MAN: ANIMAL AND DIVINE.

CHAPTER IV.

BY the side of the Ganges, close to the Ghat , there sits a man of nearly seventy. He is stark naked. Clad in nature's own garb, the Paramahamsa remains seated in one place, morning, noon and night.

Look at his face. He is of fair complexion. His forehead rises dome-like above his eyes which are clear, serene, and brilliant with soul-fire. His lips have a firm set. In short, his calm and thoughtful eyes, noble forehead, and general features indicate unruffled calmness, great self-control, and immense will-power.

For more than eight years he has been there. In the burning mid-day sun of June, when the very ground seems all a-fire, in the biting, bitter cold of December, he sits there. People flock to him in hundreds daily, bring food enough to fill at least thirty stomachs, bow to him, and tell him their many griefs. All his reply is a nod of his head and a look from his eyes. He eats a few fruits and drinks a little milk, and the rest of the food he scatters among people ever ready to pick it up. He never talks, never laughs or even smiles. His face is always solemn, calm and rapt. If you go near him as I did, you feel his presence at once. It is at once a magnetic, powerful, and an all-round spiritual personality.

Now just turn from this Yogi,--for he is nothing else--and follow me to the fish-market. I have been there only once, but I will tell you something about it.

It was eight o'clock in the morning. No less than five hundred men, women and boys were there. My first feeling was one of extreme nausea. (There was a strong, dirty, abominable smell about the place.) The fisher-men had brought in fine, living, leaping fish in their nets. They started by taking these out and beating each living fish dead against the hard, brick floor of the market. Squabbling, haggling, abusing, spitting were in full swing. The evil stink was nothing to them. It was the smell of the rose-flower, as it were. I went out; rather, ran out.

I saw many men and women coming out, their hands full of the dirty stuff. Young men, within their teens, were there. Their eyes were pale and hollow, their skins hung loose upon their bones; their faces denoted greed and lust. I saw not one person who had a healthy, steady, self-reliant look; they seemed like a pack of beggars who had stumbled into a little money which they must spend upon fish.

Indeed, how can it be otherwise? Now comparing one of these back-boneless men with the Saint, what conclusion do you draw?

The one is the ANIMAL-MAN, the other, the DIVINE-MAN.

In the one Fear, Greed, Lust, Superstition have made their home. The horrors of the slaughter-house do not shock him at all. His fleshy coating reflects the inner man out and out. His senses are gross and coarse-fibred.

In the other, God is manifesting Himself. He is proof against the extreme heat and cold, lust and passion. If a thunder-bolt were to fall upon him, he would not lose his calmness even for the fraction of a moment.

Is not that real happiness? To realise that you are not the body; that you can never die; that nothing can touch you; that fire cannot burn you; the sword cannot pierce you, the water cannot drown you; to realise your independence of and mastery over the flesh.

This is the true mission of religion. Religion is being and becoming. It is not talk. It is not intellectualism. It is not worldism. It is Life and Love.

"God is Love." Love is unselfish. It burns for everyone. It does not come easily. Only when we have suffered much, thought much, then and then alone gleams of this Universal Love shine upon us. It is the dawn of divinity--Spiritual Awakening.

A time comes when we feel this truth, and sympathy for the sufferings of others is the first sign. To serve others is a high privilege. God grants us this opportunity for cleansing ourselves; no higher step can be taken unless we have learnt to be selfless in service.

Happiness is not the goal of life, nor is enjoyment. Those that hunt for it never get it. God is the goal of life. Realising Him we realise happiness. "Such is the power of good that even the least done brings the greatest results."

Obey God, serve men. Before you have gone far in this vast path, peace will fold its wings around you. Fear will drop away. Worry will be known no more.

Therefore train yourself to serve others, if only one soul. If you have a father, a mother, or some one else depending upon you, serve them with whole-hearted zeal. Care not for gratitude, friend;--that is their business. If you are in earnest--and the mere fact of your reading Yoga proves that you are on the Higher Path--you will force yourself to be unselfish. In a short time your Higher Nature will assert itself and it will become your second Nature.

