered
and stored away the records of all that has
gone before—those who have access to the
records may read—and those who are able
to see even the astral reflection of the records,
may read with greater or less accuracy and skill.
This is the best we can offer you in the way of
explaining an unexplainable matter. Those who
are ready for the truth hidden in these words
will see a glimpse of it; others must wait until
they are ready.
Future Time Clairvoyance.
Time clairvoyance, so far as “seership” or the
seeing into the future is concerned, is even still
more difficult to explain. We shall not attempt
it, except to say that in the astral light there are
to be found faint and imperfect reflections, the
workings of the great law of cause and effect, or
rather of the shadows cast before the coming
events. Some few have the power of a closer
viewpoint of the things causing these shadows
or reflections, while more have a degree of
psychic power enabling them to see with their
astral vision these poor reflections, distorted
and uncertain, by reason of the waves and
ripples on the body of the lake of astral light.
There are higher planes of power whereby a
few in each age have been able to see partially
into the future, but such powers are far above
the poor astral plane faculties, which although
quite wonderful to the untrained occultist,
are not so highly viewed by those who have
progressed well along the path. We almost
regret to be compelled to pass over this part
of the subject in so few words, and with a mere
hint of even the small particle of the truth
vouchsafed to even the advanced seeker of the
way. But we know full well that all will receive
the light needed by them, just the moment they
are ready—not one moment later—not one
moment sooner. All that can be done is for us
to drop a word here—a hint there—a planting
of the seed. May the harvest come soon and
be a rich one.
Clairaudience.
Clairaudience is the hearing on the astral
plane by means of the astral senses. Nearly all
that we have said about Clairvoyance is equally
true of Clairaudience, the only difference being
that a different astral organ is used. Simple
clairaudience is similar to simple clairvoyance;
space clairaudience is akin to space clairvoyance;
past time clairaudience is similar to past time
clairvoyance; even future time clairvoyance
has a shadow of a resemblance in clairaudient
phenomena; the only difference between
the two astral manifestations is that they are
experienced through two different astral
senses. Some clairvoyants are also clairaudients,
while others lack the latter power. On the
other hand, some hear clairaudiently but are
unable to see the astral light. On the whole,
clairaudience is a somewhat rarer manifestation
than is clairvoyance.
Psychometry.
Just as we may sometimes recall an apparently
forgotten thing, by seeing something which is
associated with that thing in our memory, so
may we sometimes be able to open up the
astral reflection of the akasic records of some
particular scene or event by touching some
material associated with the event or scene.
There seems to be almost an affinity between a
bit of matter and the particular portion of the
akasic records containing the past history of
the thing in question. A bit of metal, or stone,
or cloth, or hair will open up the psychic vision
of the things previously associated with it in
the past. Or, on the other hand, we may bring
ourselves in rapport with persons now living,
by means of a particle of their clothing, hair, or
articles formerly carried by them, the rapport
condition thus established enabling us to more
easily set up the “astral tube.” Psychometry is
merely one or more forms of clairvoyance,
brought into operation by means of some
connecting link between persons or things, or
some object connected with these persons
or things. It is not a distinct class of psychic
phenomena, but is merely a variation of the
other classes, sometimes combining several
classes of clairvoyance in its manifestation.
How to Develop Psychic Powers.
We are often asked the question which
is probably in the minds of the majority of
our students, at least those who have not yet
manifested any marked exhibition of psychic
power: “How can one develop the psychic
power which is latent within him?”
There are many methods of such development,
a few of which are desirable; many of which are
undesirable, and some of which are positively
harmful.
Among the harmful methods are those in use
among certain savage races, and which obtain
even among misguided ones of our own race.
We allude to such objectionable practices as
the use of stupefying drugs, whirling dances,
voodoo practices, repulsive rites of the black
magicians, and other similar practices which
we do not consider it wisdom to even mention.
These practices aim to produce an abnormal
condition similar to intoxication, and which,
like intoxication and drug habits, only result in
physical and psychical ruin. Those indulging
in them do, it is true, develop a low order of
psychic or astral power, but they invariably
attract to themselves an undesirable class of
astral entities and often open themselves up
to the influence of a low order of intelligences,
which wise men carefully avoid and refuse to
entertain. We will do no more than to utter a
warning against these practices and their results.
Our work is intended to elevate our students,
not to drag them down to the level of the black
magicians.
Other practices, more or less undesirable,
although not absolutely harmful in the sense
that we speak of the last mentioned ones, are
more or less common among both the Hindus
of a certain class and the Western peoples. We
allude to methods of self-hypnotization and of
hypnotization by others, in order to produce,
or induce, a psychic condition in which the
person is entitled to catch glimpses of the
astral world. Gazing at some bright object
until a trance-like condition is induced, or the
repetition of some monotonous formula until
a drowsy condition is produced, are among
the methods of this class. In the same class
we place the ordinary process of hypnotism
by others for the same purpose. There is, of
course, a higher form of “mesmerism” known to
occultists, which is on an entirely different plane,
but occultists are reluctant to use same, except
in certain cases, where good may result, and
such methods are not known to the ordinary
operator, who, alas, too often is a person of
imperfect occult knowledge and training and
of a low degree of moral character. We caution
our students against allowing themselves to be
experimented with in this manner.
There are two methods of psychic
development practiced by the Yogis, which
we will mention here. The first and highest is
the development of psychic powers by first
developing the spiritual faculties and nature,
when the psychic powers may be used with
intelligence and power without any special
training—the higher attainment carrying with
it the lower. In other words, the Yogi, bent
on spiritual attainment, contents himself with
merely an intellectual acquaintance with
psychic power, in passing on, and then after he
has acquired the higher spiritual knowledge
and development, he returns and uses the
tools ready at his hand, the use of which he
now understands. In the Fourteenth Lesson
of this series we will point out the way of this
development—the lesson will be entirely
devoted to pointing out the way to spiritual
attainment.
There is, however, another way whereby
some students of the Yogi Philosophy develop
psychic powers in themselves, preferring
to gain this knowledge by experiment and
experience before passing on to the spiritual
plane. We have no fault to find with this course,
providing the student does not regard psychic
power as the end of attainment, and providing
he always is inspired with worthy motives and
does not allow the interest of the astral plane
to divert him from the main object—spiritual
development. Some of the Yogi students
follow the plan of first mastering the body by
the mind, and then mastering the Instinctive
Mind by the Intellect under the direction of
the will. The first steps in the mastery of the
body have been spoken of by us in “Science of
Breath,” and will be more clearly brought out
and added to in our forthcoming book, “Hatha
Yoga.” The mental control forms a subject in
itself, and we trust to find time to write a little
manual on the subject some time during the
present year.
If the student wishes to experiment a little for
himself, we suggest that he acquire self-control
and practice Concentration, in the Silence.
Many of you have already had exhibitions of
psychic power, and you may practice along the
lines corresponding to the manifestations you
have already had. If it be Telepathy, practice
with some of your friends and note results. A
little practice will work wonders for you. If it be
Clairvoyance, you may practice with a crystal,
or glass of clear water, to assist in concentrating,
and to form the beginning of the astral tube.
If it be Psychometry, practice by picking up
some object, such as a pebble, a coin, a key,
etc., and sit quietly taking note of the fleeting
impressions which at first will come but dimly
before your mind. The description of the
different classes of phenomena mentioned in
this lesson will suggest methods and exercises
for you.
But do not allow yourself to be carried away
by psychic practices—they are interesting and
instructive, but they are not essential things at
this stage of development. Keep your mind
fixed always on the goal—the end to be
attained—the development of the Real Self—
the realization of the I Am within you—and the
still higher realization of your Oneness with All.
Peace be to thee, student. You have our
loving thought and wishes for your welfare. If
you ever feel the need of our sympathy and
mental help, call for it in the great Silence, and
we will respond.
Mantram and Meditation.
A Mantram is a word, phrase or verse used
by the Eastern people in order to concentrate
upon an idea, and to let it sink deep into the
mind. The Mantram given each month should
be committed to memory and repeated often,
letting the mind dwell upon its meaning, and
meditate upon its truth. It will help the mind
to unfold and give the student new light upon
the subject. The Mantram given in each lesson
is intended for use until the next lesson reaches
the student, and is not intended for any special
month, nor is it in the nature of co-operative
work as is the Circle Work. It is for individual
work on the part of the student.
The Mantram for use until the next lesson
reaches you is taken from that wonderful little
book, “Light on the Path,” and is as follows:
“Before the eyes can see, they must be incapable
of tears. Before the ear can hear, it must have lost
its sensitiveness. Before the voice can speak in the
presence of the Masters, it must have lost the power
to wound.”
These words are capable of a number of
meanings, each adapted to the wants of different
people in various stages of development. They
have their psychic meaning, their intellectual
meaning, and their spiritual meaning. We
take for our Meditation this month one of the
many meanings. Let us take it into the Silence
with us. Our eyes must be incapable of the
tears of wounded pride; unkind criticisms;
unmerited abuse; unfriendly remarks; the little
annoyances of everyday life; the failures and
disappointments of everyday existence before
we can see clearly the great spiritual truths. Let
us endeavor to rise, by degrees, above these
incidents of personality, and strive to realize
our individuality—the I Am—which is above
the annoyances of personality, and to learn
that these things cannot hurt the Real Self, and
that they will be washed from the sands of time
by the ocean of eternity. Likewise our ear must
lose its sensitiveness to the unpleasant incidents
of the personality (above alluded to as causing
tears) before it can hear the truth clearly and
free from the jarring noises of the outward
strife of personality. One must grow to be able
to hear these things and yet smile, secure in
the knowledge of his soul and his powers, and
destiny. Before the voice can speak to those high
in the order of life and spiritual intelligence, it
must have long since forgotten how to wound
others by unkind words, petty spite, unworthy
speech. The advanced man does not hesitate
to speak the truth even when it is not pleasant,
if it seems right to do so, but he speaks in the
tone of a loving brother, who does not criticise,
but merely feels the other’s pain and wishes to
remove its cause, Such a one has risen above
the desire to “talk back”—to “cut” another by
unkind and spiteful remarks, or to “get even” by
saying, in effect: “You’re another.” These things
must be cast aside like a worn-out cloak—the
advanced man needs them not. Take these
thoughts with you into the Silence, and let the
truth sink into your mind, that it may take root,
grow, blossom and bear fruit.
The Seventh Lesson: Human Magnetism
H
uman Magnetism, as the term is used in
these lessons, is a very different thing from
that which the public generally terms “Personal
Magnetism.” Personal Magnetism is an attribute
of the mind, and belongs to the subject of the
Dynamics of Thought. Human Magnetism, on
the contrary, is a manifestation of Prana, and
belongs to that part of the general subject.
The term “Human Magnetism” is a poor one,
but like many other such terms, is used for want
of a better one, and to avoid the coining of
new terms which would be likely to confuse the
student. The Sanscrit contains terms perfectly
fitting each phase of the subject, which terms
have come into use as the knowledge of the
subject grew. And such will be the case as the
knowledge of this philosophy of the Orient
becomes more generally known to the Western
people—new terms, fitting to the subject, will
spring into general usage, and the confusion
which now exists will cease.
We prefer the term “Human Magnetism”
to that of “Animal Magnetism,” as the latter is
generally confounded with some manifestations
of Mesmerism. But this Human Magnetism is not
the sole property of Man, for the lower animals
possess it in a degree. There is this difference,
however—Man is able to consciously direct it
by his will, and through his Thought, while the
lower animals use it more or less unconsciously,
and without intellectual aid, or under control
of the Will. Both the lower animals and man
constantly throw off this magnetism, or pranic
energy, unconsciously, but the developed or
psychically educated man has the force under
his control, and can either repress it to a great
extent, or throw off greatly increased quantities
of it; and may also direct it to any special place
or spot. He can also use it in connection with
his thought waves, in order to give the same a
greater carrying power and strength.
At the risk of being charged with needless
repetition, we wish to impress upon your minds
that this Pranic Energy, or Human Magnetism,
is a very different thing from “thought-force”
or any exhibition of the power of thought,
except that it may be used in connection with
thought-waves as above stated. It is merely
a blind force of nature, just as is electricity or
similar forces, and may be used consciously
or unconsciously; wisely or foolishly. It has no
intelligent action except as directed by the mind
of its user. “Human Electricity” would be a far
more appropriate name for it than is “Human
Magnetism”—for it resembles Electricity far
more than it does Magnetism.
With this explanation, we will continue the
use of the term “Magnetism,” asking that you
always remember just what we mean by the
term.
Human Magnetism is a form of Pranic Energy.
We have said something about Prana in our
First Lesson. Prana is the Universal Energy, and
is found in varying forms, in all things, animate
or inanimate. All forms of Force or Energy are
but manifestations of Prana. Electricity is a form
of Prana—so is the force of Gravitation—so is
the Human Magnetism. It is one of the Seven
Principles of Man, and is found in a greater or
lesser degree in all human organisms.
Man extracts Prana from the air he breathes;
the food he eats; the fluid he drinks. If he be
deficient in Prana, he becomes weak and “lacks
vitality,” as the term goes. When his supply
of Prana is sufficiently large for his needs, he
becomes active, bright, energetic, and “full of
life.” We have given directions regarding the
acquiring and storing up of Prana, by means
of Breath, in our little book, “Science of Breath,”
and will give directions for its best absorption
from the food and fluids, in our forthcoming
book, “Hatha Yoga.”
There is a great difference in the amount of
Prana absorbed and stored up by different
persons. Some are surcharged with Prana, and
radiate it like an electrical machine, causing all
others with whom they come in contact to feel
increased health, strength, life and vigor. Others
are so deficient in Prana, that when they come
into company of other persons, their depleted
condition causes them to draw upon the Pranic
supply of magnetism of the others, the result
being that the other persons so drawn upon,
are apt to feel uncomfortable and weak after
the interview. Some people are practically
vampires, and live upon the magnetism of
others, unconsciously, usually, although some
have acquired the knowledge that they may
live on others’ strength in this way, and practice
their wicked arts consciously. This conscious
use of their power is a form of black magic, and
is attended with certain psychic penalties and
punishments. But no one can be thus drawn
upon, either by the unconscious demand of
others, or by conscious design, after they have
once learned something about this Human
Magnetism, and its laws.
Human Magnetism, or Pranic Energy, is a
most potent therapeutic force, and, in one
form or another, it is found in the majority of
cases of psychic healing. It is one of the oldest
forms of natural healing, and it may be said to
be almost instinctive in the race. A child who
has hurt itself, or who feels a pain, at once
runs to its mother who kisses the hurt part, or
places her hand on the seat of the pain and in
a few moments the child is better. When we
approach one who is suffering, it is very natural
for us to place our hands on his brow, or to
pass our hand over him. This instinctive use of
the hand is a form of conveying magnetism to
the afflicted person, who is usually relieved by
the act. The holding of a babe to its mother’s
bosom, is another instinctive act for the same
purpose. The mother’s magnetism goes out,
propelled by her loving thought, and the child
is soothed, rested, and strengthened. Human
Magnetism may be thrown off from the system
by means of a desire or thought, or it may be
more directly passed to another by means
of the hand; contact of the body; a kiss; the
breath; and similar ways. We will speak of this
matter, again, in our Eighth Lesson, on “Occult
Therapeutics.”
It is impossible to give a plain, clear
explanation of just what this Human Magnetism
is, unless we go into the deeper occult teachings,
which are not fitted for the beginner. To tell
what Human Magnetism is, we must explain
what Prana is, and in order to tell what Prana is,
we must go right to the root of the matter and
discover the true nature and origin of “Force,”
something which modern physical science
has failed to do, but which the deeper occult
teachings are able to explain, at least to those
who have reached that stage of understanding,
by slow, laborious and gradual steps.
It may be urged that we are expecting too
much when we ask students to accept as truth,
the statement that there exists such a thing as
Human Magnetism, or Pranic Energy, at all, when
we cannot explain its real nature. Replying to this
objection, we answer that there are many things
which may be proven by their observed effects,
although the thing itself cannot be explained
in plain terms. Take Electricity, or Magnetism,
for instance—we have their existence clearly
proved to us every day, by their effects, and
yet physical science tells us very little that can
be understood, about their real nature. And so
it is with this other exhibition of Pranic Energy—
Human Magnetism—we must look to its effects
for proof, rather than try to solve the mystery
of the common source of all forms of force—
Prana.
But, we have had it urged that whereas we
can easily observe the effects and outward
manifestation of Electricity and Magnetism,
there are no such effects and manifestations
of Human Magnetism, or Pranic Energy. This
objection has always amused us, when we
remember that every movement of the body,
from the mighty effort of the giant, to the
quiver of an eye-lash, is a direct effect and
manifestation of this Human Magnetism or
Pranic Energy.
Physical scientists call this thing “Nervous
Force” or similar names, but it is the same thing
that we have called Human Magnetism—a
form of Pranic Energy. When we wish to raise
a finger, we put forth an effort of the Will, if
the desire be a conscious one—or an effort
of the Instinctive Mind, if the desire be subconscious—and a supply of Human Magnetism
is sent to the muscles controlling the movement
of the finger. The muscles contract, and the
finger raises. And so it is with every movement
of the body, both on the conscious and subconscious plane of effort. Every step we take
is caused by this same process—every word
we utter is produced in this way—every tear
we shed obeys the law—even the beating of
the heart responds to the supply of Human
Magnetism, propelled, in this last case, by the
command of the Instinctive Mind.
The magnetism is sent over the nerves, just
as is a telegraph message sent over the wires
leading from the central office to all parts of
the land. The nerves are its telegraph wires,
and the current in the body always travels over
these wires. And just as, until a very recent time,
it has been thought impossible for messages
to be sent without wires, so even to this day,
do the physical scientists deny that this Human
Magnetism (which they call Nervous Force) can
be transmitted except over these wires of the
nervous system. And just as the scientists have
recently discovered that “wireless telegraphy”
is a possibility, and a working truth—so have the
occultists known for centuries that this Human
Magnetism can be transmitted from person to
person, through the astral atmosphere, without
the need of the wires of the nerves.
Have we helped you to form a clearer idea
of Human Magnetism?
As we have stated, Human Magnetism is
taken up by the organism of man, from the air
he breathes; the water he drinks; and the food
he eats. It is extracted in Nature’s laboratory,
and stored up in his nervous system, in a chain
of storage-batteries, of which the Solar Plexus
is the central and chief store-house. From these
storage-batteries, the magnetism is drawn by
the mind and sent forth to be used for the
thousands of purposes for which it is intended.
When we say, “drawn by the mind,” we do not
mean that it must be necessarily drawn by an
effort of the conscious mind, or will power,—in
fact, not over five per cent of the amount used
is so drawn, the remaining ninety-five per cent,
being drawn and used by the Instinctive Mind,
which controls the functions of the body—the
workings of the internal organs—the processes
of digestion, assimilation, and elimination—
the circulation of the blood and the various
functions of the physical body, all of which are
wholly, or in part, under the control and care of
the Instinctive Mind.
Nor must it be supposed that this magnetism
is absent from any part of the body, at any time;
or is absent until it is sent there by a distinct
effort of the mind. The fact is that every part of
the body contains a greater or lesser amount of
magnetism at all times—the amount depending
upon the general vitality of the person, which
vitality is determined entirely by the total
amount of Prana, or Human Magnetism in the
system.
A brief consideration of the nervous system,
with its nerve-cells, ganglia, plexi, etc., will
be advisable, at this point, in order to gain a
clearer idea of the processes of nature in its
distribution of the supply of magnetism.
The Nervous System of man is divided into
two great systems, viz., the Cerebro-Spinal
System, and the Sympathetic System. The
Cerebro-Spinal System consists of all that part
of the Nervous System contained within the
cranial cavity, and the spinal canal, viz., the
brain and the spinal cord, together with the
nerves which branch off from the latter. This
system presides over the functions of animal
life known as volition, sensation, etc. The
Sympathetic System includes all that part of
the Nervous System located principally in the
thoracic, abdominal, and pelvic cavities, and
which is distributed to the internal organs. It
controls the involuntary processes, such as
growth, nutrition, etc., under the supervision
and direction of the Instinctive Mind.
The Cerebro-Spinal System attends to all the
seeing, hearing, tasting, smelling, feeling, etc. It
sets things in motion; it is used by the Ego to
think—to manifest consciousness and Intellect.
It is the instrument by which the Ego is enabled
to communicate with the outside world by
means of the physical senses. This system has
been likened to a great telephone system,
with the brain as the central office, and the
spinal column and nerves as cable and wires
respectively.
The brain is a great mass of nerve tissue, and
consists or three parts, viz., the Cerebrum,
or brain proper, which occupies the upper,
front, middle and back portion of the skull;
the Cerebellum, or “little brain,” which fills the
lower and back portion of the skull; and the
Medulla Oblongata, which is the broadened
commencement of the spinal cord, lying before
and in front of the Cerebellum.
The Cerebrum is the organ of the Intellect,
and also of the unfolding Spiritual Mind—the
organ of manifestation, remember, not the
thing itself. The Cerebellum is the organ of
the Instinctive Mind. The Medulla Oblongata
is the upper enlarged part of the spinal cord,
and from it and the Cerebrum branch forth the
cranial nerves which reach to various parts of
the head; to the organs of special sense, and
to some of the thoracic and abdominal organs,
and to the organs of respiration.
The Spinal Cord, or spinal marrow, fills
the spinal canal in the vertebral column, or
“backbone.” It is a long mass of nerve tissue,
branching off at the several vertebrae to nerves
communicating to all parts of the body. The
Spinal Cord is like a great telephone cable, and
the emerging nerves are like the private wires
connecting therewith.
The Sympathetic System is composed of a
double chain of ganglia on each side of the
spinal column, and scattered ganglia in the
head, neck, chest, and abdomen. (A ganglion is
a mass of nervous matter, including nerve cells.)
These ganglia are connected with each other
by filaments, and are also connected with the
Cerebro-Spinal System by motor and sensory
nerves. From these ganglia numerous fibres
branch out to the organs of the body, blood
vessels, etc. At various points, the nerves meet
together and form what are known as plexi, or
plexuses. The Sympathetic System practically
controls the involuntary processes, such as the
circulation, respiration and digestion.
Over this wonderful system operates
the Human Magnetism or Pranic Energy
(or “Nervous Force,” if you prefer the term
of the physical scientists.) By means of the
impulses from the mind, through the brain, the
magnetism is drawn from its storage batteries,
and sent to all parts of the body, or to any
particular part of the body, over the wires of the
nervous system. Without this magnetism, the
heart cannot beat; the blood cannot circulate;
the lungs cannot breathe; the various organs
cannot function; in fact, the entire machinery
of the body comes to a stop if the supply of
magnetism be shut off. Nay, more, even the
brain itself cannot perform its functions as the
physical organ of the mind, unless a supply of
Prana or magnetism be present. And yet, the
physical scientists smile at the mention of the
subject of “Human Magnetism,” and dismiss it
by giving it another name, “Nervous Force,” but
limiting its scope.
The Yogi teachings go further than does
Western Physical science regarding one
particular part of the nervous system. We
allude to that which physical scientists call
“the Solar Plexus,” or “Abdominal Brain,” and
which they consider as merely one of a series
of certain matted nets of sympathetic nerves
which, with their ganglia are found in various
parts of the body. Yogi science teaches that
this Solar Plexus is really a most important part
of the nervous system, and that it is the great
storehouse of Prana, which supplies the minor
storage-batteries, and the entire system. The
Solar Plexus is situated in the Epigastric region,
just back of the pit of the stomach, on either
side of the spinal column. It is composed of
white and gray brain matter, similar to that
composing the other brains of man. It plays a
much more important part in the life of man
than is generally supposed. Men have been
killed instantly by a severe blow over this region,
and prize fighters recognize its vulnerability,
and frequently paralyze their opponents by a
blow over it. The name “Solar” is well bestowed,
as, in fact, it does radiate energy and strength
to all parts of the body, even the upper brains
depending upon it for energy with which to
work.
Just as the blood penetrates all parts of the
system, by means of the arteries, and smaller
blood vessels, terminating in tiny, fine hairlike vessels called capillaries, and the system
is thereby kept supplied with rich, red blood,
building up and repairing the cells of the
body, and supplying the material required
for that endless work of repair and rebuilding
which is constantly going on in every part of
the body, under the direction of that faithful
servant, the Instinctive Mind—so does this
Human Magnetism, or Pranic Energy, penetrate
every portion of the system, by means of this
wonderful and complex machinery called the
Nervous System, with its complicated systems
within systems of cables, wires, relays, storagebatteries, and the like. Without this magnetism
there could be no life, as even the machinery
and apparatus for the carrying on of the work
of the circulation of the blood depends for
motive power upon this Pranic Energy.
The healthy human body is filled from head
to toe with this wonderful force, which keeps
its machinery moving, and which is used not
only on the physical but on the astral plane, as
we shall see later on.
But, it must be remembered that the
Instinctive Mind is back of all this distribution,
for it keeps up a continual demand and draught
upon the storage batteries of the system for a
sufficient supply of magnetism to supply all
parts of the body, and only calls for a special
amount in response to a sudden and immediate
demand. But the Instinctive Mind regards the
supply and demand question in this continuous
draught upon the storage batteries, and the
consequent sending forth of the magnetism
to all parts of the body. It sends forth only a
certain reasonable percentage of the amount
stored up, otherwise it would soon bankrupt
the system. If one has an abundant supply of
magnetism, the Instinctive Mind is quite liberal
in disbursing that amount, for it is no miser—
it is merely prudent—and such a person fairly
radiates magnetism, so that others coming in
contact with him feel the healthy outpouring
which leaps beyond the confines of the nervous
system, and fills the astral atmosphere around
him. We have described the human Aura in
our Fourth Lesson, and in the same lesson have
touched upon the Aura of the third principle,
or Prana, which is practically the Aura of Human
Magnetism.
This Aura may be felt by many, and seen by
those having a certain degree of clairvoyant
vision. In fact, a good clairvoyant may see the
magnetism as it moves along within the nervous
system of a person. When in or very near the
body, it has a faint rosy tint, which leaves it as it
moves away from the body. At a little distance
from the body, it resembles a vapory cloud of
the color and appearance of an electric spark,
or rather of the radiations from an X-ray tube.
Clairvoyants see spark-like particles of it being
shaken from the finger-tips of those giving
“magnetic treatments” or mesmeric passes. It is
also seen by some persons who do not consider
themselves clairvoyants, to whom it appears like
the heated air arising from a stove, or from the
heated ground; that is, like a colorless, vapory
something, pulsating and vibrating.
A person of strong concentration or
trained powers of thought, also throws off a
considerable amount of magnetism along with
the thought-waves emanating from his brain.
In fact, all thought-waves are more or less
charged with magnetism, but those of poor
concentration and negative character throw
off so little that we do not generally take it
into consideration as compared to the heavily
charged thought-waves of the positive or
developed person.
The great point of difference between
the physical scientist and the occultist, is in
the question of the possible transference of
magnetism, or nervous force as the physical
scientist calls it. The physical scientist insists
that although the nervous force undoubtedly
exists and does all within the body that the
occultist claims, yet it is confined to the nervous
systems, and cannot traverse their limits. He
consequently denies the existence of much of
the phenomena incident to Human Magnetism,
and considers the occult teachings as fit only for
visionary and imaginative people. The occultist,
on the other hand, knows by experience that
this magnetism, or nervous force, can and
repeatedly does traverse the boundaries of
the nervous system, and is projected, at times,
to distances far remote from the person in
whose system it was stored up. The proof of
this occult teaching is to be found by anyone
who will experiment for himself, providing he
will divest his mind of prejudice and will be
willing to accept facts as they are presented to
him.
Before proceeding further, we wish to
again remind our students that this Human
Magnetism is merely a manifestation or form
of Prana, and that Prana is not made to order
by people to supply their needs. When one
increases the amount of magnetism in his system,
he does it not by making a fresh supply of it,
but by drawing to himself an increased supply
of Prana from the great source of supply, by
breathing, eating, or drinking. The amount so
absorbed or extracted from air, food, and fluid
may be greatly increased by the mental desire,
or will power, as we will presently see. There
is a certain amount of Prana in existence—this
amount cannot be added to or diminished. It is
unchangeable. It is Force.
In our Fifth Lesson, we told you that when
a thought is sent forth with strength, it usually
carries with it a considerable amount of Prana, or
magnetism, which gives to it additional strength,
and sometimes produces startling effects. This
Prana, or magnetism, practically vitalizes the
thought, and makes it almost a living force. All
positive thought, good or bad, is more or less
heavily charged with Prana or magnetism. The
man of strong will sending forth a vigorous,
positive thought unconsciously (or consciously,
if he understand the subject) sends with it a
supply of Prana, or magnetism, proportioned
to the force or energy with which the thought
is propelled. A thought sent forth when one
is laboring under a strong emotion is likewise
heavily charged with magnetism. Thoughts, so
charged, are often sent like a bullet to the mark,
instead of drifting along slowly like an ordinary
thought emanation. Some public speakers have
acquired this art, and send forth their words with
such force that one can fairly feel the impact of
the thought. A strong, vigorous thinker, whose
thoughts are heavily charged with Prana, will
sometimes impart such vitality to his thoughts
that they will live for a time as Thought Forms—
that is to say, will possess such vitality, from the
Prana with which they are charged, that they will
become almost like living forces. We may have
something to say on this subject in our Lesson
on the Astral World (Lesson x). Such Thought
Forms, coming into one’s psychic atmosphere,
possess almost the same degree of power that
would be experienced were the person present
in person talking to you. Read over the Fifth
Lesson, now that you have learned some little
more about Prana, and you will get a clearer
idea of Thought Forms.
Prana depends very considerably upon the
desires and expectations of the person, both in
the matter of his absorption and its projection
with a thought-wave. That is to say, that while
every person absorbs more or less Prana every
moment of his life, and this amount may be
largely increased by following the Yogi teaching
regarding breathing, eating and drinking, still
the thought, or desire, or expectation of the
person will greatly increase the amount of Prana
absorbed. And, in like manner, will the desire
or will of the person greatly multiply the force
with which a thought is projected, as it largely
increases the amount of Prana with which the
thought is charged.
To speak more plainly: If one will form a
mental image of the absorption of Prana,
while breathing, eating or drinking, he will
bring into operation certain occult laws
which will tend to release a greater amount
of Prana from its confining matter, and he will
be greatly strengthened in consequence. Try
the experiment of taking a few deep breaths,
holding the mental image that you are
absorbing a large amount of Prana with each
inward breath, and you will feel an influx of new
strength. This is worth trying when you feel
tired and exhausted. Likewise, drink slowly a
cupful of water, forming the mental image that
you are extracting from the water a great supply
of Prana which is stored up in it, and you will
experience a similar result. Likewise, in eating,
if you will masticate your food slowly, holding
the mental image that you are extracting the
strength of the Prana in the food, you will
receive a much greater per cent of nourishment
and strength from the food than you would in
the ordinary way. These things are all helpful—
we hope that you will try them, and use them
when you need them. Do not let the simplicity
of these things cause you to undervalue them.
The same law causes a thought projected with
the mental image that it is heavily charged with
Prana, to attain a greater velocity and force than
would an ordinary thought, and its potency will
be greatly increased by this practice. But be
careful not to send forth evil thoughts in this
way. Read your lesson on “Thought Dynamics”
(Fifth Lesson) carefully, and heed the warnings
contained therein.
A number of interesting experiments along
the lines of Human Magnetism may he tried.
If you have a number of friends interested in
this subject you may try this experiment: Let a
party sit around in a circle, holding hands, and
all concentrate their minds on the common
purpose of sending a Pranic current, or current
of magnetism, around the circle. There must be
a common understanding of the direction, else
some will be sending in one direction and some
in another, and the benefit of co-operation will
be lost. A good plan is to send the current in
the direction of the movement of the hands of
a watch around its face, that is, pick out some
person to represent the figure xii, and then start
the current moving in the direction of “right”
from that person. If the party is harmonious,
and the conditions are favorable, they will
soon feel a faint tingling like a weak current of
electricity moving through them. This practice, if
moderately indulged in, will prove invigorating
to all concerned in it, but we would not advise
that the sittings be continued too long, as it
might produce a sufficiently strong current
that might be conducive to the production of
psychic phenomena, which should not be too
freely indulged in by those who are not familiar
with the laws of psychic phenomena. We do not
approve of indiscriminate, and unintelligent
production of phenomena of this sort. One
should learn something of the laws, before he
attempts to produce phenomena.
Our little book, “Science of Breath,” gives
in condensed form, a number of methods of
using Pranic force, or Human Magnetism, and
we refer the student to that book, after he
has finished this lesson. All of our publications
dove-tail one into the other, and as each one
is read others become plainer. Of necessity,
we must condense our information, and must
trust to a careful reading of all the lessons on
the part of our students, in order that they may
obtain the best results.
In order not to go over the same ground
twice we must refer the student to “Science of
Breath” for directions and exercises calculated
to increase the absorption of Prana, and also
for directions regarding its distribution.
Chapter xiv, of “Science of Breath,” gives you
some valuable information along these lines.
In this chapter, Paragraph 2 furnishes a fine
exercise for the increased absorption of Prana,
and its distribution to all parts of the body,
strengthening and invigorating all the cells,
organs and parts of the body. This exercise
will seem doubly valuable to you now that we
have gone a little deeper into the subject of
Prana or magnetism. Paragraph 3, of the same
chapter, instructs you how to inhibit pain by the
direction of Prana. Paragraph 4 instructs you
in the directing of the circulation. Paragraph
5 gives you information on Self Healing, and
Paragraph 6 gives you a short course on
Healing of Others, which if followed carefully
by you will make you a good “magnetic healer.”
Paragraph 7 instructs you in Distant Healing.
The next chapter, Chapter xv, gives you
information regarding thought projection by
means of sending distant thoughts charged
with Prana; directions for forming a Protective
Aura, which will enable you to resist the
thoughts and Prana of others, if desired—this
information is especially valuable, and we urge
upon the student that he acquire this practice
of forming a Protective Aura, as he will find it
of use to him many times. Our Fifth Lesson also
contains directions for the same thing, going
a little more into detail than does “Science of
Breath.” Chapter xv of “Science of Breath” also
tells you how to Re-charge yourself, and how
to Re-charge others, with Prana; also how to
charge water, and quite a number of valuable
exercises and directions for the use of Pranic
force, or Human Magnetism; much of which has,
so far as we know, never been printed before.
A casual reader of these concluding lines
might very naturally suppose that we were
trying to sell “Science of Breath” to our students,
by reason of these constant references to it. We
beg to inform such casual reader of a fact, which
all our students realize, without being told, and
that is, that nearly every student of this Class has
read “Science of Breath,” generally before he
has purchased this Course. Consequently, he is
not a good subject for another sale of the same
book, so we must be relieved of the suspicion
of an inordinate desire to sell our books by
means of praising them in our lessons. Our real
reason for this repeated allusion to “Science of
Breath” is that we have noticed that the average
student, even though he had re-read the little
book several times, does not begin to realize
the large amount of information contained
within its pages, until his attention is called to
it. Then, we know that if he takes up the book,
after our calling his attention to it, he will be
able to understand this particular lesson much
better by reason of the reference to the book.
Likewise, he will understand the book better
by reason of his having just read the lesson. We
wish to keep hammering away at these ideas,
until our students have firmly grasped them.
These lessons are intended as lessons, not as
mere interesting reading. They are intended
to teach something—not merely to amuse our
students.
So, if the student wishes to practice the
workings of Pranic Energy or Human Magnetism,
we cheerfully direct him to “Science of Breath,”
in which he will find enough to keep him busy
for a while.
In our Lesson viii, on “Occult Therapeutics,”
we will also give him some work to do, if he
desires, with a few exercises new to him.
As we have before said, these lessons must
be read and re-read, in connection with one
another, as one lesson will throw light on
another, and vice versa. They are all parts of
the one thing—all stones going to build up the
temple—each has its place, and each fits into
the other.
To those among our students, who have
not reached that state of perfect health which
the Yogi Philosophy teaches is desirable, as it
fits the body for use as a perfect instrument
of the Ego—to those who are suffering from
disease and ill-health—we urge the practice
of increasing the supply of Prana, by means of
the breath, the food, and the fluids, as stated in
this lesson, and in “Science of Breath.” A careful
and constant practice of this absorption and
storage of Prana will benefit every person,
particularly those who are not in perfect health.
Do not despise the body, as it is the Temple
of the Living Spirit. Tend it well, and make a
worthy instrument of it.
Seventh Lesson—Mantram And
Meditation.
“I Absorb from the Universal Supply of Energy, a
sufficient Supply of Prana to Invigorate my Body—to
Endow it with Health, Strength, Activity, Energy and
Vitality.”
The above Mantram and the following
subjects for Meditation are designed to build
up the physical body, in order to render it a
more perfect instrument for the expression of
life. Our previous Mantrams and Meditations
have been designed for mental and spiritual
development, but we realize that many are
burdened by bodies manifesting inharmony
and lack of perfect health, and we think it
advisable to follow up this month’s lesson on
Prana and Human Magnetism, with a Mantram
and Meditation along the lines just mentioned.
Let the student place himself in a comfortable
position, and after composing his mind, let him
repeat the Mantram over a number of times
until he experiences that peculiar rhythm and
thrill that comes from such practice. Then let
him concentrate upon the idea of the great
supply of Pranic Energy in the Universe. The
entire Universe is filled with this great Force—
this great Life Principle—whereby all forms of
motion, force and energy are made possible.
Let him realize that he is free to draw upon
it at will—that it is his own to use for the
building up of the body—the Temple of the
Spirit—and let him fear not to demand his own.
Let him call for what is his, feeling certain that
his just call will be answered. Let him breathe
slowly, according to the instructions regarding
the Rhythmic Breath (Science of Breath, chapter
xiii) and mentally picture the inflow of Prana
with each inward breath, and the expelling of
worn out and impure matter with each outward
breath. Let him picture himself as being filled
with health, strength and vitality—full of energy
and life—bright and happy.
If tired or fatigued during the day, let him
stop for a moment and inhale a few deep
breaths, carrying the mental picture of the
inflowing Prana, and the casting out of diseased
matter through the breath. He will find that he
experiences an immediate feeling of increased
strength and vitality. This Prana may be sent
to any part of the body which seems to call
for help and strength, and a little practice
will enable the student to have such control
that he can plainly feel the tingling sensation
accompanying the passage of the Prana to
the afflicted or tired part of the body. If one
is lying down, the passing of the hands over
one’s body from the head downward with an
occasional resting of the hands over the Solar
Plexus, will be found beneficial and soothing.
The hands may be easily charged with Prana by
extending them loosely at full length and gently
swinging them to and fro, and occasionally
making a motion as if one was sprinkling water
on something by throwing it off from the finger
tips. A tingling sensation will be felt in the
fingers and the whole hand will be so charged
with Prana that it will relieve pain in other parts
of the body, and in the bodies of others, if
you desire to help them. Carry the thought of
Health, Strength, Activity, Energy and Vitality
into the Silence with you.
The Eighth Lesson: Occult Therapeutics
T
he student of the history of Man will find
in the legends, folk-lore, and history of all
peoples evidences of the fact that healing by
some form of Occult practice has been followed
by all races—all peoples—at all times. These
various forms of occult therapeutics have varied
from the revolting practices accompanying the
grossest form of barbaric superstition, to the
most refined form of procedure accompanying
some of the fashionable metaphysical cults of
to-day. These various forms of occult healing
of disease have been attached to all forms of
religion, from the degraded voodooism of
Africa, to the highest forms of religion known
to the world. All sorts of theories have been
advanced to account for the cures which have
resulted from all these forms of healing—all
manner of creeds built around the fact that
cures have been made. Priests, teachers and
healers have claimed Divine powers, and
insisted that they were the representatives of
the particular deity which was worshipped in
their respective countries, simply because they
were able to perform cures of bodily ills. And,
in nearly every case, these priests and healers
have claimed the cures as proof positive of
the truth of the respective religion or school
of religious thought which they favored; and
at the same time insisted that all other forms
of religions or occult healing were bogus and
counterfeit, and that they, the said priests
making the claim, had the only “real thing”;
dire penalties being often threatened to those
who dared to patronize any of the opposition
healers or priests.
Human nature is much the same all over the
world, and in all times. We find the same rivalry
and claim of “the only real thing” existing today, both in the case of the rival Voodoo
doctors of Africa and the polished leaders of
the fashionable metaphysical cults of America—
and among all who come in between these two
poles. Alas for these claimers of a monopoly
of one of Nature’s great forces—these people
who make cures in spite of their theories,
rather than because of them! Nature’s great
recuperative force is as free as air and sunshine,
and may be used by anyone who cares to do so.
It is not owned or controlled by any person, cult
or school—and no particular form of religious
belief is necessary to one in order that he may
obtain benefit from it—God’s children amuse
themselves with many forms, sects, and creeds,
but He knows them all as his children and smiles
at their childish desires to form themselves into
cliques of “chosen people,” attempting to shut
out their brethren from the common heritage.
It must have become evident to the student
that there must be some great principle
underlying all these varying forms of occult
healing, because they all make cures in spite
of the fact that each claims to have the only
correct theory and denounces the theories
of the others. There must be some great
force which they are all using, blindly in many
cases, and their differing theories and creeds
which they have built up around their cures
must be merely regarded as incidents of the
use of the great healing force, and in no way
the real explanation of the phenomena of
occult healing. Any explanation to be worth a
moment’s attention must explain, or attempt to
explain, all the various forms of occult healing—
for all the various cults and schools make cures,
and have done so in all ages—in spite of their
creeds and theories.
The Yogi philosophers have for centuries
past known and practiced various forms of
occult therapeutics, and have studied deeply
and thoroughly into the principles underlying
the cures. But they have never deceived
themselves into imagining that they had
any monopoly of the matter—in fact their
researches and experiments have convinced
them that all healers are using a great natural
force—the same in all cases, although applied
and called into operation in various ways—and
that the metaphysical theories, religious beliefs,
claims of divine favoritism, etc., that have been
built around this occult healing, have no more
to do with it than they would have to do with
electricity or magnetism, had they been built
around these great forces instead of around
the great healing force.
The Yogis realize that all forms of healing are
but different means of calling into operation
this great force of Nature—some forms being
fitted for one case, and some for others—
combinations being often used to suit some
particular case.
The Yogis realize that Prana is the direct force
used in all of these cures, although the Prana is
called into operation in several different ways,
as we shall see as we proceed. They teach that
all forms of occult healing can be explained in
this way—in fact they perform cures in nearly
all the ways used by the great schools of
occult therapeutics—and have for centuries—
believing that the one theory underlies them
all.
They divide the forms of healing into three
general classes, viz:
(I) Pranic Healing, including what is known
to the Western world as “magnetic healing,”
etc.; (II) Mental Healing, including the several
forms of mental and psychic healing, including
“absent treatments,” as well as cures made
under what is known as “the law of suggestion”,
etc.; (III) Spiritual Healing, which is a very rare
form of healing, and is possessed by those of
advanced spiritual attainment, and is a very
different thing from that which is called by the
same name by some of the “healers” of today. But under even the last advanced form of
healing lies the same force, “Prana.” Prana is the
instrument by which the cure is effected, no
matter what method is used, or who uses it.
In considering the subject of Occult
Therapeutics, we must go back to the beginning.
Before considering the question of cure we
must look at the healthy body.
The Yogi Philosophy teaches that God gives
to each individual a physical machine adapted
to his needs, and also supplies him with the
means of keeping it in order, and of repairing it
if his negligence allows it to become inefficient.
The Yogis recognize the human body as
the handiwork of a great Intelligence. They
regard its organism as a working machine, the
conception and operation of which indicates
the greatest wisdom and care. They know that
the body is because of a great Intelligence,
and they know that the same Intelligence is still
operating through the physical body, and that
as the individual falls in with the working of the
Divine Law, so will he continue in health and
strength. They also know that when Man runs
contrary to that law, inharmony and disease
result. They believe that it is ridiculous to
suppose that this great Intelligence caused the
beautiful human body to exist, and then ran
away and left it to its fate, for they know that
the Intelligence still presides over each and
every function of the body, and may be safely
trusted and not feared.
That Intelligence, the manifestation of which
we call “Nature” or “The Life Principle”, and
similar names, is constantly on the alert to
repair damage, heal wounds, knit together
broken bones; to throw off harmful materials
which have accumulated in the system; and
in thousands of ways to keep the machine in
good running order. Much that we call disease
is really a beneficent action of Nature designed
to get rid of poisonous substances which we
have allowed to enter and remain in our system.
Let us see just what this body means. Let us
suppose a soul seeking a tenement in which to
work out this phase of its existence. Occultists
know that in order to manifest in certain ways,
the soul has need of a fleshly habitation. Let us
see what the soul requires in the way of a body,
and then let us see whether Nature has given it
what it needs.
In the first place, the soul needs a highly
organized physical instrument of thought, and
a central station from which it may direct the
workings of the body. Nature provides that
wonderful instrument, the human brain, the
possibilities of which we, at this time, but faintly
recognize. The portion of the brain which Man
uses in this stage of his development is but a
tiny part of the entire brain-area. The unused
portion is awaiting the evolution of the race.
Secondly, the soul needs organs designed
to receive and record the various forms of
impressions from without. Nature steps in and
provides the eye, the ear, the nose, the organs
of taste and the nerves whereby we feel.
Nature is keeping other senses in reserve, until
the need of them is felt by the race.
Then, means of communication between
the brain and the different parts of the body
are needed. Nature has “wired” the body
with nerves in a wonderful manner. The brain
telegraphs over these wires instructions to
all parts of the body, sending its orders to
cell and organ, and insisting upon immediate
obedience. The brain receives telegrams from
all parts of the body, warning it of danger;
calling for help; making complaints, etc.
Then the body must have means of moving
around in the world. It has outgrown the plantlike inherited tendencies, and wants to “move
on.” Besides this it wants to reach out after
things and turn them to its own use. Nature
has provided limbs, and muscles, and tendons,
with which to work the limbs.
Then the body needs a frame work to keep
it in shape, to protect it from shock; to give it
strength and firmness; to prop it up, as it were.
Nature gives it the bony frame known as the
skeleton, a marvelous piece of machinery,
which is well worthy of your study.
The soul needs a physical means of
communication with other embodied souls.
Nature supplies the means of communication
in the organs of speech and hearing.
The body needs a system of carrying repair
materials to all of its system, to build up;
replenish; repair; and strengthen all the several
parts. It also needs a similar system whereby
the waste, refuse matter may be carried to
the crematory, burned up and sent out of
the system. Nature gives us the life-carrying
blood—the arteries and veins through which it
flows to and fro performing its work—the lungs
to oxygenize the blood and to burn up the
waste matter. (See “Science of Breath.” Chapter
iii.)
The body needs material from the outside,
with which to build up and repair its parts.
Nature provides means of eating the food;
of digesting it; of extracting the nutritious
elements; of converting it into shape for
absorption by the system; of excreting the
waste portions.
And, finally, the body is provided with means
of reproducing its kind, and providing other
souls with fleshly tenements.
It is well worth the time of anyone to study
something of the wonderful mechanism and
workings of the human body. One gets from
this study a most convincing realization of the
reality of that great Intelligence in nature—he
sees the great Life Principle in operation—he
sees that it is not blind chance, or haphazard
happening, but that it is the work of a mighty
intelligence.
Then he learns to trust that Intelligence,
and to know that that which brought him into
physical being will carry him through life—that
the power which took charge of him then, has
charge of him now, and will have charge of him
always.
As we open ourselves to the inflow of the
great Life Principle, so will we be benefited. If
we fear it, or trust it not, we shut the door upon
it and must necessarily suffer.
The student may well ask what has all this to
do with Occult Therapeutics, and may complain
that we are giving him a lesson in Hatha Yoga,
in which latter statement he would be near the
truth. But we cannot get away from the idea
that there is that in Nature which tends towards
keeping a man in perfect health, and we cannot
help feeling that the true teaching is rather to
instruct people how to keep well in the first
place rather than to point out how they may
get well after they have violated Nature’s laws.
The Yogis think that it is illogical to build up a
cult around methods of healing—they feel that
if cults must be built up let them rally around
the centre of Health, allowing the curing of
disease to be merely incidental.
In “Hatha Yoga”, Our forthcoming book, we
will give the principles of the Yogi Philosophy of
perfect health, in which is taught the doctrine
that Health is the normal condition of man, and
that disease is largely a matter of ignorance and
the disobeying of natural laws of living and
thinking. We will teach there that the healing
power exists in every man, and may be called
into operation consciously or unconsciously.
Occult healing is merely the calling into play of
this inner force within the individual (sometimes
with the assistance of other individuals), and the
opening up of the system to the recuperative
energies already within itself.
All healing is occasioned by what we have
called the “Vital Force” in the individual. The
active principle of this Vital Force is, as we
have explained, that manifestation of universal
force—Prana. In order to avoid repetition we
would refer you to “Science of Breath” and
to “Lesson Seventh” of this course, for an
explanation of the Nervous System and how
Prana operates over it. Read over what we
have said on this subject, and you will be able
to more clearly understand what we are about
to say regarding the different forms of occult
healing.
Let us suppose that a person has neglected
the rules of right living and thinking, as set
forth in “Hatha Yoga” and other works on the
subject, and has “run down” in health. He has
tried different forms of material treatment, and
wishes to avail himself of what may be found
in the several forms of Occult Therapeutics. He
finds himself offered several forms of occult
healing. We will try to make plain to you how
these different forms of healing operate, and
the explanation behind each. We cannot
give you detailed information and methods
in a lesson of this size, for each system would
require a volume to do that, but we hope to
give you a general idea of the several forms of
treatment.
Magnetic Healing.
This is a form of Pranic Healing in which
either the sick person or some “healer” sends
an increased supply of Prana to the affected
parts. Pranic healing really accompanies nearly
every other form of healing, although its use
is not suspected by those administering it.
In what is known as “Magnetic Healing” the
operator passes his hand over the body of the
sick person, and by an effort of will, or strong
desire, generates within himself a strong supply
of Prana which he passes out to the patient.
This Prana acts as would a supply sent from
the system of the patient himself, and tends to
strengthen and invigorate the afflicted part of
the body and to cause it to function normally. In
Magnetic Healing the hands are usually passed
over the body, the actual touch usually being
employed. We have given general directions
regarding this form of healing in “Science of
Breath,” and may, some day, issue a little manual
on the subject, giving specific directions. We
will give some general directions at the close
of this lesson, if space permits. We have said
so much about Prana in previous lessons, and
in “Science of Breath” that the student should
be able to understand the principle behind
this form of healing, without much more
explanation.
Mental Healing.
Mental Healing covers a great deal of ground,
and has a number of apparently differing
forms. There is a form of Self-Healing which
consists of the repetitions of affirmations, or
auto-suggestions, by the patient, which tends
to create a more cheerful and uplifting mental
attitude, which reacts upon the body and
enables it to function properly. We would say
right here that the principal benefit derived
from this and kindred forms of healing lies in
the fact that it compels the patient to “let go”
of adverse thoughts which have prevented
Nature from doing its work, rather than in any
special virtue of the affirmations. We have been
refusing to let the Divine Life Principle work
freely through us, and have hampered it with
adverse auto-suggestion. When we change
our mental attitude we cease to interpose this
obstacle, and Nature soon reasserts herself.
Vigorous auto-suggestion, of course, stimulates
the system and spurs up the Instinctive Mind
to its work.
In the form of mental treatment known
as “Suggestion” the same principle operates.
The mind of the patient is relieved of adverse
auto-suggestions by the positive suggestions
of the healer, and the brake is taken off of the
Instinctive Mind and Nature soon re-asserts
herself, and a sufficient supply of Prana is sent to
the parts and soon a normal condition of affairs
is re-established. In Suggestive Treatment the
healer usually, although often unconsciously,
sends forth to the patient a supply of his own
Prana which stimulates the parts to action and
which renders easier the efforts of the patient’s
mind to re-establish normal Pranic conditions.
In what is ordinarily known as “Mental
Healing” there is generally a considerable
amount of suggestion used, although the healer
may not be aware of it. The mental attitude of
the healer is impressed upon the patient by
the attitude, words, tone, and demeanor of the
healer, and the mind taking upon the suggestion
is benefited thereby. But, besides this, the
healer is pouring into the minds of the patient a
strong current of uplifting, strengthening, and
invigorating thought, which the patient receives
telepathically, particularly as a receptive mental
attitude is manifested. The joining together of
the two minds in a common purpose produces
a greatly increased directive force, and besides
the mind of the patient being turned away from
negative thoughts, a greater supply of Prana is
absorbed and distributed through the body.
The best form of Mental Treatment benefits
both the mind and the body of the patient.
What is known as “Absent Mental Treatment”
acts along precisely the same lines as the above
mentioned form of Mental Treatment—the
distance between patient and healer proving
no obstacle to a strong healing thought. In both
cases the healer often creates a powerful thought
form, fully charged with Prana, which often
produces an almost immediate effect upon the
patient, the parts being greatly stimulated and
strengthened. Instantaneous cures have often
been made in this way, although comparatively
few healers are sufficiently advanced to send
thought-forms of this kind. A very powerful
mental healer may be able to send a thought
so highly charged with Prana, and so full of
vital force and life, that a diseased organ may
be filled with such recuperative force that it
will begin instantly to cast off the waste and
diseased matter and draw from the blood the
elements necessary to rebuild and repair itself
in a comparatively short space of time, in which
case when the organism of the individual once
re-establishes normal functioning the system is
able to carry on the work without further help
from outside.
All forms of Mental Healing come under one
or more of the above heads. Remember, now,
the important point is to get the mind of the
patient into the proper mental attitude, casting
out all forms of adverse auto-suggestion,
so that it will allow Nature to do its work
properly without interference. In the process
of accomplishing this result, the patient may be
aided (as above explained) by strong thought
directed to the afflicted part, and also by
sending a supply of Prana from the healer to
stimulate the part and thus render easier the
healing work of the mind.
Spiritual Healing.
There is another form of healing, very
rarely observed, in which a highly developed
spiritual person is able to let his spiritual aura
and essence so descend upon an afflicted
person that the entire system becomes
filled with it temporarily, and all abnormality
disappears, as Spirit being perfect transforms
all that with which it comes in contact. This
true Spiritual Healing is, however, so rare that
very few persons have had the good fortune
to witness it. It is claimed by many who are
doing good work healing on other lines, but
many of these persons are self-deceived, and
have not the faintest conception of what true
Spiritual Healing is. Spiritual Healing is marked
by the immediate and perfect healing of the
patient, and the restoration of absolutely
normal physical conditions, the patient being
transformed, physically, into a condition
resembling that of a robust, perfectly healthy,
strong, vigorous child, without a blemish, pain,
particle of inharmony, or symptom of any kind.
A few gifted individuals in the world in each age
possess this power, but it is rarely manifested,
for good occult reasons. And (draw a pencil
line under these words) true Spiritual Healing
is never performed as a means of obtaining
financial gain—it is given “without money and
without price.” True Spiritual Healing is never
tarnished by the slime of materiality—never! It
is right and proper for “healers” to charge for
Mental Healing and Pranic Healing in all forms,
as they devote their time to the work, and “the
laborer is worthy of his hire,” and no desire is
entertained to criticize such charges—they sell
their services just as we sell these lessons, and
are entitled to their just remuneration just as
we are. But the individual who is able to give
the real gift of Spiritual Healing is never placed
in a position in which he finds it necessary to
charge for his services—he is fed by the ravens,
and has no need of bartering his spiritual gifts,
and would die before he would so prostitute
his divine privilege. We do not wish to be
misunderstood in this matter—when we speak
of Spiritual Healing we mean the true gifts of
the Spirit, not some of the forms of Psychic or
Mental healing miscalled “spiritual.” If you would
have an example of true Spiritual Healing, turn
to the New Testament and read of the work
of the Spirit as manifested through the Son of
Mary. Let that be the standard—as in fact it is.
Experimental Healing.
We find, to our satisfaction, that we will have
sufficient space in which to give our students a
few brief experiments in actual Occult Healing
which they may practice. These experiments
are given merely as examples, of course, and
are not to be taken as being full instructions in
the various forms of Occult Healing.
We will first take up a few experiments in
Pranic Healing (or “Magnetic Healing,” if you
prefer the term):
(I) Let the patient sit in a chair, you standing
before him. Let your hands hang loosely by
your sides, and then swing them loosely to and
fro for a few seconds, until you feel a tingling
sensation at the tips of your fingers. Then raise
them to the level of the patient’s head, and
sweep them slowly toward his feet, with your
palms toward him with fingers outstretched,
as if you were pouring force from your finger
tips upon him. Then step back a foot and bring
up your hands to the level of his head, being
sure that your palms face each other in the
upward movement, as, if you bring them up
in the same position as you swept them down,
you would draw back the magnetism you
send toward him. Then repeat several times.
In sweeping downward, do not stiffen the
muscles, but allow the arms and hands to be
loose and relaxed. You may treat the affected
parts of the body in a similar way, finishing the
treatment by saturating the entire body with
magnetism. After treating the affected parts, it
will be better for you to flick the fingers away
from your sides, as if you were throwing off
drops of water which had adhered to your
fingers. Otherwise you might absorb some of
the patient’s conditions. This treatment is very
strengthening to the patient, and if frequently
practiced will greatly benefit him.
In case of chronic or long seated troubles,
the trouble may often be “loosened up” by
making “sideways” passes before the afflicted
part, that is by standing before the patient with
your hands together, palms touching, and then
swinging the arms out sideways several times.
This treatment should always be followed by the
downward passes to equalize the circulation.
(II) In Chapter xiv, “Science of Breath,” we
have given a number of valuable experiments
in this form of healing, which we advise the
student to study and practice, if he is interested
in this phase of the subject.
(III) Headaches may be relieved by having
the patient sit down in front of you, you
standing back of his chair, and passing your
hands, fingers down and spread open in double
circles over the top of his head, not touching
his head, however. After a few seconds you
will actually feel the passage of the magnetism
from your fingers, and the patient’s pain will be
soothed.
(IV) Another good method of removing
pain in the body is to stand before the patient,
and present your palm to the affected part, at a
distance of several inches from the body. Hold
the palm steady for a few seconds and then
begin a slow rotary motion, round and round,
over the seat of the pain. This is quite stimulating
and tends to restore normal conditions.
(V) Point your forefinger toward the affected
part a few inches away from the body, and
keeping the finger steadily pointed move the
hand around just as if you were boring a hole
with the point of the finger. This will often start
the circulation at the point affected, and bring
about improved conditions.
(VI) Placing the hands on the head of the
patient, over the temples and holding them for
a time, has a good effect, and is a favorite form
of treatment of this kind.
(VII) Stroking the patient’s body (over
the clothing) has a tendency to stimulate
and equalize the circulation, and to relieve
congestion.
(VIII) Much of the value of Massage and
similar forms of manipulative treatment, comes
from the Prana which is projected from the
healer into the patient, during the process of
rubbing and manipulating. If the rubbing and
manipulating is accompanied by the conscious
desire of the healer to direct the flow of Prana
into the patient a greatly increased flow is
obtained. If the practice is accompanied with
Rhythmic Breathing, as explained in “Science of
Breath,” the effect is much better.
(IX) Breathing upon the affected part, is
practiced by many races of people, and is
often a potent means of conveying Prana to
the affected part. This is often performed by
placing a bit of cotton cloth between the flesh
of the person and the healer, the breath heating
up the cloth and adding the stimulation of
warmth in addition to the other effects.
(X) Magnetized water is often employed by
“magnetic healers”, and many good results are
reported to have been obtained in this way.
The simplest form of magnetizing water is to
hold the glass by the bottom, in the left hand,
and then, gathering together the fingers of the
right hand, shake them gently over the glass of
water just as if you were shaking drops of water
into the glass from your finger tips. You may add
to the effect by afterwards making downward
passes over the glass with the right hand, passing
the Prana into the water. Rhythmic breathing
will assist in the transferring of the Prana into
the water. Water thus charged with Prana is
stimulating to sick people, or those suffering
from weakness, particularly if they sip it slowly
holding their mind in a receptive attitude, and if
possible forming a mental picture of the Prana
from the water being taken up by the system
and invigorating them.
We will now take up a few experiments in
the several forms of Mental Healing, or Psychic
Healing as some prefer to term it:
(I) Auto-suggestion consists in suggesting to
oneself the physical conditions one wishes to
bring about. The auto-suggestions should be
spoken (audibly or silently) just as one would
speak to another, earnestly and seriously,
letting the mind form a mental picture of the
conditions referred to in the words. For instance:
“My stomach is strong, strong, strong—able to
digest the food given it—able to assimilate the
nourishment from the food—able to give me the
nourishment which means health and strength
to me. My digestion is good, good, good, and I
am enjoying and digesting and assimilating my
food, converting it into rich red blood, which is
carrying health and strength to all parts of my
body, building it up and making me a strong
man (or woman).” Similar auto-suggestions, or
affirmations, applied to other parts of the body,
will work equally good results, the attention and
mind being directed to the parts mentioned
causing an increased supply of Prana to be
sent there, and the pictured condition to be
brought about. Enter into the spirit of the autosuggestions, and get thoroughly in earnest over
them, and so far as possible form the mental
image of the healthy condition desired. See
yourself as you wish yourself to be. You may
help the cure along by treating yourself by
the methods described in the experiments on
Pranic Healing.
(II) Suggestions of healing, given to others,
operate on the same principle as do the autosuggestions just described, except that the
healer must impress upon the mind of the
patient the desired conditions instead of the
patient’s doing it for himself. Much better results
maybe obtained where the healer and patient
both co-operate in the mental image and when
the patient follows the healer’s suggestions in
his mind, and forms the mental picture implied
by the healer’s words. The healer suggests
that which he wishes to bring about and the
patient allows the suggestions to sink into his
Instinctive Mind, where they are taken up and
afterwards manifested in physical results. The
best suggestionists are men of vitality, who
send forceful thoughts charged with Prana
into the organism of the patient, at the same
time that the suggestions are given. In nearly
all forms of mental healing, several methods
are intermingled, as the student will discover
for himself, if he takes the trouble to analyze
the treatments. The Instinctive Mind often falls
into bad habits of attending to the body, by
reason of the person having departed from
the natural way of living and having caused
the Instinctive Mind to take up these incorrect
habits. Suggestion, and auto-suggestion bring
back the Instinctive Mind to normal functioning,
and the body speedily recovers its former
harmony. In many cases all that is needed in
suggestive treatment, is to relieve the patient’s
mind of Fear and Worry and depressing
thoughts, which have interfered with the
proper harmony of the body, and which have
prevented the proper amount of Prana from
being distributed to the parts. Removing these
harmful thoughts is like removing the speck
of dust which has caused our watch to run
improperly, having disarranged the harmony
of the delicate mechanism. Fear, Worry and
Hate, with their accompanying emotions, are
the cause of more physical inharmony than
nearly all the other causes combined.
(III) In what is called strictly Mental Healing,
the patient sits in a relaxed attitude of body,
and allows the mind to become receptive. The
healer then projects to the patient thoughts of
a strengthening and uplifting character which,
reacting upon the mind of the patient, causes it
to cast off its negative conditions and to assume
its normal poise and power, the result being
that as soon as the patient’s mind recovers
its equilibrium it asserts itself and starts into
operation the recuperative power within the
organism of the person, sending an increased
supply of Prana to all parts of the body and
taking the first step toward regaining health
and strength. The prime principle of Mental
Healing is to get the mind of the patient into
the proper condition, it naturally following that
beneficial and normal physical conditions must
follow. But the best Mental Healers do more
than this—they (often unconsciously) send a
positive thought strongly charged with Prana
right to the affected spot, and actually work a
physical change in the organism of the patient,
independent of what is accomplished by his
own thought-force. In treating a patient in this
way, keep firmly in your mind the thought that
physical harmony is being re-established in the
patient, and that health is his normal condition
and that all the negative thoughts are being
expelled from his mind. Picture him as strong
and healthy in mind and in body. Picture as
existing all the conditions you wish to establish
within him. Then concentrate the mind and
fairly dart into his body, or into the affected
part, a strong penetrating thought, the purpose
of which is to work the desired physical change,
casting out the abnormal conditions and reestablishing normal conditions and functioning.
Form the mental image that the thought is fully
and heavily charged with Prana, and fairly drive
it into the affected part by an effort of the
will. Considerable practice is usually needed
to accomplish this last result, but to some it
appears to come without much effort.
(IV) Distant healing, or “absent treatment,”
is performed in precisely the same way as is
the treatment when the patient is present.
We have given some directions regarding this
form of treatment in Chapter XIV, “Science
of Breath,” which, coupled with what we have
just said in the last paragraph, should give an
elementary working knowledge of the subject.
Some healers form the picture of the patient
sitting in front of them, and then proceed to
give the treatment, just as if the patient were
really present. Others form the mental image
of projecting the thought, picturing it as
leaving their mind, and then traversing space
entering the mind of the patient. Others merely
sit in a passive, contemplative attitude and
intently think of the patient, without regard
to intervening space. Others prefer to have a
handkerchief, or some other article belonging
to the patient, in order to render more perfect
the rapport conditions. Any, or all, of these
methods are good, the temperament and
inclinations of the person causing him to prefer
some particular method. But the same principle
underlies them all.
A little practice along the lines of the several
forms of healing just mentioned, will give the
student confidence, and ease in operating
the healing power, until he will often radiate
healing power without being fully conscious of
it. If much healing work is done, and the heart
of the healer is in his work, he soon gets so that
he heals almost automatically and involuntarily
when he comes into the presence of one who
is suffering. The healer must, however, guard
against depleting himself of Prana, and thus
injuring his own health. He should study up the
methods given by us, of recharging himself, and
protecting himself against undue drains upon
his vitality. And he should make haste slowly in
these matters, remembering that forced growth
is not desirable.
This lesson has not been written for the
purpose of advising our students to become
healers. They must use their own judgment and
intuitions regarding that question. We have
devoted the lesson to the subject, as it formed
a part of the general subject which we are
treating in this course, and it is important that
they should know something of the principles
underlying these several forms of healing. Let
them analyze any form of treatment which
they may witness or hear of, stripping it of all
the fantastic theories which have been built
around it, and they will be able to classify and
study it without accepting the theory of the
person making the cure. Remember that all the
cults and schools make cures, using the same
principle, but attributing the result to widely
differing theories and beliefs.
For ourselves, we cling to the principles
of “Hatha Yoga,” which teaches the doctrine
of preserving health by right living and right
thinking, and we regard all forms of healing as
things made necessary only by Man’s ignorance
and disobedience of Natural laws. But so long
as man will not live and think properly, some
forms of healing are necessary, and therefore
the importance of their study. The advanced
occultist regards the preservation of health as
a more important thing for the race than the
cure of disease, believing with the old adage,
that “an ounce of prevention is worth a pound
of cure.” But so long as we may benefit our
fellow men, it is well that we know something
of the subject of Occult Therapeutics. It is one
of Nature’s forces, and we should know how to
use it.
“I am passing through this stage of existence making
the best use of Head, Heart and Hand.”
Each one of us here has his own work to do. We
are here for a purpose, and until we fall in with
the law and work out the tasks set before us, we
will have these tasks constantly and repeatedly
put before us until they are accomplished. The
purpose of the accomplishment of these tasks
is experience and growth, and, unpleasant as
our tasks may seem, they have a most direct
bearing upon our future growth and life. When
we fall in with the workings of the law, and see
and feel what is behind it, we cease to rebel
and beat our heads against the wall. In opening
up ourselves to the workings of the Spirit and
being willing to work out our own salvation
and accomplish our world’s tasks, we really take
the first step toward emancipation from the
unpleasant tasks. When we cease to allow our
work to be pleasant to us, we find ourselves
working into better things, as the lesson has
been learned. Each person has placed before
him just the work in the world best suited to his
growth at that particular time—his wants have
been consulted, and just the right thing allotted
to him. There is no chance about this—it is the
inexorable workings of the great law. And the
only true philosophy consists in making up
one’s mind to do the work set before him to
the best of his ability. As long as he shirks it, he
will be kept to the task—when he begins to
take a pleasure in doing it right, other things
open up before him. To hate and fear a thing
is to tie that thing to you. When you see it in
its right relation—after your spiritual eyes are
opened—then you begin to be freed from it.
And in going through Life—in doing our work
in the world—we must make the best possible
use of the three great gifts of the Spirit—the
Head; the Heart; and the Hand. The Head
(representing the intellectual part of our nature)
must be given the opportunity to grow—it must
be furnished the food upon which it thrives—it
must not be cramped and starved—it must be
used, as exercise strengthens and develops it.
We must develop our minds, and not be afraid
of thinking thoughts. The Mind must be kept
free. The Heart (representing the love nature
in its best sense) must be employed and must
not be starved, chained or chided. We are
not speaking of the lower forms of animal
passion miscalled Love, but of that higher thing
belonging to the human race, which is a promise
of greater things to come in the evolution
of the race. It is that which begets sympathy,
compassion, tenderness and kindness. It must
not be allowed to sink to maudlin sentiment,
but must be used in connection with the
Head. It must reach out to embrace all Life in
its enfolding embrace, and to feel that sense
of kinship with all living things, which marks
the man or woman of spiritual development.
The Hand (representing the manifestation of
physical creation and work) must be trained
to do the work set before it the best it knows
how. It must learn to do things well, and to feel
that all work is noble and not degrading. It is
the symbol of physical creation, and must be
respected and honored. The man or woman of
spiritual development goes through the world
making the best use of Head, Heart and Hand.
The Ninth Lesson: Psychic Influence
O
ne of the things which have puzzled
scientific investigators and students
of the history of mankind is the persistent
recurrence of stories, legends and traditions
relating to the possession and practice of some
form of Psychic Influence by men of all races
and in all ages. The investigators have found
it easy to dismiss the more primitive forms
of these stories by the explanation that they
were merely the result of the crudest form
of superstition among the uneducated and
undeveloped people. But as they turned over
the pages of history they found that the “idle
superstition” still maintained its original force,
and that its forms increased in number and
variety. From the repulsive Voodoo practices
of the African savage, one may trace a straight
line to the Witchcraft epidemic in New England,
and thence on to the present time, when
the Western world has apparently gone wild
on “psychism,” and the daily papers are filled
with sensational tales of mesmeric influence,
hypnotism, personal magnetism, etc. The
books of all ages are filled with tales of psychic
influence, the Bible containing a number of
instances of its practice for good or evil.
At the present time, attention is often called
to the wonderful instances of the power of the
mind, personal magnetism, etc., and it is quite
common to hear the expression that one has,
or has not, “personal magnetism”—is, or is not,
“magnetic.” Much nonsense has been written on
this subject, and some of the wildest assertions
and theories regarding it have been advanced.
And yet, the truth itself is far more wonderful
than are the wildest fictions which have been
written and taught regarding it. Underlying
all the popular notions and misconceptions
regarding Psychic Influence lies a solid basis of
fact, the greater portion of which is undreamt of
by even many of those who have been feeding
the public taste for sensationalism.
We need scarcely tell our students that
the Orientals have known and practiced, for
centuries past, all known forms of occultism,
and, in fact, have possessed the secrets which
the investigators of the West have been
striving so laboriously to uncover. Scraps of
the knowledge have filtered through, and have
been eagerly seized upon by Western writers,
and used as the basis for startling claims and
theories.
And, much of this hidden knowledge will,
and must, remain hidden for years to come,
because of the undeveloped state of the
race and the general unfitness of people for
this secret wisdom. To spread before the
general public even a small part of certain of
the hidden teachings, at this time, would be
dangerous indeed, and would bring upon the
race one of the greatest curses known to man.
This not because of any wrong in the teachings
themselves, but because the selfishness of the
average man or woman is such that they would
soon begin to use this knowledge for their
own personal profit and ends, to the detriment
and hurt of their fellow-men. This would avail
them nothing if the entire race knew enough
of the subject—had advanced far enough
intellectually and spiritually to grasp and
comprehend these teachings, and thus be able
to protect themselves from the selfish attempts
of their unscrupulous brothers and sisters. For,
as all occultists know, no Black Magic can affect
the man or woman who knows his or her real
place in nature—his or her real powers to resist
the practices of those who have acquired bits of
occult knowledge without the spiritual growth
which would teach them how to use same
properly. But the average person of to-day
does not know—and will not be convinced—
of his own power, and therefore is unable to
protect himself from the psychic attempts of
even those who have grasped some fragments
of occult teachings, and are using them for
selfish ends.
The improper use of psychic power has
long been known to occultists as “Black Magic,”
which, so far from being a remnant of the
superstition of the Middle Ages, is a very real
thing, and is being practiced to-day to a great
extent. Those so practicing it are sowing the
seeds of their own punishment, and every bit
of psychic force expended for base and selfish
ends will unquestionably rebound and react
upon the user, but nevertheless these people
are influencing others that they may reap some
material gain or pleasure, and the public is being
more or less imposed upon by such people,
although it laughs at the idea—considers the
matter a joke—and regards those who teach
the truth as wild visionaries or mentally weak.
Very fortunately, those who would so
prostitute psychic powers know comparatively
little regarding the subject, and can use only the
simpler forms, but when they come in contact
with those entirely ignorant of the subject, they
are able to accomplish more or less by their arts.
Many men find, sometimes by accident, that
they can influence others to their bidding, and
not knowing the source of their power often
use it just as they would any physical power, or
mental strength. Such people, however, usually
have gradually brought to their knowledge (in
pursuance with well-established occult laws)
something which will lead them to a better
understanding of the subject, and they begin
to see their mistake. Others pick up a little bit
of occult teaching, and “try it on” others, and,
seeing the effect, start on the road to “Black
Magic,” although scarcely knowing what they
are doing. These people, also, are warned
in certain ways, and given every chance to
rectify their error. Others seem to understand
something of the risk they are running, but
willingly take it, being fascinated by their new
sense of power, and blinded by it.
None of these people are allowed to go very
far with their selfish work, as there are certain
influences at work to counteract their efforts,
and a little good always counteracts a great
deal of the selfish psychic work—this being an
old occult truth.
But outside of this bit of elementary “Black
Magic,” of which we have spoken more in the
way of a warning and a caution, many people
are endowed with faculties which make them
powers among their fellow-men and women,
and their influence is felt in every-day life, just
as the influence of the physically strong man is
felt in a crowd of weaker people. It needs but a
moment’s glance at one’s acquaintances to show
that some of them have a greater influence than
have others. Some are naturally looked to as
leaders and teachers, while others naturally fall
into place as followers. These strong, positive
men come to the front in warfare, business life,
the bar, the pulpit, in the practice of medicine,
and in fact, in all walks of life and all branches
of human endeavor. We notice this fact, and
speak of this man being possessed of a great
deal of “Personal Magnetism,” or of that one
lacking it. But what do we mean by “Personal
Magnetism”? Can anyone give an intelligent
answer? Many are the theories which have been
advanced to account for this phenomenon,
and many are the plans advanced to develop
this “power.” Of late years many teachers have
sprung up, claiming to have discovered this
secret and offering to teach it to all comers
at so many dollars a head, many sensational
announcements having been made to attract
purchasers of “courses” of instruction, and
many appeals to the most selfish motives have
been made in order to awaken an interest in
what is offered for sale. In the majority of cases
these teachers have practically nothing to offer
and teach, while in some few cases they have
worked out a sufficient knowledge of the subject
to be able to give directions whereby one may
possess himself of a sufficient degree of psychic
power to gain a certain amount of influence
over the ignorant and weak of the race. But,
fortunately, the majority of these purchasers of
these teachings have not sufficient confidence
in themselves or in the teachings to put into
practice even the comparatively meagre
teachings given them. But at least a few have
sufficient self-confidence to put these plans
into practice, and are able to do considerable
harm by their ignorant and selfish use of powers
which are intended for high uses. All these
things must pass away as the race advances in
knowledge and understanding of the occult
truths, and, in the meantime, those who really
understand the subject are doing what they
can to educate the race in its principles, that
they may protect themselves, psychically, and
may not be tempted to make a selfish use of
the higher powers.
The man or woman of spiritual growth and
development can afford to smile at the efforts
of these dabblers in “Black Magic,” at least so
far as the fear of any personal injury to or effect
upon themselves is concerned. Such a one rises
to a higher plane to which the efforts of the
selfish occultist (?) cannot penetrate. We will
have something to say on this subject of Self
Protection, toward the end of this lesson, after
we have given the student a general idea of the
several forms of Psychic Influence in general
use.
We wish to be distinctly understood, however,
when we say that no attempt will be made
in this lesson to uncover a degree of occult
knowledge which might place in the hands of
the chance reader a weapon to use for his own
selfish ends. This is a lesson designed for the Self
Protection of those who read it—not for the
advancement of a knowledge of “Black Magic”
even in its elementary forms. And let us here
caution those who read what we will write on
this subject that we are serious in what we say
regarding the selfish use of occult knowledge—
if they knew but a fragment of the trouble
which one may bring upon himself by improper
occult practices, they would drop the subject
as quickly as they would a venomous serpent
which was beginning to warm into life from the
heat of their hands. Occult powers are for the
proper use and protection of mankind, not for
misuse or abuse, and, like playing with the wires
of a dynamo, meddling with these powers is
apt to prove unpleasant to the person who will
not heed the warning.
Although many Western writers deny it, all
true occultists know that all forms of Psychic
Influence, including what is called “Personal
Magnetism,”
“Mesmerism,”
“Hypnotism,”
“Suggestion,” etc., are but different
manifestations of the same thing. What this
“thing” is may be readily imagined by those
who have followed us in our preceding lessons.
It is the power of the Mind of the individual,
operated along the lines mentioned in our
preceding lessons. We trust that the student
has acquainted himself with what we have said
regarding “The Instinctive Mind,” “Thought
Dynamics,” “Telepathy,” “Thought Forms,” etc.,
as well as the potency of Prana, that he may
understand this lesson without too much
repetition.
Psychic Influence—and by this we mean
all forms of it—what does it mean? Of what
does it consist? How is it called into operation?
What is its effect? Let us try to answer these
questions.
We must begin with the Instinctive Mind—
one of the Seven Principles of Man. We told
you (in Lesson ii) that this is a plane of mentation
shared in common with us by the lower animals,
at least in its lowest forms. It is the first form of
mentation reached in the scale of evolution,
and, in its lowest stages manifests entirely along
sub-conscious lines. Its beginnings are seen as
far back as the mineral life, manifesting here
in the formation of crystals, etc. In the lower
forms of plant life it shows but feebly, and is
scarcely a degree above that manifested by the
mineral. Then, by easy and progressive stages
it grows more distinct and higher in the scale,
in plant life, until in some of the higher forms
of plants it even manifests a rudimentary form
of consciousness. In the kingdom of the lower
animals, the Instinctive Mind is seen in varying
stages, from the almost plant-like intelligence
of the lowest forms of animal life to the almost
human intelligence of some of the higher
animals. Then in the lower forms of human life
we find it scarcely removed from the highest
form shown in the lower animals, and as we
ascend in the scale we find it becoming shaded,
colored, and influenced by the fifth principle,
the Intellect, until we reach the highest form
of man known to us at this time where we see
the Intellect in control, asserting its proper
position, and influencing the lower principle
only for good, and avoiding the mistakes of
the less developed man who pours harmful
auto-suggestions into the Instinctive Mind, and
works actual harm to himself.
In this consideration of the Instinctive Mind,
we must pass over its wonderful work in
superintending the work of the physical body,
and also some of its other manifestations, and
must confine ourselves to the subject of the
part the Instinctive Mind plays in the matter of
Psychic Influence—a most important part, by
the way, as, without the Instinctive Mind there
could be no operation of Psychic Influence, as
there would be nothing to be acted upon. The
Instinctive Mind is the instrument played upon
by Psychic Influence. We speak, often, as if
one’s Intellect were influenced in this way, but
this is incorrect, for the person is influenced in
spite of his Intellect, not by means of it—the
influence is so strongly impressed upon the
Instinctive Mind that it runs away heedless of
the protests of the Intellect, as many persons
afterwards recollect to their sorrow. Many are
the persons who, in their own words, “knew
better all the time, but did it just the same.”
We will start with what is known as “Suggestion,”
and which really lies at the bottom of all forms
of Psychic Influence, personal or “absent.” By
Suggestion we mean the influencing or control
of the thoughts and actions of another by means
of a positive command, or a subtle insinuation
of the desired thought, or any combination of
the two, or anything that may come between
these two extremes. Personal Suggestion is
quite common in everyday life, in fact, we
are constantly giving and taking suggestions,
consciously and unconsciously, and one can
scarcely get away from the giving and taking, so
long as he associates with other persons—hears
their voices or reads what others have written
or printed. But these everyday suggestions are
relatively unimportant, and lack the force of a
conscious and deliberate suggestion by one
who understands the “Art of Suggesting.” Let
us first see how and why the suggestions are
received and acted upon.
