The riddle of the Sphinx is no riddle at all. The strange figure, the lower part animal; the upper part human; and the sprouting wings epitomize the growth and development of man from the animal, or physical (carnal), consciousness to the soul consciousness, represented by woman's head and breast, to the supra-conscious, winged god.
No higher conception of life has ever emanated from any source, than the concept of man developed to a state of perfection represented by wings (a symbol of freedom). These winged humans are sometimes called angels and sometimes gods, although the words may not be synonymous.
The point is, that no theory of life and its purposes seems more general or more unescapable than that of man's growth from sin (limitations) to god-hood—freedom.
Whether this consummation is brought about through an unbroken chain of upward tendencies from the lowest forms of life to the highest; or whether it is symbolized by the old theologic idea of man's fall from godhood to sin, the fact remains that we know no other ideal than that represented by perfected man; and we know no lower idea than that of man still in the animal stage of consciousness.
Artists, painters, sculptors, wishing to depict the beauty of spiritual things, must still use the human idea for a model—refined, spiritualized, supra-human, but still man.
It is a truism that man epitomizes the universe. Therefore, the law of growth, which science names evolution, may be studied and applied with equal precision and accuracy to the individual; to a body of individuals called a nation; and to worlds, or planets.
The evolution of an individual is accomplished when he has learned through the various avenues of experience, the fact of his own godhood; and when he has established his union with that indescribable spiritual essence which is called Om; God; Nirvana; Samadhi; Brahm; Kami; Allah; and the Absolute.
A Japanese term isDai Zikaku. The Zen sect of Japanese Buddhists sayDaigo Tettei, and one who has attained to this superior phase of consciousness is called Sho-Nin, meaning literally "above man."
Emerson, the great American seer, expressed this Nameless One, as The Oversoul, and Herbert Spencer, the intellectual giant of England, used the term Universal Energy.
Emerson was a seer; Spencer was a scientist, which word, until recently, was a synonym for materialist.
But what are words?
Mere symbols of consciousness, and subject to change and evolvement, as man's consciousness evolves. The student of truth will recognize in these different words, exactly the same meaning. The "eternal energy from which all things proceed" is a phrase identical with "The Oversoul," or "The Absolute," from which all manifestation comes.
Man's evolution, then, is an evolution in consciousness, from the subjectiveawarenessof the monad to a realization of the entire cosmos.
Each phase of life is a specific degree of consciousness and each successive degree brings the individual nearer to the realization of thesumof all degrees of consciousness, into godhood—the highest degree which we can conceive.
Such, briefly, is a statement of that phenomenon which is attracting the attention of occidental students of psychology, and which has been fittingly termed "the attainment of cosmic consciousness."
The phrase expresses a degree of consciousness which includes the entire cosmos—not only this planet called earth, and everything thereon, but also the spheres of the Constellation.
Not that this degree of consciousness carries with it the power to express in words, that which it is. In fact, the one who has had this marvelous awakening, cannot adequately describe, or evenretain, a full comprehension of what it signifies.
All-inclusive knowledge would indeed, preclude the possibility of expression. Therefore, even if it were possible to retain in the finite mind, the full realization of cosmic consciousness, words could not be found in which to express it to others.
Thought is the creator of words, but thought is but the material which the mind employs, and cosmic consciousness transcends the mind, engulfs the soul, and reaches to the trackless areas of Spirit.
It may be doubted if any one may retain a full realization of cosmic consciousness, and remain in the physical body.
Great and wonderful as have been the experiences of those who have sought to relate their sensations, it is probable that these flashes of insight have been in the nature of cosmicperception, and have lacked full realization.
Of those who have had glimpses of that larger area of consciousness which includes an awareness of eternal unity with the cosmos, there are, we believe, many more than students of the subject have any idea of.
This century marks a distinct epoch in what is called evolution.
The end of akalpa, or cycle of manifestation, is symbolized by the presence on a planet of many avatars, masters, and angels.
By their very presence these enlightened ones arouse in all who are ready for the experience a glimpse of that state of being to which all souls are destined, and to which all shall ultimately attain.
A time when "gods shall walk the earth" is a prophecy which all nations have heard and looked forward to.
That time is now. We see the effect of their presence in Peace Conferences; in abolition of child labor; in prison reform; in the amalgamation of the races; in attempts at social equality; in National Eugenic Societies, and above all, as we have before stated, in the Emancipation of Woman. In fact, it is seen in all the various ways in which the higher consciousness finds expression.
One of the characteristic signs of this awakening, the Millenium Dawn, as it has been named, lies in a very general optimism shining through the mists of doubt and unrest and inexpressible desire, which accompany the new birth in consciousness.
Amid the seeming chaos of present day conditions is it not easy to discern the coming of that dawn of which all great ones of earth have foretold—a time when "the earth shall be made a fit habitation for the gods"?
"The heavens" is a term employed to specify the Constellation which is composed of planets and stars, but we use the term "Heaven" also to mean a state of happiness and bliss attainable through certain methods, a consideration of which we will take up later.
The immediate point is that this planet is being prepared for a position in the solar system consistent with that which is the abode of the gods—Heaven.
This proposition is made in its literal meaning. Corroborative of this statement, which is consistent with all prophecies, is the information recently given to the world, by Camille Flammarion, and other great astronomers, that "the earth is changing its position in the heavens at an astonishing rate." The idea that "there shall be no night there," is foreshadowed by the estimate that this change will give to the earth a perpetual and uniform light, and heat.
The New Thought preachment of physical immortality is but a faint and imperfect perception of this time, when "there shall be no death," because the animal man, subject to change, shall give place to the changeless, deathless, spiritual man; not through cataclysms, and destruction, but through the natural birth into a higher consciousness.
The Occidental mind is easily affrighted by a name. Perhaps we should not specify the Occidental mind, but rather the mind of man among all races is easily put to sleep by the hypnotism of a word.
The word Pantheism is a bugaboo to the Occidentalist. He fears the destruction of the Monistic faith, if he admits that man is in essence a god, and that therefore there are many gods in the one God, even as there are many members to the one physical organism.
Nevertheless all literature, whether sacred or profane, teaches the attainment of godhood by Man. This can not mean other than the attainment ofrealizationof godhood, by the individual and theretentionof this realization to the end that reincarnation shall cease and identity with the cosmic, principle, be established, beyond further loss, or doubt, or strife, or death.