Let us learn to forget our troubles as soon as possible, for these are not permanent.

"Shattered be Self, Life and Hope. I will try my humble best to help others with body, brain, and soul;" let that be your brave cry. I am with you in this and so are thousands of others.

Each man is a channel for the expression of God's truths. As we evolve from within outwards we conform ourselves to the reception of certain gifts. Each man is a power in himself. We have to rise to our best each time we call truths out. They exist in us potentially and are ever seeking an outlet for right expression.

It rests with us entirely what and how far we will unfold. Fate follows us only so long as we fly from it.

Contact with a stronger mind, a purer heart, is decidedly to our advantage. It acts as a push upwards. You may be poor in riches, but you may be rich in God's greatest gift--purity in word, deed and thought.

You are as great as any one, mark you. Daily you have to light the Lamp of Light Eternal in the secret chamber of your heart. Right knowledge with its right exercise will wipe out your misery, which is ignorance--the greatest enemy of man. Remember, knowledge is within you and never outside.

Let me advise you to read sacred things and then reflect upon them. Study the feelings and thoughts that arise within you. Leave the faults of others alone. Look upwards but never look down upon your inferiors.

If you study and meditate, if you analyse yourself honestly, you shall surely bury all your weakness in the Light of knowledge. You will rise to the highest level of godliness in time.

LIVE UP TO IT. If you fail, rise again, and again and yet again. Assert yourself; and strength will surely come.

Sincere in your wish, strong in your resolve, nothing can stand in your path. Once again I say Look ever upwards and onwards.

CHAPTER V.

DOUBLE CONSCIOUSNESS.

THE ancients had a most significant concept as to the intellectual make-up of Man, and before we proceed with our personal remarks on this topic, we shall try to give our readers just a passing glimpse of their view point. Says Aristotle: "There are in the fact of our knowledge two elements analogous to matter and form i.e., a passive principle and an active principle; in other words, there are two kinds of Intellect, the one material or passive and the other formal or active, the one capable of becoming all things by thinking on them, the other making things intelligible. That which acts is necessarily superior to that which suffers; consequently that active intellect is superior to the potential one. The active intellect is separate, impassable and imperishable; the passive intellect on the contrary is perishable and cannot do without the active intellect. Therefore the veritable intellect is the Separate Intellect and this intellect alone is eternal and immortal." Dr. Nishikanta commenting on this passage, says: "The function of this passive intellect is to receive all the data of sensation and that of the Active Intellect is to collect and compare, and by analysis and synthesis to raise those sensuous or censorious data to ideas and conceptions."

Now, I suppose, I might explain it in the light of modern psychology somewhat in this way: The senses, namely, touch, taste, smell, sight and hearing, together with the nervous systems, form the various lines of communication between the Ego and the non-ego, between the Self and the not-self, between purusha--to use the technicality of our Sankaya Philosophy--and . The plastic mind of the child, like the photographer's sensitized plate is exposed to stimuli from the external world. Impressions from outside--the environmental conditions, i.e., the times, circumstances, and various other surrounding influences--impinge upon the mind and various combinations of brain-cells are formed. Registrations are enforced by further and further combinations, and the continued influx of impressions tend to the definite shaping of these brain-cells, according as one set of impressions corresponds with another and so on, till, in time, varying sets of group-cells are formed resulting in habits. The sum total of these impressions establishes itself in the mind of the child as tastes, likes and dislikes, inclinations and predilections. Their relative merits or demerits must be traced to the moulding influence of the early impressions. The child with the widening of its knowledge distinguishes between pleasurable and painful impressions. The child with the painful impressions, connects past with present, rejects painful impressions, accepts pleasurable ones and thus learning to identify impressions by repetition, develops memory. Thus sensation produced thought; for, "Mind, as we know it, is resolvable into states of consciousness, of varying duration, intensity, complexity, etc., all, in the ultimate, resting on Sensation" (Secret Doctrine). The repetition of vibrations, by attraction and repulsion to pleasurable and painful sensations developed memory. The contemplation of the images mirrored in the mind produced knowledge, discrimination and reason; the desire to change from one state to another led to the manifestation of Will or energy, the inter-play of thought and desire gave birth to emotion.