As we have said, in the early forms of life the
Instinctive Mind worked on alone, uninfluenced
by Intellect (for Intellect had not yet unfolded
or developed) totally unconscious, as in plant
life. As the scale of evolution was mounted, the
animal began to become dimly conscious, and
commenced to be “aware” of things, and to
perform a something like primitive reasoning
about them. In order to protect itself from
its enemies, the animal had to be guided by
the rudimentary consciousness which was
beginning to unfold, and which manifested
in and through the Instinctive Mind. Some
animals progressed more rapidly than others
of their kind, and naturally began to assert
themselves and their peculiar power—they
found themselves doing the thinking for their
fellows. They came to be recognized as being
the ones to look to in cases of danger, or when
food became scarce, and their leading was
generally recognized and followed. Leaders
sprang up in flocks and herds, and not alone
(as has been commonly taught in the textbooks) because of their brute strength, but also
because of their superior brain-power, which
may be described as “cunning.” The “cunning”
animal was quick to recognize danger, and to
take means to avoid it—quick to discover new
ways to gain food, and overcome the common
enemy, or the prey. Anyone who has been
much around domestic animals—or who has
studied the ways of the wild animals who flock
together—will realize exactly what we mean.
The few led and directed, and the many blindly
followed and were led.
And, as the development went on, and
Man was evolved, the same thing manifested
itself—leaders sprang into prominence and
were obeyed. And all along the history of the
race up until the present time, this same state
of affairs exists. A few lead and the many follow.
Man is an obedient and imitative animal. The
great majority of people are like sheep—give
them a “bell-wether” and they will gladly follow
the tinkle of the bell.
But mark this fact—it is a most important
one—it is not always the man or woman of the
greatest amount of what we call “intellectual
attainment,” education or “book-learning” who
is the leader of men—on the contrary, many
of such people are often the most confirmed
followers of leaders. The man or woman who
leads is the one who feels within himself, or
herself, that something which may be called
a consciousness of power—an awareness of
the real source of strength and power behind
them and in them. This “awareness” may not
be recognized by the Intellect, it may not be
understood, but the individual feels somehow
that he is possessed of power and force, or is
in contact with power and force which he may
use. And (speaking of the ordinary man) he
consequently gives himself a personal credit
for it, and begins to use his power. He feels
the reality of the word “I.” He feels himself as
an individual—a real thing—an entity—and he,
instinctively, proceeds to assert himself. These
people, as a rule, do not understand the source
of their power, but it is a matter of “feeling” with
them, and they naturally make use of the power.
They influence others, without understanding
just “how,” and often wonder how it all comes
about. And how does it come about? Let us
see.
Let us look to the persons who are influenced.
What part of their mental mechanism or
armament is affected? The Instinctive Mind, of
course. And why are their Instinctive Minds
affected so easily, while others are so much less
so? That’s just the point; let us look into the
matter.
In the original state, and during the process
of evolution, the Instinctive Mind was not
influenced thusly, because there was nothing
to influence it. But as Man developed, the
individuals who became aware of the dawning
sense of their “individuality” and real power,
began to assert themselves, and their own
Instinctive Minds and the Instinctive Minds
of others began to be influenced. The man
whose consciousness of individuality—whose
awareness of the “I”—is largely developed,
invariably influences the Instinctive Mind of
the one in whom the consciousness is not so
fully developed. The Instinctive Mind of the
less conscious man takes up and acts upon the
suggestions of the stronger “I,” and also allows
the latter’s thought-waves to beat upon it and
to be absorbed.
Remember, once more, that it is not the
man of purely intellectual attainment, culture,
or “learning” who has this consciousness,
although, of course, the higher the intellectual
attainment of the man the greater the scope of
the power of the conscious “I” he may possess.
Uneducated men are seen to have this power, as
well as the most highly educated, and although
their deficient education and training prevents
them making use of their power to the extent
possible to their more favored brother, still they
exert an influence upon all in their “class,” and
also upon many who have greater intellectual
powers than have they. It is not a matter of
education, or of abstract reasoning, etc.—it is a
matter of “consciousness.” Those who possess it
somehow feel the “I” within them, and although
it often leads one to an absurd degree of
egotism, vain self-pride and conceit, yet a man
possessing this consciousness to any extent
invariably influences others and forces his way
through the world. The world has given to this
manifestation of this consciousness the name of
“self-confidence,” etc. You will readily recognize
it, if you think a moment and look around you
a little. There are, of course, many degrees of
this consciousness, and, everything else being
equal, the man or woman will exert an influence
upon others in precisely the degree that they
possess this power. This consciousness may be
developed and increased. It is, however, inferior
to the consciousness of the man or woman of
spiritual attainment, or development, whose
powers greatly exceed this consciousness on
the mental plane.
But to get back to our subject of how the
Instinctive Mind is influenced. The man whose
consciousness of “I” is sufficiently developed,
suggests to his own Instinctive Mind, and the
latter naturally looks to its master as the only
source of command or instruction. But the one
who has not this consciousness has given but
feeble commands of this kind, and his Instinctive
Mind is not instilled with that confidence that it
should possess, and finds its master frequently
(often invariably) allowing it to receive the
commands and instructions of others, until it
automatically takes up and acts upon almost
any forcible suggestion coming from without.
Such outside suggestions may be either verbal
suggestions or suggestions conveyed by the
thought-waves of others.
Many people have no confidence whatever
in their own “I”—they are like human sheep,
and naturally follow their leader—in fact,
are unhappy unless they are led. The more
forcible the commands, the more ready they
are to obey. Any statement made to them
positively and authoritatively is accepted and
acted upon. Such people live upon “authority,”
and constantly seek for “precedents” and
“examples”—they need somebody to lean
upon.
To sum up the matter—they are mentally
lazy so far as exercising the “I” consciousness
and developing the same is concerned—and
they consequently have not asserted their
control over their Instinctive Mind, but allow
it to be open to the suggestions and influence
of others, who, very often, are less qualified
to direct it than they are themselves, but who
happen to have a little more “self-confidence”
and “assurance”—a little more consciousness of
the “I.”
Now as to the means whereby the Instinctive
Mind is influenced. There are innumerable
methods and forms of practices, conscious
and unconscious, whereby such effects are
produced, but they may be roughly grouped
into three general classes, viz. (1) Personal
Suggestion; (2) Thought Influence, present
and distant, and (3) Mesmeric or Hypnotic
Influence. These three forms shade into each
other, and are generally combined, but it is well
to separate them here, that we may understand
them the better. We will take them up in turn,
briefly.
Let us first consider Personal Suggestion.
As we have said, this is most common, and is
constantly practiced more or less by all of
us, and we are all more or less affected by it.
We will confine ourselves to the most striking
forms. Personal Suggestions are conveyed by
the voice, the manner, the appearance, etc.
The Instinctive Mind takes for granted, and
accepts as truth the words, appearance and
manners of the positive person, and acts upon
the same, according to degree of its receptivity.
This degree varies in persons, according to the
degree to which they have developed the “I”
consciousness, as we have before stated. The
greater the amount of the “I” consciousness,
the less the degree of receptivity, unless the
person is tired, his attention is distracted, is off
his guard, or voluntarily opens himself to the
influence of the other’s mind or words.
The more positive or authoritative the
suggestion the more readily is it taken up by
the receptive Instinctive Mind. Suggestion
affects a person not through his Intellect but
through his Instinctive Mind—it operates not
by argument but by assertions, demands and
commands. Suggestions gain force by being
repeated, and where one is not influenced
by a single suggestion, repeated suggestions
along the same lines have a much greater
power. Some persons have cultivated such a
proficiency in the art of Suggestion that one has
to be on his guard not to unconsciously accept
some of the subtle suggestions insinuated into
the conversation. But one who realizes the
“I” consciousness, or, better still, the Real Self
and its relation to All, has no need to fear the
power of the suggestionist, as the suggestions
will not be able to penetrate his well-guarded
Instinctive Mind, or even if it does lodge
around the outer surface of the mind, it will
soon be detected and discarded with a smile of
amusement. But, a word of caution; be on your
guard towards those who attempt to lead yon
not by argument or reason, but by assertion,
pretended authority, plausible manner and a
general “taking it for granted” way with you.
Also keep your eye on those who ask you
questions and answer them in advance for
you, thus: “You like this pattern, don’t you?” or
“This is what you want, isn’t it?” Suggestion and
assertion go hand in hand. You can generally
tell a Suggestion by the company it keeps.
Secondly, let us consider Thought Influence,
present and distant. As we have stated in
previous lessons, every thought results in
the projection of thought-waves of greater
or lesser strength, size and power. We have
explained how these thought-waves are sent
forth, and how they are received by another
individual. We are all receiving thought-waves
at all times, but comparatively few affect us, as
they are not in harmony with our own thoughts,
moods, character and tastes. We attract to our
inner consciousness only such thoughts as are
in harmony with our own. But, if we are of a
negative character, and allow our Instinctive
Mind to go without its proper master, and
become too receptive, we are in danger of
having it accept, assimilate and act upon the
passing thought-waves surrounding us. We
have explained the action of the thoughtwaves in other lessons, but we did not point
out this phase of the matter, preferring to take
it up here. The unguarded Instinctive Mind
is not only affected by all sorts of passing
thought-waves, which are floated down to it,
but is also peculiarly liable to be affected by
a strong, positive, conscious thought-wave
directed toward it by another who wishes to
influence its owner. Everyone who is trying
to influence another person, for good or evil,
unconsciously throws off thought-waves of
this kind with greater or less effect. And some
who have learned some of the rudimentary
occult truths and have prostituted them into
Black Magic, consciously and deliberately send
thought-waves towards persons whom they
wish to influence. And if the Instinctive Mind
is unguarded by its proper master, it is more
or less apt to be affected by these efforts of
selfish and malicious minds.
The tales of Witchcraft days are not all mere
delusions and superstitions, but underneath
the exaggerated reports and tales may be
found a great foundation of occult truth,
readily recognized by the advanced occultist
as rudimentary occult power prostituted into
Black Magic. All the combined Black Magic or
Witchcraft in the world could not affect a man
or woman who possessed the higher form of
consciousness, but one of a fearful, superstitious
turn of mind, with little or no self-confidence or
self-reliance, would be apt to have an Instinctive
Mind ready and ripe for the entrance of such
hurtful thought-waves or thought-forms. All
the conjurations, “spells,” etc., of the voodoos,
“witches,” conjurers, etc., etc., have no efficacy
beyond the thought sent out with their use—
and the thought is made more powerful
because it is concentrated by means of the rites,
ceremonies, “spells,” images, etc., of the unholy
devotees of Black Magic. But it would be just as
powerful if concentrated by some other means.
But, no matter how concentrated or sent forth,
it can have no effect unless the Instinctive Mind
is ready to receive and assimilate it, and act
upon it. The man or woman “who knows” need
have no fear of these practices. In fact, the
very reading of this lesson will clear away from
many minds the receptivity which might have,
or has had, allowed them to be influenced to a
greater or lesser extent by the selfish thoughts
of others. This, mind you, not because of any
virtue in this lesson (we are claiming nothing of
the sort), but merely because the reading of it
has caused the student’s mind to awaken to its
own power, and to assert itself.
Remember, the mind attracts only such
thoughts as are harmonious with its own
thoughts—and the Instinctive Mind is
influenced against its own interests, only when
its owner has admitted his own weakness and
lack of ability to master and guard it. You must
guard your own Instinctive Mind, and assert
your master and ownership of it, as, otherwise,
that ownership may be asserted, claimed and
usurped by others more masterful than yourself.
You have the strength and power necessary
within you, if you but assert it. It is yours for the
asking—why don’t you demand it? You may
awaken the “I” consciousness and develop it
by the power of assertion, which will aid in its
unfoldment. We will have more to say on this
point in the following pages.
We will now consider the third form of
Psychic Influence, which is known as Mesmerism,
Hypnotism, etc. We can merely touch upon
that subject here, as its varied forms and
phenomena would fill books, if spread out. But
we think we can make it clear to you in a few
words, as you have followed our thoughts in
this and the preceding lessons.
The first thing to remember is that Mesmerism
or Hypnotism is but a combination of the
two methods just mentioned, plus a greater
amount of Prana projected with the Personal
Suggestion or Thought-Wave. In other words,
the Suggestion or Thought-Wave becomes
charged with Prana to a greater degree than
is ordinarily the case, and becomes as much
stronger than the ordinary suggestion or
thought-wave, as a thought-form is stronger
than an ordinary thought-wave. In short,
mesmerism or hypnotism is practically the
bathing of the person in a flow of thoughtforms, kept stimulated and active by a constant
supply of Prana, which has in such cases
often been called “the mesmeric fluid.” And,
another thing to remember is that no person
can be mesmerized or hypnotised unless his
Instinctive Mind is unguarded or without its
proper master, unless the person agrees to be
mesmerized and actually consents to it. So that,
in the end, it comes down to the fact that no
person need be mesmerized or hypnotised
unless he is willing or unless he believes that
he may be, which is the same thing in the end.
Mesmerism has its uses in the hands of the
advanced occultist who understands its laws,
but in the hands of those ignorant of its proper
use it is a thing to be avoided. Be careful about
allowing yourself to be hypnotised by the
ignorant pretender. Assert your own power,
and you may accomplish for yourself all that
anyone else can, on the same plane.
We have, in the brief space at our disposal,
touched upon the various forms of Psychic
Influence, and may have an opportunity at
some future time of going deeper into the
subject with you. But we trust that we have said
enough to give you at least a general knowledge
of the subject, and have at the same time given
you a timely warning and caution. We will
conclude by saying something to you about
the “I” consciousness and its development,
which we trust you will read with the attention
it merits, and will put into practice that which is
indicated.
There is, of course, a still higher form of
consciousness than the “I” consciousness—the
spiritual consciousness which causes one to be
aware of his relation to, and connection with,
the source of all power. And those possessing
this higher consciousness are far beyond the
influence of Psychic Influence of others, for
they are surrounded with an aura which repels
vibrations on a lower plane. Such do not need
the “I” consciousness, as it is included in their
higher consciousness. But those on the mental
plane of development (and but few of us have
progressed further) will find it well to develop
and unfold their consciousness of the “I”—
the sense of individuality. You will be aided
in this by carrying in mind, and meditating
often, that you are a real thing—that you are
an Ego—a bit of the Universal Life set apart
as an individual that you may work out your
part of the Universal Plan, and progress to
higher forms of manifestation. That you are
independent of the body, and only use same
as an instrument—that you are indestructible,
and have eternal life—that you cannot be
destroyed by fire, water or anything else which
the physical man looks upon as a thing which
will “kill” him—that no matter what becomes of
your body you will survive. You are a soul, and
have a body. (Not that you are a body having
a soul, as most persons think and act upon.)
Think of yourself as an independent being,
using the body as a convenience. Cultivate the
feeling of immortality and reality, and you will
gradually begin to realize that you really exist
and will always exist, and Fear will drop from
you like a discarded cloak, for Fear is really the
thought weakening the ill-guarded Instinctive
Mind—once get rid of Fear, and the rest is easy.
We have spoken of this matter in “Science of
Breath,” under the title of “Soul Consciousness.”
In the same book, under the title “Forming an
Aura,” we have hinted at a plan whereby weak
and fearful persons may protect themselves
while they are building up a sure foundation of
self-confidence and strength. The affirmation
or mantram which has proven of more benefit
than any other in these cases is the positive
assertion of “I am,” which expresses a truth
and tends to a mental attitude which is taken
up by the Instinctive Mind and renders it
more positive to others, and less liable to
be affected by suggestions, etc. The mental
attitude expressed by “I am” will surround you
with a thought aura, which will act as a shield
and a protection, until such time as you have
fully acquired the higher consciousness, which
carries with it a sense of self-confidence and
assurance of strength.
From this point you will gradually develop
into that consciousness which assures you that
when you say “I,” you do not speak only of the
individual entity, with all its strength and power,
but know that the “I” has behind it the power
and strength of the Spirit, and is connected
with an inexhaustible supply of force, which
may be drawn upon when needed. Such a one
can never experience Fear—for he has risen far
above it. Fear is the manifestation of weakness,
and so long as we hug it to us and make a bosom
friend of it, we will be open to the influences of
others. But by casting aside Fear we take several
steps upward in the scale, and place ourselves
in touch with the strong, helpful, fearless,
courageous thought of the world, and leave
behind us all the old weaknesses and troubles
of the old life.
When man learns that nothing can really
harm him, Fear seems a folly. And when man
awakens to a realization of his real nature and
destiny, he knows that nothing can harm him,
and consequently Fear is discarded.
It has been well said, “There is nothing to
fear, but Fear,” and in this epigram is concealed
a truth which all advanced occultists will
recognize. The abolishing of Fear places in the
hands of Man a weapon of defense and power
which renders him almost invincible. Why do
you not take this gift which is so freely offered
you? Let your watchwords be: “I am,” “I am
fearless and free.”
The Mantram for the month is “I am.”
When you say “I am” you assert the reality
of your existence—not the mere reality of the
physical existence, which is but temporary and
relative—but your real existence in the Spirit,
which is not temporary or relative, but is eternal
and absolute. You are asserting the reality of the
Ego—the “I.” The real “I” is not the body, but is
the Spirit principle which is manifesting in body
and mind. The real “I” is independent of the
body, which is but a vehicle for its expression—
it is indestructible and eternal. It cannot die nor
become annihilated. It may change the form of
its expression, or the vehicle of manifestation—
but it is always the same “I”—a bit of the great
ocean of Spirit—a spiritual atom manifesting in
your present consciousness along the lines of
spiritual unfoldment. Do not think of your soul
as a thing apart from you, for you are the soul,
and all the rest is transitory and changeable.
Picture yourself in your mind as an entity apart
from, and independent of, the body, which
is but your shell—realize that it is possible
for you to leave the body, and still be you.
During a part of your period of meditation
mentally ignore the body entirely, and you will
find that you will gradually awaken to a sense
of the independent existence of your soul—
yourself—and come to a consciousness of
your real nature.
moments each day to silent meditation, finding
as quiet a place as possible, and then lying or
sitting in an easy position, relaxing every muscle
of the body and calming the mind. Then when
the proper conditions are observed he will
experience that peculiar sensation of calmness
and quiet which will indicate that he is “entering
the silence.” Then he should dwell upon the
subject given for meditation, repeating the
Mantram in order to impress the meaning upon
his mind. At such times he will receive more or
less inspiration from his Spiritual Mind, and will
feel stronger and freer all day.
The Mantram for this month, if clearly
understood and impressed upon the
consciousness, will give to the student an air of
quiet dignity and calm manifestation of power
which will have its effect upon people with
whom he comes in contact. It will surround him
with a thought aura of strength and power. It
will enable him to cast off fear and to look the
world of men and women calmly in the eyes,
knowing that he is an eternal soul, and that
naught can really harm him. A full realization
of “I am” will cause fear to fade away, for why
should the Spirit fear anything?—nothing can
harm it. We urge the cultivation of this state
of consciousness upon our students. It will lift
you above the petty worries, hates, fears, and
jealousies of the lower mental states, and will
cause you to be men and women “of the Spirit”
in reality. You will find that the result will be
felt by those with whom you come in contact.
There is an undefinable aura surrounding these
people of the “I am” consciousness which
causes them to be respected by the world
around them.
The Tenth Lesson: The Astral World
W
e are confronted with a serious difficulty
at the beginning of this lesson, which will
be apparent to those of our students who are
well advanced in occult studies. We allude
to the matter of the description of “planes”
of existence. These lessons are intended as
elementary studies designed to give the
beginner a plain, simple idea of the general
principles of occultism, without attempting
to lead him into the more complicated
stages of the subject. We have tried to avoid
technicalities, so far as is possible, and believe
that we have at least fairly well accomplished
our task of presenting elementary principles
in a plain manner, and we know that we have
succeeded in interesting many persons in the
study, who had heretofore been deterred from
taking it up because of the mass of technical
description and complicated description of
details that met their view upon taking up other
works on the subject.
So, in this lesson on the Astral World, and
the three lessons that follow it, we will be
compelled to deal in generalities instead of
going into minute and careful descriptions such
as would be needed in a work taking up the
“higher-grade” work. Instead of endeavoring
to describe just what a “plane” is, and then
going on to point out the nice little differences
between “planes” and “sub-planes” we shall
treat the whole subject of the higher planes of
existence under the general term of “The Astral
World,” making that term include not only the
lower divisions of the Astral Plane, but also some
of the higher planes of life. This plan may be
objected to by some who have followed other
courses of reading on the subject, in which only
the lower Astral Plane has been so styled, the
higher planes receiving other names, which has
led many to regard the Astral Plane with but
scanty consideration reserving their careful
study for the higher planes. But we ask these
persons to remember that many of the ancient
occultists classed the entire group of the upper
planes (at least until the higher spiritual planes
were reached) under the general term “The
Astral World,” or similar terms, and we have
the best of authority for this general division.
There is as much difference between the lowest
astral planes and the highest mental or spiritual
planes, as there is between a gorilla and an
Emerson, but in order to keep the beginner
from getting lost in a wilderness of terms, we
have treated all the planes above the physical
(at least such as our lessons touches upon)
under the general style of “The Astral World.”
It is difficult to convey clearly, in simple terms,
the meaning of the word “plane,” and we shall
use it but little, preferring the word “state,” for a
plane is really a “state” rather than a place—that
is, any one place may be inhabited on several
planes. Just as a room may be filled with rays of
the sun; light from a lamp; rays from an X-ray
apparatus; ordinary magnetic vibrations; air,
etc., etc., each acting according to the law of its
being, and yet not affecting the others, so may
several planes of being be in full operation in a
given space, without interfering with each other.
We cannot go into detail regarding the matter,
in this elementary lesson, and hope merely
to give the student a good working mental
conception, in order that he may understand
the incidents and phenomena of the several
planes comprising “The Astral World.”
Before going into the subject of the several
planes of the Astral World, it will be better for
us to consider some of the general phenomena
classified under the term “astral.” In our Sixth
Lesson, we have told you that man (in the
body), in addition to his physical senses of
sight, hearing, tasting, smelling and feeling, has
five astral senses (counterparts of the physical
senses) operating on the astral plane, by which
he may receive sense impressions without
the aid of the physical sense organs. He also
possesses a “sixth-sense” physical organ (the
organ of the “telepathic” sense) which also has
a corresponding astral sense.
These astral senses function on the lower
astral plane—the plane next removed from
the physical plane—and the phenomena of
clairvoyance is produced by the use of these
astral senses, as we have described in the Sixth
Lesson. There are, of course, higher forms
of clairvoyance, which operate on planes far
above that used in ordinary clairvoyance, but
such powers are so rare, and are possessed
only by those of high attainment, that we need
scarcely do more than mention them here. On
this lower astral plane, the clairvoyant sees; the
clairaudient hears; the psychometrist feels. On
this plane the astral body moves about, and
“ghosts” manifest. Disembodied souls living on
the higher planes of the Astral World, in order to
communicate with those on the physical plane,
must descend to this lowest plane, and clothe
themselves with coarse astral matter in order to
accomplish their object. On this plane moves
the “astral bodies” of those in the flesh, who
have acquired the art of projecting themselves
in the astral. It is possible for a person to project
his astral body, or travel in his astral body, to any
point within the limits of the earth’s attraction,
and the trained occultist may do so at will,
under the proper conditions. Others may
occasionally take such trips (without knowing
just how they do it, and having, afterwards, the
remembrance of a particular and very vivid
dream); in fact many of us do take such trips,
when the physical body is wrapped in sleep,
and one often gains much information in this
way, upon subjects in which he is interested,
by holding astral communication with others
interested in the same subject, all unconsciously
of course. The conscious acquirement of
knowledge in this way, is possible only to
those who have progressed quite a way along
the path of attainment. The trained occultist
merely places himself in the proper mental
condition, and then wishes himself at some
particular place, and his astral travels there
with the rapidity of light, or even more rapidly.
The untrained occultist, of course, has no such
degree of control over his astral body and is
more or less clumsy in his management of it.
The Astral Body is always connected with the
physical body (during the life of the latter) by a
thin silk-like, astral thread, which maintains the
communication between the two. Were this
cord to be severed the physical body would
die, as the connection of the soul with it would
be terminated.
On this lower Astral Plane may also be
perceived the auric colors of men, as described
in our Fourth Lesson. Likewise it is on this
plane that the emanations of thought may
be observed by the clairvoyant vision, or the
astral of one who visits that plane in his astral
body. The mind is continually throwing off
emanations, which extend some distance from
the person, for a time, and which then, if strong
enough, gradually pass off, drawn here and
there by the corresponding thoughts of others.
These thought emanations resemble clouds,
some delicate and beautiful, while others are
dark and murky. To the psychic or astral vision,
places are seen to be filled with this thoughtstuff, varying in character and appearance with
the quality and nature of the original thought
which produced them. Some places are seen
to be filled with bright attractive thoughtstuff showing that the general character of
the thought of those who inhabit it is of an
uplifting and cheerful character, while other
places are filled with a hazy, murky mass or
cloud of thought-stuff, showing that those who
live there (or some visitors) have been dwelling
on the lower planes of thought, and have filled
the place with depressing reminders of their
sojourn there. Such rooms should be opened
wide to the sun, and air, and one moving into
them should endeavor to fill them with bright,
cheerful and happy thoughts, which will drive
out the lower quality of thought-stuff. A mental
command, such as “I command you to move
away from this place,” will cause one to throw
out strong thought vibrations, which will either
dissolve the objectionable thought-stuff, or will
cause it to be repelled and driven away from
the immediate vicinity of the person making
the command.
If people could see but for a few minutes the
thought-atmosphere of groggeries, gamblingrooms, and places of that kind, they would
not care to again visit them. Not only is the
atmosphere fairly saturated with degrading
thoughts, but the lower class of disembodied
souls flock in large numbers around the
congenial scene, striving to break the narrow
bounds which separate them from the physical
plane in such places.
Perhaps the best way to make plain to you
the general aspects and phenomena of the
Astral World, would be to describe to you an
imaginary trip made by yourself in that world,
in charge of an experienced occultist. We will
send you, in imagination, on such a trip, in
this lesson, in charge of a competent guide—
it being presupposed that you have made
considerable spiritual progress, as otherwise
even the guide could not take you very far,
except by adopting heroic and very unusual
methods, which he probably would not see fit
to do in your case. Are you ready for your trip?
Well, here is your guide.
You have gone into the silence, and suddenly
become aware of having passed out of your
body, and to be now occupying only your
astral body. You stand beside your physical
body, and see it sleeping on the couch, but you
realize that you are connected with it by a bright
silvery thread, looking something like a large bit
of bright spider-web. You are conscious of the
presence of your guide, who is to conduct you
on your journey. He also has left his physical
body, and is in his astral form, which reminds
you of a vapory something, the shape of the
human body, but which can be seen through,
and which can move through solid objects at
will. Your guide takes your hand in his and says,
“Come,” and in an instant you have left your
room and are over the city in which you dwell,
floating along as does a summer cloud. You
begin to fear lest you may fall, and as soon as
the thought enters your mind you find yourself
sinking. But your guide places a hand under
you and sustains you, saying, “Now just realize
that you cannot sink unless you fear to—hold
the thought that you are buoyant and you will
be so.” You do so, and are delighted to find that
you may float at will, moving here and there in
accordance to your wish or desire.
You see great volumes of thought-clouds
arising from the city like great clouds of smoke,
rolling along and settling here and there. You
also see some finer vapory thought-clouds
in certain quarters, which seem to have the
property of scattering the dark clouds when
they come in contact with them. Here and
there you see bright thin lines of bright light,
like an electric spark, traveling rapidly through
space, which your guide tells you are telepathic
messages passing from one person to another,
the light being caused by the Prana with which
the thought is charged. You see, as you descend
toward the ground, that every person is
surrounded by an egg-shaped body of color,—
his aura—in which is reflected his thought and
prevailing mental state, the character of the
thought being represented by varying colors.
Some are surrounded by beautiful auras, while
others have around them a black, smoky aura,
in which are seen flashes of red light. Some of
these auras make you heart-sick to observe,
as they give evidence of such base, gross, and
animal thoughts, that they cause you pain, as
you have become more sensitive now that you
are out of your physical body. But you have not
much time to spare here, as your trip is but a
short one, and your guide bids you come on.
You do not seem to change your place in
space, but a change seems to have come over
everything—like the lifting of a gauzy curtain
in the pantomime. You no longer see the
physical world with its astral phenomena, but
seem to be in a new world—a land of queer
shapes. You see astral “shells” floating about—
discarded astral bodies of those who have
shed them as they passed on. These are not
pleasant to look upon, and you hurry on with
your guide, but before you leave this second
ante-room to the real Astral World, your guide
bids you relax your mental dependence upon
your astral body, and much to your surprise
you find yourself slipping out of it, leaving it in
the world of shells, but being still connected
with it by a silk-like cord, or thread, just as it,
in turn, is connected with your physical body,
which you have almost forgotten by this time,
but to which you are still bound by these almost
invisible ties. You pass on clothed in a new
body, or rather an inner garment of ethereal
matter, for it seems as if you have been merely
shedding one cloak, and then another, the
you part of yourself remains unchanged—you
smile now at the recollection that once upon
a time you thought that the body was “you.”
The plane of the “astral shells” fades away, and
you seem to have entered a great room of
sleeping forms, lying at rest and in peace, the
only moving shapes being those from higher
spheres who have descended to this plane in
order to perform tasks for the good of their
humbler brethren. Occasionally some sleeper
will show signs of awakening, and at once some
of these helpers will cluster around him, and
seem to melt away into some other plane with
him. But the most wonderful thing about this
region seems to be that as the sleeper awakens
slowly, his astral body slips away from him just
as did yours a little before, and passes out
of that plane to the place of “shells,” where
it slowly disintegrates and is resolved into
its original elements. This discarded shell is
not connected with the physical body of the
sleeping soul, which physical body has been
buried or cremated, as it is “dead”; nor is the
shell connected with the soul which has gone
on, as it has finally discarded it and thrown
it off. It is different in your case, for you have
merely left it in the ante-room, and will return
and resume its use, presently.
The scene again changes, and you find
yourself in the regions of the awakened souls,
through which you, with your guides, wander
backward and forward. You notice that as
the awakening souls pass along, they seem
to rapidly drop sheath after sheath of their
mental-bodies (for so these higher forms of
ethereal coverings are called), and you notice
that as you move toward the higher planes
your substance becomes more and more
etherealized, and that as you return to the
lower planes it becomes coarser and grosser,
although always far more etherealized than
even the astral body, and infinitely finer than
the material physical body. You also notice that
each awakening soul is left to finally awaken
on some particular plane. Your guide tells you
that the particular plane is determined by the
spiritual progress and attainment made by the
soul in its past lives (for it has had many earthly
visits or lives), and that it is practically impossible
for a soul to go beyond the plane to which it
belongs, although those on the upper planes
may freely revisit the lower planes, this being
the rule of the Astral World—not an arbitrary
law, but a law of nature. If the student will
pardon the commonplace comparison, he may
get an understanding of it, by imagining a large
screen, or series of screens, such as used for
sorting coal into sizes. The large coal is caught
by the first screen, the next size by the second,
and so on until the tiny coal is reached. Now the
large coal cannot get into the receptacle of the
smaller sizes, but the small sizes may easily pass
through the screen and join the large sizes, if
force be imparted to them. Just so in the Astral
World, the soul with the greatest amount of
materiality, and coarser nature, is stopped by
the screen of a certain plane, and cannot pass
on the higher ones, while one which has passed
on to the higher planes, having cast off more
confining sheaths, can easily pass backward
and forward among the lower planes. In fact
souls often do so, for the purpose of visiting
friends on the lower planes, and giving them
enjoyment and comfort in this way, and, in cases
of a highly developed soul, much spiritual help
may be given in this way, by means of advice
and instruction, when the soul on the lower
plane is ready for it. All of the planes, in fact,
have Spiritual Helpers, from the very highest
planes, some devoted souls preferring to so
devote their time in the Astral World rather
than to take a well earned rest, or to pursue
certain studies for their own development.
Your guide explains these things to you as you
pass backward and forward, among the lower
set of planes (the reason you do not go higher
will be explained to you bye-and-bye), and he
also informs you that the only exception to the
rule of free passage to the planes below the
plane of a soul, is the one which prevents the
lower-plane souls from entering the “plane of
the sleepers,” which plane may not be entered
by souls who have awakened on a low plane,
but may be freely entered by those pure and
exalted souls who have attained a high plane.
The plane of the chamber of slumber is sacred
to those occupying it, and those higher souls
just mentioned, and is in fact in the nature of a
distinct and separated state rather than one of
the series of planes just mentioned.
The soul awakens on just the plane for which
it is fitted—on just the sub-plane of that plane
which its highest desires and tastes naturally
select for it. It is surrounded by congenial minds,
and is able to pursue that which the heart of
the man had longed for during earth life. It may
make considerable progress during this Astral
World life, and so when it is reborn it is able
to take a great step forward, when compared
to its last incarnation. There are planes and
sub-planes innumerable, and each finds an
opportunity to develop and enjoy to the fullest
the highest things of which it is capable at that
particular period of development, and as we
have said it may perfect itself and develop so
that it will be born under much more favorable
conditions and circumstances in the next earth
life. But, alas, even in this higher world, all do
not live up to their best, and instead of making
the best of their opportunities, and growing
spiritually, they allow their more material nature
to draw them downward, and they spend much
of their time on the planes beneath them, not
to help and assist, but to live the less spiritual
life of the denizens of the lower planes—the
more material planes. In such cases the soul
does not get the benefit of the Astral World
sojourn and is born back into just about the
same condition as the last earth-life—it is sent
back to learn its lesson over again.
The very lowest planes of the Astral World are
filled with souls of a gross type—undeveloped
and animal like—who live as near as possible the
lives they lived on earth (about the only thing
they gain being the possibility of their “livingout” their gross tastes, and becoming sick and
tired of it all, and thus allowing to develop a
longing for higher things which will manifest in
a “better-chance” when they are reborn). These
undeveloped souls cannot, of course, visit the
upper planes, and the only plane below them
being the plane of shells and the astral subplane immediately above the material plane
(which is one of the so-called anterooms of the
Astral World) they often flock back as near to
earth as is possible. They are able to get so near
back to earth that they may become conscious
of much that is transpiring there, particularly
when the conditions are such that they are in
harmony with their own natures. They may be
said to be able to practically live on the low
material plane, except that they are separated
from it by a tantalizing thin veil, which prevents
them from actively participating in it except on
rare occasions. They may see, but not join in, the
earth-life. They hang around the scenes of their
old degrading lives, and often take possession
of the brain of one of their own kind, who may
be under the influence of liquor, and thus add
to his own low desires. This is an unpleasant
subject, and we do not care to dwell upon it—
happily it does not concern those who read
these lessons, as they have passed beyond
this stage of development. Such low souls are
so attracted by earth-life, on its lower planes,
that their keen desires cause them to speedily
reincarnate in similar conditions although there
is always at least a slight improvement—there
is never a going backward. A soul may make
several attempts to advance, in spite of the
dragging-back tendencies of its lower nature—
but it never slips back quite as far as the place
from which it started.
The souls in the higher planes, having far
less attraction for earth-life, and having such
excellent opportunities for advancement,
naturally spend a much longer time in the Astral
World, the general rule being that the higher
the plane, the longer the rest and sojourn. But
sooner or later the lesson is fully learned, and the
soul yearns for that further advancement that
can only come from the experience and action
of another earth-life, and through the force of
its desires (never against its will, remember) the
soul is gradually caught in the current sweeping
on toward rebirth, and becoming drowsy,
is helped toward the plane of the room of
slumber and, then falling into the soul-slumber
it gradually “dies” to the Astral World, and is
reborn into a new earth-life in accordance to
its desires and tastes, and for which it is fit at
that particular stage of its development. It does
not fully awaken upon physical birth, but exists
in a dreamy state of gradual awakening during
the years of early childhood, its awakening
being evidenced by the gradual dawning of
intelligence in the child whose brain keeps
pace with the demands made upon it. We will
go more into detail regarding this matter, in the
succeeding chapters.
All of these things, your guide has pointed
out to you, and he has shown you examples of
all the things we have just mentioned. You have
met and talked with friends and loved ones
who have passed out of the body and occupy
some of the planes through which you have
passed. You have noticed with wonder that
these souls acted and spoke as if their life was
the only natural one, and in fact seemed to think
that you had come to them from some outside
world. You also noticed that while those on
each plane were more or less acquainted with
the planes beneath them, they often seemed in
total ignorance of those above them—except
in the case of those on the higher planes who
had awakened to a conscious realization of what
it all meant, and knew that they were merely in
a class working their way upward. Those on the
lower planes seemed more or less unconscious
of the real meaning of their existence, not
having awakened to the conscious spiritual
stage. You also noticed how few changes these
souls seemed to have undergone—how very
little more they seemed to know about things
spiritual and occult than when on earth. You
also noticed on the lower planes an old friend,
who in earth-life, was a pronounced materialist,
who did not seem to realize that he was “dead”
and who believed that, by some catastrophe of
nature, he had been transported to some other
planet or physical world, and who was as keen
as ever for his argument that “death ended all,”
and who flew into a rage with the visitors from
the higher spheres who told him whom they
were and from whence they came, calling them
rogues and imposters, and demanding that they
show him something of their claimed “higher
spheres” if they were realities. He claimed that
their sudden appearances and disappearances
were simply the physical phenomena of the
new planet upon which they were living. Passing
away from him in the midst of his railing at you for
agreeing with the “imposters” and “visionaries,”
who, to use his expression, were “little better
than the spiritualists of the old world,” you sadly
asked your guide to take you to the highest
spheres. Your guide smiled and said, “I will take
you as far as you can go,” and then took you
to a plane which so fitted in with your desires,
aspirations, tastes, and development, that
you begged him to allow you to remain there,
instead of taking you back to earth, as you felt
that you had reached the “seventh heaven” of
the Astral World. He insisted upon your return,
but before starting told you that you were still
in one of the sub-planes of the comparatively
lower planes. You seemed to doubt his words,
and like the materialist asked to be shown the
greater things. He replied, “No, my son, you
have progressed just as far as your limitations
will allow—you have reached that part of the
‘other life’ which will be yours when you part
with the body, unless you manage to develop
still more and thus pass into a higher grade—
thus far you may go but no farther. You have
your limitations, just as I have mine, still farther
on. No soul may travel beyond its spiritual
boundaries.”
“But,” continued your guide, “beyond your
plane and beyond mine are plane after plane,
connected with our earth, the splendors of
which man cannot conceive. And there are
likewise many planes around the other planets
of our chain—and there are millions of other
worlds—and there are chains of universes
just as there are chains of planets—and then
greater groups of these chains—and so on
greater and grander, beyond the power of
man to imagine—on and on and on and on,
higher and higher to inconceivable heights. An
infinity of infinities of worlds are before us. Our
world and our planetary chain and our system
of suns, and our systems of solar systems, are
but as grains of sand on the beach.”
“Then what am I—poor mortal thing—lost
among all this inconceivable greatness,” you
cried. “You are the most precious thing—a
living soul,” replied your guide, “and if you
were destroyed the whole system of universes
would crumble, for you are as necessary as the
greatest part of it—it cannot do without you—
you cannot be lost or destroyed—you are part
of it all, and are eternal.
“And beyond all of this of which you have
told me,” you cried, “what is there, and what is
the center of it all?” Your guide’s face took on
a rapt expression. “The Absolute,” he replied.
And when you reached your physical body
again—just before your guide faded away—
you asked him, “How many million miles away
from Earth have we been, and how long were
we gone?” He replied, “You never left the
Earth at all—and your body was left alone but
a moment of time—time and space belong not
to the Astral world.”
The Eleventh Lesson: Beyond the Border
I
n these lessons we have not attempted to
force upon the student any conception of the
truth which did not appeal to him, or which did
not harmonize with his own conception. We
grant to all the liberty of their own convictions,
preferring that they should accept only such
of the Yogi teachings as may appeal to them,
letting the rest pass by as not being needed
just at that time. We merely state the Yogi’s
conception of the matter, as simply and plainly
as we are able, that the student may understand
the theory—whether or not it appeals to him
as truth is a matter with which we have no
concern. If it is true, then it is true, no matter
what the student may think of it, and his belief
or unbelief does not change matters. But, the
Yogis do not hold to the idea that anyone is
to be punished for unbelief, nor is one to be
rewarded for belief—they hold that belief and
unbelief are not matters of the will, but of the
growth of understanding, therefore it is not
consistent with Justice to suppose that one is
rewarded or punished for belief or unbelief.
The Yogis are the most tolerant of people.
They see good, and truth, in all forms of belief,
and conceptions of truth, and never blame
any for not agreeing with them. They have no
set creeds, and do not ask their followers to
accept as a matter of course all that they teach.
Their advice to students is: “Take what appeals
to you, and leave the rest—tomorrow come
back and take some of what you have rejected
today, and so on, until you receive all we have
to give you—do not force yourself to accept
unpalatable truths, for when the time comes
for you to receive them they will be pleasant to
your mental taste—take what you please, and
leave what you please—our idea of hospitality
does not consist in forcing unpalatable things
upon you, insisting that you must eat them to
gain our favor, or that you will be punished
for not liking them—take your own wherever
you find it; but take nothing that is not yours
by right of understanding; and fear not that
anything that belongs to you may be withheld.”
With this understanding we proceed with our
lesson—a most important one.
When the Ego leaves the body, at the
moment of what we call Death, it leaves behind
it the lower principles, and passes onward to
states which will be considered by us presently.
It leaves behind, first, the physical body. This
physical body, as we have told you in the First
Lesson, is composed of millions of tiny cells—
little lives having a bit of mind or intelligence,
under control of the central mind of the man;
having also a supply of prana, or vital force,
and a material casing or body, the sum of which
little bodies makes the whole body of the man.
We have devoted a chapter of our book upon
“Hatha Yoga” to the consideration of these little
lives, and we must refer the student to that
book for fuller particulars of their life and work.
When the death of the man occurs—when the
Ego leaves its material sheath which it has used
for the period of that particular “life,” the cells
separate and scatter, and that which we call
decay sets in. The force which has held these
cells together is withdrawn, and they are free to
go their own way and form new combinations.
Some are absorbed into the bodies of the
plants in the vicinity, and eventually find
themselves forming parts of the body of some
animal which has eaten the plant, or a part of
some other man who has eaten the plant or the
meat of the animal which had eaten the plant.
You will, of course, understand that these little
cell-lives have nothing to do with the real soul or
Ego of the man—they are but his late servants,
and have no connection with his consciousness.
Others of these atoms remain in the ground for
some time, until taken up by some other form
of living thing which needs nourishment. As a
leading writer has said, “Death is but an aspect
of life, and the destruction of one material form
is but a prelude to the building up of another.”
From the moment that the Ego leaves
the physical body, and the influence of the
commanding mind is withdrawn from the cells
and the cell-groups, disorder reigns among
them. They become a disorganized army,
rushing hither and thither, interfering with each
other—jostling and pushing each other—even
fighting each other, their only object being
to get away from the crowd—to escape from
the general confusion. During the life of the
body their main object is to work together in
harmony, under the orders of their officers—
after the death of the body their only object
seems to separate and each go its own way. First
the groups separate one from the other—then
each group breaks up into smaller groups—and
so on until each individual cell becomes freed
from its fellows, and goes its own way, or where
it is called by some form of life needing it. As
a writer on the subject has said, “The body is
never more alive when it is dead; but it is alive
in its units, and dead in its totality.”
When the Ego departs from the physical
body, at the moment of death, the Prana being
no longer under control of the central mind,
responds only to the orders of the individual
atoms or their groups, which have formed
the individual body, and as the physical body
disintegrates and is resolved into its original
elements, each atom takes with it sufficient
Prana to maintain its vitality, and to enable it
to form new combinations, the unused Prana
returning to the great universal storehouse,
from which it came.
When the Ego leaves the body, at the moment
of death, it carries with it the Astral Body as
well as the higher principles. This astral body,
you will remember, is the exact counterpart
of the physical body, but is composed of a
finer quality of matter, and is invisible to the
ordinary vision, but may be plainly seen by
clairvoyant or astral sight, and may therefore
be sometimes seen by persons under certain
psychic conditions. Clairvoyants describe the
parting of the Astral Body from the Physical
Body as most interesting. They describe it as
rising from the physical body, like a cloud of thin
luminous vapor, but being connected with the
physical body by a slender, silken, vapory cord,
which cord becomes thinner and thinner until
it becomes invisible to even the fine clairvoyant
vision, just before it breaks entirely. The Astral
Body exists some time after the physical death
of the man, and under certain circumstances it
becomes visible to living persons, and is called
a “ghost.” The Astral Body of a dying person is
sometimes projected by an earnest desire and
may become visible to relatives or friends with
whom the dead man is in sympathy.
After a time, differing in various cases, as we
will see later on, the Astral Body is discarded
by the Ego, and it in turn begins to disintegrate.
This discarded Astral Body is nothing more
than a corpse of finer material, and is what
occultists know as an “astral shell.” It has no life
or intelligence, when thus discarded, and floats
around in the lower astral atmosphere, until it
is resolved into its original elements. It seems
to have a peculiar attraction toward its late
physical counterpart, and will often return to
the neighborhood of the physical body and
disintegrate with it. Persons of psychic sight,
either normal or influenced by fear or similar
emotions, frequently see these astral shells
floating around graveyards, over battlefields,
etc., and are often mistaken for the “spirits”
of departed people, whereas they are no
more the person than is the physical corpse
beneath the ground. These astral shells may be
“galvanized” into a semblance of life by coming
into contact with the vitality of some “medium,”
the prana of the latter animating it, and the subconscious mentality of the medium causing it
to manifest signs of life and partial intelligence.
At some of the seances of the mediums these
astral shells are materialized by means of the
vitality of the medium, and talk in a stupid,
disconnected way with those around, but it is
not the person himself talking, but a mere shell
animated by the life principle of the medium
and the “circle,” and acting and talking like an
automaton. There are, of course, other forms of
spirit return, which are far different, but those
investigating spiritualistic phenomena should
beware of confounding these astral shells with
the real intelligence of their deceased friends.
And now let us return to the Ego, which has left
the physical body.
While the Ego, encased in its Astral body,
is slowly passing out of the Physical Body,
the whole life of the person from infancy to
old age, passes before his mental vision. The
memory gives up its secrets, and picture after
picture passes in swift succession before the
mind, and many things are made plain to the
departing soul—the reason of many things
is discovered, and the soul sees what it all
means—that is, it understands its whole life just
complete, because it sees it as a whole. This
is in the nature of a vivid dream to the dying
individual, but it leaves a deep impress, and
the memories are recalled and made use of
at a later period, by the soul. Occultists have
always urged that the friends and relatives of a
dying person should maintain quiet and calm
around him, that he may not be disturbed by
conflicting emotions, or distracting sounds.
The soul should be allowed to go on its way in
peace and quiet, without being held back by
the wishes or conversation of those around him.
So the Ego passes on, and out from the body.
To where? Let us say here that the future states
of the soul, between incarnations, have nothing
to do with places—it is a matter of “states”
not of places. There are numerous places of
existence, and all interpenetrate each other,
so that a given space may contain intelligences
living on several different planes, those living
on the lower planes not being conscious of
the existence and presence of those living on
the higher ones. So get the idea of “place” out
of your minds—it is all a matter of “states,” or
“planes.”
The soul after passing out of the body, if
left undisturbed by emphatic calls from those
whom it has left behind (and which calls may
consist of violent manifestations of grief, and
earnest demands for the return of the departed
one on the part of some loved one, or from
someone to whom the deceased person
was bound by ties of duty) falls into a semiconscious state—a blissful, peaceful, happy,
restful state—a dream of the soul. This state
continues for some time (varying in individuals
as we shall see) until the astral shell falls from
it, and floats off in the astral atmosphere, and
until the lower portions of that etherealizedmatter which confines the lower portions of
the mind gradually dissolves and also drops
from the soul, leaving it possessed of only the
higher portions of its mentality.
The man of low spiritual development, and
consequently of a larger degree of animal nature,
will part with but little of his mind-body, and
soon reaches the highest of which he has been
mentally and spiritually capable in his earthlife. The man of high spiritual attainment, will
gradually “shed” much of his mental-body, until
he has thrown off all except the highest portions
developed in his earth life. Those between
the two mentioned types will act according to
their degree of spiritual attainment, of course.
Then, when the last possible remnant of the
lower mentality has dropped from the soul, it
awakes, as it passes on to states which will be
described a little later on in this lesson. It will
be seen that the man of gross mentality and
spiritual development will stay in the dreamlike state but a short time, as the process of
casting off of sheaths is a comparatively simple
one, requiring but little time. And it likewise
will be seen that the man who has reached a
high degree of spiritual development, will
rest for a longer period, as he has much more
to get rid of, and this discarded material of
the mind drops from him like the leaves of a
rose, one after the other, from the outer to the
inner. Each soul awakens when it has discarded
all that it can (or rather all that will drop from
it) and when it has reached the highest state
possible to it. Those who have made material
spiritual progress during the earth-life just past,
will have much useless and outgrown matter to
discard, while the one who has neglected his
opportunities, and dies about as he was born,
will have but little to throw off, and will awaken
in a very short time. Each rests until the highest
point of unfoldment has manifested itself. But
before going on further, let us stop a moment
to say that both the sinking into the restful state,
and the soundness and continuance of it may
be interfered with by those left in the earth life.
A soul which has “something on its mind” to
communicate, or which is grieved by the pain
of those who have been left behind (especially
if it hears the lamentations and constant call
for its return) will fight off the dreamy state
creeping over it, and will make desperate
efforts to return. And, likewise, the mental
calls of those who have been left behind, will
disturb the slumber, when it has been once
entered into, and will cause the sleeping soul
to rouse itself and endeavor to answer the calls,
or at least will partially awaken it and retard
its unfoldment. These half-awake souls often
manifest in spiritualistic circles. Our selfish
grief and demands often cause our loved ones
who have passed much pain and sorrow and
unrest, unless they have learned the true state
of affairs before they have passed out, and
refuse to be called back to earth even by those
they love. Cases are known to occultists where
souls have fought off the slumber for years
in order to be around their loved ones on
earth, but this course was unwise as it caused
unnecessary sorrow and pain to both the
one who had passed on, and those who had
remained on earth. We should avoid delaying
the process of those who have passed on—
let them sleep on and rest, awaiting the hour
of their transformation. It is like making them
die their death several times in succession—
those who truly love and understand avoid
this—their love and understanding bids them
let the soul depart in peace and take its well
earned rest and gain its full development. This
period of soul-slumber is like the existence of
the babe in its mother’s womb—it sleeps that it
may awaken into life and strength.
Before passing on to the awakening, however,
we think it proper to state that it is only the soul
of the person who has died a natural death
which sinks at once (if not disturbed) into the
soul-slumber. Those who die by “accident,” or
who are killed—in other words, those who
pass out of the body suddenly, find themselves
wide-awake and in full possession of the
mental faculties for some time. They often are
not aware that they have “died,” and cannot
understand what is the matter with them. They
are often fully conscious (for a short time) of
life on earth, and can see and hear all that is
going on around them, by means of their
astral faculties. They cannot imagine that they
have passed out of the body, and are sorely
perplexed. Their lot would be most unhappy
for a few days, until the sleep overtook them
were it not for the Astral Helpers, who are souls
from the higher states of existence, who gather
around them and gently break to them the
news of their real condition—offer them words
of comfort and advice, and “take care” of them
until they sink into the soul-slumber just as a
tired child sinks to sleep at night. These helpers
never fail in their duty, and no one who passes
out suddenly is neglected, be he or she “good”
or “bad,” for these Helpers know that all are
God’s children and their own brothers and
sisters. Men of high spiritual development and
powers have been known to pass out of their
physical bodies temporarily (by means of their
Astral Bodies) for the purpose of giving aid and
advice in times of great catastrophes, or after
a great battle, when immediate assistance and
advice are needed. At such times, also, some of
the higher intelligences in the scale of spiritual
evolution descend from their lofty states and
appearing as men give words of encouragement
and the benefit of their wisdom. This not only
in civilized countries but in all parts of the
world, for all are akin. Many who have reached
the high stages of spiritual development, and
who have advanced far beyond the rest of the
particular race-group to which they belong,
and who have earned a longer stay in the higher
states, awaiting the progress of their brothers,
devote themselves to this and similar tasks,
voluntarily relinquishing their earned rest and
happiness for the good of their less fortunate
brethren. Persons dying in the way of which
we have spoken, of course, gradually fall into
the slumber of the soul, and the process of the
casting off of the confining sheaths goes on just
as in cases of those dying a “natural” death.
When the soul has cast off the confining
sheaths, and has reached the state for which
it is prepared by its earth-lives, including that
gained by development in the last earth-life, it
passes immediately to the plane in the Astral
World for which it is fitted, and to which it is
drawn by the Law of Attraction. Now the Astral
World, in all of its stages and planes, is not a
“place” but a state, as we have before stated.
These planes interpenetrate and those dwelling
on one plane are not conscious of those
dwelling on another, nor can they pass from
one plane to another, with this exception—
those dwelling on a higher plane are able to
see (if they desire) the planes below them in
the order of development, and may also visit
the lower planes, if they desire to do so. But
those on the lower planes are not able to
either see or visit the higher planes. This is
not because there is a “watchman at the gate,”
or anything of that sort (for there can be no
“gate” to a plane or state) but from the same
reason that a fish is not able to soar above the
water into the air like a bird—its nature does
not permit it to do so. A soul having another
soul toward which it is attached by some old
tie, and finding that soul on a lower plane than
itself, is able to visit the less developed soul
and aid it in its development by advice and
instruction, and to thus prepare it for its next
incarnation so that when the two shall meet
again in earth-life the less developed soul will
have grown far nearer to its higher brother- or
sister-soul, and may thereafter go hand in
hand throughout life, or lives. This, of course,
providing the less developed soul is willing to
be instructed. Souls after reaching a certain
degree of development are quite willing to
be instructed when out of the body (as above
stated) as they are freed from the distracting
influences of earth-life, and are more open to
the help of the Spirit. The Yogi teaching goes
so far as to state that in rare cases, the helping
soul may even bring his lower brother to such
a state that he is enabled to throw off some of
the lower mental principles which have clung
to him after his awakening, and which kept him
in a certain plane, and thus enable him to pass
on to the next higher plane. But this is rare, and
can only happen when the soul has been nearly
but not quite able to throw off the confining
sheath, unaided.
The lower planes of the Astral World are
filled with souls of a gross, undeveloped type,
who live lives very similar to those lived on
earth. In fact they are so closely connected
with the material plane, and are so attracted to
it, that they are so conscious of much that goes
on in it, that they may be said to be living on
the material plane, and only prevented from
active participation in it by a thin veil which
separates them from their own kind in the body.
These souls hang around the old scenes of their
earthly degradation, and often influence one of
their kind who is under the influence of liquor
and who is thereby open to influences of this
nature. They live their old lives over again in this
way, and add to the brutality and degradation
of the living by their influences and association.
There are quite a number of these lower planes,
as well as the higher planes, each containing
disembodied souls of the particular class
belonging to it. These lower plane souls are in
very close contact with the material plane, and
are consequently the ones often attracted to
seances, where the medium and sitters are on
a low plane. They masquerade as the “spirits”
of friends of visitors, and others, often claiming
to be some well known and celebrated
personages. They play the silly pranks so often
seen at seances, and take a particular delight
in such things, and “general devilment,” if
permitted to do so. They are not fit company
for people on the higher plane, whether they
be embodied or disembodied.
These lower plane souls spend but little time
in the disembodied state, and are strongly
attracted by the material life, the consequence
being that they are filled with a great desire to
reincarnate, and generally spend but little time
between two incarnations. Of course, when
they are reborn they are attracted to, and
attracted by, parents of the same tendencies,
so that the surroundings in their new earthlife will correspond very closely to those of
their old one. These crude and undeveloped
souls, as well as the souls of the savage races,
progress but slowly, making but a trifling
advance in each life, and having to undergo
repeated and frequent incarnations in order
to make even a little progress. Their desires are
strong for the material, and they are attracted
to and by it—the Spirit’s influences exerting
but a comparatively slight attraction upon
them. But even these make some progress—all
are moving forward if even but a little.
The souls on each of the succeeding higher
planes, of course, make more rapid progress
each earth-life, and have fewer incarnations,
and a much longer time between them. Their
inclinations and tastes being of a higher order,
they prefer to dwell on in the higher places of
disembodied life, thinking of and contemplating
the higher teachings, aided as they are by the
absence from material things and encouraged
by the rays of the Spiritual Mind beating down
upon them, helping their unfoldment. They are
able to prepare themselves for great progress
in this way, and often spend centuries on the
higher planes, before reincarnating. In some
cases where they have advanced far beyond
their race, they spend thousands of years in
the higher planes, waiting until the race grows
up to render their rebirth attractive, and in the
meantime they find much helpful work to do
for less developed souls.
But sooner or later, the souls feel a desire to
gain new experiences, and to manifest in earth-
life some of the advancement which has come
to them since “death,” and for these reasons,
and from the attraction of desires which have
been smoldering there, not lived out or cast
off, or, possibly influenced by the fact that
some loved soul, on a lower plane, is ready to
incarnate and wishing to be incarnated at the
same time in order to be with it (which is also a
desire) the souls fall into the current sweeping
toward rebirth, and the selection of proper
parents and advantageous circumstances and
surroundings, and in consequence again fall
into a soul-slumber, gradually, and so when
their time comes they “die” to the plane upon
which they have been existing and are “born”
into a new physical life and body. A soul does
not fully awaken from its sleep immediately at
birth, but exists in a dream-like state during the
days of infancy, its gradual awakening being
evidenced by the growing intelligence of the
babe, the brain of the child keeping pace with
the demands made upon it. In some case the
awakening is premature, and we see cases of
prodigies, child-genius, etc., but such cases
are more or less abnormal, and unhealthy.
Occasionally the dreaming soul in the child
half-awakes, and startles us by some profound
observation, or mature remark or conduct.
Much of this process of preparing for
reincarnation is performed by the soul
unconsciously, in obedience to its inspirations,
and desires, as it really has not grown to
understand what it all means, and what is
before it, and is being swept along by the Law
of Attraction almost unconsciously. But after
souls attain a certain degree of development,
they become conscious of the process of
reincarnation, and are thereafter conscious of
past lives, and preceding a rebirth may take a
conscious part in selecting the environments
and surroundings. The higher they rise in the
scale, the greater their conscious power, and
choice.
It will readily be seen that there are planes
upon planes of disembodied existence. The Yogi
Philosophy teaches that there are Seven Great
Planes (sometimes spoken of by uneducated
Hindus as the “seven heavens”), but each great
plane has seven sub-divisions, and each subdivision has seven minor divisions, and so on.
It is impossible for us to begin to describe
the nature of the higher astral life. We have
no words to describe it, and no minds to
comprehend it. Life on the lower planes is very
similar to earth-life, many of the inhabitants
seeming to think that it is a part of the earth,
and, not realizing that they are freed from
earthly limitations, imagine that fire can burn
them, water can drown them, etc. They live
practically on the earth amidst its scenes.
Above these are planes whose inhabitants
have higher ideas and lives—and so on and
on and on, until the bliss of the higher planes
cannot be comprehended by man today. In
some of the intermediate planes, those who
are fond of music indulge to the utmost their
love for it—artists their love for their art—
intellectual workers pursue their studies—
and so on, along these lines. Above these are
those who have awakened spiritually and have
opportunities for developing themselves, and
gaining knowledge. Above these are states of
which we cannot dream. And, yet remember
this, even these highest planes are but parts of
the high Astral Plane, which plane is but one of
the lower ones of the Universe, and above that
comes plane after plane of existence. But why
speak of this, friends—we cannot undertake
to master the problem of higher mathematics,
when we scarcely know how to add two figures
together. But all this is for us—all for us—and
we cannot be robbed of our inheritance.
The Twelfth Lesson: Spiritual Evolution
T
he beautiful doctrine of Spiritual
Evolution—that gem in the diadem of the
Yogi Philosophy—is sadly misunderstood
and misinterpreted, even by many who are
its friends. The mass of uninformed people
confuse it with the crudest ideas of the ignorant
races of Asia and Africa—believe that it teaches
that the souls of men descend into the bodies
of the lower animals after death. And under the
guise of high teachings regarding Reincarnation,
many promulgate theories holding that the soul
of man is bound to the wheel of human rebirth,
and must live in body after body—whether it
will or not—until certain great cycles are past,
when the race moves on to another planet. All
of these misconceptions, however, are based
upon the real truth—they are the truth, but not
the whole truth. It is true that the soul of a brutal,
selfish, bestial man, after death, will be drawn
by the force of its own desires toward rebirth
in the body of some of the lower and more
beast-like races of man—it has failed in its classwork, and has been sent back to a lower grade.
But the soul that has once reached the stage of
even primitive Manhood, never can sink back
into the plane of lower animal-life. As bestial
as it may be, it still has acquired something
that the animal lacks, and that something it can
never lose. And likewise, although the race—
as a race—must wait until certain periods are
reached before it may move onward, yet the
individual who has risen beyond the need
of immediate rebirth, is not compelled to
reincarnate as a man of the present stage of
development, but may wait until the race
“catches up” to him, as it were, when he may join
it in its upward swing, the intervening period
being spent either in the higher planes of the
Astral World or in conscious temporary sojourn
in other material spheres, helping in the great
work of the evolution of all Life.
And, so far from the spiritually awakened
Man being compelled to suffer continuous
involuntary rebirths, he is not reborn
except with his own consent and desire, and
with a continuance of consciousness—this
continuance of consciousness depending
upon the spiritual attainment reached. Many
who read these lines are partially conscious
of their past existences in the flesh, and their
attraction to this subject is due to that semiconsciousness and recognition of the truth.
Others, now in the flesh, have varying degrees
of consciousness, reaching, in some cases, a
full recollection of their past lives. And, rest
assured, dear student, that when you reach a
certain stage of spiritual awakening (and you
may have reached it even now) you will have
left behind you unconscious rebirth, and, after
you have passed out of your present body—
and after a period of spiritual rest—you will
not be reborn, until you are ready and willing,
and you will then carry with you a continuous
recollection of all that you choose to carry with
you into your new life. So cease this fretting
about forced rebirth, and stop worrying about
your fancied loss of consciousness in future lives.
Spiritual attainment is slow and arduous, but
every inch gained is so much further on, and
you can never slip back, nor lose the slightest
part of what you’ve gained.
Even those who are reborn, unconsciously,
as are the majority of the race, are not actually
reborn against their will or desire. On the
contrary, they are reborn because they desire
it—because their tastes and desires create
longings that only renewed life in the flesh can
satisfy, and, although they are not fully conscious
of it, they place themselves again within the
operation of the Law of Attraction, and are
swept on to a rebirth, in just the surroundings
best calculated to enable them to exhaust
their desires, and satisfy their longings—these
desires and longings thus dying a natural death,
and making way for higher ones. So long as
people earnestly desire material things—the
things of the flesh and the material life, and are
not able to divorce themselves from such things
at will—just so long will they be drawn toward
rebirth that these desires may be gratified or
satisfied. But when one has, by experience in
many lives, learned to see things as they are,
and to recognize that such things are not a part
of his real nature, then the earnest desire grows
less and finally dies, and that person escapes
from the operation of the Law of Attraction,
and need not undergo rebirth until some
higher desire or aspiration is appealed to, as
the evolution of the race brings new eras and
peoples. It is as if one were to soar away up
above the atmosphere of the earth—beyond
the sphere of the earth’s attraction—and would
then wait until the earth revolved beneath him
and he saw, far below, the spot which he wished
to visit, when all he would have to do would be
to allow himself to sink until the force of gravity
exerted by the earth would draw him to the
desired place.
The idea of compulsory rebirth is horrible
to the mind of the average man, and rightly so,
for it violates his intuitive sense of the justice
and truth of this great law of Life. We are here
because we wished to be—in obedience to
the Law of Attraction, operating in accordance
with our desires and aspiration—yes, often,
longings—after our departure from our last
fleshly tenement, and the period of rest
which always follows a life. And we will never
be anywhere else, or in any other life, unless
by reason of that same law, called into effect
in the same manner. It is quite true, that the
period between lives gives us an opportunity
to receive the higher knowledge of the Spirit
more clearly than when disturbed by material
things, but even with this additional aid, our
desires are often sufficiently strong to cause us
to reject the gentle promptings of the Spirit,
as to what is best for us ( just as we do in our
everyday lives) and we allow ourselves to be
caught up in the current of desire, and are
swept onward toward rebirth in such conditions
as to allow us to manifest and express those
desires and longings. Sometimes, the Spirit’s
voice influences us to a degree, and we are
born in conditions representing a compromise
between the Spirit’s teaching and the grosser
desires, and the result is often a life torn with
conflicting desires and restless longings—but
all this is a promise of better conditions in the
future.
When one has developed so far as to be
open to the influence of the Spiritual Mind in
his physical life, he may rest assured that his
next choice of rebirth will be made with the full
approval and wisdom of that higher part of his
mind, and the old mistakes will be obviated.
As a general statement of truth, we may say
that those who actually feel within them that
consciousness of having always existed and
of being intended for an endless existence,
need fear nothing on the score of future
unconscious rebirths. They have reached the
stage of consciousness in which, henceforth,
they will be aware of the whole process of the
future incarnations, and will make the change
(if they wish to) just as one changes his place
of residence, or travels from one country to
another. They are “delivered” from the necessity
of the unconscious rebirth, from blind desire,
which has been their portion in the past, and
which is the lot of the majority of the race.
And now after this long preamble, let us see
what Spiritual Evolution, as taught by the Yogis,
really means.
The Yogi Philosophy teaches that Man has
always lived and always will live. That that which
we call Death is but a falling to sleep to awaken
the following morning. That Death is but a
temporary loss of consciousness. That life is
continuous, and that its object is development,
growth, unfoldment. That we are in Eternity
Now as much as we ever can be. That the Soul is
the Real Man, and not merely an appendage or
attachment to his physical body, as many seem
to regard it. That the Soul may exist equally
well out of the body as in it, although certain
experience and knowledge may be obtained
only by reason of a physical existence—hence
that existence. That we have bodies now, just
because we need them—when we have
progressed beyond a certain point, we will not
need the kind of bodies we have now, and will
be relieved of them. That on the grosser planes
of life far more material bodies than ours were
occupied by the soul—that on higher planes
the soul will occupy finer bodies. That as we
live out the experiences of one earth life, we
pass out of the body into a state of rest, and
after that are reborn into bodies, and into
conditions, in accordance with our needs and
desires. That the real Life is really a succession
of lives—of rebirths, and that our present life is
merely one of a countless number of previous
lives, our present self being the result of the
experiences gained in our previous existences.
The Yogi Philosophy teaches that the Soul has
existed for ages, working its way up through
innumerable forms, from lower to higher,—
always progressing, always unfolding. That it
will continue to develop and unfold, through
countless ages, in many forms and phases, but
always higher and higher. The Universe is great
and large, and there are countless worlds and
spheres for its inhabitants, and we shall not
be bound to earth one moment after we are
fitted to move on to higher spheres and planes.
The Yogis teach that while the majority of the
race are in the unconscious stage of Spiritual
Evolution, still there are many awakening to the
truth, and developing a spiritual consciousness
of the real nature and future of Man, and that
these spiritually awakened people will never
again have to go through the chain of continued
unconscious rebirth, but that their future
development will be on a conscious plane,
and that they will enjoy to the full the constant
progression and development, instead of
being mere pawns on the chessboard of Life.
The Yogis teach that there are many forms of
life, much lower than Man—so much lower that
we cannot conceive of them. And that there are
degrees of life so far above our present plane
of development that our minds cannot grasp
the idea. Those souls who have traveled over
the Path which we are now treading—our Elder
Brothers—are constantly giving us their aid and
encouragement, and are often extending to us
the helping hand—although we recognize it
not. There are in existence, on planes beyond
our own, intelligences which were once men as
are we, but who have now progressed so far in
the scale that compared with us they are angels
and archangels—and we shall be like unto them
sometime.
The Yogi Philosophy teaches that you who
are reading these lines, have lived many, many
lives. You have lived in the lower forms of life,
working your way up gradually in the scale.
After you passed into the human phase of
existence you lived as the caveman, the cliff
dweller, the savage, the barbarian; the warrior,
the knight; the priest; the scholar of the Middle
Ages;—now in Europe; now in India; now in
Persia; now in the East; now in the West. In all
ages,—in all climes—among all peoples—of
all races—have you lived, had your existence,
played your part, and died. In each life have
you gained experiences; learned your lessons;
profited by your mistakes; grown, developed
and unfolded. And when you passed out of
the body, and entered into the period of rest
between incarnations, your memory of the past
life gradually faded away, but left in its place
the result of the experiences you had gained in
it. Just as you may not remember much about
a certain day, or week, twenty years ago, still
the experiences of that day or week have left
indelible traces upon your character, and have
influenced your every action since—so while
you may have forgotten the details of your
previous existences, still have they left their
impress upon your soul, and your everyday life
now is just what it is by reason of those past
experiences.
After each life there is sort of a boiling down
of the experiences, and the result—the real
result of the experience—goes to make up
a part of the new self—the improved self—
which will after a while seek a new body into
which to reincarnate. But with many of us there
is not a total loss of memory of past lives—as
we progress we bring with us a little more of
consciousness each time—and many of us today have occasional glimpses of remembrance
of some past existence. We see a scene for the
first time, and it seems wonderfully familiar,
and yet we cannot have seen it before. There is
sort of a haunting memory which disturbs. We
may see a painting—some old masterpiece—
and we feel instinctively as if we had gazed
upon it away in the dim past, and yet we have
never been near it before. We read some old
book, and it seems like an old friend, and yet
we have no recollection of ever having seen it
in our present life. We hear some philosophical
theory, and we immediately “take to it,” as if
it were something known and loved in our
childhood. Some of us learn certain things as if
we were relearning them—and indeed such is
the case. Children are born and develop into
great musicians, artists, writers or artisans, from
early childhood, even though their parents
possessed no talents of the kind. Shakespeares
spring from the families whose members
possess no talents, and astonish the world.
Abraham Lincolns come from similar walks of
life, and when responsibility is placed upon
them show the greatest genius. These and many
similar things can be explained only upon the
theory of previous existence. We meet people
for the first time, and the conviction is borne
upon us, irresistibly, in spite of our protests,
that we have known them before—that they
have been something to us in the past, but
when, oh! when?
Certain studies come quite easy to us, while
others have to be mastered by hard labor.
Certain occupations seem the most congenial
to us, and no matter how many obstacles are
placed in the way, we still work our way to the
congenial work. We are confronted with some
unforeseen obstacle, or circumstances call for
the display of unusual power or qualities on our
part, and lo! we find that we have the ability to
perform the task. Some of the greatest writers
and orators have discovered their talents “by
accident.” All of these things are explained by
the theory of Spiritual Evolution. If heredity is
everything, how does it happen that several
children of the same parents differ so widely
from each other, from their parents, and from
the relations on both sides of the house? Is it all
heredity or reversion? Then pray tell us from
whom did Shakespeare inherit—to whom did
he revert?
Argument after argument might be piled up
to prove the reasonableness of rebirth, but what
would it avail? Man might grasp it intellectually
and admit that it was a reasonable working
hypothesis, but what intellectual conception
ever gave peace to the soul—gave it that sense
of reality and truth that would enable it to go
down in the valley of the shadow of death
without faltering—with a smile on its face? No!
such certainty comes only from the light which
the Spiritual Mind sheds upon the lower mental
faculties. The intellect may arrange the facts, and
deduce a course of action from them, but the
soul is satisfied only with the teachings of the
Spirit, and until it receives them must feel that
unrest and uncertainty that comes when the
intellect unfolds and asks that mighty question
“Why?” which it by itself cannot answer.
The only answer to the query “Is re-birth a fact,”
is “Does your soul recognize it as such?” Until
the soul feels of itself that the theory is true—
because it coincides with that inner conviction,
there is no use in arguing the matter. The soul
must recognize it for itself—must answer its
own question. It is true that the presentation
of the theory (we call it a “theory” although the
Yogis know it is a fact) will awaken memories in
the mind of some—may give them the courage
to consider as reasonable the half-formed
thoughts and queries which had floated around
in their minds for years—but that is all it can
do. Until the soul grasps and “feels” the truth
of rebirth, it must wander around working on
the subconscious plane of life, having rebirth
forced upon it by its own desires and longings,
losing consciousness to a great extent. But
after the soul has begun to “feel” the truth, it
is never the same—it carries with it memories
of the past, sometimes faint and sometimes
clear—and it begins to manifest a conscious
choice in the matter of rebirth. Just as does the
plant work on the sub-conscious plane, and
the animal on a semi-conscious plane—and
the man on the gradually increasing planes of
consciousness, so does man gradually evolve
from the sub-conscious stage of rebirth, on to
the semi-conscious plane, and then on and on,
increasing his consciousness from time to time,
until he lives on the conscious plane, both in his
physical life, and during the rest period, and in
the new birth. There are men among us to-day
(few, it is true, but many more than most people
imagine) who are fully conscious of the past
existences, and who have been so since early
childhood, only that their days of infancy were
passed in a dreamlike state, until their physical
brains were sufficiently developed to enable
the soul to think clearly. In fact, many children
seem to have a dim consciousness of the past,
but fearing the comments of their elders, learn
to stifle these bits of remembrance until they
fail to evoke them.
Those who have not awakened to the truth
of rebirth, cannot have it forced upon them
by argument, and those who “feel” the truth
of it do not need the argument. So we have
not attempted to argue the matter in this
short presentation of the theory. Those who
are reading this lesson are attracted toward
the subject by reason of interest awakened in
some past life, and they really feel that there
must be some truth in it, although they may not
as yet have arrived at a point where they can
fully assimilate it.
Many of those upon whom the truth of the
proposition is borne home by their inmost
feelings or fragmentary recollections evince a
disinclination to fully accept it. They fear the
idea of being reborn without their consent
or knowledge. But as we have stated to them,
this is a groundless fear, for, if they are really
beginning to “feel” the truth of rebirth, their
period of sub-conscious manifestation on that
plane is passing away.
Many say that they have no desire to live
again, but they really mean that they would
not like to live just the same life that they
have—of course not, they do not want the
same experiences over again—but if there is a
single thing in life that they would like; a single
position they would like to fill; a single desire
that they feel needs to be satisfied in order to
make them happy,—then they do really want to
live again to secure the missing thing. They are
here because they wanted to be here—or had
desires which cried for satisfaction—and they
will live again in just the circumstances needed
to gratify their desires or wishes, or that are
likely to give them the necessary experience
for higher spiritual growth.
To the student of this subject of Spiritual
Evolution, a great world of interesting facts
open itself. Light is thrown upon history and
the progress of mankind, and a most fascinating
field of research is presented. We must resist
the temptation to go into this branch of the
subject, as it would lead us in attractive paths
which we are forbidden to take up in these
elementary lessons owing to the lack of space.
We may find room, however, to say a little about
these matters.
The earth is one of a chain of planets,
belonging to our solar system, all of which are
intimately connected with the others in this
great law of Spiritual Evolution. Great waves of
life sweep over the chain, carrying race after
race along the chain, from one planet to another.
Each race stays on each planet for a certain
period, and then having developed, passes
on to the planet next highest in the scale of
evolution, finding there conditions best suited
for its development. But this progress from
planet to planet is not circular—it resembles a
spiral, circling round and round and yet rising
higher with each curve.
Let us suppose a soul dwelling upon any
of the planets of our planetary chain, in a
comparatively undeveloped state of spiritual
growth—occupying a low place in the scale of
evolution. The soul gains the experiences coming
to it in that stage, in a number of incarnations,
and then is swept away toward the next highest
planet in the chain, together with the rest of
its particular race, and is reincarnated there. In
this new home it occupies a plane distinctly in
advance of the one occupied in the last one—
its entire race forming the nucleus of a new race
there, some being pioneers while the others
follow after. But still this advanced stage (as
compared with its stage on the planet just left
behind it) may be much lower in the scale of
progress than other races dwelling on the same
planet with it. Some of the races, lowest in the
point of evolution on this earth, may have been
much nearer the highest stage of development
on the last planet inhabited by them, and still
they have progressed greatly by the change—
the highest on a lower planet perhaps being
less highly developed than the lowest on one
farther along the planetary chain. Many of the
races that formerly inhabited the Earth, traces
of whom we occasionally find, have passed
on to a higher stage of development. History
shows us that race after race came to the front
in the earth’s development—played their part
upon the stage of action—and then passed
on—where? The occult philosophies furnish
the missing link of explanation. And our race
has grown from the stone-age stage—and still
further back—and will continue to progress—
and will then pass on, making way for some
newer race which may be even now sending
out pioneers from some other planet.
This does not mean, necessarily, that each
race that history tells us of has passed from
the earth. On the contrary, occultists know that
some, and in fact most of the races known to
history, have incarnated in some of the races
today. The confusion is explained by the fact
that each race has several sub-races, which
really belong to the main race. For instance,
occultists know that the ancient Egyptians—
the Romans—the Greeks—the Atlanteans—
the ancient Persians, etc., etc., are now living
on this earth—that is the souls which formerly
incarnated in these races, are now incarnated in
some of the modern races. But there are other
races—prehistoric races—which have passed
away from the earth’s attraction entirely, and
have gone on to the higher planes of action
in the higher planets. There are a number of
planets lower in the scale of progress than our
earth, and there are several higher, toward
which we are moving, There are of course,
other solar systems—other chains of suns—
other sub-Universes (if we may be pardoned
for using the term), and all this is ahead of every
soul, no matter how lowly or how humble.
Our race, at present, is going through a most
important period of evolution. It is passing from
the unconscious stage of spiritual development,
into the conscious stage. Many have already
attained their conscious stage, and many
more are awakening to it. The whole race will
ultimately have it, this being precedent to their
moving on. This gradual awakening to spiritual
consciousness, is what is causing all this unrest
in the world of thought—this breaking away
from old ideals and forms—this hunger for the
truth—this running to and fro after new truths,
and old truths restated. It is a critical period in
the history of the race, and many hold that it
implies a possible division of the race into two
sub-races, one of whom will be possessed of
spiritual consciousness, and will move on ahead
of the remaining sub-race of slower brothers,
who must work up by degrees. But the race
will again be united, before it finally passes on
from the earth, as it is bound together by the
Law of Spiritual Cause and Effect. We are all
interested in each other’s progress—not only
because we are brothers but because our own
soul must wait until the whole race develops. Of
course the more rapidly developed soul does
not have to be reincarnated simply because its
slower brother has to do so. On the contrary
the highly developed soul spends a long period
of waiting on the higher planes of the Astral
World while its slower brother works out his
evolution in repeated births, the sojourn in the
higher planes giving the developed soul great
happiness and benefit, as explained in other
lessons. Many of these “waiting souls,” however,
choose to sacrifice their well-earned rest, by
coming back to earth to help and uplift their
brethren, either in the form of Astral Helpers,
or even by a deliberate and conscious re-birth
(which is not needed for their development)
they deliberately taking on the body of
flesh, with all its burdens, in order to assist
their weaker brothers toward the goal. The
great teachers of the races, have been largely
composed of these self-sacrificing souls, who
voluntarily “renounced heaven” for the love
of their fellow man. It is very hard to imagine
what a great sacrifice this is—this coming back
to a comparatively low developed civilization,
from a high plane of spiritual development. It is
like Emerson doing missionary work among the
Bushmen.
Toward what goal is all this evolution tending?
What does it all mean? From the low forms of
life, to the highest—all are on The Path. To
what place or state does The Path lead? Let us
attempt to answer by asking you to imagine a
series of millions of circles one within the other.
Each circle means a stage of life. The outer
circles are filled with life in its lowest and most
material stages—each circle nearer the center
holding higher and higher forms—until men
(or what were men) become as gods. Still on,
and on, does the form of life grow higher, until
the human mind cannot grasp the idea. And
what is in the center? The brain of the entire
Spiritual Body—The Absolute—God!
And we are traveling toward that center!
The Thirteenth Lesson: Spiritual Cause and
Effect
L
ife is the constant accumulation of
knowledge—the storing up of the result
of experiences. The law of cause and effect is
in constant operation, and we reap what we
sow—not as a matter of punishment, but as the
effect following the cause. Theology teaches us
that we are punished for our sins, but the higher
knowledge shows us that we are punished by
our mistakes instead of for them. The child who
touches the hot stove is punished by reason
of the act itself, not by some higher power
for having “sinned.” Sin is largely a matter of
ignorance and mistake. Those who have reached
the higher plane of spiritual knowledge have
borne upon them such a convincing knowledge
of the folly and unwisdom of certain acts and
thoughts, that it becomes almost impossible
for them to commit them. Such persons do
not fear there is some superior being waiting
to strike them to the earth with a mighty club
for doing certain things, simply because that
intelligence has laid down an apparently
arbitrary law forbidding the commission of
the act. On the contrary they know that the
higher intelligences are possessed of nothing
but intense love for all living creatures, and
are willing and ready to always help them, so
far as is possible under the workings of the law.
