Therefore we urge upon you not to merely rest content with reading this lesson, but, instead, to study and meditate upon the teachings mentioned under the head of "Mental Drill," until the distinctions stand out clearly in your mind, and until you not onlybelievethem to be true, but actually areconsciousof the "I" and its Mental Tools. Have patience and perseverance. The task may be difficult, but the reward is great. To become conscious of the greatness, majesty, strength and power of your real being is worth years of hard study. Do you not think so? Then study and practice hopefully, diligently and earnestly.
Peace be with you.
"I" am an entity—my mind is my instrument of expression.
"I" exist independent of my mind, and am not dependent upon it for existence or being.
"I" am Master of my mind, not its slave.
"I" can set aside my sensations, emotions, passions, desires, intellectual faculties, and all the rest of my mental collection of tools, as "not I" things—and still there remains something—and that something is "I," which cannot be set aside by me, for it is my very self; my only self; my real self—"I." That which remains after all that may be set asideisset aside is the "I"—Myself—eternal, constant, unchangeable.
[Illustration: "I am"]
In the first two lessons of this course we have endeavored to bring to the candidate a realization in consciousness of the reality of the "I," and to enable him to distinguish between the Self and its sheaths, physical and mental. In the present lesson we will call his attention to the relationship of the "I" to the Universal "I," and will endeavor to give him an idea of a greater, grander Self, transcending personality and the little self that we are so apt to regard as the "I."
The keynote of this lesson will be "The Oneness of All," and all of its teachings will be directed to awakening a realization in consciousness of that great truth. But we wish to impress upon the mind of the Candidate that we arenotteaching him that he is the Absolute. We are not teaching the "I Am God" belief, which we consider to be erroneous and misleading, and a perversion of the original Yogi teachings. This false teaching has taken possession of many of the Hindu teachers and people, and with its accompanying teaching of "Maya" or the complete illusion or non-existence of the Universe, has reduced millions of people to a passive, negative mental condition which undoubtedly is retarding their progress. Not only in India is this true, but the same facts may be observed among the pupils of the Western teachers who have embraced this negative side of the Oriental Philosophy. Such people confound the "Absolute" and "Relative" aspects of the One, and, being unable to reconcile the facts of Life and the Universe with their theories of "I Am God," they are driven to the desperate expedient of boldly denying the Universe, and declaring it to be all "an illusion" or "Maya."
You will have no trouble in distinguishing the pupils of the teachers holding this view. They will be found to exhibit the most negative mental condition—a natural result of absorbing the constant suggestion of "nothingness"—the gospel of negation. In marked contrast to the mental condition of the students, however, will be observed the mental attitude of the teachers, who are almost uniformly examples of vital, positive, mental force, capable of hurling their teaching into the minds of the pupils—of driving in their statements by the force of an awakened Will. The teacher, as a rule, has awakened to a sense of the "I" consciousness, and really develops the same by his "I Am God" attitude, because by holding this mental attitude he is enabled to throw off the influence of the sheaths of the lower mental principles, and the light of the Self shows forth fiercely and strongly, sometimes to such an extent that it fairly scorches the mentality of the less advanced pupil. But, notwithstanding this awakened "I" consciousness, the teacher is handicapped by his intellectual misconception and befogging metaphysics, and is unable to impart the "I" consciousness to his pupils, and, instead of raising them up to shine with equal splendor with himself, he really forces them into a shadow by reason of his teachings.
Our students, of course, will understand that the above is not written in the spirit of carping criticism or fault-finding. We hold no such mental attitude, and indeed could not if we remain true to our conception of Truth. We are mentioning these matters simply that the student may avoid this "I Am God" pitfall which awaits the Candidate just as he has well started on the Path. It would not be such a serious matter if it were merely a question of faulty metaphysics, for that would straighten itself out in time. But it is far more serious than this, for the teaching inevitably leads to the accompanying teaching that all is Illusion orMaya, and that Life is but a dream—a false thing—a lie—a nightmare; that the journey along the Path is but an illusion; that everything is "nothing"; that there is no soul; that You are God in disguise, and that He is fooling Himself in making believe that He is You; that Life is but a Divine masquerade or sleight-of-hand performance; that You are God, but that You (God) are fooling Yourself (God) in order to amuse Yourself (God). Is not this horrible? And yet it shows to what lengths the human mind will go before it will part with some pet theory of metaphysics with which it has been hypnotized. Do you think that we have overdrawn the picture? Then read some of the teachings of these schools of the Oriental Philosophy, or listen to some of the more radical of the Western teachers preaching this philosophy. The majority of the latter lack the courage of the Hindu teachers in carrying their theories to a logical conclusion, and, consequently they veil their teachings with metaphysical subtlety. But a few of them are more courageous, and come out into the open and preach their doctrine in full.
Some of the modern Western teachers of this philosophy explain matters by saying that "God is masquerading as different forms of life, including Man, in order that he may gain the experience resulting therefrom, for although He has Infinite and Absolute Wisdom and Knowledge, he lacks the experience that comes only from actually living the life of the lowly forms, and therefore He descend thus in order to gain the needed experience." Can you imagine the Absolute, possessed of all possible Knowledge and Wisdom, feeling the need of such petty "experience," and living the life of the lowly forms (including Man) in order "to gain experience?" To what Depths do these vain theories of Man drive us? Another leading Western teacher, who has absorbed the teaching of certain branches of the Oriental Philosophy, and who possesses the courage of his convictions, boldly announces that "You, yourself, are thetotalityof being, and with your mind alone create, preserve and destroy the universe, which is your own mental product." And again the last mentioned teacher states: "the entire universe is a bagatelle illustration of your own creative power, which you are now exhibiting for your own inspection." "By their fruits shall you know them," is a safe rule to apply to all teachings. The philosophy that teaches that the Universe is an illusion perpetrated by you (God) to amuse, entertain or fool yourself (God), can have but one result, and that is the conclusion that "everything is nothing," and all that is necessary to do is to sit down, fold your hands and enjoy the Divine exhibition of legerdemain that you are performing for your own entertainment, and then, when the show is over, return to your state of conscious Godhood and recall with smiles the pleasant memories of the "conjure show" that you created to fool yourself with during several billions of ages. That is what it amounts to, and the result is that those accepting this philosophy thrust upon them by forceful teachers, and knowing in their hearts that they arenotGod, but absorbing the suggestions of "nothingness," are driven into a state of mental apathy and negativeness, the soul sinking into a stupor from which it may not be roused for a long period of time.
We wish you to avoid confounding our teaching with this just mentioned. We wish to teach you that You are a real Being—notGod Himself, but a manifestation of Him who is the Absolute. You are a Child of the Absolute, if you prefer the term, possessed of the Divine Heritage, and whose mission it is to unfold qualities which are your inheritances from your Parent. Do not make the great mistake of confounding the Relative with the Absolute. Avoid this pitfall into which so many have fallen. Do not allow yourself to fall into the "Slough of Despond," and wallow in the mud of "nothingness," and to see no reality except in the person of some forceful teacher who takes the place of the Absolute in your mind. But raise your head and assert your Divine Parentage, and your Heritage from the Absolute, and step out boldly on the Path, asserting the "I."