Thus, however crudely put, we may for the nonce take it that the concrete mind with the physical brain as its organic base of operation is the passive intellect transmitting sensations to the thinker, who reasons upon same in his own sphere and who hence forms the centre of the Active Intellect. The passive mind is so much matter appropriated from the not-self, for certain purposes. It is alive or seems so because the ego works in and through it. Averros, the great commentator on Aristotle has made it all very clear: "The Passive Intellect aspires to unite with the Active Intellect as the potential calls for the Actual, as the matter calls for the form, or as the flame rushes for the combustible body. But the effect is not confined to the first degree of possession only, called the acquired intellect. The Soul can arrive at a much more intimate union with the universal intellect at a sort of identification, with Primordial Reason. The acquired intellect has served to lead man up to the sanctuary but it disappears as that object has been gained, very nearly as sensation prepares the way for imagination and disappears as soon as the act of Imagination is too intense. In this way, the active intelligence exercises on the soul two distinct influences, of which the one has for its object, to elevate the material or passive intellect to a perception of Intelligibles, while that of the other is to draw it further up to a union with the Intelligibles themselves. Arrived at this state man understands all things by the Reason he appropriated to himself. Having become similar to God, he is in a certain sense all the beings that exist and knows them as they really are; because the being and their causes are nothing beyond the knowledge that he possesses of them. There is in every being a tendency to receive as much of this finality as suits his nature. Even the animal shares it and bears in itself the potentiality of arriving at this Being." The Higher Mind or the Active Intellect in each individual is a ray from the Universal Mind and since that is the common source, all minds are resolvable into One Mind:--the varying types of mentality between man and man being really due to changing cycles of race-evolution in varying environments.

CHAPTER VI.

SPIRITUAL UNFOLDMENT.

THE heart of man pants for many things. Desire moves man more than aught else. Passions may lash up the lake of his mind into a thousand pulsations; grief may burn the iron of despair right into his brain, and make him feel as one stranded; all his emotions and feelings may play upon him; the world outside may fasten its grip upon him, toss him up from pillar to post and beat him flat; yet the impress left by these is sooner or later wiped out and man rises to his feet once more. But not so the iron grip of desire. It holds on to him like grim death. It drags out the soul minute after minute of our existence, electrifies the unwilling hand to exertion and stimulates the brain to accomplish its ends.

From the hoary, venerable sage, standing triumphant upon the heights of spirituality, down to the most animalized, coarsened man--the Bushman, the Central African savage--this phenomenon makes itself clearly visible to the observant eye.

Now, there come moments in our lives, when even the greatest money-spinners; the most persistent pleasure-hunters, turn aside from their usual occupations to listen to a voice within them which is constantly asking, "Man, where art thou from? Where art thou drifting along? To what end is all this?--Money, wife, children, and all that you hold next to your heart. "What has a man gained, if he has gained the whole world and lost his soul?"

These and similar other questions beat upon our brains in spite of all our contrary partialities, our thorough worldism.

All this unrest and discomfort is quite in the nature of things. Man cannot always be building mud-pies and swallowing "goldpills." Something more abiding, more permanent, is wanted. This yearning after the Eternal makes us call a halt upon the pursuit of blind passions, the hunt after pleasure,--which is the vanishing point between satiety and reaction.

The son wants to be united to the Father, his primal source. God becomes an indispensable necessity. Without Him, life seems to be a dance after fleeting shadows. Each word of advice, of guidance and of spiritual help comes as a cup of cold water to the thirsting soul.