But such persons recognize the folly of the act,
and therefore refrain from committing it—in
fact, they have lost the desire to commit it. It
is almost exactly parallel to the example of
the child and the stove. A child who wants to
touch the stove will do so as soon as he finds an
opportunity, notwithstanding the commands
of the parent, and in spite of threatened
punishment. But let that child once experience
the pain of the burn, and recognize that there
is a close connection between a hot stove and
a burnt finger, and it will keep away from the
stove. The loving parent would like to protect
its child from the result of its own follies, but
the child-nature insists upon learning certain
things by experience, and the parent is unable
to prevent it. In fact, the child who is too closely
watched and restrained, usually “breaks out”
later in life, and learns certain things by itself.
All that the parent is able to do is to surround
the child with the ordinary safeguards, and to
give it the benefit of his wisdom, a portion of
which the child will store away—and then trust
to the law of life to work out the result.
And so the human soul is constantly
applying the test of experience to all phases of
life—passing from one incarnation to another,
constantly learning new lessons, and gaining
new wisdom. Sooner or later it finds out how
hurtful certain courses of action are—discovers
the folly of certain actions and ways of living,
and like the burnt child avoids those things in
the future. All of us know that certain things
“are no temptation to us,” for we have learned
the lesson at some time in some past life and
do not need to re-learn it—while other things
tempt us sorely, and we suffer much pain by
reason thereof. Of what use would all this pain
and sorrow be if this one life were all? But
we carry the benefit of our experience into
another life, and avoid the pain there. We may
look around us and wonder why certain of our
acquaintances cannot see the folly of certain
forms of action, when it is so plain to us—but
we forget that we have passed through just the
same stage of experience that they are now
undergoing, and have outlived the desire and
ignorance—we do not realize that in future
lives these people will be free from this folly
and pain, for they will have learned the lesson
by experience, just as have we.
It is hard for us to fully realize that we are what
we are just by the result of our experiences. Let
us take one single life as an example. You think
that you would like to eliminate from your life
some painful experience, some disgraceful
episode; some mortifying circumstances; but
have you ever stopped to think that if it were
possible to eradicate these things, you would, of
necessity, be forced to part with the experience
and knowledge that has come to you from these
occurrences. Would you be willing to part with
the knowledge and experience that has come
to you in the way mentioned? Would you be
willing to go back to the state of inexperience
and ignorance in which you were before the
thing happened? Why, if you were to go back
to the old state, you would be extremely likely
to commit the same folly over again. How many
of us would be willing to completely wipe out
the experiences which have come to us? We are
perfectly willing to forget the occurrence, but
we know that we have the resulting experience
built into our character, and we would not be
willing to part with it, for it would be taking away
a portion of our mental structure. If we were
to part with experience gained through pain
we would first part with one bit of ourselves,
and then with another, until at last we would
have nothing left except the mental shell of our
former self.
But, you may say, of what use are the
experiences gained in former lives, if we do
not remember them—they are lost to us. But
they are not lost to you—they are built into
your mental structure, and nothing can ever
take them away from you—they are yours
forever. Your character is made up not only of
your experiences in this particular life, but also
of the result of your experiences in many other
lives and stages of existence. You are what you
are to-day by reason of these accumulated
experiences—the experiences of the past lives
and of the present one. You remember some
of the things in the present life which have
built up your character—but many others
equally important, in the present life, you
have forgotten—but the result stays with you,
having been woven into your mental being.
And though you may remember but little, or
nothing, of your past lives, the experiences
gained in them continue with you, now and
forever. It is these past experiences which give
you “predispositions” in certain directions—
which make it very difficult for you to do certain
things, and easy to do others—which cause
you to “instinctively” recognize certain things
as unwise or wrong, and to cause you to turn
your back upon them as follies. They give you
your “tastes” and inclinations, and make some
ways seem better than others to you. Nothing
is lost in life, and all the experiences of the past
contribute to your well-being in the present—
all your troubles and pains of the present will
bear fruit in the future.
We do not always learn a lesson at one trial,
and we are sent back to our task over and over
again, until we have accomplished it. But not
the slightest effort is ever lost, and if we have
failed at the task in the past, it is easier for us to
accomplish it to-day.
An American writer, Mr. Berry Benson, in
the Century Magazine, of May, 1894, gives us a
beautiful illustration of one of the features of
the workings of the law of Spiritual Evolution.
We reprint it, herewith:
“A little boy went to school. He was very little. All that
he knew he had drawn in with his mother’s milk. His
teacher (who was God) placed him in the lowest class,
and gave him these lessons to learn: Thou shalt not kill.
Thou shalt do no hurt to any living thing. Thou shalt
not steal. So the man did not kill; but he was cruel, and
he stole. At the end of the day (when his beard was
gray—when the night was come) his teacher (who was
God) said: Thou hast learned not to kill, but the other
lessons thou hast not learned. Come back tomorrow.
“On the morrow he came back a little boy. And his
teacher (who was God) put him in a class a little higher,
and gave him these lessons to learn: Thou shalt do
no hurt to any living thing. Thou shalt not steal. Thou
shalt not cheat. So the man did no hurt to any living
thing; but he stole and he cheated. And at the end
of the day (when his beard was gray—when the night
was come) his teacher (who was God) said: Thou hast
learned to be merciful. But the other lessons thou hast
not learned. Come back tomorrow.
“Again, on the morrow, he came back, a little boy.
And his teacher (who was God) put him in a class yet a
little higher, and gave him these lessons to learn: Thou
shalt not steal. Thou shalt not cheat. Thou shalt not
covet. So the man did not steal; but he cheated and he
coveted. And at the end of the day (when his beard
was gray—when the night was come) his teacher (who
was God) said: Thou hast learned not to steal. But the
other lessons thou hast not learned. Come back, my
child, tomorrow.
“This is what I have read in the faces of men and
women, in the book of the world, and in the scroll of
the heavens, which is writ with stars.”
The great lesson to be learned by every
soul, is the truth of the Oneness of All. This
knowledge carries with it all the rest. It causes
one to follow the precept of the Son of Mary,
who said: “And thou shalt love the Lord, thy
God, with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength;”
and “Thou shalt love thy neighbor as thyself.”
When man grows into a consciousness of the
truth that All is One—that when one loves
God he is loving the Whole Thing—that his
neighbor is indeed himself—then he has but
a few more classes to pass through before
he passes into the “High School” of Spiritual
Knowledge. This conviction of the Oneness of
All, carries with it certain rules of action—of
divine ethics—which transcend all written or
spoken human laws. The Fatherhood of God
and the Brotherhood of Man become a reality
rather than a mere repetition of meaningless
words. And this great lesson must be learned
by all—and all are learning it by degrees. And
this is the aim of the present stage of Spiritual
Evolution—to know God as He is; to know
your relationship with others—to know what
we are. There are greater schools, colleges and
universities of spiritual knowledge beyond us,
but these truths are the lessons taught in the
grades in which we are at present. And all this
pain, and trouble and sorrow, and work, has
been but to teach us these truths—but the
truth once gained is seen to be well worth even
the great price paid for it.
If you ask the Yogis what is one’s duty toward
God (meaning God in the grandest conception
of Him) they will answer “Love Him, and the rest
will be made clear to you—and to know him
is to Love him, therefore learn to Know Him.”
And if you ask them what is one’s duty toward
his fellow-men they will answer, simply: “Be
Kind—and you will be all the rest.” These two
precepts, if followed, will enable one to live the
Perfect Life. They are simple, but they contain
all that is worth knowing concerning one’s
relations with the Infinite Power and with one’s
fellow-men. All the rest is froth and sediment—
the worthless rubbish which has accumulated
around the Divine Flame of the Truth. We
mention them in this place, because they sum
up the idea of the consciousness which all the
race is striving hard to acquire. If you are able
to make them a part of yourself, you will have
made great progress on the Path—will have
passed the Great Examination.
The doctrine of Spiritual Cause and Effect is
based upon the great truth that under the Law
each man is, practically, the master of his own
destiny—his own judge—his own rewarder—
his own awarder of punishment. That every
thought, word or action, has its effect upon
the future life or lives of the man—not in the
nature of a reward or punishment (as these
words are generally understood)—but as the
inevitable result of the great Law of cause and
effect. The operation of the Law in surrounding
us with certain sets of conditions in a new birth,
is influenced by two great general principles:
(1) The prevailing desires, aspirations, likes
and dislikes, and longing of the individual at
that particular stage of his existence, and (2)
By the influence of the unfolding Spirit, which,
pressing forward eagerly for fuller expression
and less restraint, brings to bear upon the
reincarnating soul an influence which causes it
to be governed in its selection of the desirable
conditions of its new birth. Upon the apparently
conflicting influences of these two great forces
rests the whole matter of the circumstances and
conditions surrounding the rebirth of the soul,
and also many of the conditions surrounding
the personality in the new life—for these
conditions are governed greatly all through life
by these conflicting (or apparently conflicting)
forces.
The urge of the desires, aspirations, and habits
of the past life, is strongly pressing the soul
towards incarnation in conditions best fitted
for the expression and manifestation of these
likes, tastes and desires—the soul wishes to go
on along the line of its past life, and naturally
seeks circumstances and surroundings best
fitted for the freest expression of its personality.
But, at the same time, the Spirit, within the soul,
knows that the soul’s unfoldment needs certain
other conditions to bring out certain parts of
its nature which have been suppressed or not
developed, and so it exerts an attraction upon
the reincarnating soul, drawing it a bit aside
from its chosen course, and influencing that
choice to a certain degree. A man may have an
overpowering desire for material wealth, and
the force of his desire will cause him to choose
circumstances and conditions for a rebirth into
a family where there is much wealth, or into
a body best suited for the attainment of his
desires, but the Spirit, knowing that the soul
has neglected the development of kindness,
will draw it a little aside, and cause it to be
brought into the sweep of circumstances which
will result in the man being made to suffer pain,
disappointment and loss, even though he attain
great wealth in his new life, to the end that he
may develop that part of his nature.
We may see illustrations of this last
mentioned occurrence in some of the very rich
men of America. They have been born into
circumstances in which they have had the freest
expression of the desire for material wealth—
they have possessed themselves of faculties
best adapted to that one end, and have
managed to be surrounded with circumstances
best calculated to give the freest manifestations
of those faculties. They have attained their
heart’s desire, and have piled up wealth in a
manner unknown to former ages. But yet they
are most unhappy and dissatisfied as a rule.
Their wealth is a weight around their neck, and
they are tormented by fears of losing it and the
anxiety of attending to it. They feel that it has
brought them no real happiness, but has on
the contrary separated them from their fellowmen, and from the happiness known to those
of moderate means. They are feverish and
restless and constantly on the search for some
new excitement which will divert their minds
from the contemplation of their real condition.
They feel a sense of their duty toward the race
and although they do not quite understand the
feeling behind it all, they endeavor to balance
matters by contributing to colleges, hospitals,
charities, and other similar institutions which
have sprung up in response to the awakening
consciousness of the race to the reality of
the Brotherhood of Man and the Oneness
of All. Before the end comes, they will feel in
the depths of their soul that this success has
not brought them real happiness, and in the
period of rest which will follow their departure
from the physical body, they will “take stock”
of themselves, and readjust their mental and
spiritual affairs, so that when they are again
born they will no longer devote their entire
energies toward the piling up of wealth that
they cannot use, but will live a more balanced
life, and will find happiness in unexpected
quarters and will develop more spiritually.
This is not because they have been impressed
with the sense of any special “wickedness” in
abnormal money getting, but because the soul
has found that it did not secure happiness in
that way, and is seeking elsewhere for it, and
because it has lived out the desire for wealth,
and has turned its attention to other things.
Had the Spirit not exerted its influence, the
man might have been born into the conditions
tending to produce wealth, and yet not have
been made to see the one-sidedness of such
a life, in which case it would have continued
to be possessed of such an abnormal desire
for wealth that it would have been born
again and again, with increasing power each
time, until it would have become practically
a money demon. But the Spirit’s influence
always counteracts abnormal desires, although
sometimes several incarnations have to be lived
through before the soul wears out its desire,
and begins to be influenced by the Spirit to a
marked extent. Sometimes the Spirit’s influence
is not sufficiently strong to prevent rebirth into
conditions greatly favoring old desires, but
in such cases it is often able to manage affairs
during the life of the man, so as to teach him the
lesson needed to call a halt upon his unbridled
desires, by bringing him into the sweep of the
Law of Attraction and causing certain pain to
befall him—certain disappointment—certain
failures—that will cause him to realize the pain,
disappointment, failures and sorrow of others,
and to bring upon him a course of living which
will help to unfold his higher faculties. Many of
the sudden strokes of “misfortune” are really
brought about by this higher principle of the
man, in order to teach him certain lessons for his
own good. It is not necessarily a higher power
which makes a man realize these lessons of life,
but it is generally his own higher self—the Spirit
within him—which brings about these results.
The Spirit knows what is really best for the man,
and when it sees his lower nature running away
with him, tries to swing him from his course, or
to bring him to a sudden stop if necessary. This
is not as a punishment, remember, but as the
greatest kindness. The Spirit is a part of that
man, and not an outside power—although it is
of course the Divine part of him—that part of
him in nearest touch with the great overruling
Intelligence which we call God. This pain is
not brought about because of any feeling of
righteous indignation, revenge, impatience
or any similar feeling on the part of the Spirit,
but is akin to the feeling of the most loving
parent, who is forced to take from the hands
of the little child some dangerous thing which
may injure the little one—it is the hand which
draws back the child from the brink of the
precipice, although the little one screams with
rage and disappointment because its desires
are frustrated.
The man or woman in whom the Spiritual
Mind is developed, sees this condition of
things, and instead of fighting against the Spirit,
yields himself or herself to it without friction,
and obeys its guiding hand, and is thus saved
much pain. But those who know not, rage and
rebel at the restraining and guiding hand, strike
at it, and attempt to tear away from it, thereby
bringing upon themselves bitter experience
made necessary by their rebellion. We are so
apt to resent outside influence in our affairs
that this idea of restraint is not pleasant to us,
but if we will only remember that it is a part of
ourselves—the higher part of us—that is doing
this directing, then we may see the thing in a
different light. And we must remember this:
That no matter how adverse circumstances or
conditions seem to be for us, they are exactly
what we need under just the circumstances of
our lives, and have for their only object our
ultimate good. We may need strengthening
along certain lines, in order to round us out—
and we are apt to get just the experiences
calculated to round out that particular part
of us. We may be tending too much in one
direction, and we are given a check and an
urge in another direction. These little things—
and great things all mean something. And then
our interests are bound up more or less with
those of others, owing to the laws of attraction,
and our acts may be intended to reflect upon
them, and theirs upon us, for our mutual
development and ultimate good. We will have
more to say on this subject a little later on.
If we will stand still, and calmly consider our
past life (the present life, we mean) we will see
that certain things have led to certain other
things, and that small things have led to great
things—that little turning points have resulted
in an entire change in our life. We may trace
back the most important thing in our life to
some trifling incident or occurrence. We are
able to look back and see how the painful
experiences of the past have strengthened us,
and have brought us to a larger and fuller life.
We are able to see how that particular thing
in the past, which seemed needlessly cruel
and uncalled for, was the very thing which has
brought us to some great thing in the present.
All that is needed is the perspective of years.
And if we get so that we are able to see this, we
will be able to bear with a far greater degree
of philosophy the pains and disagreeable
occurrences of the present, knowing that they
mean ultimate good. When we cease to think
of these things as punishment, or a wanton
interference of some outside power, or the
cruelty of Nature, and begin to see them as
either the consequences of our own past lives,
or the result of the Spirit’s directing hand, we
will cease to protest and struggle as we have
been doing in the past, and will endeavor to
fall in with the working of the great Law, and
will thereby avoid friction and pain. And no
matter what pain, sorrow or trouble we may
be undergoing, if we will open ourselves to the
guidance of the Spirit, a way will be opened
out for us—one step at a time—and if we
follow it we will obtain peace and strength. The
Law does not heap upon a back more than it
can bear, and not only does it temper the wind
to the shorn lamb, but tempers the shorn lamb
to the wind.
We have spoken of our interests being bound
up with those of others. This also is a principle
of the law of Spiritual Cause and Effect. In
our past lives we have attached ourselves to
certain others, either by love or hate—either
by kind action or by cruelty. And these people
in this life have certain relationships to us, all
tending toward mutual adjustment and mutual
advancement and development. It is not a law
of revenge, but simply the law of cause and
effect which causes us to receive a hurt (when
a hurt is needed) from the hands of some one
whom we have hurt in some past life—and it
is not merely a law of reward for good, but
that same law of cause and effect, that causes
some one to bind up our wounds and comfort
us, whom we have comforted and helped in
some past life. The person who is caused to
hurt us, may have no intention of doing so,
being a perfectly innocent party, but we are
brought into conditions whereby we receive
pain from the acts of that person, although he
be unconscious of it. If he hurts us consciously,
and still in obedience to the law, it is because
he is still on that plane, and is willing to hurt us,
and is brought by the Law of Attraction into a
condition whereby we may receive hurt from
him. But even that hurt is calculated to benefit
us, in the end, so wonderful is this law of cause
and effect constituted. Of course, if we once
reach the position where we see the truth, we
do not need so many of these lessons, and their
necessity having passed, the law allows us to
escape that which would otherwise have given
us pain.
The above mentioned condition of affairs
may be illustrated by the case of one who in
a past incarnation deliberately won the love
of another, for selfish reasons, and then having
gratified the desire willfully threw aside the
other one, as one would a worn-out toy. While
not pretending to explain the exact working
of the law in any particular case, we have been
informed by those who have watched these
matters from a higher point of view, that in such
a case as above mentioned, the betrayer would
probably in this life, fall violently in love with
the person who was the victim in the last life,
but the latter would be utterly unable to return
that affection, and the former would suffer all
the pain that comes to one who loves in vain,
the result being that he would be brought to a
realization of the sacredness of human affection,
and the unkindness of trifling with it. It will be
noticed in this case that the person causing
pain in the present life is a perfectly innocent
party to the whole thing and thereby does not
start new causes and effects.
Those whom we have loved and have been
friendly to in past lives are very apt to be
connected with our present life, being kept
near us by the law of attraction. The people
who are brought into close relations with us
are, in all probability, those with whom we
have been close in past lives. Sudden likes and
dislikes, so often observed between people,
may be accounted for on this theory of rebirth,
and many of the occurrences of our every day
lives come under this law of spiritual cause and
effect. We are constantly bound up with the
lives of others, for pain or happiness, and the
law must work out its course. The only escape
from the complete working out of the law is the
acquirement of the knowledge of the truth on
our part, and the consequent modeling of our
lives on the lines of this higher truth, in which
case we are relieved of the unnecessary lessons,
and we ride on the top of the wave, instead of
having it submerge us.
Let us beware how we start into operation
this law of cause and effect by Hate, Malice,
Jealousy, Anger, and general Unkindness
toward others. Let us be as Kind as we can, in all
justice to ourselves and others, and let us avoid
feelings of Hate and a desire for Revenge. Let
us live on, bearing our burdens with as much
grace as we can summon, and let us always trust
in the guidance of the Spirit, and the help of
the highest Intelligence. Let us know that all is
working together for good, and that we cannot
be deprived of that good. Let us remember
that this life is as but a grain of sand in the desert
of time, and that we have long ages ahead
of us, in which we will have a chance to work
out all our aspirations and high desires. Be not
discouraged for God reigns, and all is well.
The Fourteenth Lesson: The Yogi Path of
Attainment
T
he student who has carefully acquainted
himself with the fundamental principles
of the Yogi Philosophy, as set forth in these
lessons, will readily see that anyone who
grasps and accepts these teachings, and makes
them a part of his everyday life, will naturally
live a very different life from one to whom
this present earth-life is all, and who believes
that death extinguishes individuality, and that
there is no future life or lives. It will also lead
one to live his life rather differently from the
person who believes that we are but creatures
of a rather capricious Providence, having
but little responsibility of our own, and that
our “salvation” depends upon a perfunctory
“belief” in certain teachings, and a set form
of attendance at certain forms of religious
worship. Remember, now, please, that the Yogi
Philosophy has no fault to find with any form
of religion—it teaches that all forms of religion
are good, and each has its particular place to
fill—each fills the need of humanity in some
of its stages. It believes that no matter what
form of worship is followed—no matter what
conception of Deity is held—that every man
really worships the One Great Intelligence,
which we know under many names, and that the
varying forms of such worship are immaterial,
the motive behind each being the real test to
be applied.
But the Yogi Philosophy, and, in fact, the
teachings of all occultists, to whatever race
they may belong, or what particular creed
may be favored by them, hold that man is a
responsible being, that he really makes his own
conditions and bestows his own rewards and
punishments, as a natural consequence of his
acts. It also teaches that man cannot escape
his own good, and that though he may slip
backward a hundred times, still will he always
make some little progress, and in the end will
conquer his material nature, and then move
steadily forward to the great goal. It teaches that
we are all God’s children, no matter what form
of worship we may favor—that there are none
of God’s children destined to be utterly cut off
or damned. It teaches that we are punished
by our sins instead of for them, and that the
law of cause and effect brings its inevitable
result. It emphasizes the teachings that “as we
sow so shall we reap,” and shows just how and
why we reap what we have sown. It shows how
our lower desires and passions will weigh us
down, and surround us with environments
that will cause us to outlive them, and make us
so thoroughly sick and tired of them that the
soul will, eventually, recoil in horror from its
past life of material grossness, and in so doing
will receive an impetus in the right direction.
It shows us that we have the Spirit always with
us, anxious and willing to give us help and
guidance, and that, through the Spirit, we are
always in close connection with the source of
all life and power.
Men are of varying temperaments, and the
course that will best suit one will not be adapted
to the requirements of another. One will seek
progress and development in one direction,
and another in a different way, and a third by
a still different course. The Yogi Philosophy
teaches that the way that seems to appeal the
most to a man’s general temperament and
disposition is the one best adapted to his use
at the present time. They divide the Path of
Attainment into three paths leading up to the
great main road. They call these three paths, (1)
Raja Yoga; (2) Karma Yoga; (3) Gnani Yoga; each
of these forms of Yoga being a path leading
to the Great Road, and each being traveled
by those who may prefer it—but all lead to
the same place. In this lesson we will give a
brief description of each of the three paths,
which together are known to the Yogis as “The
Threefold Path.”
Some of the teachers treat what is known as
“Bhakti Yoga” as if it were a separate path, but
we prefer thinking of it as being an incident
of each of the three paths, as “Bhakti Yoga” is
really what we might call the “religious” form
of Yoga, teaching the love and worship of God,
according to how he appears to us through the
colored glasses of our own particular creed.
We fail to see how one may follow any of the
several Yoga paths without being filled with
love and reverence for the great Centre of all
Life—the Absolute—God—by whatever name
we know it. The term “Bhakti Yoga” really means
the “way of devotion.” Let us trust that all our
students, no matter which of the three paths
they may elect to follow, will carry with them
the devotion inculcated in the “Bhakti Yoga” of
the particular religious body with which they
are affiliated, and not feel that the “Threefold
Path” calls for their renouncing that which has
been dear to them from childhood. On the
contrary, we think that a careful study of the
Yogi Philosophy will awaken a new interest in
religion, and cause many to understand much
that they formerly but blindly “believed,” and
will cause them to develop a deeper religious
spirit, rather than a lesser one.
“Raja Yoga” is devoted to the development
of the latent powers in Man—the gaining of
the control of the mental faculties by the Will—
the attainment of the mastery of the lower
self—the development of the mind to the end
that the soul may be aided in its unfoldment.
It teaches as its first step the care and control
of the body, as taught in “Hatha Yoga,” holding
that the body should be rendered an efficient
instrument, and under good control, before the
best results may be attained along mental and
psychic lines. Much that the Western World has
been attracted to in late years under the name
of “Mental Science” and similar terms, really
comes under the head of “Raja Yoga.” This form
of Yoga recognizes the wonderful power of
the trained mind and will, and the marvelous
results that may be gained by the training of the
same, and its application by concentration, and
intelligent direction. It teaches that not only
may the mind be directed outward, influencing
outside objects and things, but that it may also
be turned inward, and concentrated upon the
particular subject before us, to the end that
much hidden knowledge may be unfolded
and uncovered. Many of the great inventors
are really practicing “Raja Yoga” unconsciously,
in this inward application of it, while many
leaders in the world of affairs are making use of
its outward, concentrated application in their
management of affairs.
But the follower of the “Raja Yoga” path
is not content alone with the attainment of
powers for either of the above uses. He seeks
still greater heights, and manages by the same,
or similar processes, to turn the searchlight of
concentrated mind into his own nature, thus
bringing to light many hidden secrets of the
soul. Much of the Yogi Philosophy has really
been brought to light in this way. The practice of
“Raja Yoga” is eminently practical, and is in the
nature of the study and practice of chemistry—
it proves itself as the student takes each step.
It does not deal in vague theories, but teaches
experiments and facts from first to last. We
hope to be able to give to our students, in the
near future, a practical work on the subject of
“Hatha Yoga,” for which work there seems to
be a great need in the Western world, which
seems to be waiting to be told “how” to do
those things which have been stated to be
possible by numerous writers who had grasped
the theory but had not acquainted themselves
with the practice accompanying the theory.
“Karma Yoga” is the “Yoga” of Work. It is the
path followed by those who delight in their
work—who take a keen interest in “doing things”
with head or hand—those who believe in work
“for work’s sake.” “Karma” is the Sanscrit word
applied to the “Law of Spiritual Cause and
Effect,” of which we have spoken in a preceding
lesson. “Karma Yoga” teaches how one may go
through life working—and taking an interest
in action—without being influenced by selfish
consideration, which might create a fresh chain
of cause and effect which would bind him to
objects and things, and thus retard his spiritual
progress. It teaches “work for work’s sake”
rather than from a desire for results. Strange as
this may seem to many of our Western readers,
it is a fact that many of the men of the Western
world who have accomplished much, have really
been possessed of this idea, without realizing it
and have really worked for the joy of the action
and creative effort, and have really cared but
little for the fruit of their labors. Some of them
say that they “have worked because they could
not help it,” rather than from the mere desire
for material gain. The follower of “Karma Yoga,”
seems to himself, at times, as if he were not
the real worker, but that his mind and body
were doing the work, and he,—himself—were
standing off and watching himself work or act.
There are lower and higher phases of “Karma
Yoga”, which cannot be explained here, as each
branch of Yoga is a great subject in itself.
“Gnani Yoga” is the “Yoga” of Wisdom. It is
followed by those of a scientific, intellectual
type, who are desirous of reasoning out,
proving, experimenting, and classifying the
occult knowledge. It is the path of the scholar.
Its follower is strongly attracted toward
metaphysics. Examples of the idea of “Gnani
Yogi”—apparently widely differing examples—
are to be seen in the great philosophers of
ancient and modern times, and in the other
extreme, those who have a strong tendency
toward metaphysical teachings. As a matter of
fact, nearly all students of the Yogi Philosophy
are more or less attracted to “Gnani Yoga”, even
though they be said to be following one of
the other of the three paths. These lessons, for
instance, are a part of the “Gnani Yoga” work,
although they are combined with other forms
of Yoga. Many Yogis combine in themselves the
attributes of the followers of several forms of
Yoga, although their natural tendencies cause
them to favor one of the paths more than the
others.
Of the three forms of Yoga, the second, or
“Karma Yoga” is perhaps the easiest one to
follow, for the student. It requires less study,
and less practice—less of the research of
“Gnani Yoga”, and less of the training of “Raja
Yoga.” The Karma Yogi simply tries to lead
a good life, doing his work to the best of his
ability, without being carried away with the
hope of reward—he grows into a realization of
the truth regarding his nature, and is content to
gradually unfold, like a rose, from life to life, until
he reaches a high stage of attainment. He does
not long for unusual powers, and consequently
does not endeavor to develop them. He does
not long for the solution of the great problems
of nature and life, but is content to live on, one
day at a time, knowing and trusting that all will
be well with him—and it will. Many of the “New
Thought” people of America, are really Karma
Yogis. The Raja Yogi, on the contrary, feels a
desire to develop his latent powers and to
make researches into his own mind. He wishes
to manifest hidden powers and faculties, and
feels a keen longing to experiment along these
lines. He is intensely interested in psychology
and “psychic phenomena”, and all occult
phenomena and teachings along similar lines.
He is able to accomplish much by determined
effort, and often manifests wonderful results
by means of the concentrated will and mind.
The Gnani Yogi’s chief pleasure consists in
metaphysical reasoning, or subtle intellectual
research. He is the philosopher; scholar;
preacher; teacher; student; and often goes to
extreme lengths in following his favorite line
of work, losing sight of the other sides of the
subject.
The man best calculated to make general
advancement along occult lines is the one who
avoids running to extremes in any one of the
branches of the subject, but who, while in the
main following his own inclinations toward
certain forms of “Yoga”, still keeps up a general
acquaintance with the several phases of the
great philosophy. In the end, man must develop
on all his many sides, and why not keep in
touch with all sides while we journey along. By
following this course we avoid one-sidedness;
fanaticism; narrowness; short-sightedness, and
bigotry.
Yogi students may be divided into three
general classes: (1) Those who have made
considerable progress along the same lines,
in past incarnations, and who have awakened
to consciousness in the present life with the
strongest tendencies toward occultism and
similar subjects. These people learn rapidly
and are conscious of the fact that they are but
relearning some lesson learned in the past.
They grasp occult truths intuitively and find in
such studies food for the hunger of the soul.
These souls are, of course, in various stages of
development. Some have but an elementary
acquaintance with the subject, their knowledge
in the past incarnation having been but slight;
others have progressed further, and are able to
go much further in their present work than those
who are less developed; still others are quite
highly developed, and lack but little of having
reached the “conscious” stage of incarnation,
that is, the state of being able to awaken to a
conscious knowledge of past lives. The last
mentioned sub-class are apt to be regarded as
“queer” by their associates, particularly in early
life—they appear “old” and “strange” to their
companions. They feel as if they were strangers
in a strange land, but sooner or later are sure to
be brought into contact with others, or made
acquainted with teachings, which will enable
them to take up their studies again.
(2) Those who awaken to a conscious
knowledge, to a greater or lesser degree, of
their past lives, and what they have learned
there. Such people are comparatively rare,
and yet there are far more of them than is
generally supposed, for these people are
not apt to bestow their confidence upon
chance acquaintances, and generally regard
their knowledge and memory of the past as
something sacred. These people go through
the world, sowing a little seed here, and a little
there, which seed falling on fertile ground
bears fruit in the future incarnations of those
who receive them.
(3) Those who have heard some occult truths
in past incarnations—some words of wisdom,
knowledge or advice dropped by some of
those who have advanced further along the
path. In their mental soil, if rich, they let these
seed-thoughts sink deep into them, and in
the next life the plant appears. These people
are possessed of an unrest, which makes them
dissatisfied with the current explanations of
things, and which causes them to search here
and there for the truth, which they intuitively
know is to be found somewhere. They are
often led to run after false prophets, and from
one teacher to another, gaining a little truth
here, having an error corrected there. Sooner
or later they find an anchorage, and in their rest
they lay up stores of knowledge, which (after
being digested in the period of soul-rest in the
Astral World) will be of great value to them in
their next incarnation.
It will be readily recognized that it is
practically impossible to give detailed
directions suited for the varying needs of
these different students. All that can be done
(outside of personal instruction from some
competent teacher) is to give words of general
advice and encouragement. But do not let
this discourage you. Remember this—it is a
great occult truth—when the student is ready
the teacher appears—the way will be opened
to you step by step, and as each new spiritual
need comes into existence, the means to
satisfy it will be on the way. It may come from
without—it may come from within—but come
it will. Do not let discouragement creep over
you because you seem to be surrounded by
the most unfavorable environments, with no
one near to whom you can talk of these great
truths that are unfolding before your mental
vision. This isolation is probably just what you
need in order to make you self-reliant and to
cure you of that desire to lean upon some other
soul. We have these lessons to learn—and many
others—and the way that seems hardest for us
to travel is very often the one laid out for us,
in order that we may learn the needed lesson
well and “for good.”
It follows that one who has grasped the
fundamental ideas of this philosophy will begin
to find Fear dropping from him—for when
he realizes just what he is, how can he fear?
There being nothing that is able to really hurt
him, why should he fear? Worry, of course,
follows after Fear, and when Fear goes, many
other minor mental faults follow after it. Envy,
Jealousy and Hate—Malice, Uncharitableness
and Condemnation—cannot exist in the mind
of one who “understands”. Faith and Trust in
the Spirit, and that from which the Spirit comes,
must be manifest to the awakened soul. Such a
one naturally recognizes the Spirit’s guidance,
and unhesitatingly follows it, with fear—without
doubt. Such a one cannot help being Kind—
to him the outside world of people seem to
be as little children (many of them like babes
unborn) and he deals with them charitably, not
condemning them in his heart, for he knows
them for what they are. Such a one performs
the work which is set before him, knowing that
such work, be it humble or exalted, has been
brought to him by his own acts and desires,
or his needs—and that it is all right in any
event, and is but the stepping-stone to greater
things. Such a one does not fear Life—does
not fear Death—both seem as but differing
manifestations of the same thing—one as good
as the other.
The student who expects to make progress,
must make his philosophy a part of his every
day life. He must carry it around with him always.
This does not mean that he should thrust his
views and opinions upon others—in fact, that
is expressly contrary to occult teachings, for
no one has the right to force opinions upon
others, and it is contrary to natural growth
and freedom of the individual soul. But the
student should be able to carry with him an
abiding sense of the reality and truth of his
philosophy. He need not be afraid to take
it with him anywhere, for it fits into all phases
of life. If one cannot take it with him to work,
something is wrong with either the philosophy
or the work, or the individual. And it will help
us to work better—to do more earnest work—
for we know that the work is necessary for the
development of some part of us—otherwise
it would not be set before us—and no matter
how disagreeable the task, we may be able to
sing with joy when we realize just what we are
and what great things are before us. The slave
chained to the galley—if he have peace in his
soul and the knowledge in his mind—is far less
to be pitied than the king on his throne who
lacks these things. We must not shirk our tasks,
not run away from our destiny—for we cannot
really get rid of them except by performing
them. And these very disagreeable things are
really strengthening our character, if we are
learning our lesson aright. And then, remember
“even these things shall pass away.”
One of the greatest hindrances to the
progress of the student into the higher stages
of occultism, particularly the phenomenal
phases, is the lack of self-control. When one
wishes to be placed in possession of power,
which, if carelessly used or misused, may
result in the hurt of oneself or others, it is the
greatest importance that such a one should
have attained the mastery of self—the control
of the emotional side of his nature. Imagine a
man possessed of high occult powers losing
his temper and flying into a rage, sending forth
vibrations of Hate and Anger intensified by the
increased force of his developed powers. Such
exhibitions, in a man who has attained occult
powers, would be very harmful to him, as they
would, perhaps, be manifested upon a plane
where such things have an exaggerated effect.
A man whose investigations lead him on to the
Astral Plane, should beware of such a loss of selfcontrol, as a failing of this kind might be fatal
to him. But, so nicely is the world of the higher
forces balanced that a man of violent temper,
or one who lacks self-control, can make but
little progress in occult practices—this being
a needed check. So one of the first things to
be accomplished by the student who wishes to
advance is the mastery of his emotional nature
and the acquirement of self-control.
A certain amount of courage of the higher
sort is also needed, for one experiences some
strange sights and happenings on the astral
plane, and those who wish to travel there must
have learned to master fear. One also needs
calmness and poise. When we remember that
worry and kindred emotions cause vibrations
around us, it may readily be seen that such
conditions of mind are not conducive to
psychical research—in fact the best results
cannot be obtained when these things are
present.
The occultist who wishes to attain great
powers must first purge himself of selfish
grasping for these things for the gratification
of his own base ends, for the pursuit of occult
powers with this desire will bring only pain and
disappointment and the one who attempts to
prostitute psychic power for base ends will
bring upon himself a whirlwind of undesirable
results. Such forces, when misused, react as a
boomerang upon the sender. The true occultist
is filled with love and brotherly feeling for his
fellow men, and endeavors to aid them instead
of to beat them down in their progress.
Of all the numerous books written for the
purpose of throwing light on the path of the
student of occultism, we know of none better
fitted for the purpose than that wonderful
little book called “Light on the Path”, written
down by “M. C.”, at the instigation of some
intelligences far above the ordinary. It is veiled
in the poetic style common to the Orientals,
and at first glance may seem paradoxical. But it
is full of the choicest bits of occult wisdom, for
those who are able to read it. It must be read
“between the lines”, and it has a peculiarity
that will become apparent to anyone who
may read it carefully. That is, it will give you
as much truth as you are able to grasp to-day;
and tomorrow when you pick it up it will give
you more, from the same lines. Look at it a
year from now, and new truths will burst upon
you—and so on, and on. It contains statements
of truth so wonderfully stated—and yet halfconcealed—that as you advance in spiritual
discernment—and are ready for greater truths
each day—you will find that in this book veil
after veil will be lifted from before the truth,
until you are fairly dazzled. It is also remarkable
as a book which will give consolation to those in
trouble or sorrow. Its words (even though they
be but half-understood) will ring in the ears
of its readers, and like a beautiful melody will
soothe and comfort and rest those who hear it.
We advise all of our students to read this little
book often and with care. They will find that
it will describe various spiritual experiences
through which they will pass, and will prepare
them for the next stage. Many of our students
have asked us to write a little book in the way
of an elementary explanation of “Light on the
Path”—perhaps the Spirit may lead us to do so
at some time in the future—perhaps not.
It is not without a feeling of something like
sadness that we write these concluding lines.
When we wrote our First Lesson, we bade our
students be seated for a course of talks—plain
and simple—upon a great subject. Our aim
was to present these great truths in a plain,
practical simple manner, so that many would
take an interest in them, and be led toward
higher presentations of the truth. We have
felt that love and encouragement, which is so
necessary for a teacher, and have been assured
of the sympathy of the Class from the first. But,
on looking over our work it seems that we
have said so little—have left unsaid so much—
and yet we have done the best we could,
considering the small space at our disposal and
the immense field to be covered. We feel that
we have really only begun, and yet it is now
time to say “good-bye”. Perhaps we have made
some points a little clear to a few who have
been perplexed—perhaps we have opened
a door to those who were seeking entrance
to the temple—who knows? If we have done
even a little for only one person, our time has
been well spent.
At some future time we may feel called
upon to pass on to you a higher and more
advanced presentation of this great subject—
that is a matter which depends much upon
your own desires—if you need us you will find
us ready and willing to join you in the study
of the great truths of the Yogi Philosophy. But,
before you take the next step onward, be sure
that you understand these elementary lessons
thoroughly. Go over and over them, until your
mind has fully grasped the principles. You will
find new features presenting themselves with
each reading. As your minds unfold, you will
find new truths awaiting you even in the same
pages that you have read and re-read several
times. This, not because of any special merit in
our work (for this work is crude, very crude, to
our idea), but because of the inherent truth of
the philosophy itself, which renders any thing
written upon it to be filled with subject for
thought and earnest consideration.
Good-bye dear students. We thank you for
your kindness in listening to us during the term
of this Class. We have felt your sympathy and
love, as many of you must have felt ours. We
feel sure that as you read these lines—filled
with our earnest thoughts of kinship to you—
you will feel our nearness to you in the Spirit—
will be conscious of that warm hand-clasp
which we extend to you across the miles that
separate us in the flesh.
Remember these words, from “Light on the
Path”: “When the disciple is ready to learn, then
he is accepted, acknowledged, recognized. It
must be so, for he has lit his lamp and it cannot
be hidden.”
Therefore, we say “Peace be with You.”
Advanced Course in Yogi
Philosophy and Oriental
Occultism
October 1904–September 1905
W
“
hen the pupil is ready, the teacher
appears.”
“When I pass, all my children know me.”
T
he twelve lessons forming this volume were
originally issued in the shape of monthly
lessons, known as “The Advanced Course in
Yogi Philosophy and Oriental Occultism,” during
a period of twelve months beginning with
October 1904, and ending September 1905.
These lessons were intended as a continuation
of, or sequel to “The Fourteen Lessons in Yogi
Philosophy and Oriental Occultism” issued
during the previous year.
We have been urged to print these
“Advanced Course” lessons in book form, and
the present volume is the result.
Lessons i to iv, inclusive, consist of an analysis
and explanation of the little occult manual
known as “Light on the Path,” and have been
highly praised by lovers of that little book as
well as advanced students in occultism. They
are said to be superior to anything ever written
along these lines.
Lessons v to vii, inclusive, treat of the several
branches of the Yogi Philosophy indicated by
their titles. They contain very much information
in a small space.
Lessons viii and ix, treat of Dharma, the Yogi
philosophy of Ethics or Right Action. They have
been favorably received by students of ethics,
and teachers of morality of different schools.
They afford a common ground upon which the
differing schools may meet.
Lessons x to xii, inclusive, form a wonderful
trio of lessons upon the higher Yogi
metaphysical and scientific teachings. Their
clearness and comprehensiveness is startling,
and the most perplexing metaphysical and
scientific questions are answered in the simplest
manner by the centuries old, Yogi philosophy
expressed in modern terms.
We trust that the “Advanced Course” lessons
may prove as popular in book form as in their
original shape.
The author, as usual, declines to write a
Preface for the book, saying that the lessons
“should speak for themselves.”
Yogi Publication Society.
Masonic Temple, Chicago, Ill. September 1,
1905.
Lesson I: Some Light on the Path.
W
e greet our old students who have
returned to us for the Advanced Course.
We feel that, hereafter, it will not be necessary
to repeat the elementary explanations which
formed such an important part of the former
class work, and we may be able to go right to
the heart of the subject, feeling assured that
each student is prepared to receive the same.
Many read the former lessons from curiosity—
some have become so interested that they
wish to go on—others have failed to find the
sensational features for which they had hoped,
and have dropped from the ranks. It is ever so.
Many come, but only a certain percentage are
ready to go on. Out of a thousand seeds sown
by the farmer, only a hundred manifest life. But
the work is intended for that hundred, and they
will repay the farmer for his labor. In our seed
sowing, it is even more satisfactory, for even the
remaining nine hundred will show life at some
time in the future. No occult teaching is ever
wasted—all bears fruit in its own good time.
We welcome the students in the Advanced
Course—we congratulate ourselves in having
such a large number of interested listeners—
and we congratulate the students in having
reached the stage in which they feel such an
interest in the work, and in being ready to go
on.
We will take for the subject of our first lesson
the Way of Attainment—The Path. And we
know of no better method of directing the
student’s steps along The Path than to point
out to him the unequaled precepts of the little
manual “Light on the Path,” written down by “M.
C.” (Mabel Collins, an English woman) at the
request of some advanced mind (in or out of
the flesh) who inspired it. In our notice in the
last installment of the “Fourteen Lessons,” we
stated that we had in mind a little work which
would perhaps make plainer the precepts of
“Light on the Path.” But, upon second thought,
we have thought it preferable to make such
writing a part of the Advanced Course, instead
of preparing it as a separate book for general
distribution and sale. In this way we may speak
at greater length, and with less reserve, knowing
that the students of the course will understand
it far better than would the general public. So,
the little book will not be published, and the
teaching will be given only in these lessons. We
will quote from the little manual, precept after
precept, following each with a brief explanation.
In this connection it may be as well to
state that “Light on the Path” is, practically, an
inspired writing, and is so carefully worded that
it is capable of a variety of interpretations—
it carries a message adapted to the varying
requirements of the several planes and stages
of life. The student is able to extract meanings
suited to his stage of development. In this
respect the work is different from ordinary
writing. One must take something to the book,
before he is able to obtain something from it.
In “The Illumined Way” the work is interpreted,
in part, upon the lines of the psychic or astral
plane. Our interpretation will be designed to
apply to the life of the student entering upon
The Path—the beginner. It will endeavor to
explain the first several precepts in the light
of “Karma Yoga,” and will then try to point out
the plain meaning of the precepts, pertaining
to the higher desires; then passing on to an
explanation of the precepts relating to the
unfoldment of Spiritual Consciousness, which is
indeed the key-note of the little manual. We will
endeavor to make a little plainer to the student
the hidden meanings of the little book—to
put into plain homely English, the thoughts so
beautifully expressed in the poetical imagery
of the Orient. Our work will not contradict the
interpretation given in “The Illumined Way”—
it will merely go along side by side with it, on
another plane of life. To some, it may seem
a presumptuous undertaking to attempt to
“interpret” that gem of occult teaching “Light
on the Path”—but the undertaking has the
approval of some for whose opinions we have
respect—and has, what means still more to us—
the approval of our Higher Self. Crude though
our work may be, it must be intended to reach
some—else it would not have been suggested.
“These rules are written for all disciples. Attend you
to them.”
These rules are indeed written for all disciples,
and it will be well for us all to attend to them.
For the rules for the guidance of occultists have
always been the same, and will always remain
the same—in all time—in all countries—and
under whatever name the teaching is imparted.
For they are based upon the principles of
truth, and have been tried, tested and passed
upon long ages ago, and have come down to
us bearing the marks of the careful handling of
the multitudes who have passed on before—
our elder brothers in the Spirit—those who
once trod the path upon which we are now
entering—those who have passed on to heights
which we shall one day mount. These rules are
for all followers of The Path—they were written
for such, and there are none better. They come
to us from those who know.
“Before the eyes can see, they must be incapable
of tears. Before the ear can hear, it must have lost
its sensitiveness. Before the voice can speak in the
presence of the Masters, it must have lost the power
to wound. Before the soul can stand in the presence
of the Masters its feet must be washed in the blood
of the heart.”
Before the eyes can see with the clear vision
of the Spirit, they must have grown incapable of
the tears of wounded pride—unkind criticism—
unmerited
abuse—unfriendly
remarks—
slights—sarcasm—the annoyances of everyday
life—the failures and disappointments of
everyday existence. We do not mean that one
should harden his soul against these things—on
the contrary “hardening” forms no part of the
occult teachings. On the material plane, one is
constantly at the mercy of others on the same
plane, and the more finely constituted one may
be, the more keenly does he feel the pain of
life, coming from without. And if he attempts
to fight back—to pay off these backbitings
and pinpricks in like kind—the more does he
become enmeshed in the web of material life.
His only chance of escape lies in growing so that
he may rise above that plane of existence and
dwell in the upper regions of the mind, and
Spirit. This does not mean that he should run
away from the world—on the contrary, if one
attempts to run away from the world before he
has learned its lessons, he will be thrust back
into it, again and again, until he settles down
to perform the task. But, nevertheless, one of
spiritual attainment may so live that although
he is in the midst of the fight of everyday life—
yea, may be even a captain in the struggle—he
really lives above it all—sees it for just what it
is—sees it as but a childish game of child-like
men and women, and although he plays the
game well, he still knows it to be but a game,
and not the real thing at all. This being the case,
he begins by smiling through his tears, when he
is knocked down in the rush of the game—then
he ceases to weep at all, smiles taking the place
of the tears, for, when things are seen in their
true relation, one can scarcely repress a smile
at himself, and at (or with) others. When one
looks around and sees the petty playthings to
which men are devoting their lives, believing
that these playthings are real, he cannot but
smile. And, when one awakens to a realization
of the reality of things, his own particular part,
which he is compelled to play, must evoke a
smile from him. These are not mere dreams
and impracticable ideas. If many of you had
an idea of how many men, high in the puppetplay of worldly affairs, have really awakened to
the truth, it would surprise you. Many of these
men play their part well—with energy and
apparent ambition—for they realize that there
is a purpose behind it all, and that they are
necessary parts of the machinery of evolution.
But deep within the recesses of their souls, they
know it all for what it is. One on The Path must
needs be brave, and must acquire a mastery
over the emotional nature. This precept does
not merely refer to physical tears—for they
often spring to the eyes involuntarily, and
though we may be smiling at the time. It refers
to the feeling that there is anything for us to
really cry over. It is the thought back of the
tears, rather than the tears themselves.
The lesson to be learned from these rules
is that we should rise above the incidents
of personality, and strive to realize our
individuality. That we should desire to realize
the I am consciousness, which is above the
annoyances of personality. That we should
learn that these things cannot hurt the Real
Self—that they will be washed from the sands
of time, by the waters of eternity.
Likewise our ear must lose its sensitiveness to
the unpleasant incidents of personality, before
it can hear the truth clearly, and free from the
jarring noises of the outward strife. One must
grow to be able to hear these things, and yet
smile, secure in the knowledge of the soul and
its powers, and its destiny. One must grow to
be able to hear the unkind word—the unjust
criticism—the spiteful remark—without letting
them affect his real self. He must keep such things
on the material plane to which they belong,
and never allow his soul to descend to where
it may be affected by them. One must learn to
be able to hear the truths which are sacred to
him, spoken of sneeringly and contemptuously
by those who do not understand—they cannot
be blamed, for they cannot understand. Let the
babes prattle, and scold, and laugh—it does
them good, and cannot hurt you or the Truth.
Let the children play—it is their nature—some
day they will (like you) have experienced the
growing-pains of spiritual maturity, and will be
going through just what you are now. You were
once like them—they will be as you in time.
Follow the old saying, and let such things “go
in one ear, and out of the other”—do not let
them reach your real consciousness. Then will
the ear hear the things intended for it—it will
afford a clear passage for the entrance of the
Truth.
Yea, “before the voice can speak in the
presence of the Masters, it must have lost its
power to wound.” The voice that scolds, lies,
abuses, complains, and wounds, can never
reach the higher planes upon which dwell the
advanced intelligences of the race. Before it
can speak so as to be heard by those high in
the order of life, and spiritual intelligence, it
must have long since forgotten how to wound
others by unkind words, petty spite, unworthy
speech. The advanced man does not hesitate to
speak the truth even when it is not pleasant, if it
seems right to do so, but he speaks in the tone
of a loving brother who does not criticize from
the “I am holier than thou” position, but merely
feels the other’s pain—sees his mistake—and
wishes to lend him a helping hand. Such a one
has risen above the desire to “talk back”—to
“cut” another by unkind and spiteful remarks—
to “get even” by saying, in effect, “You’re
another.” These things must be cast aside like
a worn-out cloak—the advanced man needs
them not.
“Before the soul can stand in the presence
of the Masters, its feet must be washed in the
blood of the heart”—this is a “hard saying”
to many entering The Path. Many are led
astray from the real meaning of this precept
by their understanding of the word “heart”—
they think it means the love nature. But this is
not the meaning—occultism does not teach
killing out true love—it teaches that love is
one of the greatest privileges of man, and
that as he advances his love nature grows until,
finally, it includes all life. The “heart” referred
to is the emotional nature, and the instincts
of the lower and more animal mind. These
things seem to be such a part of us, before
we develop, that to get rid of them we seem
to be literally tearing out our hearts. We part
with first one thing and then another, of the
old animal nature, with pain and suffering, and
our spiritual feet become literally washed in
the blood of the heart. Appetites—cravings of
the lower nature—desires of the animal part of
us—old habits—conventionalities—inherited
thought—racial delusions—things in the blood
and bone of our nature, must be thrown off,
one by one, with much misgivings and doubt at
first—and with much pain and heart-bleeding
until we reach a position from which we can
see what it all means. Not only the desires of
the lower self are to be torn out, but we must,
of necessity, part with many things which have
always seemed dear and sacred to us, but
which appear as but childish imaginings in the
pure light which is beginning to be poured
out from our Spiritual Mind. But even though
we see these things for what they are, still it
pains us to part from them, and we cry aloud,
and our heart bleeds. Then we often come to
a parting of the ways—a place where we are
forced to part mental company with those who
are dear to us, leaving them to travel their own
road while we take step upon a new and (to us)
an untried path of thought. All this means pain.
And then the horror of mental and spiritual
loneliness which comes over one soon after he
has taken the first few steps on The Path—that
first initiation which has tried the souls of many
who read these words—that frightful feeling
of being alone—with no one near who can
understand and appreciate your feelings. And
then, the sense of seeing the great problems
of life, while others do not recognize the
existence of any unsolved problem, and who
accordingly go on their way, dancing, fighting,
quarreling, and showing all the signs of spiritual
blindness, while you were compelled to stand
alone and bear the awful sight. Then, indeed,
does the blood of your heart gush forth. And
then, the consciousness of the world’s pain
and your failure to understand its meaning—
your feeling of impotence when you tried to
find a remedy for it. All this causes your heart
to bleed. And all these things come from your
spiritual awakening—the man of the material
plane has felt none of these things—has seen
them not. Then when the feet of the soul have
been bathed in the blood of the heart, the
eye begins to see the spiritual truths—the ear
begins to hear them—the tongue begins to be
able to speak them to others, and to converse
with those who have advanced along The Path.
And the soul is able to stand erect and gaze
into the face of other advanced souls, for it has
begun to understand the mysteries of life—
the meaning of it all—has been able to grasp
something of the Great Plan—has been able
to feel the consciousness of its own existence—
has been able to say: “I am” with meaning—has
found itself—has conquered pain by rising
above it. Take these thoughts with you into the
Silence, and let the truth sink into your mind,
that it may take root, grow, blossom, and bear
fruit.
“1. Kill out ambition.
“2. Kill out desire of life.
“3. Kill out desire of comfort.
“4. Work as those work who are ambitious. Respect
life as those who desire it. Be happy as those are who
live for happiness.”
Much of the occult truth is written in the form
of paradox—showing both sides of the shield.
This is in accordance with nature’s plan. All
statements of truth are but partial statements—
there are two good sides to every argument—
any bit of truth is but a half-truth, hunt diligently
enough and you will find the opposite half—
everything “is and it isn’t”—any full statement
of truth must of necessity be paradoxical. This
because our finite point-of-view enables us to
see but one side of a subject at a time. From the
point of view of the infinite, all sides are seen
at the same time—all points of a globe being
visible to the infinite seer, who is also able to
see through the globe as well as around it.
The above mentioned four precepts are
illustrations of this law of paradox. They are
generally dismissed as non-understandable by
the average person who reads them. And yet
they are quite reasonable and absolutely true.
Let us consider them.
The key to the understanding of these (and
all) truths, lies in the ability to distinguish
between the “relative” or lower, point of view,
and the “absolute” or higher, one. Remember
this well, for it will help you to see into many a
dark corner—to make easy many a hard saying.
Let us apply the test to these four precepts.
We are told to: “Kill out ambition.” The
average man recoils from this statement, and
cries out that such a course would render man
a spiritless and worthless creature, for ambition
seems to be at the bottom of all of man’s
accomplishments. Then, as he throws down the
book, he sees, in the fourth precept: “Work as
those who are ambitious”—and, unless he sees
with the eyes of the Spiritual Mind, he becomes
more confused than ever. But the two things
are possible—yes, are absolutely feasible as
well as proper. The “ambition” alluded to is
that emotion which urges a man to attain from
vainglorious, selfish motives, and which impels
him to crush all in his path, and to drive to the
wall all with whom he comes in contact. Such
ambition is but the counterfeit of real ambition,
and is as abnormal as is the morbid appetites
which counterfeit and assume the guise of
hunger and thirst—the ridiculous customs
of decorating the persons with barbarous
ornamentations, which counterfeits the natural
instinct of putting on some slight covering as
protection from the weather—the absurd
custom of burdening oneself and others with
the maintenance of palatial mansions, which
counterfeits man’s natural desire for a homespot and shelter—the licentious and erotic
practices of many men and women, which are
but counterfeits of the natural sexual instincts
of normal man and woman, the object of which
is, primarily, the preservation of the race. The
“ambitious” man becomes insane for success,
because the instinct has become perverted
and abnormal. He imagines that the things for
which he is striving will bring him happiness,
but he is disappointed—they turn to ashes
like Dead Sea fruit—because they are not
the source of permanent happiness. He ties
himself to the things he creates, and becomes
their slave rather than their master. He regards
money not as a means of securing necessities
and nourishment (mental and physical) for
himself and others, but as a thing valuable of
itself—he has the spirit of the miser. Or, he may
seek power for selfish reasons—to gratify his
vanity—to show the world that he is mightier
than his fellow men—to stand above the crowd.
All poor, petty, childish ambitions, unworthy
of a real Man, and which must be outgrown
before the man may progress—but perhaps
the very lessons he is receiving are just the
ones needed for his awakening. In short, the
man of the abnormal ambition works for things
for the sake of selfish reward, and is inevitably
disappointed, for he is pinning his hopes on
things which fail him in the hour of need—is
leaning on a broken reed.
Now let us look upon the other side of the
shield. The fourth precept contains these words:
“Work as those work who are ambitious.” There
it is. One who works this way may appear to
the world as the typical ambitious man, but the
resemblance is merely outward. The “ambitious”
man is the abnormal thing. The Man who works
for work’s sake—in obedience to the desire
to work—the craving to create—because he
gives full expression to the creative part of his
nature—is the real thing. And the latter is able
to do better work—more lasting work—than
the first mentioned man. And, then, besides, he
gains happiness from his work—he feels the joy
which comes from doing—he lets the creative
impulse of the All Life flow through him, and
he does great things—he accomplishes, and is
happy in his work and through his work. And
so long as he keeps true to his ideals he will be
safe and secure in that joy, and will be doing
well his share in the world’s work. But, as he
mounts the ladder of Success, he is subjected
to terrible temptations, and often allows the
abnormal ambition to take possession of him,
the result being that in his next incarnation he
will have to learn his lesson all over again, and
again until he has mastered it.
Every man has his work in the world to do, and
he should do it the best he knows how—should
do it cheerfully—should do it intelligently. And
he should let have full expression that instinct
which impels him to do things right—better
than they have been done before (not that
he may triumph over others, but because the
world needs things done better).
True occultism does not teach that man should
sit around doing nothing but meditating, with
his gaze fastened upon his umbilicus, as is the
custom with some of the ignorant Hindu fakirs
and devotees, who ape the terms and language
of the Yogi teachers, and prostitute their
teachings. On the contrary, it teaches that it is
man’s duty and glorious privilege to participate
in the world’s work, and that he who is able to
do something a little better than it has ever
been done before is blessed, and a benefactor
to the race. It recognizes the Divine urge to
create, which is found in all men and women,
and believes in giving it the fullest expression.
It teaches that no life is fully rounded out and
complete, unless some useful work is a part of
it. It believes that intelligent work helps toward
spiritual unfoldment, and is in fact necessary to
it. It does not teach the beauty of unintelligent
drudgery—for there is no beauty in such
work—but it teaches that in the humblest task
may be found interest to the one who looks for
it, and that such a one always finds a better way
of doing the thing, and thus adds something
to the world’s store of knowledge. It teaches
the real ambition—that love of work for work’s
sake—rather than that work which is performed
for the world’s counterfeit reward. Therefore
when the precept says: “Kill out Ambition…
Work as those work who are ambitious,” you
will understand it. This life is possible to those
who understand “Karma Yoga,” one of the
great branches of the Yogi Philosophy, upon
which it may be our privilege to write at some
future time. Read over these words, until you
fully grasp their meaning—until you feel them
as well as see them. The gist of these teachings
upon the subject of Ambition, may be summed
up by saying: Kill out the relative Ambition,
which causes you to tie yourself to the objects
and rewards of your work, and which yields
nothing but disappointment and repressed
growth—but develop and express fully the
absolute Ambition, which causes you to work
for work’s sake—for the joy which comes to
the worker—from the desire to express the
Divine instinct to create—and which causes
you to do the thing you have to do, the best
you know how—better than it has ever been
done, if possible—and which enables you to
work in harmony and unison with the Divine
work which is constantly going on, instead of
in harmony and discord. Let the Divine energy
work through you, and express itself fully in
your work. Open yourself to it, and you will
taste of the joy which comes from work of this
kind—this is the true ambition—the other is
but a miserable counterfeit which retards the
growth of the soul.
“Kill out desire of life,” says the second
precept—but the fourth precept answers
back: “Respect life as those who desire it.” This is
another truth expressed in paradox. One must
eradicate from the mind the idea that physical
life is everything. Such an idea prevents one
from recognizing the fuller life of the soul, and
makes this particular life in the body the whole
thing, instead of merely a grain of sand on the
shores of the everlasting sea. One must grow to
feel that he will always be alive, whether he is
in the body or out of it, and that this particular
physical “life” is merely a thing to be used by
the Real Self, which cannot die. Therefore kill
out that desire of life which causes you to fear
death, and which makes you attach undue
importance to the mere bodily existence,
to the impairment of the broader life and
consciousness. Pluck from your mind that idea
that when the body dies, you die—for you
live on, as much alive as you are this moment,
possibly still more alive. See physical life for
what it is, and be not deceived. Cease to look
upon “death” with horror, whether it may come
to you or to some loved one. Death is just as
natural as life (in this stage of development)
and as much to be happy about. It is hard to
get rid of the old horror of physical dissolution,
and one has many hard battles before he is
able to cast off the worn-out delusion, which
has clung to the race in spite of its constantly
sounded belief in a future life. The churches
teach of “the life beyond” to which all the
faithful should look forward to, but the same
“faithful” shiver and shudder at the thought of
death, and clothe themselves in black when a
friend dies, instead of strewing flowers around
and rejoicing that the friend is “in a better land”
(to use the cant phrase, which is so glibly used
on such occasions, but which comforteth not).
One must grow into a positive “feeling” or
consciousness, of life everlasting, before he
is able to cast off this old fear, and no creed,
or expressed belief, will serve the purpose,
until this state of consciousness is reached. To
the one who “feels” in his consciousness this
fact of the survival of individuality, and the
continuance of life beyond the grave, death
loses its terror, and the grave its horror, and
the “desire of life” (relative) is indeed killed out,
because the knowledge of life (absolute) has
taken its place.
But we must not forget the reverse side
of the shield. Read again the fourth precept:
“Respect life as those who desire it.” This does
not mean alone the life of others, but has
reference to your own physical life as well. For
in your letting-go of the old idea of the relative
importance of the life in the body, you must
avoid going to the other extreme of neglect
of the physical body. The body is yours in
pursuance of the Divine plan, and is in fact
the Temple of the Spirit. If it were not good
for you to have a body, rest assured you would
not have it. It is needed by you in this stage of
development, and you would be unable to
do your work of spiritual unfoldment without
it. Therefore, do not be led into the folly of
despising the body, or physical life, as a thing
unworthy of you. They are most worthy of you,
at this stage, and you may make great things
possible through them. To despise them is like
refusing to use the ladder which will enable
you to reach the heights. You should, indeed,
“respect life as those who desire it,” and you
should respect the body as do those who think
that the body is the self. The body should be
recognized as the instrument of the soul and
Spirit, and should be kept as clean, healthy and
strong as may be. And every means should be
used to prolong the “life” in the body which
has been given you. It should be respected
and well-used. Do not sit and pine over your
confinement in this life—you will never have
another chance to live out just the experiences
you are getting now—make the best of it. Your
“life” is a glorious thing, and you should live
always in the “Now” stage, extracting to the full
the joy which should come with each moment
of life to the advanced man. “Life, life, more
life” has cried out some writer, and he was right.
Live out each moment of your life, in a normal,
healthy, clean way, always knowing it for what
it is, and worrying not about the past or future.
You are in eternity now as much as you ever will
be—so why not make the most of it. It is always
“Now” in life—and the supply of “Nows” never
fails.
If you ask us for a summing-up of this idea of
this non-desiring of life, and its opposite side
of respecting it as if you really did desire it, we
will say: The desire referred to is the relative
desire, which springs from the mistaken idea
that physical life is the only life. The absolute
desire of life, arises from the knowledge of
what the whole life of man is, and what this brief
physical life is—therefore while the advanced
man does not desire it in the old way, he does
not despise it, and really desires it because it
forms a part of his whole life, and he does not
wish to miss, or part with, any part of that which
the Divine Plan has decreed shall be his. The
advanced man neither fears death, nor seeks
it—he fears neither death nor life—he desires
neither (relatively) and yet he desires both,
from the absolute sense. Such a man or woman
is invincible—neither life nor death have any
terrors for such a one. When this consciousness
is once reached, the person is filled with such
power that its radiance is felt by the world in
which he moves. Remember these words: Fear
neither death, nor life. Neither fear death, nor
seek it. When you have attained this stage, then
indeed will you know what life is—what death
is—for both are manifestations of life.
The third precept, tells us to “Kill out desire
of comfort”—but the fourth adds: “Be happy as
those are who live for happiness.” This teaching
is also paradoxical, and follows the same
line as the ones just spoken of. Its apparent
contradiction arises from the two view-points,
i.e. the relative and the absolute. Apply this
solvent to all apparently contradictory occult
teaching, and you will be able to separate each
part so that you may carefully examine it. Let us
apply it to this case.
“Kill out desire of comfort.” At first this would
seem to advocate extreme asceticism, but this
is not the real meaning. Much that is called
asceticism is really a running away from things
which we may think are too pleasant. There
seems to be an idea in the minds of many
people of all shades of religious belief, that
because a thing produces pleasure it must
necessarily be “bad.” Some writer has made one
of his characters say: “It is so sad—it seems as if
all the pleasant things in life are wicked.” There
seems to be a current belief that God takes
pleasure in seeing people unhappy and doing
unpleasant things, and accordingly many socalled “religious” people have frowned upon
the normal pleasures of life, and have acted
as if a smile was offensive to Deity. This is all a
mistake. All normal pleasures are given to Man
to use—but none of them must be allowed to
use Man. Man must always be the master, and
not the slave, in his relation to the pleasures
of life. In certain forms of occult training the
student is instructed in the cultivation of the
Will, and some of the exercises prescribed for
him consist of the doing of disagreeable and
unpleasant things. But this discipline is merely
to strengthen the Will of the student, and
not because there is any special merit in the
disagreeable task, or any special virtue in the
self-denial attendant upon the doing without
certain pleasant accustomed things. The whole
idea consists in the exercising of the Will to
resist; do without; and to do things; contrary to
the usual custom and habits of the individual,
which course, if practiced, will invariably result
in a strengthening of the Will. It operates upon
the principle of exercising a muscle by calling
it into play. These exercises and practices are
good, and we may have occasion to refer to
them in some of our lessons. The fast-days and
penance prescribed by the Catholic church
have merit in the manner above indicated,
outside of any particular religious significance.
But, to get back to our subject, this precept
is not intended to preach asceticism. Occultism
does not insist upon that. It does teach,
however, that one should not allow himself to
be tied to the pleasures and comforts of life
to such an extent that he will cease to advance
and develop his higher nature. Man may be
ruined by too much luxury, and many cases
are known where the higher influences at work
under the Law took away from a man those
things which hindered his growth, and placed
him in a position in which he was forced to
live normally, and thereby grow and unfold.
Occultism preaches the “Simple Life.” It teaches
that when a man has too many things he is apt
to let the things own him, instead of his owning
the things. He becomes a slave rather than a
master. “Kill out desire of comfort” does not
mean that one should sleep on rough boards,
as a special virtue pleasing to Deity, or that one
should eat dry crusts in the hopes of obtaining
Divine favor—neither of these things will have
any such effect—Deity may not be bribed and
is not specially pleased at the spectacle of one
of his children making a fool of himself. But the
precept does impress upon us that we should
not be tied to any ideas of comfort, and that
we should not imagine that true happiness can
arise from any such cause. Enjoy the normal
and rational pleasures of life, but always retain
your mastery over them, and never allow them
to run away with you. And, always remember
that true happiness comes from within, and that
these luxuries and “comforts” are not necessities
of the real man, and are merely things to be
used for what they are worth. These creature
comforts and luxuries are merely incidents of
the physical plane, and do not touch the Real
Self. The advanced man uses all these things,
as instruments, tools (or even toys if it is found
necessary to join in the game-life of others),
but he always knows them for what they are
and is never deceived. The idea that they are
necessary for his happiness would seem absurd
to him. And, as a man advances spiritually, his
tastes are apt to become simpler. He may like
well-made things of good quality, best suited
for their purpose, but he does not want so many
of them, and ostentation and display become
very foreign to his tastes and inclinations. He
does not necessarily have to “kill out” the last
mentioned tastes—they are very apt to leave
him of themselves, finding his mental quarters
not suited to their accommodation.
Remember, also, that the fourth precept
instructs you to “Be happy as those are who live
for happiness.” This does away with the long-face
and dreary atmosphere idea. It says “be happy”
(not “make believe you are happy”) as happy
as those who live for the so-called happiness
coming from the things of the physical plane.
That is the sane teaching. Be happy—so live that
you may obtain a healthy, normal happiness out
of every hour of your life. The occultist is not a
miserable, sour-visaged, gloomy man, common
beliefs to the contrary notwithstanding. His life
and understanding lifts him above the worries
and fears of the race, and his knowledge of
his destiny is most inspiring. He is able to rise
above the storm, and, riding safely on the crest
of the wave—yielding to every motion of the
swell—he escapes being submerged. When
things become too unpleasant to be borne
on the relative plane, he simply rises into the
higher regions of his mind where all is serene
and calm, and he gains a peace that will abide
with him when he again sinks to meet the trials
and burdens of the day. The occultist is the
happiest of men, for he has ceased to fear—he
knows that there is nothing to be afraid of. And
he has outgrown many of the superstitions of
the race, which keep many people in torment.
He has left Hate and Malice behind him, and
has allowed Love to take their vacant places,
and he must, necessarily, be happier by reason
of the change. He has outgrown the idea of an
angry Deity laying traps in which to enmesh
him—he has long since learned to smile at
the childish tale of the devil with cloven hoofs
and horns, breathing fire and brimstone, and
keeping a bottomless pit into which one will
be plunged if he should happen to forget to
say his prayers, or if he should happen to smile
at God’s beautiful earth, some fine Sunday,
instead of drowsing away an hour listening to
some long-drawn-out theological sermon. He
has learned that he is a Child of God, destined
for great things, and that Deity is as a loving
Father (yes, and Mother) rather than as a cruel
taskmaster. He realizes that he has arrived at
the age of maturity, and that his destiny rests
to some extent upon himself. The occultist is
necessarily an optimist—he sees that all things
are working together for good—that life is on
the path of attainment—and that Love is over,
above, and in all. These things the occultist
learns as he progresses—and he is Happy.
Happier than “those who live for happiness.”
“Seek in the heart the source of evil, and expunge
it. It lives fruitfully in the heart of the devoted disciple,
as well as in the heart of the man of desire. Only
the strong can kill it out. The weak must wait for its
growth, its fruition, its death. And it is a plant that lives
and increases throughout the ages. It flowers when
the man has accumulated unto himself innumerable
existences. He who will enter upon the path of power
must tear this thing out of his heart. And then the heart
will bleed, and the whole life of the man seem to be
utterly dissolved. This ordeal must be endured; it may
come at the first step of the perilous ladder which
leads to the path of life; it may not come until the last.
But, O disciple, remember that it has to be endured,
and fasten the energies of your soul upon the task.
Live neither in the present nor the future, but in the
eternal. This giant weed cannot flower there; this blot
upon existence is wiped out by the very atmosphere
of eternal thought.”
The above admonition is a summing up of
the first three precepts, as explained by the
fourth one. It bids the student seek out in his
heart the relative idea of life and cast it from
him. This relative idea of life carries with it the
selfish part of our nature—that part of us which
causes us to regard ourselves as better than our
brother—as separate from our fellow-beings—
as having no connection with all of life. It is the
idea of the lower part of our mind—our merely
refined animalism. Those who have carefully
studied our former course will understand
that this part of our mind is the brute side
of us—the side of us which is the seat of the
appetites, passions, desires of a low order, and
emotions of the lower plane. These things are
not evil of themselves, but they belong to the
lower stages of life—the animal stage—the
stage from which we have passed (or are now
passing) to the stage of the Man existence. But
these tendencies were long ages in forming,
and are deeply imbedded in our nature, and
it requires the most heroic efforts to dislodge
them—and the only way to dislodge them
is to replace them by higher mental states.
Right here, let us call your attention to a well
established principle of occult training, and yet
one that is seldom mentioned in teachings on
the subject. We refer to the fact that a bad habit
of thought or action is more easily eradicated
by supplanting it with a good habit—one that
is directly opposed to the habit of which one
desires to get rid. To tear out a bad habit by the
roots, requires almost superhuman strength of
will, but to crowd it out by nursing a good habit
in its place, is far more easier and seems to be
nature’s plan. The good habit will gradually
crowd the bad one until it cannot exist, and
then after a final struggle for life, it will expire.
This is the easiest way to “kill out” undesirable
habits and traits.
Returning to the subject of the relative
qualities of the mind, we would say that
selfishness; all the animal desires, including
sexual desires on the physical plane (there
is much more in sex than physical plane
manifestations); all passions, such as hatred,
envy, malice, jealousy, desire for revenge, selfglorification, and self-exaltation; are also a
part of it. Low pride is one of its most subtle
and dangerous manifestations, and one which
returns again, and again, after we think we
have cast it off—each return being in a more
subtle form—physical pride, being succeeded
by the pride of the intellect—pride in psychic
attainments—pride in spiritual development
and growth—pride in moral worth, chastity and
character—the “I am holier than thou” pride—
and so on. Again and again does pride, the
tempter, come to bother us. Its existence is based
upon the delusion of separateness, which leads
us to imagine that we have no connection with
other manifestations of life, and which causes
us to feel a spirit of antagonism and unworthy
rivalry toward our fellow beings, instead of
recognizing the fact that we are all parts of
the One Life—some far back struggling in the
mire of the lower stages of the road—others
traveling along the same stage of the journey
as ourselves—others still further advanced—
but all on the way—all being bits of the same
great Life. Beware of Pride—this most subtle
enemy of advancement—and supplant it with
the thought that we are all of the same origin—
having the same destiny before us—having
the same road to travel—brothers and sisters
all—all children of God—all little scholars in
Life’s great Kindergarten. Let us also realize
that while each must stand alone before he is
able to pass the test of initiation—yet are we
all interdependent, and the pain of one is the
pain of all—the sin of one is the sin of all—that
we are all parts of a race working toward race
improvement and growth—and that love and
the feeling of brotherhood is the only sane
view of the question.
The brute instincts are still with us, constantly
forcing themselves into our field of thought.
Occultists learn to curb and control these
lower instincts, subordinating them to the
higher mental ideals which unfold into the field
of consciousness. Do not be discouraged if
you still find that you have much of the animal
within your nature—we all have—the only
difference is that some of us have learned to
control the brute, and to keep him in leash and
subordinate and obedient to the higher parts
of our nature, while others allow the beast to
rule them, and they shiver and turn pale when
he shows his teeth, not seeming to realize that
a firm demeanor and a calm mind will cause
the beast to retreat to his corner and allow
himself to be kept behind bars. If you find
constant manifestations of the beast within
you, struggling to be free and to assert his old
power, do not be disturbed. This is no sign of
weakness, but is really an indication that your
spiritual growth has begun. For whereas you
now recognize the brute, and feel ashamed,
you formerly did not realize his presence—
were not aware of his existence, for you were
the brute himself. It is only because you are
trying to divorce yourself from him, that you
feel ashamed of his presence. You cannot see
him until you begin to be “different” from him.
Learn to be a tamer of wild beasts, for you have a
whole menagerie within you. The lion; the tiger;
the hyena; the ape; the pig; the peacock, and
all the rest are there, constantly showing forth
some of their characteristics. Do not fear them—
smile at them when they show themselves—for
you are stronger than they, and can bring them
to subjection—and their appearance is useful
to you in the way of instructing you as to their
existence. They are an amusing lot, when you
have reached the stage where you are able to
practically stand aside and see them perform
their tricks, and go through their antics. You
then feel strongly that they are not you, but
something apart from you—something from
which you are becoming rapidly divorced. Do
not worry about the beasts—for you are the
master.
While the above quotation from “Light
on the Path” includes all of the foregoing
manifestations of the lower nature, it seems
to dwell especially upon that delusion of the
lower self—that dream of separateness—that
exhibition of what has been called “the working
fiction of the universe,” which causes us to
imagine ourselves things apart from the rest—
something better, holier, and superior to the
rest of our kind. This manifests in the emotion
of Pride—the peacock part of our mental
menagerie. As we have said, this is one of the
most dangerous of our lower qualities, because
it is so subtle and persistent. You will note
that the writer speaks of it as living “fruitfully
in the heart of the devoted disciple, as well
as in the heart of the man of desire.” This may
seem strange to you, but it is the experience
of every advanced occultist that, long after
he had thought he had left Pride behind him,
he would be startled at it appearing in a new
phase—the pride of psychic power—the pride
of intellect—the pride of spiritual growth. And
then he would have all his work to do over
again. Let us state right here that there is a kind
of pride which is not a manifestation of the
lower self—it may be called the absolute form
of pride, if you will. We allude to that pride in
things as a whole—a pride that the whole is so
great and grand and wonderful, and that we
are parts of that whole—that the intellect we
manifest is part of that universal mind—that the
spiritual growth we have attained is a bit of the
great possibilities of the race, and that much
more is ahead for all the race. But the danger
line is reached when we begin to shut out some
others from that universal pride—the moment
that we leave out one other manifestation of life
(no matter how lowly) from our universal pride,
then we make it a selfish pride. The moment
we erect a fence with anyone on the outside,
then are we indulging in selfish pride. For there
is no outside, at the last. We are all inside—
there is no place outside of the All. When you
feel a pride with all living things—with all of
life—with all of being—then you are not selfish.
But the moment you place yourself apart in
a class—whether that class be composed of
but yourself, or of yourself and all of mankind,
except one individual—then you are yielding
to a subtle form of selfishness. The last man
must not be left out—cannot be left out. You
are possessed of no quality or attainment that
is not the property of the race—something
that may be attained by all in time. All that
you think is superiority is merely a little more
age—a little more experience on this plane
of existence. Your pride is the foolish infantile
pride of the child who has just passed out of
“the baby class” in the primary school and looks
condescendingly upon the new flock of little
ones who are just entering the class from which
he has just passed. To the eyes of those in higher
classes, the second grade scholar is a subject
for a kindly, pitying smile—but the little fellow
does not know that—he feels “big,” and gives
the peacock quality full sway. Now, before we
leave this illustration, let us say that the little
fellow is justified in feeling proud of having
accomplished his advancement—it is a worthy
feeling—the peacock part comes in only when
he looks down upon those below him. This is
the substance of the folly of Pride—this feeling
of superiority toward those still in the lower
grade. A feeling of joy from work attained—
heights scaled—is not unworthy. But let us
beware of the attendant feeling of superiority
toward those who are still climbing—there lies
the sting of Pride. Extract the sting, and your
wasp is harmless.
If you feel tempted toward self-glorification,
sometimes, just remember that as compared
to some of the intelligences, who have long
since passed through your present stage of
development, you are no more than is the
intelligence of a black beetle as compared with
your own intellect—that, to the eyes of some
of the greatly developed souls, the everyday
life of even the highest of our race on earth today is but as are to us the antics and gambols;
fights and tumbles; of a lot of Newfoundland
puppies whose eyes have been opened but a
few days—just remember this, we say, and you
will get a better idea of just what place you fill
in the scale of intelligence. But this does not
mean self-debasement, either. Not at all. As
low comparatively, as we may be, we are still
well on the way of advancement, and great
things are before us—we cannot be robbed of
a single bit of life—we cannot be denied our
heritage—we are going on, and on, and on, to
greater and still greater heights. But, impress
this upon your soul—not only are you going
there, but all of mankind besides—yes, even
that last man. Do not forget this. On the plane
of the eternal, there cannot be such a thing
as selfish pride—understanding has forever
wiped it out—“this giant weed cannot flower
there; this blot upon existence is wiped out by
the very atmosphere of eternal thought.”
We must carry over to the next lesson the
remainder of our comments on the above
quotation.
Lesson II: More Light on the Path.
B
efore passing to the consideration of
the next precept, we must again call your
attention to the quotation from “Light on the
Path” which we had before us at the close of
the last lesson, but which we were compelled
to carry over to this lesson, because of lack of
space. In the quotation referred to appears
the sentence: “Live neither in the present nor
the future, but in the eternal.” This sentence
has perplexed many students, in view of the
fact that the teachings have impressed upon
them the importance of living in the Now, and
of looking forward to the future as the field for
further development. And this sentence seems
to run contrary to the previous teachings. But it
is all a matter of absolute and relative point of
view, again. Let us see if we can make it plain to
you.
To live in the present, regarding it as
something different from the future—or to
live (in imagination) in the future, in the sense
that it is considered as a separate thing from
the present—is an error, springing from the
relative view of life. It is the old mistake which
causes us to separate time from eternity. The
absolute view of the matter shows us that time
and eternity are one—that we are in eternity
right now, as much as we ever shall be. It does
away with the error that a broad line is drawn
between this time of mortal life and the “eternity”
into which we enter after we have passed out
of the body—it shows us that here—right here
in the flesh—we are in eternity. It reveals to us
that this life is but an infinitesimal part of the
great life—that it is merely sunrise in the great
day of consciousness—and that to live as if this
petty period of life were all is the veriest folly
of ignorant mankind. But right here, do not fall
into the error of going to the other extreme
and ignoring and despising the present life in
your desire to “live in the future”—remember
the paradox that is to be found in all statements
of the truth—the reverse side of the shield. To
despise the present life is as ridiculous as to
live as if it were all the life there is. To follow
this course is to commit the folly of “living in
the future,” against which the little manual
cautions us. This life (small and insignificant
though it may be as compared to the great
life) is most important to us—it is a stage in
our development that is needed by us, and
we must not shirk it or despise it. We are just
where we are, because it is the very best place
for us at this stage of our development, and
we cannot afford to spend this life in merely
dreaming of the future, for we have tasks to
perform—lessons to learn—and we will never
be able to advance until we master our present
grade duties. This present life is not all—but it
is part of all—remember this.