(We must refer the Candidate back to our "Advanced Course," for our teachings regarding the Absolute and the Relative. The last three lessons of that course will throw light upon what we have just said To repeat the teaching at this point would be to use space which is needed for the lesson before us.)
And yet, while the "I" isnotGod, the Absolute, it is infinitely greater than we have imagined it to be before the light dawned upon us. It extends itself far beyond what we had conceived to be its limits. It touches the Universe at all its points, and is in the closest union with all of Life. It is in the closest touch with all that has emanated from the Absolute—all the world of Relativity. And while it faces the Relative Universe, it has its roots in the Absolute, and draws nourishment therefrom, just as does the babe in the womb obtain nourishment from the mother. It is verily a manifestation of God, and God's very essence is in it. Surely this is almost as "high" a statement as the "I Am God" of the teachers just mentioned,—and yet how different. Let us consider the teaching in detail in this lesson, and in portions of others to follow.
Let us begin with a consideration of the instruments of the Ego, and the material with which and through which the Ego works. Let us realize that the physical body of man is identical in substance with all other forms of matter, and that its atoms are continually changing and being replaced, the material being drawn from the great storehouse of matter, and that there is a Oneness of matter underlying all apparent differences of form and substance. And then let us realize that the vital energy orPranathat man uses in his life work is but a portion of that great universal energy which permeates everything and everywhere, the portion being used by us at any particular moment being drawn from the universal supply, and again passing out from us into the great ocean of force or energy. And then let us realize that even the mind, which is so close to the real Self that it is often mistaken for it—even that wonderful thing Thought—is but a portion of the Universal Mind, the highest emanation of the Absolute beneath the plane of Spirit, and that the Mind—substance orChittathat we are using this moment, is not ours separately and distinctly, but is simply a portion from the great universal supply, which is constant and unchangeable. Let us then realize that even this thing that we feel pulsing within us—that which is so closely bound up with the Spirit as to be almost inseparable from it—that which we call Life—is but a bit of that Great Life Principle that pervades the Universe, and which cannot be added to, nor subtracted from. When we have realized these things, and have begun to feel our relation (in these particulars) to the One Great Emanation of the Absolute, then we may begin to grasp the idea of the Oneness of Spirit, and the relation of the "I" to every other "I," and the merging of the Self into the one great Self, which is not the extinction of Individuality, as some have supposed, but the enlargement and extension of the Individual Consciousness until it takes in the Whole.
In Lessons X and XI, of the "Advanced Course" we called your attention to the Yogi teachings concerningAkasaor Matter, and showed you that all forms of what we know as Matter are but different forms of manifestation of the principle calledAkasa, or as the Western scientists call it, "Ether." This Ether orAkasais the finest, thinnest and most tenuous form of Matter, in fact it is Matter in its ultimate or fundamental form, the different forms of what we call Matter being but manifestations of thisAkasaor Ether, the apparent difference resulting from different rates of vibration, etc. We mention this fact here merely to bring clearly before your mind the fact of the Universality of Matter, to the end that you may realize that each and every particle of your physical body is but a portion of this great principle of the Universe, fresh from the great store-house, and just about returning to it again, for the atoms of the body are constantly changing. That which appears as your flesh to-day, may have been part of a plant a few days before, and may be part of some other living thing a few days hence. Constant change is going on, and what is yours to-day was someone's else yesterday, and still another's to-morrow. You do not own one atom of matterpersonally, it is all a part of the common supply, the stream flowing through you and through all Life, on and on forever.
And so it is with the Vital Energy that you are using every moment of your life. You are constantly drawing upon the great Universal supply ofPrana, then using what is given you, allowing the force to pass on to assume some other form. It is the property of all, and all you can do is to use what you need, and allow it to pass on. There is but one Force or Energy, and that is to be found everywhere at all times.
And even the great principle, Mind-substance, is under the same law. It is hard for us to realize this. We are so apt to think of our mental operations as distinctively our own—something that belongs to us personally—that it is difficult for us to realize that Mind-substance is a Universal principle just as Matter or Energy, and that we are but drawing upon the Universal supply in our mental operations. And more than this, the particular portion of Mind-substance that we are using, although separated from the Mind-substance used by other individuals by a thin wall of the very finest kind of Matter, is really in touch with the other apparently separated minds, and with the Universal Mind of which it forms a part. Just as is the Matter of which our physical bodies are composed really in touch with all Matter; and just as is the Vital Force used by us really in touch with all Energy; so is our Mind-substance really in touch with all Mind-substance. It is as if the Ego in its progress were moving through great oceans of Matter, Energy, or Mind-substance, making use of that of each which it needed and which immediately surrounded it, and leaving each behind as it moved on through the great volume of the ocean. This illustration is clumsy, but it may bring to your consciousness a realization that the Ego is the only thing that is reallyYours, unchangeable and unaltered, and that all the rest is merely that portion of the Universal supply that you draw to yourself for the wants of the moment. It may also bring more clearly before your mind the great Unity of things—may enable you to see things as a Whole, rather than as separated parts. Remember,You—the "I"—are the only Real thing about and around you—all that has permanence—and Matter, Force and even Mind-substance, are but your instruments for use and expression. There are great oceans of each surrounding the "I" as it moves along.
It is well for you also to bear in mind the Universality of Life. All of the Universe is alive, vibrating and pulsating with life and energy and motion. There is nothing dead in the Universe. Life is everywhere, and always accompanied by intelligence. There is no such thing as a dead, unintelligent Universe.Instead of being atoms of Life floating in a sea of death, we are atoms of Life surrounded by an ocean of Life, pulsating, moving, thinking, living.Every atom of what we call Matter is alive. It has energy or force with it, and is always accompanied by intelligence and life. Look around us as we will—at the animal world—at the plant world—yes, even at the world of minerals and we see life, life, life—all alive and having intelligence. When we are able to bring this conception into the realm of actual consciousness—when we are able not only to intellectually accept this fact, but to even go still further andfeeland be conscious of this Universal Life on all sides, then are we well on the road to attaining the Cosmic Consciousness.
But all these things are but steps leading up to the realization of the Oneness in Spirit, on the part of the Individual. Gradually there dawns upon him the realization that there is a Unity in the manifestation of Spirit from the Absolute—a unity with itself, and a Union with the Absolute. All this manifestation of Spirit on the part of the Absolute—all this begetting of Divine Children—was in the nature of a single act rather than as a series of acts, if we may be permitted to speak of the manifestation as anact. Each Ego is a Centre of Consciousness in this great ocean of Spirit—each is a Real Self, apparently separate from the others and from its source, but the separation is only apparent in both cases, for there is the closest bond of union between the Egos of the Universe of Universes—each is knit to the other in the closest bond of union, and each is still attached to the Absolute by spiritual filaments, if we may use the term. In time we shall grow more conscious of this mutual relationship, as the sheaths are outgrown and cast aside, and in the end we will be withdrawn into the Absolute—shall return to the Mansion of the Father.