Life is simplicity itself. It is governed everywhere by One Life, One Law, One Word,--such is the grand teaching of the Ancients. And as we, by knowledge, experience and observation, get a clearer grasp of this doctrine of Unity, we approach Truth.

As our vision of God grows more and more distinct, Life with its million, million tongues, seems all music.

Fear is sloughed off like a dead skin. Peace, poise and power are all attracted to us by the subtle magnetism of pure thoughts. Man eyes man with Love, Compassion and Pity. The fibres of the mind have grown too finely strung to stand the shock of evil thoughts and desires, and these latter fly off from the keenly vibrant mind. Listen to Yogi Ramacharaka:

"From this point you will gradually develop into that consciousness which assures you that when you say "I" you do not speak of the individual entity with all its power and strength but know that the "I" has behind it the power and strength of the spirit and is connected with an inexhaustible supply of force, which may be drawn upon when needed. Such an one can never experience Fear--for he has risen far above it. Fear is the manifestation of weakness and, so long as we hug it to us and make a bosom friend of it, we will be open to the influence of others. But by casting aside Fear we take several steps upwards in the scale. . . . When man learns that nothing can really harm him, Fear seems a folly. And when man awakens to a realisation of his real nature and destiny, he knows that nothing can harm him and consequently Fear is discarded.

"It has been well said, "There is nothing to fear but fear." . . . The abolition of Fear places in the hands of man a weapon of defence and power which renders him almost invincible. Why do you not take this gift which is so freely offered you? Let your watchwords be "I am;" "I am fearless and free."

The italics are mine. It is a lengthy quotation but each word will repay perusal.

Thus we see that "Spiritual Unfoldment" means a gradual stripping off of the dense and subtle sheaths in which man is clothed for the manifestation of the spirit.

What is the Spirit? I can give you but a very poor idea. The spirit is the highest principle, the most sublime attribute of Man. According to the teachings of advanced occultists and the great sages of India. Man is a sevenfold creature; is also in seven sheaths; manifests on seven planes of being.

These are according to Yogi Ramacharaka's classification: 7 Spirit; 6 Spiritual mind; 5 Intellect; 4 Instinctive Mind; 3 Prana, Vital Force; 2 Astral Body; 1 physical body.

Few, almost none of the present race, have achieved the seventh principle. The spirit in man is a spark from the Divine Flame. It establishes a psychic connection, if I may so put it, between Man and the Absolute. The noblest of men, the most wonderful geniuses, the most brilliant master-minds, were the fortunate recipients of a few flashes of the spirit, which is the Invincible Controlling Power in Man. In moments of deep abstraction, the human consciousness, if concentrated upon high ends, finds messages from the Spirit flash downwards, like a streak of lightning; and the world is startled by the revelation.

As I have remarked before, Man is not a finished product of nature. He is a developing creature. He has to master all these sheaths and realise the spirit within--Himself.

It is a long and serious task. Those that take it up consciously, undertake the most trying task of life. Yet we are all going that way.

Here are three words:--Instinct, Reason, Intuition. These are the three phases of mind, from the lowest up to the highest. They develop into each other. Instinct dovetails into Reason, and Reason into Intuition. Let us consider them categorically.

The instinct is a subconscious intelligence. There is a self-preserving principle of the mind. The animal world illustrates this. One animal fights another, kills another, to maintain its life. The duckling rushes to the water as its natural element; the newly-fledged bird wants to be on the wing; the child seeks the mother's breast as its source of nourishment; our feet run away with us in moments of peril in spite of ourselves;--it is all Instinct. The various work of the body, digestion, assimilation, tissue change, etc., are all carried on along this subconscious line of mentation. Passion is said to be blind, because it is a part of the Instinct.

This lowest phase of the mind is most developed in man. It has no reason, no volition.