These difficulties of the distinction between
the present and future vanish when we regard
them from the absolute view-point. The
moment that we become fully conscious that
the eternal is the only real thing—and that Now
is all of eternity that we are able to grasp with
our consciousness—that it is always Now with
us, and always will be Now—when we realize
this, then do the relative terms “present” and
“future” lose their former meanings to us, and
time and eternity; yesterday, today, tomorrow;
and forever and forever; are seen to be but
slightly different manifestations of the great
eternal Now, in which we live at each moment
of our existence. This living in the eternal makes
us enjoy every moment of our present life—
allows us to look forward to the future without
fear—causes us to feel the consciousness of
what real life is—helps us to realize the I Am
consciousness—allows us to perceive things
in their right relations—in short, gives to life a
reality that it otherwise lacks, and causes the old
relative views to drop from us like the withered
leaves from the rose. As the writer of “Light on
the Path” so beautifully says: “This giant weed
cannot flourish there; this blot upon existence
is wiped out by the very atmosphere of eternal
thought.”
5. Kill out all sense of separateness.
6. Kill out desire for sensation.
7. Kill out the hunger for growth.
8. Yet stand alone and isolated, because nothing that
is embodied, nothing that is conscious of separation,
nothing that is out of the eternal can aid you. Learn
from sensation, and observe it; because only so can
you commence the science of self-knowledge, and
plant your foot on the first step of the ladder. Grow as
the flower grows, unconsciously, but eagerly anxious
to open its soul to the air. So must you press forward
to open your soul to the eternal. But it must be the
eternal that draws forth your strength and beauty, not
desire of growth. For, in the one case, you develop in
the luxuriance of purity; in the other, you harden by
the forcible passion for personal stature.
Here again are we confronted with a set of
paradoxical precepts, the first three of which
tell us to kill out certain things, and the fourth
of which then proceeds to tell us (apparently)
to do the very things which we have just been
advised not to do. This is another example of
the Divine Paradox which underlies all occult
teachings—the two sides of the shield. Read
what we have said on this subject, in Lesson i.
What we have said there applies to nearly all of
the precepts of “Light on the Path.”
In the fifth precept we are told to “Kill out
all sense of separateness.” The eighth precept
gives us the reverse side of the shield: “Yet
stand alone and isolated, because nothing
that is embodied, nothing that is conscious of
separation, nothing that is out of the eternal, can
aid you.” Here we have two vital truths imparted
to us—and yet the two are but different sides
of the same truth. Let us consider it.
The sense of separateness that causes us to
feel as if we were made of different material
from our fellow men and women—that makes
us feel self-righteous—that makes us thank
God that we are different from, and better than,
other men—is error, and arises from the relative
point of view. The advanced occultist knows
that we are all parts of the One Life—varying
only as we have unfolded so as to allow the
higher parts of our nature to manifest through
us. The lowly brother is but as we were once,
and he will some day occupy the same position
that we now do. And both he and we will surely
mount to still greater heights—and if he learns
his lessons better than do we, he may outstrip
us in development. And besides this, we are
bound up with the lives of every other man
and woman. We participate in the conditions
which contribute to their sin and shame. We
allow to exist in our civilization conditions and
environments which contribute largely to crime
and misery. Every mouthful we eat—every
garment we wear—every dollar we earn—has
had some connection with other people, and
their lives and ours are intermingled—we touch
all mankind at thousands of points. The law of
cause and effect makes close companions of
persons apparently as far apart as the poles.
What we call sin is often the result of ignorance
and misdirected energy—if we were in exactly
the same position as those who do wrong—with
the same temperament, training, environment,
and opportunity—would we do so very much
better than they? All life is on the Path—we
are all advancing slowly—often slipping back
two feet for every three we advance, but still
registering a net advance of one foot. And all are
really trying to do the best they can, although
often the appearances are very much against
them. None of us are so very good or perfect—
then why should we be so ready to condemn.
Let us lend a helping hand whenever we can,
but let us not say, “I am holier than thou.” Let
us remember the precept of the great Master
who warned us to cast the first stone only when
we were free from sin ourselves. Let us avoid
the sense of separateness in the relative sense,
for it is a snare and a delusion, and the parent
of nearly all error.
But now for the other side of the shield.
Let us learn to stand alone—we must learn
this lesson in order to advance. Our life is our
own—we must live it ourselves. No one else
may live it for us—and we may live the life of
no one else. Each must stand squarely upon
his own feet. Each is accountable for his own
acts. Each must reap that which he has sown.
Each must suffer or enjoy according to his own
acts. Man is responsible only to himself and
the Eternal. Nothing outside of the Eternal and
himself can aid him. Each soul must work out
its own destiny, and no other soul may do the
work of another. Each soul contains within it
the light of the Spirit, which will give it all the
help it requires, and each soul must learn to
look within for that help. The lesson of Courage
and Self-Reliance must be learned by the
growing soul. It must learn that while nothing
from without can help it, it is equally true that
nothing from without can harm it. The Ego is
proof against all harm and hurt, once it realizes
the fact. It is indestructible, and eternal. Water
cannot drown it—fire cannot burn it—it cannot
be destroyed—it is and always will be. It should
learn to be able to stand erect—upon its own
feet. If it needs the assurance of the presence
of an unfailing helper—one that is possessed
of unlimited power and wisdom—let it look to
the Eternal—all that it needs is there.
The sixth precept tells us to “Kill out desire
for sensation.” And the eighth tells us to “Learn
from sensation, and observe it, because only
so can you commence the science of selfknowledge, and plant your foot upon the first
step of the ladder.” Another paradox. Let us try
to find the key.
The warning in the sixth precept bids us
to let drop the desire for sense gratification.
The pleasures of the senses belong to the
relative plane. We begin by enjoying that
which appeals to the grosser senses, and from
that we gradually work up the enjoyment of
that which comes through higher senses. We
outgrow certain forms of sense gratification.
We pass from sensuality to sensuousness, in its
lower and higher degrees. There is a constant
evolution in sense gratification in man. The
things we enjoyed yesterday, seem crude and
gross to us to-day, and so it will always be, as
we pass onward and upward in the scale of life.
We must cease to be tied to the gratification
of the senses—the soul has higher pleasures
awaiting it. The pleasures of the senses are all
right in their place—they have their offices to
perform in the evolution of the soul—but the
soul must beware of allowing itself to be tied to
them, as its progress will be retarded if it does
so—useless baggage must be cast aside as the
soul mounts the upward path—light marching
order is the proper thing. The ties which bind
you to sense gratification must be boldly cut,
that you may go on your way. Therefore “Kill out
desire for sensation.” Remember, the precept
does not say that you should kill out sensation—
only the desire for sensation. Neither desire
sensation, nor run away from it as an evil thing.
Turn sensation to good account, by studying it,
and learning its lessons, that you may see it for
what it is really worth, and thus be able to drop
it from you.
As the eighth precept tells you: “Learn from
sensation, and observe it; because only so can
you commence the science of self-knowledge,
and plant your foot upon the first step of the
ladder.”
This does not mean that you should yield to
sense-gratification in order to learn its lessons—
the advanced soul should have passed beyond
this stage. Sensations may be studied as if from
the outside, and it is not necessary to indulge
a sense in order to learn the lesson it has to
teach you. The real meaning of this last precept
is that when we find that we experience
certain sense feelings—sensations—we should
weigh, measure, gauge and test them, instead
of viewing them with horror. These things are
a part of us—they come from the Instinctive
Mind, and are our heritage from our previous
lowly states of existence. They are not bad
in themselves, but are simply unworthy of us
in our present stage of development. They
are the shadows of our former selves—the
reflection of things which were proper and
natural in us in our more animal states, but
which we are now outgrowing. You may learn
great lessons by noting the symptoms of these
dying sense-manifestations, and thereby will
be enabled to cast them away from you sooner
than if you allow yourself to fear them as the
manifestations of an evil entity outside of
yourself—the temptings of a personal Devil. In
time you will outgrow these things, their places
being filled with something better and more
worthy. But in the meantime, view them as you
would the instinctive desire to perform some
trick of childhood, which while once natural is
now unnatural and undesirable. Many grown
persons have had much trouble in getting rid
of the old baby trick of sucking the thumb, or
twisting a lock of hair between the fingers, which
while considered as quite “cute” in the baby
days, nevertheless brought upon the growing
child many reproaches and punishments, and
in after years, often required the exercise of the
will of the adult to cast it aside as an undesirable
thing. Let us so view these symptoms of the
baby-days of our soul-life, and let us get rid
of them by understanding them, their nature,
history, and meaning, instead of fearing them
as the “work of the Devil.” There is no Devil but
Ignorance and Fear.
The seventh precept tells us to “Kill out
desire for growth,” and yet the eighth advises
us to grow—“Grow as the flower grows,
unconsciously, but eagerly anxious to open its
soul to the air. So must you press forward to
open your soul to the eternal. But it must be
the eternal that draws forth your strength and
beauty, not desire of growth. For in the one
case you develop in the luxuriance of purity; in
the other, you harden by the forcible passion
for personal stature.”
The writer of the above words has made so
plain the meaning of this two-fold statement of
truth, that very little comment upon the same is
needed, even for those just entering upon the
Path. The distinction between the “desire for
growth,” and the unfoldment that comes to the
advancing soul lies in the motive. “Desire for
growth,” in the relative sense, means desire for
growth for self-glorification—a subtle form of
vanity—and a refined form of selfish ambition.
And this desire, as applied to spiritual, tends
toward what occultists know as “black magic,”
which consists of a desire for spiritual power
to use for selfish ends, or even for the mere
sense of power that such development brings.
The student of occultism cannot be warned
too often against such desires and practices—
it is the dark side of the picture, and those
who pursue the descending path meet with
a terrible punishment by reason of their own
acts, and are often compelled to labor for ages
before they find their way back to the Path
upon which the sun of the Spirit shines brightly.
The natural growth of the soul—that growth
which is compared to that of the flower—
gradual and unconscious, but yet eager in
the sense of opening up one’s soul to the
beneficent rays of the great Central Sun of
Life—the growth which consists in “letting”
rather than forcing, is the growth to be desired.
This growth comes to us each day, if we but
open ourselves to it. Let the soul unfold, and
the Spirit will gradually manifest itself to
your consciousness. Many students torment
themselves, and their teachers, by their eager
questionings, “what shall I do?” The only answer
is “stand aside from your labored efforts, and
just let yourself grow.” And you will grow in this
way. Every day will add to your experience—
every year will find you further along the path.
You may think that you are making no progress—
but just compare yourself to the self of a year
ago, and you will notice the improvement. Go
on, living your life, the best you know how—
doing the work before you in the manner that
seems best for you, day-by-day—worrying not
about your future life—living in the great and
glorious Now—and allowing the Spirit to work
through you in confidence and faith and love.
And, dear student, all will be well with you.
You are on the right road—keep to the middle
of it—enjoy the scenery as you pass along—
enjoy the refreshing breezes—enjoy the night
as well as the day—it is all good—and you are
making progress without feeling the strain of
the journey. The man who counts the milestones and worries about how much farther he
has to go, and how slow he is moving, makes
his journey doubly tiresome, and loses all the
beauty of the roadside. Instead of thinking
about what he is seeing, he is thinking merely of
miles, miles, miles, and many more miles ahead.
Which is the course of wisdom?
9. Desire only that which is within you.
10. Desire only that which is beyond you.
11. Desire only that which is unattainable.
12. For within you is the light of the world, the only
light that can be shed upon the Path. If you are unable
to perceive it within you, it is useless to look for it
elsewhere. It is beyond you; because, when you reach
it, you have lost yourself. It is unattainable, because it
forever recedes. You will enter the light, but you will
never touch the flame.
These four precepts form another of the
many paradoxes contained in the wonderful
little manual upon which we are commenting.
To those who have not found its key, these
four precepts seem strangely contradictory
and “wild.” To be told to desire a thing that is
within you—and yet beyond you—and which
is unattainable, seems ridiculous to the average
man on the street. But, when one has the key,
the teachings seem very plain and beautiful.
The four precepts refer to the unfoldment of
Spiritual Consciousness—Illumination—which
we attempted to faintly describe in our first
series of lessons (The Fourteen Lessons). This is
the first great attainment before us on the path.
It means everything to the occultist at this stage
of the journey, for it takes him from the plane of
mere “belief” or intellectual acquiescence, on
to the plane where he knows that he is. It does
not endow him permanently with universal
knowledge, but it gives him that consciousness
of real spiritual existence, compared to which
every other experience and knowledge
sinks into nothing. It brings one face-to-face
(perhaps only for a moment) with the Real Self,
and the great Reality of which that Self is but
a part. This state of consciousness is the great
prize which is awaiting the efforts of the race to
free itself, and it is a reward worth many lives of
unfoldment to attain.
“Desire only that which is within you”—for
the Spirit is the only reality, and it is within each
of us. As the text says: “For within you is the light
of the world, the only light that can be shed
upon the Path. If you are unable to perceive it
within you, it is useless to look for it elsewhere.”
Why do not these anxious seekers after truth,
take this advice and look within themselves for
that which they seek, instead of running hither
and thither, after teachers, prophets, seers, and
leaders—exhausting first one strange teaching,
and then another. All this is useful—because it
teaches us that that which we seek is not to be
found in this way. And you will never find what
you seek, in such ways. You may get a hint here,
or a suggestion there—but the real thing is right
within yourself waiting patiently for that hour
when you will look within for it, confidently,
hopefully, and lovingly. Oh, listen to the voice
of the soul—look for the light of the Spirit. You
have them both within you—why seek further
for that which can never reach you from the
outside.
“Desire only that which is beyond you.” “It is
beyond you; because when you reach it, you
have lost yourself.” It is always just beyond
you, and when you become one with it, the
old relative self has faded away, and a greater,
grander you has replaced it. Man must lose
himself to find Himself. In this sense, the great
thing to be desired is beyond the to-day “you,”
although it is within you—it is really Yourself, as
you will be. Can we make this plainer? The child
longs for manhood—it is beyond him, and yet
the child is the embryo man, and the elements
of manhood are within him, awaiting the hour
of development. But when that child attains
manhood, the child is gone—he has lost himself,
and a larger self has taken its place. So that the
thing for which the child longs, really causes
him to lose his (child) self in its attainment. The
butterfly is within the caterpillar—but it is also
beyond him—and when he gains it he is no
longer a caterpillar but a butterfly. These are
crude illustrations, but perhaps they may help
you to understand the matter more clearly.
“Desire only that which is unattainable.” This
sounds discouraging, but, when understood, it
really gives renewed energy. The text goes on:
“It is unattainable, because it forever recedes.
You may enter the light, but you will never
touch the flame.” As the soul gains in spiritual
consciousness, it becomes greater and grander,
but it is traveling but the first steps in the real
journey—but that journey is becoming more
and more pleasant. As we climb the mountain
side of Attainment, the view becomes grander
at each step. But the mountain top, which
seemed so near at the beginning of the journey,
seems constantly to recede as one climbs. And
yet there is no disappointment, for every step
of the way is now accompanied with the keenest
pleasure. It is ever so in soul-unfoldment. As
step after step is taken, greater heights appear
to the view, emerging from the clouds which
have surrounded them. There are undreamt
of heights. You may, and will, gain the highest
point now visible to you (be your attainment
ever so great at this moment) but when you get
there you will find that there is as much before
you as you have left behind—far more in fact.
But all this does not disappoint you, when you
once grasp its significance. As you enter the
great light you become conscious of gradually
nearing the great center of Light—but although
you are fairly bathed in the glorious effulgence,
you have not touched the flame—and never
will, as Man. But what of that—why fret because
you cannot see the end—if end there be. You
are destined to become something so much
greater and grander than you are to-day, that
your wildest imaginings cannot give you the
faintest idea of it. And, still beyond that state,
there are other states, and others, and others
and others. Rejoice in the light, but sigh not
because you are told that you will never touch
the flame—you do not begin to realize what
the bright light is—the flame is beyond your
comprehension.
13. Desire power ardently.
14. Desire peace fervently.
15. Desire possessions above all.
16. But those possessions must belong to the pure
soul only, and be possessed therefore by all pure
souls equally, and thus be the especial property
of the whole only when united. Hunger for such
possessions as can be held by the pure soul, that you
may accumulate wealth for that united spirit of life
which is your only true self. The peace you shall desire
is that sacred peace which nothing can disturb, and in
which the soul grows as does the holy flower upon the
still lagoons. And that power which the disciple shall
covet is that which shall make him appear as nothing
in the eyes of men.
17. Seek out the way.
18. Seek the way by retreating within.
19. Seek the way advancing boldly without.
Here is another example of the relative
and the absolute. “Desire power ardently.”
And yet power, selfish power, is the greatest
curse of the man who possess it. The power
of the Spirit, which is “the power which the
disciples shall covet,” may indeed make him
“appear as nothing in the eyes of men” who
are striving after material power. For it is the
conscious power of which the average man
knows nothing—of which he is unable to form
a mental image. And he is very apt to regard
as a fool the man who possesses it, or who is
reaching out for it. The power which is applied
to unselfish uses is incomprehensible to the
average man who seeks for worldly power—
and yet that worldly power, and all that it is
capable of accomplishing, will crumble before
the flame of time, as a sheet of tissue before
the match, and will be in ashes in the twinkling
of an eye, while the real power of spiritual
attainment grows stronger and mightier as the
ages roll by. The one is the substance—the
other the shadow—and yet the world reverses
their position because of its imperfect vision.
Do not make the mistake of translating this
sixteenth precept as meaning that the student
should seek to “appear as nothing in the eyes
of men.” This is not the meaning—the student
should avoid seeking to “appear” as anything
in the eyes of man, whether that anything be
everything or nothing. Let the appearances
go—they belong to the world of shadows and
the true student has naught to do with them.
Let the world attend to its own “appearances”—
let it amuse itself with its childish toys, and soap
bubbles. Do not seek to “appear”—let the
world attend to that, it will amuse the world,
and will not hurt you. We say this because
some have translated this precept as if it were
an incentive to assumed humility which is
akin to the “humbleness” of Uriah Heep. As if
to “appear” as nothing were some particular
virtue! The precept really means to point out
the only power worth seeking, and at the same
time to show the student how lightly the world
is apt to regard such power as compared to
what it calls “power,” but which worldly power
is but as the power of the lunatic who, sitting on
a soap-box throne, with a pasteboard crown
and a toy sceptre, imagines that he is Lord of
All. Let the world amuse itself—it concerns you
not—seek ye the real power of the Spirit, no
matter how you “appear” to men.
“Desire peace fervently.” But that peace is the
peace which comes from within, and which you
may enjoy even though you be in the midst of
the battle of life—though you be commanderin-chief of the worldly army, or its humblest
soldier (all one, at the last). This peace of the
awakened and conscious soul is indeed “that
sacred peace which nothing can disturb, and in
which the soul grows as does the holy flower
upon the still lagoons.” This peace comes only
to one who has awakened to the consciousness
of his real spiritual existence. This state once
attained enables a man to set aside a part of
his nature into which he may retire when the
troubles and strife of the outer life disturb him,
and which immediately surrounds him with a
peace “that passeth understanding,” because
it is beyond the realms of the understanding
of the intellect. Such a sanctuary of the soul
is a “haven of rest,” for the troubled mind,
and in which it may seek shelter from the
storms which are howling without. When one
becomes conscious of what he really is, and is
able to see the world of illusions for what they
are, he finds this place of peace. And, although,
the necessities of his life have placed him in a
position in which he must be in the thick of the
fight, he really is merely in it, and not of it. For
while one part of his nature plays out the part
allotted to him, his higher self rises above the
tumult, and serenely smiles at it all. Establish
for yourself a sanctuary of the soul, in which
Silence reigns, and into which your tired soul
may creep to rest, and recuperate. It is this
peace to which the Yogis refer, when they say:
“Peace be with Thee.” And may it be with you
all! And abide with you.
“Desire possessions above all.” This sounds
like queer teaching along spiritual lines, but
read on. “But those possessions must belong
to the pure soul only, and be possessed
therefore by all pure souls equally, and thus
be the especial property of the whole only
when united. Hunger for such possessions as
can be held by the pure soul, that you may
accumulate wealth for that united spirit of
life which is your true self.” These possessions,
obviously, are not material possessions, but
the possessions of the soul. And what is a soul
able to possess. Knowledge only, for all else
is unreal, and passeth away, Therefore let the
soul desire the possession and attainment of
the knowledge which it needs—the knowledge
of the Spirit. And this best knowledge may be
possessed by the pure soul only—the other
kind of souls do not care for it. And the pure
soul is willing to hold such possessions in
common for all other souls who are able to
accept a share in it, or to make use of it, and
no attempt is made to claim especial property
rights in such possessions, and it is recognized
as the property of the “united whole.” There
can be no “corners” in spiritual knowledge, no
matter how vigorously some mortals may claim
to possess same—there can be no monopoly
upon these possessions, for they are free as
water to those who are ready and willing to
receive them. Although the most valuable of all
possessions, they are literally “without money
and without price,” and woe unto him who
attempts to sell the gifts of the Spirit—for he
sells that which cannot be delivered except to
those who are ready for them, and those who
are ready for them have no need to buy—they
simply help themselves from the feast. We
call your attention to the sentence which says
that you should desire to “accumulate wealth
for that united spirit of life which is your real
self.” For when you attain spiritual knowledge
you are not merely accumulating for yourself,
but for others as well—you are working for
the race as well as for yourself. The race is
benefited by its individual members attaining
spiritual knowledge, and you are making
it easier for others of the race—those now
living, and those who will come later. You are
doing your part to raising the thought of the
world. And, as you have enjoyed some of the
treasures which have been gathered together
by those who have passed on during the ages,
so will generations to come be benefited by
that which you are accumulating now. We are
but atoms in a mighty whole, and the gain of
one is the gain of all. Nothing is lost. Therefore
“Desire possessions above all.”
“Seek out the way.” Seek it not by strenuous
endeavor, but by opening up yourself to the
promptings of the Spirit—by recognizing the
hunger of the soul for spiritual bread—the
thirst for the draught from the spring of life.
Draw knowledge by the Law of Attraction. It
will come to you in obedience to that law. It
is yours for the asking, and nothing can keep
it from you, or you from it. As Emerson says:
“The things that are for thee, gravitate to thee.
Oh, believe, as thou livest, that every sound
that is spoken over the round world which
thou oughtest to hear, will vibrate on thine ear.
Every proverb, every book, every byword that
belongs to thee for aid or comfort, shall surely
come home through open or winding passages.”
And this will be your test of the truth: When
a message comes to you that seems to awaken a
memory of an almost forgotten truth, then that
truth is yours—it may not be all of that truth,
but as much as you feel is true is yours—the
rest will come in time. Emerson is said to have
been asked to prove certain statements which
he had made, in a lecture. He is reported as
saying, in reply, “I trust that I shall never utter
a statement of the truth which will need to be
proved.” He was right. Truth is self-evident.
When the awakening soul hears a statement of
what truth it is ready to receive at that time, it
instinctively recognizes it as such. It may not be
able to explain it to others, or even to itself. But
it knows, it knows. The awakening faculties of
the Spiritual Mind perceives truth by methods
of their own. The Spiritual Mind does not
run contrary to reason—but it transcends
Intellect—it goes beyond, and sees that which
the Intellect cannot grasp. In reading, or hearing,
statements of what is claimed to be the truth,
accept only that which appeals to this higher
reason, and lay aside, temporarily, that which
does not so appeal to it. In a lecture, or in a
book, there may be only one sentence that so
appeals to you—accept that, and let the rest
go. If that which is passed by be real truth, it
will come to you when you are ready for it—
it cannot escape you. Be not worried if you
cannot understand all you hear or read—pass
by that which does not awaken the answering
ring of the spiritual keynote within you. This is
a safe test, and rule. Apply it to all writings and
teachings—our own included. Be not disturbed
by the apparently conflicting teachings which
you hear and read. Each teacher must teach in
his own way, and every teacher will reach some
that the others will miss. All teachers have some
of the truth—none have all of it. Take your own
wherever you find it—and let the rest pass you
by. Do not be a bigoted follower of teachers—
listen to what they say—but apply the test of
your own soul to all of it. Do not be a blind
follower. Be an individual. Your soul is as good a
judge as any other soul—better, for you, in fact.
For it knows what it needs, and is continually
reaching out for it. Teachers are useful—books
are useful—because they suggest to you—
they supply missing links—they give you loose
ends of thought, which you may unwind at
your leisure—they corroborate that which is
lying half-awakened in your mind—they aid in
the birth of new thought within your mind. But
your own soul must do its own work—is the
best judge of what is best for you—is the wisest
counsellor—the most skilled teacher. Heed
the voice of the Something Within. Trust your
own soul, O student. Look within confidently,
trustingly, and hopefully. Look within—for
there is the spark from the Divine Flame.
“Seek the way by retreating within.” We
have just spoken of this trust in the Something
Within. This precept emphasizes this phase
of occult teaching. Learn to retreat within the
Silence, and listen to the voice of your soul—
it will tell you many great things. In the Silence
the Spiritual Mind will unfold and pass on to
your consciousness bits of the great truths
which lie buried within its recesses. It will pass
on to the Intellect certain fragments of truth
from its own great storehouse, and the Intellect
will afterwards accept them, and reason
from the premises thus obtained. Intellect is
cold—Spiritual Mind is warm and alive with
high feeling. The Spiritual Mind is the source
of much that is called “inspiration.” Poets,
painters, sculptors, writers, preachers, orators,
and others have received this inspiration in
all times, and do so to-day. This is the source
from which the seer obtains his vision—the
prophet his foresight. By development of
his Spiritual Consciousness, Man may bring
himself into a high relationship and contact
with this higher part of his nature, and may thus
become possessed of a knowledge of which
the Intellect has not dared to dream. When we
learn to trust the Spirit, it responds by sending
us more frequent flashes of illumination and
enlightenment. As one unfolds in Spiritual
Consciousness, he relies more upon the Inner
Voice, and is more readily able to distinguish
it from the impulses from the lower planes of
the mind. He learns to follow the guidance of
the Spirit, and to allow it to lend him a helping
hand. To be “led by the Spirit” is a living and
real fact in the lives of all who have reached a
certain stage of spiritual development.
“Seek the way by advancing boldly without.”
Be not afraid. Nothing can harm you. You are
a living, eternal soul. Therefore, be bold. Look
around you and see what is going on in the
world—and learn lessons thereby. See the
workings of the great loom of life—watch the
shuttles fly—see the cloth of various texture
and colors that is being produced. See it all
as Life. Be not dismayed. Lessons are lying all
around you, awaiting your study and mastery.
See life in all its phase—this does not mean
that you should take a backward step and try
to live over again phases which you have left
behind you and with which you are through—
but witness them all without horror or disgust.
Remember that from the lowly phases, higher
phases develop. From the mud of the river the
beautiful lotus rears its stalk, and forcing its way
through the water reaches the air, and unfolds its
beautiful flower. From the mud of the physical,
the plant of life passes through the water of the
mental plane, on to the air of the spiritual, and
there unfolds. Look around you and see what
men are doing—what they are saying—what
they are thinking—it is all right, in all its phases,
for those who are in it. Live your own life—on
your own plane of development—but scorn
not those who are still on the lower planes.
See Life in all its throbbing forms, and realize
that you are part of it all. It is all one—and
you are part of that one. Feel the swell of the
wave beneath you—yield to its motion—you
will not be submerged, for you are riding on
its crest, and borne on its bosom. Do not fear
the outside—even while you retreat within—
both are good—each in its place. Let your
Inner Sanctuary be your real resting place, but
be not afraid to venture without. Your retreat
cannot be cut off. See the outer world, knowing
that home is always awaiting you. There is no
contradiction between the eighteenth and
nineteenth precepts. Let us repeat them, that
you may grasp them as but the two sides of the
same truth: “Seek the way by retreating within—
seek the way by advancing boldly without.” Do
you not see that they are both needed to form
the whole statement of truth?
“Seek it not by any one road.” This is a
necessary caution. As the writer of the precepts
says: “To each temperament there is one road
which seems the most desirable.” But there is a
subtle temptation here—the student is very apt
to rest content with that one road which suits
his particular temperament, and, accordingly,
is likely to shut his eyes to the other roads. He
becomes bigoted, narrow, and one-sided. He
should explore all the lanes which seem to lead
to the truth, gaining a little here and a little
there—holding fast to that which appeals to his
inner consciousness, and letting the rest go—
but condemning not that which he does not see
fit to accept. Do not be a partisan—or a bigot—
or a sectarian. Because you favor any one form
of teaching, do not hastily conclude that all
teachings that do not agree with yours must
be false. There are many forms of presentation
of truth, each suited to the understanding of
certain people. Many forms of expression,
which at first sight appear contradictory, are
afterwards seen to have the same fundamental
principle. Much of the apparent difference in
teaching may be seen to be merely a matter
of the use (or misuse) of words. When we
understand each other’s words and terms, we
often find that we have much in common, and
but little apart from each other.
20. Seek it not by any one road. To each
temperament, there is one road which seems the most
desirable. But the way is not found by devotion alone,
by religious contemplation alone, by ardent progress,
by self-sacrificing labor, by studious observation of
life. None alone can take the disciple more than one
step onwards. All steps are necessary to make up the
ladder. The vices of men become steps in the ladder,
one by one, as they are surmounted. The virtues of
man are steps, indeed, necessary—not by any means
to be dispensed with. Yet, though they create a fair
atmosphere and a happy future, they are useless if
they stand alone. The whole nature of man must be
used wisely by the one who desires to enter the way.
Each man is to himself absolutely the way, the truth,
and life. But he is only so when he grasps his whole
individuality firmly, and, by the force of his awakened
spiritual will, recognizes this individuality as not
himself, but that thing which he has with pain created
for his own use, and by means of which he purposes,
as his growth slowly develops his intelligence, to reach
to the life beyond individuality. When he knows that
for this his wonderful complex, separated life exists,
then, indeed, and then only, he is upon the way.
Seek it by plunging into the mysterious and glorious
depths of your own inmost being. Seek it by testing
all experience, by utilizing the senses, in order to
understand the growth and meaning of individuality,
and the beauty and obscurity of those other divine
fragments which are struggling side by side with
you, and form the race to which you belong. Seek it
by study of the laws of being, the laws of nature, the
laws of the supernatural; and seek it by making the
profound obeisance of the soul to the dim star that
burns within. Steadily, as you watch and worship, its
light will grow stronger. Then you may know you have
found the beginning of the way. And, when you have
found the end, its light will suddenly become the
infinite light.
The twentieth precept should be read
carefully by every student who wishes to
live the life of the Spirit, and who desires to
advance along the Path. It should be read—reread—studied. It contains within it much that
will not be grasped at the first reading—nor
the tenth—nor the one-hundredth. Its meaning
will unfold as your experiences renders you
ready to receive it. It tells you that your life
must not be one-sided—it must be varied.
You must avail yourself of the advantages of
the inner life—and yet you must not run away
from the world, for it has lessons for you. You
are needed by others in the world—others
need you—and you must play your part. You
cannot run away, even if you want to—so
accept the part that is allotted to you, and use
your present state as a thing upon which you
may mount to greater things. You are a cog in
the great machinery of life, and you must do
your work. “The whole nature of man must be
used wisely by the one who desires to enter the
way.” This life may be carried into your business,
profession or trade—if it cannot be taken with
you everywhere, something is wrong with it,
or with you. You must not expect the world to
understand your view of life. There is no use
inflicting your views upon the unready world—
milk for babes, and meat for men, remember.
The majority of the people around you are like
unborn babes, spiritually—and but a very few
have even drawn their first baby breath. Do not
make the mistake of wearing your heart on your
sleeve, for the daws to peck at. Play well your
part in the game of life, in which you are forced
to join. But though you see it as but the sport
of children, do not make yourself a nuisance to
the babes—join in as if you enjoyed it—you will
learn lessons from it. Do not make the mistake of
thinking that you have to go around wearing a
“Sunday face”—don’t try to pose as one of the
“holy” and “too-good-for-life” sort of people.
Just be natural—that’s all. Don’t be afraid to
smile or laugh. A sense of humor is one of God’s
best gifts to man, and prevents him committing
many follies. A laugh is often as good as a prayer.
Don’t take things too seriously—do not let the
play of the kindergarten of God seem too real
to you. Much of life is really a joke to those who
can rise above and view it from there. It is really
a play preparing the children of God for the
real life.
It is not necessary for us to comment upon
the twentieth precept, at length, for that
precept is so full and goes so into details, that
it covers the ground fully. Study it carefully—it
contains a rule of life for students. Its concluding
sentences are magnificent—they tell you to
open yourself to the unfoldment of your higher
self, that by the light which burns within you
all may be seen. Listen to its words: “Make the
profound obeisance of the soul to the dim star
that burns within—steadily as you watch and
worship, its light will grow stronger. Then you
may know that you have found the beginning
of the way—and, when you have found the
end, its light will suddenly become the infinite
light.”
Read, also, the note accompanying this last
mentioned precept. All of these teachings lead
up to the full dawn of Spiritual Consciousness.
The twenty-first precept bids you “look for
the flower to bloom in the silence that follows
the storm”—and which blooms only then. The
rainbow of Spiritual Consciousness appears
only after the fierce storm which has swept
you from your feet. It is the divine token of the
peace which is coming to you.
Our next lesson will be devoted to the
subject of Spiritual Consciousness. In it we will
take up the twenty-first precept, and that to
which it refers. It is the keystone of this teaching.
The other side of the arch must be described,
but the keystone must be studied first. Study
this second lesson well during the month, that
you may understand the one to follow it.
Lesson III: Spiritual Consciousness.
T
he Twenty-first precept of the first part of
“Light on the Path”—the precept that refers
directly to the thing that has been led up to by
the preceding precepts—tells us to:
21. Look for the flower to bloom in the silence that
follows the storm; not till then.
It shall grow, it will shoot up, it will make branches
and leaves and form buds, while the storm continues,
while the battle lasts. But not till the whole personality
of the man is dissolved and melted—not until it is
held by the divine fragment which has created it, as a
mere subject for grave experiment and experience—
not until the whole nature has yielded, and become
subject unto its higher self, can the bloom open. Then
will come a calm such as comes in a tropical country
after the heavy rain, when nature works so swiftly
that one may see her action. Such a calm will come
to the harassed spirit. And, in the deep silence, the
mysterious event will occur which will prove that the
way has been found. Call it by what name you will. It
is a voice that speaks where there is none to speak,
it is a messenger that comes—a messenger without
form or substance—or it is the flower of the soul that
has opened. It cannot be described by any metaphor.
But it can be felt after, looked for, and desired, even
amid the raging of the storm. The silence may last a
moment of time, or it may last a thousand years. But it
will end. Yet you will carry its strength with you. Again
and again the battle must be fought and won. It is only
for an interval that nature can be still.
The flower that blooms in the silence that
follows the storm (and only then and there) is
the flower of Spiritual Consciousness, for the
production of which the Plant of Life has been
striving—that which caused the sprouting of the
seed—the putting forth of roots—the pushing
of the plant through the soil of the material
into the purer region above—the unfolding of
leaf after leaf—the discarding of sheath after
sheath—until finally the tiny bud of the Spirit
was visible, and the real unfoldment began.
This appearance of the bud of Spiritual
Consciousness—the first rays of Illumination—
mark a most critical period in the evolution
of the soul. And, as the little manual states, it
occurs only after the storm—only when the
silence has succeeded and replaced the rush of
the winds—the roar and crash of the thunder—
the terrifying incidents of the tempest. In the
calm, restful period that follows the storm, great
things await the soul. So, remember this, O soul,
when you find yourself in the midst of the great
storm of spiritual unrest, which is sweeping
away all the old landmarks—which is tearing
away all that you have been leaning against to
support yourself—which causes you to imagine
that all is being swept away from you, leaving
you alone without comfort, or support. For in
that moment of spiritual distress when all is
being taken away from you, there is coming to
you that peace which passeth all understanding,
which will never leave you, and which is well
worth the stress of a thousand storms. The time
of mere blind belief is passing from you—the
time of knowing is at hand.
It is difficult to speak of the higher spiritual
experiences in the words of the lower
plane. Emerson, who had experienced that
consciousness of which we speak, says of it:
“Every man’s words, who speaks from that life,
must sound vain to those who do not dwell in
the same thought on their own part. I dare not
speak for it. My words do not carry its august
sense; they fall short and cold. Only itself
can inspire whom it will…Yet I desire even
by profane words, if sacred I may not use, to
indicate the heaven of this deity, and to report
what hints I have collected of the transcendent
simplicity and energy of the Highest Law.” It is
a thing to be felt rather than to be intellectually
grasped—and yet the Intellect may partially
grasp it, when the illumination of the Spirit has
raised it (the Intellect) to higher planes.
Knowing what lies before it, the hand that
writes these words trembles over its work.
To attempt to put into plain words these
experiences of the Higher Life seems futile and
foolish—and yet we seem called upon to make
the effort. Well, so be it—the task is set before
us—we must not shrink from it.
In our “Fourteen Lessons” we have told of
the threefold mind of man—the three mental
principles—the Instinctive Mind; the Intellect;
the Spiritual Mind. We advise that you re-read
the lessons bearing upon this subject, paying
particular attention to what we have said
regarding the Sixth Principle—the Spiritual
Mind. This Illumination—this flower that
blooms in the silence that follows the storm—
comes from that part of your nature.
But, first, let us consider what is meant by
“the storm” which precedes the blossoming of
the flower.
Man passes through the higher stages of the
Instinctive Mind on to the plane of the Intellect.
The man on the Instinctive Plane (even in its
higher stages where it blends into the lower
planes of the Intellect) does not concern
himself with the problems of Life—the Riddle
of Existence. He does not recognize even that
any such problem or riddle exists. He has a
comparatively easy time, as his cares are chiefly
those connected with the physical plane. So
long as his physical wants are satisfied, the
rest matters little to him. His is the childhood
stage of the race. After a time, he begins to
experience troubles on another plane. His
awakened Intellect refuses to allow him to
continue to take things for granted. New
questions are constantly intruding themselves,
calling for answers. He begins to be pestered
by the eternal “Why” of his soul. As Tolstoi so
forcibly puts it: “As soon as the mental part of
a person takes control, new worlds are opened,
and desires are multiplied a thousand-fold.
They become as numerous as the radii of a
circle; and the mind, with care and anxiety, sets
itself first to cultivate and then gratify these
desires, thinking that happiness is to be found
in that way.” But no permanent happiness is to
be found in this state—something fills the soul
with a growing unrest, and beckons it on and
on to higher flights. But the Intellect, not being
able to conceive of anything higher than itself,
resists these urgings as something unworthy—
some relic of former superstitions and credulity.
And so it goes around and around in its efforts
to solve the great problems—striving for that
peace and rest which it somehow feels is
awaiting it. It little dreams that its only possible
release lies in the unfoldment of something
higher than itself, which will enable it to be
used as a finer instrument.
Many who read these lines will recognize
this stage of terrible mental unrest—of spiritual
travail—when our Intellect confesses itself
unable to solve the great questions pressing
upon it for answers. We beat against the bars
of our mental cages—or like the squirrel in the
wheel, rush rapidly around and around, and
yet remain just where we were at the beginning.
We are in the midst of the mental storm. The
tempest rages around and about us—the winds
tear our cloaks from us, leaving us at the mercy
of the tempest. We see swept away from our
sight all that has seemed so firm, durable and
permanent, and upon which we have found
much comfort in leaning. All seems lost and
we are in despair. Peace and comfort is denied
us—the storm drives us hither and thither, and
we know not what the end shall be. Our only
hope is that reliance and trust in the Unseen
Hand which prompted Newman to write those
beautiful words, which appeal to thousands
far removed from him in interpretation of the
Truth, but who are, nevertheless, his brothers
in the Spirit, and who therefore recognize his
words:
“Lead, kindly light, amid the encircling gloom,
Lead thou me on.
Lead thou me on.
The distant scene; one step enough for me,
Lead thou me on.”
In due time there comes—and it always
comes in due time—a little gleam of light
piercing through the clouds, lighting up to the
feet of the storm-beaten wanderer—one step
at a time—a new path, upon which he takes
a few steps. He soon finds himself in a new
country. As a writer has said:
“Soon he becomes conscious that he has entered
into a new and unknown land—has crossed the
borders of a new country. He finds himself in a strange
land—there are no familiar landmarks—he does not
recognize the scene. He realizes the great distance
between himself and the friends he has left at the foot
of the hill. He cries aloud for them to follow him, but
they can scarcely hear him, and seem to fear for his
safety. They wave their arms, and beckon with their
hands for him to return. They fear to follow him, and
despair of his safety. But he seems possessed of a new
courage, and a strange impulse within him urges him
on and on. To what point he is traveling, he knows
not—but a fierce joy takes possession of him, and he
presses on.”
The light pouring forth from the Spiritual
Consciousness, leads the traveler along the
Path of Attainment—if he has the courage to
follow it. The light of the Spirit is always a safe
guide, but very few of us have the confidence
and trust which will allow us to accept it. The
original Quakers knew of this inner light, and
trusted it—but their descendants have but a
glimmer of what was once a bright light. Its rays
may be perceived by all who are ready for it,
and who look with hope and confidence to the
day when their eyes may view it. For know you,
that this inner light is not the special property of
the Orientals—far from it. The men of the East
have paid more attention to the subject than
have those of the West—but this Illumination is
the common property of the race, and is before
each and every man and woman. Instances of
it have been known among all peoples—in all
times. And all the records agree in the main,
although the interpretations vary widely.
The first indications of the coming of Spiritual
Consciousness, is the dawning perception of
the reality of the Ego—the awareness of the
real existence of the Soul. When one begins
to feel that he, himself, is his soul, rather than
that he possess a wonderful something called
the “soul” of which he really knows nothing—
when, we say, he feels that he is a soul, rather
than that he has or will have a soul—then
that one is nearing the first stages of Spiritual
Consciousness, if indeed he is not already
within its outer borders.
There are two general stages of this
blossoming of the flower, although they
generally blend into each other. The first is the
full perception of the “I Am” consciousness—
the second the Cosmic Knowing. We will try
at least clumsily and crudely to give an idea of
these two stages, although to those who have
experienced neither our words may appear
meaningless.
The perception of the “I Am” consciousness
may be likened to the bud of the flower—the
flower itself being the Cosmic Knowing. Many,
who have not as yet experienced this “I Am”
consciousness, may think that it is simply the
intellectual conception of the self, or perhaps
the faith or belief in the reality of the soul
which they may possess by reason of their
religious training. But it is a far different thing.
It is more than a mere intellectual conception,
or a mere blind belief upon the word or
authority of another—more indeed than even
the belief in the Divine promise of immortality.
It is a consciousness—a knowing—that one
is a soul; an awareness that one is a spiritual
being—an immortal. Here, dear friends, we
are compelled to pause for lack of words
adequate to describe the mental state. The
race, having had no such experiences, have
coined no words for it. The Sanscrit contains
words which have been injected into the
language by the ancient Yogis, and which may
be at least intellectually comprehended by
the educated Hindu, but our Western tongues
contain no words whereby we may convey the
meaning. We can only try to give you the idea
by crude illustration. No one can describe Love,
Sympathy, or any other emotion to a race which
had never experienced the sensation. They are
things which must be felt. And so it is with the
“I Am” consciousness. It comes to a soul which
has unfolded sufficiently to admit of the rays of
knowledge from the Spiritual Mind, and then
that soul simply knows—that’s all. It has the
actual spiritual knowledge that it is an entity—
immortal—but it cannot explain it to others,
nor can it, as a rule, even intellectually explain
it to itself. It simply knows. And that knowing is
not a matter of opinion, or reasoning, or faith,
or hope, or blind belief. It is a consciousness—
and like any other form of consciousness, it is
most difficult to explain to one who has never
experienced it. Imagine what it would be to
explain light to a man born blind—sugar to
one who had never tasted a sweet thing—cold
to one who dwelt in a tropical country and
who had never experienced the sensation. We
simply cannot explain to those who have not
experienced them our spiritual experiences—a
fact that is well known to those who have at
some time in their lives had what are generally
known as “religious” experiences.
We know of a case in which this consciousness
came to a man who lived in a community in
which there seems to have been no one in a
like stage of development. He was a business
man of no mean ability, and his associations
had been along entirely different lines. He felt
the flood of light beating into his mind—the
certainty of his spiritual existence impressed
upon his consciousness—and he became very
much disturbed and worried. He thought it
must be a sign of approaching insanity, and he
hoped it would pass off, although it gave him
the greatest happiness. But it did not pass off,
and he went so far as to make arrangements to
transfer his business interests, fearing that he
was becoming mentally unbalanced, for he had
never heard of a similar case. However, one
day he picked up a book, in which the writer
gave utterances to words which could come
only from one who had had a like experience.
The man recognized the common language
(although another would not) and throwing his
hands above his head, he cried aloud: “Thank
God, here’s another crazy man.”
This awareness of the “I Am” has come to
many more people than is generally imagined,
but those who have this consciousness, as a
rule, say nothing about it, for fear that their
friends, relatives and neighbors would consider
them abnormal and mentally unsound. And,
indeed, it is not always wise to relate these
experiences to others, for those who have not
reached the same plane cannot understand,
and seeing in another a thing of which they can
have no comprehension, are apt to consider
him irrational. It is a strange thing—an amusing
thing—that in a world made up of people who
claim to believe that each man is (or “has” as the
term goes) an immortal soul, one who claims
to really know this to be a fact is regarded as
abnormal. The belief of the race is only skindeep—the people are as much afraid of death,
or more so, than the man who believes that
death ends all. They reject all evidences of
other planes of existence, considering those
who teach of and believe in them as being
either imposters or lunatics. They live and act
as if this earth-life were all, in spite of all their
claims and expressed beliefs. They half-believe
certain teachings, but have no real knowledge,
and deny that anyone else may possess that
which they themselves lack.
But to the one into whose field of
consciousness have come some rays of the
truth from the Spiritual Mind, these things are
no longer mere beliefs—they are realities, and
although such a one may apparently conform
to the beliefs of the world around him, he
becomes a different being. Others notice a
something different about him, keep he ever
so quiet. They cannot explain just what it is, but
they feel something.
It must not be imagined that this budding
consciousness springs fullgrown into a man’s
mind at once. It has done so in some cases, it
is true, but in the majority of instances, it is a
matter of slow growth, but the man is never
just the same after the growth commences. He
apparently may lose his full consciousness of
the truth, but it will come back to him again and
again, and all the time it is working gradually to
make over that man’s nature, and his changed
mental attitude manifests itself in his actions.
He becomes more cheerful and happy. Things
that worry his neighbors seem to have but little
effect upon him. He finds it hard to manifest a
respectable amount of regret and grief over
things that bear heavily upon those around
him. He is apt to be regarded as unfeeling and
heartless, notwithstanding his heart may be full
of Love and Kindness. His mental attitude is
changed—his viewpoint has shifted. He finds
himself ceasing to fear, and those around him
are apt to consider him reckless or thoughtless.
Time has less meaning to him, for the idea of
eternity has come to him. Distance ceases to
appall him, for is not all space his? Such a one
had better keep quiet, or he will be sure to be
considered a “queer fish,” and people may tap
their foreheads significantly when speaking of
him (behind his back).
There is another peculiarity about this
phase of Spiritual Consciousness, and that is
that one who has it will recognize its language
in the writings of others. He may pick up the
works of some of the ancient writers, or even
some of the modern ones, and where others
see only beautiful language, he will listen to a
heart-to-heart talk from his brother-in-thought.
Some writers, having but a slight degree of
spiritual insight will fall into a “mood” in which
the Spiritual Mind deftly passes on its words
to the lower mental principle, and the result
is that the spiritual meaning is readily grasped
by those ready for it, even though the writer
may not fully understand what he has written.
When Spirit speaks, Spirit hears.
Let those who read these words, if they have
had this consciousness in a greater or lesser
degree, take courage. Let not your loneliness
oppress or depress you. There are thousands
who are your brothers and sisters in this great
understanding, and their thought will seek
yours and both will be benefited. Keep quiet
to those around you, if you see fit, but open
up yourself to the sympathy and help that will
surely come to you along the channels of the
thought currents. Your thought will attract to
you the similar thought of others of the same
consciousness, and theirs will attract yours. In
books, writings, pictures, you will find words
which are written for you and your kind. Read
over the old books, and see how different they
appear to you, now that you understand. Read
the Bible; read Shakespeare; read the poets
and the philosophers; and see how soon you
will recognize that the writers are your brothers.
The dark corners and hard sayings will become
plain to you now. You need not be alone—you
are one of a great and growing family.
But, on the other hand, avoid being
possessed of an inflated idea of your own
development. You are but on the threshold,
and the great hall of the Occult is before you,
and in that hall there are many degrees, and an
initiation must be met and passed before you
may go on.
Before we pass to the next stage of the
growth of the flower, it may be interesting to our
readers to listen to a description of a peculiar
experience related by that great modern writer,
Rudyard Kipling—he who understands much
more than he tells his English and American
readers—in his story of East Indian life, entitled
“Kim.” Many read what he has said and can “see
nothing in it,” but those who have had glimpses
of this Spiritual Consciousness will readily
understand it. Here it is:
“‘Now am I alone—all alone,’ he thought. ‘In all India
is no one else so alone as I! If I die to-day, who shall
bring the news—and to whom? If I live and God is
good, there will be a price upon my head, for I am a
Son of the Charm—I, Kim.’
“A very few white people, but many Asiatics, can
throw themselves into amazement, as it were, by
repeating their own names over and over again to
themselves, letting the mind go free upon speculation
as to what is called personal identity.…
“‘Who is Kim—Kim—Kim?’
“He squatted in a corner of the clanging waiting
room, rapt from all other thoughts; hands folded in lap,
and pupils contracted to pin points. In a moment—in
another half-second—he felt that he would arrive at
the solution of the tremendous puzzle; but here, as
always happens, his mind dropped away from those
heights with the rush of a wounded bird, and passing
his hand before his eyes, he shook his head.
“A long-haired Hindu bairagi (holy man) who had
just bought a ticket, halted before him at that moment
and stared intently.
“‘I also have lost it,’ he said sadly. ‘It is one of the gates
of the Way, but to me it has been shut many years.’
“‘What is thy talk?’ said Kim, abashed.
“‘Thou wast wondering, there in thy spirit, what
manner of thing thy soul might be.…I know. Who
should know but I?’” (Kim, by Rudyard Kipling.)
Tennyson, the poet, according to the
testimony of intimate friends, at times
produced an ecstatic mood and a mild degree
of spiritual illumination by a similar process to
that followed by “Kim.” He would repeat his
first name, over and over, meditating on his
real identity, and he stated that at such times he
would become perfectly aware of immortality
and the reality of his existence as a living soul,
independent of the body.
Personally we do not favor this method of
“breaking into the Kingdom,” but prefer that
the unfolding Spiritual Mind should gradually
throw its light into the field of consciousness.
This we consider the better way, although many
Yogi teachers think otherwise, and instruct their
students in exercises calculated to cause this
consciousness to unfold. It is simply a difference
of opinion as to methods, and we have no
desire to urge our ideas upon our students, if
they prefer the other method.
One of the most rational and reasonable of
these Yogi exercises for aiding the unfoldment
is given in the next several paragraphs.
Exercise.
Place your body in a relaxed, reclining
position. Breathe rhythmically, and meditate
upon the Real Self, thinking of yourself as an
entity independent of the body, although
inhabiting it and being able to leave it at will.
Think of yourself, not as the body, but as a
soul. Think of your body as but a shell, useful
and comfortable, but merely an instrument
for the convenience of the real You. Think of
yourself as an independent being, using the
body freely and to the best advantage, and
having full control and mastery over it. While
meditating, ignore the body entirely, and you
will find that you will often become almost
unconscious of it. You may even experience
the sensation of being out of the body, and of
returning to it when through with the exercise.
(Rhythmic breathing is described in our little
book, “Science of Breath.”)
In connection with the above Yogi exercise,
the student may, if he desire, use the following
Mantram and Meditation:
“I am. I assert the reality of my existence—not
merely my physical existence, which is but temporal
and relative—but my real existence in the Spirit, which
is eternal and absolute. I assert the reality of the Ego—
my Soul—My-self. The real ‘I’ is the Spirit principle,
which is manifesting in body and mind, the highest
expression of which I am conscious being Myself—my
Soul. This ‘I’ cannot die nor become annihilated. It
may change the form of its expression, or the vehicle
of its manifestation, but it is always the same ‘I’—a bit
of the Universal Spirit—a drop from the great ocean
of Spirit—a spiritual atom manifesting in my present
consciousness, working toward perfect unfoldment. I
am my Soul—my Soul is I—all the rest is but transitory
and changeable. I Am—I Am—I Am.” Repeat the
words “I Am” a number of times.
minutes each day to silent meditation, finding
as quiet a place as possible, and then lying or
sitting in an easy position, relaxing every muscle
of the body and calming the mind. Then when
the proper conditions are observed, he will
experience that peculiar sensation of calmness
and quiet which indicate the condition known
as “entering the Silence.” Then he should repeat
the above Mantram, or some similar one (there
is no special virtue in the mere words), and
should meditate along the lines indicated.
The Mantram “I am,” if clearly understood
and impressed upon the mind, will give to
the student an air of quiet dignity and calm
manifestation of power, which will be apparent
to those with whom he comes in contact. It will
surround him with a thought aura of strength
and power. It will enable him to cast off fear and
to look the world of men and women calmly in
the eyes, knowing that he is an eternal soul, and
that naught can really harm him. Even the more
simple stages of this consciousness will lift one
above the petty cares, worries, hates, fears, and
jealousies of the lower mental states, and will
cause one to be a man or woman “of the Spirit,”
in truth. Such people have a helpful effect upon
those with whom they come in contact, as there
is an undefinable aura surrounding them which
causes others to recognize that they are worthy
of confidence and respect.
These meditations and exercises will often aid
one materially in developing a consciousness of
the reality of the soul. The sense of immortality
will come gradually as the consciousness unfolds.
But the student must not allow himself to live
too much in “the upper regions,” or to despise
his body or the world and people around
him. This is known as “spiritual pride,” and will
have its downfall. You are here in the world
for a purpose, and must get the experiences
necessary to fully round you out. You are in
exactly the best position for the experiences
you need—and you will not be kept there
one moment longer than is necessary for your
ultimate good. Live, grow, and unfold—living
your own life—doing the best you can. “And
be Kind.”
This “I Am” consciousness, while a great
advance over the consciousness common to
the race, is still but a preliminary to the Cosmic
Knowing which awaits the unfolding soul. It is but
the bud which will in time open out and grow
into the perfect flower. If it has been difficult
to explain in simple words the experiences just
touched upon, it may be imagined how we feel
about approaching this higher phase. But we
will try to do our best, although of necessity
our words must be weak and inadequate. To
those not ready for the truth what we say must
seem like the veriest nonsense, but even these
people will remember what we say, and when
the time comes may be partially prepared for
it. As good old Walt Whitman has said: “My
words will itch in your ears till you understand
them.”
This Cosmic Knowing is the full flower which
will “bloom in the silence that follows the storm,”
as the writer, or transcriber, of “Light on the
Path” has so beautifully expressed it. It is that
which comes as the result of “Illumination.”
The occult writers of all times have spoken
of this thing, and it has also been partially
described by people in all times—of all forms
of religious belief. Many have supposed it
to have come as the result of the worship of
some particular conception of Deity, or as the
incident of some particular form of creed. But
it is really a thing above creeds or particular
conceptions of the Absolute—it is a part of the
Divine heritage of the race. Many of the Oriental
writers have described this thing in their own
words—many of the old Quakers experienced
it, and have given it their own names—many
Catholic saints describe it in their writings, and
even some of the great Protestant leaders and
preachers have given bewildered accounts of
the great thing that came upon them. Each, as
a rule, however, attributed it to some particular
thing in their faith. Great poets have felt its
influence, and testimony along the same
general lines comes to us from many different
sources. Some have had it gradually dawn
upon them, wax strong, and then fade away,
leaving them changed beings, living afterwards
in hope of again experiencing the great thing.
Others have had it burst upon them suddenly,
with an impression that they were submerged
in a brilliant light (from whence comes the term
“illumination”), which also passed away, leaving
them changed beings. The experience seems to
come to no two souls in exactly the same way,
and yet there is a common point of resemblance
between the testimony of all. A Western writer
(now passed out of the body) one Dr. Richard
Maurice Bucke, of London, Ontario, Canada,
having experienced this illumination, and
having found that his friend Walt Whitman
and other friends had had similar experiences,
has gathered the testimony of a number of
people whom he believed to have undergone
the same unfoldment. He published the
result of his research in a very valuable book
entitled “Cosmic Consciousness: a Study in the
Evolution of the Human Mind” (Innes & Sons,
Philadelphia, Penna., U. S. A.), which book was
issued in the shape of a limited edition of five
hundred copies, and is now, we believe, out of
print. It may possibly be found in some of the
great libraries in our principal cities, and is well
worth a careful reading. The Oriental writings
are full of this subject, and Western literature is
beginning to show signs of its recognition.
In nearly all the Western writings, however,
what is described are but typical incidents of
spontaneous flashes of this great consciousness.
Occultists of great degree of advancement are
able to produce this state at will, and certain
most highly advanced souls in the flesh, who are
not before the public as teachers or writers, are
believed to dwell in this consciousness almost
continually, their work for the world being
done through others (less highly developed),
whom they inspire with fragments of their great
wisdom.
In a general way, the experience may be
described as an actual realization of the
Oneness of all, and of one’s connection with
that One. The atom of light helping to compose
the ray, realizes for an instant its connection
with the Central Sun—the drop in the ocean
realizes for a moment its relation to the Ocean
of Spirit. The Hindus have spoken of the more
intense manifestations of this breaking in upon
the consciousness of the light from the Spiritual
Mind, as the “Brahmic Splendor.”
The prevailing emotion during this experience
is a feeling of intense joy—something far
above any other joy that has ever been felt—a
sensation of Absolute Joy, if the term may be
permitted. And the memory of this great
Joy—the reflection from its light—lingers with
the soul forever after. Those who have once
experienced this thing, are ever after more
cheerful, and happy, and seem to have a hidden
and secret fount of joy from which they may
drink with the soul thirsts. The intense joy fades
away gradually, but something is left behind
to comfort and cheer. This feeling of Joy is so
strong that it can ever after be thought of with
the keenest delight—its very recollection will
cause the blood to tingle and the heart to throb
whenever the mind reverts to the experience.
Then there is experienced an intellectual
illumination, or a pouring in of “knowing,”
impossible to describe. The soul becomes
conscious that it possess in itself absolute
knowledge—knowledge of all things—the “why
and wherefore” of everything is recognized as
being contained within itself. The sensation
cannot be described, even faintly. It is so far
above anything that the human mind has ever
experienced that there is simply no words with
which to tell that which has been felt and known.
Everything seems made plain—it is not a sense
of an increased ability to reason, deduce,
classify, or determine—the soul simply knows.
The feeling may last but a fraction of a second
of time—one loses all sense of time and space
during the experience—but the subsequent
intense feeling of regret over the great thing
that has slipped away from the consciousness
can scarcely be imagined by one who has not
experienced it. The only thing that enables the
mind to bear the loss is the certainty that some
time—some where—the experience will be
repeated, and that certainty makes existence
“worth while.” It is a foretaste of what is before
the soul.
One of the principal things indelibly
impressed upon the mind by this glimpse of
the higher consciousness is the knowledge—
the certainty—that Life pervades everything—
that the Universe is filled with life, and is not
a dead thing. Life and Intelligence is seen to
fill everything. Eternal Life is sensed. Infinity is
grasped. And the words “Eternal” and “Infinite,”
ever after have distinct and real meanings
when thought of, although the meaning cannot
be explained to others.
Another sensation is that of perfect Love
for all of Life—this feeling also transcends any
feeling of love ever before experienced. The
feeling of Fearlessness possesses one during
the experience—perhaps it would be better
to say that one is not conscious of Fear—there
seems to be no reason for it, and it slips away
from one. One does not even think of Fear
during the experience, and only realizes that
he was entirely free from it when he afterwards
recalls some of his sensations. The feeling of
knowledge, certainty, trust and confidence that
possesses one, leaves no room for Fear.
Another sensation is that that something
which we might style “the consciousness of
Sin” has slipped from one. The conception
of “Goodness” of the entire Universe takes
its place. By “goodness” we do not mean the
goodness of one thing as compared to another,
but a sense of absolute Goodness.
As we have said, this experience when it has
once come to the soul, leaves it as a changed
entity. The man is never the same man afterward.
Although the keen recollection wears off,
gradually, there remains a certain memory
which afterward proves a source of comfort
and strength to him, especially when he feels
weak of faith and faint of heart—when he is
shaken like a reed by the winds of conflicting
opinions and speculations of the Intellect.
The memory of the experience is a source of
renewed strength—a haven of refuge to which
the weary soul flies for shelter from the outside
world, which understands it not.
Let us conclude this feeble attempt to
describe that which may not be described, by
repeating our own words, spoken to you in the
Third of the Fourteen Lessons:
From the writings of the ancient philosophers
of all races; from the songs of the great poets
of all peoples; from the preachings of the
prophets of all religions and times; we can
gather traces of this illumination which has
come to Man—this unfoldment of the Spiritual
Consciousness. One has told of it in one way, the
other in another form—but all tell practically
the same story. All who have experienced this
illumination, even in a faint degree, recognize
the like experience in the tale, the song, the
preaching of another, though centuries roll
between them. It is the song of the Soul, which
once heard is never forgotten. Though it be
sounded by the crude instrument of the semibarbarous races, or by the finished instrument
of the talented musician of to-day, its strains
are plainly recognized. From old Egypt comes
the song—from India in all ages—from Ancient
Greece and Rome—from the early Christian
saint—from the Quaker Friend—from the
Catholic monasteries—from the Mohammedan
mosque—from the Chinese philosopher—
from the legends of the American Indian heroprophet—it is always the same strain, and it
is swelling louder and louder, as many more
are taking it up and adding their voices or the
sound of their instruments to the grand chorus.
May this great joy of Illumination be yours,
dear students. And it will be yours when the
proper time comes. When it comes be not
dismayed—when it leaves you mourn not its
loss, for it will come again. Live on, reaching ever
upward toward your Real Self and opening
up yourself to its influence. Be always willing
to listen to the Voice of the Silence—willing
always to respond to the touch of the Unseen
Hand. Do not fear, for you have within you
always the Real Self, which is a spark from the
Divine Flame—it will be as a lamp to your feet,
to point out the way.
We would call the attention of the student
to what the “Light on the Path” says about
the blossoming of the flower. It tells us that
while the storm continues—while the battle
lasts—the plant will grow; shoot up; will make
branches and leaves; will form buds (note what
we have said about the budding stage which
precedes the full bloom), but that the bloom
cannot open until the “whole personality of
the man is dissolved and melted—not until it is
held by the divine fragment which has created
it, as a mere subject for grave experiment and
experience—not until the whole nature has
yielded, and become subject unto its higher
self.”
The “whole personality” referred to is the
lower part of the soul—its lower principles.
Not until the lower nature is brought under
the mastery of the highest that has unfolded in
one, can this longed for event occur. So long
as the lower part of one’s nature is allowed to
rule and master him, he shuts out the divine
light. Only when he asserts the real “I” does he
become ready for further unfoldment. We have
told you what the bloom or bud is—the “I Am”
consciousness. When you have fully grasped
this, and realize what you are, and have made
that highest (as yet) consciousness the master
of your lower principles, then are you ready for
the bloom to open.
Listen to these beautiful words, from the
text: “Then will come a calm such as comes in
a tropical country after the heavy rain, when
nature works so swiftly that one may see her
action. Such a calm will come to the harassed
spirit. And, in the deep silence, the mysterious
event will occur which will prove that the way
has been found.” We have tried to tell you what
is that mysterious event. We trust that we have
at least made possible a clearer conception of
it on your part.
The writer of the little manual evidently
shared the difficulty that confronts everyone
who attempts to describe the great experience.
She goes on to say: “Call it by whatever name
you will, it is a voice that speaks where there is
none to speak; it is a messenger that comes—a
messenger without form or substance—or it
is the flower of the soul that has opened. It
cannot be described by any metaphor. But it
can be felt after, looked for, and desired, even
amid the raging of the storm.”
She goes on then to speak of the duration
of “the silence that follows the storm,” in which
occurs the “mysterious event.” She says: “The
silence may last a moment of time, or it may
last a thousand years. But it will end. Yet you
will carry its strength with you. Again and again
must the battle be fought and won. It is only for
an interval that nature can be still.”
In this last paragraph, the text evidently
refers to the partial or temporary Illumination
to which we have referred in this lesson. The
time when the Spiritual Consciousness will
become permanent—when the Brahmic
Splendor remains with the soul continuously, is
far beyond us—those who enjoy that state are
now beings far beyond us in the spiritual scale.
And yet they were once as we are—we shall
some day be as they now are. These flashes of
Illumination come to the advanced student as
he progresses along the Path. And although
they leave him, he carries their strength with
him.
We would also call the attention of the
student to the foot note accompanying this
last precept, as it contains a wonderful occult
truth in the shape of a promise. This promise
has cheered thousands along The Path—has
nerved them for further efforts—has given
them renewed ardor and courage. Listen to it:
“Know, O disciple! that those who have passed
through the silence, and felt its peace, and
retained its strength, they long that you shall
pass through it also. Therefore, in the Hall of
Learning, when he is capable of entering there,
the disciple will always find his master.”
The last foot note in Part I, of “Light on the
Path” (the one that concludes that part of the
little manual), should be read carefully by the
student, as it contains important information.
We think it better to insert it here, lest it may
be overlooked. We trust that we have enabled
you to understand it a little more clearly than
before. When one has the key he is able to
open the many doors in the Hall of Learning,
and gaze upon its wonderful contents, even
though he may not as yet be privileged to enter.
Here is the foot note referred to:
Note.—Those that ask shall have. But, though the
ordinary man asks perpetually, his voice is not heard.
For he asks with his mind only, and the voice of the
mind is only heard on that plane on which the mind
acts. Therefore, not until the first twenty-one rules are
past, do I say those that ask shall have.
To read in the occult sense, is to read with the eyes
of the spirit. To ask, is to feel the hunger within—the
yearning of spiritual aspiration. To be able to read,
means having obtained the power in a small degree of
gratifying that hunger. When the disciple is ready to
learn, then he is accepted, acknowledged, recognized.
It must be so; for he has lit his lamp, and it cannot be
hidden. But to learn is impossible until the first great
battle has been won. The mind may recognize truth,
but the spirit cannot receive it. Once having passed
through the storm, and attained the peace, it is then
always possible to learn, even though the disciple
waver, hesitate and turn aside. The voice of the silence
remains within him; and though he leave the path
utterly, yet one day it will resound, and render him
asunder, and separate his passions from his divine
possibilities. Then, with pain and desperate cries from
the deserted lower self, he will return.
Therefore, I say, Peace be with you. “My peace I
give unto you” can only be said by the Master to the
beloved disciples who are as himself. There are some,
even among those who are ignorant of the Eastern
wisdom, to whom this can be said; and to whom it can
daily be said with more completeness.
This concludes our consideration of the
first part of “Light on the Path.” The second
part lies before us. It may be objected to that
the second part refers to the experience of
the student, after he has passed through the
silence which followed the storm, and that it
concerns not the student who has not as yet
reached that stage. To this we answer, that
the experiences of the privileged student
have very close correspondences in the
experiences of the student who has not yet
attained. The Path is a spiral, and although the
traveler along it constantly mounts higher, yet
he goes around and around, a single turn of
the spiral above the place where he walked a
little while back. Therefore these experiences
have correspondences on the higher and
lower levels of the spiral. We feel impressed to
continue this consideration of this wonderful
little manual, and we feel that the student on
the lower levels may receive encouragement,
benefit and understanding from the same. The
second part of the manual contains great truths,
which may profit us all. Let us face them.
Many of our students have asked them for
some of the Yogi exercises for developing
this Spiritual Illumination. Answering this,
we say that the best Yogi authorities do not
encourage many of the practices indulged in
by the less enlightened of their brethren. They
believe that such practices are more or less
abnormal, and instead of producing the real
illumination desired, simply help to bring on a
psychic condition which is but a reflection of
the desired state—a moon instead of the Sun.
And such psychic states do not aid in spiritual
unfoldment, although they undoubtedly do
produce an ecstatic condition, pleasing for
the moment—a psychic intoxication, if we are
permitted to use the term.
Meditation along the lines of thought
touched upon in this lesson, or similar writings,
is of course of benefit, and many Yogi students
accompany this with rhythmic breathing which
has a tranquilizing effect. But at the best, these
things merely prepare the ground for the
growth of the plant from which the blossom
springs. The plant itself comes when its time
is ripe, and cannot be forced unduly. Let us
prepare the best conditions for its growth and
welfare. Give it welcome when it comes—and
until that time let us live up to the highest within
us. The fact that you (the student) are attracted
toward these subjects, is a sign that you are
unfolding spiritually. Otherwise they would not
attract you. If these words find a response in
your soul, be assured that your own is coming
to you, and that you are well along The Path.
Look for the light, for it will come—be worthy
of its coming.
In conclusion, listen to these words of Edward
Carpenter:
“O, let not the flame die out! Cherished age after
age in its dark caverns, in its holy temples cherished.
Fed by pure ministers of love—let not the flame die
out.”
Lesson IV: The Voice of the Silence.
P
art II of “Light on the Path” opens with the
following statement:
Out of the silence that is peace, a resonant voice
shall arise. And this voice will say: It is not well, thou
has reaped, now thou must sow. And, knowing this
voice to be the silence itself, thou wilt obey.
The resonant voice that proceeds from “out
of the silence that is peace” is the voice of Spirit
forcing its way into the field of consciousness.
The voice is not as plain as when heard at the
moment of illumination, for the ear is filled
with the vibrations of the lower planes, and
cannot sense so clearly the high vibrations
proceeding from the upper regions of the
mind. But the voice is insistent, and if listened
to will make itself heard. It will not be confused
with the thought-waves with which the ether is
filled, for when one thinks of the spiritual plane
he is lifted upward mentally, and the lower
vibrations cannot reach him so plainly. He soon
learns to distinguish the clear pure voice of
Spirit from the grosser thought-waves that are
beating upon him. The voice of Spirit always
has an “upward” tendency, and its influence is
always toward higher things.
“And this voice will say: It is not well; thou
hast reaped, now thou must sow.” This passage
pictures the longing which possesses the true
occultist, who has experienced the higher
consciousness, and which impels him to
carry out in actual life the truth which he has
received—to manifest in action and association
with the world, the thought which has come to
him in the silence.
The soul may wait in solitude until the truth
comes to it—but the truth, when once received
and given a lodgment in the heart, fills the soul
with a divine unrest, and causes it to go forth
into the world and live the life of the Spirit
among and with men, instead of apart and
away from them. The man to whom spiritual
illumination has come—even in its lightest
form—is a changed being. He radiates thought
of a different character from that emanating
from the minds of those around him. He has
different ideals and consequently different
thoughts. And his thought-waves have an effect
upon the great body of thought-waves of the
world. They leaven the mass—they are like the
stream of pure water pouring into the muddy
pond, which pure stream gradually clears the
entire pond. His thoughts and presence are
needed in the world’s work, and so the Spiritual
Mind sends him an impulse to go forth and live
the life—to live it among men and women, and
not apart from them. It says to him: “Thou hast
reaped, now thou must sow.” “And knowing this
voice to be the silence itself,” he obeys.
There are three great stages in the spiritual
and mental life of the race, and as the babe
before birth goes through all the physical
changes, shapes and forms that the race has
passed through during long ages of evolution,
so does the growing man go through the stages
of the mental and spiritual evolution of the
race. But the individual goes through only such
changes as lead up to the stage of evolution
he has reached at full maturity. He may reach
only Stage i, if he is a Stage i individual. If he is
a Stage ii individual he passes through Stage i
and then on to Stage ii. If he is a Stage iii soul,
he passes through Stage i, and then Stage ii (as
rapidly as may be) and then unfolds into the
Stage iii consciousness. Let us consider these
three stages.
Stage i is that plane of life in which the
Instinctive Mind is in control, the Intellect not
being sufficiently developed to assert itself
fully and the Spiritual Mind being scarcely
recognized. In this stage live the primitive
races—and the young child. Those dwelling in it
have but little concern for aught but that which
pertains to the physical life. Their thoughts
are mainly those relating to food, shelter, and
the gratification of the physical senses. There
exists among these people a certain freedom,
democracy, and a lack of the “I am holier than
thou” or “better than thou” feeling, which
renders their life freer and easier, and happier,
than that of those in the next highest stage. They
know little or nothing about “sin,” and generally
follow their desires without question. They have
a sort of instinctive belief in a higher power,
but do not trouble themselves much about it,
nor do they imagine that certain ceremonies
or observances are pleasing to Deity, and that
failure to perform are apt to arouse his wrath.
They do not worry much about their chances
of “salvation,” and are disposed instinctively to
realize that the Power that takes care of them
Here, will take care of them There.
Stage ii commences when the Intellect
begins to assume control. Man then begins
to awaken to a sense of “good and evil” He
recognizes a mysterious something coming
from a still higher part of his mind, which makes
him feel ashamed of doing certain selfish things,
and which causes him to experience a feeling
of peace and satisfaction when he has done
certain (comparatively) unselfish things. But the
Intellect does not stop with this. It begins to
invent “good” things, and “bad” things. Priests
and prophets arise who say that certain things
(usually the giving of a part of one’s goods to
the temple) are “good” and pleasing to Deity;
and that certain other things (for instance, the
refusal to attend the temple, or to contribute
to its support) are “bad” and certain to be
punished by Deity. These priests and prophets
invent heavens suited to the desires of their
followers, and hells filled with the particular
things that their people fear. Things are
separated into “good” and “bad,” the “bad” list
seeming to be the larger. Most of the pleasant
things of life are placed in the “bad” list for no
other reason than that they are pleasant. In the
same way the “good” list includes the majority
of unpleasant things, the prevailing idea being
that Deity delights in seeing his children doing
things unpleasant to them, and waxes wroth if
they chance to indulge in a pleasant act. Creeds
and sects are devised, and dire punishment is
meted to those who do not accept the former
and join the latter. The idea seems to be that
those who do not agree with one’s particular
conception of Deity are “against God,” or
“God’s enemies,” and must and will be punished
by him. People often prefer to relieve God of
the task of punishing these unbelievers, and
proceed to do it themselves.
People in this stage of spiritual development
are usually quite strenuous. They declare certain
days to be “holy” (as if all days were not so) and
insist that certain places are holier than others.
They claim that certain peoples and races are
“chosen” and favored, and that the rest are
hated by Deity. They insist that only a handful
of men are to be “saved,” and that the majority
of God’s children are destined to everlasting
damnation and punishment. Hell is very hot
when seen from the viewpoint of Stage ii. Hate,
arising from the feeling of self-righteousness, is
a marked characteristic of this stage—sects are
formed, and hate and jealousy are manifested
between them. Fear reigns, and the Divine Love
is almost lost sight of. The Brotherhood of Man
is but a name in this stage—all the brotherly
feeling that is to be seen is confined to the
people belonging to some particular sect. The
outsiders are not “brothers,” but “heathen,”
“pagans,” “unbelievers,” “dissenters,” “heretics,”
etc. The sense of the Oneness of All, which is
instinctively felt in Stage i (and both seen and
felt in Stage iii), is apparently neither seen or
felt in Stage ii. In this stage separateness seems
to be the keynote. As the race passes still
further along in this stage, and Intellect further
unfolds, the reasoning faculties cause it to
discard many superstitions and foolish notions
that had at one time seemed sacred and the
truth itself. Sheath after sheath is discarded as
outworn and no longer necessary, and usually
a period of disbelief and skepticism sets in.
The old things have been thrown aside, but
nothing seems to have come to take their place.
But after this phase, the Spiritual Mind seems
to concentrate its effort to force into the field
of consciousness the internal evidence of the
truth—of real religion—of the teachings of
Spirit. And Man gradually passes into Stage iii.
Stage iii people see good in everyone—in all
things—in every place. Some things are seen to
be more highly developed than others, but all
are seen to form a part of the great plan. The
developed soul parts with certain things from
lack of desire, casting them off as worn out
tools or clothing. But it sees that to others these
same things are the best they have, and are
far better than some other things which these
undeveloped people had parted company
with still farther back. It sees that all of life is on
the Path—some a little farther advanced than
others, but all journeying in the same direction.
It sees all learning their lessons and profiting
by their mistakes. It sees manifestations of
both “good” and “bad” (relative terms) in each
man and woman, but prefers to look for the
“good” in the sinner, rather than for the “bad”
in the saint. It sees in “sin” principally mistakes,
misdirected energy, and undeveloped mind.
The Stage iii soul sees good in all forms of
religions—so much so that it finds it hard to
follow the narrow creeds of any particular one.
It sees the Absolute worshiped and recognized
in all the conceptions of Deity that have ever
originated in the human mind, from the stone
idol to the highest conception of Deity known
to any of “the churches,” the difference being
solely in the spiritual growth of the different
worshipers. As man grows, his conception of
Deity advances—a man’s idea of God is merely
himself magnified. The God of the advanced
man does not appeal to the savage, any more
than does the God of the savage attract the
advanced man. Each is doing the best he can,
and is setting up a conception corresponding
to his particular stage of growth. A writer has
aptly expressed this thought in these words: “A
man’s god is himself at his best, and his devil is
himself at his worst.” But devils pass away from
Man as his conception of Deity enlarges.
But the great distinguishing thought of the
Stage iii man is his consciousness of the Oneness
of All. He sees, and feels, that all the world is
alive and full of intelligence in varying degrees
of manifestation. He feels himself a part of that
great life. He feels his identity with all of Life. He
feels in touch with all of nature—in all its forms.
In all forms of life he sees something of himself,
and recognizes that each particular form of life
has its correspondence in something within
himself. This does not mean that he is bloodthirsty like the tiger; vain like the peacock;
venomous like the serpent. But, still he feels
that all the attributes of these animals are
within himself—mastered and governed by his
higher self—but still there. And consequently
he can feel for these animals, or for those of his
race in which the animal characteristics are still
in evidence. He pities them, but does not hate
his brother however much that brother’s traits
may seem undesirable and hurtful to him. And
he feels within himself all the attributes of the
higher life as well as the lower, and he realizes
that he is unfolding and growing into these
higher forms, and that some day he will be like
them.
He feels the great throbbing life of which he is
a part—and he feels it to be his life. The sense of
separateness is slipping from him. He feels the
security that comes from this consciousness of
his identity with the All Life, and consequently
he cannot Fear. He faces to-day and to-morrow
without fear, and marches forward toward the
Divine Adventure with joy in his heart. He feels
at home, for is not the Universe akin to him—is
he not among his own?
Such a consciousness divests one of Fear, and
Hate, and Condemnation. It teaches one to be
kind. It makes one realize the Fatherhood of
God and the Brotherhood of Man. It substitutes
a knowing for a blind belief. It makes man over,
and starts him on a new stage of his journey, a
changed being.
No wonder that one in this Stage iii is
misunderstood by Stage ii people. No wonder
that they often consider him to be a Stage i
man because he fails to see “evil” in what seems
so to them. No wonder that they marvel at his
seeing “good” in things that do not appear so
to them. He is like a stranger in a strange land,
and must not complain if he be misjudged and
misunderstood. But there are more and more
of these people every year—they are coming
in great quantities, and when they reach a
sufficient number, this old earth will undergo
a peaceful revolution. In that day man no
longer will be content to enjoy luxury while his
brother starves—he will not be able to oppress
and exploit his own kind—he will not be able
to endure much that to-day is passed over
without thought and feeling by the majority
of people. And why will he not be able to do
these things? may be asked by some. Simply
because the man who has experienced this
new consciousness has broken down the old
feeling of separateness, and his brother’s pain
is felt by him—his brother’s joy is experienced
by him—he is in touch with others.
From whence comes this uneasiness that
causes men to erect hospitals, and other
charitable institutions—from whence comes this
feeling of discomfort at the sight of suffering?
From the Spiritual Mind that is causing the
feeling of nearness to all of life to awaken in
the mind of man, and thus renders it more and
more painful for them to see and be aware of
the pain of others—because they begin to feel
it, and it renders them uncomfortable, and they
make at least some effort to relieve it. The world
is growing kinder by reason of this dawning
consciousness, although it is still in a barbarous
state as compared to its future condition when
Stage iii becomes more common. The race today confronts great changes—the thousand
straws floating through the air show from which
direction the wind is coming, and whither it is
blowing. The breeze is just beginning to be
felt—soon it will grow stronger, and then the
gale will come which will sweep before it much
that man has thought to he built for ages. And
after the storm man will build better things—
things that will endure. Have you not noticed
the signs—have you not felt the breeze? But,
mark you this—the final change will come
not from Hate, Revenge, or other unworthy
motives—it will come as the result of a great
and growing Love—a feeling that will convince
men that they are akin; that the hurt of one is
the hurt of all; that the joy of one is the joy of
all—that all are One. Thus will come the dawn
of the Golden Age.