It is of the highest importance to the developing soul to unfold into a realization of this relationship and unity,for when this conception is once fully established the soul is enabled to rise above certain of the lower planes, and is free from the operation of certain laws that bind the undeveloped soul. Therefore the Yogi teachers are constantly leading the Candidates toward this goal. First by this path, and then by that one, giving them different glimpses of the desired point, until finally the student finds a path best fitted for his feet, and he moves along straight to the mark, and throwing aside the confining bonds that have proved so irksome, he cries aloud for joy at his new found Freedom.
The following exercises and Mental Drills are intended to aid the Candidate in his work of growing into a realization of his relationship with the Whole of Life and Being.
(1) Read over what we have said in the "Advanced Course" regarding the principle known as Matter. Realize that all Matter is One at the last—that the real underlying substance of Matter isAkasaor Ether, and that all the varying forms evident to our senses are but modifications and grosser forms of that underlying principle. Realize that by known chemical processes all forms of Matter known to us, or rather all combinations resulting in "forms," may be resolved into their original elements, and that these elements are merelyAkasain different states of vibration. Let the idea of the Oneness of the visible Universe sink deeply into your mind, until it becomes fixed there. The erroneous conception of diversity in the material world must be replaced by the consciousness of Unity—Oneness, at the last, in spite of the appearance of variety and manifold forms. You must grow to see behind the world of forms of Matter, and see the great principle of Matter (Akasaor Ether) back of, within, and under it all. You must grow tofeelthis, as well as to intellectually see it.
(2) Meditate over the last mentioned truths, and then follow the matter still further. Read what we have said in the "Advanced Course" (Lesson XI) about the last analysis of Matter showing it fading away into Force or Energy until the dividing line is lost, and Matter merges into Energy or Force, showing them both to be but the same thing, Matter being a grosser form of Energy or Force. This idea should be impressed upon the understanding, in order that the complete edifice of the Knowing of the Oneness may be complete in all of its parts.
(3) Then read in the "Advanced Lessons" about Energy or Force, in the oneness underlying its various manifestations. Consider how one form of Energy may be transformed into another, and so on around the circle, the one principle producing the entire chain of appearances. Realize that the energy within you by which you move and act, is but one of the forms of this great Principle of Energy with which the Universe is filled, and that you may draw to you the required Energy from the great Universal supply. But above all endeavor to grasp the idea of the Oneness pervading the world of Energy or Force, or Motion. See it in its entirety, rather than in its apparent separateness. These steps may appear somewhat tedious and useless, but take our word for it, they are all helps in fitting the mind to grasp the idea of the Oneness of All. Each step is important, and renders the next higher one more easily attained. In this mental drill, it will be well to mentally picture the Universe in perpetual motion—everything is in motion—all matter is moving and changing its forms, and manifesting the Energy within it. Suns and worlds rush through space, their particles constantly changing and moving. Chemical composition and decomposition is constant and unceasing, everywhere the work of building up and breaking down is going on. New combinations of atoms and worlds are constantly being formed and dissolved. And after considering this Oneness of the principle of Energy, reflect that through all these changes of form the Ego—the Real Self—YOU—stand unchanged and unharmed—Eternal, Invincible, Indestructible, Invulnerable,Realand Constant among this changing world of forms and force. You are above it all, and it revolves around and about you—Spirit.
(4) Read what we have said in the "Advanced Course" about Force or Energy, shading into Mind-substance which is its parent. Realize that Mind is back of all this great exhibition of Energy and Force that you have been considering. Then will you be ready to consider the Oneness of Mind.
(5) Read what we have said in the "Advanced Lessons" about Mind-substance. Realize that there is a great world of Mind-substance, or an Universal Mind, which is at the disposal of the Ego. All Thought is the product of the Ego's use of this Mind-substance, its tool and instrument. Realize that this Ocean of Mind is entire and Whole, and that the Ego may draw freely from it. Realize thatYouhave this great ocean of Mind at your command, when you unfold sufficiently to use it. Realize that Mind is back of and underneath all of the world of form and names and action, and that in that sense: "All is Mind," although still higher in the scale than even Mind areYou, the Real Self, the Ego, the Manifestation of the Absolute.
(6) Realize your identity with and relationship to All of Life. Look around you at Life in all its forms, from the lowest to the highest, all being exhibitions of the great principle of Life in operation along different stages of The Path. Scorn not the humblest forms, but look behind the form and see the reality—Life. Feel yourself a part of the great Universal Life. Let your thought sink to the depths of the ocean, and realize your kinship with the Life back of the forms dwelling there. Do not confound the forms (often hideous from your personal point of view) with the principle behind them. Look at the plant-life, and the animal life, and seek to see behind the veil of form into the real Life behind and underneath the form. Learn to feel your Life throbbing and thrilling with the Life Principle in these other forms, and in the forms of those of your own race. Gaze into the starry skies and see there the numerous suns and worlds, all peopled with life in some of its myriad forms, and feel your kinship to it. If you can grasp this thought and consciousness, you will find yourself at-one-ment with those whirling worlds, and, instead of feeling small and insignificant by comparison, you will be conscious of an expansion of Self, until you feel that in those circling worlds is a part of yourself—that You are there also, while standing upon the Earth—that you are akin to all parts of the Universe—nay, more, that they are as much your home as is the spot upon which you are standing. You will find sweeping upon you a sense of consciousness that the Universe is your home—not merely a part of it, as you had previously thought. You will experience a sense of greatness, and broadness and grandness such as you have never dreamed of. You will begin to realize at least a part of your Divine inheritance, and to know indeed that you are a Child of the Infinite, the very essence of your Divine Parent being in the fibres of your being, At such times of realization one becomes conscious of what lies before the soul in its upward path, and how small the greatest prizes that Earth has to offer are when compared to some of these things before the soul, as seen by the eyes of the Spiritual Mind in moments of clear vision.
You must not dispute with these visions of the greatness of the soul, but must treat them hospitably, for they are your very own, coming to you from the regions of your Spiritual Mind which are unfolding into consciousness.
(7) The highest step in this dawning consciousness of the Oneness of All, is the one in which is realized that there is but One Reality, and at the same time the sense of consciousness that the "I" is in that Reality. It is most difficult to express this thought in words for it is something that must be felt, rather than seen by the Intellect. When the Soul realizes that the Spirit within it is, at the last, the onlyrealpart of it, and that the Absolute and its manifestation as Spirit is the onlyrealthing in the Universe, a great step has been taken. But there is still one higher step to be taken before the full sense of the Oneness and Reality comes to us. That step is the one in which we realize the Identity of the "I" with the great "I" of the Universe. The mystery of the manifestation of the Absolute in the form of the Spirit, is veiled from us—the mind confesses its inability to penetrate behind the veil shielding the Absolute from view, although it will give us a report of its being conscious of the presence of the Absolute just at the edge of the boundary line. But the highest region of the Spiritual Mind, when explored by the advanced souls who are well along the Path, reports that it sees beyond the apparent separation of Spirit from Spirit, and realizes that there is but one Reality of Spirit, and that all the "I"'s are really but different views of that One—Centres of Consciousness upon the surface of the One Great "I," the Centre of which is the Absolute Itself. This certainly penetrates the whole region of the Spiritual Mind, and gives us all the message of Oneness of the Spirit, just as the Intellect satisfies us with its message of the Oneness of Matter, Energy, and Mind. The idea of Oneness permeates all planes of Life.