This is what it means to attain to cosmic consciousness. It is inclusive consciousness. It is not absorption into the vast unknown, in the sense of annihilation of identity. It is consciousnessplus, not minus.
An ancient writing says:
"And thou shalt awake as from a long dream. Thou shalt be like the perfume arising from the flower in which it has been so long enclosed. And thou wilt float above the opened flower. And thou wilt say 'There is time before me in eternity.'"
There is nothing in the testimony of those who have described, as best they could, their emotions upon attainment of this consciousness, which would argue the absorption of the individual soul into The Absolute.
There is no testimony to argue that the attainment of cosmic consciousness, carries with it anything approaching annihilation ofsentiency.
Rather it would seem to testify to an acceleration of all the higher faculties.
That this would be a more apt interpretation may be seen by comparing the different reports of those experiencing the phenomenon of Illumination.
Nevertheless there has been much controversy regarding the meaning of the terms nirvana; samadhi; dai zikaku, etc.—words expressing the condition which we are considering under the phrase cosmic consciousness.
Let us consider briefly, what is meant by Nirvana, and see if it is not highly probable that the word describes the state of consciousness which we are considering, referring later on to the question, and its interpretation by the various schools of religion and philosophy.
It is apparent that the most learned sages of the Orient fail to agree as to the exact meaning of Nirvana. Occidental writers and leaders of the Theosophical philosophy, differ somewhat as to its import, but at the same time we find enough unity on this point to make it evident that the state of Nirvana is a desirable attainment—the goal of the religious enthusiast.
Going back for a moment, to a consideration of the earliest recorded religion of Japan, we find that Sintoism means literally "the way of the gods," meaning the way in which men who have become god-like, found the path that led thereunto, but as to exactly what conditions are represented by godhood, how indeed, is it possible for man toknow, much less to express?
Since we are conscious of a divine and irresistible urge toward the attainment of this state of being, it is hardly consistent with what we know of merelyhumannature, that the way lies in the direction of loss of identity, or in other words, in what is popularly comprehended asabsorption. That this idea prevails in many Oriental sects of Buddhism and Vedanta we are aware, but we are confident that this idea is erroneous, and comes from the fact that it is impossible to describe the condition of consciousness enjoyed by the initiate into Nirvana, which term we believe, is identical, or at least comparable with cosmic consciousness.
The very fact that external life represents so universal a struggle for attainment of this state of being, or higher consciousness, indicates at least, even if it does not actuallyguaranteea fuller, deeper, more complete state of consciousness than hitherto enjoyed, rather than an absorption or annihilation of any of that dearly bought consciousness which distinguishes the self from its environment, and which says with conviction "I am."
It is admitted that those who have experienced liberation, illumination,mukti, have reported their sensations with such relative vagueness and with such apparent variance of conclusion as regards themeaningof the experience that the reader is left to his own interpretation of the character of that state of being, other than a general uniformity of description.
Referring to the pleasure which the lower nature feels under certain conditions, the late Swami Vivekananda says:
"The whole idea of this nature is to make the soul know that it is entirely separate from nature and when the soul knows this, nature has no more attraction for it. But the whole of nature vanishes only for that man who has become free. There will always remain an infinite number of others for whom nature will go on working."
But did Vivekananda employ the phrase "nature has no more attraction for him," to describe the sensation of unappreciativeness of the wonders of the natural world? We think not. Rather the gentle-hearted sage meant to report the fact that the soul is no longerheld in bondageto the external world, when it has once attained supra-consciousness.
If this expression referred to the pleasure the true lover of nature feels in the out-of-doors, he might well say "I trust that I shall never attain to that state of consciousness. Or if attainment be compulsory, then shall I prolong the time of accomplishment as long as possible."
And who would blame him? Why should we strive for the attainment of a state of being described so unattractively as to give us the impression of entirelossof so enjoyable and unselfish a sensation as love of nature?
The Vedantic idea, according to interpreted translations is that out of The Absolute, the All (Om), wecome, and therefore back to it we go, being now in our present state of consciousness, en route, as it were to return.
But returning towhat? That is the unanswerable problem of all religions; all philosophies; all science. If wereturnto a void, such as some interpreters of the Vedas declare, then surely this urge within mankind toward this annihilatory state would hardly be expected. It would be inconsistent with that instinct of self-preservation which we are told is the first law of nature.
Compared to this Vedantic concept of the Absolute, the Christian's simple, and very empirical ideal of eternal happiness is preferable.
To walk streets paved with gold and play a harp incessantly while chanting doleful praises to a Deity who ought to become wearied of the never-ceasing adulation, would still be a more desirable goal of our strife, than that so inaccurately and unattractively described by many students of Oriental religions and philosophies as the statenirvana, orsamadhi.
Again quoting from Vivekananda's Raja Yoga:
"There are not wanting persons who think that this manifest state (our present existence) is the highest state of man. Thinkers of great caliber are of the opinion that we are manifested specimens of undifferentiated Being, and this differentiated state ishigher than the Absolute."
Although as Vivekananda says there are thinkers who make this claim, the idea does not find ready acceptance among theologians, either Eastern, or Western. Neither do philosophers, as a general thing incline to adopt this view. The reason for this general disinclination is not difficult of discovery. It is due to the present state of man on this planet.
If man, as we see and know mankind, is the highest state of Being (not merely of manifestation, but of Being) "then," they say, "we have nothing to hope for."
But have we not? May we not hope that man willmanifest, on this planet a fuller realization, of that which heisinBeing, and that, far from dissolving what consciousness he has, he will butplusthis consciousness by a larger—an all-embracing consciousness that shall make earth a fit habitation for god-like men?
In Vivekananda's Raja Yoga we find the following:
"There was an old solution that man, after death, remained the same; that all his good sides, minus his evil sides, remained forever. Logically stated, this means that man's goal is the world; this world meaning earth carried to a state higher and with elimination of its evils is the state they call heaven. This theory, on the face of it, is absurd and puerile because it cannot be. There cannot be good without evil, or evil without good. To live in a world where there is all good and no evil, is what Sanskrit logicians call a 'dream in the air.'"
It is not necessary to argue here that there is no such thing as positive evil.
St. Paul said: "I know and am persuaded that nothing is unclean of itself; save that to him who accounteth anything to be unclean, to him it is unclean."