We may have appeared to have wandered
from our text, but what we have said has a direct
bearing upon the question of sowing after the
reaping—of giving after the receiving—of
working after the acquiring of new strength.
The voice out of the silence will indeed say to
all of us: Go forth and labor in my vineyard—
labor not by strenuous effort, or by an attempt
to force the growth of living things—thy work is
best done by living—you are needed as leaven
to lighten the mass.
Here follows the next command from the
little manual:
Thou who are now a disciple, able to stand, able to
hear, able to see, able to speak; who hast conquered
desire, and attained to self-knowledge; who hast seen
thy soul in its bloom, and recognized it, and heard the
voice of the silence—go thou to the Hall of Learning,
and read what is written there for thee.
Let us also read the note following this
command; it is very helpful:
Note.—To be able to stand, is to have confidence;
to be able to hear, is to have opened the doors of the
soul; to be able to see, is to have obtained perception;
to be able to speak, is to have attained the power of
helping others; to have conquered desire, is to have
learned how to use and control the self; to have
attained to self-knowledge, is to have retreated to
the inner fortress from whence the personal man can
be viewed with impartiality; to have seen thy soul in
its bloom, is to have obtained a momentary glimpse
in thyself of the transfiguration which shall eventually
make thee more than man; to recognize, is to achieve
the great task of gazing upon the blazing light without
dropping the eyes, and not falling back in terror as
though before some ghastly phantom. This happens
to some; and so, when the victory is all but won, it
is lost. To hear the voice of silence, is to understand
that from within comes the only true guidance; to go
to the Hall of Learning, is to enter the state in which
learning becomes possible. Then will many words be
written there for thee, and written in fiery letters for
thee easily to read. For, when the disciple is ready, the
Master is ready also.
The disciple is spoken of as one able to
stand; able to hear; able to see; able to speak.
The consciousness of the Real Self enables
one to stand firmly upon his feet—causes
him to feel the Majesty of Self. It enables him
to hear the truth pouring in to him from the
thousand channels of life, all claiming kinship
with him, and willing and anxious to impart to
him knowledge and truth. It enables him to
see life as it is, in all its varied forms—to see his
relation to the Whole and all of its parts, and
to recognize the truth when it presents itself
before him—it gives him the clear vision of the
Spirit. It enables him to speak so that his words
will reach others, even when he is unconscious
of the fact—he is possessed of that peace
which passeth understanding, and his inward
state finds utterance in his everyday speech,
and he adds a little to the spiritual knowledge
of the world.
The manual tells the student who has
conquered desire—that is, who has recognized
desire for what it is, who has attained to the
knowledge of the Self; who has seen his soul
in its bloom, and recognized it, and heard the
voice of the silence; to proceed to the Hall of
Learning, and read what is written there for
him. The little note throws additional light on
the passage which it follows. Its description of
the sight of “the soul in its bloom” is particularly
interesting in view of what we have said in our
last lesson—it refers to Illumination, or the
dawn of spiritual consciousness—the flower
that blooms in the silence that follows the
storm. Well does its writer say that it is “to have
obtained a momentary glimpse in thyself of
the transfiguration which shall eventually make
thee more than man; to recognize is to achieve
the great task of gazing upon the blazing light
without dropping the eyes, and not falling
back in terror as though before some ghastly
phantom.” Well has the writer added that “This
happens to some; and so when the victory is all
but won, it is lost.” But she might have added,
that it is only temporarily lost, for the memory
will remain, and the soul will never rest satisfied
until it regains that which it lost. Some who catch
glimpses of their souls, shrink back in fright, and
treat the matter as a delusion, or some “wicked
thought.” It upsets one’s preconceived and
conventional notions to such a degree, in some
instances, that those experiencing it begin to
be afraid that they are losing their virtue and
goodness, because they cease to condemn
and hate “evil” as of yore—they imagine that
they are growing “bad,” and retreat from the
consciousness so far as they are able. They fail
to perceive that although one may hate the
“bad” things less, he loves the “good” things
more than ever—that is the things which are
known to be good by the Spiritual Mind, not
the manufactured and artificial “good” things
that pass current as the real article with the
majority of people.
The little note also truthfully tells us that “To
hear the voice of the silence is to understand
that from within comes the only true guidance.”
Remember these words—they are golden:
“Understand that from within comes the only
true guidance.” If you can grasp the meaning
of these words—and have the courage to trust
and believe them, you are well started on the
Path. If you will always live true to that little
voice within, there will be but little need of
teachers and preachers for you. And if we will
but trust that little voice, its tones will become
plainer and stronger, and we will hear it on
many occasions. But if we turn a deaf ear to it
and refuse to heed its warning and guidance,
it will gradually grow fainter and fainter, until
its voice is no longer distinguishable amidst the
roar and bustle of the material world.
The Hall of Learning is the state of
consciousness which comes when the Spiritual
Mind is allowed to flow freely into the conscious
mind. Little by little the student is impressed
with the truth, so gradually, often, that he
scarcely realizes that it is advancing—but he is
continually progressing and unfolding.
The next four precepts are very important.
Although intended for quite advanced students,
much of their meaning may be grasped by
those who have not attained so fully. We will try
to make a little plainer these difficult passages.
1. Stand aside in the coming battle; and, though
thou fightest, be not thou the warrior.
2. Look for the warrior, and let him fight in thee.
3. Take his orders for battle, and obey them.
4. Obey him, not as though he were a general, but
as though he were thyself, and his spoken words were
the utterance of thy secret desires; for he is thyself, yet
infinitely wiser and stronger than thyself. Look for him,
else, in the fever and hurry of the fight, thou mayest
pass him; and he will not know thee unless thou
knowest him. If thy cry reach his listening ear, then will
he fight in thee, and fill the dull void within. And, if
this is so, then canst thou go through the fight cool
and unwearied, standing aside, and letting him battle
for thee. Then it will be impossible for thee to strike
one blow amiss. But if thou look not for him, if thou
pass him by, then there is no safeguard for thee. Thy
brain will reel, thy heart grow uncertain, and, in the
dust of the battle-field, thy sight and senses will fail,
and thou wilt not know thy friends from thy enemies.
He is thyself; yet thou are but finite, and liable to
error. He is eternal, and is sure. He is eternal truth.
When once he has entered thee, and become thy
warrior, he will never utterly desert thee; and, at the
day of the great peace, he will become one with thee.
These four precepts refer to the recognition
of the Real Self—Spirit—which is within each
soul, and which is constantly struggling to
cast from itself (when the time is ripe) each
encumbering sheath of the lower self which is
hindering and confining it. The precepts bid
the soul to look within for the real source of
strength—to be guided by it—to allow it to
manifest freely through oneself—to be led by
Spirit. When one has sufficiently freed oneself
from the restrictions and confining bonds of
the lower self, and is able to allow Spirit to flow
freely and manifest with a minimum degree
of resistance, then will Spirit act through him
and work for him, and guide him. And even
the less advanced soul may obtain the greatest
benefit from opening up itself to the inflow of
the divine principle, and allowing it to work
through it. The man who is led by Spirit—who
recognizes the existence of the Real Self, and
trusts it—may live in a great measure apart
from the turmoil and strife of the outer world.
Not that he may withdraw from the world (for
that is often cowardice), but he is able to take
his place in the great game of Life, and to do his
work there and do it well, and yet feel certain
that while he is in it he is not of it. He is able
practically to stand aside and see himself act.
Spirit will guide him through the struggle, and
will see that he is nourished and cared for, and
will always act for his ultimate good. It will lead
him to that which is best for him, and will attract
to him that which he needs. Fear and unfaith
are the great obstacles to this free working
of Spirit, and until they are cast aside Spirit is
hampered and hindered in its work. But when
they are thrown aside Spirit will be free to do
its work.
The first precept: “Stand aside in the coming
battle; and though thou fightest, be thou not
the warrior,” states this truth distinctly. Note
that the precept does not tell you to run away
from the battle, or to hide yourself, or to seek
seclusion. On the contrary, it distinctly assumes
that you will fight. But it tells you to “stand aside”
(that is for you, in your present consciousness to
stand aside) and let the real self fight through
you and for you. That is, to allow Spirit to lead
you, and for you to be content with its leading.
The second precept is akin to the first. It tells
you to “Look for the warrior, and let him fight in
thee.” Look for him; believe in him; trust in him;
recognize him—and let him fight the battle for
you.
“Take his orders for battle, and obey them,”
says the third precept. If he places you in a
certain exposed position, where the enemy’s
fire is concentrated upon you, and your retreat
seems to be utterly cut off, fear not but obey
orders implicitly, for there is a plan behind
the orders, and you will in the end triumph.
Question not the orders, nor their result, for
they are given by a higher form of intelligence
than your present consciousness, and have
a distinct (and good) object in view. Spirit is
moving for your advancement, and though it
brings you temporary pain and suffering, you
will be a gainer in the end. And if you once
grasp the meaning of it all, you will not feel the
suffering and the pain as do others, for they
will be seen to be only temporary and fleeting,
and unreal, and you will lose sense of them in
your knowledge of the greater thing coming to
you through and by means of them.
The fourth precept tells you further to “Obey
him, not as though he were a general, but as
though he were thyself, and his spoken words
were the utterance of thy secret desires; for he
is thyself, yet infinitely wiser and stronger than
thyself.” This admonition serves to warn us of
the mistake of considering Spirit as an outside
entity—a thing apart from ourself—and to
remind us that it is our real self—ourself. Wiser
and stronger than our present conception and
consciousness of self, is Spirit, and we may trust
it implicitly.
“Look for him, else, in the fever and hurry of
the fight, thou mayest pass him; and he will not
know thee unless thou knowest him,” continues
the precept, and the warning is worthy of
note. In the midst of the fight we are most apt
to forget that the Real Self is working through
us, and, being excited and inflated by success,
we may imagine that we (the conscious self)
are doing all the work, and may cease to look
for the Spirit, and thus close the channel of
communication. “And he will not know thee,
unless thou knowest him.” Unless you recognize
Spirit within, Spirit will not be able to work
through you as freely as would otherwise be
the case. Unless you recognize the existence of
Spirit, you cannot expect it to respond. Spirit’s
guidance is for those who desire it and look for
it.
“If thy cry reach his listening ear, then will he
fight in thee, and fill the dull void within.” Note
the promise, and the statement that Spirit is
listening—ever listening—for your call for
help. When you become disheartened and
discouraged—tired and worn from the fight—
wounded and bleeding from the struggle—
then cry to Spirit for help, and the listening ear
will hear thee and will “fight in thee and fill the
dull void within.” He who opens himself up to
Spirit no longer is conscious of the “dull void
within” which has oppressed him for so long.
“And if this is so, then canst thou go through
the fight and unwearied, standing aside, and
letting him battle for thee.” You will gain that
feeling of calm content, knowing that thy
warrior is invincible, and that the battle must be
yours in the end. He who is conscious of Spirit
working through him has indeed acquired “that
peace which passeth understanding.”
“Then it will be impossible for thee to strike
one blow amiss.” True, indeed, for then every
act and move is the act and movement of Spirit,
and cannot be amiss or wrong. No matter how
meaningless or mistaken the act or move may
seem to the conscious mind, at the time, later
on it will be recognized as having been the
very best thing under the circumstances.
“But if thou look not for him, if thou pass him
by, then there is no safeguard for thee. Thy
brain will reel, thy heart grow uncertain, and, in
the dust of the battle-field, thy sight and senses
will fail, and thou will not know thy friends from
thy enemies.” Is not this the experience of all
of us before we recognize and trust Spirit’s
guidance? Have we not gone through these
things, and suffered and grieved because we
could see no light; no hope? Long have we
cried aloud, demanding to know the reason of
it all—demanding to be told what was truth;
what was right; what was wrong. And no answer
has come to us, until we threw off the confining
bonds of the lower self, and allowed the pure
rays of Spirit to pour into our souls.
“He is thyself; yet thou are but finite, and
liable to error. He is eternal, and is sure. He
is eternal truth.” The distinction between the
lower, temporary, consciousness of self, and
the reality, is here pointed out. The paradox of
the self and the Self is here presented to you.
Think well over it, and the truth will gradually
reach you—and having reached you will never
again depart from you, no matter how dim it
may seem at times.
“When once he has entered thee, and
become thy warrior, he will never utterly desert
thee.” Wonderful promise. The consciousness
of the existence of the Spirit within you, once
obtained, is never entirely lost. Though you may
learn to doubt it, as not having come through
your ordinary senses, yet will the memory
linger with you—and when it is most needed
you will be able to recall the experience and
again open yourself to the inflow of the divine
wisdom and power.
“And, at the day of the great peace, he will
become one with thee.” In the time when
sheath after sheath has been cast off and the
flower of Spirit unfolds in full bloom—when
man shall become more than man—then
will the consciousness of the individual melt
into the “knowing” of Spirit, and the soul will
be at one with its highest principle. This will
not be a surrender of individuality—but, on
the contrary will be such an enlargement of
individuality and consciousness as can scarcely
be imagined by the greatest intellect of to-day.
Then the great knowing, power, and joy, of
which we have gained a faint glimpse during the
flash of illumination, will become a permanent
consciousness with us. Then will we pass from
the realms of the relative into the regions of
the absolute.
We come now to another group of four
precepts. Let us consider them.
5. Listen to the song of life.
6. Store in your memory the melody you hear.
7. Learn from it the lesson of harmony.
8. You can stand upright now, firm as a rock amid
the turmoil, obeying the warrior who is thyself and
thy king. Unconcerned in the battle save to do his
bidding, having no longer any care as to the result
of the battle—for one thing only is important, that
the warrior shall win; and you know he is incapable
of defeat—standing thus, cool and awakened, use
the hearing you have acquired by pain and by the
destruction of pain. Only fragments of the great song
come to your ears while yet you are but man. But, if you
listen to it, remember it faithfully, so that none which
has reached you is lost, and endeavor to learn from it
the meaning of the mystery which surrounds you. In
time you will need no teacher. For as the individual
has voice, so has that in which the individual exists. Life
itself has speech and is never silent. And its utterance
is not, as you that are deaf may suppose, a cry: it is a
song. Learn from it that you are a part of the harmony;
learn from it to obey the laws of the harmony.
“Listen to the song of life.”
The note that is attached to this precept is so
beautiful—so full of truth—so instructive—that
we can find nothing to add to it, and we insert
it in this place as the best possible explanation
of the precept to which it is attached:
Note.—Look for it, and listen to it, first in your own
heart. At first you may say it is not there; when I search
I find only discord. Look deeper. If again you are
disappointed, pause, and look deeper again. There is
a natural melody, an obscure fount, in every human
heart. It may be hidden over and utterly concealed
and silenced—but it is there. At the very base of
your nature, you will find faith, hope and love. He
that chooses evil refuses to look within himself, shuts
his ears to the melody of his heart, as he blinds his
eyes to the light of his soul. He does this because
he finds it easier to live in desires. But underneath
all life is the strong current that cannot be checked;
the great waters are there in reality. Find them, and
you will perceive that none, not the most wretched of
creatures, but is a part of it, however he blind himself
to the fact, and build up for himself a phantasmal
outer form of horror. In that sense it is that I say to
you: All those beings among whom you struggle on
are fragments of the Divine. And so deceptive is the
illusion in which you live, that it is hard to guess where
you will first detect the sweet voice in the hearts of
others. But know that it is certainly within yourself.
Look for it there and, once having heard it, you will
more readily recognize it around you.
The sixth precept: “Store in your memory the
melody you hear,” and the seventh precept:
“Learn from it the lesson of harmony,” relate
to the fifth precept and need no special
explanation.
The eighth precept is full of information. It
starts with the assurance that you (now being
open to the guidance of Spirit) can stand
upright, firm as a rock amid the turmoil, obeying
the warrior (Spirit), who is spoken of as being
“thyself and thy king” (again a reference to the
relative and the absolute relation).
It speaks of the soul led by Spirit as being
unconcerned in the battle, save to do his (Spirit’s)
bidding, and “having no longer any care as to
the result of the battle” (that is, caring nothing
about the apparent result—the temporary
defeats, pains, and trying circumstances)—for
only one thing is important and that is that Spirit
should win, and win it must, for it is invincible,
and incapable of defeat. The soul is spoken
of as “standing thus, cool and awakened,” and
using the hearing which it has acquired by pain
and by the destruction of pain. This paradox of
“pain and the destruction of pain” is interesting.
One necessarily learns lessons from pain—many
lessons may be learned in no other way—and
yet after the true nature of pain is learned and
fully impressed upon the mind, then pain no
longer is pain—pain is destroyed, and another
lesson is learned. And so the voice of the
Spirit—the song of life—comes to the hearing
which has been awakened both by pain and by
the destruction of pain.
“Only fragments of the great song come to
your ears while you are but man.” For when
you reach the stage when you may listen to the
grand volume of the divine song, then you are
no longer man, but are something far higher
in the scale of spiritual evolution and life. But
the mere fragments of the song are so far
beyond any other human experience that the
mere echo is worth living a life to hear. We are
further told that “if you listen to it, remember
it faithfully, so that none which has reached
you is lost, and endeavor to learn from it the
meaning of the mystery which surrounds you,”
the voice of Spirit will beat upon your ears, so
that, in spite of the material interferences you
will from time to time have borne in upon your
consciousness bits of knowledge which will
seem to come from another world. Light will be
thrown gradually upon the great problems of
existence, and veil after veil will be withdrawn.
The precept then gives us the glad tidings
that: “In time you will need no teacher. For as
the individual has voice, so has that in which the
individual exists. Life has speech and is never
silent. And it is not, as you that are deaf may
suppose, a cry; it is a song. Learn from it that you
are a part of the harmony; learn from it to obey
the laws of the harmony.” In time you will have
passed beyond the need of a human teacher,
for the light of Spirit will illuminate every object
upon which you gaze, and the ears opened by
Spirit will hear the lessons coming from every
object in nature. In the stone; in the plant; in
the mountain; in the tempest; in the sunshine;
in the stars; in all things high or low; will you
perceive that great throbbing intelligent life of
which you are a part—and from them will you
hear notes of the great song of life: “All is One;
All is One.” As the precept tells us, the sound
from nature and nature’s things, is not a cry, as
many have supposed, but a great triumphant
song—a song rejoicing in the flow of life of
the singer, and vibrating in unison with the
Absolute. “Learn from the song that you are a
part of the harmony; learn from it to obey the
law of the harmony.”
The next group of four precepts are along
the same lines as those preceding:
9. Regard earnestly all the life that surrounds you.
10. Learn to look intelligently into the hearts of men.
11. Regard most earnestly your own heart.
12. For through your own heart comes the one light
which can illuminate life, and make it clear to your eyes.
Study the hearts of men, that you may know what
is that world in which you live, and of which you will
to be a part. Regard the constantly changing and
moving life which surrounds you, for it is formed by
the hearts of men; and, as you learn to understand
their constitution and meaning, you will by degrees
be able to read the larger word of life.
The ninth precept: “Regard earnestly all the
life that surrounds you,” refers to that part of
the subject mentioned by us in the preceding
paragraph—the knowledge that comes to one
by viewing nature by the light of the Spirit.
The tenth precept tells you to “Learn to look
intelligently into the hearts of men, that you
may understand the world of men, that forms
a part of the great world. By knowing men you
will be able to help them, and will also learn
many lessons that will aid you in your journey
along the path. But take notice of what the little
accompanying note says regarding this study
of men. Here it is:
Note.—From an absolutely impersonal point
of view, otherwise your sight is colored. Therefore
impersonality must first be understood.
Intelligence is impartial; no man is your enemy, no
man is your friend. All alike are your teachers. Your
enemy becomes a mystery that must be solved, even
though it take ages; for man must be understood.
Your friend becomes a part of yourself, an extension
of yourself, a riddle hard to read. Only one thing is
more difficult to know—your own heart. Not until the
bonds of personality are loosed, can that profound
mystery of self begin to be seen. Not until you stand
aside from it, will it in any way reveal itself to your
understanding. Then, and not till then, can you grasp
and guide it. Then, and not till then, can you use all its
powers, and devote them to a worthy service.
The eleventh precept tells you to “Regard
most earnestly your own heart.” And the twelfth
precept goes on to say: “For through your own
heart comes the one light which can illuminate
life, and make it clear to your eyes.” In your
own nature you will find all that is in the nature
of other men—high and low—pure and foul—
it is all there, the foul outlived, perhaps—the
pure yet to be lived, perhaps—but all there.
And if you would understand men, and their
motives, and their doings, and their thoughts,
look within, and you will understand other men
better. But do not identify yourself with all the
thoughts you may find in your heart. View them
as would an outsider, look at them as you would
upon objects in a case in a museum—useful to
study but not to make a part of your life. And,
remember this, that none of the things in your
heart is good enough to use or master you—
although many of them may be used by you to
advantage. You are the master, and not the
mastered—that is if you are a delivered soul.
The thirteenth precept says that: “Speech
comes only with knowledge. Attain to
knowledge, and you will attain to speech.” The
little accompanying note is explanatory (in
part) of this precept. We herewith print it:
Note.—It is impossible to help others till you have
obtained some certainty of your own. When you have
learned the first twenty-one rules, and have entered
the Hall of Learning with your powers developed and
sense unchained, then you will find there is a fount
within you from which speech will arise.
Do not be worried if you anticipate being
called upon to impart words of comfort and
knowledge to others. You need not prepare
yourself. The person will draw forth from you
(through Spirit’s guidance) just what is best for
him or her. Fear not—have faith.
We must come to an end. We have tried
to explain, partially, the wonderful teachings
of this little manual—“Light on the Path,” so
that the beginner, perhaps, might be able
to grasp the loose end of the teaching, and
then gradually unwind the ball at his leisure.
The task has grown heavier, and the work less
satisfactory, as the precepts passed before us.
Words are finite—truth is infinite—and it is
hard to even attempt to explain infinite truth in
finite words. The thirteenth precept is the last
one that we may consider. The remaining ones
must be read alone by the student, with the
light of the Spirit. They are only for those who
have attained spiritual sight, and to such their
meaning will be more or less plain, according
to the degree of unfoldment which has come
to the individual.
We feel that our task has been poorly
executed, although many have written us that
these lessons have opened their spiritual eyes,
and that many things heretofore very dark, are
now seen plainly. We trust that this is indeed
so, and that many more may obtain help and
comfort from our words, although to us it
seems that we have written nothing. And yet,
we know that if these words had not some task
assigned to them—if they were not intended to
form a part of the great work, they never would
have been written. So we send them forth to
go where they will, without a full knowledge
on our part of their destination. Perhaps some
into whose hands they may fall may understand
better than do we why they were written and
sent forth. They were produced at the dictates
of Spirit—let Spirit attend to the placing of
them where they are called for.
In our following lessons we will take up other
phases of occultism which may be of interest
and profit to our students. But before leaving
the beautiful precepts and teachings of “Light
on the Path,” let us urge upon our students the
importance of that little manual. It contains
within its pages the greatest amount of high
spiritual teaching ever combined into so small
a space. Let not the student imagine that he has
mastered it, because he seems to understand
its general teachings. Let him read it again a
little later on, and he will see new beauties in
it. We have never met a student—no matter
how highly developed—who could not learn
something from the little manual. Its teachings
are capable of being interpreted in many
different ways, for it portrays the experiences
of the soul as it journeys along the path. You
will remember that the upward ascent is along
the spiral path, and the soul goes around
and around but ever mounting higher. One
may think he grasps the meaning of the first
precepts of the little manual, but as he again
reaches a certain point, just one round higher,
he may again take up the first precepts and
find in them new meaning suitable for his newly
discovered needs. And so on, and so on. Not
only is there spiritual progression along spiral
lines extending over ages, but in each life-time
there is a spiral path to be mounted, as will be
apparent to all of us who will stop to consider
the matter. The soul which has not found the
entrance to the path, seems to go around and
around in a circle, traveling over the same
ground, and making no real progress. But once
it discovers the little path which enters the circle
at one of its points, and takes steps thereon, it
finds that while it still goes around and around,
it is really traveling the spiral, and is mounting
one round higher with each turn. And we know
of no little book so helpful on the journey as
this little manual—“Light on the Path.”
We trust that we may be pardoned for
inserting in this lesson the following words
from our introduction to the little manual in
question. They are as appropriate at the close
of this lesson as at the beginning of the little
book:
The treatise, “Light on the Path,” is a classic among
occultists, and is the best guide known for those who
have taken the first step on the Path of Attainment.
Its writer has veiled the meaning of the rules in the
way always customary to mystics, so that to the one
who has no grasp on the Truth these pages will
probably appear to be a mass of contradictions and
practically devoid of sense. But to the one to whom a
glimpse of the inner life has been given, these pages
will be a treasury of the rarest jewels, and each time
he opens it he will see new gems. To many this little
book will be the first revelation of that which they
have been all their lives blindly seeking. To many it
will be the first bit of spiritual bread given to satisfy
the hunger of the soul. To many it will be the first cup
of water from the spring of life, given to quench the
thirst which has consumed them. Those for whom
this book is intended will recognize its message, and
after reading it they will never be the same as before
it came to them. As the poet has said: “Where I pass
all my children know me,” and so will the Children
of the Light recognize this book as for them. As for
the others, we can only say that they will in time be
ready for this great message. The book is intended
to symbolize the successive steps of the neophyte
in occultism as he progresses in the lodge work. The
rules are practically those which were given to the
neophytes in the great lodge of the Brotherhood in
ancient Egypt, and which for generations have been
taught by guru to chela in India. The peculiarity of
the rules herein laid down, is that their inner meaning
unfolds as the student progresses on The Path. Some
will be able to understand a number of these rules,
while others will see but dimly even the first steps.
The student, however, will find that when he has firmly
planted his foot on one of these steps, he will find the
one just ahead becoming dimly illuminated, so as to
give him confidence to take the next step. Let none
be discouraged; the fact that this book attracts you
is the message to you that it is intended for you, and
will in time unfold its meaning. Read it over and over
often, and you will find veil after veil lifted, though veil
upon veil still remains between you and the Absolute.
Lesson V: Karma Yoga.
T
he Yogi Philosophy teaches that while
there is but one goal for true human
endeavor—one end to be sought—still there
are different paths to that goal, each path best
suited to the particular temperament of the
individual. Temperament, of course, is not the
result of accident or chance, but is the result of
the particular development of the soul in its
evolution, and represents the particular line of
thought (and resulting action) which has been
pursued by the soul in its development. It is
a very real thing at each stage of unfoldment,
and forms the line of least resistance for
the individual. And, so, the Yogis teach that
the particular path best adapted to the
requirements of the temperament and tastes—
that is, to the desires—of each individual soul, is
the one for him to follow. They divide the Path
of Attainment into three sub-paths leading up
to the main road. They call the three paths (1)
Raja Yoga, (2) Karma Yoga, (3) Gnani Yoga; each
of these forms of Yoga being a path leading to
the great road, and each fit to be traveled by
those who may prefer it—but all leading to the
same place.
Raja Yoga is the path followed by those who
feel inclined to develop the powers latent in
Man—the gaining of the control of the mental
faculties by the Will—the attainment of the
mastery of the lower self—the development
of the mind, to the end that the soul may be
aided in its unfoldment. Karma Yoga is the
Yoga of work—the path of action. Gnani Yoga
is the Yoga of Wisdom. In addition to the
above mentioned three forms of Yoga, there
is that which is known as “Bhakti Yogi,” or
the Yoga of devotion—the path of religious
feeling. Some writers treat this path as if it were
distinct from the others—a separate path—
but we prefer thinking and teaching that it is
merely an incident of each of the three paths,
as we cannot conceive of any student of Yoga
divorcing his work from the love and devotion
to the Absolute—to God. We fail to see how
one may follow any of the several Yoga paths
without being filled with love and reverence
for the great centre of all life. In these lessons
we will speak of Bhakti Yogi separately, but we
wish to be understood that we do not consider
it a separate thing, but feel that the student of
any, or all, of the forms of Yogi must combine
Bhakti Yogi with his favorite form of study.
In this lesson we will take up the branch of
the subject known as “Karma Yoga”—the Yoga
of action—of work. But we must explain that
although the necessities and tendencies of the
student may make this path the more attractive
to him, still he may take a keen interest in the
other forms of Yogi, such as Gnani Yoga, Raja
Yoga, etc. And the students of these other
branches must not overlook Karma Yoga as
being beneath their notice, for it is a matter
which concerns their daily life, and in this
Western world where nearly all men live a
life of action, the student must combine the
principles of Karma Yoga with his other studies.
This lesson will be devoted to Karma Yoga.
The next lesson will take up the subject of Gnani
Yoga. The one following Gnani Yoga will take
up that branch of the subject known as Bhakti
Yoga. We will not touch upon Raja Yoga in these
lessons, as we are now preparing a separate
book upon that branch of Yoga.
Before considering Karma Yoga it may
be well for us to take a general view of the
subject of Yoga. What is the end and aim of
the teachings and the practices? What does it
all mean? What is Man seeking for in all these
endeavors? What does life, and growth, and
development, and evolution mean? These are
questions that thinking people are constantly
asking, and which but few are able to answer
even partially.
The Yogi Philosophy teaches that the end of
all human endeavor and life is to allow the soul
to unfold until it reaches union with Spirit. And
as Spirit is the divine part of man—the bit of
God-material in him—this union eventually will
result in what is known as Union with God—
that is the bringing of the individual soul into
conscious touch and union with the centre of
all life.
Some may think and teach that the end of
human life is happiness, and this is true if they
mean the real happiness of the soul—the only
true happiness. But if they mean the relative
and transitory thing usually called “happiness,”
they quickly find that they are pursuing a “willo’-the-wisp,” that constantly recedes as they
approach it. True happiness is not to be found
in relative things, for these turn to ashes like
Dead Sea fruit, the moment we reach out to
grasp them. We may find a certain amount of
happiness in the pursuit of things, but when
we pluck the fruit it withers. No matter how
high may be the thing pursued in the chase for
happiness, the result is the same. Relative things
cannot help being relative and consequently
fade away. They are creatures of time and
space and while they serve their purposes
they cannot live beyond their time. They are
mortal, and like all mortal things must die. Only
the absolute thing remains unchanged, and is
deathless.
And all this struggle, and pain, and life, and
effort, really is directed toward the unfoldment
of the soul that it may recognize its real self.
This is what it all means. This is why we pursue
first this thing and then that thing, thinking that
we need them, only to find out that we need
them not. We feel a hunger that cannot be
appeased—a thirst that will not be quenched.
And we try all the experience of life, sometimes
feverishly and eagerly, sometimes listlessly and
sluggishly, but find them all to be shadows
and unrealities. But the hunger and thirst still
remain, and torment us to further efforts. And
this will be so always, until we learn that the
thing we desire is within us, instead of outside
of us—and when we learn this lesson, even
faintly, we begin to seek intelligently and are
changed beings. This is the meaning of life—of
evolution.
The great majority of the race is engaged in
this pursuit of happiness in a blind, unconscious
fashion. They run hither and thither, trying one
thing after another hoping to find that intangible
something that they instinctively feel will bring
them peace and happiness. And, although
meeting with repeated disappointments, they
keep up the search with unabated zeal, being
impelled thereto by the unfolding soul crying
for that which is necessary to it. As the soul
awakens and unfolds, through experience after
experience, it gradually obtains an intelligent
and conscious conception of the true nature of
that for which it seeks, and thereafter it follows
only the roads which lead to the thing so long
sought after, but so recently known to be the
sought-after thing.
Many Western seekers after truth have
complained that the philosophies of the
East were not adapted to the needs and
requirements of the Western student, as the
conditions of life were so different in the two
parts of the world. This objection, if it were
sustained, would be positive proof that the
teachings of the East were not sound and true,
for any true and sound teaching and philosophy
must be applicable to all sorts and conditions
of men, irrespective of race, climate, country,
occupation, surroundings or environment. If the
teachings are not fitted for the wants of every
soul they are unsound, and must be discarded.
Even the lowliest, humblest and vilest of the
race must be taken into consideration, or the
teachings fall short of being the truth. For even
that lowly individual, as well as the most exalted
(in the world’s estimation) form part of the race,
and are under the law and cannot be left out.
The trouble with these objecting Western
students is that they have considered the Eastern
teachings to be fit only for those who could
spend their life in dreaming, meditating, and in
seclusion far away from the busy world. But this
is a great mistake. It is true that some Eastern
students follow this retired life, and obtain
great results therefrom—this is their Karma—
the result of desire and tendencies acquired
in their past lives. But no true Yogi would think
of teaching that this plan was the only one—
or even the best one for all students. On the
contrary, he recognizes that even in the East a
life of activity is right and proper for those who
are thrown into it, and that to shirk its duties
or run away is a violation of the great law. This
being so, it follows that the intense activity of
the Western races (all of which is in accordance
with well established laws, and a distinct and
well understood stage of evolution) renders
seclusion and retirement literally impossible
for thousands of earnest students, who must
follow the path or plan called for by their Karma.
And they gladly point out to such students the
beauties and advantages of that branch of their
philosophy known as “Karma Yoga,” which we
take up in this lesson.
The word “Karma” comes from the Sanscrit
word “Kri,” meaning “to do”; “to act.” “Karma”
is more frequently used to designate what
may be called the “effect of actions.” In our
“Fourteen Lessons” we have considered the
Eastern teachings of Karma, under the chapter
entitled “Spiritual Cause and Effect.” In that
chapter we gave you a brief description of the
law of cause and effect in the spiritual world—
how the effects of actions follow actions, just
as actions follow thoughts. The real effect of
actions is really the effect of thoughts, as actions
result from thoughts.
We are what we are today, simply because
we have done, or left undone, certain things
in our past lives. We have had certain desires,
and have acted upon them, and the result is
manifested today. We do not mean that we
are literally being “punished” because we have
done certain things in the past—for punishment
(as such) forms no part of the law. But we have
desired to do certain things, and have done
them so far as we were able, and the inevitable
results came in their train. We put our fingers
into the fire and we are now nursing the burn—
that’s all. These things that we did in the past
were not necessarily “bad” things. We merely
may have become unduly attached to certain
things, and our attachment and desires have
brought upon us certain effects, which effects,
while perhaps more or less unpleasant and
painful, are good because they teach us that we
do not want the thing we had sought, and we
will not make the same mistake again. Moreover,
once we have had our eyes opened so that we
understand the nature of our trouble, the smart
of the burns decreases and the hurt fades away.
This spiritual law of cause and effect is known
in the East as “Karma.” When the Eastern
students speak of one’s “Karma,” they mean
that which has come to the person in pursuance
of that law, or that which is attached to him
by its operations. Everyone has generated
Karma, the effects of which are manifesting
constantly. There is no reason why we should
feel frightened or disturbed at this knowledge.
A realization of the truth enables us to live
out our Karma with the minimum degree of
pain and trouble, and also prevents us from
acquiring new undesirable Karma. Our Karma
may be pleasant, or unpleasant, according to
the causes we have set into operation, or they
may be made pleasant or unpleasant by our
mental attitude toward them. The philosopher
may transmute “bad” Karma into “good” by
refusing to see the “bad” in it, and the ignorant
person may find fault with the best of Karma.
Many students of the Eastern philosophies
seem to regard this law of Spiritual Cause and
Effect—Karma—as a system of punishment
decreed, regulated and administered by the
spiritual powers that be. This is erroneous.
While Karma often does act as a punishment—
that is, as an equalizing and deterring factor—
yet there is no element of revenge in it—no
plan of Divine “getting even.” It is simply cause
and effect. It is difficult to explain just what
we mean, without giving specific examples,
which plan is almost impossible in a work of
this kind. We may say, however, that one who
is possessed with a desire for power, which
desire he constantly nourishes and feeds with
selfish thoughts, is sure to become involved in a
sequence of causes and effects which may cause
him the greatest pain and suffering, physical or
mental. He may attain his desire, sooner or later,
if his desire be sufficiently strong and persistent,
but he is very apt to suffer from unsatisfied
longings which have been smothered out by
the over-ruling passion. He may gain his prize
at the cost of all else dear to him. Or, his desire
not being so strong as a like desire in some
other minds, he may not attain his goal, but
will be ground to pieces in the great mental
or psychic machinery which he has helped to
set into motion, and into which he is irresistibly
drawn. When a man has a keen desire for the
fruit of some action, he is very likely to start
into motion (in connection with others) certain
psychic machinery, which either may work to
his advantage, or else may grind him to pieces
according to the circumstances of the case,
his strength of purpose, or his mental powers.
Men are often blown up by their own bombs,
or consumed in fires of their own starting. They
get “mixed into things” and often suffer from
that course.
Even those who attain that for which they
have been seeking (either in this life or in some
future one) may be greatly disappointed and
may find life a curse. The autocratic ruler may
suffer untold mental agonies, and the multimillionaire may be more unhappy than the
beggar at his gates. But, not only is this so, but
those who have entered the race, and have
not been able to keep up with the winners,
are tossed about, pushed, thrown down and
trampled upon, and otherwise hurt, because
they have entered the race. They not only
suffer from disappointment, but are hurt
besides. We recall a man who started to hate
certain persons—hated them bitterly—tried
to injure them in every possible way. The result
was that he entangled himself in the psychic
machinery of hate which is in full operation
in the world, and before long brought upon
himself the hatred and enmity of hundreds of
other persons, and was hurt in mind and purse,
and suffered great agony and mental torture.
Of those whom he had started to hate, he
succeeded in hurting only one person, and that
person was a man also living on the “hate plane”
of thought, who naturally attracted to himself
thoughts and actions of like nature. But the
lesson was a valuable one to the first mentioned
man, for his eyes were opened to the folly
and consequences of hate, and thereafter he
refused to allow himself to become entangled
in its net. Those who play the game of hate
must not complain if they are hurt. Those who
are entangled in the machinery of greed must
not complain if they suffer from some shrewder
person on the same plane. Those who pin
their lives upon some material object must not
wonder if they suffer pain through the person
or thing to whom they attach themselves so
closely.
“But,” one may say, “how am I to escape these
things if I am in the active world at all? How
may I escape the effects of actions?” The Yogi
Philosophy answers: “By taking part in the great
game of life—by going through its motions—
by doing the best thing possible for you—but
all the time remembering that you do not allow
yourself to become attached to the fruits of
the work. Work for work’s sake—do your part
in the world gladly, cheerfully, willingly and
heartily, but realize that the fruits are as naught
in the end, and laugh at the thought that these
relative things have any real value to you.” To
a consideration of this answer, we will devote
the remainder of this lesson. We trust that we
shall be able to show you that this advice, as
impracticable and difficult as it may seem at
first sight, is not only practicable to the most
strenuous business worker of the lot but is the
only true plan of life. This old Eastern Wisdom
seems to be particularly adapted to the
requirements of the busy Western world at this
time, although, on the surface, it may seem to
fly in the face of modern progress.
But, at this place, we must remind the student
that these teachings will be accepted by only a
few of the race. The great majority of people are
too much infatuated with the present condition
of things—the pulling down, and climbing
over the dead bodies of their brothers—the
cannibalism and savagery of modern industrial
and commercial life—to follow any other course.
This being so, they will continue to eat and be
eaten—kill and be killed—crush down and be
crushed down—hate and be hated. And those
who deal out these things to others—and who
take a delight in them—bring themselves under
the operation of the law of cause and effect to
such an extent that they become enmeshed in
the machinery, and often get ground up while
expecting to aid in the tearing apart of others.
The few who are ready for the teachings, will
understand what we mean and will be able
to stand aside and see themselves fight and
struggle in the rush, while their soul stands
apart from the fray. They will live the same life
and do the same things as their undeveloped
brothers—that is, apparently—but they will
know the truth and keep themselves free from
being drawn into the machinery, or entangled
in the nets.
We are asked frequently, “What would
become of things if everyone were to follow
your teachings?” We might answer that the
whole structure of modern life would fall to
pieces, to be succeeded by something infinitely
better. But there is no need for this answer,
because there is no likelihood of the majority
of the race accepting these teachings in the
near future. A greater number are accepting
them every day, but at the best, those who
accept and live them will be but a handful in
the crowd of those who live and act. Many
years of struggle, and trial—endeavor and
experiment—must come before the race, as a
whole, is ready to take even the first step toward
improvement. We say this, not in sadness, but
philosophically, knowing that all the struggle
and pain is a necessary part of the evolution of
the race. (When we speak of “these teachings”
we do not refer to the particular presentation
of the truth given through us, but to the various
forms of these teachings which are being given
through hundreds of teachers of the various
schools at this time.)
One of the first things to be learned by the
Karma Yogi is that he is a unit in the whole
machinery or plan of life. He has his place
and must take his part in the work. But, no
matter how important his position—or how
responsible a place he is called upon to fill—
he is but a unit in the plan, and must be willing
to be used in accordance with that plan. And
however lowly or unimportant he may seem
to be, he is still a unit having a purpose and
work. Nothing is unimportant, and the most
important is still subject to the law underlying
the plan. We must all play our parts—play them
well—not only because we are working out
our own development and evolution, but also
because we are being used by the Divine Mind
as a pawn, or higher piece, in the great game
of life. Not that we are mere automatons—far
from that—but that our interests are bound up
with that of the race, and we touch all mankind
at some point. We must be perfectly willing to
be so used, and we will find that the willingness
prevents friction and pain. It is difficult to
express this point as clearly as we would like to
do, but we trust that our meaning will be made
clear as we proceed.
Our lives are not merely for the development
of our individuality, but we are needed to
play upon and be played upon by other
individualities, that the entire race be assisted
in its upward trend. A certain piece of work may
seem to us to be useless as a part of our own
development, but that particular bit of work
is evidently needed in some part of the great
plan and we should perform our part willingly.
Every move and position has a meaning, just as
a move in a game of chess apparently may be
devoid of meaning and purpose, but, later in
the game, it will be seen to have been the first
move in a great plan. And, so the true Karma
Yogi allows himself to be moved by the Spirit
without complaint, knowing that all will be
well with him, and that the move is needed to
effect certain combinations or changes in the
great game of life being played by all men.
Those who do not understand this secret of the
inner workings of the game, generally rebel
and set up resistance to these enforced moves,
and thereby cause themselves great pain and
suffering from the friction—the resistance
causes a forcible move—while the awakened
soul, seeing things as they are, smiles and allows
itself to be moved, and consequently escapes
the pain, and generally reaps a positive benefit
from the change, although it does not expect
such benefit as a reward. It simply recognizes
the Master Hand making the move, willingly
allows itself to be moved to another square,
and used to effect a new combination.
This is not a mere dream of transcendental
philosophy. It would surprise many of you
to be told that some of the leading figures in
every branch of human effort recognize this
force behind them, and have learned to trust
to it. Let us give you the testimony of a very
prominent man—one whose name is known all
over the world as a great leader and “master
of circumstances.” He has no knowledge of the
Eastern teachings (or, had not at the time of the
following statement), but several years ago he
confided the following information to a friend
of his, who repeated it to us. This “captain of
industry” said: “The public give me credit
with being a most strenuous character, and as
planning a long way ahead some wonderful
combinations and schemes. They are quite
wrong. I plan very little ahead, in fact, often
see no more than one step at a time, although
the general plan seems to be stored away
somewhere in my mind. I feel that to a great
extent I am merely a pawn in a great game of
chess, and am being used by some great power
as a means of working some great changes
in things and men, although I am ignorant of
what these changes are. I do not feel that I am
favored by Providence for any special good in
me, for, without mock modesty, I may truthfully
say that I feel that I do not deserve any special
reward, for I am no better or wiser than my
fellows. I cannot help feeling, at times, that the
things I do are done for some other people,
possibly the race, although many of my acts, or
rather the results of my acts may seem in the
direction of working injury to the public at
large. I get no special pleasure from my money,
although I feel a keen interest in the game of
making it, for the time being, and when a thing
is accomplished I feel like flinging it away like
a wornout toy. I do not know what it all means,
to be sure, but am sure it means something.
Some day, perhaps, I may be stripped of my
possessions, but I feel that even if that happens
I will be given something that will repay me for
my apparent loss. I noticed this thing early in
life, and I soon learned to be “led” or moved
by it whatever it is. When I resisted, I found that
I was hurt somehow, but that when I allowed
myself to be moved without resistance, I was
successful. Sometimes I laugh to see how the
public regard my “achievements” when really
I have been merely a checker-man or pawn in
some great game, the mover of which I do not
know, and of whom I have no reason to believe
myself a special favorite.”
This man, unconsciously, stumbled upon
one of the principles of “Karma Yoga”—that
principle which is known as “The Secret of
Work.” He cares little for results—for the fruits
of his work—although he feels a keen interest in
the game while it is being played. He does not
seem to be “attached” to the fruits of his work,
although this is not apparent to those who view
him from a distance. He feels that he is a cog in
the great machinery, and is willing to play his
part. Many of the things he does, or apparently
does (the doing is really done by many men,
whose interests conflicting and agreeing, focus
upon him) bear hard upon many of the race,
but close observers see that he, and others of
his kind, are unconsciously paving the way for
the great economic changes that are coming to
the race, and which are based upon a dawning
consciousness of the Brotherhood of Man. We
do not hold out this man as an illustration of a
Karma Yogi—he is not that, because he lives the
life unconsciously and without understanding,
while the Karma Yogi is fully conscious of what it
all means and understands the causes behind it.
We merely cite this case as an illustration of its
common occurrence. Many others in all walks
of life are practicing some of the principles of
Karma Yoga more or less unconsciously. They
speak of taking life “philosophically,” by which
they mean they are not allowing themselves to
become “attached,” or to take too seriously the
fruits of their labors, attained or anticipated.
They work, more or less, from a love of work—
“work for work’s sake”—they like to be “doing
things,” and take a pleasure in the game of
life, that is, in the game itself rather than in its
prizes. They play the game—play it well—play
it with a zest—take an interest in its workings
and details. But as for the trumpery prizes that
are to be awarded to the winners, they want
none of them, let those who value those things
have them, the real player has outgrown such
childishness.
Fame, position, prestige, the world’s cheap
favors are despised by the strong men—they
see them as the baubles that they are. They
leave such things for the children. They may
allow the prize ribbon to be pinned to their
coats, but in their hearts they smile at it. The
other players in the game may not detect this
inner consciousness, and to all intents and
purposes the awakened player may be like
those around him—but he knows, and they
know not.
“The Secret of Work”—non-attachment—is
the keynote of Karma Yoga. Non-attachment
does not mean that the student of such should
repress all enjoyment. On the contrary, it
teaches that this principle, if faithfully followed,
will cause one to enjoy everything. Instead
of taking away his pleasure, it will multiply
it a thousand-fold. The difference lies in the
fact that the attached man believes that his
happiness depends upon certain things or
persons, while the freed man realizes that his
happiness comes from within and not from
any outside thing, and he, therefore, is able
to convert into pleasure-producing things,
circumstances which otherwise would cause
dissatisfaction and even pain. So long as one
is tied or attached to any particular person or
thing, so that his happiness seems dependent
thereon, he is a slave of that person or thing.
But when he frees himself from the entangling
influences, he is his own master, and has within
himself an unfailing source of happiness. This
does not mean that we should not love others—
on the contrary we should manifest abundant
love, but the love must not be selfish—but we
will speak of that phase of the subject a little
later on.
To the man living the attached life, the Karma
Yoga plan may seem foolish, and likely to result
in failure or half-hearted effort. In this view he
is wrong. Who is apt to do the best work in a
shop, office, or workroom—the man who works
merely for his wage, and who keeps his eye on
the clock in order that he may not give a minute
overtime, or the man who, while looking to his
occupation to furnish him with a comfortable
livelihood, is so interested and in love with his
work that he almost forgets that he is working
for money, and during certain hours, but is fairly
carried away with his task? Many such workers
exist, and they are practicing a form of Karma
Yoga, although they know it not. The best work
of the world is produced by men who take an
interest in their tasks, and do not go through
the motions of work simply to earn their wage.
The instinct that causes the artist to paint a great
picture—the writer to produce a great book—
the musician to compose a great work—will
cause a man to make a success of any line of
work. It is work for work’s sake—work for the
joy of the worker. All great work is produced in
this way.
To many the mystic is regarded as a visionary
person, unfit for the work of the world—a mere
dreamer—a weaver of idle speculations. But
those who have looked beneath the surface,
realize that the “practical mystic” is a man to
be reckoned with in any branch of human
endeavor. His very non-attachment gives him a
strength that the attached man lacks. The mystic
is not afraid—he is daring—he knows that
his happiness and success depends upon no
particular combination, and that he will emerge
safe and sound from the most unpromising
combination of circumstances. He feels that
he is standing on solid rock—that he has the
power of the Universe back of him. This gives
him a strength and courage unknown to the
man who stakes his entire happiness upon the
success of some particular thing, and who feels
that he is doomed to despair if that thing does
not succeed. The unattached man allows the
stream of life to play upon him, and through
him, and takes a fierce joy in being a part of it all.
He goes out into a crowded thoroughfare, and
sees the movement of the people, and feels it
all to be a part of himself—he feels himself as
a part of it all. He is conscious of the activity,
growth and motion of the mass of people, and
enjoys it all. He is not afraid, for he knows what
it all means. He is moved from one sphere of
activity to another, and knows it to be the work
of the forces behind him, which are friendly
to him. He works away, from the very joy of it,
and takes the keenest interest in the masterful
performance of his task. And, because of this
he does the best of work. But for the results of
the work—that is, for the reward and praise—
he cares nothing. He can turn to another task
with equal pleasure, and forget all about the
one just completed. He is not attached to it—it
has not entangled him in its meshes.
Such a man is sure to draw a proper support
from his work—it comes to him as his right.
Those who have mastered Karma Yoga, while
not caring for the vanities and show of life,
nevertheless find themselves supplied with a
recompense sufficient to supply their wants
and to render them comfortable. Of course
their wants are comparatively few—their tastes
are always simple, and manifest in the desire for
fewer things but better ones—but they draw
their means of support to them as the tree or
plant draws nourishment from the soil, water
and air. They do not pursue wealth any more
than they pursue happiness, and yet happiness
comes to them unasked, and the means of
support are found at their hand. The man who
has freed himself from the entanglements of
the material life, finds a keen joy in the mere
living, that the attached man never finds even
in his most successful moments.
Anything, if sought as the expected source
of happiness, when finally found is seen to
carry in its bosom the sting of pain. But if one
ceases to look upon the thing as the source of
happiness, and regards it as simply one of the
incidents and accompaniments of life, then the
poison is neutralized and the sting is blunted.
If one looks to Fame as the thing that will bring
the long sought for happiness, he will find
when he becomes famous that his success has
brought with it many painful things that will kill
the joy of his attainment. But to the one who
is freed and who works for the love of work
without allowing himself to be attached, Fame
may come as an incident and its pain will not
be in evidence.
Many things to which men devote their
entire lives bring more pain than happiness.
And this simply because men look to the thing
for happiness instead of to themselves. The
moment one pins his chance of happiness to an
outside thing or person, he opens the door to
pain and unhappiness. For no outside person
or thing can satisfy the longings of the soul,
and the disappointment which will come—and
which must come, of necessity—from such
dependence upon person or thing, causes pain
and sorrow instead of the expected happiness.
Even Love, that noble emotion, is the source
of pain to the attached person. The Yogi
Philosophy preaches the doctrine of Love—
more Love—still more Love. And yet it also
teaches that when Love is selfish it brings pain
in its train. When we say we love a person, we
usually mean that we wish that person to love us,
and are unhappy if that Love is denied. True
love is not like this. Unselfish love flows out
toward the loved one, and asks nothing in return.
Its joy lies in the happiness of the loved one,
rather than in the selfish demand for a return of
the love. True love is constantly saying to itself,
“Give, give, give,” while the selfish, material love
is continually demanding of the other person
“Give, give, give to me.” True love radiates like
the sunlight, while selfish love would draw to
itself like the whirlpool.
If one loves another in such a way that if the
other’s love be withdrawn all happiness will
fade out of life, then that first person is the slave
of circumstances—slave of the other’s emotions
or passions. He is attached in such a way that he
must suffer the pain of disappointment, neglect
or change. And he usually has such pain come
to him, for such a love, being mortal, must die,
and its death will bring great pain and suffering
to the one who relies upon it for happiness.
The love of the freed and unattached person
is different. It is not a lesser lover—it is the
greater of the two—but it is not attached to the
personality of the other, nor is it dependent
upon the manifestation of affection on the part
of the other. It is Love—pure Love, and not
the passionate, selfish thing that passes current
as the real thing, of which it is merely a base
counterfeit.
Edward Carpenter says of Love:
“Who loves the mortal creature, ending there, is no
more free—he has given himself away to Death.
“For him the slimy black Form lies in wait at every
turn, befouling the universe;
“Yet he who loves must love the mortal, and he who
would love perfectly must be free:
(“Love—glorious though it be—is a disease as long
as it destroys or even impairs the freedom of the soul.)
“Therefore if thou wouldst love, withdraw thyself
from love—
“Make it thy slave, and all the miracles of nature shall
lie in the palm of thy hand.”
And again:
“Seek not the end of love in this act or in that act—
lest indeed it become the end;
“But seek this act and that act and thousands of acts
whose end is love—
“So shalt thou at last create that which thou now
desirest;
“And when these are all past and gone there shall
remain to thee a great and immortal possession, which
no man can take away.”
In Lesson i of this course we refer to the
first precept of the first part of the manual:
“Kill out ambition.” And to the fourth precept
of the same part: “Work as those work who
are ambitious.”’ This apparently paradoxical
statement of truth, gives the keynote of work
without attachment. In the lesson named we
have endeavored to give the student a view of
the two sides of the shield, and to show him
how one may kill out ambition and yet work as
those work who are ambitious. We advise the
student to re-read that part of the lesson, when
he finishes the present one.
The fundamental idea of non-attachment—
the secret of work—is to avoid becoming
entangled in the unreal things of life—the
delusions which fool so many people. Men
are so apt to tie themselves to the things they
create, or to the things for which they are
working. They make themselves slaves instead
of masters. They attach themselves to certain
desires, and the desires lead them this way and
that way, through swamp and over rocky roads,
only to leave them worn and weary at the end.
These desires come from the undeveloped
part of the mind, and while they are perfectly
right in their place, they belong to the past of
the developed man who has outlived them. He
does not fear them, for he sees them as part
of himself—he knows their origin and history
and recognizes the part they have played in
his development, and the development of the
race, but he has outgrown them, and allows
them to bind him no longer. He refuses to be
entangled with them. As Carpenter says:
“Slowly and resolutely—as a fly cleans its legs of the
honey in which it has been caught—
“So remove thou, if it only be for a time, every
particle which sullies the brightness of thy mind:
“Return into thyself—content to give, but asking no
one, asking nothing;
“In the calm light of His splendor who fills all the
universe—the imperishable indestructible of ages—
“Dwell thou—as thou canst dwell—contented.”
The same poet says of desire:
“When thy body—as needs must happen at times—
is carried along on the wind of passion, say not thou, ‘I
desire this or that’;
“For the ‘I’ neither desires nor fears anything, but is
free and in everlasting glory, dwelling in heaven and
pouring out joy like the sun on all sides.
“Let not that precious thing by any confusion be
drawn down and entangled in the world of opposites,
and of Death and suffering.
“For as a light-house beam sweeps with incredible
speed over sea and land, yet the lamp moves not at
all.
“So while thy body of desire is (and must be by the
law of its nature) incessantly in motion in the world of
suffering, the ‘I’ high up above is fixed in heaven.
“Therefore I say let no confusion cloud thy mind
about this matter;
“But ever when desire knocks at thy door,
“Though thou grant it admission and entreat it
hospitably—as in duty bound—
“Fence it yet gently off from thy true self,
“Lest it should tear and rend thee.”
The Karma Yogi recognizes work and life as
what they are, and is not deluded by the popular
misconceptions of these subjects. He sees the
fallacy of the popular idea that work is a curse
placed upon mankind. He sees it, instead as
one of the great blessings and privileges of the
race. He realizes the benefits and happiness
that spring from work, when performed free
from attachment, and he accordingly makes
use of it. When perplexed or disturbed from
any cause he finds relief in his work. He finds it
a great help in overcoming the temptations of
the lower part of his nature, and a wonderful
aid in helping him to meet the new problems
that are constantly presenting themselves to
him.
It is natural to man to work. It is a manifestation
of the divine creative power manifesting
through him. It is the desire for expression and
unfoldment.
If thy soul recoil from the sight of the vanities
of the world—from its hollow ideals and aims—
from its cruelty—from its injustice—from
its blindness—from the puppet-show play
manifest on all sides to one who sees and thinks—
rest thyself for a moment, retiring into the
silence of the inner chambers of thyself. Do not
be discouraged—do not feel like withdrawing
from it all—do not cry out in anguish and
sorrow. You have a work to do, and no one can
do it so well as you. Your life has a meaning—a
purpose. So go back again into the midst of the
fray. Play well thy part—do the tasks set before
you to-day—do the “duties” that seem proper
for your doing. It is all a part of your soul
development, and the development of the
race. Let not the hollowness and worthlessness
of it all dishearten and disgust you. It all means
something. But beware of becoming entangled
in the fruits of your action—in the desire for
reward. Keep your eyes clear and your mind
unclouded.
Do not think that you may keep out of the
fight, but, as the “Light on the Path” says: “And
though thou fightest, be not thou the warrior.”
If thy Karma has set thee in the midst of
action—act! It is thy only chance of working
out of the conditions that fret and disturb thee.
You cannot run away from your Karma—you
must exhaust it—work it out. You will be repaid
in the end.
This question is beautifully treated upon in
the great Sanscrit poem, “The Bhagavad-Gita.”
The Prince Arjuna, complains of being forced
in the battle of life, and beseeches Krishna to
relieve him of the duty. Krishna tells him his duty,
and urges him to perform it. Edwin Arnold has
translated this poem into that beautiful English
poem “The Song Celestial.” Arnold’s poem
makes Krishna say to Arjuna:
“No man shall escape from act,
By shunning action; nay, and none shall come
By mere renouncements unto perfectness.
Nay, and no jot of time, at any time,
Rests any actionless; his nature’s law
Compels him, even unwilling, into act.
(For thought is act in fancy). He who sits
Suppressing all the instruments of flesh,
Yet in his idle heart thinking on them,
Plays the inept and guilty hypocrite:
But he who, with strong body serving mind,
Gives up his mortal powers to worthy work
Not seeking gain, Arjuna! such an one
Is honorable. Do thine allotted task!
Work is more excellent than idleness;
The body’s life proceeds not, lacking work.
There is a task of holiness to do,
Unlike world-binding toil, which bindeth not
The faithful soul; such earthly duty do
Free from desire, and thou shalt well perform
Thy heavenly purpose.”
We know of no better words with which to
close our lesson than those of Edwin Arnold,
in the poem above mentioned. We consider
these lines among the most beautiful ever
written in the English language. You will do well
to commit them to memory:
“Never the spirit was born; the spirit shall cease to be never;
Never was time it was not; End and Beginning are
dreams!
Birthless and deathless and changeless remaineth the spirit
for ever;
Death hath not touched it at all, dead though the house
of it seems!”
If you can but grasp the true spirit of these
words of Arnold’s, and make them a part of
your consciousness, you will need no further
instruction in Karma Yoga—you will lead the
life instinctively, and will be able to see things as
they are, and not as they seem to be when seen
through the veil of delusion. Such knowledge
will lead you to a realization of the Real Self,
and, that once attained, the rest will be made
plain.
May these words, and the thought, bring
you Peace!
Lesson VI: Gnani Yoga.
G
nani Yoga is known as the “Yoga of
Wisdom.” The word, “Gnani,” is derived
from the Sanscrit root-word “Gna,” meaning “to
know.” We prefer the word “Gnani,” although
the words, “Jnana,” “Gnyana,” etc., are often
used, and have the same meaning.
Gnani Yoga is the path to which student,
philosophers—men and women of the
intellectual temperament are attracted. Those
who are attracted by metaphysical reasoning
and speculation, subtle intellectual research,
philosophy, science, and similar lines of mental
effort, turn naturally to “Gnani Yoga” as it holds
out to them a pleasant and agreeable path to
that which is dear to their hearts.
But one does not have to be a skilled
metaphysician, or a deep student, to avail
himself of the lessons of this branch of the Yogi
Philosophy. It is open to all of those who wish
to know the why and wherefore of life—who
are not satisfied with the commonplace and
childish explanations of the great problems
of existence that are offered to them by the
ordinary teachings and creeds—to those who
regard the exoteric side of the subject as all
very well in its way, but whose natures call out
for the hidden knowledge, the esoteric phase
of the truth.
The Karma Yogi is continually asking “How?”
or “What?” The Gnani Yogi’s eternal question is
“Why?” And this “Why?” is beginning to unfold
in the minds of more people every day. The
thirst for real spiritual knowledge is rendering
many uncomfortable, and causing them to
seek that with which to quench the thirst—the
spiritual hunger is demanding nourishing food
for the soul.
People are beginning to see the unreality
of the material things around them, great as
these material things may seem to be. They see
that civilization follows civilization—races rise,
flourish and fall—people rise from savagery up
and on to the heights of material achievement,
and then begin to decay. In the ruins found
buried beneath the earth’s surface may be
found traces of former great civilizations, of
which history has no record. And one is awed
by the thought that the people of those
civilizations must have thought themselves at
the apex of human achievement and that there
was but little left for the generations to come.
And yet, they have faded away, leaving not
even a trace on the pages of history. The great
warriors, statesmen, philosophers and teachers
of these civilizations are unknown, and the
people themselves are without a name to us.
Nothing is left to tell the tale, but a broken
column here, or a mutilated statue there. And
the thinker sees that this fate must meet all
races—all civilizations—even our own. We
must pass away—our work will be forgotten—
future races, building a civilization upon the
ruins of that which is our proudest boast, will
wonder who and what we were.
Religions have risen, flourished, dominated
millions, and have faded away, borne down
by the weight of the superstition and outward
forms which man persists in building around
the bit of truth which originally caused the
religion to spring into existence. It has ever
been so, and must be so in the future. We may
doubt this fact (so, doubtless, did the people
of the vanished civilizations), but it must come.
It is mortal—man’s work—and the mortal ever
must perish and pass away.
Men look around them, and, becoming
conscious of the unreality of all that goes to
make up mortal life, begin to ponder over
the meaning of it all. They ask “Whence come
we—whither go we—what is the object of our
existence?” They try to solve the riddle of life
by countless theories. They discard the dogmas
that are handed down to them, only to create
fresh dogmas equally unsatisfying. They travel
around like a squirrel in a cage, and exhaust
themselves on the wheel—but they stop just
where they began. They are like a caged bird,
that beats itself to death against the confining
bars of its prison. They go around and around
the circle of intellectual reasoning, only to find
themselves travelling over and over the same
ground, and making no real progress. They try
to explain things, but succeed merely in giving
things new names. They climb the mountain of
knowledge, and when they reach the top they
look around them and see that they merely
have reached the top of a small foot-hill, while,
far above them, towering higher and higher,
rise range after range of the real mountains, the
highest peaks of which are hidden among the
clouds.
The mistake of the searchers is that they are
continually seeking the truth from outside—
it is not to be found there, for it is within. It
is true that with the inner light every outside
thing may be studied to advantage, and bits
of truth gathered therefrom. But without this
inner light the outer objects will give no real
answer, and one may shout aloud to nature and
hear only the echo of his own cry. The seekers
on the relative plane find only that for which
they look. They find that which they expect,
for there is more or less truth in the theories
favored by them, and accordingly they must
find something that will correspond with that
bit of truth. But the man who looks for the thing
exactly opposed to that sought for by these
seekers also will find that for which he looks,
for he, likewise, has a bit of the truth, and must
find that which corresponds to it. Each realizing
that he has found a bit of the truth, but each
making the mistake of supposing it to be all of
the truth, disputes the claims of the other, and
various schools form. Then the schools quarrel
over details, and split into sub-schools, and so
it goes, and the inquiring student is perplexed
more than ever to know just what is the truth.
Let not our students suppose that we are
speaking alone of the Western schools of
religion and philosophy—the Eastern world is
just as bad. In India there are countless sects,
schools and cults. Each started with a bit of the
truth, but they have added much nonsense to
that sacred thing, until the real truth has been
lost sight of by the followers, and superstition
and idle theories have taken the place of the
calm, clear reasoning of the founders. The East
and the West stand alike in this respect—but
while this is so, there is a small number of men
in all parts of the world, who keep alive the
lamp of truth—who keep the flame burning by
watchful care, and unceasing devotion. These
men refuse to allow any theories of their own,
or others, to be mixed up with the truth. They
say: “Let us speculate if we see fit—let us listen
to the speculations of others—but let us not
confound it with the bit of Divine Truth that
has been handed down to us. Let us mix no
alloy with the pure metal.” It is true that India
always has been the source and center of great
spiritual truths. All great religions have had their
real birth in the East. And in India to-day the
conditions are more favorable for deep thought
and study than is the case in the hustling West.
But this does not mean that the masses of the
Hindu people are highly developed spiritually.
On the contrary, there is no land where the
weed of superstition grows more rankly. And
the reason of this may be understood, readily,
when we consider that the same conditions
which are conducive to high metaphysical and
spiritual research and study, likewise furnish
the best soil in which the weeds of superstition
may grow. In the soil of California, fruits and
flowers grow in a way unknown to the rest of
the United States, but the same soil will grow
a rank vegetation of weeds if untended and
neglected. In India, if a farming settlement be
neglected, in a year or so the jungle has again
claimed its former home, and rank vegetation
flourishes where the field of the farmer formerly
stood.
In the East, the false gods of superstition
are found in great number, while in the West
the new god (equally false) of Material Wealth
occupies the place in the temple. Between
Mammon and the false gods of India there is a
strong family resemblance.
The Gnani Yogi sees truth in all forms of
religion, and in all schools of philosophy, but
he recognizes that this truth is but a small
part of the great truth. He finds no fault with
any religion or school of philosophy—he has
no argument with them—the only point he
raises is “this is not the Whole Truth.” He has
no special school or creed, for he recognizes as
brothers all thinkers and professors of religion,
everywhere, of all shades of opinion. His belief
is large enough to take them all in—but he
refuses to be bound by the limitations of any of
them. The trouble with the conflicting schools
and creeds is that they wish to limit God, and to
exclude some men. The Gnani Yogi can see no
limit to God, and can conceive of no exclusion
of any of God’s children or creatures.
In this lesson, we will try to give our students
a plain idea of the fundamental ideas and
teachings of the Gnani Yogis, divested of the
conflicting theories of their several schools of
followers, each of whom accept the main premise,
and then build up certain arguments and
conclusions from the same. These fundamental
truths are to be found in the esoteric teachings
of all religions, among all races, and have been
imparted to these religions by the original
founders (who obtained them through their
Spiritual Minds), through their favored disciples.
These teachings become impaired with each
generation of followers, until the original
truths are almost entirely lost sight of. As an
illustration of this fact, read the “Sermon on the
Mount,” the teachings of which are understood
and venerated by occultists and mystics of
all schools and countries. Then see how His
followers maintain the outward form while
stating boldly and unblushingly that Christ’s
teachings are “not practicable.” Unbelievers
may deny the truth of Christ’s teachings, but it
remains for professing Christians to pronounce
them “foolish” and not fitted for the use of
mankind. And so it is with the mass of the
followers of all religions—they maintain the
name and outward form, but accept only such
of the teachings as fit in with their lives. Instead
of making their lives conform to the teachings,
they make the teachings conform to their lives.
We mention these things, not in the spirit of
harsh criticism, but merely as an example of
the difference between the esoteric and the
exoteric teachings of all religions.
In these fundamental teachings of the Gnani
Yogis, there is nothing to conflict with the real
teachings—the esoteric teachings—of any
religion, and one may retain his connection
with any form of religion while accepting these
fundamental truths. In fact, such knowledge
will enable anyone to see the esoteric side of
his own religion, and appreciate the beauties
thereof, while his fellow worshippers tie
themselves to forms and words. And, likewise,
those having no special form of religion will
find that these teachings afford to them the
spiritual comfort that they have not been able
to find elsewhere, and that, when the idea is
fully grasped, these teachings are found to be
in full accord with reason. And the unbeliever,
and materialist, may find in these teachings the
spirit of the thing to which he has held. He has
been talking about “Nature”—let him consider
that to the Gnanis the words “God” and “Nature”
have the same sense, and the scales will drop
from his eyes.
In this lesson, we will state fundamentals only,
and shall not attempt to build up any special
theories or philosophy. The material furnished
should give one the key to all philosophies, and
each student may build up a little philosophy
to suit himself, remembering, always, that all
such theories are to be used merely as working
hypotheses, and not as fundamental truth.
With this understanding, we will proceed with
our work.
In the consideration of the Riddle of the
Universe we of necessity must go back to first
principles—to that which underlies everything
evident to the senses. The average man
dismisses this thought with the remark that
“God is back of everything, and we cannot
understand God,” which is very true. But ask
him for his conception of God, and you will
find that it varies with each individual. Each has
his own idea—or lack of idea—but nearly all
will tell you that God is a thing or being outside
of Nature, who has somehow started things
going, and then left them to run themselves
in some mysterious manner. The average man
considers the answer “God did it” as a sufficient
explanation of everything, notwithstanding
the fact that such a man’s idea of “God” is
but very little advanced above the idea of
Deity entertained by the savage. Unless we
understand something about the nature of
God, we can not understand anything about
the nature of the Universe or of Life. Of course,
the finite mind can grasp but little of the Infinite,
but still it may grasp a little, through the channel
of the Spiritual Mind, and that “little” is what the
Gnanis state to be the “truth”—not in the sense
that it is “true” simply because it is their belief,
but that it is “true” because the knowledge of
it may be obtained by any man who will allow
the Spiritual Mind to impart its knowledge. The
mere presentation of the truth often intuitively
carries the evidence of its truth to the minds
of those who are ready for it. It may transcend
Intellect, but Intellect does not refuse it when
the mind has been cleared of the rubbish that
has been piled into it.
To the student of Gnani Yoga, the teacher
always advises that he go through a course of
mental training, discipline and self-examination,
with the intent and idea that he shall “lay aside”
former prejudices, preconceived opinions,
dogmatic teachings, inherited tendencies,
unreasoned suggestions poured into his mind
in childhood, and similar furniture of the mind.
Remember, we say “lay aside,” not “discard”—
merely “lay aside” to be taken up again and
used if need be—but surely laid aside in order
that the mind may grasp the new and full
presentation of the truth, without interference
and obstacle, and without danger of having the
truth mixed up with old theories, limitations
and misrepresentations. The Gnanis claim that
a mind ready for the truth, if cleared in this
way, will intuitively recognize the truth when it
is presented to them, and will know the true
metal from the base, without trouble.
We do not insist upon our students going
through this course of preparation, at this time,
but merely ask that they “lay aside” prejudice
for the moment, and give this presentation a
“fair field” for thought. If it does not appeal to
you, lay it aside for some future consideration—
there is no harm done, and you are not ready
for it. If it does appeal to you—if it seems to fill
your soul as it never has been filled before—
then you are ready for it—the Truth is yours.
The Gnani Yogi’s conception of Deity is
likened by many to a form of Pantheism, but
it is much more than Pantheism. Pantheism
teaches that God is the sum of all things, seen,
felt, heard, tasted, or smelled—in fact, that the
Universe as we know it is God. The Gnani Yoga
teaching is that this is only a half-truth. It holds
that all of the things of which we may become
aware are only an infinitesimal part of the real
Universe, and that to say that this is God would
be like saying that the paring of a finger-nail
was The Man. Gnani Yoga teaches not that The
Universe is God, but that God is manifest in all
that comprises our Universe, and in a million
times more. It claims that the true idea of God
is beyond human conception, and that even
beings as much more highly advanced than
man in the scale of life, as man is higher than
the beetle, can form merely a faint idea of
his nature. But they claim that man may grow
to know, actually, that God is in all Life. The
teaching may be summed up, roughly, by the
statement that God is present in all Life, manifest
or unmanifest, created or not-created, seen or
not seen, known or not known. This idea, you
will see, is far different from the one that God
is merely the sum of things known and seen,
and, likewise, is different from the idea that He
is a thing apart from his creations. The Gnanis
speak not of “creations,” for their idea is that all
things are “manifestations” of God.
The student, who is accustomed to the
ordinary use of the word “God,” may have a
difficulty in forming a mental conception of the
Gnani idea of Deity. He will be apt to carry in
his mind the anthropomorphic conception of
God—that is, the conception of God as a man,
or, at least, as having the form, passions, habits
and characteristics of man. This idea of God
belongs to the infant stages of the race, and the
great thinkers of all religions have long since
outgrown this childish idea. Although Deity
must possess all the higher attributes generally
ascribed to the personal idea of God, yet He
must so transcend any such personal idea that
no thinking man, having the proper respect for
the Source of Being, can continue to maintain
the anthropomorphic conception, no matter
what his religious belief may be.
And, in view of the conception and mental
image ordinarily called forth by the word “God,”
and the possibility of misunderstanding of our
meaning, we think it better to use the term “The
Absolute” in speaking of God in this lesson.
This course is rendered particularly desirable
in view of the fact that Gnani Yoga is more of
a philosophy than a religion—more of a study
for the higher powers of the mind, than an
emotional subject, or one inculcating devotion.
When we come to the subject of “Bhakti Yoga,”
which deals with the worship of God—the
religious phase of the Yoga Philosophy, we
may appropriately resume the use of the word
“God” as applied to Deity, without danger of a
misapprehension. So when, in this lesson, we
speak of “The Absolute,” we are not attempting
to set up a new God, but merely are using a
general term for the Source of Being, which is
sufficiently broad to fit in with the conceptions of
Deity held by any and all students, irrespective
of their creed, belief, or training—and with the
conceptions of the philosophers who prefer
to think of a “principle” rather than of Deity.
We ask the student to re-read this paragraph,
in order that he may clearly understand the
reason of the use of the term, in this lesson.
The Gnani Yoga Philosophy starts with
the statement: “The Absolute is.” It does not
pretend to be able to explain to the human
intellect, the how, wherefore, and why, of the
Absolute. It merely states that it “is.” In answer to
the question, “How can there be a thing without
a cause?” it replies that this understanding of
cause and effect belongs to the relative plane
of causation, and the Absolute is above the
relative plane, as a matter of course. We see
that everything around us has a cause, and is
itself a cause of succeeding effects. Everything
that we see, feel, or hear is a part of the chain
of cause and effect. That is, it has a chain of
preceding causes running back to—where?
and it has a chain of succeeding effects that
extends away into the future, ending—where?
In each case the answer is “The Absolute.” We
may trace the causes of a thing so far back that
the reason refuses to act, and we may imagine
a train of effects from a cause extending so
far into the future that even the imagination
refuses to carry the matter along further. The
secret is that everything begins and ends in The
Absolute. The human intellect is utterly unable
to form a clear conception of a thing without a
cause, because the Intellect is on the relative
plane, and in this world of relativity everything
has its cause, and we cannot imagine a thing
entirely transcending our sense experience,
and, therefore, can conceive of no thing without
a cause. The philosophers who claim that
everything must have a cause, are met with two
propositions, one of which they must accept,
and either of which destroys their own theory.
They must accept the proposition (1) that there
is a first cause, in which case they simply remove
the problem back a few steps, and must admit
that the First Cause has no cause; or they must
admit (2) that the chain of cause and effect is
infinite, in which case they are confronted
with the difficulty that a beginningless thing
can have no cause—that a thing that has no
beginning can have no cause—in which case
the law of cause and effect is incomplete. In
short, the human intellect is utterly incapable of
solving the question, and the more it attempts
it the more does it become muddled. It is the
old question of the child, “Who made the
Universe?” the answer being “God.” The child
then asks, “Then who made God?” You see, it
is merely moving the question back another
stage. Even the materialist who says he does
not believe in God at all, has to assert that
Matter has existed forever, and cannot explain
why Matter should have no cause, when all
manifestations of it show a chain of cause and
effect. (The materialist is merely setting up a
conception of one of the manifestations of The
Absolute and calls it Matter, while he refuses to
accept another manifestation of The Absolute,
which men usually call Mind, or Intelligence.)
And, so at the end, the Intellect is forced to
admit that there is some thing that has no cause.
In other words, it must admit itself beaten, and
beaten it must be because it belongs to the
relative plane, and cannot conceive of The
Absolute.
The Gnanis call The Absolute “The Causeless
Cause,” and merely assert that it is. The student
must grasp this idea of the reality of The Absolute
before he proceeds. He need not give it any
attributes, or pretend to understand it—he
may not even give it a name. But he must admit
that there is an absolute Something, be it called
God, Mind, Matter, Force, Life, or what not. He
must admit and conceive of the absolute Thing,
from which all the rest proceeds—or which is
manifested in all the rest.
The next step for the student is the
assimilation of the fact that all there is, seen or
unseen, must be a manifestation or emanation
of that Absolute Thing. For there can be nothing
outside of The Absolute, or which has not
emanated from it. There is no outside. There
is nothing outside. Everything must have come
from the one source. If The Absolute were to
make a thing, it must make it out of itself, at
least so far as our Intellect can conceive of the
matter. There cannot be two Absolutes—there
is room only for One.
We think it well to insert in this place a
little poem, the name of the writer of which
is unknown to us. It states a great truth in the
simplest language.
“Thou great eternal Infinite, the great unbounded Whole,
Thy body is the Universe—thy spirit is the soul.
If thou dost fill immensity; if thou art all in all;
If thou wert here before I was, I am not here at all.
How could I live outside of thee? Dost thou fill earth and
air?
There surely is no place for me outside of everywhere.
If thou art God, and thou dost fill immensity of space,
Then I’m of God, think as you will, or else I have no place
And if I have no place at all, or if I am not here,
‘Banished’ I surely cannot be, for then I’d be somewhere.
Then I must be a part of God, no matter if I’m small;
And if I’m not a part of Him; there’s no such God at all,”
The third step for the student is the
mastery of the mental conception that The
Absolute must be possessed of the three
attributes, (1) Omnipotence; (2) Omniscience;
(3) Omnipresence. The student is not asked to
accept this statement blindly. Let him examine
it.
(1) Omnipotent means all-mighty, allpowerful. Not that The Absolute is mightier
than something else, or all the rest put together,
but that it is all-mighty—all-powerful. That
it is possessed of all the power there is, and,
consequently, that all the power of which we
are conscious is a manifestation of The Absolute.
There is no room for any other power, and all
the power that is manifested, of all kinds and
descriptions, must be manifestations of The
Absolute. Do not try to evade this question and
answer—it must be met. Many persons speak
of God being Omnipotent—of an Almighty,
all-powerful God, but they have merely the
faintest conception of what the word means.
And they will “dodge” the truth inevitably
springing from the statement of All-power,
namely, that all power must be of God. They
would attribute to God all the manifestations of
power that are pleasing to them, or which are
conducive to their welfare, but when it comes
to a manifestation of power that hurts them,
or seems cruel, they are afraid to attribute
it to God, and either ignore the question, or
else attribute the undesirable thing to some
other power, the “Devil,” for instance, failing
to see that if God is All-powerful, there can
be no other power in the Universe, and that
all manifestations of power, good or bad
(relative terms), as they may seem to be, must
be from the same source. The trouble with
man is that he calls all the things that inure to
his material comfort and welfare, “good,” and
all that interfere with it, “bad.” (“Good” weather
is weather that is pleasant to man—and “bad”
weather is that which is unpleasant to him. If he
were out of the body, he would see them both
as equally good, for neither would affect him.)
(2) Omnipresent means all-present—
everywhere present at the same time. It means
The Absolute is present in all space as we know
it, and everywhere else without regard to our
relative idea of space. It is Everywhere—space
has no existence to it—it is Infinite. Here is
another thing that the unaided Intellect is
unable to grasp—Space. The Intellect cannot
conceive of endless space any more than it can
of a causeless cause. And yet (poor Intellect) it
cannot imagine anything beyond space, or of
the end of space. It cannot conceive of a space
with an end, or without an end—of time with
an end, or without an end. But to get back to
our subject. If The Absolute is Omnipresent
(and we cannot conceive of it not being), it
must be present in all places at all times, in all
persons, in all atoms, in matter, mind, and spirit.
If it is absent from a single point of space, or
without space, then it is not Omnipresent, and
the whole statement is false. And if it is present
everywhere, there is room for nothing else
to be present at any place. And if this be so,
everything must be a part of The Absolute,
or an emanation of it. Everything must be a
part of a Mighty Whole. Many people speak
quite glibly of “God being everywhere”—
every child is taught this in Christian countries.