The sense of Reality of the "I" that is apparent to You in the moments of your clearest mental vision, is really the reflection of the sense of Reality underlying the Whole—it is the consciousness of the Whole, manifesting through your point or Centre of Consciousness. The advanced student or Initiate finds his consciousness gradually enlarging until it realizes its identity with the Whole. He realizes that under all the forms and names of the visible world, there is to be found One Life—One Force—One Substance—One Existence—One Reality—ONE. And, instead of his experiencing any sense of the loss of identity or individuality, he becomes conscious of an enlargement of an expansion of individuality or identity—instead of feeling himself absorbed in the Whole, he feels that he is spreading out and embracing the Whole. This is most hard to express in words, for there are no words to fit the conception, and all that we can hope to do is to start into motion, by means of our words, the vibrations that will find a response in the minds of those who read the words, to the end that they will experience the consciousness which will bring its own understanding. This consciousness cannot be transmitted by words proceeding from the Intellect, but vibrations may be set up that will prepare the mind to receive the message from its own higher planes.
Even in the early stages of this dawning consciousness, one is enabled to identify therealpart of himself with therealpart of all the other forms of life that pass before his notice. In every other man—in every animal—in every plant—in every mineral—he sees behind the sheath and form of appearance, an evidence of the presence of the Spirit which is akin to his own Spirit—yea, more than akin, for the two are One. He sees Himself in all forms of life, in all time in all places. He realizes that the Real Self is everywhere present and everlasting, and that the Life within himself is also within all the Universe—in everything, for there is nothing dead in the Universe, and all Life, in all of its varying phases, is simply the One Life, held, used and enjoyed in common by all. Each Ego is a Centre of Consciousness in this great ocean of Life, and while apparently separate and distinct, is yet really in touch with the Whole, and with every apparent part.
It is not our intention, in this lesson, to go into the details of this great mystery of Life, or to recite the comparatively little of the Truth that the most advanced teachers and Masters have handed down. This is not the place for it—it belongs to the subject of Gnani Yoga rather than to Raja Yoga—and we touch upon it here, not for the purpose of trying to explain the scientific side of it to you, but merely in order that your minds may be led to take up the idea and gradually manifest it in conscious realization. There is quite a difference between the scientific, intellectual teaching of Gnani Yoga, whereby the metaphysical and scientific sides of the Yogi teachings are presented to the minds of the students, in a logical, scientific manner, and the methods of Raja Yoga, in which the Candidate is led by degrees to aconsciousness(outside of mere intellectual belief) of his real nature and powers. We are following the latter plan, for this course is a Course inRajaYoga. We are aiming to present the matter to the mind in such a manner that it may prepare the way for the dawning consciousness, by brushing away the preconceived notions and prejudices, and allowing a clean entrance for the new conception. Much that we have said in this lesson may appear, on the one hand, like useless repetition, and, on the other hand, like an incomplete presentation of the scientific side of the Yogi teachings. But it will be found, in time, that the effect has been that the mind of the student has undergone a change from the absorbing of the idea of the Oneness of Life, and the Expansion of the Self. The Candidate is urged not to be in too much of a hurry. Development must not be forced. Read what we have written, and practice the Mental Drills we have given, even if they may appear trifling and childish to some of you—we know what they will do for you, and you will agree with us in time. Make haste slowly. You will find that the mind will work out the matter, even though you be engaged in your ordinary work, and have forgotten the subject for the time. The greater portion of mental work is done in this way, while you are busy with something else, or even asleep, for the sub-conscious portion of the mind works along the lines pointed out for it, and performs its task.
As we have said, the purpose of this lesson is to bring you in the way of the unfoldment of consciousness, rather than to teach you the details of the scientific side of the Yogi teachings. Development is the keynote of Raja Yoga. And the reason that we wish to develop this sense of the Reality of the "I," and the Expansion of the Self, at this place is that thereby you may assert your Mastery over Matter, Energy and Mind. Before you may mount your throne as King, you must fully realize in consciousness that youaretheRealityin this world of appearances. You must realize that you—therealYou—are not only existent, and real, but that you are in touch with all else that is real, and that the roots of your being are grounded in the Absolute itself. You must realize that instead of being a separate atom of Reality, isolated and fixed in a narrow space, you are a Centre of Consciousness in the Whole of Reality, and that the Universe of Universes is your home—that your Centre of Consciousness might be moved on to a point trillions of miles from the Earth (which distance would be as nothing in Space) and still you—the awakened soul—would be just as much at home there as here—that even while you are here, your influence extends far out into space. Your real state, which will be revealed to you, gradually, throughout the ages, is so great and grand, that your mind in its present state of development cannot grasp even the faint reflection of that glory.
We wish you to try to form at least a faint idea of your Real State of Being, in order that you may control the lower principles by the force of your awakened Will, which Will depends upon your degree of consciousness of the Real Self.
As man grows in understanding and consciousness of the Real Self, so does his ability to use his Will grow. Will is the attribute of the Real Self. It is well that this great realization of the Real Self brings with it Love for all of Life, and Kindness, for, were it not so, the Will that comes to him who grows into a realization of his real being could be used to the great hurt of those of the race who had not progressed so far (theirrelativehurt, we mean, for in the end, and at the last, no soul is ever reallyhurt). But the dawning power brings with it greater Love and Kindness, and the higher the soul mounts the more is it filled with the higher ideals and the more does it throw from it the lower animal attributes. It is true that some souls growing into a consciousness of their real nature, without an understanding of what it all means, may commit the error of using the awakened Will for selfish ends, as may be seen in the cases of the Black Magicians spoken of in the occult writings, and also in the cases of well known characters in history and in modern life, who manifest an enormous Will which they misuse. All of this class of people of great Will have stumbled or grown blindly into a consciousness (or partial consciousness) of the real nature, but lack the restraining influence of the higher teachings. But such misuse of the Will brings pain and unrest to the user, and he is eventually driven into the right road.
We do not expect our students to grasp fully this idea of the Expansion of Self. Even the highest grasp it only partially. But until you get a glimmering of the consciousness you will not be able to progress far on the path of Raja Yoga. You must understandwhat you are, before you are able to use the power that lies dormant within you. You must realize that you are the Master, before you can claim the powers of the Master, and expect to have your commands obeyed. So bear patiently with us, your Teachers, while we set before you the lessons to be learned—the tasks to be performed. The road is long, and is rough in places—the feet may become tired and bruised, but the reward is great, and there are resting places along the path. Be not discouraged if your progress seem slow, for the soul must unfold naturally as does the flower, without haste, without force.