And again we are assured that "there is nothing good or bad, but thinking makes it so;" which means that evil has no more foundation in reality than has thought, and thought is ever-changing; transitory. Evil therefore may be entirely eliminated by thought, since it is created by thought.
That there is a condition of mankind which has been alluded to as "evil" is self-evident. The term has been employed to describe a condition of either an individual, or a society, or a nation or a race, wherein there is in harmony; disease; unhappiness. Anything that makes for suffering on any plane of consciousness, may be termed "evil" as here used.
Let us consider for a moment if it be illogical to imagine a world in which this in harmony has been eliminated. Imagine a family in which all the members radiate love and unselfish consideration. Add to this, or we may say complementary to this, we have perfect health and prosperity; and over and above all we have a conviction of immortality, eliminating doubt and fear and worry as to future sorrows or partings, with no knowledge that there are others in the world suffering.
Do we not find it quite possible, to say the least, and even desirable, to live in such a family, particularly if we had previously acquired a knowledge of that which is evil and that which is good—merely terms used to describe limited, or enlarged consciousness.
If we admit the desirability of living in such a family, why not in such a world? "Logically stated," says the Hindu swami, "this means that man's goal is this world (earth planet); carried to a state higher and with the elimination of its evils, this world is the state (place) they call heaven."
Again we must question. Why not?
This planet we call earth, is a great and marvelous work, whether it be the work of an abstract God, or whether it be the work of the god in Man.
And whether this earth be the gift of an abstract God, or whether it be the generating bed of the life now upon it, the fact remains that we have no business to despise the gift, or the work of self-generation. Our business is to enhance its beauties and eliminate its ugliness. Why have we prayed that the will of God which is Love, "be done on earth as it is in the heavens," if we despise the planet and hope to leave it?
Although the general impression given in all religious systems is that the perfected soul leaves this earth, yet there is nothing in any of them to prove that it does so, or if it has hitherto, that it shall continue so to do. We have no right to assume that the outer life—the external, manifested life which we perceive with our physical senses, is all there is to this earth and that when we leave this outer life, we go to some otherplace. Theinvisiblelife on this planet is unquestionably far greater than thevisiblebut both visible and invisible doubtless belong to the planet earth.
The Absolute, presumably occupies all space, and therefore it may as reasonably be postulated that this state of Nirvana or Samadhi, may be entered within the area of this planet's vibrations, as in that of the other planets. The finite mind cannot conceive of a state of being apart from motion, space or time, even though these concepts are crude in their relation to the state of consciousness to which the sum of all consciousness is tending, whether the individual would, or not.
We speak of "the heavens" when we refer to the immeasurable, and little known region of the solar system, and we use the same term when we refer to a state of being in which the perfected soul of man will finally enter. And this term implies that when we are thus in heaven, we arewithGod, if notabsorbed intoGod.
Jesus, the master, taught the coming of the kingdom of Godon earthand urged mankind toprayfor its coming, asking that the will of God (or gods) be done on earth as it is in the heavens, from which it is not illogical to infer that the earth itself, as a planet, is not outside the pale of that blissful state which we ascribe to God, and which, at the same time, we expect to enter without being swallowed up in the sense that we lose that consciousness which cognizes itself as an eternal verity.
If then, the "heavens" as applied to the planets revolving above the earth in the solar system, and "Heaven" as a term used to describe a state of happiness, bliss, samadhi, nirvana, or "life with God," be synonymous it may reasonably be inferred that in the solar system are planets upon which live sentient beings, in a state to which we on earth, are seeking to attain; a state wherein so-called evil has been eliminated and the good retained.
In fact, we may see with none too prophetic eyes the elimination of evil right here in the visible. All who have attained a glimpse of Illumination have reported the loss of the "sense of sin and death," and have retained this feeling of security and "all-is-well-ness" as long as they have lived thereafter.
From the old conception of "evil" as a positive, opposing and independent force, modern thought, in all its branches, namely science; religion; social evolution, and philosophy, has arrived at the conclusion that evil is not a power or force in and of itself, but that it is evidence of a limited degree of consciousness which sees only one side of a subject—only a limited area of an infinitely wide and varied manifestation of the one supreme consciousness. Therefore, it is, that evil per se, does not exist as power, but that it is the effect of a misapplication of power.
The cure then, for this state of Relativity, is found logically enough, in an extension of individual consciousness.
That this idea is logical may be deduced from the fact that as the mind expands, through the various channels of learning; observation; contact with each other, and by the many roads of Experience, altruism becomes more general. Almost every one readily admits that the world is "growing better," as they express it.
This means that the individual consciousness is becoming broadened, deepened, enlarged; and this enlargement makes it possible to show that the happiness of each one, means the happiness of all, and that no one human life can reach the goal of freedom and eternal life (mukti, which can mean nothing less than godhood) unless he does so by some one of the many paths of selflessness.
Up through the perilous paths and the devious ways of brute consciousness toward a more or less perfect perception of that blissful state which the Illumined have sought to describe, each individual has come to his present state; and it is only by virtue of the ability to look back over the path, and to look onward a little into relative futurity, that each may record the fact of his gain in consciousness, and what this gain means to the future of this earth.
But who is there who cannot see that each step in attainment of consciousness brings with it a corresponding freedom from suffering?
The planet itself does not make us suffer. The latest discoveries of astronomers indicate that as the standard of morality (using the term "morality" in its true sense), becomes higher, the position of the earth itself becomes changed, in its relation to the solar system.
In this way, it is expected that a uniform temperature will prevail all over the earth's surface; and with the cessation of war, and of competition (which is mental warfare) cataclysms, storms, and earthquakes will cease. When we come, as we will, in succeeding chapters of this book, to a review of the experiences of those who have attained cosmic consciousness (mukti) we will find that, in each instance, there has come a realization of thenothingnessof sin and consequent suffering.
The trouble then, is not with the earth as a planet, but with the lack of consciousness of earth's inhabitants, which lack makes possible all the suffering which afflicts human life.
Those who have attained to the state of cosmic consciousness in both Occidental and Oriental instances of this perception, have reported an abiding sense of rest and peace and satisfaction—a condition which we associate with accepted ideals of heaven as taught in Occidental creeds and among some schools of Oriental philosophers, and sects of religious worship.
There is a far greater unity of idea between the Oriental and the Occidental methods and systems, as to thegoalof ultimate attainment than is generally believed, or understood.