But how few stop to think of what the words
mean—they do not know that they are saying
that God is in the low places as well as in the
high places—in the “bad” places as well as
in the “good” places. They do not know that
they are saying that God, being everywhere,
everything must contain God—must, indeed,
be a part of His manifestation. The words which
they use so lightly carry an awful meaning. The
student is not asked to accept this statement of
Omnipresence without examination. We have
no space here to go into the matter in detail,
but modern science is filled with theories
of there being but one substance, and that
substance pervading all space. Just as science
holds that there is but one Force, manifesting
in different ways, so does it hold that there
is but one Substance, appearing in different
forms. It is true that science arrives at this
conclusion through materialistic reasoning, but
the conclusions are practically identical with
those of the Gnani Yogis, held by them for
many centuries, and obtained by them from
teachers still farther back in the world’s history.
And orthodox religions affirm the same thing
with their statements of Omnipotence, and
Omnipresence—though they know it not.
(3) Omniscient means all-knowing, all wise.
It means that The Absolute is possessed of all
knowledge; that it knows everything; that there
is nothing that it does not know; that it is the
sum total of all the knowledge there is, ever has
been or ever will be. If we admit that there is
the slightest thing that is not known, or cannot
be known, to The Absolute, then we admit that
the word is meaningless. And if The Absolute
is possessed of all the knowledge there is,
then it can make no mistakes; does not find it
necessary to change its mind; cannot think or
act except wisely, and therefore, justly. And yet
people seem to think that God makes mistakes,
or does not know all about things, and they
frequently feel called upon to call his attention
to matters that He has overlooked, or mistakes
he has made, and request him to do better by
them in the future. They seem to have an idea
that they can flatter God, or fool him. Poor little
children! The student may realize the truth of
this statement of Omniscience, if he but looks
around him and thinks a little. If The Absolute
is not possessed of all-knowledge, from
whence do we gain knowledge? Surely not
from outside of The Absolute. Is it not more
likely that the knowledge is always there, and
that our acquiring of knowledge is merely the
unfolding of our minds sufficiently to absorb it,
or to let the Divine Knowledge play upon our
minds. At any rate it would seem hopeless to
expect knowledge from any other source than
from The Absolute, for there is nothing else.
The Gnanis teach that The Absolute is Allpowerful; is All-wise; is Everywhere. That it
possesses all the power that there is—all the
knowledge that there is—and occupies all
space, or all that takes the place of space, if such
there be, and is in everything, everywhere, at
the same time, and in all time.
They teach that The Absolute in its sense of
pure-being is incapable of being understood
by the human Intellect, at the present time, but
that it manifests in three forms, which forms
of manifestation may be sensed, studied, and
partially understood by the Intellect, even of
the man of to-day.
These three forms of manifestation of The
Absolute are known as (1) Substance, or
Matter; (2) Energy, or Force; (3) Intelligence,
or Mind. That which occultists know as Spirit
is a transcendent manifestation, and is not
included in the three manifestations above
mentioned. Some writers treat of Spirit as a
highly developed state of Mind, but it is more—
it is a portion of The Absolute not manifest to
our senses. So for the purpose of this lesson we
will consider the three manifestations to be as
above stated.
The student’s attention is called to the
correspondence between the three mentioned
manifestations of The Absolute, and the three
attributes, mentioned a few pages further
back. Thus (1) the attribute of Omnipresence
is manifested in Substance, or Matter; (2) the
attribute of Omnipotence is manifested in
Energy, or Force; (3) the attribute of Omniscience
is manifested in Mind, or Intelligence. That is,
the manifestations mentioned are a part of the
manifestations of the attributes mentioned—a
very small manifestation as compared with
others on higher planes, but still manifestations
for all that.
Do not understand us as saying that this
three-fold manifestation of The Absolute
is The Absolute itself—they are merely
manifestations, or emanations. (It is difficult to
select the proper English word, for the best of
them is inadequate to express the thought.)
The Absolute itself cannot be seen, or thought
of clearly by man, and the mind must lay hold of
the idea of one or more of the manifestations in
order to carry the thought. When we think of
The Absolute as Intelligence, we merely think
of the manifestation of that name. When we
think of it as Force or Energy, or of it as doing
something, we merely think of the manifestation
of Energy. When we think of it as filling space,
we can merely think of Matter in some of its
forms, very ethereal forms perhaps, but still the
manifestation of Substance or Matter.
The ordinary religious man may find it
difficult to conceive of God as manifesting in
Substance or Matter; in Force or Energy. He
thinks of Him as making, of using, these things,
but is not accustomed to regarding Him as in
them. The Gnani Yoga will help him to see God
on all sides, and in all things. “Lift the stone and
thou shalt find me; cleave the wood, and there
am I.”
And, on the other hand, the materialist will
not find it easy to accept these two forms of
manifestations as expressions of The Absolute,
for that would seem to imply that The Absolute
is something akin to the religious man’s God,
which the materialist has been denying. But
Gnani Yoga brings these two brothers together
in the truth, and tells them that they have
been looking at the same thing from different
view-points. The scientist may deny that the
manifestation of Mind or Intelligence is a
separate manifestation, but that it is merely
an incident of matter. The Gnani Yogi sees
Intelligence in everything, from the mineral
to man—in varying degrees. He realizes that
the tiniest cell is possessed of a subconscious
intelligence that allows it to perform work that
is beyond the intellect of man. The smallest
growing thing shows a great intelligence
working in and through it, and man will never
be able to duplicate its work, notwithstanding
his giant intellect. In the growing of the blade
of grass, God, or The Absolute, manifests in
three forms, i.e., in Substance, or Matter; in
Force, or Energy; in Intelligence, or Mind. The
scientist may take the elements of the seed
from the matter around him, may form it into
a seed—may surround it with the proper
soil and conditions—may apply to it all the
forms of energy or force known to him—but
the plant will not grow. It needs the third
manifestation—Intelligence, or Mind, and that
is beyond the power of man to bestow. Each
little cell contains intelligence, or mind, which
works along unconscious lines, and builds up
the plant. Our bodies are built up in the same
way. There is Intelligence in everything—and it
all emanates from The Absolute.
Does man think that his intellect exhibits, the
highest form of intelligence manifested in the
universe? Nonsense! He has but to look around
him and see the adaptation of means to ends,
in order to see how nature dovetails one thing
into another. He cannot do these things with his
intellect, and yet they were being done ages
before he appeared. A greater Intelligence
than man’s is at work, and the careful student
may see signs of it on every hand. The study
of the grain of wheat, the examination of the
rabbit’s eye, will show wonderful design and
intelligence. Let the doubter care for a hive of
bees, and he will feel as did an acquaintance
of ours who was a doubter until he began
bee-culture, when his eyes were opened to
the wonderful work of “Nature.” He said that
his thought when gazing at the workings of the
hive was: “Nearer, my God, to Thee.”
Man is not developing Intelligence—he is
merely developing the power to receive and
absorb Intelligence and Knowledge from the
fountain head. He receives only as much as he is
able to hold—God does not try to put a quart
of Intelligence in a pint measure. A No. 3 man
does not receive a No. 7 amount of knowledge.
And note this coincidence. As the soul
develops and unfolds it begins to partake of
more of each of the three attributes of The
Absolute. It begins to know more—to have
more power—to be able to master space and
matter. And as the soul unfolds and grows it will
continue to partake in an increasing ratio of the
three attributes of The Absolute—Omniscience,
Omnipotence and Omnipresence.
We will not speak of our attitude toward
The Absolute—our duty toward God—in this
lesson. This properly comes under the head
of “Bhakti Yoga” in our next lesson, and will
be touched upon there. In this lesson we have
spoken only of the philosophical side of the
knowing of God—Gnani Yoga.
Now, right here, we must warn our students
against a common mistake of students of the
Eastern Philosophies—a mistake not alone
common among students, but which also is
apparent among some teachers. We allude to
the proper conception (or the lack of it) of the
relation of the Centre to the Emanation. While
Man is of God, he is not God—while he is a
manifestation of The Absolute, he is not The
Absolute itself. He is but the Finite expression
of the Infinite. We hear Hindus, and Western
students of the teachings of the East, running
about crying aloud, “I am God.” They are so
overpowered with the sense of the Oneness of
All that has burst upon them—are so carried
away with the consciousness of their relationship
to The Absolute, that they think that they are
equal with God, or are God himself. No wonder
that the stranger to the teachings is shocked
by the apparent impiety, and both his reason
and his emotions cause him to recoil from the
statement. This is a most subtle, insidious and
dangerous perversion of the true teaching, and
we warn and caution all students against the
same, no matter from how high or apparently
authoritative source this false teaching may
come. The advanced Hindu teachers do not
make this mistake in thought, but some of their
followers fall into the error. Some very good
Oriental teachers have endeavored to express
the Hindu thought in English terms, the result
being that the English words not being fitted to
express the fine shades of thought possible to
the Sanscrit scholar, an entirely wrong idea has
been promulgated. Many of the new cults in
America and England have fallen into the same
error, and their followers horrify and disgust
their fellows by their assertions that verily they
are God himself. If we are able to set this matter
straight, we will feel that these lessons have had
a purpose.
The real basis of the Gnani Yoga Philosophy
of Life is this:
All existence, conscious or unconscious, is an
emanation of one Being.
Note the word “Emanation”—it gives the
key to the problem. Webster defines the word
as follows: “Emanate.—To issue forth from a
source; to flow out from.” The word “Emanation,”
then, is a thing that “issues forth from a source;”
that “flows forth from.” Its root is the Latin word
Manare, meaning “to flow.” And this word gives
us as near a correct idea of the thought of the
Gnanis as it is possible for us to obtain. Let us
take a favorite Gnani illustration—the Sun. The
Sun is the Sun itself—the centre—the source of
the vibrations that proceed from it, and which
vibrations, under certain conditions, manifest
in the form of light and heat. Strictly speaking,
nothing outside of the Sun is the Sun, and yet
each bit of vibration is an emanation from the
Sun—a part of the Sun, as it were. And each ray
of light or heat which we perceive through our
senses is really “Sun,” in a way, and yet it is not
the source. The ray is the Sun, in this sense, and
yet the Sun is not the ray. Do you perceive our
idea? In one sense man may be God (as a ray
or emanation), but most assuredly God is not
man. Man, and all of existence, is of God, but is
not God Himself. We trust that the student will
go over and over these words, until he gets the
thought clearly, as otherwise he will be landed
in a morass of error from which he will have
much trouble to extract himself later. Many are
floundering in this swamp now, and are tired
and weary of the struggle.
Some writers have attempted to convey
this thought by the illustration of the physical
body of Man. They compare each bit of life to
a cell of the body, which possesses a certain
intelligence, and often independent action.
These cells form into cell-groups (See “Hatha
Yoga,” Chapter xviii., The Little Lives of the
Body), having certain centres of energy, but all
are dependent upon the brain—the Master.
The Central Mind of the man regulates all.
These writers have spoken of The Absolute—of
God—as corresponding to the Central Mind,
controlling and directing and Mastering the
individual cells. The illustration, although of
necessity more or less imperfect, corresponds
sufficiently well with the Gnani idea to mention
it here. It may be a help to some student to get
the proper mental conception of the idea.
Swedenborg speaks of the individual, or
thing, as but a form through which the Universe
flows like a stream—this is another expression
of the same thought.
J. William Lloyd, in his excellent book, “Dawn
Thought” (The Lloyd Group, Westfield, N. J., U.
S. A.), says: “When we touch a man’s finger-nail
we touch him. But it is not the same as touching
a nerve. And it is not the same to touch the
nerve as to touch the brain. According to the
form, the indwelling life and divinity are more
or less apparent and revealed. While life and
a sort of intelligence are everywhere, they are
not the same in degree or expression. They
differ in consciousness. Just as in man, while
he is one, there is a part where consciousness,
intelligence, and volition are especially located,
and the other parts differ in their greater or
lesser distance from that—in their greater or
less resemblance to it—so is the Universal One,
there probably, somewhere, is a part which
is “God” (better Father, Mother, or Parent)
in the peculiar sense—consciousness, life,
intelligence, force, in the pure or essence—and
other parts may be classified by their greater
or less distance from this Center—their greater
or less resemblance to it.”
We mention these illustrations and views that
the student may have different presentations
of the same thought, colored by the mentality
of their writers. Some will grasp the truth
better from one presentation, and others from
another. Personally, we favor the illustration of
the “Sun”—its centre and its emanations and
rays—for we believe that it conveys a closer
analogy to the real idea of the Gnanis than
does any other. But any illustration that will
help the student best is the best one for him.
A Hindu teacher once showed his students a
fragrant flower, calling their attention to the
fact that the flower was throwing off particles
of itself constantly, which, when perceived
by the sense of smell, caused the sensation of
fragrance—and yet while the fragrance was of
the rose, a part of itself, the fragrance was not
the rose. Of it, but not it.
We find that we have touched merely upon
one phase of Gnani Yoga. We will take up some
of its other features in subsequent lessons. Our
next lesson will be upon Bhakti Yoga—the
Yoga of the Love of God —a subject which
naturally follows that part of Gnani Yoga which
we have touched upon. It will tell of man’s
real relation to God—will remind that in God
doeth man indeed live and move and have his
being. The lesson will not be like a conventional
sermon, although Bhakti Yoga addresses itself
to the heart instead of the intellect. But it is in
accord with reason, instead of contrary to it.
In the lessons following the next one we will
take up the other parts of Gnani Yogi, under
appropriate headings. The Yogi Philosophy is
suited to all the needs of man—some parts will
appeal to each more than certain other parts—
but all parts are good and necessary. So, do
not neglect any part, simply because some
other part appeals to you more. You will get
something from each.
In conclusion, we call your attention to the
fact that it is a truth that the Universe is not
a dead thing—it is alive, pulsating with life,
energy and intelligence. It is a living thing, and
you are part of it all. You are not The Absolute,
but you are an atom comprising one of its
rays—its life force is playing through you. You
are in touch with the Centre, and the Centre
is conscious of you and of its relation to you.
While but an atom, you are necessary to the
Whole. You are part of it. Nothing can hurt
you nor destroy you. And you are growing to
a consciousness of your union with God—not
a mere intellectual understanding, but a real,
actual, living knowledge. Peace be with thee!
Lesson VII: Bhakti Yoga.
A
s we have stated in previous lessons, the
Yogi Philosophy is divided into several
branches or forms, each specially adapted to
the requirements of certain classes of students.
And yet, each path leads to the same end—
unfoldment, development, and growth. The
man who wishes to grow by force of will, or
by the steady pressure of the mind upon
the sheaths enfolding the Higher Self, will be
attracted to Raja Yoga. Another who wishes to
grow by knowing—by studying the Riddle of the
Universe, and by an intellectual comprehension
of the principles underlying Life, naturally is
attracted toward Gnani Yoga. A third whose
“religious nature” is largely developed, prefers
to grow into an understanding and union with
the Absolute, by the power of Love—by the
inspiration that comes from the love of some
conception of God, and some form of worship
that may accompany that conception of Deity.
Such an one is a follower of Bhakti Yoga.
Of course one may be an ardent Raja Yogi,
or a learned Gnani Yogi, and at the same time
be filled with such a reverence and love of the
Absolute that he is an advanced Bhakti Yogi. In
fact, we fail to see how one may avoid being
a Bhakti Yogi, if he studies any branch of Yoga.
To know God is to love Him, and the more we
know of Him, the more we must love Him. And,
likewise, to know ourselves is to love God, for
we perceive our relationship with Him. And
the more we develop ourselves, the more we
find ourselves filled with a love of the Absolute.
Bhakti Yoga supplies the craving of the human
heart for the love for, and of, the Absolute,
which craving manifests itself in what we call
the “religious instinct”—the instinct of worship.
All men have this instinct, manifested in various
forms. Even those who style themselves “freethinkers,” “agnostics,” as well as those who deny
the existence of God at all, and who accept the
intellectual conceptions of the materialists, feel
this instinctive urge, and manifest it in the love
of “Nature,” or Art, or Music, little dreaming that
in so doing they are still loving and practically
worshiping some of the manifestations of the
God they deny.
But when we say that Bhakti Yoga is the
science of the Love of God, we do not mean
that it is a science which separates those who
love and worship some certain conceptions of
Deity, from others who may love and worship
certain other conceptions of Deity. On the
contrary, the true Bhakti Yogi recognizes that
the love and worship of any conception of
Deity is a form of Bhakti Yoga. To the Bhakti Yogi
all men are worshipers of the Absolute—the
Center of Life—Spirit—God. Notwithstanding
the crude and barbarous conception of Deity
the ignorant savage may have, the Bhakti Yogi
sees that that man is worshiping and loving
the highest conception of Deity possible to
him in his undeveloped state, and that he is
doing the best he can. And consequently he
sees in the savage a brother Bhakti Yogi, in the
elementary stages of knowledge. And he feels
a sympathy with and an understanding of that
savage mind, and his love goes out toward that
humble brother (doing the best he knows how)
and instead of denouncing him as a heathen
and an unbeliever, he calls him “brother,” and
understands him. You may see, readily, that
there are no closely drawn lines among the
Bhakti Yogis—no feeling of sectarianism—for
they feel that the whole race may be included
in their body, and they are ready to extend the
right hand of fellowship to all.
The Absolute is unchangeable—the same
yesterday, to-day, and to-morrow—but Man’s
conception of the Absolute is constantly
changing as the race makes evolutionary
progress. A man’s God is always just a little in
advance of the man—some have said that
a man’s God is the man at his best, and in so
saying they have expressed the idea cleverly.
The God of the Old Testament is a different
being from the God of the New Testament.
And the God of the Christian Church of today, is far different from the God of the Church
of fifty years ago. And yet, God is the same—
no change—the difference comes from the
growth and development of the minds of the
men and women composing the Church. As
Man advances he sees higher attributes in God,
and as he always loves and worships the highest
and best in his conception of Deity, he transfers
his idea from the lower idea of yesterday to
the higher idea of to-day. And, to-morrow, still
higher ideas will be grasped, and the God of
to-morrow will be a still higher conception of
Deity than the God of to-day. And yet, God has
not changed, and will not change the slightest,
but Man has and will change his conception of
Him.
The ignorant savage believes in a God
that seems to us like a Devil—but it is a
God something like himself—only a little bit
better. And he carves some hideous image
to represent that God, and he falls down and
worships it—perhaps offers sacrifices to it—
perhaps sprinkles human blood upon its altar,
imagining that, like himself, God loves to see
the blood of his enemies. The savage’s enemies
are always his God’s enemies—and this idea
follows man for a long time, as we may see by
looking around us a little in our own countries
to-day. After a while the savage, or rather
his descendants, increase in knowledge and
understanding, and they cast down the God
of their fathers, and erect one more in keeping
with the higher conception of Deity that has
come with knowledge and unfoldment. The
improvement may be but slight, but still it is a
move in the right direction and the new God is
just a little bit better—just a little bit kinder—
just a little bit more loving—than the one that
went before. And, so on, step by step the
race rises to higher and greater conceptions
of God—each step marking a throwing down
of old ideals and a building up of new and
better ones. And yet God remains the same—
although higher conceptions of Him come into
the minds of Man.
The less developed races cannot form the
concept of One God—they can see Him only
as many Gods, each portraying and exhibiting
some particular attribute of the One—some
phase of Life—some form of human feeling,
passion, or thought. They have their gods of
war—of peace—of love—of agriculture—of
trade—and what not. And they worship and try
to propitiate these various gods, not realizing
that underneath it all they are obeying the
religious instinct that will in time lead the race
to a worship of the One—the Absolute. They
clothe their gods with human attributes (even
after they have evolved from the worship
of many gods into the worship of some one
particular conception). They imagine that
God divides men into two classes, friends and
enemies, and rewards His friends and punishes
His enemies. They make their God do just what
they would do if they had the power to reward
and punish. They imagine that they are the
chosen people and special favorites of God,
and that He goes with them to battle and will
help them to triumph over their enemies. They
imagine that God delights in human blood, and
that he commands them to put their enemies
to the sword, even to the extent of killing the
women and little children, yea, even to the
ripping open of pregnant women, and the
putting their unborn babes to the sword. Their
God is a bloody and savage God—because
they are bloody and savage themselves. And
yet the Absolute—God—moves on unchanged,
and these people are worshiping and loving
him the best they know how, calling him this
name and that name, according to race and
time. And the enemies of these people are
likewise worshiping their own conception of
God, calling Him by some name of their own,
and imagining that He is helping them to fight
their enemies and their false God. And yet these
two Gods are both products of the minds of
the two warring tribes, both being created in
obedience to the unfolding “religious instinct.”
We may shudder at these tales and thoughts,
but are we so very much in advance of this
idea of the savage? In modern wars we find the
two peoples praying to their God for success
over their enemies, each imagining that God
is on their side. In the great war now being
waged between Japan and Russia each nation
is praying to its particular conception of God,
beseeching that He march with them to battle
against His enemies. They do not realize that
they are both worshiping the same God, under
different names, and that this real God loves
them both equally well. In the late Civil War in
the United States, each side prayed for victory,
and believed that God must be with them.
Churches were rent in twain by the war, and
there was thought to be a God of the North
and a God of the South—the one hating slavery
and wishing to kill those who favored it—the
other believing slavery to be a Divine Right
and privilege, and wishing to defeat those who
would abolish it. And yet, each side was merely
seeing God through their own spectacles, and
seeing him as themselves, somewhat magnified.
And now both sides again agree upon certain
conceptions of God, and see slavery as
something that had its rise, progress, and fall,
in the evolutionary progress of Man. And yet,
God has not changed—but Man’s conception
of Him has.
Men have persecuted others because they
had a different conception of God from the
persecutors. And the persecuted, in turn, when
they gained power, persecuted weaker men
who held to a third conception of the same God.
And each thought he was doing his God’s will in
persecuting, and the persecuted thought that
they were being persecuted in their God’s cause.
The Puritans were driven out of their native land
because of their peculiar conceptions of Deity,
and when they had established themselves
in a new land, they proceeded to punish the
peaceful Quaker Friend whose conception of
Deity offended them. And each thought he
was pleasing God by punishing those who did
not agree with him in his conception of Him.
How childish it all seems to those who have
attained the broader view, and are able to see
all men as children of God, each doing the best
he can, and worshiping the highest conception
of Deity possible to them. And yet none are to
be blamed for this narrowness and blindness—
they, too, are doing the best they can. And all
are worshiping God—the one God—the true
God—the only God possible—the Absolute.
And all are doing this because of the urge
of the religious instinct pressing forward for
unfoldment and growth. All these people
are followers of Bhakti Yogi (in its elementary
forms) although they know it not. They think
they are worshiping different conceptions of
Deity—different Gods—but they are not—
they are all loving and worshiping the One—
the Absolute—the Reality. Seen through the
different spectacles of the mind, the Absolute
presents different and often grotesque forms
to the viewers, but all the while the Reality
remains unchanged—The One—The Eternal
One—The Absolute.
And however crude and barbaric be the form
of worship, it all ascends to the One. Whether
the visible object be stick, stone, image, tree,
snake, or some other form of man’s desire for
an outward form for his inward belief, the real
thing worshiped is the One—unchangeable—
eternal—omnipotent—omniscient—
omnipresent. And the man who worships his
highest conception of Deity does well. He does
the best he knows how, and is as worthy of
respect as his more enlightened brother who
also worships his highest conception of Deity.
And the conceptions of both the savage and
the advanced man, will grow higher and better,
year by year, and the mind of each unfolds so
as to allow the spiritual knowledge to flow into
it. Let us lead our humbler brethren to better
things, if we may and if they are capable of
receiving such instruction. But let us condemn
them not, for they are our brothers—children
of God—all on the Path, and also are we. We are
but children in various stages of growth—each
doing that which his age impels him to do—
each having the understanding that belongs
to his age—each doing the best he knows how.
Let us not sneer, nor condemn, nor hate—but
let our love flow out toward all our brothers,
though they may be but infants unborn in
spiritual knowledge. This is Bhakti Yoga in one
of its phases.
Bhakti Yoga is divided into two great
branches or stages. The first is known as Gauni
Bhakti, and the second, and higher, is called Para
Bhakti. The first, Gauni Bhakti, is the preliminary
stage, and consists of the science of the love
and worship of God by means of the mental
conception of God as a personal being—a
“personal God.” The second, or higher stage, Para
Bhakti, consists of the worship and love of an
impersonal God—the Absolute. Of course the
same God is loved and worshiped in both cases,
but the mental development of the follower of
Gauni Bhakti does not admit of his forming a
mental concept of an impersonal God, and he,
doing the best he can, forms a mental image of
a personal God. There are many sub-stages to
both of these main stages, the conception of
God depending upon the mental and spiritual
development of the man. We will go over the
question briefly in order that the student may
distinguish the great difference between the
two great stages of Bhakti Yoga, and at the
same time may recognize that both ideas are of
the same stock, the difference being a matter
of mental and spiritual growth.
Primitive man feeling the urge of the religious
instinct, but being unable to think clearly on
the subject, vents his instinctive worship upon
crude symbols. He worships sticks and stones—
thunder and lightning—the sun, moon and
stars—the winds—and other natural objects. A
little later on the race begins to feel that God
is some sort of person—some great big man,
living somewhere in space—unseen but seeing.
The mind of the savage conceives the idea of
a God possessing the same characteristics
as himself—only much bigger and stronger.
The savage being cruel and bloodthirsty can
imagine only a cruel and bloodthirsty God. If
he is a black man his God likewise is black. If he
is a Mongolian, his God has slanting eyes, and
perhaps wears a queue. If he is an Indian, his
God is red, with painted face and feathers, and
carries a bow and arrows. If he is an uneducated
Hindu, his God may ride a bull or an elephant,
and be nearly naked. And so on, the God of
every people bearing the characteristics of
that people. Each nation, feeling the religious
instinct, creates a conception of a personal
God—and each conception of a personal God
resembles those who create him, Each of these
created Gods loves and hates the persons and
things loved or hated by his creators. Each of
these Gods is an ardent patriot of the country
to which he belongs, and hates and despises all
other countries and peoples.
These created Gods often are given grotesque
forms and shapes. Some have a dozen arms—
some have several heads. They are armed
with the weapons of the times to which they
belong. Some hunt and chase—others indulge
in warfare. They are supposed to grow angry,
jealous, and to manifest hate, envy, and often
change their minds. They are revengeful
and, in short, are given all the attributes of a
man of low development. And why not? The
people who form these mental concepts
cannot imagine a God very much in advance
of them. These Gods generally demand flattery
and sacrifices, and have a large following of
priests and attendants to sing their praises, and
to render homage. The priests are supported
by the people, under supposed Divine orders,
and claim to have the ear of the Deity, and to
dispense favors. They all seem to think it a part
of their duty, to chant the praises of their Deity
and to boast about his power, and claim that
he can overcome the Gods of other peoples.
These Gods seem to like to have men grovel in
the dust before them, and loudly proclaim their
slavery—following the desires and examples of
the kings and chiefs of the time. They can be
flattered and bribed into giving favors, and if
the sacrifices and offerings are not sufficient,
they visit some terrible affliction upon the
people, in order to make them pay their tithes
or to furnish a sufficient number of objects for
sacrifice. These Gods delight in the smell of
burning flesh, and the aroma of the burnt ox
or sheep is a delight to them. They also favor
incense and perfumes. Once in a while they
demand that blood—human blood, often—
be sprinkled upon their altars. They give
revelations through their high priests, and woe
unto him who doubts them. Many of the priests
are sincere and honest, but many more are not,
and use the superstitious people as a milch
cow, to support them in comfort. Heavens and
hells have been invented—the first to bribe
the people to follow the laws of the church
of priests, and the second to frighten them
if the bribe failed. Temples are erected, and
certain places are supposed to be “holier” than
others and especially favored by God. Nonattendance at the temple is a serious offense,
and God is particular to punish the stay-athomes. Devils have been invented as a means
of frightening people, and to account for “evil,”
although, in some of the creeds, the devils are
not much worse than is the conception of Deity.
Nearly all people have made images of their
Gods, and the less learned of the people, could
see but little difference between the image
and the personal God somewhere afar off. The
image was right before them, and partook
of reality, while the Deity itself was a poorly
understood being.
We are not mentioning these things in the
spirit of unkindly criticism, or of ridicule. Not
a particle of such feelings animate us in this
writing. We merely mention the facts in order
to show the student the rough places traveled
over by Man in his search for God. No matter
how crude the conception of Deity—no matter
how cruel and barbarous the form of worship—
no matter how buried in superstition are
these forms of religion—each is a step in the
progress of man to Union with God, and must
be recognized as such. Man has discarded
sheath after sheath of religious ignorance, each
sheath revealing a better form than itself. And
this process is still going on, and will go on. We
are growing out of old forms into better ones.
This is a part of the evolutionary process.
The materialist points out these same facts,
and argues that all religions are false because
the history of the past shows the falsity of the
old conceptions of age after age. But he does
not see that his own conceptions of matter and
Nature are likewise steps in the evolutionary
process, and that his present position is merely
a step on the ladder, just as were the forms and
conceptions at which he sneers. He like the
savage and his successors, is seeking God, but
he does not realize it.
The student of religions will notice that Man’s
conception of God is growing greater, broader,
grander and kinder each year. Even in our
own times is this so. The last twenty years has
wrought a mighty change in this respect. We
no longer hear of God burning infants a span
long in eternal flames. We hear very little of
hell, in these days. We hear more and more of
the Loving God, and less and less of the God of
Hate and Anger. The people are being taught
to love God instead of to fear Him. The change
is going on rapidly. And better things are
ahead of us. But we must not forget that each
form of religious teaching—each creed—each
church—no matter how crude may seem their
teachings and forms—fills a needed place in the
religious evolution of the race. Each suits the
requirements of those following them, and each
should be respected, accordingly. When the
pews outgrow certain forms and conceptions,
the pulpits drop the objectionable teachings
and modify and alter matters so as to fall into
line. The preachers, as a rule, see quite a way
ahead of their flocks, but know that the time
is not yet ripe for the change. The change
comes gradually. The teachings of the churches
to-day—even the most orthodox—would
seem like heresy and even blasphemy to our
forefathers. Outgrown creeds fall aside, and
new ones take their place, and yet the church
organizations remain under the same old
names. It is like the story of the boy who had
a knife which had been repeatedly repaired. It
had had four new handles and six new blades,
and yet it was still the same old knife. Many of
us, when we outgrow certain old conceptions,
display an impatience and even contempt for
those remaining in the fold from which we have
strayed. This is all wrong. Those who remain are
just where they belong—it is the best place for
them for the time being. When they outgrow
their creed, they will drop it from them like a
worn-out garment. Intolerance on our part
would be just as absurd as the intolerance shown
by these people. The true student of Bhakti
Yoga will feel the keenest sympathy and the
greatest tolerance for all who are seeking God,
no matter by what road they are journeying, or
what may be the methods of their search. The
undeveloped men try to prove their love of
God, by starting in to hate all men who differ
from them in their conception of Deity. They
seem to feel that such non-belief, or difference
of belief is a direct affront to God, and that
they as loyal servants of God must resent same.
They seem to think that God needs their help
against His “enemies.” This is a most childlike
attitude, and is entirely unworthy of those who
are reaching the age of spiritual maturity. The
developed man, on the contrary, recognizes
the relationship of all lovers of God—regardless
of their conceptions—and sees them as fellow
travelers on the same road. The way to love
God is to Love Him instead of hating some
fellow man.
The worship of a personal God, whether
such worship be of a God of the savage, or
the personal God of the educated man, is all
a form of Gauni Bhakti. It is only when man
drops off the “personal” idea of God that he
passes into the stage of Para Bhakti, and has an
understanding of God in His higher sense. Not
that God is devoid of personality—He goes
beyond personality, not contrary to it. The
Absolute may be loved as one loves a father or
mother—as one loves a child—as one loves a
friend—as one loves a lover. He includes in His
being all the attributes calling for such forms
of love, and responds to each demand. In fact
no demand for a return of love is necessary
between Man and God. Just as man steps out
into the sunshine and opens himself to its rays,
so does the man who loves God step out in the
rays of the Divine Love and receive its benefit.
The very act of loving God opens up one to
the Divine Love. If one feels the need of the
protecting love of the Father, all he need do is
to open himself to such love. If one needs the
tender and sympathetic love of a mother, such
love comes to him if he but opens himself to
its inflow. If one would love God as one does
a child, such love is open to him in the same
way, and many who have felt the need of such
a bestowal of love, but who have feared the
apparent sacrilege of thinking of God as one
does of a loved child, may find that such a giving
of love will ease many a heartache and pain, and
will bring to them the comforting response that
comes from the answering pressure of the loved
child. The Western religions take no account of
this last form of love, but the religious Oriental
knows it, and it is no uncommon thing to hear a
Hindu woman (using the poetical language of
her race) speaking of herself as a “Mother of
God.” Startling as this may seem to the Western
mind, it is but a recognition on the part of these
women of the fact that God supplies every
need of the human heart in its desire for Love.
And one may love God as a friend and brother
and companion. And one may feel toward God
the burning love of a lover. All these forms of
love of God are known to the Bhakti Yogi. Our
Western conceptions of God have allowed us
only to feel for Him the love of a child for a
Father—while every human heart, at times,
feels the need of a Mother-love from God. God
is not a male being—nor is he a female. Both
of these forms are but partial manifestations of
Him, and he includes all forms within Himself—
and many unknown to us to-day.
The Bhakti Yogi knows that by this constant
love of God he will grow nearer to Him, and
will in the end come to a consciousness and
“knowing” of the true relationship between
them. The lover of God who has not advanced
beyond the Gauni Bhakti stage, knows nothing
of the wealth of love and nearness experienced
by the one in the Para Bhakti stage. The one
may be compared to the little child who is
fond of its playmate, and thinks he knows
what love is—the other is like the same child,
grown to maturity, who feels the sweep of
deep, pure and noble love for his true mate.
The one touches God at but one point, at the
best, while the other finds that God responds
to every human need, and may be touched at
a thousand points—He is always there, just as
is the sun, and all that one needs is to step out
into the sunshine. Nothing is asked by the sun,
but the stepping out, and nothing is asked by
God but the same thing—the need of Him.
The Western student must not suppose
that this Bhakti Yoga love of God is akin to
the hysterical, emotional thing he sees in his
own countries among the followers of certain
sects of church-people. On the contrary the
followers of this form of Yoga are generally men
of dignified bearing, and deep knowledge.
They do not roll around shouting “Glory, glory,”
and working themselves up into a frenzy of
emotional excitement. Instead, they go through
life—doing their work, and living their lives—
but filled with a deep and abiding sense of the
love of God, coming from their consciousness
of their relationship to, and nearness to Him,
and from the consciousness of His accessibility.
They realize that in Him, indeed, do they live
and move and have their being, and that He
is not a being afar off, but is right here, all the
time, nearer than one’s very body. They are not
“goody-goody” people, but men and women
who see God everywhere, in everything, and
who feel that they are worshiping Him in every
act. They seek diligently the Kingdom of Heaven,
but they realize that the Kingdom of Heaven
is within themselves, and also all around them.
They feel in Heaven every moment of their lives.
They worship God, all the time, everywhere; in
every act—they know that every act is a service
to Him, and that every place is His Temple. They
feel constantly filled with the Power of God—
constantly within his sight and knowledge—
constantly in His Presence. And they fear not—
Love fills them so completely that there is no
room for anything else. Love casts out all Fear,
for them. Every day is Sunday to such people—
every hill, plain, field, and house is the Temple.
To them every man is His priest—every woman
His priestess—every child an attendant at His
altar. They are able to pierce the disguise of
man, woman and child, and to see the soul
underneath the often hideous fleshly covering.
The Bhakti Yogi does not feel that God
demands Man’s love, or that He holds favors
and benefits as a reward for those who love
Him, or reserves punishments and penalties
for those who do not manifest such love. On
the contrary, his idea of God would cause him
to regard such an idea as unworthy of a true
lover of God. He knows that God is above
such primitive feelings and characteristics. He
knows that the love of God extends to all of his
children, without regard to whether or not they
love Him or worship Him. They know that God
does not demand services or duty; worship, or
even reverence. They compare God to the sun
which is no respecter of persons or motives,
and which shines on the just and unjust alike—
his rays being open even to those who deny his
existence. But the Bhakti Yogi also knows that
there is a reward and benefit awaiting those
who open themselves to God’s love—not as
an act depending upon God’s favor, but as an
effect resulting from the act of Man. Just as the
man who steps out into the warm rays of the
sun is relieved of cold, and is thus rewarded
for his act, so is the man rewarded who steps
out in the sunshine of God’s love which is there
awaiting his coming, and is thus relieved of the
cold resulting from a failure to take advantage
of the warmth of such love. It is not to be
wondered that throughout many Oriental
writings the Sun is used as a symbol of the
Absolute. We find this symbol used in nearly
all sacred writings, even in the Bible, which, of
course, is of Oriental origin.
Some of these ideas about God may seem
strange to the Western student, but if he will
take the trouble to look into the matter he
will find that this idea runs along through the
Christian teachings like a golden thread upon
which the beads of the teaching is strung.
Christ’s teachings are full of this truth, which,
however, has been lost sight of during the
centuries. The early Christians saw these truths
plainly, as may be seen by a reading of the
works of some of the early fathers of the church,
but the theologians have built much rubbish
around the early teachings so that unless one
looks under the surface the central truths are
not seen.
The Bhakti Yogi prays to God. In the
elementary stages of Gauni Bhakti he may word
his prayers so that they seem to be asking God
for favors—this, later, is discarded. The man of
crude spiritual discernment may come to God
as a beggar, asking for this thing and that (usually
material benefit). A little later on, Man sees that
this is not the way to approach God, and he
asks to be given strength and courage and to
be helped in spiritual unfoldment. In this stage
the man thinks that God rewards the prayer by
bestowing strength and courage and the rest,
just as a king may bestow gifts to those asking
for them. But the Yogi who follows the road
of Para-Bhakti does not expect rewards of this
kind, and yet he obtains the richest rewards. He
knows that prayer does not help God, nor does
God delight in being besought and praised in
prayer. And yet prayer is of the greatest benefit
to Man, for, by means of it, he brings himself
in tune with the Infinite, and opens himself to
the strength, courage, and wisdom that comes
from the nearness to God—the nearness to the
Centre of Power and Wisdom. This is the secret
of prayer. The man who prays earnestly—from
the heart—brings himself into a closer touch
with the Absolute. No word may be uttered,
but the mental condition of prayer brings man
into a form of union with God, and allows the
strength and wisdom of the Infinite to flow
freely to him. And yet most of us prefer to use
words, and find them a great help in producing
the proper condition of mind. But the words
are merely helps to that end. God does not
need to be spoken to in words—when the
finite mind calls to the Infinite Mind its message
is heard and understood.
Prayer to be efficacious must not be mere lipservice—mere parrot-like repetition of words,
for such performances do not tend to open up
the mind to the inflow of the Divine Strength
and Wisdom. One must have a heart-to-heart
talk with God. Not that God needs to be told
what we want—He knows far better than we
do—but by a heartfelt confession and talk we
open up our mind properly—we uncover the
empty vessels needing filling, and the Divine
pours into the void. The Divine Power and
Wisdom is ours, if we but open ourselves to
it. That is all there is to it. It is as free as the air
and sunshine, but we must remove the barriers
that we have erected. We have imagined God
to be afar off from us, and we must cultivate
the consciousness that he is right Here—Now.
Talk to God as you would to your Father, or
Mother, or loved Child, or Friend, or Husband
or Wife, or Lover. He is all this and more, and
whatever form represents to you the closest
relationship, that is the form to use. Realize the
sense of the nearness of God, and He will be
near. Fine words are not necessary—use the
same words that you would in addressing the
person dearest to you and who loves you the
best. God does not sit as a king on his throne,
expecting you to prostrate yourself at his feet
and stammer out your message. He bids you
seat yourself beside Him, and He places His
arm around you—makes you feel at home—
and you forget your fear and bashfulness and
tell him your story in your own words.
Do not imagine that God needs your advice
or suggestions. You must have the utmost
confidence in Him, and know that He will
abide with you, and guide your steps. Your
mind will be filled with the knowledge that will
enable you to know how to act—you will then
be given the strength to act. If the mind does
not seem able to grasp the situation—if no way
opens out before you—open yourself to the
inflow of the Divine, and you will be led by the
Spirit to see the first step to be taken—then
take that first step in confidence. This is not
mere “churchy” talk, such as has been poured
into your ears from every pulpit as a matter of
form. It is a great reality, and thousands live in
this way. You gradually will gain courage and
confidence in leading this life, and will begin to
realize what a great field has been opened to
your view.
The main idea in considering one’s relation
to God, is the fact that God is the great Centre
of Life. He is the centre, and we are like atoms
in the rays emanating from that centre. We
are not apart from Him, although we are not
the centre itself. We are connected with Him,
as the rays are connected with the sun. The
power and wisdom flowing out along the
rays are ours, if we but elect to use them, and
allow them to use us. The little wheel in the
centre of the symbol used by the publishers
of these lessons (found on the front of the
cover of all their books)—the little wheel
within the triangle—represents this truth. The
symbol is imperfect, for it shows that the rays
terminate, while the rays of the Absolute never
terminate—they are infinite. But infinity cannot
be represented by finite symbols, and so a
circle must be drawn around the rays, which
circle represents the finite understanding of
Man. If you will but fix this idea of God and His
emanations in your mind, you will find yourself
gradually growing into a better realization of
the matter. The Centre is pure Spirit—God—
and as we unfold spiritually we draw nearer
and nearer to that centre. Those in whom the
Spirit has not manifested so freely as in us are
farther removed from the centre than are we.
And those who are further advanced spiritually
are still nearer it than are we. The further from
the centre, the more material is the atom. The
nearer the centre, the more spiritual does it
become. There are far off from this planet,
atoms of a still greater degree of materiality
than we can dream of. And closer in to the
centre are beings so far advanced beyond
Man in the spiritual scale as to be impossible of
comprehension to his intellect. Man, as we know
him, is only midway between the two extremes
of conscious life. There are intelligent beings as
far above us in the scale as we are above the
jelly-fish. And yet even the jelly-fish, and still
lower forms, are within the circle of the Divine
Love. Then why should we fear—why should
we lose courage? We cannot die—we cannot
be wiped out of existence—we are parts of
a mighty Whole, ever advancing toward the
centre—ever unfolding and growing. The why
and wherefore of it all is wrapped within the
Central Intelligence, although as Man advances
spiritually he begins to grasp fragments of the
truth. As he advances toward the Centre he
grows in Power and Wisdom—both Divine
attributes. All Power and Wisdom emanate
from the Centre, and the nearer we approach
the Centre the more powerful are the rays
that beat upon us. The Divine Attributes—
Omnipotence, Omniscience, Omnipresence—
are partaken of by us in an increasing ratio
as we approach the Centre. This is a hint of a
mighty truth—are you prepared to receive it?
Do not for a moment imagine that the lover
of God need assume an unnatural mode of life
in order to please Deity. Let him lead a perfectly
natural life, entering into all the occupations,
recreations and pleasures that he may see fit. Be
free to choose, and neither force yourself into
things, nor away from them. Do not imagine
that a stern, serious expression is more pleasing
to God than a smiling, cheerful face. Just be
natural—that’s all. The man or woman who feels
the love of God flowing through him, is apt to
be of a happy, cheerful disposition—radiating
sunshine everywhere. He need not be afraid
to laugh, and sing, and dance, if he feels like it,
for these things are all good if we use them and
do not let them use us. Let us enjoy the sun,
the rain, the heat, the cold. Let us delight in the
plain, the mountain, the sunrise, the sunset. Let
us enjoy to the full the things of Nature. The
closer we get to God, the closer do we enjoy
the things of Nature. Let us lead the natural,
simple life. Let us make the best of everything,
and turn everything to good account. Let us
be sunny—let us be sweet. Let the keynote of
our life be “Joy, joy, joy!”
Edward Carpenter, in one of his poems,
voices this sense of joy that comes to him who
feels the great love of God surging through him,
and who recognizes the nature of this God, and
who feels his relationship to Him. He says:
“I arise out of the dewy night and shake my wings.
Tears and lamentations are no more. Life and death
lie stretched before me. I breathe the sweet aether
blowing of the breath of God.
“Deep as the universe is my life—and I know it;
nothing can dislodge the knowledge of it; nothing can
destroy, nothing can harm me.
“Joy, joy arises—I arise. The sun darts overpowering
piercing rays of joy through me, the night radiates
it from me. I take wings through the night and pass
through all the wildernesses of the worlds, and the
old dark holds of tears and death—and return with
laughter, laughter, laughter. Sailing through the starlit
spaces on outspread wings, we two—O laughter!
laughter! laughter!”
The true lover of God is an optimist. He
looks for—and finds—the bright side of things.
He is able to extract sunshine from the darkest
corner. He walks through life with a smile, a
cheerful song, an abiding faith in the Absolute.
He loves all of Life, and carries a message of
hope, and courage, and a helpful suggestion
to all. He is broad and tolerant—merciful and
forgiving—devoid of hate, envy, and malice—
free from fear and worry. He minds his own
business, and grants all the same privilege. He
is full of Love, and radiates it to all the world. He
goes through life in his own sunny way, joyfully
meeting things that drive others to despair
and misery—he passes over the stony road
unharmed. His peace comes from within—and
all who meet him feel his presence. He does not
seek after friends or love—these things come
to him as his right, for he attracts them. He is as
much at home in the tenement of the laborer
as in the palace of the wealthy—both places
seem as home to him, and their occupants
on a level. Brother to both saint and sinner is
he, and he loves them both—for he feels that
each is doing his best. He looks for good in
the sinner, rather than for sin in the saint. He
knows that he himself is not without sin, so he
casts not the stone. The outcast recognizes in
him a brother—the woman who has passed
through the fiery furnace trusts him and is not
afraid, for she knows that he understands. He,
being near the sun, knows that it shines on saint
and sinner—he feels that when God withholds
his sunbeams from his most disobedient child,
then may man withhold his love from his most
degraded sister or brother. He does not
condemn—he does not attempt to usurp God’s
prerogative. He works and works well. He finds
joy in his work. He likes to create things—and
he is proud of that desire for he feels that it
is an inheritance from his father. He does not
hurry, nor is he rushed. He has plenty of time—
all the time there is—for eternity lasts a long
time, and he is in it now. He has an abiding faith
in the Absolute. He believes in Infinite Justice
and Ultimate Good. He knows that the Father
is near him, for he has felt the pressure of the
Unseen Hand. In the darkness of the night he
has felt his Father’s presence—by the glare of
the flash of illumination he has seen His form
for a moment, and that memory is burned
into his mind. He is simple, loving, kind. He
is a prophecy of the future. If you would be
like him—if you feel the call—do not resist,
but answer cheerfully, “I hear; I obey; I come.”
When you feel the impulse, do not resist—
open yourself to the Sun—receive its rays—
and all will be well. Be not afraid—have within
you the love that casteth out fear—place your
hand in that of the Absolute, and say: “Lead
Thou me on.” After long ages of wandering, you
are coming home.
Perhaps you think that you do love God—
do know how to love Him. Listen to this Hindu
fable, and then see if you do. The fable runs
thusly:
Once upon a time a chela (student) came to a Yogi
guru (teacher) and asked to be taught the higher
stages of Para-Bhakti. He said that he did not need
the preliminary stages, as he already knew how to
love God. The Yogi merely smiled at the youth. He
came again and again, making the same demand, and
receiving the same answer. At last he became very
impatient, and insisted upon an explanation of the
Yogi’s conduct.
Then the Yogi took the youth to a great river, and
leading him out into it, he plunged him beneath the
water, and firmly held him there. The young man
fought and struggled, but could not raise his head
above the surface. At last the Yogi raised him out of
the water, and asked him: “Son, what didst thou desire
most when under the water?” “A breath of air,” replied
the youth, gaspingly. “Yea, verily,” said the Yogi, “when
thou desirest God as much as thou didst desire the
breath of air, then wilt thou be ready for the higher
stage of Bhakti—then indeed wilt thou love God.”
Peace be to thee!
Lesson VIII: Dharma.
D
“
harma” is a Sanscrit word which is
translated into English as “Virtue”; “Duty”;
“Law”; “Righteousness”; etc. None of these
English words convey just the exact meaning
of Dharma. We cannot improve on these
definitions, but we may adopt one which fits
closer into our particular conception of the
truth of Dharma, so we will consider that, for
the purposes of this lesson, “Dharma” means
“Right-Action.” To be more definite, we might
say that Dharma is the rule of action and life best
adapted to the requirements of the individual
soul, and best calculated to aid that particular
soul in the next highest step in its development.
When we speak of a man’s Dharma we mean the
highest course of action for him, considering
his development and the immediate needs of
his soul.
We think that this lesson will be timely and will
answer the demands of many of our students.
We hear, on all sides, the old question, “What
is right?” People are not satisfied with the old
answers, which seem to belong to the past,
and which make certain forms, ceremonies and
observances equally as important, if not more
so, than right-action and right-thinking. The
advanced student sees the absurdity of the old
divisions of “right and wrong,” and knows that
many things which have been condemned as
“wrong” are “wrong” only because certain men
arbitrarily have called them so—and that many
things that have been called “right” are “right”
only from the same reason. He looks around
him and sees that right and wrong seem to
differ with latitude and longitude, and that
the conceptions of right and wrong vary with
the ages and constantly are changing; being
modified, improved upon, or rejected. This
being the case, the student is apt to be puzzled
regarding a code of ethics—he has lost his old
landmarks and standards, and finds himself
puzzled to determine with what to measure
right and wrong. On one side he hears the old
doctrines of this or that mere matter of form of
observance, dogmatic and unreasonable, which
his soul rejects as outgrown and inadequate
for its present needs. On the other hand, he
hears the new doctrine of “All is Good” being
preached vigorously, often by those who
have not the slightest conception of the real
meaning of the words—and this new doctrine
is not satisfactory to the average student, for
his conscience tells him that certain courses
of conduct are “right” and others “wrong”
(although often he is not able to tell just why he
so considers them). And so the student is apt
to become quite puzzled.
To add to his confusion, he recognizes
the fact that what may seem “right” to him, is
utterly incomprehensible to some men of his
acquaintance who are not so far advanced
spiritually—they are not able to grasp his high
standard and ideals. He also notices that some
of the things that, even to him, seem the natural
and right things for these undeveloped men to
do (that is, seem better than other things they
have been doing) would be “wrong” for him,
the advanced man, to do, because they would
mean going backward. Among other things, he
sees these undeveloped men being influenced
to “right” doing, and deterred from “wrong”
doing, by promises of reward and threats of
punishment, which appear most unworthy
and selfish to those who believe in doing
right for right’s sake. And yet, he is forced to
see that these people apparently need some
such artificial stimulus and deterrent, for they
are incapable of grasping the higher ideals of
ethics.
These, and countless other questions, arise
to perplex the student, and to make him feel
that the old foundations have slipped from
under his feet, and no other safe foothold has
presented itself to view. We think that this little
lesson on that phase of the Yogi Philosophy
which is called “Dharma,” will help him to find
his way—will aid in pointing out the path that
he has lost sight of, momentarily, by reason of
the thick growth of underbrush which covers
the particular spot now being traveled by him.
The subject is too large to cover in the space
before us, but we hope to be able to point out
a few general principles, which may be taken
up by the student, and followed out to their
logical conclusion.
Let us take a brief view of the general
question of Ethics, and some of the theories
regarding the same. Ethics is defined as “The
Science of Conduct,” and it treats of the desire
to render harmonious the relationship of a
man and his fellows. There are three theories
of Ethics among Western people, known as
follows: (1) The theory of Revelation; (2) The
theory of Intuition; and, (3) The theory of
Utility. As a rule, the advocate of any one of
these three systems claims his particular system
to be the only true one, and the other two to
be errors. The Yogi Philosophy recognizes truth
in each and all of the three systems, and gives
each its place in what it calls “Dharma.” In order
to get a clearer idea of Dharma, we must take a
brief look at each of these three systems, taken
separately.
The system of Ethics based upon the Theory
of Revelation, holds that the only basis for
morality and right-conduct is Divine Revelation,
coming through prophets, priests and teachers,
called by many names. The laws given out by
these men, as having been received by them
from God, have been accepted, more or less
submissively, by all races in certain stages of their
development, although their conception of the
God, who had given out these laws, differed
very materially. These laws, so far as their
great underlying principles were concerned,
resembled each other very much, although
they differed widely in detail, and minor laws
and precepts. The great religious books of all
races contain a more or less complete code of
ethics, which the people are enjoined to obey
implicitly without regard to reason or their own
opinions, these codes, however, being subject
to the interpretation of the highest religious
authorities of the race. Each race regards the
precepts of its religious books, as interpreted by
its priests, as supreme authority, and, of course,
view the similar claims of other races as spurious.
The majority of these religions have split up
into sects and denominations, each having its
favored interpretation of the sacred teachings,
but all rely on the original revelation as the only
truth concerning ethics. And then, again, each
race has modified its original conception of
the revealed teachings, fitting their ideas to the
constantly changing requirements of the age.
As a race evolves its wants and needs change,
and its sacred teachings are twisted and bent
to fit the changed conditions. The priests, in
such cases, say that God undoubtedly meant
“this and that,” instead of “thus and so” as their
fathers had supposed. So that after a time the
authority of the code of ethics rests largely
upon the interpretation of priests and teachers,
rather than upon the words of the supposed
Divine revelation itself. The followers of the
other two schools of ethics object that if Deity
had intended to promulgate a code of ethics—a
rule of conduct—applicable to all men in all
time, He would have worded it so clearly that
it could not be misunderstood even by the
most ignorant, and His wisdom would have
enabled Him to have foreseen the growing
needs of the people, and, consequently, He
would have provided for such needs, either in
the original revelation itself, or in “supplements”
thereto. We will consider the advantages and
disadvantages of this theory later on in this
lesson.
The second system of ethics advances
the theory that Man knows right and wrong
intuitively—that Deity imparts to each
man, through his conscience, an instinctive
knowledge of good and evil, that he may
govern himself accordingly. This school urges
that men must refer the details of his conduct
to his own conscience. It overlooks the fact that
the consciences of no two people are exactly
alike, and that such a theory implies that there
may be as many different standards of morality
and conduct as there are people, and that
the statement “My conscience approves of it”
would preclude any argument as to ethics. As
to what conscience is, the writers differ. Some
say that it is the higher portion of the mind
speaking to man. Some say that it is merely the
sub-conscious mind repeating what has been
suggested into it, and that consciences grow
with experience and change with environment.
Some claim that it is the voice of God speaking
to the soul. Others have still other explanations
and theories. We shall consider this theory at
greater length a little further on in this lesson.
The third system of ethics rests upon
the theory of utility, or what is known as
utilitarianism, which latter word is defined as
“the doctrine that virtue is founded on utility,”
or “the doctrine that the greatest happiness of
the greatest number should be the aim of all
social and political institutions.”—(Webster.)
This is the theory upon which human law is
supposed to be based. Blackstone, the great
expounder of the English Law, states that
human laws are based upon “the law of nature,”
which law of nature he tells us are based upon
the laws of God—eternal immutable laws of
good and evil—which the Creator causes to
become evident to Man by means of human
reason. Blackstone goes on to say that “This
law of nature, being coeval with mankind, and
dictated by God himself, is of course superior
in obligation to any other; no human laws are
of any validity if contrary to this; and such of
them as are valid derive all their force, and
all their authority, mediately or immediately,
from this original.” All this sounds beautifully
simple, and one is led to wonder how it is that
civilized life is not heaven on earth, until he
remembers the state of modern law-making
and law-administering, which, however, is an
improvement on that of former days. It seems
so easy to speak of the “law of nature,” but so
difficult to apply that law to details of life, and
to administer it. Blackstone, himself, recognizes
this fact, and says; “If our reason were always
clear and perfect, the task would be pleasant
and easy; we should need no other guide but
this: But every man now finds the contrary in
his own experience; that his reason is corrupt,
and his understanding full of ignorance and
error.” The man who has had much experience
in courts and the processes of “justice” will be
apt to agree with the great English lawyer, in
his last quoted remarks. While it is true that the
laws of a nation represent the average of its
best conceptions of ethics, still the conceptions
change more rapidly than the law, and the latter
is always a little “behind the times” as compared
with public opinion and conception of right
and wrong. And many are the loop-holes of
man-made law, and the shrewd lawbreaker
may safely commit almost any of the great
offenses against the current conceptions of
morality, providing he does it cleverly enough.
Some men have a code of ethics of their own,
which holds that no “wrong” is committed
providing no law is technically broken, and so
they scheme and plan, aided by “able counsel,”
to attain their ends without violating the letter
of the law. This danger being avoided, their
consciences are easy. This is a very easy and
simple theory of conduct, for those who can
live under it. Justinian, the great Roman lawgiver, reduced the whole doctrine of human
law to three general precepts, as follows: “Live
honestly; Hurt nobody; and Render to every
one his due.” This is a simple and beautiful
code, and its honest adoption by mankind
would make the world over in a day, but
nearly every man is inclined to place his own
interpretation upon each of the three precepts,
and, consciously or unconsciously, stretches
them in his own favor and against his fellows. It
is very difficult for one, in the present state of
the world to tell just what it is to “be honest”; to
live so that he will “hurt nobody”; or to “render
unto everyone his due”—or even to tell just
what everyone’s due really is. However, as an
example of the reason’s conception of proper
conduct, Justinian’s precept is well worth
remembering, with the purpose of following it
as closely as may be. It will appeal to those who
instinctively wish to give all “a square deal,” so
far as may be, but who are unable to grasp the
still higher teachings. But even those who can
manage to live up to Justinian’s precepts, will
fall far short of satisfying their neighbors, who
will insist upon the observance of certain other
things—many of them most ridiculous things—
that have grown to be the custom, or which
are insisted upon by certain so-called religious
“authorities,” not to speak of the civil ones.
The followers of the Utilitarian school of ethics
differ one from the other in their explanations
of the cause and history of ethics and rules of
human conduct, some thinking that it arose
from God speaking through man’s reason,
and others taking the more material view that
ethics, laws, morals, and rules of conduct are
the product of the evolution of the race—the
result of accumulated experiences, the trying
of this and of that until a fair average has been
obtained. Of course to the latter class, morals
and rules of conduct are purely matters of
the reason of Man, having nothing to do with
Divine Law, or Spiritual Knowledge. Herbert
Spencer, the great English scientist, is perhaps
the best exponent of this last named school, his
work, “The Data of Ethics,” being a masterpiece
of reasoning along these lines.
Dharma takes cognizance of each and all of
these three schools of ethics, seeing that each
has a bit of truth in it, and that all, combined,
and welded with the cement of the occult
teachings, make a mighty whole. We will show
how these apparently conflicting systems may
be reconciled. But before doing so it may
be better to take another look at the three
systems above mentioned, making an analysis
of the objections to each as a complete theory,
so that we may see the weakness of any one
theory taken by itself as well as the strength of
the three when combined and joined together
with the teachings of Dharma. Let us take them
up in the order given above.
(1) The Theory of Revelation. The principal
objection urged against this theory, by the
advocates of the other theories, is that there
is not sufficient proof of the truth of the
revelation. Priests always have claimed to be
the mouthpieces of the Almighty, and the
revelations have come through these priests in
all ages. The advocates of the utilitarian theory
of ethics claim that these so-called revelations
(when the rule of conduct given out was really
for the good of the people, rather than for the
benefit of the priests) were really the result of
the superior reasoning of the prophet, who,
being head and shoulders above his people,
could see what was best for their needs, and
accordingly compiled such rules of conduct
into more or less complete codes, stating that
they had been given direct by God through
the prophet, the priest placing the authorship
upon God rather than upon himself, knowing
that the people would be more apt to respect
and obey a Divine command than one
emanating from a mere man. The advocates of
the intuitional theory hold that the so-called
“revelations” really arose from the conscience
and intuition of the prophet, who being a more
advanced man than his people would be apt
to sense more clearly the voice of the spirit, but
who would attribute the voice of conscience to
God, and who, accordingly would so give out
the message. The intuition of the people would
enable them to see the “rightness” of the socalled Divine message, and they would accept
same with the approval of their consciences.
Another objection raised against the Theory
of Revelation is that there are many so-called
revelations, differing materially in detail—
each religion having its own set of revelations,
through its own prophets and teachers. It is
held that if God wished to reveal a code of
morals to His people, his revelations would
agree, and would be given in such a way that
there could be no mistaking them. It is also
held that it is impossible to regard any one of
these numerous revelations as authoritative,
owing to the impossibility of selecting any
one from the great number, as each prophet
made equally strong claims that he received
the revelation direct from God, and there is no
Supreme Court to pass finally upon the matter.
It is also objected to that many of the things
claimed to have been directed by God have
no real connection with morality, but deal with
the details of the life of the people, such as the
mode of slaughtering animals; the selection of
kinds of food; various religious ceremonials,
etc., which are as strictly enjoined as are the
rules of conduct, and are equally entitled to
be regarded as examples of “right and wrong.”
Then, again, there are many things sanctioned
in these so-called revelations that are contrary
to our modern conceptions of morality. Divine
commands were given to kill enemies in a most
barbarous fashion, which the law of nations now
prohibits, and only savage nations now follow.
In such a case it would seem that the intuition or
reason of man has raised a higher ideal than did
God. The same is true of polygamy and slavery,
which are not prohibited by the so-called
Divine revelations, but which are sanctioned
and allowed. A number of similar objections
are urged against the theory of the divine
revelation of ethics, but the main objection
seems to be that there is not sufficient proof
of the truth of the revelation, and that reason
teaches that the so-called revelations were
simply the result of the human reason of the
prophets, and were promulgated either with
the idea of keeping the people orderly and
prosperous, or else, to keep the priesthood
in power and authority, or both reasons. The
Yogi Philosophy of Dharma recognizes these
objections, but answers them in its system, as
we shall see later on.
(2) The Theory of Intuition. The objection
to this theory, most frequently advanced, is
that the conscience is merely the result of one’s
teachings; environment; race; temperament;
age; etc,—that the conscience of one man
may make it seem wrong to kill a fly, while that
of another may make it seem right to kill an
enemy—that the conscience of one may make
it seem wrong not to share one’s all with a stray
comer, or to hold any property as one’s own,
while the conscience of another (a Whitechapel
pickpocket, for instance), may cause him to
perfectly justify himself in stealing whatever he
may lay his hands upon, and even reprove him
for not taking advantage of an opportunity to
do so. The conscience of certain of the criminal
classes is akin to that of the cat which sees no
harm in stealing the cream or bit of meat, and
is only deterred by fear of punishment. The
student of human nature, people and history,
knows that conscience is largely a matter of
race, time, environment and temperament,
and he would hesitate at accepting the voice
of the conscience of any particular man as a
fit source or authority for a code of morals for
all people, at all times. He sees that the rules
of conduct emanating from the conscience of
an undeveloped man would be far below the
standard of the average man of our own times,
while that given forth by the conscience of a
highly developed man would be impossible of
compliance with on the part of the average of
our race today, by reason of its high precepts
and fine distinctions of thought and conduct.
And then “conscience” has made people do
some things which our own “conscience” of
today tells us is “wrong.” People have been
burned at the stake—have had holes bored in
their tongues—have been tortured physically
and mentally at the dictates of the consciences
of the persecutors, who were just as sincere as
those whom they persecuted.
If the principle of “conscience” were implicitly
followed, the “conscience” of the majority
might make things very unpleasant for the
minority, as it has happened many times in the
past. So, you see, the theory that “conscience”
as an infallible guide may be attacked severely
by its opponents. And yet, the Yogi Philosophy
of Dharma, while recognizing these objections,
also sees much truth in the theory of intuition
or “conscience,” and welds it into place in its
system, as we shall see later on in this lesson.
(3) The Theory of Utility. This theory often
is attacked severely on the ground that it is a
purely selfish idea—that the basis of morality
offered is “happiness”—the happiness of the
individual modified by the happiness of those
around him—“the greatest happiness to the
greatest number,” in short—and that such a
basis fails to recognize the higher destiny of
man, being based entirely upon his earthly and
material existence. To this the utilitarian very
naturally answers that any code of conduct
has a more or less selfish basis, inasmuch as a
man doing certain things, and refraining from
doing certain other things, by reason of hope
of Divine approval and reward, or fear of
Divine displeasure and punishment, is as selfish
as one who is actuated by the idea of material
happiness or unhappiness. Another objection
urged is that acting under it the average man
would be impelled to get as much happiness
for himself as possible, and to bestow as little
happiness upon others as he could help, as
there would be no reason why he should act
otherwise—in fact, that he would obey the
letter of the human law, and not go one inch
further. Theoretically this objection might be
correct, but, in spite of cold theory, man is
open to higher impulses and motives coming
from regions of his soul that the utilitarian
philosophy, as well as its opponents, fail to
recognize. A form of this same objection is
found in the idea that the utilitarian philosophy
appeals only to the developed intelligence
(that is, according to the view of the Yogi
Philosophy, to the highly evolved soul) and
that the ordinary man would not be influenced
by it to high action, but, if he grasped it at all,
would use it as an excuse for his own selfishness,
caring nothing for the welfare of his fellow men,
or for the benefit of the generations to come.
The objectors hold that according to this theory
a man working for the good of his kind is the
greatest kind of a fool, for he is throwing away
his happiness and material gain for a sentiment.
(This objection loses sight of the fact that the
advanced man finds much of his greatest
happiness in making others happy.) A further
objection is urged against this theory of ethics
to the effect that the happiness of the majority
is an unworthy limitation, inasmuch that even
though the majority be happy the minority
may not be so, and, in fact, a certain number
of them must be very unhappy and miserable.
This objection finds a response from those of
spiritual advancement, for such people know
that no one can be thoroughly happy unless
all are happy, and that there can be no ideal
happiness if even one of the race is crowded
out of it by any set code or rule. The followers
of the theory that all morality is derived from
Divine revelation, and there is no morality to
be found outside of it, object to the utilitarian
view because they say “it leaves out God and
His wishes.” Those favoring the Intuitional
Theory object to the Utilitarian Theory because
it refuses to recognize the existence of the
“conscience” or higher reason in man, and
instead, places the basis and foundation of all
morality and rules of conduct upon the cold
human reason, and that, consequently, there
can be no “good” or “bad” except as measured
by the intellectual standard, which standard
could be altered, changed, improved upon, or
abolished by Man’s reason. These objections
are recognized, and answered in the Hindu
Philosophy of Dharma, which, while recognizing
the weakness of the theory when considered
as the “whole truth,” still finds much truth in it
and places it as one of the pillars of Dharma,
the other two theories forming the other two
supports of the structure.
Dharma claims to set in order this apparent
confusion. It recognizes each view as a partially
correct one—parts of the whole truth—but
too weak and incomplete when standing alone.
It reconciles the conflicting schools by taking
the materials that are found in each, and using
them to build a complete system. Or, rather, it
finds a complete structure erected, in the order
of the Universe, and sees that each school
of thinkers is looking at but one of its pillars,
mistaking its favored pillar for the sole support
of the structure, the other two being hidden
from sight by reason of the particular point
of view of the observer. And this teaching of
Dharma is much needed at this time by the
Western people who are in a state of great
mental and spiritual confusion on the subject
of morality and conduct. They are divided
between (1) those who rely on revelation,
and who disregard it in practice because it is
not “practical”—these people really advocate
revelation as modified by experience and
custom; (2), Those who claim to rely on intuition
and conscience, but who feel that they are
resting on an insecure foundation, and who
really live on custom and “the law of the land,”
modified by their “feelings”; and, (3) those who
rely on pure reason, modified by the existing
laws, and influenced greatly by the impulses
which come to them from the higher regions of
the mind, notwithstanding that they deny these
same higher states of mentality. Let us hope
that a study of Dharma will help to straighten
out matters for some of us. Of course, this little
lesson is merely a hint of the truths of Dharma,
but we trust that it may help some to adjust
the matter in their minds, and make it easier for
them to get their moral bearings, and to take
advantage of the truths that are pouring in on
them from the three sides of life. Let us now
see what Dharma has to offer.
In our brief consideration of the subject, we
must ask the student to give us the “Open Mind.”
That is, be willing to lay aside, for the moment,
his preconceived ideas and theories, and to
listen to our teachings without prejudice, as far
as possible, without being unduly influenced
by his previously entertained theories. We do
not ask him to accept our teachings unless they
appeal to his reason and intuition, but we do
ask him to give us a fair hearing—that is, the
hearing of an unprejudiced judge instead of
that of a paid advocate ready to pick flaws and
make objections before we state our case. That
is all we ask, and it is no more than any fairminded student should be willing to grant. We
are not attempting to tell you how to act, but
wish merely to present the general principles
of Dharma for your consideration.
Perhaps the better way to begin our
consideration of the philosophy of Dharma
would be to give you an idea of how that
philosophy views the three above mentioned
theories of the basis of morality and rule of
conduct. We shall take up each theory in
turn. But before doing so we must ask you
to bear in mind the fundamental theory of
the Yogi Philosophy that all souls are growing
souls—souls in different stages of growth
and advancement along The Path. Spiritual
evolution is in full force, and each soul builds
upon its yesterdays, and, at the same time,
is laying a foundation for its tomorrows. Its
yesterdays extend back over its present earthly
life away back into its past existences. And its
tomorrows reach far ahead of the remaining
days of its present earthly life into its future
embodiments or incarnations. Life is not a mere
matter of a few years in the flesh—the soul
has countless yesterdays of existence, and has
the whole of eternity before it, in a constantly
progressing scale, plane after plane of existence
being before it, in an ever ascending spiral. We
do not purpose dwelling upon this fact, but
mention it that you may be reminded that the
embodied souls we see around us in the shape
of men and women represent different scales
of ascent, development, and unfoldment,
and that of necessity there must be widely
differing needs and requirements of the soul.
The advancing ideals of morals, conduct and
ethics are seen by the Yogis as indications that
the idea and delusion of separateness is falling
away from the race, and that the consciousness
of Oneness is dawning in the minds of men.
This dawning consciousness is causing the
race to see “wrong” in many things that were
formerly considered “right”—it is causing men
to feel the pains and sorrows of others, and
to enjoy the happiness and pleasure of those
around them—it is making us kinder and more
considerate of others, because it makes us more
and more conscious of our relationship with
each other. This is the cause of the increasing
feeling of brotherhood that is possessing the
race, although those who feel it may not realize
the real cause.
The evolution and unfoldment of the soul
results in higher ideals of thought and conduct
for the race, and accounts for the changing
conceptions of morality which is apparent to
anyone who studies history, and who notices
the signs of the times. An understanding of this
theory of Dharma, enables us to understand
comparative morality, and prevents us from
condemning our less developed brethren who
have cruder ideals of conduct than ourselves.
The higher the degree of unfoldment, the higher
the ideal of conduct and morality, although the
unfoldment causes the soul to cast off many
old forms and ideals which seemed the best for
it in the past. Bearing these facts in mind, let us
consider the three sources of authority.
The Yogi Philosophy recognizes the theory
of Revelation as one of the pillars supporting
the edifice of Dharma. It holds that at different
times in the history of the race the Absolute
has inspired certain advanced souls to give
forth the teachings needed by the race at that
particular time in its history. These inspired
men were souls that had voluntarily returned
from higher stages of development in order to
render service to their less developed brethren.
They lived the life of the people around them,
and took the part of prophets, priests, seers,
etc. Accounts of these people come down
to us from the ages, distorted, magnified and
elaborated by legends, superstition, and myths
of the people among whom they lived. They
seldom wrote, but their teachings often written
down by others, (often after long years had
past), and, although colored by the views of
the compilers, these writings still give a fair
idea of the teachings of the particular prophet
or teacher. These prophets were of varying
degrees of advancement, some coming from
great heights of attainment, and others from
comparatively lower planes, but each carried
a message to his people, suited to their needs
at that particular time. These messages were
accepted, more or less, by the people, and the
teachings worked a change in them, and helped
to lay a foundation for future generations to
build upon. It is no discredit to these prophets,
or to the source from which they received their
information, to say that we have advanced far
beyond many of their teachings, and today are
enabled to discard nearly all of their precepts,
with the exception of a few fundamental ones
which were intended to last. The religious
sects are apt to insist upon the infallibility of
these teachings, and to hold that they were
intended as rules of conduct and standards of
morality for all people, at all times. A moment’s
thought will show the folly of this idea. Take
Moses for example, and see how the details
of his teachings were intended for the people
of his time, and how well they fitted into their
requirements, and yet how absurd many of
them would be if applied to our life today. Of
course, the fundamental principles laid down
by Moses still obtain in full force, but the minor
rules of conduct laid down for the Jewish
people have been outgrown and no one
pretends to observe them. Many critics of the
theory of revelation find fault with many of the
rules laid down by Moses, and point to their
savage and barbarous nature, many of which
are revolting to the ideals of today. And yet,
these teachings each had a definite purpose,
and were intended for the aid of the slowly
evolving souls in the flesh at that time. The
object of all of these teachings was to help man
along in his evolution—to give him something
just a little higher than his then mode of living
to serve as an ideal of conduct. Some of these
teachings which seem so barbarous to us today,
if examined closely in the light of the condition
of the race at that time, will be seen to be just
a few steps in advance of the customs of the
race at the time the teachings were given. To
us on the higher rounds of the ladder, these
teachings are seen to be on a lower plane than
ourselves, but if we were to stand on the round
occupied by the race at that time, we would
see that the teachings were a round or two
higher still. It is unreasonable to insist that the
highest conceivable ideals should have been
given the race in its infancy—just imagine the
highest ideals of Christ submitted to the semibarbarous tribes of Israel. But here let us call
your attention to a remarkable fact, namely,
that in the majority of these crude ancient
teachings may be found an esoteric or secret
teaching intended for the few advanced souls
of that generation, and those to follow—just
enough to show that the teachers understood
the higher teachings. These esoteric teachings
are found embedded in the exoteric teachings
intended for the multitude. It has ever been
so. The teachings of Christ are not understood
by the masses of today, not to speak of
yesterday. Look at the history of Christianity
and see how the so-called followers of the
Christ misunderstood his teachings—see
how barbarous and savage have been their
conceptions, and are even to this day. And
yet, the advanced soul in every generation for
the last nineteen hundred years has been able
to read the esoteric teachings between the
lines of the imperfectly reported, and often
distorted accounts of the sayings of Jesus. And
yet, Christ’s teachings have done wonderful
work, in spite of the lack of understanding. The
ethics of the Sermon on the Mount are not in
force today—the race has not grown up to
them—but future generations will live by their
light and guidance.
At this point, let us call your attention to a
fact. The teachings of all the prophets were
intended to help man in casting off the old
sheaths of the lower planes of the mind, and
to help him to work his way to a higher stage of
growth. The evolution of the soul was the end
aimed at, and all observances were intended
for that purpose. One step at a time was, and
is, the rule. The word spoken was not the final
word, but was intended to fit in a certain place.
This is the key to much that has perplexed
you in the past. Another important point
to remember, is that all the teachings were
intended to raise man up and all were for his
own benefit. They were not intended to make
man perform certain duties toward God, as
we have been taught to believe. God was not
worrying about man’s lack of consideration
toward him. He was not vain-glorious, and
demanding worship and burnt-offerings to
tickle his nostrils. Such ideas belong to the
infancy of the race. God gets along very well
without man’s worship and praise. Man alone
is the gainer by the love of God—the Absolute
is not injured or benefited by man’s actions. If
the teachers and the prophets commanded
that man worship God, it was solely for the
purpose of bringing man’s attention to the fact
that there was a Power above, the fact of the
attention being so directed causing man to
obtain the advantage of the upward attraction
of the Absolute in his unfoldment. Get out of
your mind the idea that God needs your praise
and worship in order to satisfy His love of
approval and your statements of His exalted
position. All the benefit of prayer, worship and
love of God is on the side of Man—it is all onesided.
To understand the teachings of the prophets
of all religions, we must put ourselves in the
place of the prophet and see the kind of
people he had to deal with. Then will we
understand that the crude commands were
calculated to bring them up just one step
in the scale—and they did. But because the
teachings were so intended, and accomplished
their purpose, we must not allow ourselves to
be bound by the letter of them at this time.
If we grow to an understanding of the matter,
along the lines pointed out, we will be able to
discard the chaff of the teachings (which was
the wheat in the past) and to seize upon the
scattered grains of wheat still to be found in the
measure. Let us make use of all the good in the
old teachings for there is still much good to be
found in them—they have not as yet outlived
their usefulness. But let us not bind ourselves
with the worn-out teachings of the past—let
us not forget the spirit of all teachings and tie
ourselves to the dead letter of the old law. Let
us not commit the folly of claiming that because
a teaching was inspired, that it is an infallible
rule of conduct for all time, and all people—let
us remember the other two pillars of Dharma,
intuition and reason. But, at the same time, let
us not sneer at the old teachings, and deny
their inspiration, simply because they belong
to a long past age and time. Let us recognize
the thing for what it is, and govern ourselves
accordingly. And let us not suppose that the
day of revelation and inspiration has passed.
There is as much inspiration in Emerson as there
was in the Hebrew prophets—each was ahead
of the times, and the message of each is but
imperfectly understood by the multitude—
each struck a higher note in the scale. We
select Emerson merely as an instance—there
are many others in our own times. But there
is this difference between the prophet of old
and the modern seer and teacher. The ancient
prophet had a following that were compelled
to accept the teaching in blind faith, illuminated
with but a faint degree of spiritual insight,
while the people of today are able to measure
the value of the teachings by the light of their
souls, and the aid of the reason—that is, some
of the modern people may do this, the others
must be content with the old teachings, for
they belong to a past age of development, and
not having kept pace with their brothers must
remain content with the tales of the spiritual
childhood. And even this is good.
The Yogi Philosophy recognizes the Theory
of Intuition or Conscience as the second pillar
supporting the edifice of Dharma. As we
have already said in the consideration of this
particular theory, many persons who have
devoted thought to the question of ethics are
repelled by the difficulties surrounding the
theory of Revelation (considered by itself) and
not being willing to accept as authoritative,
infallible, and final, the so-called revelations
given to primitive peoples in the past ages,
they deny the inspiration of these revelations
and look around them for some other theory
and rule of conduct. Many of such people
accept the Utilitarian Theory, as appealing
to their reason, although it does not seem to
fill the needs of their souls so full as might be
desired. Others being repelled by the coldness
and selfishness of the last mentioned theory,
and yet not being willing to go back to the
old Theory of Revelation, adopt the Theory of
Intuition or Conscience, and accept the idea
that “conscience” or “intuition” is the direct
and sole arbiter of morality and conduct, and
believe that the human laws are really based
upon the same. Some take the radical position
that the voice of “conscience” or “intuition” is
really the voice of God speaking to Man, and
should be obeyed implicitly—that God makes
his revelations to each man. As we have stated
before, this position has been severely attacked
upon the ground that the conscience of no
two people agree, and that it is dependent
upon environment, age, race, public opinion,
education, etc., and that therefore it cannot
be an infallible guide nor one safe to follow,
as every man would have his own laws which
no other man would be bound to take into
consideration, etc., etc. Dharma reconciles
these two apparently conflicting opinions. Let
us see what it has to say about Intuition or
Conscience.
We had hoped to take up the question of
the Theory of Conscience or Intuition, and also
the Theory of Utility, in this lesson, reserving
the next lesson for an elaboration of Dharma,
but we find that we have exceeded our space.
Therefore, we will be compelled to postpone
the consideration of Conscience and Utility
until our next lesson, in which these features
will be combined with the remarks upon the
practical phases of Dharma. We trust that our
students will not pass over these two lessons
as too “dry” for careful study. They are most
important, and are needed by every student
who is endeavoring to “get his bearings”—who
wishes to lead the life that brings happiness—
who desires to proceed along the Path of
Attainment. The subject of Conscience or
Intuition is particularly interesting, and we
expect to bring out some important points on
this subject in our next lesson.
We beg that you give us attention and
patience—you will be rewarded for so doing.
Peace be with you.
Lesson IX: More About Dharma.
O
ur last lesson closed just as we were
about to consider and examine into the
Theory of Intuition or Conscience—the second
pillar supporting the edifice of Dharma. We
will now take up the subject at that point.
Every man is more or less conscious of an inner
voice—a “knowing” apparently independent
of his Intellect. This voice speaks to him either
in an authoritative or a coaxing tone—either
commands him to do so and so, or to refrain
from doing something. Sometimes it impels
him to higher action, and sometimes it seems
to tempt him to perform an unworthy act. In
its higher phases, we call this voice “conscience.”
In its lower phases, we are apt to regard it as
“temptation.” The old tales held that each man
had a good angel on one side of him, and a
bad one on the other, one whispering into his
ear telling him to do the “right” thing, and the
other urging him to do the “wrong” one. The
old tales symbolize the truth, as we shall see
as we proceed with our consideration of the
matter.