And be not dismayed nor affrighted if you occasionally catch a glimpse of your higher self. As "M.C." says, in her notes on "Light on the Path" (see "Advanced Course," page 95): "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."
Peace be with thee.
There is but one ultimate form of Matter; one ultimate form of Energy; one ultimate form of Mind. Matter proceeds from Energy, and Energy from Mind, and all are an emanation of the Absolute, threefold in appearance but One in substance. There is but One Life, and that permeates the Universe, manifesting in various forms, but being, at the last, but One. My body is one with Universal Matter; My energy and vital force is one with the Universal Energy; My Mind is one with the Universal Mind; My Life is one with the Universal Life. The Absolute has expressed and manifested itself in Spirit, which is the real "I" overshadowing and embracing all the apparently separate "I"s. "I" feel my identity with Spirit and realize the Oneness of All Reality. I feel my unity with all Spirit, and my Union (through Spirit) with the Absolute. I realize that "I" am an Expression and Manifestation of the Absolute, and that its very essence is within me. I am filled with Divine Love. I am filled with Divine Power. I am filled with Divine Wisdom. I am conscious of identity in spirit, in substance; and in nature; with the One Reality.
In our first three lessons of this series, we have endeavored to bring into realization within your mind (1) the consciousness of the "I"; its independence from the body; its immortality; its invincibility and invulnerability; (2) the superiority of the "I" over the mind, as well as over the body; the fact that the mind is not the "I," but is merely an instrument for the expression of the "I"; the fact that the "I" is master of the mind, as well as of the body; that the "I" is behind all thought; that the "I" can set aside for consideration the sensations, emotions, passions, desires, and the rest of the mental phenomena, and still realize that it, the "I," is apart from these mental manifestations, and remains unchanged, real and fully existent; that the "I" can set aside any and all of its mental tools and instruments, as "not I" things, and still consciously realize that after so setting them aside there remains something—itself—the "I" which cannot be set aside or taken from; that the "I" is the master of the mind, and not its slave; (3) that the "I" is a much greater thing than the little personal "I" we have been considering it to be; that the "I" is a part of that great One Reality which pervades all the Universe; that it is connected with all other forms of life by countless ties, mental and spiritual filaments and relations; that the "I" is a Centre of Consciousness in that great One Reality or Spirit, which is behind and back of all Life and Existence, the Centre of which Reality or Existence, is the Absolute or God; that the sense of Reality that is inherent in the "I," is really the reflection of the sense of Reality inherent in the Whole—the Great "I" of the Universe.
The underlying principle of these three lessons is the Reality of the "I," in itself, over and above all Matter, Force, or Mind—positive to all of them, just as they are positive or negative to each other—and negative only to the Centre of the One—the Absolute itself. And this is the position for the Candidate or Initiate to take: "I am positive to Mind, Energy, and Matter, and control them all—I am negative only to the Absolute, which is the Centre of Being, of which Being I Am. And, as I assert my mastery over Mind, Energy, and Matter, and exercise my Will over them, so do I acknowledge my subordination to the Absolute, and gladly open my soul to the inflow of the Divine Will, and partake of its Power, Strength, and Wisdom."
In the present lesson, and those immediately following it, we shall endeavor to assist the Candidate or Initiate in acquiring a mastery of the subordinate manifestations, Matter, Energy, and Mind. In order to acquire and assert this mastery, one must acquaint himself with the nature of the thing to be controlled.
In our "Advanced Course" we have endeavored to explain to you the nature of the Three Great Manifestations, known asChitta, or Mind-Substance;Prana, or Energy; andAkasa, or the Principle of Matter. We also explained to you that the "I" of man is superior to these three, being what is known asAtmanor Spirit. Matter, Energy, and Mind, as we have explained, are manifestations of the Absolute, and are relative things. The Yogi philosophy teaches that Matter is the grossest form of manifested substance, being below Energy and Mind, and consequently negative to, and subordinate to both. One stage higher than Matter, is Energy or Force, which is positive to, and has authority over, Matter (Matter being a still grosser form of substance), but which is negative to and subordinate to Mind, which is a still higher form of substance. Next in order comes the highest of the three—Mind—the finest form of substance, and which dominates both Energy and Matter, being positive to both. Mind, however is negative and subordinate to the "I," which is Spirit, and obeys the orders of the latter when firmly and intelligently given. The "I" itself is subordinate only to the Absolute—the Centre of Being—the "I" being positive and dominant over the threefold manifestation of Mind, Energy, and Matter.
The "I," which for the sake of the illustration must be regarded as a separate thing (although it is really only a Centre of Consciousness in the great body of Spirit), finds itself surrounded by the triple-ocean of Mind, Energy and Matter, which ocean extends into Infinity. The body is but a physical form through which flows an unending stream of matter, for, as you know the particles and atoms of the body are constantly changing; being renewed; replaced; thrown off, and supplanted. One's body of a few years ago, or rather the particles composing that body, have passed off and now form new combinations in the world of matter. And one's body of to-day is passing away and being replaced by new particles. And one's body of next year is now occupying some other portion of space, and its particles are now parts of countless other combinations, from which space and combinations they will later come to combine and form the body of next year. There is nothing permanent about the body—even the particles of the bones are being constantly replaced by others. And so it is with the Vital Energy, Force, or Strength of the body (including that of the brain). It is constantly being used up, and expended, a fresh supply taking its place. And even the Mind of the person is changeable, and the Mind-substance orChitta, is being used up and replenished, the new supply coming from the great Ocean of Mind, into which the discarded portion slips, just as is the case with the matter and energy.
While the majority of our students, who are more or less familiar with the current material scientific conceptions, will readily accept the above idea of the ocean of Matter, and Energy, and the fact that there is a continual using up and replenishing of one's store of both, they may have more or less trouble in accepting the idea that Mind is a substance or principle amenable to the same general laws as are the other two manifestations, or attributes of substance. One is so apt to think of his Mind as "himself"—the "I." Notwithstanding the fact that in our Second Lesson of this series we showed you that the "I" is superior to the mental states, and that it can set them aside and regard and consider them as "not-I" things, yet the force of the habit of thought is very strong, and it may take some of you considerable time before you "get into the way" of realizing that your Mind is "something that you use," instead of being You—yourself. And yet, you must persevere in attaining this realization, for in the degree that you realize your dominance over your mind, so will be your control of it, and its amenability to that control. And, as is the degree of that dominance and control, so will be the character, grade and extent of the work that your Mind will do for you. So you see:Realization brings Control—and Control brings results. This statement lies at the base of the science ofRaja Yoga. And many of its first exercises are designed to acquaint the student with that realization, and to develop the realization and control by habit and practice.