The highest expression of Japanese Buddhism differs from Hindu Buddhism and from Vedanta, and the many other forms of Hindu philosophy and religion, in the same way that the Japanese, as a nation, differ from their Hindu brothers.
The Japanese emphasize, more than do the Hindus, the preservation of the nation, and to this end, they are called more "practical" minded, but with the Japanese, as with all the Orientals, we find an intense contempt for any one who would seek to preserve his physical existence, or hesitate at any personal sacrifice.
This unwritten code has its origin, as have all Oriental traditions and concepts, in the teachings of religious systems. According to Oriental ethics, the person is very low in the scale of consciousness, when he considers his physical body as of comparative consequence, when the question of expediency, or of the welfare of his country, is in the balance.
Nevertheless, Japan has offered, far more than has India, a fertile field for the growth of materialism, owing to the fact that underlying the apparent observance of and loyalty to, religious practices, the Japanese temperament inclines to a practical application of the wisdom attained through religious instruction.
Therefore we find among the Illumined Ones of Japanese history, sages who taught the attainment of liberation through paths which are not generally accepted by interpreters of Hinduism.
For example, among the orthodox Sintoists, (the original religion of the Japanese, before the advent of Buddhism), we find that cleanliness of mind and body, was taught as the prime essential to attainment of unity withKami, rather than contemplation, meditation and isolation, as with the Hindus.
And in the Christian world we have a corresponding admonition in the phrase "cleanliness is next to godliness."
Simple as this rule of conduct is, it nevertheless embodies the key to the situation, inasmuch as we are assured that "blessed are the pure in heart for they shall see God."
Again Jesus told his hearers that they "must become as little children," evidently meaning that they must possess the clean, pure, guileless mind of a little child, if they would reach the goal of liberation, from strife; death (repeated incarnation); and all so-called "evil."
To this end man is striving, whether by rites and ceremonies of religion; by worship; by contemplation; by effort and struggle; by invention; by aspiration; by sacrifice; or by whatever path, or device, or system.
What, then is the goal, and how may it be attained?
Before taking up this question, let us go back a little over the history of human life and attainment, and trace, briefly, the evolution of consciousness, from pre-historic man, to the highest examples of human devotion and wisdom, of which, happily, the world affords not a few instances.
Consciousness may be termed, simply, "the divine spark," which enters intoevery form and phase of manifested life emanating from that one EternalPower which materialists designate as "energy" and which Occultists, bothOriental and Occidental, best define as "Aum," God! The Absolute—TheDivine Mind, and many other terms.
Consciousness, therefore, enters into everything—is the life essence of everything.
The materialistic hypothesis formerly predicated the axiom that there were two distinct phases of manifestation, namely organic and inorganic.
Organic life was sentient, or conscious, while inorganic life was insensate—a structure acted upon from forces outside itself, and dependent upon an exterior force for its action.
Other names for this differentiation, would be "matter" and "spirit." The point is, that the old materialistic philosophy failed to recognize the fact that consciousness, in varying degrees, characterizes all manifested life.
This fact every phase of Oriental philosophy recognized, and always has recognized. The assumption of the Christian Science devotee, that there is anything new in the postulate that "all is spirit," is possible only because of his ignorance of Oriental philosophy, as will be seen later on in these pages, when we take up the relative comparison between the Oriental and the Occidental systems of "salvation."
To resume therefore, we postulate the following recognized axioms ofUniversal Occultism.
All life is sentient or conscious.
All life is from the one source, and therefore contains this "divine spark."
All manifestation expresses degrees or phases of consciousness.
The degree of this consciousness fixes the status of the organism, and determines its classification, whether it is organic or inorganic; simple, or complex.
Every cell, each separate cell, in fact, has its own consciousness—that is each cell is a center of this power that we term consciousness; a group of cells with this power focalized to a given point, or center, makes an organ of consciousness, and so on up the scale through many many degrees of complexity of organism, until we come to man.
Webster defines consciousness as "the ability to know ones mental operations." But, we do not take this definition in Occultism, for the obvious reason, that it is not possible to state arbitrarily whether or not, the cell "knows its operations," and since all operations are necessarily mental in the final analysis, we assume that there is a phase of consciousness below that of cognition of "self," which may be termed "the unconscious consciousness," which again is synonymous with the phrase "automatic cerebration."
Coming up through the various myriad degrees of sub-conscious life (sub being here used as below self consciousness) we arrive at the stage of simple consciousness which characterizes the animal kingdom, remembering that consciousness in the abstract is not acondition, or state of environment. It is one of the eternal verities. Itisjust as Aumis.
The attainment of a wider and wider area of consciousness, is but theuncovering, or the attracting to a central point or to an individual organism ofthis that is. Thus consciousness, in the abstract, may say of itself "before creation was, I am."
That is what is meant when it is said that God is omnipotent, and omniscient.
The difference between mere power, or energy, and consciousness, whether considered from the standpoint of the organic or the inorganic kingdom, may be likened to the difference between a blind force, and a power that knows itself.
Consciousness is practically the great central light that "lighteth every man that cometh into the world." Without consciousness, manifestation would be darkness. Thus it is said, "the light shineth in darkness and the darkness comprehendeth it not." This applies to that tiny spark of divinity in which consciousness exists but where there is not realization of its divinity.
This fact is not applicable to the inorganic, or the animal kingdoms alone. Many men are not conscious of the light that shineth within them, save as there is an aggregate of cell consciousness which recognizes its focalized power as an organism.
Manifestation then, is the vehicle (carrying character) of universal consciousness, and we may logically assume that manifestation is due to the necessity of developing individualized entities, who may, through successive phases of conscious unfoldment, or uncovering of areas of Being, become gods.
The western writers, and indeed, many Oriental seers prefer to put it thus: "become fit to dwell with God, in eternal bliss and power."
To dwell with God, must be to become gods. Once more, we must remember that only gods are immortal. Souls continue to exist after the physical body has been discarded, for the reason that no body in these days, lives as long as its psychic counterpart or dweller. But, although the soul continues to exist on another plane of note of thescale of vibration, it does not argue that the identity shall continue eternally, except in such instances, as when the soul through numbers of incarnations shall have finally accomplished the purpose of its pilgrimage and attained tomukti(liberation from the law of change and death).