In addition to the “voice of conscience,” or
the “urging of the tempter,” we find that there
is a “leading” in matters of ordinary action and
conduct in which the question of “good” and
“bad” does not arise—the decision upon some
of the affairs of ordinary life, work, business,
etc. This third manifestation we are apt to call
“intuition.” Many people use the three terms and
have a clear understanding of the difference
between each form of manifestation, but are
unable to explain just what these promptings
are, or from whence they come. The Yogi
Philosophy offers an explanation, and Dharma
depends to some extent upon that explanation,
as it rests partially upon the pillar of Conscience
or Intuition—the second pillar—the first pillar
being Revelation; the third being Utility. These
three pillars represent, respectively, the voice of
The Lord; the voice of man’s intuitive faculties;
and the voice of man’s reason. Let us now see
what the Yogi Philosophy has to say regarding
this question of Intuition, and the nature of the
message coming from that part of the soul.
In order to understand the nature of
Conscience, Intuition, Temptation and other
feelings coming into the field of consciousness
from the sub-conscious regions of the mind, we
must turn back a few pages in our lessons. In the
first series of The Yogi Lessons (generally known
as “The Fourteen Lessons”), in The Second and
Third Lessons, we told you something about the
different “minds” in man—the different planes
along which the mind of man functions. You will
remember what we said about the Instinctive
Mind, the Intellect, and the Spiritual Mind. We
have spoken of them repeatedly in the several
lessons comprising the first course, and the
present course, of lessons, and we trust that
you have a fair understanding of the nature of
each.
“Temptations,” or the impulse to do “evil” or
“wrong” things, come from the lower regions
of the mind—that part of the Instinctive
Mind that has to do with the animal passions,
tendencies, emotions, etc. These passions,
emotions, tendencies, etc., are our inheritance
from the past. They are not “bad” in themselves,
except that they belong to a part of our soul
history which we have left behind us, or out of
which we are now emerging. These things may
have been the highest “good” possible to our
mental conception at some time in the history
of our evolution—may have been necessary
for our well-being at that time—may have
been much better than other states of feeling
and acting which we passed, and accordingly
may have seemed to our minds at that time
as the voice of the higher self beating down
upon the lower consciousness. These things
are comparative, you must remember. But,
now that we have passed beyond the stage in
which these things were the highest good, and
have unfolded sufficiently to take advantage of
higher conceptions of truth, these old things
seem quite “bad” and “wrong” to us, and when
they come into the field of consciousness from
these lower regions of the mind, we shudder at
the thought that we have so much of the brute
still in us. But there is no need to feel that we are
“wicked” because these thoughts and impulses
arise within us. They are our inheritance from
the past, and are reminiscences of the “brute”
stage of our unfoldment. They are voices
from the past. If you feel the struggles of the
brute within you to be unleashed, do not be
disturbed. The fact that you can see him now
as something different from your normal self,
is encouraging. Formerly you were the brute—
now you see him as only a part of you—a little
later on, you will cast him off altogether. Read
what we have said on the subject in Lesson i of
the present series of lessons. In other pages of
the present lesson we will take up the subject of
the comparative nature of “right” and “wrong,”
so that you may see how it is that a thing that
was once “right” may now be “wrong”—how
what seems to be very “good” and “right” just
now will appear “bad” and “wrong” later on in
our unfoldment (that is speaking relatively, for
when we unfold we begin to see that “right”
and “wrong” and “good” and “bad” are relative
terms, and that there is no such thing as “bad”
viewed from the Absolute. And yet, as we
progress, the things we outgrow are “bad,” and
those into which we are growing seem “good”
until they too are discarded). All that we wish to
do now is to point out to you that “temptation”
is merely the urge of some past experience for
repetition, because the tendency is not entirely
dead. It raises its head because of the flickering
of expiring life, or because the dying thing has
been aroused by some outside suggestion or
circumstance. Let the beasts die, and do not
become alarmed at their struggles.
Intuition may come either from the impulses
of Spiritual Mind projecting itself into the field
of consciousness, or from the sub-conscious
region of the Intellect. In the latter case, the
Intellect has been working out some problems
without bothering the consciousness, and
having worked the matter into shape, presents
it to the consciousness at the needed time,
carrying with it an air of authority that causes
it to be accepted. But many intuitions come
to us from the Spiritual Mind, which does not
“think” but “knows.” The Spiritual Mind gives us,
always, the best that we are able to accept from
it, according to our stage of unfoldment. It is
anxious for our real welfare, and is ready and
willing to aid and guide us, if we will allow it.
We cannot go into the subject now, and merely
mention it to show the shades of difference
between Intuition and Conscience. Conscience
deals with questions of “right” and “wrong” in
our minds, but Intuition deals with questions
of proper action in our lives, without regard
to ethics or morals, although not contrary to
the best we know of those things. Conscience
informs us as to whether or not a thing conforms
to the highest ethical standards possible to us
in our present unfoldment—Intuition tells us
whether a certain step or course is wise for our
best good. Do you see the difference?
Conscience is the light of the Spiritual Mind,
passing through the screen of the enfolding
sheaths of our soul. This is a clumsy definition,
which we must endeavor to make clearer.
The light of the Spiritual Mind is constantly
endeavoring to work its way to the lower
mental planes, and some of its light reaches
even the lowest regions, but the light is seen
but dimly at such times, owing to the confining
sheaths of the lower nature which prevent the
light from working through. As sheath after
sheath is cast off, the light is seen more clearly,
not that it moves toward the soul, but because
the centre of consciousness is moving toward
the Spirit. It is like a flower that is casting off its
outer petals, and dropping them to the ground
as they unfold. In the center of the flower let
us suppose there is something possessing light,
which light is endeavoring to force its way
through to the extreme rim or row of petals, and
beyond. As the successive layers, or petals, fall
off, the light is enabled to reach the remaining
ones—and at the end all is light. This is a forced
figure of speech but we are compelled to use
such. Let us take another, equally clumsy, but
which may be plainer to you. Imagine a tiny,
but strong, electric light bulb confined in many
wrappings of cloth. The light is the Spirit—the
glass bulb the Spiritual Mind, through which
the Spirit shines with a minimum of resistance
and obstruction. The outer layers of cloth are
very thick, but each layer is thinner than the
one next further away from the light—the
layers nearest the light are quite thin, until they
grow almost transparent. Try to fix this figure
in your mind. Now, very little light reaches the
outside layer of cloth, but still that which does
reach it is the best light it is capable of receiving
or conceiving. We remove the first layer of
cloth. The second layer is found to receive and
show forth more light than the one just cast
aside. We remove the second one, and we find
the third one still brighter, and able to radiate
considerably more light. And so on, and on,
each layer when removed bringing to view
more light and brighter light, until at last all the
layers are removed and the light of the Spirit
is seen shining brightly through the glass bulb
of the Spiritual Mind. If the layers of cloth had
been able to think, they would have thought of
the whole bundle of cloth (with the lamp in the
center) as “I.” And each layer would have seen
that “closer in” was something a little lighter
than is ordinary self, which light would stand for
the highest conception of light possible to the
outer cloth—its “conscience,” in fact. Each layer
of cloth would be conscious of the next inner
layer being brighter than itself. The second
layer would appear very “good” to the first one,
but to the fourth or fifth the second would be
darkness itself (by comparison), quite “bad”
in fact. And yet each would have been “good”
because it carried light to the layer still more
in the dark. Conscience is the light of the Spirit,
but we see it more or less dimly because of the
layers surrounding it—we see only as much as
filters through the cloth. And so we call the next
inner layer “conscience”—and so it is, relatively.
Do you understand the matter any clearer, now?
Can you see why the “consciences” of different
people differ? Does the fact that the different
layers of cloth manifest varying degrees of light,
make you doubt the brightness and reliability
of the light itself? Think over this clumsy
illustration for a while, and see whether your
mind does not open to a clearer idea of the
value of Conscience.
Do not despise Conscience or its voice, just
because you see that the Conscience of the
lowly and undeveloped man allows him to do
certain things that you consider “bad.” That
“bad” is “good” when compared to the next
lowest stage of unfoldment. And do not feel
self-righteous because your Conscience holds
you to a very high code of ethics—there are
beings today, in the flesh, that view your code
of ethics as you do those of the Bushman. You
doubt this! Let us give you an illustration. You
call yourself “honest” and “truthful.” Can you
truthfully say that you have ever lived a month
without telling an untruth? Come now, honor
bright—“white lies” and an evasion of “the
whole truth” count as well as the big lies—have
you ever been absolutely truthful and honest
for a whole month? Trade lies—professional
“necessities”—“business talk”—“politeness”—
and all the rest count against you in this test.
Oh, no, we do not condemn you—in fact, we
cannot see how you could be much better in
the present stage of the unfoldment of the
race—you are doing the best you know how—
to be able to see that you are not strictly honest
and truthful is a mighty advance. And this test
is only a trifling one—the race is committing
much greater crimes, when viewed from a few
steps up the mountain side. Are any people
suffering from want in the world? Are any of
your brothers not receiving their share of the
benefits that have come to the race? Are things
fully as “good” as they should be? Can you not
suggest a single improvement in the state of
affairs? Oh, yes, we know that you alone are
not able to remedy things—but you are a part
of the race and are enjoying the privileges that
come to the race—you are one of the crowd
in the car that is rolling over the victims of the
present state of affairs. But, as you say, you
cannot help it—the race must grow into better
things—must work itself out of the slough. And
the pain of it all will cause it to work out—it is
beginning to feel that pain now, and is getting
very uneasy about it. All that you can do is to
see the thing, and be willing for the change
to come when it does. God has the loose end
of the ball, and is unwinding and unwinding.
You must have faith, and be willing for the
unwinding, bring it to you what it will, for the
seeing and the willingness will save you from
much of the pain that must come to those
who will not see and who are not willing—but
even this pain will be good, for it is part of the
unfoldment. Well, to get back to our subject,
do you feel so very superior and “good” now?
Well, the lesson is: “Condemn not”—“Let him
that is without sin cast the first stone.” None
of us is so very “good.” And yet, all are on the
upward path.
Let us live friends, one day at a time; doing
the best we know how; sowing a word here
and a deed there; let us not be self-righteous;
let us not condemn; let us do our best, but
give to every other man the same privilege;
let us “mind our own business;” let us cease to
persecute; let us be filled with love, tolerance
and compassion; let us see all as part of the All;
let us see that each is doing the best he knows
how, considering the stage of his unfoldment;
let us see the Divine in the humblest, vilest,
and most ignorant person—it is there, it is
there, hidden but pressing forward toward
unfoldment; and, finally, “let us be kind—let us
be kind.”
This is the lesson of the electric light within
the bulb, covered with layer after layer of
the cloth. Take it with you—make it a part of
yourself. And Peace will be yours!
A consideration of the above illustration will
show you that Conscience is the voice of the
Spirit as heard through the confining walls of
the lower principles of Man’s nature. Or, to
state in another way: Conscience is the result of
man’s past experience, growth and unfoldment,
plus such light of the Spirit as is possible for him
to perceive. Man in his unfoldment has profited
by past experiences—has formed new ideals—
has recognized certain needs of the growing
soul—has felt new impulses arising within him,
leading him to higher things—has recognized
his relationship with other men and to the
Whole. These things have accompanied the
growth of the soul. And each stage of the soul’s
growth has given Man a higher conception of
what is “right”—has exacted a higher ideal on
his part. And this highest ideal is what he feels
to be “right,” even though he does not always
live up to it. The light of the Spirit illuminates
this highest peak of ideality possible to him,
and makes it stand out clearly to the soul as a
point to be aimed at—to be climbed toward.
This highest peak, thus illumined, is as a goal
for him to march toward. It is the highest thing
that he is able to perceive. It is true that as he
advances, the light mounts higher and shows
him still higher peaks, the existence of which
has not been suspected by him. When he
attains to what now seems to be the highest
possible point, he will see that he has merely
gained the top of a foot-hill, while far above
him, towering higher and higher, rise the peaks
of the real mountains, the topmost point being
brightly illumined by the light of the sun of the
Spirit. There are other intelligences whose task
it is to surmount heights unseen by us—the
goal of those far behind us (that is the highest
peak seen by them) seems far beneath us, for
we have left it behind long since. So we must
understand these things—this state of affairs, if
we would form a clear idea of the acts, ideals,
and “conscience” of others. We must cease to
condemn—our duty toward others is not to
blame them for not having reached the heights
that we have attained, but to send them a
cheering message of hope and joy, and to help
to point out the way. That is what the Elder
Brothers are doing for us—let us do the same
for those behind us on The Path.
In conclusion, we call your attention to the
fact that Conscience is but one of the pillars
supporting the edifice of Dharma. It is an
important pillar, but not the only one. It is to be
taken into most serious consideration, but it is
not an infallible guide. It points out the highest
we have grown to see, but the point seen by
us is not necessarily the highest, nor must we
rest content with what we see. That which is
behind Conscience is Infallible and Absolute,
but Conscience itself is Relative and Fallible,
because of our lack of growth—because of
the confining sheaths which prevent the light
of the Spirit from shining upon our souls. But,
nevertheless, let us look toward that light, and
follow it. Let us say in the words of the old
familiar hymn of our childhood:
“Lead, kindly Light, amid the encircling gloom
Lead thou me on.
Lead thou me on.
The distant scene; one step enough for me.
Lead thou me on.”
The third pillar of Dharma is the theory of
Utility, of which we have told you in our last
lesson. Dharma acknowledges the value of
Utility as a pillar, while seeing its weakness as
a sole support for ethics. Human law, as set
forth in statutes, laws, etc., rests almost entirely
upon the basis of Utility, although some of the
writers try to make it appear that it rests upon
Divine command. The law is the result of man’s
endeavors to frame a code of conduct to fit
the requirements of the race. Human law is a
matter of evolution—it has grown, changed
and unfolded from the beginning, and always
will do so, for it is fallible and not absolute. Just
as Conscience is always a little ahead of man’s
growth, so is human law always a little behind.
Conscience points out a step higher, while laws
are framed to fit some need that has arisen,
and are never enacted until the need of them
is clearly seen. And laws generally are allowed
to remain in force for some time (often a long
time) after their need has disappeared. Human
laws are the result of the average intelligence
of a people, influenced by the average
“conscience” of that people. The intelligence
sees that certain wants have arisen and it
attempts to frame laws to cure the “wrong,” or
possible “wrong.” The conscience of the race
may cause it to see that certain laws that have
been in force are unjust, unreasonable, and
burdensome, and when this is clearly seen an
attempt is made to have such laws repealed,
altered, improved upon, or superseded by
others better adapted to the new wants of the
race. Corrupt laws are sometimes introduced
by designing and unscrupulous persons, aided
by immoral legislators—corrupt and ignorant
judges often misinterpret the laws—mistakes
are often made in making, interpreting and
enforcing the laws. This because men and the
human law is fallible, and not absolute. But
take the general average, the laws of a people,
both in their making, interpretation, and
administration, represent the highest average
of which that people is capable. When the
people, or the average of them, outgrow a law,
they do away with it—when the average of
the race demand a new law, they get it, sooner
or later. Reforms in law move slowly, but they
come at last, and they are not so very much
behind the average intelligences of the people.
Of course, such part of the people as have risen
above the average, see the human law as very
faulty, and often very unjust, from their point
of view, just as do those below the average,
from an entirely different reason—to the first
the law at any stage of the race is imperfect
because it is behind the requirements of justice
and the needs of the race, while to the second
class it is imperfect because it is in advance of
their ethical conception. But, on the whole, the
laws of a people fairly represent the needs,
ideas, and intelligence of the average man
composing that race. When that average man
grows, the laws are changed to fit him—that
is, he causes the laws to be changed, for he
recognizes their imperfection. Some thinkers
have thought that the ideal condition of affairs
would be “an absolute monarchy, with an angel
upon the throne;” while another set of thinkers
picture a community so highly advanced in
intelligence and spirituality that human laws
would be thrown aside as an impertinence,
because such a people would need no laws,
for every man would be a law unto himself,
and being ideal individuals, ideal justice would
reign. Both conditions above mentioned
presuppose “perfection,” either upon the part
of the ruler or the people. The laws of a country
are really desired or permitted by the average
opinion of the people of that country—this
is true of autocratic Russia as well as of socalled democratic countries, for the real will
of the people makes itself heard, sooner or
later. No people have a yoke imposed upon
them, unless their necks are bent to receive
the yoke—when they outgrow the yoke, it is
thrown off. We are speaking of the average
of the people, remember, not of individuals.
So you see, the laws of a country generally
represent the needs of the average citizen
of that country, and are the best of which he
is capable, and consequently, those which he
needs at the present moment—tomorrow he
may be worthy of and need better forms. The
law is fallible and imperfect, but is necessary as
a supporting pillar to the temple of ethics. It
is the average conception of ethics, crystallized
into a temporary shape, for the guidance of
the people making the shape. Every law is a
compromise and bears more or less upon
some one. The theory is “the greatest good to
the greatest number.”
The advocates of the Utilitarian school of
ethics point out that man calls a thing “wrong”
because it gives him pain or discomfort to have
that thing done to him. For instance, a man
doesn’t like to be murdered or robbed, and
consequently gains the idea that it is a crime for
any one to kill or rob, and gradually enacts laws
to prevent and punish the same, he agreeing
to refrain from robbing and killing in return for
the immunity from such things granted him by
the general acceptance of the conception of
the thing as “wrong,” and the enacting of laws
prohibiting the same. In the same way he sees
that the community is harmed by the neglect of
a man to support his children, and so he grows
to call that thing “wrong,” and moral sentiment
causes laws to be passed to punish and prevent
this offense. And so on—this is the reasoning of
the Utilitarian, and his reasoning is all right so
far as it goes, for indeed this is the history of
laws and lawmaking, as well as one side of the
growing conceptions of right and wrong. But
there is something more to it than this selfish
idea (which though selfish is right in its time and
place, as, indeed all selfish things are or have
been). The Utilitarian overlooks the fact that
the unfoldment of the race soul causes it to feel
the pain of others, more and more, and when
that pain of others grows intolerable, then new
ideas of right and wrong present themselves—
new laws are passed to meet the conditions.
As the soul unfolds it feels its nearness to other
souls—it is growing toward the conception of
the Oneness of things—and while the feeling
and action may be selfish, it is the act and feeling
of an enlarged self. Man’s sense of Justice grows
not alone because his intelligence causes him
to form a higher conception of abstract Justice,
but also because his unfolding soul causes
him to feel the relationship of others and to
be made uncomfortable at their distress and
wrongs. His conscience is enlarging, and his
love and understanding is spreading out. At
first man cares only for himself, all others being
“outsiders.” Then he feels a certain “oneness”
with his wife and children and parents. Then to
his whole family connections. Then to his tribe.
Then to the confederation of tribes. Then to
his nation. Then to other nations speaking the
same language, or having the same religion.
Then to all of his own color. Then to the whole
human family. Then to all living things. Then
to all things animate and inanimate. As man’s
sense of “oneness” enlarges and unfolds, he
experiences growing conceptions of “justice”
and right. It is not all a matter of the Intellect—
the Spiritual Mind rays are becoming brighter
and brighter, and the Intellect becomes more
and more illumined. And as the illumination
increases, man’s sense of justice grows and
broadens out, and new ideas of “right” and
“wrong” present themselves.
So you see the Utilitarian idea is correct so
far as it goes, but to understand it intelligently
one must take into consideration the higher
principles of the mind, as well as the Intellect.
Man finds that it is not only “the happiness of
the majority,” but the happiness of all that is
the ideal. He finds that until all are happy he
cannot be perfectly happy. He realizes that
until all get justice, none get it. And so he
goes on, doing the best he can—blundering,
stumbling, committing follies, impelled always
by that growing thing in his mind, that he
understands not (until his eyes are opened)
but which makes him mighty uncomfortable
and restless—that makes him press forward
in search of he knows not what. Now that you,
friends, begin to see what is the matter, you
will feel less of the pain—the understanding is
healing, and you will be able to stand a little
aside and watch the trouble of the race in this
matter of “right” and “wrong,” and how they are
suffering from the itch of ignorance. But, beware
how you attempt to set them straight before
they are ready for it—they will turn upon you
and rend you, calling you “immoral,” “atheistic,”
“anarchistic,” and what not. Let them alone with
the “infallible” codes of laws, morals, and ethics
(which are changing over night)—let them go
on making and unmaking their laws, for that is
a good thing for them, and they need to do it
to bring them out of their trouble. Let them tie
themselves up with red-tape and chains, if they
like it, and let them condemn their brother
because he does not see things as they do—
that is their nature and a part of their evolution.
But do not let these things affect you—you
know that all this constantly changing system of
laws, ethics and morals is a part of the great plan
of unfoldment, and that each is a step upward,
and that no one step is absolute or infallible.
You know that short of the full realization of
the Fatherhood of God and the Brotherhood
of Man—the conception and realization of the
Oneness of All—there can be no real peace or
rest. Stand aside and let the children play.
The evolving life of the soul—the
unfoldment—gives you the key to all this system
of change and unrest—this endeavor to square
human needs with human laws—this endeavor
to establish an absolute standard of right and
wrong in the shape of human, relative, yardstick and scales. The race is doing the best it
can—each individual is doing the best he can—
led ever upward by the light of the Spirit. Hold
fast to the best you see, knowing that even that
best is but a step toward the real best—and do
not condemn him whose best is almost as your
worst. Do not sneer at human law, even though
you see its imperfection—it is a needed and
important step in the evolution of the race.
Finite, relative and imperfect as it may be, it
is the best of which the race (the average) is
capable and deserving of today. Remember,
there is nothing Infinite, Absolute and Perfect,
but the Whole—The One—The Absolute.
Remember, also, that the race is slowly unfolding
in an understanding of; a consciousness of;
an identity with That One. And you, who are
growing into that understanding, consciousness
and perception—you who are beginning to feel
the meaning of the I Am—be you as the rock
against which dashes and beats the waves of
the sea. Let the relative things dash themselves
upon you, but be undisturbed, for they cannot
harm you. They can but refresh and cleanse
you, and as they roll back into the sea you will
still stand there strong and undisturbed. Or, as
one gazing from his window upon the groups
of little children playing, quarreling, disputing,
“making up,” playing their games, making rules,
imposing forfeits, awarding prizes—so view
the world of men and women around you
who are taking it all so much in earnest. And
in both cases, send them forth your Love and
Understanding, though they know not what
you mean—though they cannot understand
your view-point.
We trust that we have made plain to you
that the three generally recognized theories
of ethics—revelation, conscience or intuition,
and utility, are not antagonistic, but are
complementary. Each presents its own phase
of the truth—each teaches its own lesson. And
the three pillars support Dharma. Let us now
consider Dharma as a whole.
As we stated in our last lesson, Dharma may
be defined as “Right Action” or, to be more
definite, we might say that “Dharma is the
rule of action and Life best adapted to the
requirements of the individual soul, and best
calculated to aid that particular soul in its next
highest step of development.” And, as we said
in the same lesson: “When we speak of a man’s
‘Dharma,’ we mean the highest course of action
for him, considering his development and the
immediate needs of his soul.”
The student will have gathered, by this time,
the idea that the philosophy of Dharma holds
that “right” and “wrong” are relative terms, and
that the only absolute “right” there is must rest
in the Absolute itself. And that there is no such
thing as absolute “wrong,” the relative wrong
that we see when we use the term, being
merely an action resulting from either a low
conception of “right,” or else an action falling
short of complying with the highest conception
of “right” on the part of the actor. In short no
action is absolutely “wrong” or “bad” in itself,
and is only “wrong” or “bad” inasmuch as
fails to come up to the highest conception of
“right” on the part of the actor or observer. This
may seem like dangerous doctrine, but let us
consider it a moment.
You will notice by studying history and
the story of the evolution of Man, that man’s
highest ideals in his savage state were but little
removed above those of the lower animals. It
was not thought wrong to kill, steal, or lie; in
fact, some races esteemed a man if he did these
things, providing he confined his operations to
those outside of his immediate family or tribe,
in fact the principal objection to his killing
his fellow tribesman seems to have arisen
from a recognition of the fact that this course
weakened the fighting and resisting power
of the tribe, and the idea gradually obtained
force that killing was “wrong” if the murdered
man was a member of the tribe, but right and
even commendable if he be of an outside tribe.
(This seems very barbarous to us now, but the
traces of it are seen even to this day when socalled “civilized people” still consider it right
to kill men of another nation or people, and
to “capture” their goods, providing “war” has
been declared. The savage carried the matter
to its logical conclusion, and did not wait
for a declaration of war, that is the principal
difference,) We find primitive man committing
all the things we now call crimes, without being
blamed for them, and, providing the crime
were committed upon a person sufficiently
removed from the tribesman, according to the
customs and ethics of the time, the greater the
crime the greater the “good” or “right” was it
considered.
As the race evolved many of these “right”
things began to be considered “wrong” and
“bad,” according to the “revelations” made by
the priests and prophets; according to the
awakening “conscience” in the people arising
from an unconsciousness recognition of their
relationship to one another; and according to
the working of the idea of “utility” and “public
policy” in the developing intellect of the
race. And as the race evolved and unfolded,
the ideals enlarged and grew higher. Things
that were considered perfectly “right” and
justifiable a few hundred years ago, even to the
“best people” of the times, are now regarded
as very “wrong” and base. And many of the
things that seem perfectly right to us today, will
be regarded by our descendants as barbarous,
“wrong” and almost incredible. Read a chapter
of life in the Middle Ages, for instance, and see
how ideals and ethics have changed. Then come
near home, and see how differently slavery is
regarded now than fifty years ago, not to speak
of one hundred years, Then read Bellamy’s
“Looking Backward” for instance, and see how it
may be possible for public opinion to radically
change. (We mention this book merely as an
illustration—we do not claim that just those
changes are to come to pass, although we
know that changes just as marked and radical
are before the race.)
And even in our own time we can see that
different ideals are held by men and women in
different stages of unfoldment, and that there
is no fixed and arbitrary standard of “right” and
“wrong” accepted by all. We may agree on the
main points of ethics, but we, as people, differ
materially upon the minor points. The average
intelligence and “conscience” of the people are
represented by their laws and “public opinion,”
although, as we have said, the laws are just a
little behind even the average ideal, just as the
average “conscience” is just a little ahead of
the average rule of conduct. The average man
is fairly well satisfied with the laws as they are
at any particular time, although some of those
upon whom the laws bear heavily consider
them too strict and based upon a visionary
idea of “good,” while to men above the average
the prevailing laws often seem based upon too
low and undeveloped an ideal, and are often
considered absurd, inadequate, more or less
unjust, and not based upon an advanced ideal
of ethics.
Not only do “good” things grow “bad” as
time rolls on, but many “bad” things gradually
lose their “badness” and are seen as perfectly
good and proper when viewed from the point
of advanced knowledge. Many things have
been pronounced “taboo” or “bad” because
they did not fit in with the fashionable religion,
or social views of the times, and when custom
changes, and religious ideas grow, the “taboo”
is lifted. Many of these “tabooed” things were
made “bad” by the priests of different times, for
reasons satisfactory to themselves, their power
often being increased in this way.
You will notice that as time passes, the
average intelligence, and the average
conscience, taking form in “public opinion” and
law, demands of man a greater consideration
for his fellows—insists that he “be kind” to a
greater degree. This because of the dawning
consciousness of the relationship of one man
to another—the growing knowledge of the
Oneness of All (often unconscious knowledge).
And you also will notice this fact, that while
a higher standard of “right” and “good” is
required in the above stated matter, the
“taboo” is gradually being lifted from man’s
action as regards his thoughts, life and actions
affecting only himself. While man is expected
to “be kind” to a greater degree each year, he
is being accorded more freedom and is being
given a better opportunity to “obtain a place,
a free field, a harmonious expansion for his
activities, his tastes, his feelings, his personality,
his self,” as Edward Carpenter has expressed
it. The blockade is being raised—the “taboo”
is being taken off and man is to be given an
opportunity to “fearlessly and gladly live his
own life,” provided only that he observe the
highest degree of “being kind” to his brothers
and sisters.
Now this idea of Dharma—this knowledge
that “right” and “wrong” are relative and
changeable, instead of absolute and fixed, does
not give anyone an excuse for doing anything
“bad” or “wrong” that he would not have done
under the old idea. On the contrary, Dharma
holds one up to his highest conception of “right,”
and expects him to do what seems “right” for
right’s sake, and not because the law compels
him to do so—it expects right-action from him,
even though the law has not as yet reached
so high a stage. It teaches him that, if he sees
a thing to be “wrong,” it is wrong for him even
though the law and public opinion have not
yet reached so high a standard of ethics. The
advanced man will always be a little ahead of
the average conception—never behind it.
And Dharma does not teach that because
an undeveloped and ignorant man may think it
“right” to commit crimes against his neighbors,
that he should be allowed to do so without
hindrance or restraint. While no one would call
a cat “bad” who would steal, or a fox “bad” who
would kill chickens, still one is perfectly justified
in restraining these animals from pursuing their
natural instincts to the injury of man. And
likewise with the “criminals” of society, while
recognizing that their actions are the result
of undeveloped minds and souls; ignorance,
failure to live up to even the elementary ideals
of ethics possible to them; we are justified in
restraining them from preying upon us. But the
idea should not be “punishment,” but restraint
and reform. Criminals are practically savages
and barbarians, and their acts while entirely
“wrong” when seen from our present viewpoint,
were seen as “right” from the viewpoint of the
savage. And these criminals should be treated as
younger brethren of the race—undeveloped—
ignorant—but still brothers.
The rule of Dharma is for each man to live
up to the best in him—no matter whether that
“best” has been impressed upon his soul by
revelation, intuition or conscience, or by his
intelligence in accordance with “utility.” In fact
all three of these influences have impressed
him somewhat, and his “best” is a composite
of the three influences. When in doubt, open
yourself to the light of the Spirit, and your “best”
will stand out clearly under the illuminating
influence. That best will be your Dharma.
And another rule of Dharma is to refrain
from criticising or condemning the Dharma of
another man less developed than yourself. He
is not looking through your eyes—he is not
standing in your shoes. He may be living nearer
to his highest ideal than you are to yours—how
dare you judge him? Are you so near perfect
that you set your standard up as the absolute?
Will your highest ideal—and your best action—
measure up creditably when laid next to the
yard stick of the Absolute? Did you ever stop
to consider that if you were in exactly the
condition of that lowly brother or sister you
would do exactly as does he or she. You cannot
imagine yourself in exactly their condition, for
you can think only of yourself as you are, and
when you try to put yourself in their place you
are able only to think of yourself (with all your
past experiences and present attainments)
clothed in the flesh and garments of the other.
It is not the same at all—to be exactly like them
you would have to cast aside all your past
experiences and present attainments, and take
the experience and attainment of the other
instead. And, in that case, would you not be the
other instead of yourself, and could you then
(being that other) act differently from him?
The student who has followed us in our
consideration of the schools of ethics—the
three pillars of Dharma—very naturally asks
us what crowns the structure—what ideal of
conduct Dharma holds out to those who are
ready to perceive it. When one has mounted
into the temple supported by the three pillars,
what does he find there? Let us see what answer
Dharma gives to these questions.
The main point to remember in the
consideration of “Right Action” as seen from
the point of view of Dharma, is that the soul of
Man is in a state of evolution or unfoldment. It
is moving, stage by stage, from the lowest to
the highest—from the idea of separation to
the knowledge of Oneness. This unfoldment
is the aim of life—the Divine plan. This being
the case, can you not see that anything in the
line of that unfoldment that aids it and tends
to forward the work is “Good” or “Right?” And
then, equally true must be the statement that
anything that retards that unfoldment or tends
to delay or frustrate it must be “Bad” or “Wrong,”
when measured by the same standard. It is true
that you may say “Not-Good,” or “Not-Right,”
instead of “Bad” and “Wrong,” or you may say
“Less-Good,” or “Less-Right,” if you prefer the
terms—but the meaning is the same, no matter
what words are used. The “Right” or “Good”
falls in with the plan of unfoldment, while
the “Wrong” or “Bad” tends to retard it, or to
frustrate its work. It is “right” for the tiger to
be blood-thirsty and revengeful, for that is not
contrary to his stage of development, but for a
developed man to revert to that stage, or stages
corresponding to it is “Wrong,” because it is a
going back, or retrogression. For an advanced
soul to harbor feelings of hate, revenge, jealousy
and the like, would be “wrong” for it would be a
going back to stages long since past, and would
be contrary to the knowledge and intuition of
that man. In climbing the steps of the temple
of Dharma one man may be on the third step,
and a second man on the fifth. Now if the man
on the fifth step descends to the fourth one it
is a going back for him, which is “wrong;” while
if the man on the third step advances to the
fourth one it is a going ahead for him, which,
consequently is “right” and desirable for him,
for he is advancing. The law of evolution and
unfoldment leads upward. Whatever falls in
with that law is desirable and right—whatever
goes contrary is undesirable and wrong. If a
teacher has a dull or wilful scholar, and after
working hard with him she finds that he is
doing “just a little better,” she praises him for
the improvement and is greatly pleased. But
that same teacher would be greatly distressed
if one of her brightest and best behaved pupils
would do just the same thing for which she had
just praised the poor scholar! And yet both
acts would be the same, when seen from one
point of view, and yet how different from the
broader outlook. Do you see what we mean?
Go on, dear friends and scholars, living up to
your best. Read what we have written in Lesson
i, of this series and learn to “seek in the heart
the source of evil and expunge it.” Be a tamer
of the wild beasts within you. Learn to cast out
these relics of the past. Learn to keep in leash
the lower animal parts of your nature—drive
the beast to his corner of the cage, in spite of
his teeth and claws. Learn to grow and develop
and unfold until you are able to reach that step
of the ladder of Attainment when you may
look upon the past and realize that Dharma has
become a part of the past with you, for then
you will have entered into that consciousness
of the Real Self, and will be able to see things
as they are. Then will you receive the light of
the Spirit without the dimness caused by the
sheaths. Remember the words of “Light on the
Path.” “Make the profound obeisance of the
soul to the dim star that burns within—steadily
as you watch and worship, its light will grow
stronger. Then you may know that you have
found the beginning of the way—and when
you have found the end, its light will suddenly
become the infinite light.”
Peace be to thee.
Lesson X: The Riddle of the Universe.
I
n Lesson vi, of the present series, entitled
“Gnani Yoga,” we reminded the student that
we had touched merely upon one phase of
that branch of the Yogi Philosophy, and that
we would take up some of its other features
in subsequent lessons. The subject of Gnani
Yoga is so large that many volumes could be
written upon it, in fact, very many have been
written in past ages, and thousands of volumes
have been inspired by its teachings. In this
lesson we shall touch upon some of the more
important phases, and endeavor to present
them in a plain simple style that the underlying
principles may be grasped, at least partially, by
many who have found other presentations of
the subject too abstruse and technical. As we
stated in Lesson vi:
All existence, conscious or unconscious, is an
emanation of one Being.
This underlying “Being” has been called
by many names by philosophers, the terms
best adapted to it being “Spirit” or “The
Absolute.” The word “Absolute” is used in the
sense “Unconditioned; Free from limitation;
Complete in itself; Depending upon nothing
else; Actual; Real.” In other words, it is “The Real
Thing.” We wish you to understand how we use
the word, as much misunderstanding arises
from a confusion of terms, and their meanings.
In our consideration of the subject we shall
use the word “Relative” quite frequently. This
word is opposed in meaning to “Absolute,” to
the extent that it implies that it arises from
the Absolute—it is incomplete; conditioned;
limited; depending upon something else;
partial (not in the sense of a separate part,
but in the sense of an incomplete view or
conception.) In our consideration of “Things
as They Are” we may cast aside one after
another relative feature or quality—that which
remains at the last, incapable of further analysis,
exclusion, or division, is “the thing in itself;” the
“absolute” thing. The Yogis often speak of the
Absolute as “the Thing as it Is”—the Relative
being “The Thing as it Seems.” A simple plan of
keeping the idea clearly before the mind, is to
think of the Absolute as “The Whole Thing, as
it is,” and of the Relative as “An incomplete and
imperfect view of one phase, aspect or quality
of the Whole Thing.” It is quite difficult to give
an intelligent idea of the exact meaning of
the two terms, for the reason that if we could
understand the exact meaning of the word
“Absolute,” we would understand the Absolute
itself. The word is the feeble effort of man’s mind
to express an inexpressible idea. Man’s mind, in
its present state of unfoldment, is “relative,” and
therefore is unable to grasp within itself the full
meaning of the term “Absolute.” So all it can
do is to form an idea of its own limitations and
boundaries, and then, realizing the relativeness
of its own conceptions, it calls that which
is without the boundary “Absolute.” Man’s
mind cannot grasp the full sense of Absolute
Space (Infinity); Absolute Time (Eternity);
Absolute Intelligence; although it may be able
to understand the general meanings of the
terms by reason of its understanding of the
relative phases of the things. For instance, man
is able to draw a circle on a piece of paper,
the circle enclosing a measure of Space—by
thus expressing Relative Space he forms a
conception of Absolute Space (Infinity), as
“all the space lying outside of the circle, in all
directions, to infinity.” In the same way he knows
Time—he measures off a second, a minute, an
hour, or a year—all relative terms. Having done
this, he is able to think and say that all that lies
on either side of the measured time—back of
it, or ahead of it—is Absolute Time, Infinite
Time, or Eternity. In the above illustrations,
the Absolute Time, and Absolute Space, of
course include the relative thing that man
has measured off or set aside, the separation
or setting aside existing wholly within the
mental conception of the man, and having no
actuality or reality in truth. One may form a
mental conception of a “part” of the Absolute,
in the sense that his attention is limited to that
particular presentation of the thing apparent
to his immediate consciousness, just as one may
see a “part” of the ocean, by looking through
a telescope pointed at it, but that “part” is not
a part in the sense of a “separate” or “divided”
thing—the “separateness” or “division” being
wholly a matter of his consciousness, due to
his inability to see the whole. Likewise, one
cannot separate a portion of Space or Time
from the whole—all that he can do is to form
a relative conception of Time or Space and
give it a name—he cannot detach either from
the whole, in reality. In fact, both Time and
Space are purely relative terms, used by man
to help him to form a finite idea of Eternity and
Infinity. Both words presuppose, of necessity, a
measuring, or setting apart, while Infinity and
Eternity having no limits, cannot be measured
at either end, and are Absolute terms.
This
Being—Reality—Spirit—Absolute—
the Thing that is—The Real Thing—the
Whole Thing—of course is inconceivable to
the finite human intellect. Man’s higher states
of consciousness, as they unfold, help him to
understand the matter more fully, but none
may understand the Absolute fully, unless he
be the Absolute himself. The Final Secret is
insoluble to our ordinary consciousness, or
any consciousness outside of the Absolute
Consciousness. But as our consciousness
unfolds, we may obtain (and do obtain), further
and fuller knowledge—as sheath after sheath is
thrown off, and the rays of the Spiritual Mind
beat upon our consciousness, we are able to
know many things formerly thought to be
unknowable. And, we may make good use of
the intellect in this matter. We have been told,
so often, that we must take certain things “on
faith,” and that it was “no use bothering our
minds concerning them,” but this is only a partial
statement of truth, for the Intellect does give
us a reliable report concerning the real nature
of things, and which reports, although only
partial and incomplete, are worthy of respect.
This is particularly true when the Intellect has
received the beneficent light from the Spiritual
Mind resulting from the recognition of the
higher principle and the willingness to accept
light from it. Although our first realization of
God does come in the way of a blind faith,
caused by a feeble ray of the Spirit breaking
through even the dense material sheaths of
the soul, and although much of the following
“knowledge” of the Supreme Something that is
back of and under it all is “intuitive” and “not
from the Intellect,” still the Intellect is able to
give us valuable information, and is a proper
instrument for such inquiry into truth. The
higher teaching—the Spiritual Knowing—is not
contrary to Intellect, but simply goes further
along the line—it does not contradict Intellect,
but simply transcends it. And Intellect will
bear it out from its own store of knowledge, if
properly asked. The Intellect is not a mocker—a
liar—although many metaphysicians would
have us to so consider it. It gives us accurate
reports of matters coming before it, although
often our undeveloped powers of judgment
and discrimination cause us to misinterpret its
message. When the Intellect is held to a clear
answer, it will show us that it is forced to admit
certain things from certain premises—that it is
unable to conceive the opposite conclusion.
Let us not fear the conclusions of the Intellect—
let us not fear to apply its tests to our Faith. The
Intellect has its limitations, but it is true so far
as it goes, although our imperfect and mistaken
judgment of its messages often leads us astray.
In our search for knowledge we must call on
all planes of the mind. Let us not, with many
denominational teachers, consider the Intellect
foreign and antagonistic to religious knowledge.
Let us not, with many of the material teachers,
consider Intellect everything and the higher
states of consciousness mere illusions, and
false witnesses. Each phase of the mind has
its province—they are sisters—let them walk
hand in hand, helping, explaining, agreeing—
instead of declaring themselves sworn enemies.
Let us see what the relative Intellect can tell
us regarding the Absolute—what the finite
Intellect can inform us regarding the Infinite. It
is true that we cannot see “the Thing in Itself”
by the Intellect, but inasmuch as the Intellect
is a partial manifestation of that “Thing,” and,
inasmuch as unless we use the Intellect, we, in
our present state of unfoldment, cannot think
of the “Thing” at all, we may feel fully justified
in asking the Intellect the question: “What can
you tell us concerning this thing?” And in the
following pages we will endeavor to tell what
is the answer of the Intellect. Later on, we will
offer the evidence of the higher plane of the
mind—the message of the Spiritual Mind, so
far as it has been shown us.
The mind of Man when it unfolds sufficiently
to reason at all about the Universe—Life—
Existence; when it forms even the elementary
idea of Cause and Effect—when it reaches
the stage of consciousness known as SelfConsciousness, that is, the stage at which it forms
an idea of the “I” and the “Not I”—invariably
conceives the idea of “something back of it all.”
The man’s first ideas are crude, but he grows
in understanding and constantly improves
upon his idea of the underlying cause of Life
and the Universe. In addition to his intellectual
conception, he is impressed by a “feeling” of a
Higher Power, which feeling he afterward called
“faith,” and the manifestation of it “religion.”
He evolves fanciful theories, according to the
direction of his religious thought and teaching,
and invents gods without number (not to speak
of devils), to explain that which the mind and
“feeling” insisted upon.
After a bit the thought on the subject split
into two forms—the thought of the priests, and
the thought of the philosophers. The priests
contented themselves with assertions that their
particular god or gods “created” everything,
and invented fanciful tales to illustrate the
same, as time went along. The philosophers
generally discarded the theory of the priests,
and attempted to explain the thing by theories
of their own, although as a matter of safety
and prudence, they generally took care to
fall in with the prevailing religious ideas, at
least so far as words were concerned. After a
time, the priests, inoculated with the reasoning
of the philosophers, invented “Theology,” a
system of philosophy attempting to explain
“why” and “how” a preconceived personal god
did certain things, and what was the logical
conclusion of certain theories starting from
a certain premise. Then metaphysics sprang
into existence in response to the needs of
men’s minds. Metaphysics is the name given
to the science of the inquiry into the “reality”
of things—the reality as compared with the
“seeming”—the seen, as compared with the
unseen—the subjective as distinguished from
the objective—an inquiry into the Absolute,
in fact. Metaphysics tried to find “the thing in
itself,” while Theology contented itself with
assuming a Deity (usually a personal God),
and attempting to reason out the attributes,
nature, etc., of that Deity, and the relation of
the Universe to that Deity, who was assumed
to be its Creator. Later on, came the material or
physical scientists, who attempted to explain
the Riddle of the Universe upon a purely
physical or material basis. The theologians,
metaphysicians, and physical scientists of
the Western world have fought each other’s
theories vigorously, and for a time were very far
from each other. The Oriental thinkers, however,
saw in theology, metaphysics, and science only
varying phases of the same subject, and so the
friction was avoided. In passing, however, let
us say that the advanced theologians are fast
coming to an understanding with the advanced
metaphysicians, and the advanced scientists are
meeting the other two on many points. They
eventually will agree in the main, the principal
points of difference now being mere words—
they are searching after the same Thing, and
must eventually meet.
The theologian; the metaphysician; the
philosopher; the scientist; each assumed
the necessity of there being “something
underneath” Life and the Universe. Their minds
could not get away from that idea—they found
it a logical necessity—something forced upon
them by their Intellect. Some thought that this
“something” was an extra-universal thing—a
something outside of Life and the Universe,
and which “created” it. Others thought that
the “something” was the “Reality” of Life
and the Universe, as distinguished from the
appearance or partial-reality, but which was
not apart from the Universe, but the soul or
moving spirit within and of it. The theologians
called it God; the metaphysicians called it
Mind, Reality, Actuality, Truth, and similar
names; the scientists called it Matter, or Force,
or even Force-Matter; the philosophers called
it Substance, Life, etc. But by each name, these
thinkers meant “The Thing in Itself”—the Thing
after all its “appearances” had been drawn into
it—The Ultimate—The Absolute.
We do not think it necessary to devote
more space to the statement that the human
mind is compelled to think of an “underlying
something”—the “Thing in Itself.” All thinkers
(no matter what their schools or theories) admit
this conclusion, and every man will surely find
this conclusion in his own mind, if he will search
for it. Therefore we may assume as an axiom (“a
self-evident and necessary truth; a proposition
which it is necessary to take for granted”—
Webster), the following statement:
First—The Absolute is.
We are then led to a consideration of what
our Intellect informs us regarding this thing that
is—we must see whether the mind contains
any more “self-evident truths;” “propositions
necessary to take for granted;” things which
the mind cannot help believing.
The conception of the fact that the Absolute
“is,” carries with it the corollary, or consequent
conviction, that:
Second—Whatever really “is” must be the
Absolute.
There cannot be two or more Absolute
Beings or Final Things. There can be only One
Absolute or Final Thing. All else that “appears”
to be must be relative—things relating to, or
arising in connection with the Absolute—
“of” it. The Absolute is what really is; and
everything that really is must be the Absolute.
The two statements of truth are necessary to
each other, and cannot be divorced. When
we say “is” we of course mean really is, in its
entirety and completeness—not that which is
incomplete and unable to stand by itself—not
“appearances” of reality. Or, perhaps this may
appear plainer to you: There cannot be two
Whole Things, or two Totalities, or two Alls.
One Whole Thing; Totality; All; is the necessity
of the Intellect. These terms, of necessity, all
are more or less imperfect, and fail to carry the
full meaning. Some words will mean more to
one student—others more to other students—
therefore we have used several. The one term,
in place of “The Absolute,” that seems to be
more readily grasped by beginners, is the one
used in the first part of this lesson, i.e., “The
Whole Thing, as it Is.” This second statement
leads us to a third, which is akin to it, namely:
Third—The Absolute comprises all that there
really is; all that ever really has been; all that
really ever can be.
The All must comprise All. And it must
always have comprised All. And it must always
comprise All. This from the very nature of
things, as conceived by the Intellect. All must
always be All. There can be nothing outside
of the All. And whatever is must be in the All.
There is no outside of the All—nothing can exist
outside of it. To say that a thing exists outside
of the All, is to state an absurdity. The Absolute
never had a beginning, therefore there could
have been nothing before it. And there can be
nothing come from anything but it. And as it has
no ending there can be nothing to come after
it. So it must comprise all there is, has been, or
will be. With this idea in mind, let us consider
the fourth statement:
Fourth—The Absolute is Omnipresent—
present everywhere at the same time. This
statement is self-evident. There can be no
place outside of the All. There can be no
existence or presence except in the All. The All
must be Everywhere. There cannot be a place
with nothing in it. The Intellect is unable to
grasp a conception of Nothing as an actuality; a
reality; an absolute fact. An absolute Nothing is
unthinkable, for an absolute thing is something,
and “something” is opposed to “nothing.”
“Nothing” is a negative term, and is used to
denote the absence, or apparent absence, or
of some relative thing. The Absolute being All,
it must include everything (see Statement iii).
That which we call space; time; matter; mind;
energy; etc., are but relative manifestations
of the Absolute. Therefore it must be present
everywhere, at the same time. Any other idea
is unthinkable.
Fifth. The Absolute is Omnipotent—Allpowerful—Possessing
Unlimited
Power—
Possessing All the Power there is. This statement
must be self-evident, if we admit the statements
that the Absolute is All; is everywhere; is
universal, and providing that we admit that
there is such a thing as Power or Strength.
Of course, it may be argued that Power and
Strength are relative terms, being things relative
to or incidental to the Absolute, rather than
absolute things in themselves. This reasoning
is correct, at the last, but we are conscious
of something that we call Power or Strength,
which we are justified in considering a relative
manifestation of the Absolute. If there is Power
(even relative) it must be “of” the Absolute.
There can be no other Power. The Absolute
must be given credit for All Power—not partial
Power—not simply more Power than something
else possesses—but all Power; All the Power
there is—Unlimited Power—Power enough to
accomplish anything. Later on, we shall speak
of Power as an Appearance or Manifestation of
the Absolute, and as relative in that sense. This
axiom conveys the self-evident truth that all
of that which we call Power, is a manifestation
of the Absolute, and that there is no Power
possible from any other source, for there is no
other source from which it can come. Some
metaphysicians make the statement: “The
Absolute is All-Power—God is Power,” but we
regard Power as a relative manifestation of God
or the Absolute, instead of a name for “the
Thing in Itself.” We regard Matter and Mind in
the same way, as shall more fully and at large
appear, in this and following lessons.
Sixth. The Absolute is Omniscient—All-wise—
All-knowing—Possessing
All
Knowledge—
Knowing
Everything—Having
Infinite
Knowledge. This means that there is nothing
not known by the Absolute; nothing not
absolutely understood. If there is a single thing
that is not fully known by, and understood by,
the Absolute then the words “Absolute” and
“Omniscient” are meaningless and absurd. This,
of course, applies to all knowledge appertaining
to and concerning the past; present; and future,
if we may be permitted to use these relative
terms. The Knowing must be complete to be
Omniscience—complete down to the smallest
detail—to the final point. The Being possessing
Omniscience cannot make mistakes; change
its mind by reason of improved knowledge;
cannot err in judgment, discrimination, or any
process of what we call “mind.” Such Knowledge
and Wisdom must indeed be absolute, to fit
the term. When the Absolute knows everything,
it simply knows itself, for it is everything in
everything. We must admit the existence of
“Knowledge,” for we know it, relatively, in an
incomplete and unfolding degree in ourselves.
We not only “know,” but “know that we know.”
And admitting the existence of “knowledge”
or “intelligence,” we of necessity must admit
that such “knowledge” or “intelligence” must
pertain to the Absolute, and be possessed by
it or within it, or at least be “of” it. Whatever
Is must be of the Absolute. And the Absolute
must possess all that there is of anything,
or everything. In our consideration of that
manifestation of the Absolute which is called
“Mind,” we shall speak of the universality of
intelligence.
Seventh. The Absolute is Infinite. This
statement is almost superfluous, as the term
“Absolute” carries the term “Infinite” with it,
and yet there is a shade of difference between
the two, and so, “Infinity” may be spoken of
as a quality of the Absolute. Infinity means:
“Unlimited or boundless, in time or space;
without limit in power, capacity, intensity or
excellence; perfect; boundless; immeasurable;
illimitable; interminable; limitless; unlimited;
unbounded.”—Webster.
“Without
Limit”
gives the idea. The Absolute is without limit
or bounds, because it is everywhere in space
and time (if we must use the words); because
there is nothing with which to limit or bound
it, and a thing cannot limit or bound itself;
because there is nothing outside of; beyond;
or back of it; because there is nothing else but
itself. Infinity is an absolute term, and the mind
cannot fully conceive it, although it intuitively
perceives it.
Eighth. The Absolute is Eternal. Webster defines
the word “Eternal” as: “Without beginning or
end of existence; always existing; underived
and indestructible; everlasting; endless;
infinite; ceaseless; perpetual; interminable.”
We cannot conceive of the Absolute as having
had a beginning, neither can we conceive it as
ever having an ending. If we try to think of it
as having had a beginning, we must think of it
as proceeding from something else, and in thus
thinking we make the Absolute a relative, and
set up a new Absolute a little farther back, and
so on ad infinitum. The mind is unable to think
of the Absolute as having a beginning, for a
beginning presupposes a cause, and that cause
another cause, and so on. The mind cannot
admit such an idea, and so must be forced to
admit that back of all the effects arising from
causes there must be a something without a
cause—a something that always existed—a
“Causeless Cause”—The Absolute. It is true that
in the world of relativity we have never seen a
thing without a cause, because the law of cause
and effect is in operation in that relative world,
but all these so-called causes and effects are
within and “of” the Absolute. There is no cause
outside of the Absolute to affect it—there is
nothing outside—there is no outside. This is
hard for the untrained mind to grasp, but every
mind must be forced to this conclusion, for there
is no escape for it—the mind cannot help itself,
and must admit the truth, although not able to
understand it. The Intellect likes to cling to the
idea of Cause and Effect, and is loath to part
with it, even in considering the Absolute. But
abandon it it must, for it is compelled to admit
an exception, and a single exception breaks
the law, and shows its relativity. For instance,
if one admits that there is a “First Cause,” the
chain of cause and effect is broken, for then the
“First Cause” is something without a cause, and
therefore the law cannot be an absolute one—
the exception breaks it. Or, on the other hand,
if one claims that the law of cause and effect is
infinite, the answer comes that an infinite thing
can have no beginning; and a thing without a
beginning—a beginningless thing—can have
no cause. And so in this case, also, the chain is
broken, and the mind must admit that there
must be something without a cause. In the
last case, the Intellect in using an absolute
term, “Infinite,” which it cannot understand, has
knocked the bottom out of its own argument,
and is forced to assume that there is a “Causeless
Cause,” although it is unable to illustrate that
thing by anything in its own experience. It does
the best it can, and so, at least, is frank to admit
the existence of something which it cannot
understand—in fact, it is compelled to do so
if it is honest with itself. Cause and effect are
relative things, not a necessity to the Absolute.
Eternity is an absolute term, and the Intellect
cannot fully conceive it, although the mind
intuitively perceives it. “Time” is a relative
term used by man because of his inability to
grasp the absolute truth. Man is never able to
grasp a moment of time, for before the mind
can fasten upon it it has passed into the past.
Time is relative and the greatest period of time
that the human mind is capable of imagining or
thinking about, when compared to Eternity or
Absolute Time, is but as a strand of spider-web
when stretched before the lens of a telescope
the field of which embraces Infinite Space—in
fact the spider-web would have to be reduced
an infinity of infinity of degrees, before it would
begin to answer for the purpose of comparison.
An aeon of countless millions of years, when
compared with Eternity, or Absolute Time,
comes so near being absolutely (?) nothing,
that only the Absolute Mind could distinguish
it. Advanced minds in their teachings inform
us that they often lose their sense of relative
time entirely, in their consideration of Eternity
or Absolute Time, and a million years seem as
but a moment, in the thought. The same thing
happens when the advanced mind explores
the mental regions pertaining to Space—the
relative is lost in the Absolute, and relative
Space melts into Infinity. Time and Space are
relative terms, belonging to the finite mind
of Man of today—when the Absolute thinks, it
thinks in terms of Infinity and Eternity—its own
terms. From the Absolute (even our puny
intellect can grasp this) everywhere is Here—
every time is Now.
Ninth. The Absolute is indivisible. The
Absolute is the All—the Whole Thing. It cannot
be divided into parts, because there is nothing
to divide it—nothing to divide it with—and
nothing to “fill in the cracks.” There can be no
real partition, division, or separation of the
Absolute. It always has been the Whole—
always will be the Whole—is the Whole now.
It is an Ultimate thing—not capable of being
separated, divided, or parted. The mind is
incapable of conceiving of the Absolute as
being broken into bits; separated; divided, etc.,
for the reasons given above. The mind refuses to
form the picture, and is forced to acknowledge
the truth of the above statement. It is true that
in our finite conception of things we may use
the relative terms: “part of,” or “portion of”
the Whole Thing, or Absolute, meaning the
particular presentation of the Whole coming
within the field of our consciousness. We are
unable to see the thing in its entirety, and
consequently speak of that which we see as “a
part,” or “a portion” of the Absolute or Whole.
But the limitation is within ourselves, and our
mind makes the relative distinction because its
field is too limited to take in a view of the whole.
The mind breaks up the Whole into these
limited and partial views, and calls each “a part,”
although in the absolute and true sense there
is no partition, division or separation of these
so-called “parts,” and, in reality and truth the
Whole remains unchanged and unseparated,
although the little finite, relative, field of
consciousness breaks it into imaginary “parts”
for its own convenience and accommodation.
The matter may be illustrated, crudely, by the
following example. From the window by the
side of which this lesson is written, there may
be seen a great mountain range. As far as the
eye reaches, it extends. Our eye takes it in as
a whole, or rather recognizes it as a whole as
it sweeps along its stretch, notwithstanding
that at no time does the field of vision cover
the whole range. Still the sense of continuity
or wholeness is there, and if the eye were to
be placed at a sufficient distance, it would take
in the whole picture as one. But suppose that
we wished to photograph this range, from
this window. We would be compelled to first
point the camera at one “part,” and then after
snapping it, point it at another “part,” and so
on until we had secured pictures of the whole.
The several pictures would show no connection
with each other, and the whole range would
appear as if broken up or separated into
“parts” or “portions,” and yet in reality there
has been no partition, separation or division in
the mountain itself. The mountain itself remains
unchanged—whole, and undivided. Distribute
the pictures, and each person looking at his
particular one would see only a “part,” each
looking different, and having no connection
with any other, unless the two be placed
together. One wishing to get a correct view of
the range, would have to piece together the
“parts,” before he could see a representation of
the whole without division or separateness. And
yet, whether the pictures be viewed separately
or together, the mountain itself remains the
same, undisturbed and unaffected by the
“appearances” of the pictures. The illustration
is quite crude and imperfect, but may help to
show you how, even on the physical plane, a
partial view may give one the impression of
“parts” and “separateness,” which impression
has no basis in reality or truth. Every so-called
“part” of the Absolute is in touch with every other
“part” and the Whole—all is One, undivided,
indivisible, incapable of partition or separation.
Remember this, students, you will need this
truth to solve problems as we proceed.
Tenth. The Absolute is unchangeable, constant,
and permanent. Intellect is compelled to admit
this statement as self-evident. The Absolute
cannot change, because there is nothing
into which it can change without losing itself,
and it is inconceivable that the Absolute
could lose itself or its identity. All outside
of the Absolute—the All—is “nothing,” and
something cannot be nothing, much less can
the “Whole Thing” become “No-Thing.” The
Absolute, of necessity, must be the same thing
always, yesterday, to-day, and tomorrow. It is
perfect, therefore cannot be improved upon.
It is all wise, therefore cannot commit the folly
of making mistakes or of losing its Perfectness. It
is all Powerful, therefore it cannot lose or suffer
to be taken away from it anything that it has,
even if there were anything outside of itself to
take it away. There is nothing outside—there is
no outside—there is nothing that can affect it
in any way. Being Everything that really is there
cannot be anything into which it can change.
There is an unvarying stability and constancy
about the Absolute. There can be no evolution,
development, or growth on its part for it is
already Perfect, and there is no field for growth.
These things being the case, we must realize that
all that we call change; growth; improvement;
progression; retrogression; life and death (as
commonly understood) are relative terms,
and are but incomplete appearances of the
Absolute, and are not absolute facts. They
are only “appearances” of Reality, the trouble
being with our finite minds which see only a
small and often distorted part of the Whole,
and, not understanding, mistake that imperfect
part for the Whole—mistake the appearance
for the reality. We turn our telescope on the
star, and when, shortly after, it passes out of
the field of vision, we say: “it is gone,” when, in
reality, the star is still in its place, but we have
moved and see it not. The shifting and changing
that we think are real, are but the waves, foam
and bubbles on the bosom of the ocean, mere
surface appearances—the ocean is unchanged.
The Absolute is outside of the law of cause
and effect. Cause and effect cannot touch it,
because they are but relative things, dealing
with other relative things, and touching not the
Reality or Absolute at all. The Absolute has no
beginning, can have no ending; has no cause,
and is not the effect of anything. From the
position of the Absolute, there is no such thing
as the law of cause and effect, such law being a
relative thing having only the world of relativity
for its field of operation. Cause and effect are
relative appearances within the Absolute, and
having no control over it—they are creations,
mere instruments or tools of the Absolute,
serving some Divine purpose of the moment,
but possessing no reality to the Absolute. The
Absolute is Free.
Eleventh. That which is not Absolute must be
Relative to the Absolute, or else Nothing at all.
That which is not the Absolute Being (“the Thing
in Itself”) must be “of” it, or else must be nothing
at all. This statement is a corollary of Statements
i, ii, and iii. All reality—and all relativity—must
be either The Absolute itself, or else “of” the
Absolute. In other words it must be either the
Absolute (the Whole Thing as it Is), or else the
Relative (“an imperfect and incomplete view
or aspect of the Whole Thing”). If it is neither
of these two things (which are really one thing,
you must remember), then it is nothing—a
Lie—an Illusion of an Illusion—a mistaken
judgment of a Relative thing (or a series of such
mistaken judgments), or a positive lie having
no foundation either in the Absolute or the
Relative.
The Three Great Manifestations, or
Relativities.
The ordinary Intellect is unable to see
plainly, or comprehend fully, the Absolute in
Itself. But the relative aspects of the Absolute
are apparent to the ordinary consciousness,
and a glimpse of the “thing in itself” (Spirit)
may be had through the Spiritual Mind as
the consciousness unfolds so as to admit its
rays. Although a little ahead of that part of
our subject, we think it better to make the
following statement in order that the student’s
mind may rest for a moment in the asking of
the question that must inevitably come after a
consideration of the above eleven statements.
The question we mean is this, coming from Man:
“And where am I in this Absolute and Relative?”
Or, as an American recently asked: “Where do
I come in?” The question will be taken up in our
final lesson, but we have this to say here: Man,
as he seems to himself to-day, has within him
both the Absolute; the Relative. This is what
we mean, he has within him, his Real Self, Spirit,
which is Absolute. This Spirit is surrounded
with a mass of the Relative, viz.: (1) Matter; (2)
Energy or Force; (3) Mind. The Sanscrit terms
for the above are: Atman, meaning Spirit, or
the Eternal Self; Akasa, meaning Matter, or
the all pervading material of the universe;
Prana, meaning Force, Energy, etc., and
Chitta, meaning “Mind-substance.” The Yogi
Philosophy teaches that these four things are
found in all things in the Universe of Universes.
The Atman or Spirit being the Reality, is present
everywhere, in everything. But not in the way of
being shut off, or separate, or a piece allotted
to every particular object. It may be described
as “brooding” over the Universe and being in,
under, around, and all about everything. We
may speak (and we have in these lessons), as
Man having within him (or else, as “being”), a
“drop from the Ocean of Spirit; a Spark from
the Divine Flame,” “a Ray from the Sun of Spirit,”
etc., but these are mere figures of speech, for
there is no separation of Spirit—there cannot
be (see Statement viii). Instead of individual
men being like pearls having a bit of gold in
their center, they are like pearls strung upon a
gold chain, the same chain being in and through
each. This is a most clumsy illustration, but may
give a faint idea of the essential difference
between the two conceptions.
Each relative entity, or center of consciousness,
or atom, or thing (call it what you will), rests
upon this golden chain of Spirit, is a point on
that chain, in fact. The pearls passing along the
chain are composed of Matter (Akasa); possess
Force or Energy (Prana); and Mind substance
(Chitta), all of which three substances, or things
are relative manifestations of the Absolute, the
Spirit being the only “thing in itself” apparent—
the only “real thing” about man, for the other
three are changeable, temporary, incomplete,
etc., and lacking in the qualities that belong
to the Absolute as we have mentioned them
in the above statements. We shall take up this
matter of the constitution of Man, in our next
lesson, and merely mention the above in this
place, as an aid to the student, and partially
to answer the inevitable question that comes
up at this part of the instruction. We must
now go on to a consideration of the Three
Great Manifestations or Relativities. We will
then speak of The Spirit, Atman, or Absolute,
and Man’s Relation to God, which is the heart
of “The Riddle of the Universe.” The Spirit is
the Unmanifest—Matter, Energy and Mind
are Manifestations (relative, of course) of the
Absolute. Remember this, always, in order to
prevent confusion.
The Three Great Manifestations of the
Absolute, which may be sensed, studied, and
comparatively well understood by the Intellect
of even Man of to-day, are as follows:
(1.) Matter, or Substance (Akasa).
(2.) Energy, or Force (Prana).
(3.) “Mind-Substance” (Chitta).
These three divisions are recognized by the
modern advanced Western physical scientists,
although some of them try to “dodge” the last
mentioned form. In our consideration of the
subject, we shall give you the views of the best
Western thinkers, or rather the result of their
speculations and investigations, so that you
may see how closely they are approaching the
Yogi Philosophy, at least so far as the relative
“world of form” is concerned. The Yogis know
that the three above mentioned manifestations
are really not three, but are three phases of one
manifestation, their teachings being that Matter
is a grosser form of Energy or Force, gradually
shading and melting into the latter; also that
Force or Energy is a grosser form of “Mind
Substance,” gradually shading and melting
into this last mentioned manifestation. And
the Mind-substance in its highest phases and
operations almost reaches the plane of Spirit,
from which it has emerged, in fact, it becomes
so fine at the point of its emergence, that
the human mind (even the mind of the most
advanced souls), cannot point to the exact line
of difference. These things we shall consider
later. Our first concern is a consideration of the
Manifestation of Matter.
(1) Matter. (Akasa)
“Matter,” is a word or term used by scientists
to designate that substance of which the
material and physical Universe is composed,
which substance is claimed to have extension in
space which it occupies, and to be perceptible
to the senses—the “body” of things—the
“substance” of things. It is usually divided into
three classes, or phases, i.e., Solid, Liquid and
Aeriform. Solid Matter is matter whose parts
firmly cohere and resist impression, such as
stone, metal, wood, etc. Liquid Matter is matter
having free motion among its parts and easily
yielding to impression, such as melted metals,
tar, treacle, oil, water, etc., in short, matter
that “flows.” Aeriform Matter is matter that
may be called “elastic fluids,” such as vapor,
gas, air, etc. Of course, these three forms of
matter are really variations of one form, for all
matter may be placed into either and all of the
three classes by a change of temperature, for
instance, Ice is a kind of matter in Solid form;
Water the same kind of matter in Liquid form;
Steam the same kind of matter in Aeriform. The
degrees of temperature, producing any of the
three mentioned forms vary, but any and all
forms of matter are capable of changing their
form, as above, upon being subjected to the
proper temperature. For instance, Air, which
is generally thought of as being Aeriform, has
been liquidified and changed into Liquid
Air by the application of a very low degree
of temperature, and science knows that if a
sufficiently low temperature be produced, the
Liquid Air would “freeze” and become solid.
Likewise, take Lead, which appears as a solid
in our ordinary temperature, and subject it
to sufficient heat, and it “melts” and becomes
a liquid, and if a still higher temperature be
applied it will pass off into a “gas” and become
Aeriform. This is true of all the elements of
Matter, the degree of heat regulating the form.
Heat is known to science as a form of force, the
degree depending on the rate of its vibrations,
so that the change in the apparent form of matter
is the result of the playing upon it of Energy or
Force (the Second Manifestation). Certain gases
combining in certain proportions produce
liquids, for instance, Water is composed of two
parts of Hydrogen gas, combined with one part
of Oxygen gas. And certain other Aeriform
substances are composed of other “gases,”
for instance Air is composed of Oxygen and
Nitrogen, combined in certain proportions. Of
course, both Water and Air may, and do, hold
other substances in solution, but the elements
named are the only ones necessary, and the
matter held in solution may be subtracted
without impairing the virtue and nature of the
solvent. The same form of matter may assume
apparently different phases, for instance, the
rocks composing the earth’s surface crumble,
disintegrate and are resolved into “earth,” “dust,”
“dirt,” etc. Then the plant-seed, sprouting and
sending forth roots and shoots, draws upon this
“dirt,” taking from it certain elements needed for
its welfare and life, transmuting these elements
into its own substance, cells, etc., and so thus
that that was once a part of a rock, is now a
part of a plant. Then comes along Man, who
eats the plant, and its matter is transformed
into bone, muscle, blood, and even brain of
the man. If an ox eats the plant, and man eats
the ox, the result is the same. The element in
the rock is now the element in the man. And
throughout all this change, although the form,
shape, and character of the matter has changed,
not a single atom of the original matter has
been destroyed. Constant change and infinite
combinations, but eternal existence is what
physical science claims for the atom of matter.
That which was once an atom of the rock, and
is now an atom of matter in your body, will, in
time, be a part of the plant or animal life of some
other form of creature, and will always be so,
and has always been so, according to science.
Science seeing this apparent eternity of Matter,
naturally jumps to the conclusion that Matter
is the Absolute thing, ignoring the fact that it
is but the relative manifestation of something
behind it—the Absolute Being. Physical
Science has analyzed matter until it has been
able to classify it into about seventy classes,
called “elements,” which it has assumed to be
ultimate, that is, incapable of further analysis or
division. The Yogi Philosophy teaches that all
these so-called elements are but forms of one
element—that there is but one form of matter,
as may be found when chemistry reaches a
higher stage of development. Modern science
is reaching the same conclusion, although it has
not been able to positively demonstrate it by
experiment.
Then science has assumed that Matter is
composed of minute atoms, not visible to the
sight, and that the Ultimate Atom is incapable
of further division, and is therefore the “real
thing” in matter. Some have held that this
Ultimate Atom is the Absolute, from which all
the elements, and then all the forms of matter
have sprung, and also all that we call Energy
and Mind are incidents and qualities of this
Atom. They would have made this Atom their
God, but alas! still more recent discoveries
have shown them that their Ultimate Atom is
not ultimate at all, and they are now hunting for
another Ultimate Something in Matter. They
will find, as did the Yogis thousands of years
before, that when they reach their “Ultimate”
in Matter it will dissolve and melt into Force
and Energy, and then they must hunt for their
Ultimate atom of Force. Advanced science has
hinted at this very fact within the last few years,
and we may expect the fact to be accepted
generally before very long. When the scientists
then probe Force or Energy until they find its
“Ultimate,” they will come to a melting point
when the elusive Force will dissolve into Mindsubstance, and that back of “Mind-substance”
is the Absolute. But that is a long way off for
the physical scientist, although an old fact for
the Yogis.
We have reached the end of our space, and
must postpone the further consideration of
Matter until the next lesson.
Lesson XI: Matter and Force.
O
ur last lesson closed in the midst of
an inquiry into the manifestation known
as Matter. As we stated there, Science has
assumed that Matter is composed of atoms,
and that these atoms may be divided and redivided until, finally, there will appear an atom
incapable of further division—an Ultimate
Atom, in fact—something in the nature of
Absolute Matter. Various theories have been
advanced by scientists to account for the atom—
you must remember that this Ultimate Atom is a
purely theoretical and hypothetical thing—no
one has ever found it, and it could not be seen
even with the strongest microscope, even if it
were found. Recent discoveries, notably that
of the “X Rays,” and “Radium,” have disturbed
these theories, and scientists just now are
very much at sea regarding this question
of “the atom.” They generally had accepted
the idea that the atom of hydrogen was the
“Ultimate Atom,” or at least so near to it that
the difference was infinitesimal, when these
recent discoveries upset their theories, and
the experiments showing the so-called “radiant
energy” and “radioactivity” caused them to
agree that that which had been considered the
final thing in atoms was capable of still further
analysis. Science at the present time is on the
verge of admitting the Yogi teachings that the
finer forms of Matter shade or melt into Energy
or Force, and that Matter is but a less refined,
or a grosser form of Energy or Force.
“The last thing in Matter,” as the newspapers
and magazines somewhat flippantly style it, is
what have been called “electrons,” which are in
the nature of minute charges of electricity. It has
been stated by an eminent scientist that one
may get a feeble idea of the relations between
these electrons and the atom by imagining a
room 200 feet long, 80 feet wide, and 50 feet
high, and having scattered within this space
1,000 little electric charges, each the size of an
ordinary full-stop or “period” of newspaper
type—this (.) is the size. The space and room
enjoyed by the “full-stop” in the aforesaid
room, corresponds to the space and room
enjoyed by the “electrons” in an atom. When
it is considered that the atom itself, containing
these electrons, is invisible to the human sight,
we may form an idea of the size of this thing
called an “electron” by modern science. These
“electrons” are stated to be violently energetic
and to be in constant motion, revolving around
each other like planets in a minute universe.
It must be remembered that this theory has
been evolved and accepted as a necessity
by the scientists, although both the atom
and “electron” are invisible—they became
necessary to account for certain other things,
and so were invented, and will serve their
purpose until something better offers itself.
We mention the matter, not as accepting it as
final, but merely to point out how near modern
science is to accepting the Yogi theory of
the identity of Matter with Energy or Force.
Students will notice, from time to time, that
each new scientific discovery will point further
to this idea, and how, later on, Force and Energy
will be recognized as shading and melting into
“Mind.” Some reader of this lesson, fifty years
or more from now, will smile when he reads
this prediction (?) and sees how nearly it has
been fulfilled. We extend our hand across the
half-century to such future reader, who is very
likely unborn at this moment. And even in that
day, there will be no understanding of “Mind,”
unless it be considered as a manifestation of
the Absolute, instead of being itself absolute,
for Spirit is as much higher than Mind as we
know it, as Mind is higher than Force or Energy,
and as Force or Energy is higher than Matter.
Mind, Force and Matter are three forms of one
manifestation, and the Absolute underlies all—
it is the Manifestor of Manifestations.
Let us rapidly run over the accepted theories
of modern science, regarding Matter, so that
we may see how closely it is touching the Yogi
teachings. Modern science regards Matter as
occupying infinite space continuously, and
being everywhere in some form. It also
holds that the sum of matter is eternal and
unchangeable, that is, that there neither can
be an addition to, or subtraction from, the
sum total of matter—that there never can be
more matter, or less matter, than there is at the
present time, and that the total quantity now
has always been the total quantity. This theory,
of course, holds that Matter must have always
existed, as it could not have been made out
of “nothing”; and must always exist because
it cannot be destroyed, for “something” can
never become “nothing.” It is held by science
that although Matter may change its form, and
work into countless combinations (as it does
constantly), still Matter (in itself) never really
changes; loses anything, or gains anything; and
that it is the same yesterday, today and tomorrow. That it is, in fact, Infinite and Eternal.
You see that science has been making a God of
Matter—has been attributing to it qualities of
the Absolute, instead of qualities belonging to
a manifestation of the Absolute, such qualities
being merely loaned it instead of being the
“property” of Matter. The Yogis hold that
Matter (in itself) does not exist, but is a form of
Energy, which Energy is a form of Mind, which
Mind is a manifestation of the Absolute. For
the purpose of teaching, however, it speaks
of the three, Mind, Force, and Matter, as the
Three Manifestations, shading into each other,
and we will so speak of them in our lessons.
Some scientists have held that Matter was “The
Whole Thing,” and that Force and Mind were
but qualities and incidents of Matter. Others
have held that Energy and Force was the “Real
Thing,” and that Matter was but a manifestation
of Force, and that Mind was a quality or kind
of Force. So far, none of the physical scientists
treat Mind as being the “Real Thing,” with Force
and Matter as qualities or attributes, although
some of the metaphysicians and philosophers
have held that “Mind is All, and All is Mind,”
and that Matter and Force were “illusions,” or,
non-existent. This view has been followed by
certain schools of metaphysicians of religiometaphysical cults. The student will see that the
Yogi Philosophy accepts each and all of these
views as partly correct, either viewed separately
or collectively, but teaches that underlying all
three of the so-called “absolutes,” “ultimates,”
or “real things,” lies the only Reality—the
Absolute, from which the three Manifestations
emanate. The Yogi Philosophy antagonizes
none of the schools of thought, but harmonizes
and explains each set of theories, under one
grand system. Even among the various schools
of Oriental thought are found the above
mentioned three forms of thought or theory,
but those who search among the head-waters
of the stream of the Ancient Teachings will find
that all emerge from the true Yogi teachings of
the One—the Absolute—the Manifestor of All
Manifestations, transcending Matter, Force and
even Mind.
Before leaving the physical scientists’ theories
of Matter, we must not neglect to mention that
science has been forced to accept the theory of
an “ether,” or very fine form of Matter, which is
stated to fill all space—the space between the
stars and solar systems—the spaces between
the atoms, molecules, “electrons,” etc., in socalled “solid” bodies. This “ether” is stated
to be quite thin, tenuous, rare, fine, etc., far
more so, in fact, than any of the finest gases
or vapors known to us. No one ever has seen,
heard, tasted, smelt, or felt, this “ether,” but
its existence is found necessary to account for
certain physical phenomena, the transmission
of light and heat, etc. Science has found it
imperative to hold that Matter is infinite, and
that it exists in some form everywhere, and so
it is compelled to formulate and accept the
existence of a very tenuous form of Matter to
“fill in the spaces,” and so the theory of “ether”
arose.
The Yogi Philosophy has no quarrel with
Western physical science over this question
of the “Ether.” In fact, it holds that this “ether”
exists, in seven different grades of thinness or
tenuity, the Sanscrit term (in use for centuries)
being “Akasa.” Akasa is the Sanscrit term for the
principle of the Manifestation of Matter. The
teachings are that it pervades and penetrates
infinite space—that it is everywhere;
omnipresent. It is taught that every and all
forms of Matter evolve from this Akasa—first
the six lower forms of “ether” in succession;
then the gases and vapors, in their order of
fineness; then the air; then the liquids; then the
solids. The Akasa is the substance composing
the finest gases, and the densest solids—the
sun; the moon; the stars; the air; the water; the
human body; the body of the animals; the body
of the plants; the earth; the rocks—everything
having form; every shape; everything that can
be sensed by the ordinary senses. Besides this,
the higher forms of Akasa are finer and more
tenuous and subtle than any form of matter
perceptible to the senses of the ordinary man.
The “souls” of the disembodied, both those that
have passed out at death, as well as those which
are traveling in the astral body, have a “body”
of fine matter, imperceptible to the ordinary
senses. And beings on higher planes than ours
are encased in some of its subtle forms, such a
vehicle being necessary for the holding together
of the several elements in the constitution of
man and the higher beings. Matter in some
form is necessary for Force and Energy to play
upon, and Mind must always have a body of
Matter (oftener of the most refined kind) in
order to manifest itself at all. The Absolute
uses its finest form of Manifestation (Mind is its
highest form) for certain expression, and Mind
in turn, uses the lower vehicles, Force and
Matter as its tools; instruments; conveniences;
and vehicles of expression. We mention this at
this place that the student may remember that
there are grades of matter very much higher
than that which are perceptible to our ordinary
senses. So clearly is this fact known to advanced
occultists, that some of the old writers, using
Oriental imagery, have used the term “The
Body of God” in referring to Matter. And this
expression may help the student to appreciate
the importance and dignity of Matter, although
seeing its comparative lowness in the scale. We
should avoid the folly of the physical scientists
who make of Matter a God; and the twin folly of
many metaphysicians and idealists, who would
make of Matter a base thing, a Devil, or even
“Nothing.”
We did not intend to take you into the
details regarding Akasa in this lesson, but
we may mention this much at this point. The
essence or finest principle of Akasa is of so fine
a form of Matter that it cannot be sensed by
any except the highest form of intelligences—
it is unknown to all except the highly evolved
souls who use this form of Akasa as a vehicle or
body. It is the thin veil of substance separating
those advanced minds from the Universal Mind,
but there is no real separation, and such Minds
are in the closest contact with the Universal
Mind. This form of Akasa is the highest form of
Matter—some Yogi writers call it “Matter Itself.”
At the beginning of the several great periods of
life in the various parts of the Universe—or in
the various Universes, if you prefer the term—
the only form of Matter manifested is Akasa
in its finest form. Then the Absolute, using its
manifestation of the Universal Mind, sets into
operation Force, Energy or Prana which plays
upon, or acts upon, this Akasa, and causes it to
become each of the lower six forms of “ether”
in succession. That is, causes it to send forth a
part of itself in those forms. Then, in succession
it becomes manifested in the shape of the
finer vapors; gases; air; liquids; solids, etc., until
there is a manifestation of each form of Akasa
from the highest (or Akasic Essence) to the
densest solid. At the end of a world cycle, or as
it progresses toward its end, there is a gradual
“drawing in” of the forms of Akasa, the densest
forms disappearing, and being followed (after
ages) by the next in line, until solids disappear;
then liquids; then gases and vapors; and so on
until all Akasa is drawn into itself, and only its
essence, the principle of Akasa, remains, until
it is again set into motion at the beginning of a
new cycle.
The attentive and thoughtful student may
ask himself whether, by analogy, he may not
suppose that in some great Cosmic Cycle, there
might not come a time when the Akasa would
be drawn into the Prana and the Prana into
the Chitta, and the Chitta into the Absolute
itself. And whether the statement that these
things are manifestations of the Absolute
manifestor, does not imply that they had a
“beginning”—a time when the manifestation
began. And whether this conclusion might not
lead to another that there are a series of great
Cosmic Cycles, and so on until the mind can
think no further. To this expected question we
would say that there are Cosmic processes so
stupendous and magnificent that even souls
so far advanced that they may be considered
archangels and gods are unable to grasp the
thought of them. The highest teachers have
handed down to us this word, but as they
do so they confess to having had glimpses of
things so far transcending even their capacity
for understanding and comprehension, that
their god-like minds reeled and swam. This
being the case, we may be justified in not
asking the student to consider anything higher
than a World Cycle, of which we may speak
in a future lesson, or a future series of lessons.