As man grows, he begins to think, to compare himself with others, to analyse things, to classify, to judge, and so on. This is Reason. It is the Intellect, with the conscious entity, "I" as its monarch. The baby ego, the hitherto sleeping soul, begins to wake up at its magic touch. The will becomes rationalized. It shows itself by assertions, demands and commands.

Through the intellect man learns to recognize his developing manhood. His self-consciousness, the "I am" consciousness, expands and learns to regard himself as a distinct, living, reasoning being.

The intellect controls the Instinctive mind. It checks it from picking up suggestions dropped by others. The will as it develops swings brain and body, the "lust of the flesh, the lust of the eyes, the pride of life" round to its own mandates. The half developed intellect is a source of misery. It sends fear thoughts, adverse suggestions, into the Instinctive Mind, which, slave-like, carries out orders blindly.

Into the Intellect, when it has touched its zenith shades the Spiritual Mind, Intuition. Intuition passes beyond, transcends the intellect. It is the "Super-conscious Mind." All that is considered noble and lofty in the mind comes from the spiritual mind. The "brotherhood" of man and the "fatherhood" of God: "True religious feelings, kindness, humanity, justice, unselfish love, mercy, sympathy, etc., come to us through slowly unfolding spiritual mind"

Intuition is the highest phase of the human mind. it sees truth by direct perception. It is the seat of prophesy, inspiration and spiritual insight. As the mind becomes calm and controlled, rays of light penetrate it from the realms of the spirit. Prophesy, the intuitive perception of some future event, often shows itself. It is a faculty which belongs to the spiritual side of consciousness. It is superior to our physical, astral and mental selves. It transcends the human and shades into the Divine.

Such, in brief, is a crude conception of Spiritual Unfoldment. It does scant justice to this subject, yet it may go to throw some light on some dark problems.

Man is not a sack of flesh, blood and bones. We are all of us traveling God-wards. We have not been born to dance to the orders of others; nor is enjoyment the aim of. life.

Some people, who have developed a little intellect, regard themselves as the creme de la creme of the universe. "We are in a higher sphere." Such is the blindness of conceit. Those that cultivate such ideas will find the ground cut from under their feet.

Let us pick out our line of action carefully. Let us not go into society an Ishmael with our hand raised against every one. Selfish, grasping men are the most unhappy of the whole lot of us. Harm watch, harm catch.

None of us are spotless. If there is any one who repels us, let us not hate him. There is nothing to hate but hatred.

Wisdom and an understanding of our place in the vast cosmic Evolution alone can rob Death of its terrors.

The warm, living impulses of the heart, if carried out, will surely work for our upliftment. Religion is life. Its mission is to take the animal-man out of the divine-man and set us free from this cage of flesh.

CHAPTER VII.

CAUSE AND EFFECT.

BY your great enemy I mean yourself. If you have the power to face your Own Soul in the darkness and silence, you will have conquered the physical or Animal-Self that dwells in sensation only."--"Light on the Path."

The above sentence embodies in a nutshell the very cream of the Yoga Philosophy. It is the quintessence of Occultism. 'The lips of wisdom are closed except to the ears of understanding.' You who read this will profit thereby only if you are bent upon spiritualising yourself. The One Thing that I want of you is EARNESTNESS: not the earnestness of a-small-pot-soon-hot style, but one deep, abiding and constant impulsion that shall compel your being right through life. There is a widespread impression amongst those of the West that the Yogi is fit only for the lunatic asylum. But before you so clap them into Bedlam, please read, mark, and inwardly digest this lesson and judge it on its merits alone. "Never utter these words 'I do not know this thing, therefore it is not true.' One must study to know, know to understand, and understand to judge." The man whose thoughts are matter-bound, is treading upon beds of quicksand. He is sitting upon a mine that may explode any moment. The only safe course is the Life of the Spirit. Those that lead this life seem to live and breathe in quite a different sphere. They are the true Yogis; the first fruits of humanity. In matters of Self-discipline they neither spare themselves nor others that would learn at their feet. To those moles that are still burrowing into the mud their methods, ever drastic, appear far-fetched. But this is emphatically not so. The Yogi is thoroughly rational. He has a profound intellect. He is the picture of health. He is full of kindness and pity. He is ever self-sacrificing, ever strong and as to chastity, he is the very embodiment of it;--he simply radiates purity. Wherever the Yogi goes he seems to cleanse the very atmosphere of the place by his mere presence. He is calm, serene, and even-minded. He has almost superhuman self-control. In the moment of action, he is the man of cool nerves, of level head, and great penetrating concentration.