Returning to a consideration of what may be said to constitute certain specific phases of consciousness, we will take into consideration the phase of consciousness, which we see expressed in the mineral kingdom. That there is a distinct and separate character of consciousness thus expressed is evident from the fact that there is a law of chemical affinity, i.e. attraction and repulsion, which causes different minerals to respond, or to refuse to respond, as the case may be, to certain conditions or chemical processes, more or less crude in character.
From this to the vegetable kingdom we assume a step in advance, as vegetable life measured by complexity and refinement, responds with a greater degree of sensitiveness to the laws of evolution, as expressed in cultivation, selection and environment.
Even in this phase of manifestation, we find the law of Being, is measured by the perfection of species. Evolution of inorganic life, is as real, and as much a part of the plan, (or whatever name we choose), as is organic, and self-conscious life.
That which is less perfect, measured by the law of beauty and usefulness, we find gradually being exterminated. That the earth, as a planet, is obeying this cosmic law of evolution from grossness to refinement; from crudity to perfection; from the limited to the all-inclusive, is indisputable. As the motor power of electricity has become general, we find that beasts of burden are fast disappearing from the earth, according to the law of the "survival of the fittest," this law, always being subject to change. The "fittest" means that which is best fitted to the conditions of the time.
Brute force survives among brutes, in the degree that it is strong or weak; coming out of that expression of law into the mental areas of consciousness, we find that thementallyfit survive among those who live only in the areas of the mind; so on, into the spiritual, we will find the "survival of the fittest" will be those who are best fitted for spiritual eternity—for godhood.
Coming again, to our consideration of the term consciousness, we will take a brief survey of that phase of consciousness which we see manifested in the forms of life that have the power to move from their immediate environment; such for instance would include the fish in the sea; insect life; reptiles; the birds in the air; and all forms of animal life.
While expressing a very limited degree of consciousness, yet there is evident a certain degree or aggregate of cell consciousness, which transcends that of the mineral and vegetable life. This apparentlyadvanceddegree of consciousness, does not, as we have stated, presuppose a nearer approach to immortality, however, for the reason that we apply the law of the survival of the fittest to all manifestation, and that which is best fitted for certain stages of the planet's life during the process of evolvement, may be most unfitted for succeeding stages, and will, by the inexorable law of survival, be discontinued—discarded, even as the properties and stage-settings of a drama are thrown aside, when the play has been "taken off the boards."
It is admitted, therefore, that those forms of life having the power of locomotion, involve a more complex degree of consciousness, than does that of the mineral or vegetable.
In that phase of life that we see possessing the power to move, to change its immediate environment, even though not capable of changing itshabitatwe may perceive the beginning of that consciousness expressed as "free-will." Here, we assume, the organism recognizes its self as distinct from its environment, and from its counterparts, etc., but this recognition has not sufficient consciousness toassertthat recognition, and so we say that there is noself-consciousness. There is what occultists have agreed to call simple consciousness, but this does not include a realization of identity, as apart from environment. This may be better understood if we separate these degrees or phases of consciousness into groups, applicable to the human organism, leaving, for a time the consideration of whether or not some human specimens are higher in the scales than are some animals.
Physical, or sense consciousness, is shared alike by man and the animals.
Beyond this phase of consciousness we may classify the human species in the following terms:
Physical self-consciousness.
Mental self-consciousness.
Soul (individual) "I" consciousness.
Spiritual self-consciousness.
Physical self-consciousness is that phase of self-recognition which knows itself as a body distinct from its neighbors; from its natural environment. This awareness of the self it is that actuated pre-historic man when he manifested the blind force that is sometimes called "self-preservation," which force has erroneously been termed "the first law of nature."
Preservation of this physical self is the most "primitive" law of nature, but not "first" in the sense that it is the most important, or the strongest.
The world's long list of heroes refutes this idea. The pre-historic species of human, then, in common with his brother, the animal, sought to preserve this physical self, because he felt that this physical self, his body, was all there was of him, and he wished to preserve it, even as thewiseman of to-day, sacrifices everything to the preservation of the moral and spiritual Self which he realizes is therealof him.
To this end, he cultivated physical force, sufficient to overcome his environment; and as he developed a little of that consciousness which we term mental (using the term merely as a part of the physical organism called the brain), he realized that co-operation would greatly enhance his chances for self-preservation, and therefore, this mental consciousness impelled him to annex to his forces other physical organisms so that their united strength might preserve each other.
This side of the story of man's evolution in consciousness is not however a part of our present work, and we will therefore leave it, for a brief consideration of the successive steps in attainment of consciousness, leading through devious paths, and through millions of relative time called years, into the present state of man's consciousness which in so many instances presages the oncoming of that state, called liberation, or illumination—mukti.
Through mental self-consciousness the way has been long and arduous. There are many, many degrees of this phase of consciousness, and to this phase we owe what is called our present civilization.
The true occultist, whether viewing manifestation from the standpoint of Oriental or of Occidental ideals, realizes that everything is right which makes for human betterment, and thatdharma(right-action) consists in acting in accordance with the highest motive of which one's consciousness is capable.
That our present civilization is mostuncivilizedin many respects, will be admitted by all whose range of consciousness has touched in any degree, the infinite areas of wisdom expressed in altruistic action.
But, though the path be long, and thorny, the cycle is closing, and many have reached the goal through its zigzag course.
But, underlying, as it were, and upholding and uplifting the expression of sense consciousness in which so many persons seem lost to-day, there are evidences of a consciousness whichobserves the effects, of this tremendous mental activity, and knows itself as something apart from, and superior to this manifestation.
This, we define as soul—individualized expression of the spiritual consciousness—the central light, which as we previously quoted, "lighteth every man that cometh into the world."
Many there are who merelyperceivethis. To them there is a vague and indefinablesomethingwhich seems to realize that the operations of the mind are something phenomenal and apart from therealSelf. Psychology, even so empirical a psychology as is possible of demonstration in western schools and colleges, evidences the fact that there is a far greater field of mental operation than is covered by the outer, ormentalconsciousness.
The outer, or objective action of the mind, considers but one subject, one question, one problem at a time. Many variedphasesof this problem may present themselves, but the mental forces are focalized upon one subject at a time. And yet to state that but one idea, thought-concept, or desire, can enter the mind at a time, is not a safe assumption.
After many centuries of material strife, with the object of satisfying the demands of human life, the conviction is forcing itself upon people in all walks of life, that wealth, ambition, power and possessions, do not give us the answer to the eternal unescapable and insistent question of the way to happiness.