But remember this, brothers on the Path, that
though this contemplation of the workings
of the Divine Cosmos and its parts may seem
to carry God afar off from this earth—from
us—the Truth is that notwithstanding these
stupendous operations and workings God—
the Absolute—is here with you always; here
around you; here in you. Closer than a brother is
He—closer than a mother to her babe—closer
than a lover to the loved one—nearer to You
than is your heart; your blood; your brain. The
Spirit is always with you—do not lose courage.
And this is true of the humblest; the lowliest;
the vilest—as truly as of the most exalted; the
highest; the purest. The difference is only in the
degree of recognition of the Spirit on the part
of the man.
Let not these scientific statements and
teachings distress you, if you fail to understand
them, or have no taste for them. It is not
necessary for you even to believe them, much
less understand them, much less like the study.
This is all that is necessary: Learn to know that
God is within you and all others—that you are
as necessary to Him as he is to you, for you are
a part of His plan—learn to realize the One
Life in All—and open yourself to the inflow of
the Divine Love and Wisdom, and be willing to
grow, develop and unfold. In your studies you
will find that the same law applies to the great
things and the small, in this world of forms. The
same law governs the evolution of Universes
that regulates the life of the atom. “As above,
so below,” says the old occult proverb, and the
more you study the more will you perceive its
truth. Study the things that lie nearest to you,
and you will have the key to the things beyond
you. “There is no great; there is no small” in
God’s World of Forms. Have Faith—have
Courage—have Hope—and above all have
Love, and Charity.
We shall now consider the Second Great
Manifestation or Relativity.
(2) Energy or Force. (Prana.)
Energy or Force is a principle of Nature which
may be defined as “the power of resisting or
overcoming resistance,” or “that which produces
Motion.” A bent spring possesses Energy, for it is
capable of doing work in returning to its former
form; a charge of gunpowder possesses Energy,
for it is capable of doing work in exploding; a
Leyden jar charged with electricity possesses
Energy, for it is capable of doing work in being
discharged. All particles of Matter that fill
infinite space are in constant and perpetual
motion. This Motion is considered by science
to be infinite and eternal, that is, existing
everywhere and forever. Every physical change
and every chemical process is associated with
a change in the atoms composing Matter—a
readjustment and changing of combinations. All
forms of motion; gravitation; all forms of force;
electricity; magnetism; light; heat; cohesion;
nerve-force; in fact all forms of motion, or force,
that manifest in the change in the position of
the particles of matter, are forms of Energy,
or manifestations of its principle. To those
unfamiliar with the subject, the idea of Energy
perhaps may be best carried in the mind by
the idea of “the Principle causing Motion and
Change in Matter.”
The theories of modern science regarding
Energy, resemble those regarding Matter. That
is, it is held that although Energy may manifest
in numberless forms, and may be transformed
and changed from one form to another, yet the
sum total of Energy in the Universe is fixed and
unchangeable, and that not a single particle of
Energy may be created, nor destroyed—that no
matter how it may change form and transform
itself into varying forms, that such changes are
like the changing forms and combinations of
Matter, and are merely relative and not actual,
inasmuch as Energy as a whole is not affected
and remains the same in principle and amount.
This theory or principle of physical science is
known as “The Principle of the Conservation of
Energy.”
It will be seen from a consideration of the
above that science holds that no material
power can bring into existence a single particle
of Matter, or a single particle of Energy. Nor
can any material power take out of existence a
single particle of either Matter or Energy. Both
are regarded as fixed and unchangeable. We
may change the form of Matter, or rather the
combinations of its atoms, and we may transform
one form of Energy into another, and so on, but
neither may be created nor destroyed. Energy
is the principle that works change in Matter,
and many scientists speak of it as a “property
or quality of Matter,” while others regard it as a
separate principle, working in connection with
Matter. An example of the transformation of
one form of Energy into another, and so on, is
as follows:
An electric lamp shows a light, which light is
produced by the passage of electricity through
the little thread of carbon, the latter offering a
resistance to the electricity—resistance causing
the energy of the electricity to be transformed
into heat and light. The electricity is produced
from a dynamo, the power of which is imparted
by a steam engine. The steam engine takes
up motion from the Energy of steam, which
steam is produced by the expansion of water
by the Energy of heat. The heat is a form of
Energy transformed from the Energy in the
coal, which energy is released by combustion.
The coal obtains its chemical energy from the
sun which imparted it to the trees from which
the coal originated, or else, perhaps, from the
Energy inherent in its atoms. The sun or atoms
obtained their Energy from the Universal
Energy. So you see, the whole process is a chain
of transformation. It might be carried much
further; for instance, the electricity might have
been used to run a belt, and the belt to impart
its motion to certain machinery, and so on. But
the principle is the same in all cases. The student
is advised to read some elementary work on
Natural Philosophy, or Physics, in order to get
a more detailed idea of Energy, Force, Motion,
etc. Examples of the transforming of Energy
from one form of motion to another may be
seen in every act. We pick up a ball, and sending
a nerve-current from the brain, cause certain
muscles of the arm to contract and expand,
which process imparts motion to the ball and
throws it from the hand. The ball strikes another
object, and throws it down, and so on. A row
of bricks extending around the world could be
toppled over, one after the other, by imparting
a slight motion to the first one, which would
pass it on to the next, and so on. The Energy in
gunpowder, when released in a close chamber,
is imparted to the bullet in the shape of motion,
and the bullet travels through space, until the
Energy in the earth, known as the Attraction of
Gravitation, overcomes the imparted motion
of the powder, and eventually imparts to the
ball a new motion which causes it to be drawn
toward the earth.
Science (both physical and occult) teaches
that all Matter is in constant motion—that is, the
atoms are in constant vibration. This motion or
vibration of course is imparted by the principle
of Energy. We cannot perceive this motion, but
it is known to exist, and Life as it is would be
impossible without it. Each form of Matter has
its own rate of vibration. We cannot spare the
space for a consideration of this part of the
subject, and must refer the student who wishes
to investigate the theories and facts of material
science to the many text books on the subject
which may be found at any book store or public
library. We have stated the principal theory,
and will now pass on to the Yogi teaching of
Prana, which corresponds very closely with the
teachings of physical science regarding Energy.
In fact there is very little ground for difference
on general principles possible to investigators
of the subject.
The Yogi Philosophy teaches that in the world
of forms, or relativity, all Matter, or forms of
Akasa, is in perpetual motion—there is no rest
in the world of Matter. The apparent rest of
material objects is only relative and not a fact.
Heat and Light are merely forms of motion, a
manifestation of Energy. Suns and worlds rush
through space—their particles are constantly
changing and moving—chemical composition
and decomposition is constant and unceasing—
building up and breaking down are invariable
incidents of cell-life; atom-life; and molecular
being. There is no rest in Nature at any point.
Work is constantly being done, and something
is always being produced (in the sense of new
combinations being formed, for there is no
creation of something from nothing).
This Energy or Force, the cause of Motion,
Change and Action, is known by the Sanscrit
word, “Prana.” Prana, like Matter or Akasa, is
present everywhere. Modern physical science
holds that both are “eternal” in themselves, but
the Yogi Philosophy teaches that they are both
emanations or Manifestations of the Absolute,
and are eternal only through the Absolute,
and not in themselves—in themselves they are
relative and not eternal. They were expressed,
manifested or “projected” from the Absolute,
and again may be withdrawn within the
Unmanifest, but with this explanation, they are
what physical science supposes them to be,
when it speaks of them as “infinite and eternal.”
Modern science, as a rule, considers them as
separate principles, but the Yogi Philosophy
teaches that Matter or Akasa is a grosser form
of Energy or Prana, and was projected from
the latter. But to all intents and purposes, they
may be regarded as two separate principles, in
our consideration of the Universe.
Prana manifests in all forms of action, energy,
motion, and force, as we have explained
in our consideration of Energy. It has many
grades, forms and degrees, but the principle
underlying each is the same. These different
forms may be transformed from one to another,
as we have seen in our consideration of Energy,
the Eastern and Western teaching agreeing
perfectly in this respect. They also agree, in
the main, in the theory of the “Conservation
of Energy,” inasmuch as the Yogi teachings are
that the sum-total of the Prana in the Universe
cannot be added to or taken away from; but
here, note the difference, the Yogis teach
that Prana is a grosser form of Mind, and is
expressed by the Absolute through Mind, and
may be withdrawn eventually in the same way.
But in the general consideration of the subject,
the Western theory may be accepted as a
reasonable “working hypothesis.”
Western science teaches that “there can be
no Matter without Energy—and no Energy
without Matter.” The Yogi Philosophy agrees
that Matter without Energy is inconceivable,
but that there is such a thing as Energy without
Matter, for there was Energy or Prana before
there was Matter or Akasa, although in that case
there was merely the real principle of Energy,
latent and not manifested in Motion, which
is far from being the same as that something
caused by the play of Energy upon Matter,
which we call Motion or Force. One was nonacting, while the other is manifest action. As we
sense the Universe, however, there is no matter
without Energy, and no Energy not manifested
in and through Matter. So, in this case also,
the Western theory may be accepted by the
student as a “working hypothesis,” although he
must not lose sight of the real teaching.
We have spoken of Prana, or rather, of that
form of Prana known as Vital Energy, etc., in
our little manual “Science of Breath,” and in
some of our “Fourteen Lessons,” and in “Hatha
Yoga.” In our next series of lessons, which will
be on the subject of “Raja Yoga,” we will take
up many important questions regarding Prana
in its other forms (that is, apart from Vital Force,
etc.) and its control by the Mind and Will. The
student may see, from what we have said, that
Prana being a grosser manifestation than Chitta
or Mind-substance, and, in fact, a projection or
form of same, that one who understands the
laws and principles of the matter may exercise
a great control over Prana through the Mind,
under the direction of the Will. This subject
comes under the head of “Raja Yoga” and will
be considered in our treatment of that subject
in our next lessons as above stated. We cannot
dwell upon the matter at this point, but in order
that you may form a general idea of it, we may
say that the positive can always control the
negative. Chitta stands to Prana in the relation of
the positive to the negative—and the control is
possible, with knowledge, under the direction
of the Will. What the Yogis know as Pranayama
is the science or art of controlling the Prana
by the Mind, or Will. This is a feature of the
science of “Raja Yoga,” and in its highest form,
as possessed and exercised by the advanced
spiritual men of the East and West, constitutes
the basis of the power of the “Adepts,” and
“Masters,” as they are known to the world. The
greater teachings on the subject are carefully
kept within the knowledge of the few, lest
mankind would basely misuse the power were
it to be made known generally. But, still, there
is quite a portion of the teachings that are now
allowed to be made public to those ready for it,
and anyone possessed of sufficient application
and determination, in connection with spiritual
development, may put into practice a greater
or less degree of the science of Pranayama.
There are other features of “Raja Yoga,” besides
this one, such as the control of the Mind or
Chitta, etc., etc., but Pranayama forms one of
the leading teachings.
Before leaving the subject of Energy or Prana,
we wish to call the attention of our students to
the fact that occasional glimpses of the truth
of the Yogi teachings that Energy is a grosser
manifestation of Mind, and shades or melts
into the latter, are afforded to close scientific
observers of the phenomena of Energy or
Force. Observers and investigators have been
struck by the occasional conviction that Force
or Energy, in some of its forms, displayed a
something akin to intelligent action, instead of
acting like “blind” force. When the attention
of the scientific investigators is directed to this
fact (and it will be before long) they will notice,
classify and investigate the same, and new
theories will be evolved and taught to account
for the same. Science must eventually come to
accept facts bearing out the truth of the Yogi
teachings—for they exist.
Leaving the subject of Prana or Energy, we
pass on to a consideration of the Third Great
Manifestation or Relativity:
(3) Mind; Mind-substance (Chitta).
Let us first see what physical science has
to say regarding what is known as “Mind.”
Western material science has hazarded many
theories regarding the nature of Mind. As
a rule they have discarded the theories of
the metaphysicians and philosophers of the
past, and have sought to find a material basis
for mental phenomena. They have tried to
find a satisfactory theory along the lines that
Mind is simply a manifestation of Matter—a
chemical effect—a mechanical effect, etc.—
something growing out of; emanating from; or
manifesting from Matter. One leading scientist
has hazarded the idea that the brain secreted
Mind, just as the liver secreted bile. Just think of
it—Mind a secretion of Matter! The materialists
have made the mistake of commencing at
the wrong end. They would make Matter the
Ultimate and Absolute, and Energy and Mind
something springing from it, when the reverse
of that process would be far nearer correct
according to the Yogi teachings. However,
advanced science is beginning to see its error,
and is inclining to the idea that Mind, Energy,
and Matter are one thing—different forms of
something that they are calling “Substance,”
and similar names. They are drawing much
nearer to the “dreams” of the occultists, whom
they formerly despised.
Webster defines “Mind” as follows: “The
intellectual or rational faculty in man; the
understanding; the power that conceives,
judges or reasons,” which definition entirely
overlooks the fact that Mind is manifest in
the lower animals, and in plant life, and even
in minerals. However, those holding the idea
that Mind belongs to man alone, call the
Mind of animals, instinct, appetency, etc.,
and the Mind in minerals, “chemical affinity,”
etc. “Instinct” is the term generally applied to
the mental operations of the lower animals,
and “Appetency” is defined as follows by the
authority above mentioned: “Appetency is
the tendency of organized bodies to select
and imbibe such portions of matter as serve
to support and nourish them, or such particles
as are designed through their agency, to carry
on the animal or vegetable economy.” So that
those holding the theory of man’s monopoly
of Mind, nevertheless have to admit the
possession of “something like Mind” in the
lower animal and vegetable kingdoms. Recent
scientific observers regard the chemical or
molecular action of minerals as a form of mind,
which view, of course, is that of the Yogis who
hold that Mind is an invariable accompaniment
of Matter and Energy, this being true of every
atom as well as the combinations of atoms. The
Yogis hold that all forms of consciousness from
mere sensation to the highest forms of spiritual
consciousness, are all manifestations and forms
of Mind.
In this lesson we shall not have space to
consider questions of psychology, in fact, such a
course would be foreign to the purpose of the
lesson. But in order to convey to the student
our idea of the meaning of “Mind” we must say
that by “a manifestation of Mind” we mean any
act of consciousness, and by “consciousness”
we mean any evidence or manifestation of
“awareness,” from mere “sensation” to the
highest forms of consciousness. The student
presently will see why we make this explanation.
“Sensation,” the lowest form of consciousness
known to us, is defined by Webster as: “An
impression made upon the mind through the
medium of the organs of sense; feeling awakened
by external objects, or by some change in the
internal state of the body.” Sensation is that
form of “awareness” or consciousness, known
as a “feeling.” It is not exactly the same as
“perception,” for “sensation” is a “feeling,” while
“perception” is a “knowing” of the “sensation”—
the “perception” interprets the “sensation.” For
instance, we may “feel” the presence of a fly
on our hand—that is “sensation.” When our
mind realizes that something is on the hand
causing a sensation, that is “perception.” One’s
sense of smell may make him aware of an odor,
then his mind turns its attention to the odor, in
response to the stimulus of the sensation, and
realizes that he is smelling a rose—do you note
the distinction? However, this is not a lesson
in psychology—we merely want you to realize
what “sensation” is, when we speak of it as an
evidence of mind. There can be no sensation
without some bit of Mind-substance to accept
it. Just as there can be no sensation unless there
is something to “cause” it—so there can be no
sensation unless there is something to “receive”
it—and that receiving-thing is Mind-substance
in some degree, or form. This is the point we
wish you to remember. Simple Consciousness
and Self-Consciousness are higher forms of
“awareness” than Sensation, but the difference is
only in degree, not in kind. The Sensation of the
most undeveloped form of life differs only in
degree from the highest form of consciousness
or mental effort on the part of Man, or even
beings much higher in the scale than Man (for
such beings exist—they are as much more
advanced than man, as man is than the beetle—
but they were once men, and men will be like
them some day). Outside of the Absolute, all
degrees of “knowing” are acts of the Mind, and
the forms are mere matters of degree. Mind is
a universal principle, just as is Matter or Energy,
and it resembles them very closely regarding
its manifestations and combinations.
Let us return to the views of modern
physical science. We will take Ernest Haekel
as representing the front rank of advanced
science of to-day. His works are regarded
as extreme and radical, and he embodies in
them the advanced theories of the materialistic
thought of the age. Haekel does not recognize
anything higher than “Substance,” and believes
the Universe to be self-existing, and without
any preceding cause. His works show, however,
that modern science has gotten away from
the old materialist idea of “dead” matter, and
“raw” matter, and that he, himself has reached
the highest materialistic conception known to
the mind of Man. In fact, the school of thought
that he has founded, advancing along the lines
laid down by him, will soon be separated by
only the thinnest partition from the school of
advanced “spiritual” thought. One is reminded
of the creation of the great tunnel through
the Alps, in which the work was begun from
each of the two sides, the two sets of workers
meeting exactly in the middle, and the two
halves of the tunnel being found to fit exactly
to each other’s lines. Each set of these mental
workers will meet the other, and will find the
Absolute in the centre—although they may call
it by different names.
Haekel in his great work “The Wonders of Life,”
lays down the doctrine of a Monism composed
of a “trinity of Substance.” He formulates it in
the following three propositions: “(1) No matter
without force and without sensation; (2) No
force without matter and without sensation; (3)
No sensation without matter and without force.”
He goes on to say of the above: “These three
fundamental attributes are found inseparably
united throughout the whole universe, in
every atom and every molecule.” This is a
most wonderful admission coming from one
of the leaders—if not the leader of modern
materialistic thought. Its significance will be
appreciated by those of our students who are
familiar with the old materialistic point of view,
as contrasted with that of the Yogi teachings.
Haekel in his consideration of the three-fold
aspect of Substance, holds that Matter is an
extended substance, occupying infinite space,
and being eternal and unchangeable; that
Energy or Force is also infinite, in eternal motion,
and unchangeable in its sum-total, according
to the law of the “conservation of energy”; that
sensation being joined to matter and energy as
the third attribute of substance, the universal
law of the permanence of substance must
be extended to it, therefore, sensation must
be eternal and unchangeable in its quantity
or sum-total. He holds that the “changes” in
sensation, like those in matter and energy,
mean only the conversion of one form of itself
into another form of itself. It will be seen that
by “sensation,” Haekel means that which we call
Mind, for he explains that “the whole mental
life of humanity…has its roots in the sensations
of each individual,” and he approvingly quotes
Nageli’s remark that: “The mind of man is
only the highest development of the spiritual
processes that animate the whole of nature.”
Consider this as coming from the centre of
advanced materialistic thought. Is not the trend
of events made plain?
The student will note the differences
between the Yogi Philosophy and Scientific
Monism as expounded by Haekel and other
leading scientists representing the school of
“The New Materialism.” The Yogi Philosophy
teaches the existence and being of the only
Reality—the Absolute, which reality manifests
in the shape of Three Great Relativities, Matter
or Akasa; Energy, Force or Prana; and Mind,
Mind-substance, or Chitta (the latter being in
the nature of “a refined and subtle principle,”
rather than of a “substance” akin to matter.)
These three manifestations, are really but three
forms of one great manifestation, and proceed
from the finest, Mind, to the next finest, Energy
or Force, on to the grossest, Matter—the three
shading into each other, as explained in this
lesson. The manifestations emanate from the
Absolute, and may again be withdrawn into
it—they are relative to it, and in the absolute
sense of words have no real existence, that
is, no existence apart from the Absolute. The
Absolute is all that really is—that is, that exists
of itself—is self-existent—depends upon
nothing else—has no cause—has nothing into
which it may be withdrawn or absorbed. The
school of Scientific Monism holds that all that
there is is a physical something which they call
“Substance,” which possesses three “attributes
or properties,” which are called Matter, Energy,
and Sensation. Matter is regarded as the spaceoccupying property or attribute; Energy as the
moving or motor property or attribute; and
Sensation as the feeling (and consequently
“thinking”) attribute or quality. “Substance”
is held to be self-existent; infinite; eternal;
and unchangeable in quantity or sum-total,
although apparently changeable in the forms
of its attributes or qualities.
The Yogi Philosophy teaches the existence
of the Spirit, that presence of the Absolute
outside of its manifestations—Scientific
Monism has nothing to say of Spirit (it does
not recognize it) and “Substance” seems to
be the sum or combination of Matter, Energy,
and Sensation, rather than as a “thing in itself”
from which all relativities flow. So far as we are
able to see and understand the philosophy of
Scientific Monism, it does not speak of or teach
of anything akin to the “Spirit” or “Essence” of
“Substance,” but, instead, treats Substance as
a purely physical thing, the spiritual nature of
things being denied, or ignored as unnecessary
and non-existent. We trust that we have
correctly reported the ideas of this Monistic
school of materialistic, scientific thought, at
least such has been our intention. It seems to
us as if that school holds to the idea of a selfexistent Universe—a universe without a cause,
or God, or Absolute Being—in other words, its
teaching seems to be that the Universe is its
own God. It, of course, denies the survival of
consciousness after death, or the immortality of
the soul, and teaches that the “soul” is a purely
material and physical thing, a development of
“Sensation.” We call our students’ attention to
the differences between the two philosophies,
as well as to their points of resemblance. Both
teach the “Oneness of All,” but how different
is the understanding of that one! We think
that the Spiritual Mind of the student will so
illuminate his Intellect that it will see the truth in
the midst of these conflicting teachings, which
still show in their resemblance, that instinctive
and intuitive leaning of the human mind toward
the idea of “Oneness.” To those to whom have
come the spiritual awakening of consciousness,
will be apparent the point at which the Monistic
Philosophy leaves the right Path for the illusive
side track from which it will be compelled to
return in the future.
In our next lesson we will endeavor to explain
the nature and qualities of Chitta or Mindsubstance, as well as to give you the teachings
regarding Atman or Spirit, and Man’s relation
to the Absolute.
Peace be with thee.
Lesson XII: Mind and Spirit.
I
n this lesson we shall take up the subject
at the point at which it was dropped at the
close of the last lesson, i.e., the consideration
of the nature and qualities of Chitta—Mindsubstance, which is the First Great Manifestation
or Relativity.
While we speak of this Manifestation as
Mind, we have thought it better to give you the
Sanscrit word used by the Yogi teachers, which
is “Chitta,” which word when freely translated
means “Mind-substance,” rather than “Mind,” the
difference being that the English word “Mind”
has a rather metaphysical meaning, signifying a
vague something—a condition or state rather
than a “thing,” while “Chitta,” the Sanscrit word,
means Mind as a “substance,” a “thing,” hence our
definition of it as “Mind-substance.” In order to
fix the idea more firmly in your mind, let us see
just what the word “Substance” means. Webster
defines it as “that which underlies all outward
manifestations; nature; essence.” The word is
derived from the Latin words “sub,” meaning
“under,” and “stare,” meaning “to stand,” the two
words combined meaning “to stand under,” or
“to underlie.” (When we realize that “substare”
may be defined also as “to understand,” we may
see new light in the meaning of “substance,” and
realize that its use as the “underlying principle
of Mind” is proper.) So you see Chitta means
“Mind-substance,” or that which underlies the
outward manifestations that we know as Mind—
it is “Mind in itself,” the Universal Mind (not the
Absolute, however, as you must remember).
The Yogis teach that this Chitta or Mindsubstance, is universal and omnipresent—that
is, exists everywhere, and is found at every
place in the Universe. Its sum-total is fixed and
cannot be added to or taken away from, and
therefore it is unchangeable in its sum-total,
although like Matter and Energy many apparent
changes may occur within itself, resulting from
the forming of new combinations.
Mind-substance may be considered as a
higher phase of Energy or Matter, just as Matter
may be considered as a grosser form of Mindsubstance or Energy. You will remember that
Mind-substance was the First Manifestation,
and from it emanated Energy, and from Energy
emanated Matter, so you see that all form parts
of one real substance, varying in degrees—all
are parts of the great three-fold manifestation
of or emanation of the Absolute.
Mind-substance
somewhat
resembles
Energy, but still it is “more so.” It bears the same
relation to Energy that Energy does to Matter.
Let us see if we cannot describe it better. In
some of the higher forms of Matter one sees
that the characteristics of Matter melt into
those belonging to Energy. Take Electricity or
Magnetism for example—you may see there a
combination of Energy and Matter that is most
interesting, and are enabled to see Energy
appearing as a “thing” that can “almost be cut
with a knife.” And in the same way, in some of
the higher forms of Electrical Energy, one may
be compelled to feel that “the thing almost
thinks,” so near does it come to the blending
line between Energy and Mind-substance. In a
few years physical science will discover forms
of Energy which will give a still more striking
evidence of “thinking” or “rational action,” than
any now known. The discoveries that will follow
that of Radium, will cause a most startling
revolution of scientific thought. Science is
almost on the border line separating Mind and
Matter—they will soon be seen as one in the
final analysis, with Energy forming the centre.
We are unable to exhibit to the physical
senses of students a “piece” of Mind-substance
as proof of its existence, and although the
student of advanced psychology or occultism
may have seen many manifestations of it as a
force, still this evidence is not as yet accepted
by material science. And yet everyone is
conscious of that activity of Mind-substance
that we call “thought.” Mind-substance, as
well as Energy and Matter, must be accepted
by the student in somewhat of an abstract
way, for all these three manifestations may
be known only by their forms of outward
expression. Thus, the Ether, the highest form
of Matter, cannot be sensed by Man, and only
when its atoms combine in the shape of solids,
liquids or aeriform matter do the senses take
cognizance of it. In the same way Energy itself
is not in evidence to the human mind, and only
is sensed when it manifests through matter in
what we know as forms of Force or Motion.
And the Mind-substance is known to us only
as thoughts; thought-force; etc. Matter is the
thing the soul uses to clothe itself in; Energy is
the thing the soul uses to act; Mind-substance
is the thing the soul uses to think with.
Mind-substance is the thing by which is set
into operation the Energy that causes Matter
to be in Motion. The theory of the material
scientists which they call the “vortex-ring”
theory, is very close to the facts as taught by
the Yogi Philosophy, and the latter carries
the theory into the region of Mind as well
as in that of Matter. The Yogi teaching is that
the “ultimate atom” of Matter is really a “little
whirlpool” of ether, in the ether, formed by
the action of Energy upon the Ether. The ether
itself, being frictionless, the “ring” loses none of
its motion, and becomes “permanent” (in the
relative sense of course, when the Absolute is
considered) and possesses all the properties
generally ascribed to matter, i.e., dimension,
volume, elasticity, attraction, extension, etc.,
and also possesses motion in itself. These “rings”
are of various sizes and rates of vibration,
which fact accounts for the different “kinds” of
atoms that have been puzzling science, which
explanation of “kinds” may throw some light
on the question of the seventy odd “ultimate
(?) elements” of Matter, that have confronted
science. (It may be seen that if the rate of
vibration or motion of these “rings” be changed,
the dream of the alchemists may be realized,
and one “element” be transmuted into another,
and gold produced from lead. Woe unto “High
Finance” if some dreamer stumbles upon this
secret, which is fully known to the “Adepts”
and “Masters,” but for which they have no need
or use, unless, indeed, they may see fit to use
it as a means of upsetting prevailing economic
conditions, and bringing mankind back to “first
principles” of living.)
Science, in its consideration of the vortexring theory of Helmholtz and others, has run
up against the stone wall regarding the cause
of the original motion imparted to these “rings”
which lie at the bottom of the question of
Matter as it is known to science. They could
not imagine the Ether as having sufficient
intelligence to move of its own accord, even if it
had the power to do so. Here is where the Yogis
come to the rescue of their Western brethren,
and “lend a hand” in the hour of need. (It is
questionable whether the Western brother
will be so willing to accept the extended hand
just now, though.) The Yogi Philosophy teaches
that Mind-substance, of course “knowing” itself,
manifests itself in “Thought.” This “thought”
is really a motion in the Chitta or Mindsubstance caused by its calling to its aid Energy,
which energy remember has originally been
manifested from it. This “Thought-force” thus
called into play, communicates itself to the Ether,
and the “vortex-ring” results, and the “Etherwhirlpool” becomes an “element” or “atom” in
matter, possessing form, dimensions, etc., as
well as having within itself Energy and Mind,
thus forming the trinity of Matter, Energy and
Sensation spoken of in our last lesson as being
taught by Haekel and the physical scientists.
Some of the Yogi teachers prefer to describe
the process as follows (merely a different
manner of presentation). They say: The Ether
having proceeded from Mind-substance,
through Energy, has in itself the elements of
its “grandparent and parent” (Mind-substance
and Energy, or Chitta and Prana), its inheritance,
which it is capable of using. So it merely thinks
the Energy into motion and forms the “atomring” in itself, for the purpose of further
manifestation. This view gives the impression
of Matter being possessed of Mind and
power of Motion, which, to a certain extent is
correct, although the three manifestations are
somewhat different, and all proceed from one
original source—the Absolute.
So you see the Yogis teach that all Matter (as
known to our senses) is the result of a Thought;
and that Thought is “Mind in Action”; and that
Action is the outcome of Energy; and that
Energy is the product of Mind-substance—
therefore indeed Matter is Mind—All is Mind—
not only in a metaphysical or mystic sense, but
in reality. The teaching conveys the remarkable
truth that everything in the material world has
been thought into existence. In this teaching
may be found the practical explanation of the
theories of the metaphysical schools and cults
which claim that “All is Mind,” and that “Matter
is Nothing,” and then build up a structure of
metaphysical and religious theory upon that
foundation. But such thinkers often ignore
that great underlying Truth, that both Mind
and Matter—Mind as well as Matter—are
but relativities and do not exist in themselves,
but are manifestations and emanations of the
Absolute, which is the only Real Being; which is
All there Is. Beware of making a God of Mind, or
of Matter—both are false gods. The Absolute
is the One—the only One.
We have taken Western physical science into
consideration in our explanation of the Yogi
teachings of the Three Great Manifestations,
in order to show the points of agreement and
difference; and that the Western mind might
be able to more readily absorb the Oriental
thought by associating the same with the
thought more familiar to the Western world;
and also that the student might perceive that
the mind of man, as it unfolds, travels toward
the same intellectual conclusions and seeks to
make truth axiomatic and self-evident. But we
wish to add, at this point, that although using the
Intellect just as the Western scientists are now
doing, the Yogi Fathers or ancient teachers (as
well as their advanced modern followers) verify
their conclusions by the use of the unfolded
higher faculties of the mind—the region of the
Spiritual Mind. In some of these higher mental
states, made possible by Yogi development,
the Yogi realizes that he simply “knows” certain
things to be true, without reference to the
familiar intellectual processes. This “knowing”
cannot be understood by those familiar only to
the operation of that part of the mind known
as Intellect, but those who have experienced it
know it to be a higher form of reason than is the
Intellect, which it transcends and surpasses but
does not necessarily contradict. Many things
that the Intellect is beginning to see as truth,
are at once recognized and understood by the
Higher Consciousness, and the conclusions of
the Intellect are thus verified. But many results
are reached in a different way, viz., the Higher
Consciousness sees and “knows” certain
things to be so, and the man, relapsing into his
ordinary consciousness carries with him the
impression, knowledge and certainty of the
truth of some thing, but is not able to express it
or explain it (even to himself) in the terms and
by the processes of the Intellect. Consequently,
a sage may “know” a thing quite surely, having
received his information through the higher
channels of the mind (often in the form of
symbols), but may find it very hard to explain its
details to others, or even himself. He may know
that a thing is, but cannot tell the why and how
of it, or explain its relations to other things and
ideas. The Yogis teach that all truth regarding
the Universe, from the point when it began to
be manifested from the Absolute, are locked
up in some part of the Mind-substance, and
as all parts of the Mind-substance are identical
in nature and principle ( just as are the drops
of a body of water) so does every man’s mind
“know” all truth of the manifested Universe, and
the bringing of such knowledge into the field
of consciousness is a matter of unfoldment—in
the end we shall know all. The consciousness
is the relative “I,” which is always growing and
enlarging its field of consciousness, or rather,
moving its field of consciousness toward higher
regions of the mind. But the Mind of Man
cannot know the secrets and mysteries of the
Absolute itself—none but the Absolute may
know itself—and the Mind can know only itself,
that is, all that emerged from the Absolute
in manifestation or emanation. There is a
difference and distinction here—do you see it?
But the Atman—the Divine Principle in Man—
that something above even Mind—which is the
real Self—that real presence of the Absolute—
knows the knowledge of the Absolute—itself—
and when Man at length throws off all the
confining sheaths—even that of the highest
forms of the Spiritual Mind, and becomes
merged with his Real Self, then shall he know all,
for he will have found himself in the Absolute,
and his consciousness and knowledge shall
include the All—then will he cease to be Man.
Those of our students who are interested
in the scientific side of the subject, may be
interested in the statement that those of the
Yogis who impart the scientific side of the
philosophy, teach that neither Matter, Akasa, in
its highest form of Ether—Prana in its essence
or highest form—nor Mind-substance in itself—
are atomic. None of these manifestations, in
their essence, are atomic, but what are called
the atoms of each are really “vortex-rings” in
the thing itself, which form atoms, such atoms
forming combinations which become apparent
to the senses. For instance, Mind-substance,
when combining with action, forms atoms
called Thought; Energy when in action manifests
atoms called Motion or Force. Energy in itself is
passive, if the paradox may be voiced; and the
essence of Matter which we called the highest
Ether, when acted upon by Energy under the
direction of Mind, is formed into vortex-rings
called atoms, which form into the grosser forms
of Matter, i.e., solid; liquid, and aeriform.
Lest we be accused of fitting a new Western
scientific theory to the old Yogi philosophy, we
refer the student to the Sanscrit word “Vritta”
(found in the Vedas or ancient Yogi writings)
which means waves or vibrations of Mind,
forming “thought,” the literal translation of the
word “Vritta” being “whirlpool.” As “vortex”
(the word used in Western science) also means
“whirlpool,” and as both refer to a movement in
“substance,” presumably causing the formation
of “atoms,” it will be seen that the Yogi is merely
voicing his ancient teachings when his theories
crowd the “vortex-ring” theory very close.
In this lesson we cannot attempt to go into
the subject of the workings of the mind; the
principles underlying the same, or the physical
effects producible by thought. These things,
the psychology of the Yogis, as well as the
teachings regarding the Dynamics of Thought,
belong to that part of the philosophy known as
“Raja Yoga,” which will be taken up in our next
course of lessons.
We wish to say here, however, that students
must not mistake the brain or the brain-matter
for Mind-substance. The brain-matter is merely
the material or matter through which Mindsubstance manifests itself. The student will
find it better to think of Mind-substance as a
force, rather than as a form of Matter. The word
“substance” when used in connection with Mind,
seems to give the idea of a “material” substance
or form of matter, which is far from being a true
idea of its nature. And yet, we cannot very well
say “Mind-Force,” for that would indicate either
a combination of Mind and Force, or that form
of Force used by the Mind when in activity.
Mind-substance is a higher form of Energy, and
remains, like Energy itself, in a quiet or passive
state in its essence. Only when aroused into
Thought does it form a union with active Force.
Remember these points please.
Concluding this consideration of Mindsubstance, we would say that it is omnipresent,
that is present everywhere, and like Energy
and Matter (its progeny) it cannot be changed,
added to, or taken away from. Moreover, it
cannot be really divided or separated, although
in appearance it may be. That is, although the
mind of each Ego or Soul represents so much
Mind-substance, apparently separated from
other Mind-substance by a thin wall of the
finest kind of matter, yet, in reality, each mind is
in touch with other separated minds, and with
the Universal Mind, of which it forms a part. All
Mind-substance is not separated or expressed
in the shape of individual minds any more than
is all Ether manifested in gross Matter, or all
Energy converted into Force or Motion.
We would also have you remember that
there is no such thing as “dead” matter, for all
the Universe is alive. And every particle of
Matter contains Energy and Mind-substance.
The Universe is a great big vibrating, thinking
thing, from atom to sun, although its “thinking”
may vary from the faintest form of mere
sensation or feeling (even chemical attraction
and repulsion being a form of sensation) up to
the highest form of mental effort known to man
or beings much higher than man.
The Atman, or Spirit.
We now pass on to a consideration of
the Atman, the Real Self, the Spirit, and its
expression in Man. In the consideration of it, we
shall drop the Sanscrit term Atman, and will use
the word “Spirit,” to convey the same meaning.
We mention the Sanscrit term only that you
may recognize and understand it when you see
it in other writings on the subject.
To grasp the idea of Spirit, we must turn the
mind upon the subject of the Absolute. In a
previous lesson we have tried to give you the
report of the Intellect upon its consideration of
the Absolute. In that report we have tried to
tell you what the Intellect finds itself compelled
to believe or acknowledge. We may say here
that this testimony of the Intellect is confirmed
by the testimony of the higher faculties of the
mind, and the advanced souls of all ages, who
have acquired spiritual insight, corroborate the
report of the Intellect regarding its conceptions
of the Absolute. The highest reports are along
the same lines. But, student, remember this fact
which is lost sight of by many investigators—
the Mind, even the Mind of the most advanced
souls, can report only that which it finds within
itself. And even the Universal Mind, the sumtotal of all the Mind that has been projected
by the Absolute—and this includes such part
of the Mind as is now manifested in conscious
intelligence as well as Mind not so manifested—
is not able to go outside of itself for knowledge.
It is conditioned and limited, the limitations
and conditions having been placed upon
it by the Absolute. So, you see that even the
Universal Mind—the sum-total of all the mind
there is—can report only what it knows in itself,
and can give no report concerning the nature
of the Absolute, other than that which the
Absolute allows it to have and has deposited
in it. The Universal Mind is not the Absolute,
remember, but merely an emanation of it. The
Mind—the Intellect and the higher phases—
gives us a report of what it finds within itself
regarding the Absolute, and we are able to say
that according to the testimony of the Mind we
must believe that the Absolute is certain things,
and has certain qualities and attributes. But,
the advanced student will see readily that even
this conception and testimony is relative and
not absolute. It is only truth as we see it, and
not Truth Absolute, for the latter belongs to
the Absolute itself, and is not capable of being
thought of by finite mind—even the Universal
Mind. The Universal Mind is not Omniscient—
it does not know everything. It knows every
particle of knowledge (down to the finest
detail) of itself, and of the Universe. It must
do this, for it is the Mind of the Universe, and
knows itself and all through which it works—
itself and its tools. But it cannot transcend or go
beyond its own limits and it is confined on all
sides by the “dead line” separating it from the
Absolute. This separation is only relative and
not real—that is, it is real to the Universal Mind,
but not real to the Absolute. The Universal
Mind, however, knows positively the existence
of the Absolute, for it recognizes its presence at
the point of apparent separation, and thus has
every evidence of the reality of the Absolute.
It is able also to “know that it does not know,”
because it knows that it knows all within its own
province, and, of course, sees that that which it
sees but cannot understand is the Unknowable
to it. So that there are some things that the
Universal Mind does not know, not in the
sense of not having as yet found out, but in the
sense of their being “beyond knowledge,” as
the Mind understands knowledge, but which,
of course, are fully understood and known
to the Absolute itself. The Absolute must
know itself, and all things; for it is Omniscient
or All-Knowing. Omniscience is vested in the
Absolute, and all other knowledge is relative,
imperfect, and incomplete. The student is
again reminded that what we call the Universal
Mind, is not something through which the
Absolute thinks, but something through which
the Universe thinks—the Universe being the
sum-total of the emanations of the Absolute,
and not the Absolute itself. The soul of Man is
capable of drawing upon the Universal Mind
for a knowledge of everything it knows, and the
advanced souls avail themselves of this privilege
according to their degree of unfoldment. Such
souls report the fact of the existence of the
Absolute, which had been predicated by the
Intellect, but they also report that they are
unable to pass over the border.
So you see that the Absolute in itself is
Unknowable—all that we can know of it, is
what the Universal Mind knows of it, and that
knowledge, of necessity, must come from “the
outside,” the “inside” knowledge being found
within the Absolute itself. We may be able to
solve the Riddle of the Universe, as we unfold,
but we can never hope to know the real nature
of the Absolute until we pass beyond the limits
of even the highest manifestation of Mind, and
pass into a consciousness and realization of
our Real Self—Spirit. For this is the Truth, that
in each and all of us is to be found a particle
of the Absolute itself, unconditioned and
unlimited, and that the Real Self of each of us
is the Real Self of All—the Spirit, Atman, the
drop from the ocean of the Absolute—the ray
of the sun of the Absolute—the particle of the
Sacred Flame. This Spirit, being the Absolute,
of course knows the Absolute and its mysteries
and secrets, and when we finally enter into a
consciousness of that Spirit we shall then know
all, for we shall be at One with the Absolute—
at Union with God. This is one of the highest
teachings of the Yogi Philosophy.
The teaching is that this tiny bit of the
Absolute—which is apparently separated,
but is not really separated, from the One—is
the highest principle within each soul. Even
the lowest form of soul contains it. It is always
there, and we may perceive its light to a greater
and still greater degree as we unfold and our
consciousness moves up a degree toward it.
The Spirit is ever there—changeless. But the
consciousness of the Ego is constantly moving
upward toward the Spirit, and will in time
merge in it. This is the end of Spiritual evolution,
and all the effort of the soul is toward this goal.
Life is the effort of the soul to free itself from its
confining sheaths—a desire to avail itself of its
inheritance.
We come now to the great Mystery. The
student who has followed our teachings closely
will now find himself asking the question—that
question which has been asked by the souls of
all ages when they reached this stage of their
unfoldment, or investigation. The question may
be expressed in this way: “Why did the Absolute
separate itself, or a portion of itself, into parts; or
apparent parts; or apparently so separate itself—
what was the use—what does it all mean—what
was the sense of it? There could have been no
necessity for it, for the Absolute is beyond
necessity—there could have been no object,
for the Absolute possesses all there is, and is
perfect—it could not have been the result of
any desire, for the Absolute must be desireless.
Therefore why did it emanate into the Universe
at all; and why did it cause that which we call
‘souls’ to exist; and why did it place a portion
(or apparent portion) of itself within each soul?
As everything must have emanated from the
Absolute, and as everything must return to it,
what is the use of it all, what does it all mean?”
We have expressed this question as clearly
as we can conceive it, and we cheerfully admit
that we are unable to answer it, and have seen
no answer or explanation worthy of serious
consideration. The answer is locked up in the
Absolute, and Mind, being a manifestation,
cannot grasp that which is beyond the plane of
manifestation.
Many thinkers have attempted to answer this
question, and the schools of thought of the East
and West have indulged in various speculations
regarding it. Some say that the separation has
not even a shadow of truth in reality, and that
Maya, or ignorance and illusion, causes us to see
the One as Many. But this does not answer the
question—it merely puts it back another stage—
for whence comes the illusion, and how could
the Absolute be made a subject of illusion?
And if we, the projection of the Absolute, fail
to see our identity or relationship, then the
Absolute must be the cause of the non-seeing.
Some would say that we are self-hypnotized
into seeing ourselves as separated, but this is
no real answer, for if we are hypnotized then
the Absolute must be the cause of it, unless we
assume that the Absolute is self-hypnotized,
which thought is ridiculous. Similar to this is the
explanation that this world—the Universe—is
but the “dream” of the Absolute. How could
the Absolute “dream”? Akin to these socalled explanations is that which holds that the
phenomenal world, including Man, is the result
of the “play” or “pastime” of the Absolute.
Such an explanation is absurd, as it reduces the
Absolute to the condition of a child or adult
man seeking diversion and “fun.” Besides this,
such a being would be a Devil rather than a God.
Others would have it that the Universe has no
existence at all, but is merely a “thought” of the
Absolute. This explanation will not answer, for
while the emanation probably was occasioned
by a process something akin to “thought” as
we know it, there is a sense of reality in every
human soul that will not admit of its being a
“thought” or “daydream.” This consciousness
of the reality of “I,” possessed by each of us,
is caused by the sense of the presence of the
Spirit, and is a reflection upon our Mind of the
knowledge of the real “I” of the Spirit, which is
the sense of “I” of the Absolute. The presence
of this “I” sense in each is a proof that we are all
of the “I” of the Absolute, and are not foreign
to the Real Being. This idea of “Brahma’s play
with the Universe,” and his reabsorption of the
objects of play into himself, after the sport is
over, is the result of a childish mythology that
even some of the learned Hindus have allowed
to become fastened upon them by the fairytales of their ancestors. It is but another form
of anthropomorphism—the tendency to make
of God an exaggerated Man. We are forced to
admit the “illusion” arising from an imperfect
conception of the true nature of things, and
the Yogi student fully realizes that many things
that seem very real to the soul still in the
bondage of ignorance—still in the illusion of
name and form—are in reality far from being
what they seem. He sees self-hypnotization on
the part of many, and realizes what it means to
be awakened from this world of delusion and
to be emancipated, freed, delivered from it
all. Nearly every student who reads this lesson
has had a greater or less experience of this
awakening, or he would not be able to take
enough interest in the lesson to read it. But
this sense of perception of the illusion, and
the comparative “game-tasks” and play of the
world, does not carry with it the explanation
or reason for it all as it must appear to the
Absolute. It may tell us many things about
the “How” side of things, but is absolutely
silent regarding the “Why” of it. The “How”
belongs to the plane of manifestation, and
the Universal Mind finds that plane within its
jurisdiction. But the “Why” plane belongs to
the Absolute itself, and the doors are closed to
the Mind. We may actually know—and many of
us do—that the Absolute is. Not only because
our Intellect makes necessary the acceptance
of the fact, but because the higher regions of
the mind give us a positive knowledge of His
presence. The soul, when sufficiently unfolded,
finds within itself that wonderful something,
the Spirit, and knows it to be higher than any
phase of Mind. And the Universal Mind (which
may be explored by the Adept or Master)
finds itself confronted with the Absolute, and
cannot doubt its existence. But the soul may not
understand the “whyness” of the Spirit, nor the
Universal Mind the “Whyness” of the Absolute.
Minds in all ages have endeavored to solve this
Mystery of the Absolute and its Manifestations.
And equally futile have been their attempts to
find the answer. Plotinus, the Greek philosopher,
thought that the One could not dwell alone,
but must forever bring forth souls from himself.
Some of the Hindu writers have thought that
love or even desire were the moving reasons for
the manifestations; the longing to go out from
self; the desire for companionship; the craving
for something to love; these and similar reasons
were given. Some have even spoken of the
Absolute “sacrificing” itself in becoming “many”
instead of one. One Hindu writer assumes that
the Absolute “causes his life to be divided,
not content to be alone.” But, in closing this
consideration of the “Why,” we must remind
the student that each of these “explanations”
is based upon a mental conception that the
Absolute is like a Man, and acts from similar
motives, and through a similar mind. It seems
that anthropomorphism (the representation
of Deity with human attributes) dies hard, and
raises its head even in philosophies which claim
to have long since performed funeral services
over it. The student is cautioned against falling
into any of these pitfalls of thought, his safety
lying in the recollection that all these so-called
“causes” and “explanations” and “theories”
arise from an imputation to the Absolute—
the Unconditioned—the Unmanifest—the
attributes, thoughts, motives, and actions of
the Relative, Conditioned, Manifested. The
answer to this “Why” can come only from
the Absolute, and will be ours only when we
reach the consciousness of the Spirit—in the
meantime let us be Men, and acknowledge
that: “I (in my present state) do not know.”
But though we may not know the “Why,”
we have the whole field of the Universe at
our disposal in investigating the “How.” And
every detail of the working of the Universe is
possible to the knowledge of the human mind.
In fact, it is already known to the Universal
Mind, and to those who are able to explore
that vast region to its limits. And every human
soul contains, potentially, the knowledge of
the Universal Mind. In solution, in every mind,
is all the knowledge of the Universe, and the
exploration of the whole ocean is but the
exploration of the drop. The adept is able to
ascertain every bit of “knowledge” possessed
by the Universal Mind by the exploration of his
own drop of Mind-substance. And he is able
to come in contact with all “thought” vibration
or waves in the great ocean of Mind, because
each drop has relation to every other drop and
with the Whole. Knowledge does not come
from without, nor is it manufactured by brains.
It comes from within, and is simply the ability to
grasp that which already exists. All knowledge is
known to the Universal Mind, and to our drop
of the same, and the “new” knowledge that
comes to us is not created, but is drawn from
that which already is, the Realization coming
from our ability to sense it—our unfoldment.
And so, while even the highest developed soul
must take “on faith” certain questions regarding
the Absolute, still it may assure itself of the
existence of that Absolute, and acquaint itself
with the “how” of the machinery of the Universe,
and even may be able to take a conscious part
in the operation of things. The Mind may be
used to mould Matter by Energy, and to do
things which to the ordinary man might seem
miraculous, but which are quite within the
realm of the Universal cause and effect. And
the developed soul may, by its knowledge, raise
itself to a position where it is immune from the
operation of cause and effect on the lower
planes of manifestation. The Yogis do not ask
their students to take everything “on faith,” as
the riddles of the Universe may be solved by
the Mind, and each step verified by actual
experiment and experience. There is a Faith that
“Knows”—and the advanced Yogi possesses it.
But beware of the teacher who claims to be able
to explain by his manifested Mind—by means
of manifested thought and expression—to
your manifested Mind, the secret and mystery
of the “Why” of the Absolute, which is beyond
manifestation and knowledge by means of the
Mind. When in sore doubt and mental distress
over the questions that inevitably arise, from
time to time, regarding this last question—this
Great Mystery—calm the mind, and open it
to the influence of the Spirit, and you will find
Peace and Bliss—that “Peace which passeth
Understanding.”
The Soul is a “Centre of Consciousness” (for
want of a better name we call it this). It contains
the Divine Spark surrounded by confining
sheaths of Mind-substance (in several forms
and degrees); Energy, and Matter. Even when it
leaves the body upon the occasion of physical
death, it does not depart from Matter, for it
has several vehicles or bodies of Matter of
varying degrees of fineness, the several forms
of Mind-substance itself being provided with
a very fine “coat” of Matter which separates it
from the Universal Mind in a measure, making
it an “entity” while yet in communication with
the Universal Mind and other individual minds.
It may be called an Ego—or a Spiritual Monad,
as some have termed it—names explaining but
little. It is projected into Matter of the grossest
kind, and from thence works its way by stages
of evolution to higher and higher forms until,
in the end, after passing through stages when
it becomes as a god, it is again taken into the
Absolute, not in the form of being “thrown
in a melting pot” but in the sense of having a
consciousness of the Absolute and realizing its
oneness with it. This last fact is known from the
testimony of those souls which have reached
the last stage preparatory to the attainment of
Oneness—Nirvana. There is a stage just before
this final attainment, when the soul pauses
for a moment which sometimes extends over
millions of years, and during which time the
soul often temporarily renounces its immediate
attainment and returns to the active Universe
in order to help other souls on their upward
journey. The reason for all of this journey on
the Path, from gross Matter unto the highest
stages, is known only to the Absolute, as we
have explained, but we are fully able to see the
progressive steps on the journey, and to feel
the attraction of the Absolute as well as the
Divine urge within us, causing us to mount step
after step of the ladder of Attainment. And we
are able to deduce therefrom, both through
our Intellects and our higher mental faculties,
that that which leads the soul upward is “Right”
and “Good,” and that which retards its progress,
or causes it to linger at some low stage of
the journey, is “Wrong” or “Bad,” and we are
therefore able to deduce rules of conduct and
ethics therefrom, although ethics, and the idea
of “right and wrong,” “good and bad,” etc., are
all relative as we have explained in our lessons
on Dharma. Any step in which is recognized the
Oneness of All, is always higher than the step
just below it in which the recognition is not so
plain. Upon these conceptions depend all that
we know as Right and Wrong—“Good and Bad.”
The “How” of the projection of the Spirit
into Matter—the birth of the Soul, we may call
it—is said by those advanced souls who have
risen to planes wherein they may witness many
of the processes of the Universe, to be caused
by an action of Divine Will somewhat akin to
the expression of an earnest Desire on the part
of Man. God “thinks” and the manifestation
occurs. (Of course the act is not “thinking” just
as we know the word, but we cannot describe
it better.) If we may be pardoned for using an
illustration taken from human experience, and if
you will remember that we realize the absurdity
of comparing any act of the Absolute to any
act of Man, we would say that this act of the
establishing of the Centre of Consciousness—
the birth of a Soul—the projection of Spirit
into the confining sheaths of Mind, Energy, and
Matter—is in the nature of the pro-creation
and birth of a child. The Absolute may be
compared to the Father-Mother elements in
One—the Spirit may be compared to the child
begotten of those elements. The child, in such a
case, must be begotten of the nature, character
and quality of the parents. The Spirit must
be of God, and be the soul of the soul—the
sheaths of Matter, Mind and Energy must be
the body of the child. And both the soul and
body of the child must have been begotten of
and composed of the substance of which the
parents were composed, for there is nothing
else from which it could have been produced.
A Western writer named Calthrop hath truly
said: “Of the very substance of God (in perfect
accordance with the law of all parenthood)
we, his children, body as well as soul, come.
Verily we are begotten, not made; being of one
substance, and children because we are so in
very deed and truth.”
Like the human child that is plunged into low
material form at the beginning, only to grow by
degrees into consciousness, self-consciousness,
manhood, until it is one with its father in power,
form and intelligence, so is this Divine child
projected into the lowest form of Matter (which
may be called “the body of God”) and as it
unfolds it rises from lower to higher form, and
then on to still higher and higher and higher,
until the mind reels at the thought. And at the
end when maturity is reached, the soul finds
itself before the mansion of the Father, and
the doors are opened for it, and it enters and
flings itself upon the breast of the Father that is
waiting to receive it—and then the doors are
closed and we may not see what follows. Safe
in the bosom of its father the Soul, now grown
to maturity, is resting—it has come home after
many weary years of wandering—it has come
Home.
Another illustration, that has a meaning that
will be apparent to the more advanced of our
students, is as follows: As the Sun is reflected in
the Ocean, and in every tiny drop of the ocean
if they be separated, so is the Absolute (God)
reflected in the bosom of the Great Universal
Mind and in each individual manifestation of
that Mind as a “Soul.” The Sun when reflected
in the Ocean of the Universal Mind is called
The Absolute (God)—when it is reflected in the
centre of the drop called the “individual soul”
it is called the Spirit. The Reflection is not the
Sun itself, and yet it is not an illusion or a false
thing—for the Sun has sent forth a part of itself;
its energy; its heat; its light; its substance; and so,
both the ocean and the drop really partake of
the Self of the Absolute—the Spirit of the drop
is Real. And this is the miracle and the Mystery,
that while the Presence is in the drop, still the
Sun itself (as a Whole) is not there, except in
appearance. One seeing the reflection in the
drop, sees the shape and light of the Sun, and
yet the Sun is in the heavens. So that while the
Sun is in the drop it is in the heavens—and
while it is in the heavens it is in the drop. This
is the Divine Paradox—that contains within it
the explanation of the Many which is One, and
the One which is Many, each being real—each
being apparently separated, and yet really not
separated. And the Sun may shine on millions
of drops, and the drops may reflect millions of
Suns in that way. Yet while each drop contains
the Sun, still there is only One Sun, and it still
remains in the heavens. He who can grasp this
parable has grasped the secret of the relation
of the Spirit to the Absolute—of the Many to
the One. This is our message to our students as
we close this series of lessons. Hark ye to it!
May each drop understand that it has within
it the Sun of Life, and learn to grow into an
actual realization of its Presence. Peace be with
You.
A Series of Lessons in Raja Yoga
October 1905–September 1906
W
“
hen the souls sees itself as a Center
surrounded by its circumference—when
the Sun knows that it is a Sun, surrounded by
its whirling planets—then is it ready for the
Wisdom and Power of the Masters.”
T
he lessons which compose this volume,
originally appeared in the shape of monthly
lessons, the first of which was issued in October,
1905, and the twelfth in September, 1906.
These lessons met with a hearty and generous
response from the public, and the present
volume is issued in response to the demand for
the lessons in a permanent and durable form.
There have been no changes made in the text.
The publishers take the liberty to call the
attention of the reader to the great amount of
information condensed within the space given
to each lesson. Students have told us that they
have found it necessary to read and study
each lesson carefully, in order to absorb the
varied information contained within its pages.
They have also stated that they have found it
advisable to re-read the lessons several times,
allowing an interval between each reading and
that at each re-reading they would discover
information that had escaped them during the
course of the previous study. This has been
repeated to us so often that we feel justified
in mentioning it, that other readers might avail
themselves of the same course and plan of
study.
Following his usual custom, the writer of
the lessons has declined to write a preface for
this book, claiming that the lessons speak for
themselves, and that those for whom they are
intended will receive the message contained
within them, without any prefatory talk.
The Yogi Publication Society.
September 1, 1906.
The First Lesson: The “I.”
I
n India, the Candidates for Initiation into the
science of “Raja Yoga,” when they apply to the
Yogi Masters for instruction, are given a series of
lessons designed to enlighten them regarding
the nature of the Real Self, and to instruct them
in the secret knowledge whereby they may
develop the consciousness and realization of
the real “I” within them. They are shown how
they may cast aside the erroneous or imperfect
knowledge regarding their real identity.
Until the Candidate masters this instruction,
or at least until the truth becomes fixed in his
consciousness, further instruction is denied
him, for it is held that until he has awakened
to a conscious realization of his Actual Identity,
he is not able to understand the source of
his power, and, moreover, is not able to feel
within him the power of the Will, which power
underlies the entire teachings of “Raja Yoga.”
The Yogi Masters are not satisfied if the
Candidate forms merely a clear intellectual
conception of this Actual Identity, but they insist
that he must feel the truth of the same—must
become aware of the Real Self—must enter
into a consciousness in which the realization
becomes a part of his everyday self—in which
the realizing consciousness becomes the
prevailing idea in his mind, around which his
entire thoughts and actions revolve.
To some Candidates, this realization comes
like a lightning flash the moment the attention
is directed toward it, while in other cases
the Candidates find it necessary to follow a
rigorous course of training before they acquire
the realization in consciousness.
The Yogi Masters teach that there are two
degrees of this awakening consciousness of
the Real Self. The first, which they call “the
Consciousness of the ‘I’,” is the full consciousness
of real existence that comes to the Candidate,
and which causes him to know that he is
a real entity having a life not depending
upon the body—life that will go on in spite
of the destruction of the body—real life, in
fact. The second degree, which they call “the
Consciousness of the ‘I am’,” is the consciousness
of one’s identity with the Universal Life, and
his relationship to, and “in-touchness” with
all life, expressed and unexpressed. These
two degrees of consciousness come in time
to all who seek “The Path.” To some it comes
suddenly; to others it dawns gradually; to many
it comes assisted by the exercises and practical
work of “Raja Yoga.”
The first lesson of the Yogi Masters to the
Candidates, leading up to the first degree,
above mentioned, is as follows: That the
Supreme Intelligence of the Universe—the
Absolute—has manifested the being that we call
Man—the highest manifestation on this planet.
The Absolute has manifested an infinitude of
forms of life in the Universe, including distant
worlds, suns, planets, etc., many of these forms
being unknown to us on this planet, and being
impossible of conception by the mind of the
ordinary man. But these lessons have nothing to
do with that part of the philosophy which deals
with these myriad forms of life, for our time will
be taken up with the unfoldment in the mind of
man of his true nature and power. Before man
attempts to solve the secrets of the Universe
without, he should master the Universe
within—the Kingdom of the Self. When he has
accomplished this, then he may, and should,
go forth to gain the outer knowledge as a
Master demanding its secrets, rather than as
a slave begging for the crumbs from the table
of knowledge. The first knowledge for the
Candidate is the knowledge of the Self.
Man, the highest manifestation of the
Absolute, as far as this planet is concerned, is
a wonderfully organized being—although the
average man understands but little of his real
nature. He comprises within his physical, mental
and spiritual make-up both the highest and
the lowest, as we have shown in our previous
lessons (the “Fourteen Lessons” and the
“Advanced Course”). In his bones he manifests
almost in the form of mineral life, in fact, in his
bones, body and blood mineral substances
actually exist. The physical life of the body
resembles the life of the plant. Many of the
physical desires and emotions are akin to those
of the lower animals, and in the undeveloped
man these desires and emotions predominate
and overpower the higher nature, which latter
is scarcely in evidence. Then Man has a set of
mental characteristics that are his own, and
which are not possessed by the lower animals
(See “Fourteen Lessons”). And in addition
to the mental faculties common to all men,
or rather, that are in evidence in a greater or
lesser degree among all men, there are still
higher faculties latent within Man, which when
manifested and expressed render Man more
than ordinary Man. The unfoldment of these
latent faculties is possible to all who have
reached the proper stage of development, and
the desire and hunger of the student for this
instruction is caused by the pressure of these
unfolding latent faculties, crying to be born into
consciousness. Then there is that wonderful
thing, the Will, which is but faintly understood
by those ignorant of the Yogi Philosophy—
the Power of the Ego—its birthright from the
Absolute.
But while these mental and physical things
belong to Man, they are not the Man himself.
Before the Man is able to master, control,
and direct the things belonging to him—his
tools and instruments—he must awaken to
a realization of Himself. He must be able to
distinguish between the “I” and the “Not I.” And
this is the first task before the Candidate.
That which is the Real Self of Man is the Divine
Spark sent forth from the Sacred Flame. It is
the Child of the Divine Parent. It is Immortal—
Eternal—Indestructible—Invincible.
It
possesses within itself Power, Wisdom, and
Reality. But like the infant that contains within
itself the sometime Man, the mind of Man is
unaware of its latent and potential qualities,
and does not know itself. As it awakens and
unfolds into the knowledge of its real nature,
it manifests its qualities, and realizes what the
Absolute has given it. When the Real Self begins
to awaken, it sets aside from itself those things
which are but appendages to it, but which it,
in its half-waking state, had regarded as its Self.
Setting aside first this, and then that, it finally
discards all of the “Not I,” leaving the Real Self
free and delivered from its bondage to its
appendages. Then it returns to the discarded
appendages, and makes use of them.
In considering the question: “What is the
Real Self?” let us first stop to examine what man
usually means when he says “I.”
The lower animals do not possess this “I” sense.
They are conscious of the outer world; of their
own desires and animal cravings and feelings.
But their consciousness has not reached the
Self-conscious stage. They are not able to think
of themselves as separate entities, and to reflect
upon their thoughts. They are not possessed of
a consciousness of the Divine Spark—the Ego—
the Real Self. The Divine Spark is hidden in the
lower forms of life—even in the lower forms
of human life—by many sheaths that shut out
its light. But, nevertheless, it is there, always. It
sleeps within the mind of the savage—then, as
he unfolds, it begins to throw out its light. In
you, the Candidate, it is fighting hard to have its
beams pierce through the material coverings.
When the Real Self begins to arouse itself from
its sleep, its dreams vanish from it, and it begins
to see the world as it is, and to recognize itself
in Reality and not as the distorted thing of its
dreams.
The savage and barbarian are scarcely
conscious of the “I.” They are but a little above
the animal in point of consciousness, and their “I”
is almost entirely a matter of the consciousness
of the wants of the body; the satisfaction of the
appetites; the gratification of the passions; the
securing of personal comfort; the expression of
lust, savage power, etc. In the savage the lower
part of the Instinctive Mind is the seat of the
“I.” (See “Fourteen Lessons” for explanation of
the several mental planes of man.) If the savage
could analyze his thoughts he would say that
the “I” was the physical body, the said body
having certain “feelings,” “wants” and “desires.”
The “I” of such a man is a physical “I,” the body
representing its form and substance. Not only
is this true of the savage, but even among socalled “civilized” men of to-day we find many
in this stage. They have developed powers of
thinking and reasoning, but they do not “live in
their minds” as do some of their brothers. They
use their thinking powers for the gratification
of their bodily desires and cravings, and really
live on the plane of the Instinctive Mind. Such
a person may speak of “my mind,” or “my soul,”
not from a high position where he looks upon
these things from the standpoint of a Master
who realizes his Real Self, but from below, from
the point-of-view of the man who lives on the
plane of the Instinctive Mind and who sees
above himself the higher attributes. To such
people the body is the “I.” Their “I” is bound
up with the senses, and that which comes to
them through the senses. Of course, as Man
advances in “culture” and “civilization,” his
senses become educated, and are satisfied
only with more refined things, while the less
cultivated man is perfectly satisfied with the
more material and gross sense gratifications.
Much that we call “cultivation” and “culture” is
naught but a cultivation of a more refined form
of sense gratification, instead of a real advance
in consciousness and unfoldment. It is true that
the advanced student and Master is possessed
of highly developed senses, often far surpassing
those of the ordinary man, but in such cases the
senses have been cultivated under the mastery
of the Will, and are made servants of the Ego
instead of things hindering the progress of
the soul—they are made servants instead of
masters.
As Man advances in the scale, he begins to
have a somewhat higher conception of the
“I.” He begins to use his mind and reason, and
he passes on to the Mental Plane—his mind
begins to manifest upon the plane of Intellect.
He finds that there is something within him that
is higher than the body. He finds that his mind
seems more real to him than does the physical
part of him, and in times of deep thought and
study he is able almost to forget the existence
of the body.
In this second stage, Man soon becomes
perplexed. He finds problems that demand an
answer, but as soon as he thinks he has answered
them the problems present themselves in a
new phase, and he is called upon to “explain
his explanation.” The mind, even although
not controlled and directed by the Will, has
a wonderful range, but, nevertheless, Man
finds himself traveling around and around
in a circle, and realizes that he is confronted
continually by the Unknown. This disturbs him,
and the higher the stage of “book learning” he
attains, the more disturbed does he become.
The man of but little knowledge does not see
the existence of many problems that force
themselves before the attention of the man of
more knowledge, and demand an explanation
from him. The tortures of the man who has
attained the mental growth that enables him to
see the new problems and the impossibility of
their answer, cannot be imagined by one who
has not advanced to that stage.
The man in this stage of consciousness thinks
of his “I” as a mental thing, having a lower
companion, the body. He feels that he has
advanced, but yet his “I” does not give him
the answer to the riddles and questions that
perplex him. And he becomes most unhappy.
Such men often develop into Pessimists, and
consider the whole of life as utterly evil and
disappointing—a curse rather than a blessing.
Pessimism belongs to this plane, for neither
the Physical Plane man or the Spiritual Plane
man have this curse of Pessimism. The former
man has no such disquieting thoughts, for he
is almost entirely absorbed in gratifying his
animal nature, while the latter man recognizes
his mind as an instrument of himself, rather
than as himself, and knows it to be imperfect
in its present stage of growth. He knows that
he has in himself the key to all knowledge—
locked up in the Ego—and which the trained
mind, cultivated, developed and guided by the
awakened Will, may grasp as it unfolds. Knowing
this the advanced man no longer despairs, and,
recognizing his real nature, and his possibilities,
as he awakens into a consciousness of his
powers and capabilities, he laughs at the old
despondent, pessimistic ideas, and discards
them like a wornout garment. Man on the
Mental Plane of consciousness is like a huge
elephant who knows not his own strength. He
could break down barriers and assert himself
over nearly any condition or environment, but
in his ignorance of his real condition and power
he may be mastered by a puny driver, or
frightened by the rustling of a piece of paper.
When the Candidate becomes an Initiate—
when he passes from the purely Mental Plane
on to the Spiritual Plane—he realizes that the “I,”
the Real Self—is something higher than either
body or mind, and that both of the latter may
be used as tools and instruments by the Ego
or “I.” This knowledge is not reached by purely
intellectual reasoning, although such efforts
of the mind are often necessary to help in the
unfoldment, and the Masters so use it. The real
knowledge, however, comes as a special form of
consciousness. The Candidate becomes “aware”
of the real “I,” and this consciousness being
attained, he passes to the rank of the Initiates.
When the Initiate passes the second degree
of consciousness, and begins to grow into a
realization of his relationship to the Whole—
when he begins to manifest the Expansion of
Self—then is he on the road to Mastership.
In the present lesson we shall endeavor to
point out to the Candidate the methods of
developing or increasing the realization of this
“I” consciousness—this first degree work. We
give the following exercises or development
drills for the Candidate to practice. He will
find that a careful and conscientious following
of these directions will tend to unfold in him
a sufficient degree of the “I” consciousness,
to enable him to enter into higher stages of
development and power. All that is necessary
is for the Candidate to feel within himself
the dawn of the awakening consciousness, or
awareness of the Real Self. The higher stages of
the “I” consciousness come gradually, for once
on the Path there is no retrogression or going
backward. There may be pauses on the journey,
but there is no such thing as actually losing that
which is once gained on The Path.
This “I” consciousness, even in its highest
stages, is but a preliminary step toward what
is called “Illumination,” and which signifies the
awakening of the Initiate to a realization of
his actual connection with and relation to the
Whole. The full sight of the glory of the “I,” is
but a faint reflected glow of “Illumination.”
The Candidate, once that he enters fully into
the “I” consciousness, becomes an “Initiate.”
And the Initiate who enters into the dawn of
Illumination takes his first step upon the road
to Mastery. The Initiation is the awakening of
the soul to a knowledge of its real existence—
the Illumination is the revelation of the real
nature of the soul, and of its relationship
with the Whole. After the first dawn of the “I”
consciousness has been attained, the Candidate
is more able to grasp the means of developing
the consciousness to a still higher degree—is
more able to use the powers latent within him;
to control his own mental states; to manifest
a Centre of Consciousness and Influence that
will radiate into the outer world which is always
striving and hunting for such centres around
which it may revolve.
Man must master himself before he can hope
to exert an influence beyond himself. There
is no royal road to unfoldment and power—
each step must be taken in turn, and each
Candidate must take the step himself, and by
his own effort. But he may, and will, be aided
by the helping hand of the teachers who have
traveled The Path before him, and who know
just when that helping hand is needed to lift
the Candidate over the rough places.
We bid the Candidate to pay strict attention
to the following instruction, as it is all important.
Do not slight any part of it, for we are giving
you only what is necessary, and are stating it as
briefly as possible. Pay attention, and follow
the instruction closely. This lesson must be
mastered before you progress. And it must be
practiced not only now, but at many stages of
the journey, until full Initiation and Illumination
is yours.
Rules And Exercises Designed To Aid The
Candidate In His Initiation.
The first instruction along the line of
Initiation is designed to awaken the mind to
a full realization and consciousness of the
individuality of the “I.” The Candidate is taught
to relax his body, and to calm his mind and
to meditate upon the “I” until it is presented
clearly and sharply before the consciousness.
We herewith give directions for producing
the desired physical and mental condition, in
which meditation and concentration are more
readily practiced. This state of Meditation will
be referred to in subsequent exercises, so
the Candidate is advised to acquaint himself
thoroughly with it.
State Of Meditation. If possible, retire to
a quiet place or room, where you do not fear
interruption, so that your mind may feel secure
and at rest. Of course, the ideal condition
cannot always be obtained, in which case you
must do the best you can. The idea is that you
should be able to abstract yourself, so far as is
possible, from distracting impressions, and you
should be alone with yourself—in communion
with your Real Self.
It is well to place yourself in an easy chair, or
on a couch, so that you may relax the muscles
and free the tension of your nerves. You
should be able to “let go” all over, allowing
every muscle to become limp, until a feeling
of perfect peace and restful calm permeates
every particle of your being. Rest the body
and calm the mind. This condition is best in the
earlier stages of the practice, although after the
Candidate has acquired a degree of mastery
he will be able to obtain the physical relaxation
and mental calm whenever and wherever he
desires.
But he must guard against acquiring a
“dreamy” way of going around, wrapped in
meditation when he should be attending to
the affairs of life. Remember this, the State
of Meditation should be entirely under the
control of the Will, and should be entered into
only deliberately and at the proper times. The
Will must be master of this, as well as of every
other mental state. The Initiates are not “day
dreamers,” but men and women having full
control of themselves and their moods. The “I”
consciousness while developed by meditation
and consciousness, soon becomes a fixed
item of consciousness, and does not have to
be produced by meditation. In time of trial,
doubt, or trouble, the consciousness may be
brightened by an effort of the Will (as we shall
explain in subsequent lessons) without going
into the State of Meditation.
The Realization Of The “I.” The Candidate
must first acquaint himself with the reality of
the “I,” before he will be able to learn its real
nature. This is the first step. Let the Candidate
place himself in the State of Meditation, as
heretofore described. Then let him concentrate
his entire attention upon his Individual Self,
shutting out all thought of the outside world,
and other persons. Let him form in his mind
the idea of himself as a real thing—an actual
being—an individual entity—a Sun around
which revolves the world. He must see himself
as the Centre around which the whole world
revolves. Let not a false modesty, or sense of
depreciation interfere with this idea, for you are
not denying the right of others to also consider
themselves centres. You are, in fact, a centre
of consciousness—made so by the Absolute—
and you are awakening to the fact. Until the
Ego recognizes itself as a Centre of Thought,
Influence and Power, it will not be able to
manifest these qualities. And in proportion as it
recognizes its position as a centre, so will it be
able to manifest its qualities. It is not necessary
that you should compare yourself with others,
or imagine yourself greater or higher than
them. In fact, such comparisons are to be
regretted, and are unworthy of the advanced
Ego, being a mark and indication of a lack of
development, rather than the reverse. In the
Meditation simply ignore all consideration of
the respective qualities of others, and endeavor
to realize the fact that you are a great Centre of
Consciousness—a Centre of Power—a Centre
of Influence—a Centre of Thought. And that
like the planets circling around the sun, so does
your world revolve around you who are its
centre.
It will not be necessary for you to argue out
this matter, or to convince yourself of its truth
by intellectual reasoning. The knowledge does
not come in that way. It comes in the shape of a
realization of the truth gradually dawning upon
your consciousness through meditation and
concentration. Carry this thought of yourself
as a “Centre of Consciousness—Influence—
Power” with you, for it is an occult truth, and in
the proportion that you are able to realize it
so will be your ability to manifest the qualities
named.
No matter how humble may be your
position—no matter how hard may be your
lot—no matter how deficient in educational
advantages you may be—still you would not
change your “I” with the most fortunate, wisest
and highest man or woman in the world. You
may doubt this, but think for a moment and
you will see that we are right. When you say
that you “would like to be” this person or that,
you really mean that you would like to have their
degree of intelligence, power, wealth, position,
or what not. What you want is something that
is theirs, or something akin to it. But you would
not for a moment wish to merge your identity
with theirs, or to exchange selves. Think of this
for a moment. To be the other person you
would have to let yourself die, and instead of
yourself you would be the other person. The
real you would be wiped out of existence, and
you would not be you at all, but would be he.
If you can but grasp this idea you will see
that not for a moment would you be willing for
such an exchange. Of course such an exchange
is impossible. The “I” of you cannot be wiped
out. It is eternal, and will go on, and on, and
on, to higher and higher states—but it always
will be the same “I.” Just as you, although a far
different sort of person from your childhood
self, still you recognize that the same “I” is there,
and always has been there. And although you
will attain knowledge, experience, power and
wisdom in the coming years, the same “I” will
be there. The “I” is the Divine Spark and cannot
be extinguished.
The majority of people in the present
stage of the race development have but a
faint conception of the reality of the “I.” They
accept the statement of its existence, and are
conscious of themselves as an eating, sleeping,
living creature—something like a higher form
of animal. But they have not awakened to
an “awareness” or realization of the “I,” which
must come to all who become real centres of
Influence and Power. Some men have stumbled
into this consciousness, or a degree of it, without
understanding the matter. They have “felt” the
truth of it, and they have stepped out from
the ranks of the commonplace people of the
world, and have become powers for good or
bad. This is unfortunate to some extent, as this
“awareness” without the knowledge that should
accompany it may bring pain to the individual
and others.
The Candidate must meditate upon the “I,”
and recognize it—feel it—to be a Centre. This is
his first task. Impress upon your mind the word
“I,” in this sense and understanding, and let it sink
deep down into your consciousness, so that it
will become a part of you. And when you say “I,”
you must accompany the word with the picture
of your Ego as a Centre of Consciousness, and
Thought, and Power, and Influence. See yourself
thus, surrounded by your world. Wherever you
go, there goes the Centre of your world. You
are the Centre, and all outside of you revolves
around that Centre. This is the first great lesson
on the road to Initiation. Learn it!
The Yogi Masters teach the Candidates that
their realization of the “I” as a Centre may be
hastened by going into the Silence, or State of
Meditation, and repeating their first name over
slowly, deliberately and solemnly a number of
times. This exercise tends to cause the mind to
centre upon the “I,” and many cases of dawning
Initiation have resulted from this practice. Many
original thinkers have stumbled upon this
method, without having been taught it. A noted
example is that of Lord Tennyson, who has
written that he attained a degree of Initiation
in this way. He would repeat his own name,
over and over, and the same time meditating
upon his identity, and he reports that he would
become conscious and “aware” of his reality
and immortality—in short would recognize
himself as a real center of consciousness.
We think we have given you the key to the
first stage of meditation and concentration.
Before passing on, let us quote from one of
the old Hindu Masters. He says, regarding this
matter: “When the soul sees itself as a Centre
surrounded by its circumference—when the
Sun knows that it is a Sun, and is surrounded
by its whirling planets—then is it ready for the
Wisdom and Power of the Masters.”
The Knowledge Of The Independence
Of The “I” From The Body. Many of the
Candidates find themselves prevented from a
full realization of the “I” (even after they have
begun to grasp it) by the confusing of the
reality of the “I” with the sense of the physical
body. This is a stumbling block that is easily
overcome by meditation and concentration,
the independence of the “I” often becoming
manifest to the Candidate in a flash, upon the
proper thought being used as the subject of
meditation.
The exercise is given as follows: Place
yourself in the State of Meditation, and think of
yourself—the Real “I”—as being independent
of the body, but using the body as a covering
and an instrument. Think of the body as you
might of a suit of clothes. Realize that you are
able to leave the body, and still be the same
“I.” Picture yourself as doing this, and looking
down upon your body. Think of the body as
a shell from which you may emerge without
affecting your identity. Think of yourself as
mastering and controlling the body that you
occupy, and using it to the best advantage,
making it healthy, strong and vigorous, but still
being merely a shell or covering for the real
“You.” Think of the body as composed of atoms
and cells which are constantly changing, but
which are held together by the force of your
Ego, and which you can improve at Will. Realize
that you are merely inhabiting the body, and
using it for your convenience, just as you might
use a house.
In meditating further, ignore the body
entirely, and place your thought upon the Real
“I” that you are beginning to feel to be “you,”
and you will find that your identity—your “I”—
is something entirely apart from the body. You
may now say “my body” with a new meaning.
Divorce the idea of your being a physical
being, and realize that you are above body.
But do not let this conception and realization
cause you to ignore the body. You must regard
the body as the Temple of the Spirit, and care
for it, and make it a fit habitation for the “I.” Do
not be frightened if, during this meditation,
you happen to experience the sensation of
being out of the body for a few moments, and
of returning to it when you are through with
the exercise. The Ego is able (in the case of
the advanced Initiate) of soaring above the
confines of the body, but it never severs its
connection at such times. It is merely as if one
were to look out of the window of a room,
seeing what was going on outside, and drawing
in his head when he wishes. He does not leave
the room, although he may place his head
outside in order to observe what is doing in
the street. We do not advise the Candidate to
try to cultivate this sensation—but if it comes
naturally during meditation, do not fear.
Realizing
The
Immortality
And
Invincibility Of The Ego. While the majority
accept on faith the belief in the Immortality
of the Soul, yet but few are aware that it may
be demonstrated by the soul itself. The Yogi
Masters teach the Candidates this lesson, as
follows: The Candidate places himself in the
State of Meditation, or at least in a thoughtful
frame of mind, and then endeavors to “imagine”
himself as “dead”—that is, he tries to form a
mental conception of himself as dead. This,
at first thought, appears a very easy thing to
imagine, but as a matter of fact it is impossible
to do so, for the Ego refuses to entertain the
proposition, and finds it impossible to imagine
it. Try it for yourself. You will find that you may
be able to imagine your body as lying still and
lifeless, but the same thought finds that in so
doing You are standing and looking at the body.
So you see that You are not dead at all, even
in imagination, although the body may be. Or,
if you refuse to disentangle yourself from your
body, in imagination, you may think of your
body as dead but You who refuse to leave it
are still alive and recognize the dead body as a
thing apart from your Real Self. No matter how
you may twist it you cannot imagine yourself as
dead. The Ego insists upon being alive in any of
these thoughts, and thus finds that it has within
itself the sense and assurance of Immortality. In
case of sleep or stupor resulting from a blow,
or from narcotics or anaesthetics, the mind
is apparently blank, but the “I” is conscious
of a continuity of existence. And so one may
imagine himself as being in an unconscious
state, or asleep, quite easily, and sees the
possibility of such a state, but when it comes
to imagining the “I” as dead, the mind utterly
refuses to do the work. This wonderful fact that
the soul ca

(2014) a series of lessons by yogi ramacharaka

Transcription

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