The Yogi Philosophy teaches that instead of Mind being the "I." it is the thing through and by means of which the "I"thinks, at least so far as is concerned the knowledge concerning the phenomenal or outward Universe—that is the Universe of Name and Form. There is a higher Knowledge locked up in the innermost part of the "I," that far transcends any information that it may receive about or from the outer world, but that is not before us for consideration at this time, and we must concern ourselves with the "thinking" about the world of things.
Mind-substance in Sanscrit is called "Chitta," and a wave in theChitta(which wave is the combination of Mind and Energy) is called "Vritta," which is akin to what we call a "thought." In other words it is "mind in action," whereasChittais "mind in repose."Vritta, when literally translated means "a whirlpool or eddy in the mind," which is exactly what a thought really is.
But we must call the attention of the student, at this point, to the fact that the word "Mind" is used in two ways by the Yogis and other occultists, and the student is directed to form a clear conception of each meaning, in order to avoid confusion, and that he may more clearly perceive the two aspects of the things which the word is intended to express. In the first place the word "Mind" is used as synonymous withChitta, or Mind-substance, which is the Universal Mind Principle. From thisChitta, Mind-substance, or Mind, all the material of the millions of personal minds is obtained. The second meaning of the word "Mind" is that which we mean when we speak of the "mind" of anyone, thereby meaning the mental faculties of that particular person—that which distinguishes his mental personality from that of another. We have taught you that this "mind" in Man, functions on three planes, and have called the respective manifestations (1) the Instinctive Mind; (2) the Intellect; and (3) the Spiritual Mind. (See "Fourteen Lessons in Yogi Philosophy," etc.) These three mental planes, taken together, make up the "mind" of the person, or to be more exact they, clustered around the "I" form the "soul" of the individual. The word "soul" is often used as synonymous with "spirit" but those who have followed us will distinguish the difference. The "soul" is the Ego surrounded by its mental principles, while the Spirit is the "soul of the soul"—the "I," or Real Self.
The Science ofRaja Yoga, to which this series of lessons is devoted, teaches, as its basic principle, the Control of the Mind. It holds that the first step toward Power consists in obtaining a control of one's own mind. It holds that the internal world must be conquered before the outer world is attacked. It holds that the "I" manifests itself in Will, and that that Will may be used to manipulate, guide, govern and direct the mind of its owner, as well as the physical world. It aims to clear away all mental rubbish, and encumbrances—to conduct a "mental house-cleaning," as it were, and to secure a clear, clean, healthy mind. Then it proceeds to control that mind intelligently, and with effect, saving all waste-power, and by means of concentration bringing the Mind in full harmony with the Will, that it may be brought to a focus and its power greatly increased and its efficiency fully secured. Concentration and Will-power are the means by which the Yogis obtain such wonderful results, and by which they manage and direct their vigorous, healthy minds, and master the material world, acting positively upon Energy and Matter. This control extends to all planes of the Mind and the Yogis not only control the Instinctive Mind, holding in subjection its lower qualities and making use of its other parts, but they also develop and enlarge the field of their Intellect and obtain from it wonderful results. Even the Spiritual Mind is mastered, and aided in its unfoldment, and urged to pass down into the field of consciousness some of the wonderful secrets to be found within its area. By means ofRaja Yogamany of the secrets of existence and Being—many of the Riddles of the Universe—are answered and solved. And by it the latent powers inherent in the constitution of Man are unfolded and brought into action. Those highly advanced in the science are believed to have obtained such a wonderful degree of power and control over the forces of the universe, that they are as gods compared with the ordinary man.
Raja Yogateaches that not only may power of this kind be secured, but that a wonderful field of Knowledge is opened out through its practice. It holds that when the concentrated mind is focused upon thing or subject, the true nature and inner meaning, of, and concerning, that thing or subject will be brought to view. The concentrated mind passes through the object or subject just as the X-Ray passes through a block of wood, and the thing is seen by the "I" as itis—in truth—and not as it had appeared before, imperfectly and erroneously. Not only may the outside world be thus explored, but the mental ray may be turned inward, and the secret places of the mind explored. When it is remembered that the bit of mind that each man possesses, is like a drop of the ocean which contains within its tiny compass all the elements that make up the ocean, and that to know perfectly the drop is to know perfectly the ocean, then we begin to see what such a power really means.
Many in the Western world who have attained great results in the intellectual and scientific fields of endeavor, have developed these powers more or less unconsciously. Many great inventors are practical Yogis, although they do not realize the source of their power. Anyone who is familiar with the personal mental characteristics of Edison, will see that he follows some of theRaja Yogamethods, and that Concentration is one of his strongest weapons. And from all reports, Prof. Elmer Gates, of Washington, D.C., whose mind has unfolded many wonderful discoveries and inventions, is also a practical Yogi although he may repudiate the assertion vigorously, and may not have familiarized himself with the principles of this science, which he has "dropped into" unconsciously. Those who have reported upon Prof. Gates' methods, say that he fairly "digs out" the inventions and discoveries from his mind, after going into seclusion and practicing concentration, and what is known as the Mental Vision.
But we have given you enough of theory for one lesson, and must begin to give you directions whereby you may aid yourself in developing these latent powers and unfolding these dormant energies. You will notice that in this series we first tell you something about the theory, and then proceed to give you "something to do." This is the true Yogi method as followed and practiced by their best teachers. Too much theory is tiresome, and sings the mind to sleep, while too much exercise tires one, and does not give the inquiring part of his mind the necessary food. To combine both in suitable proportions is the better plan, and one that we aim to follow.
Before we can get the mind to do good work for us, we must first "tame" it, and bring it to obedience to the Will of the "I." The mind, as a rule, has been allowed to run wild, and follow its own sweet will and desires, without regard to anything else. Like a spoiled child or badly trained domestic animal, it gets into much trouble, and is of very little pleasure, comfort or use. The minds of many of us are like menageries of wild animals, each pursuing the bent of its own nature, and going its own way. We have the whole menagerie within us—the tiger, the ape, the peacock, the ass, the goose, the sheep the hyena, and all the rest. And we have been letting these animals rule us. Even our Intellect is erratic, unstable, and like the quicksilver to which the ancient occultists compared it, shifting and uncertain. If you will look around you you will see that those men and women in the world who have really accomplished anything worth while have trained their minds to obedience. They have asserted the Will over their own minds, and learned Mastery and Power in that way. The average mind chafes at the restraint of the Will, and is like a frisky monkey that will not be "taught tricks." But taught it must be, if it wants to do good work. And teach it you must if you expect to get any use from it—if you expect to use it, instead of having it use you.
And this is the first thing to be learned inRaja Yoga—this control of the mind. Those who had hoped for some royal road to mastery, may be disappointed, but there is only one way and that is to master and control the mind by the Will. Otherwise it will run away when you most need it. And so we shall give you some exercise designed to aid you in this direction.