This means that there is awakening in the human race more generally than at any other time in recorded history, a realization that the human organism is not merely a physical aggregate of cells, nor yet that it is mind individualized and in operation for the purpose of exercising new powers. The fact is becoming apparent that all discovery is but an uncovering of those vast areas of consciousness which are limitless; and which include not only all life on this planet, but all life in the Cosmos. In short, cosmic consciousness is becomingperceived, by a vast majority, and is beingrealizedby not a few.
But in the immediate future of the race, we find the next step, for the majority to be that of soul-consciousness.
Back of thought, like a guardian angel stands the desire of the soul, stimulating and directing; back of action stands thought, as the master directs the servant, or as the captain decides the course of the ship.
Spiritual evolution may be understood, or at leastperceived, from a study of physical and mental evolution. From the crude to the perfect is the law; if this perfection of species, or of phases, could be attained without pain, it were well. Pain comes from lack of wisdom to realize that out of the lower the higher inevitably springs, as the butterfly springs from the cocoon; as the flower springs from the seed; "as above so below" is a translation of an old Sinto saying, which also bids us "trust in Kami and keep clean."
Again it is said "to him who overcometh, will I give the inheritance."Overcomingmay be variously interpreted. In the past, it has been presented to the initiate, as sacrifice. If so it be, then is it because of lack of that wisdom which knows that there is no sacrifice in exchanging the physical for the spiritual—the ephemeral for the abiding.
Says the ancient manuscripts:
"The body is purified by water, the mind by truth, the soul by knowledge and austerity, the reason by wisdom."
But as the groping, undeveloped soul struggles for consciousness, it reaches out for the gratification of mental desires. The soul is moved by desire for perfect happiness. The mind seeks to satisfy this craving for happiness in increased activities; in accumulation; in so-called pleasure, i.e. always looking outside—thinking outside, living in the outside—themaya. But the soul has but one answer to this quest for happiness. It is love, because only love and wisdom give immortality—which is self-preservation in the true sense.
It is written in the Shruti: "Brahman is wisdom and bliss."
No higher text can be given the disciple.
Wisdom comes from reflection upon the results of Experience, in the search for happiness.
When the mind has sounded the depths of its resources, and the urge forward can not be appeased, when the voice of the inner self—the soul, cannot be silenced; the disciple pauses to askthe way. He wants to know what it is all about, and why it is that all he has so striven and struggled for fails to satisfy. He wants to know how to avoid pain; and how to find the most direct road to that satisfaction which endures; and which is not synonymous with the so-called "pleasures" of the senses.
When this stage of development has been reached, the disciple is ready for another phase of Experience which shall extend his consciousness into those areas of knowledge, in which the Real is distinguishable from the Illusory.
Experience will then teach him that only Love is real.
That which is for the permanent good of all, as opposed to that which is transitory and only seemingly satisfying to the few, may be said to constitute the perception of the Real, and the avoidance of Illusion.
To exchange a present seeming advantage to the physical environment, for a future and permanent satisfaction of the soul is the prerogative of the wise—the soul that has discovered itself and its mission.
In all organisms below the scale of the human, there is a constant growth in complexity of organism, with specialization of functions.
When we come to this last-mentioned stage of human development, we find that there is no more specialization in the way of development of the physical functions. Instead, there is a determined effort at perfecting the higher functions, through the gradations of consciousness, until the spiritual consciousness of the individual entity has been awakened.
Then, indeed, has been awakened the "divine man" and the path to immortality is henceforth comparatively short, although by no means strewn with roses, judged from the limited standard of Relativity.
A man's karma simply and mathematically, proves the direction of his former desires. Karma does not punish or reward, as is frequently imagined.
The general impression that one is reaping "good or bad karma" according as his life is one of pleasure or of pain, is not the solution of the problem of karma, and has no relation to the law of karmic action.
If a soul has in a previous life outgrown or outworn that evolutionary phase of development, in which the mind seeks temporary pleasures, and has come to the place where he wants to distinguish the Real from the Illusory, his karma, in compliance with the law of desire, will bring him in relation to those conditions which will teach him to know the Real from the Illusory, and in those conditions he will experience pain because he will, if he remain in the activities of the world, be acting contrary to the ideas of theaverage.
Thus, to the onlooker, and in accordance with the general misinterpretation of the law of karma, he will be thought to have reaped a "bad" karma, while as a matter of reality, he will be making very rapid strides on the path to godhood. Said a famous Japanese high priest:
"Desire is the bird that carries the soul to the object in which his mind is immersed, and thus his future actions are the result."
This means that by the law of desire, acting in accordance with the evolutionary pilgrimage of the soul, the karma is produced. The American poet, Lowell, says: "No man is born into the world whose work is not born with him." However, whether or not this applies to man in the first stages of his upward climb to the goal of attainment of conscious godhood, it most assuredly applies to those souls who have become aware of their purpose, and who have made aconsciouschoice of their karma. And of this class of souls, the world to-day has a goodly number.
The end of a kalpa finds many avatars, and angels on earth, and however obscured the mind of these may become in the fog of Illusion, the inner light guides them through its mists to the safe accomplishment of their mission.
There is a story of a Buddhist priest, who when dying, was comforted by his loving disciples with the reminder that he was at last entering upon a state of bliss and rest. To which the earnest one replied:
"Never so long as there is misery to be assuaged, shall I enter Nirvana. I shall be reborn where the need is greatest. I shall wish to be reborn in the nethermost depths of hell, because that is the place that most needs enlightenment; that is the place to point out the path to deliverance; that is the place where the light will shine most brightly."
Thus it will be seen we may not readily determine what is "good" and what is "bad" karma, by judging from external conditions.
As we are told that we may entertain "angels unawares," so we may pass the world's avatars upon the street, and judging from the external, the physical environment, we may not know them from the vampire souls that contact them.
The point of our present consideration is that this "year of grace," meaning not the mere twelve months of the calendar year, but the century, is the end of the presentkalpa(cycle), and demonstrates that period of evolution has terminated, and the era is at hand when spiritual alchemy shall transform the old into the new, and that the desire, which has so long ministered to the wants of the physical body, shall be turned (converted) into the channels that lead to spiritual consciousness.
The undefined, instinctive urge that has actuated so many intrepid souls, is becoming recognized for what it is—the awakening of the inner Self; the blind groping in the dark will cease and there shall arise a race of human beings liberated; free; aware of their spiritual origin and their inherent divinity.