One mental scientist in America puts health upon the heights. Why? Simply because there are fifty millions there who are disease-ridden and many a suffering one is a Moriturus i.e., at the point of death. This is the result of materialism. The gods have put their ban upon it. "Seek ye the kingdom of heaven and all else shall be added unto thee." This is the tremendous advice of the Supreme Master.

The higher life is the only life that is worth living.

All else is mere touch-and-go. Now one great secret of success was enunciated by a perfect Yogi. It is the greatest I know. I am fully convinced of its potent force. Let me give it to you:

Join the means to the end, and you have the sum-total; the objective; the goal that you are striving for and aiming at. The result is in direct ratio to the intensity of the effort. The greater the effort, the greater the result. There is an ever-continuing, never-slackening tension of this spiritual law of cause and effect, of sowing and reaping. We only get what we deserve;--not an iota more or less. The gods hold the scales evenly and Nature deals in even-handed justice. No honest seeking ever goes unrewarded. We have to perfect the means. We have to adjust efforts to obstacles. If the action is incoordinate, so shall be the result. Give and it shall be given unto you. Everything is in a circle. What we do, that we have. In taking all possible care of the means, you are simply starting currents of force into activity. These must complete the circuit and come back to you, the centre, in time. Therefore what we have to do is to work, work, and work. The results cannot but come. Your body is so constituted that it renews itself after each exertion; with each fresh effort, there is a corresponding inrush of force. He who works his hardest, has the most energy. Energy is ever withdrawn from those that would spend same with a niggardly hand. The supply is exactly in proportion to the exhaust. It is the pressure at which we live that counts most. Life is unnecessarily long;--only, so much time we spend in vegetating rather than living. For only the spiritual man can appreciate the fine art of living. As a great thinker said: We ask for long life, but 'tis deep life, or grand moments, that signify. Life culminates and concentrates. Homer said "The gods ever give to mortals their appointed share of reason only on one day."

"Just to fill the hour--that is happiness. Fill my hour ye gods, so that I shall not say, 'whilst I have done this, Behold, also an hour of my life is gone,' but rather, 'I have lived an hour.'"

"In stripping time of its illusions, in seeking to find what is the heart of the day, we come to the quality of the moment and drop the duration altogether. It is the depth at which we live and not at all the surface extension, that imports. We pierce to the eternity of which time is the fitting surface; and really the least acceleration of thought and the least increase of power of thought, make life to seem and to be of vast duration. We call it time, but when that acceleration and that deepening effect take place, it acquires another higher name;--ETERNITY"

"God works in moments."

"The measure of life, O Socrates, is with the wise;--the speaking and hearing such discourses as yours."

"There is no real happiness in this life but in intellect and virtue."

"It is the deep today that all men scorn, the rich poverty which men hate; the populous, all-loving solitude which men quit for the tattle of towns. He lurks, he hides;--he who is Success, Reality, Joy and Power. One of the illusions is that the present hour is not the critical hour, the decisive moment. Write it on your heart that every day is the best day in the year. No man has learned anything rightly until he knows that every day is Doomsday. 'Tis the oldest secret of the gods that they come in low disguises."

"Nature shows herself best in leasts."

The above are just a few thoughts to convince you that each stroke, each swing of the Will, each moment of utter devotion to the means, each hour of day, uncongenial labor, each spell of painful, patient concentration shall count in the Eternal Summation.