The first exercise inRaja YogaIs what is calledPratyaharaor the art of making the mind introspective or turned inward upon itself. It is the first step toward mental control. It aims to turn the mind from going outward, and gradually turning it inward upon itself or inner nature. The object is to gain control of it by the Will. The following exercises will aid in that direction:
(a) Place yourself in a comfortable position, and so far as possible free from outside disturbing influences. Make no violent effort to control the mind, but rather allow it to run along for a while and exhaust its efforts. It will take advantage of the opportunity, and will jump around like an unchained monkey at first, until it gradually slows down and looks to you for orders. It may take some time to tame down at first trial, but each time you try it will come around to you in shorter time. The Yogis spend much time in acquiring this mental peace and calm, and consider themselves well paid for it.
(b) When the mind is well calmed down, and peaceful, fix the thought on the "I Am," as taught in our previous lessons. Picture the "I" as an entity independent of the body; deathless; invulnerable; immortal; real. Then think of it as independent of the body, and able to exist without its fleshly covering. Meditate upon this for a time, and then gradually direct the thought to the realization of the "I" as independent and superior to the mind, and controlling same. Go over the general ideas of the first two lessons, and endeavor to calmly reflect upon them and to see them in the "mind's eye." You will find that your mind is gradually becoming more and more peaceful and calm, and that the distracting thoughts of the outside world are farther and farther removed from you.
(c) Then let the mind pass on to a calm consideration of the Third Lesson, in which we have spoken of the Oneness of All, and the relationship of the "I" to the One Life; Power; Intelligence; Being. You will find that you are acquiring a mental control and calm heretofore unknown to you. The exercises in the first three lessons will have prepared you for this.
(d) The following is the most difficult of the variations or degrees of this exercise, but the ability to perform it will come gradually. The exercise consists in gradually shutting out all thought or impression of the outside world; of the body; and of the thoughts themselves, the student concentrating and meditating upon the word and idea "I AM," the idea being that he shall concentrate upon the idea of mere "being" or "existence," symbolized by the words "I Am." Not "I amthis," or "I amthat," or "Idothis," or "Ithinkthat," but simply: "IAM." This exercise will focus the attention at the very centre of Being within oneself, and will gather in all the mental energies, instead of allowing them to be scattered upon outside things. A feeling of Peace, Strength, and Power will result, for the affirmation, and the thought back of it, is the most powerful and strongest that one may make, for it is a statement of Actual Being, and a turning of the thought inward to that truth. Let the mind first dwell upon the word "I," identifying it with the Self, and then let it pass on to the word "AM," which signifies Reality, and Being. Then combine the two with the meanings thereof, and the result a most powerful focusing of thought inward, and most potent Statement of Being.
It is well to accompany the above exercises with a comfortable and easy physical attitude, so as to prevent the distraction of the attention by the body. In order to do this one should assume an easy attitude and then relax every muscle, and take the tension from every nerve, until a perfect sense of ease, comfort and relaxation is obtained. You should practice this until you have fully acquired it. It will be useful to you in many ways, besides rendering Concentration and Meditation easier. It will act as a "rest cure" for tired body, nerves, and mind.
The second step inRaja Yogais what is known asDharana, or Concentration. This is a most wonderful idea in the direction of focusing the mental forces, and may be cultivated to an almost incredible degree, but all this requires work, time, and patience. But the student will be well repaid for it. Concentration consists in the mind focusing upon a certain subject, or object, and being held there for a time. This, at first thought seems very easy, but a little practice will show how difficult it is to firmly fix the attention and hold it there. It will have a tendency to waver, and move to some other object or subject, and much practice will be needed in order to hold it at the desired point. But practice will accomplish wonders, as one may see by observing people who have acquired this faculty, and who use it in their everyday life. But the following point should be remembered. Many persons have acquired the faculty of concentrating their attention, but have allowed it to become almost involuntary, and they become a slave to it, forgetting themselves and everything else, and often neglecting necessary affairs. This is the ignorant way of concentrating, and those addicted to it become slaves to their habits, instead of masters of their minds. They become day-dreamers, and absent-minded people, instead of Masters. They are to be pitied as much as those who cannot concentrate at all. The secret is in a mastery of the mind. The Yogis can concentrate at will, and completely bury themselves in the subject before them, and extract from it every item of interest, and can then pass the mind from the thing at will, the same control being used in both cases. They do not allow fits of abstraction, or "absent-mindedness" to come upon them, nor are they day-dreamers. On the contrary they are very wide awake individuals; close observers; clear thinkers; correct reasoners. They are masters of their minds, not slaves to their moods. The ignorant concentrator buries himself in the object or subject, and allows it to master and absorb himself, while the trained Yogi thinker asserts the "I," and then directs his mind to concentrate upon the subject or object, keeping it well under control and in view all the time. Do you see the difference? Then heed the lesson.
The following exercises may be found useful in the first steps ofConcentration:
(a) Concentrate the attention upon some familiar object—a pencil, for instance. Hold the mind there and consider the pencil to the exclusion of any other object. Consider its size; color; shape; kind of wood. Consider its uses, and purposes; its materials; the process of its manufacture, etc., etc., etc. In short think as many things about the pencil as possible allowing the mind to pursue any associated by-paths, such as a consideration of the graphite of which the "lead" is made; the forest from which came the wood used in making the pencil; the history of pencils, and other implements used for writing, etc. In short exhaust the subject of "Pencils." In considering a subject under concentration, the following plan of synopsis will be found useful. Think of the thing in question from the following view-points:
(1) The thing itself.
(2) The place from whence it came.
(3) Its purpose or use.
(4) Its associations.
(5) Its probable end.
Do not let the apparently trivial nature of the inquiry discourage you, for the simplest form of mental training is useful, and will help to develop your Will and Concentration. It is akin to the process of developing a physical muscle by some simple exercise, and in both cases one loses sight of the unimportance of the exercise itself, in view of the end to be gained.
(b) Concentrate the attention upon some part of the body—the hand for instance, and fixing your entire attention upon it, shut off or inhibit all sensation from the other parts of the body. A little practice will enable you to do this. In addition to the mental training, this exercise will stimulate the part of the body concentrated upon, for reasons that will appear in future lessons. Change the parts of the body concentrated upon, and thus give the mind a variety of exercises, and the body the effect of a general stimulation.
(c) These exercises may be extended indefinitely upon familiar objects about you. Remember always, that the thing in itself is of no importance, the whole idea being to train the mind to obey the Will, so that when you really wish to use the mental forces upon some important object, you may find them well trained and obedient. Do not be tempted to slight this part of the work because it is "dry" and uninteresting, for it leads up to things that are most interesting, and opens a door to a fascinating subject.
(d) Practice focusing the attention upon some abstract subject—that is upon some subject of interest that may offer a field for mental exploration. Think about the subject in all its phases and branches, following up one by-path, and then another, until you feel that you know all about the subject that your mind has acquired. You will be surprised to find how much more you know about any one thing or subject than you had believed possible. In hidden corners of your mind you will find some useful or interesting information about the thing in question, and when you are through you will feel well posted upon it, and upon the things connected with it. This exercise will not only help, to develop your intellectual powers, but will strengthen your memory, and broaden your mind, and give you more confidence in yourself. And, in addition, you will have taken a valuable exercise in Concentration orDharana.