All who have conformed their life activities to the divine law of action, which may be tersely stated as "Not mine, but thine, dear brother," will have achieved the goal of the soul's purpose—will have found Nirvana.
During what is historically known as the Dark Ages, the esoteric meaning of religious practices became obscured. This is true no less, and no more, of Oriental countries, than of European. The long night through which the earth passed during that time and since, but foreshadowed a coming dawn. In the still very imperfect light of the dawning day, truth is seen but dimly, and its rays appear distorted, whereas, when seen with the "pure and spotless eye" they are straight and clear and simple.
Indeed, the very simplicity of Truth causes her to pass unnoticed.
While to the superficial observer; the student who is mentally eager but who lacks the wonderful penetrating power of spiritual insight, there seems to be a great complexity in Oriental philosophy, the fact is, that the entire aggregation of systems is simple enough when we have the key.
One of the stumbling blocks; the inexplicable enigma to many Occidental students, is the problem of the preservation, of the Self, and the constant admonition to become selfless. The two appear paradoxical.
How may the Self acquire consciousness and yet become selfless?
Throughout the Oriental teachings, no matter which of the many systems we study, we find the oft-repeated declaration that liberation can never be accomplished and Nirvana reached, by him "who holds to the idea of self."
It is this universally recognized aphorism which has given rise to the erroneous conception of Nirvana as absorption of all identity.
Hakuin Daisi, the St. Paul of Japanese Buddhism, cautioned his disciples that they must "absorb the self into the whole, the cosmos, if they would never die," and Jesus assured his hearers that "he who loses his life for my sake shall find it."
Christians have taken this simple statement to mean that he who endured persecution and death because of his espousal of Christianity, would be rewarded in the way that a king bestows lands and titles, for defense of his person and throne.
This is the limited viewpoint of the personal self; it is far from being consistent with the wisdom of the Illumined Master.
He who has sufficient spiritual consciousness to desire the welfare ofall, even though his own life and his own possessions were the price therefore, can not lose his life. Such a one is fit for immortality and his godhood is claimed by the very act of renunciation—not as a reward bestowed for such renunciation.
By the very act of willingness to lose the self we find the Self. Not the self of externality. Not the self that says "I am a white man; or a black man; or a yellow man; or a red man." That says "I am John Smith"—or any other name. The awareness of this kind of selfhood, this personal self, is like looking at one's reflection in the mirror and saying, "Ah, I have on a becoming attire," or "my face looks sickly to-day." It is the same "I" that looked yesterday and found the face looking excellently well, so that there must have been consciousness behind the observation, that could take cognizance of the difference in appearance of yesterday's reflection and that which met that cognizing eye to-day.
Eagerness to retain consciousness of the personal self blocks the way of Illumination which uncovers the real, the greater, the higher Self—theatman.
This constant adjuration to sink the self into The Absolute, is what has given rise to so much difference of interpretation as to the meaning ofmukti, liberation. It sounds paradoxical to state that it is only by giving up all consciousness of self, that immortal Self-hood is gained.
Thus has arisen all the confusion as to the meaning of "absorption into a state of bliss." How may the Self realize a state of selflessness and yet not be lost in a sea ofunconsciousness?
Only one who is capable of self-sacrifice were he called upon, can correctly answer this question, and by what may be termed the verylaw of equation, the sacrifice becomes impossible.
Should any one seek to bargain with himself to pay the price of loss of self, so that he might gain the higher, fuller life, his sacrifice would be in vain because it would not be selflessness, but selfishness—there could be nosacrifice, were it a bargain.
Let no one think that this unchanging law of the Cosmos is in the nature of either reward or punishment, or that it was devised by the gods, as a method of initiation—a test of fitness for Nirvana. Even though the test be applied by the gods, it is not of their planning.
Itis, just as the absoluteis, and analysis of the way and wherefrom is not possible of contemplation.
If it sometimes appears that Illumined Ones have seemed to infer a loss of identity of the Self, it should be remembered that not only have these reported instances of liberation (cosmic consciousness attained), been vague, but they have necessarily suffered from the impossibility of describing that which is indescribable. We should also remember that translators employ the words in the English language which most nearly express their interpretation of the original meaning.
Words are at best but clumsy symbols.
Perfect bliss is voiceless—inexpressible.
This does not, however, mean that perfect bliss is nothingness. Rather is iteverything-ness, in that it is all-embracing in its realization. In complete realization of the Cosmos nothing is excluded. Exclusiveness is a concomitant of the state of consciousness pertinent to the personal self, which state is not excluded from the consciousness described as cosmic,nirvanaormukti, but on the contrary, is included in it, even as the simple vibrations of the musical scale are included in the great harmonies of Wagner's compositions.
"He who has realized Brahman becomes silent," says Ramakrishna. "Discussions and argumentations exist so long as the realization of The Absolute does not come. If you melt butter in a pan over a fire, how long does it make a noise? So long as there is water in it. When the water is evaporated it ceases to make further noise. The soul of the seeker after Brahman may be compared to fresh butter. Discussions and argumentations of a seeker are like the noise caused during the process of purification by the fire of knowledge. As the water of egotism and worldliness is evaporated and the soul becomes purer, all noise of debates and discussions ceases and absolute silence reigns in the state ofsamadhi."
A better translation of the word "noise" would be "sputtering."
Sound is not necessarilynoise. The idea conveyed is not intended to be a condition in which the soul becomes anæsthetized as it were, but a state ofknowing, and the effort and the sputtering ofquestioningandsearchingis passed.
The same gospel better expresses the meaning thus:
"The bee buzzes so long as it is outside the lotus, and does not settle down in its heart to drink of the honey. As soon as it tastes of the honey all buzzing is at an end. Similarly all noise of discussion ceases when the soul of the neophyte begins to drink the nectar of Divine Love, at the lotus feet of the Blissful One."
Who will not say that the bee is more satisfied when he has found and drank of the honey than when he is buzzingly seeking it?
Surely it is not necessary to be of one mind, in order that we may be of one heart. Even though we were as "like as two peas in a pod," it is well to note that the two peas aretwospheres—nature has made them separate and distinct despite their close resemblance.
To unite with the absolute should correspond to this unity of all hearts in the desire for a common effort to establish harmony, while we permit to each individual the freedom of mind; of taste; of choice of pursuits; of choice of pleasure; of discrimination; and preservation of identity.