Hence pay homage to and worship the means. Honour the present moment. Set up the strong Present Tense against all else. The present moment is the crystalisation of the Past. Build into the structure of the Past the richest and finest materials, vitalize it with the rich, red, life-blood of youth, and surely, most surely, the spirit shall shine out in all its columnar majesty. Your Past is laden with the cumulative force of thoughts, desires and actions. Everything turns upon how you have lived in the past.

How cramped, how down-trodden, how sorrow-laden, how miserable, how low, mean, and hard-hearted and cruel we men and women are!

It all seems to have been ground in with our life-force.

Stop right now, NOW, and examine yourself in the clear light of the intellect. Ten to one, you shudder at your hideous weaknesses, that darken and defile your Nature.

"What I would that I do not; what I would not, that I do." "When I would do good, evil is present with me."

This is the tale of the age. It is a staggering blow to one's optimism. It dampens one's spirits. It plunges one into the bottomless pit of despair. Standing by men steeped to their lips in weaknesses, one turns inwards and doubtingly says "Am I really Strong?"

"I failed." Why? "Because, sir, you neglected the MEANS and simply killed your time in spinning airy webs. You did not throw in your heart and soul. Here is the cause and cure of failure. In our struggles to cheat Nature, we simply cheat ourselves. In trying to drown the voice of conscience, we simply sink ourselves. In trying to follow the eat-drink-and-be-merry policy we simply RETARD our own inner unfoldment.

Please remember therefore:--All Yogis are tremendous causationists. There is method in their madness. They believe in methodical and persistent work. They say with me in effect:--

"Marshal your forces properly and powerfully and success is sure."

Is it not meet that we turn to something permanent, something that will live through the ages, something that will be a powerful lever to uplift, inspire, and ennoble others?

"It is! It is!" that's what you say.

To be able to appreciate greatness at its full value, we must ourselves have the germs of greatness stirring within us. The power of the spirit is struggling to uncoil itself. Your being vibrates to the thrills of spiritual forces. Your complex though confused ideas regarding your mission, your Divine Heritage, your birthright, are shooting into order. The pressure of your chains is telling upon your nerves. Your sufferings, your little independent twists and angles and blind gropings are the promises of your future.

Intensify yourself then along these channels. Carry these thoughts constantly with you. Make them the part, nay, the whole, of your lives. They shall fit in everywhere. Ever they ring true. I hear this complaint from many men. "I am deeply impressed when I read these things or when you talk of them to us. I am full of noble resolves. I feel quite different from hum-drum humanity. But alas! the impression wears off as soon as the world demands my attention."

That shows positively that the latter compels your nature. The superficial glamour of worldism claims you for its own as Mephistopheles claimed Faust. Your carnal and sex-sensational tendencies occupy the "principal seats" in your nature. Your talk of the Higher Life is vapory in the extreme; you are like Clarence Glyndon in Lytton's "Zanoni:"--"Unsustained Aspiration" would follow instinct, but is deterred by conventionalism--is overawed by idealism, yet attracted and transiently inspired; but has not steadiness for the initiatory contemplation of the Actual. He conjoins its snatched privileges with a besetting sensualism and suffers at once from the horror of the one and the disgust, involving the Innocent (others) in the fatal conflict of his spirit:" (Mirror of young manhood.)

THE YOGI CONCEPTION OF LIFE.

योग और ब्रह्मचर्य

प्राचीन आर्य और ब्रह्मचर्य

HOW TO LIVE

THE GOAL OF THE YOGI AND LEVITATION

SURAGHO-THE LONG-LIVED YOGI THE SECRET OF HIS LONGEVITY

THE GREAT EGOIST--BALI

QUEEN CHUNDALAI, THE GREAT YOGIN

CREATION OF THE UNIVERSE

THE WAY TO BLESSED LIBERATION

MUDRAS MOVE THE KUNDALINI

LOCATION OF KUNDALINI