The Importance of Concentration.
Concentration is a focusing of the mind. And this focusing of the mind requires a focusing, or bringing to a center, of the Will. The mind is concentrated because the Will is focused upon the object. The mind flows into the mould made by the Will. The above exercises are designed not only to accustom the mind to the obedience and direction of the Will, but also tend to accustom the Will to command. We speak of strengthening the Will, when what we really mean is training the mind to obey, and accustoming the Will to command. Our Will is strong enough, but we do not realize it. The Will takes root in the very center of our being—in the "I," but our imperfectly developed mind does not recognize this tact. We are like young elephants that do not recognize their own strength, but allow themselves to be mastered by puny drivers, whom they could brush aside with a movement. The Will is back of all action—all doing—mental and physical.
We shall have much to say touching the Will, in these lessons and the student should give the matter his careful attention. Let him look around him, and he will see that the great difference between the men who have stepped forward from the ranks, and those who remain huddled up in the crowd, consists in Determination and Will. As Buxton has well said: "The longer I live, the more certain I am that the great difference between men, the feeble and the powerful; the great and the insignificant; is Energy and Invincible Determination." And he might have added that the thing behind that "energy and invincible determination" was Will.
The writers and thinkers of all ages have recognized the wonderful and transcendent importance of the Will. Tennyson sings: "O living Will thou shalt endure when all that seems shall suffer shock." Oliver Wendell Holmes says: "The seat of the Will seems to vary with the organ through which it is manifested; to transport itself to different parts of the brain, as we may wish to recall a picture, a phrase, a melody; to throw its force on the muscles or the intellectual processes. Like the general-in-chief, its place is everywhere in the field of action. It is the least like an instrument of any of our faculties; the farthest removed from our conceptions of mechanism and matter, as we commonly define them." Holmes was correct in his idea, but faulty in his details. The Will does not change its seat, which is always in the center of the Ego, but the Will forces the mind to all parts, and in all directions, and it directs thePranaor vital force likewise. The Will is indeed the general-in-chief, but it does not rush to the various points of action, but sends its messengers and couriers there to carry out its orders. Buxton has said: "The Will will do anything that can be done in this world. And no talents, no circumstances, no opportunities will make a two-legged creature a Man without it." Ik Marvel truly says: "Resolve is what makes a man manifest; not puny resolve, not crude determinations, not errant purpose—but that strong and indefatigable Will which treads down difficulties and danger, as a boy treads down the heaving frost-lands of winter; which kindles his eye and brain with a proud pulse-beat toward the unattainable. Will makes men giants."
The great obstacle to the proper use of the Will, in the case of the majority of people, is the lack of ability to focus the attention. The Yogis clearly understand this point, and many of theRaja Yogaexercises which are given to the students by the teachers, are designed to overcome this difficulty. Attention is the outward evidence of the Will. As a French writer has said: "The attention is subject to the superior authority of the Ego. I yield it, or I withhold it, as I please. I direct it in turn to several points. I concentrate it upon each point as long as my Will can stand the effort." Prof. James has said: "The essential achievement of the Will, when it is most voluntary, is to attend to a difficult object, and hold it fast before the mind. Effort of Attention is the essential phenomenon of the Will." And Prof. Halleck says: "The first step toward the development of Will lies in the exercise of Attention. Ideas grow in distinctness and motor-power as we attend to them. If we take two ideas of the same intensity and center the attention upon one, we shall notice how much it grows in power." Prof. Sully says: "Attention may be roughly defined as the active self-direction of the mind to any object which presents itself at the moment." The word "Attention" is derived from two Latin words,ad tendere, meaning "to stretch towards," and this is just what the Yogis know it to be. By means of their psychic or clairvoyant sight, they see the thought of the attentive person stretched out toward the object attended to, like a sharp wedge, the point of which is focused upon the object under consideration, the entire force of the thought being concentrated at that point. This is true not only when the person is considering an object, but when he is earnestly impressing his ideas upon another, or upon some task to be accomplished. Attention means reaching the mind out to and focusing it upon something.
The trained Will exhibits itself in a tenacious Attention, and this Attention is one of the signs of the trained Will. The student must not hastily conclude that this kind of Attention is a common faculty among men. On the contrary it is quite rare, and is seen only among those of "strong" mentality. Anyone may fasten his Attention upon some passing,pleasingthing, but it takes a trained will to fasten it upon some unattractive thing, and hold it there. Of course the trained occultist is able to throw interest into the most unattractive thing upon which it becomes advisable to focus his Attention, but this, in itself, comes with the trained Will, and is not the possession of the average man. Voluntary Attention is rare, and is found only among strong characters. But it may be cultivated and grown, until he who has scarcely a shade of it to-day, in time may become a giant. It is all a matter of practice, exercise, and Will.
It is difficult to say too much in favor of the development of the faculty of tenacious Attention. One possessing this developed faculty is able to accomplish far more than even a much "brighter" man who lacks it. And the best way to train the Attention, under the direction of the Will, is to practice uponuninterestingobjects, and ideas, holding them before the mind until they begin to assume an Interest. This is difficult at first, but the task soon begins to take on a pleasant aspect, for one finds that his Will-power and Attention are growing, and he feels himself acquiring a Force and Power that were lacking before—he realizes that he is growing Stronger. Charles Dickens said that the secret of his success consisted in his developing a faculty of throwing his entire Attention into whatever he happened to be doing at the moment and then being able to turn that same degree of Attention to the next thing coming before him for consideration. He was like a man behind a great searchlight, which was successively turned upon point after point, illuminating each in turn. The "I" is the man behind the light, and the Will is the reflector, the light being the Attention.
This discussion of Will and Attention may seem somewhat "dry" to the student, but that is all the more reason that he should attend to it. It is the secret that lies at the basis of the Science ofRaja Yoga, and the Yogi Masters have attained a degree of Concentrated Will and Attention that would be inconceivable to the average "man on the street." By reason of this, they are able to direct the mind here and there, outward or inward, with an enormous force. They are able to focus the mind upon a small thing with remarkable intensity, just as the rays of the sun may be focused through a "sun-glass" and caused to ignite linen, or, on the other hand, they are able to send forth the mind with intense energy, illuminating whatever it rests upon, just as happens in the case of the strong electric searchlight, with which many of us are familiar. By all means start in to cultivate the Attention and Will. Practice on the unpleasant tasks—do the things that you have before you, and from which you have been shrinking because they were unpleasant. Throw interest into them, and the difficulty will vanish, and you will come out of it much stronger, and filled with a new sense of Power.
"I" have a Will—it is my inalienable property and right. I determine to cultivate and develop it by practice and exercise. My mind is obedient to my Will. I assert my Will over my Mind. I am Master of my mind and body. Iassertmy Mastery. My Will is Dynamic—full of Force and Energy, and Power. I feel my strength. I am Strong. I am Forceful. I am Vital. I am Center of Consciousness, Energy, Strength, and Power, and I claim my birthright.