Our contention is thatmukti, or liberation (which we believe to be identical with attainment of cosmic consciousness) does not mean an absorption into the Universal, the Absolute, Brahm, to the extent of annihilation of identity. And we claim that this view finds corroboration in the best interpretation of Oriental philosophies and religions, as well as in the Christian doctrine.
Says Nagasena, the Buddhist sage:
"He who is not free from passion experiences both the taste of food, and also the passion due to that taste; while he who is free from passion experiences the taste of food but no passion."
Hence we discover that the state of Illumination,samadhi, ormukti, according to the most enlightened and logical interpretation, means a calm and peaceful consciousness, undisturbed by passion. But we should not interpret the word "passion" as here used, to mean absence of all sensation, feeling or knowledge.
There is absolutely no arbitrary interpretation or translation of the words of Buddha, nor can there be. The same is true of Confucius; of Mohammed; of Krishna; of Laotze; of Jesus; of all the teachers and philosophers of the world.
Who of you who read these words has not listened to debates and endless discussions as to what even so modern a writer as Emerson or Whitman, or Nietzche or Kobo Daisi, or some other, may have meant by certain statements?
In the Samyutta Nikaya we read:
"Let a man who holds the Self clear, keep that Self free from wickedness."
This does not imply annihilation of identity,absorptionof consciousness, although it has been so interpreted by many students. On the contrary, instead of losing consciousness of the Self (which is not merely the personality), wefindthe Real Self.
As an adult we realize more consciousness than we do as infants. Not that we possess more consciousness. We cannot acquire consciousness as we accumulatethings. We can not add one iota to the sum of consciousness, but we can and do uncover portion upon portion of the vast area of consciousness whichis.
Says the Dhammapada:
"As kinsmen, friends and lovers salute a man who has been long away and returns safe from afar; in like manner his good deeds receive him who has done good, and who has gone from this world to the other, as kinsmen receive a friend on his return."
If this state ofmuktiwere annihilation of individual consciousness it would hardly be an incentive to do good deeds, except that good deeds in themselves bring happiness, but if the bringing of happiness did not also bring with it a larger consciousness, it would not be true happiness, but merely acondition, and conditions are always subject to change.
"It is not separateness you should hope and long for; it isunion—the sense of oneness with all that is, that has ever been and that can ever be—the sense that shallenlarge the horizon of your being, to the limits of the universe; to the boundaries of time and space; that shall lift you up into a new plane far beyond, outside all mean and miserable care for self. Why stand shrinking there? Give up the fool's paradise of 'This is I'; 'This is mine.' It is the great reality you are asked to grasp. Leap forward without fear. You shall find yourself in the ambrosial waters of Nirvana and sport with the Arhats who have conquered birth and death."
This admonition to give up the struggle and strife for separateness is interpreted by many to declare for annihilation of consciousness of identity, but we contend thatunionis in no wise akin to annihilation, and since this assurance of union is further described as an enlargement of the horizon ofyour being, it is evident that your being can not be enlarged by becoming annihilated, or evenabsorbed intoThe Absolute, as in that event it would cease to beyour being. Moreover, you are told that you will "sport with the Arhats who have conquered birth and death." Arhats are alluded to in the plural, and not as One Being.
To be sure there may be a final state of absorption of consciousness far beyond this state of being which is described as Nirvana.
Theosophy lays much stress upon the assumption that the attainment of godhood is possible to every human soul, but that this godhood must inevitably have an ultimate conclusion. That is, there is aplaceor heaven, which is called the Devachanic plane, and this plane, or place, is inhabited by "gods," for a definite period, approximating thousands of years, but that the final conclusion must be, absorption of identity into the universal reservoir of mind, or consciousness. But we may readily see that beyond the Devachanic plane, we may not penetrate with the limited consciousness which takes cognizance of external conditions. Any attempt, therefore, at a description of what occurs to the individual consciousness beyond the areas of Devachan, must be futile.
The argument that most logically postulates the assumption that all identity, or differentiation of consciousness, becomes absorbed into The Absolute, is based upon the fact that we remember nothing of previous states of consciousness. That is, the devious pathway by which the advanced and progressive individual has reached his present state or realization of consciousness, is shrouded in oblivion. From this it is not unnatural to assume that since we have come OUT OF THE VOID, having apparently no memory or realization of what preceded this coming, we will return to the same state, when we shall have completed the round of evolution.
This postulate, is, however, merely the result of our limited power of comprehension, and may or may not be true. The answer is as yet inexplicable to the finite mind, considered from the standpoint of relative proof.
If it were a fact, that all Oriental sages experiencing the phenomenon of liberation,mukti, had reported what would seem to be annihilation of identity of consciousness, we still maintain that this fact would not be proof sufficient upon which to postulate this conclusion, for the very obvious reason that the present era promises what Occidental theology, science, and philosophy unite in designating as a "new dispensation," wherein the "old shall pass away," and a "new order" shall be established.
"Look how the fine and valuable gold-dust shifts through the screen, leaving only the useless stones and debris in the catches; even so that which is infinitely fine substance becomes lost when sifted through the screen of the limited mind of man," said a wise Japanese high priest.
However, it is our contention that Buddhism, far indeed from postulating the assumption that individual consciousness is swallowed up in The Absolute, as is frequently understood by Occidental translators of Buddhistic writings, announces a calm and unquestioning conviction in the power of man to attain to immortality, and consequent godhood, through contemplation of faith in his own identity with theSupreme One.
When we consider that there are in the religion of Buddhism, as many as sixty different expositions of the teachings of the Lord Buddha, and that these vary, even as the Christian sects vary in their interpretations and presentments of the instructions of the Master, Jesus of Nazareth, we begin to have some idea of the difficulties of correct interpretation of the obscure and mystical language in whichmuktiis ever described.
One of the most quoted of the translations of the Life of Buddha, reaches the English readers through devious ways, namely, from the Sanskrit into Chinese, and from the Chinese into English, and again edited by an English scientist who is also an Oriental scholar.
We must also consider the poverty of the English language when used to describe supra-conscious experiences, or what modern thought terms Metaphysics. Only within very recent times, approximating twenty-five years, there have been coined innumerable words in the English language.
The advances made in mechanical, scientific, ethical and philosophical thought, have made this a necessity, while, when it comes to an attempt at clarifying the meaning of mystical terms, a very wide range of interpretation is imperative.
Buddha, addressing his servant, says: