CHAPTER
XVIII.
SELF-DE-HYPNOTISATION.
In
the foregoing papers, I have tried to enforce upon my readers the indispensable
necessity of shifting our point of view from the lower to the higher planes of
thought-life.
It
may be with regard to our physical self or our intellectual self or our
emotional self; --we must view and manipulate them all from but one
standpoint--the plane of the Spirit. This is one of the most important
principles of Yoga. Yoga means Union. The human will be trying to come into the
plane of the Divine Creative Principles Practises Yoga. The Creative thought in
the Divine Spirit must of necessity exist in our minds. Then why do we not act
up to it? Why are not our efforts directed purely to the working out of the
great plan? Why, if we are really Divine, do we grovel in the puppet-play of a
false worldly life?
The
answer is we have been thinking invertedly. We have been basing our conclusions
upon the suggestions of the sense-born intellect--the mind of the Flesh. We
have to pass from this standpoint to that of the Spirit--God--the Absolute. We
have to translate our highest conception of our relation to the Spirit into
conscious values. The mere grasping of this relation would tend to their
objective manifestation in us, through us and for us. A great saint of India
said "the Summum bonum of Bodily existence is to realise in the human body
the Supreme Personality of God;" that realisation is the magnum Opus of
human existence and it is possible only when we transcend the Lower self and
develop a correct appreciation of the spirit of the Great Will.
Man
never creates anything; but when he seems to do so what he has done is this: He
has specialised the Universal Energies under the directive power of his
illumined intelligence by giving certain suggestions to the Universal Creative
mind, which takes up the suggestions and moulds out the form from the Universal
substance. Thus knowingly or unknowingly we are ever sending forth suggestions
into the Creative Mind which at last start up before our vision as objective
realities. From this we conclude that the Perfect thinker alone can create
Perfect Forms; others must of necessity fail in this task. Hence our object is
to come into conscious touch with the Perfect thought which gave the initial
movement that developed this Universe. To accomplish this means the
reproduction of the Perfect thought in ourselves. For the Universal tries to
find expression on the plane of the Particular. Indeed this is the motive
behind evolution, the development of individualised centres of consciousness
resting in perfect recognition of their relation to the Absolute. Each soul is
the centre of consciousness; a ray of Divine Light shot into matter; a
reflection of the Divine Mind. These centres of consciousness must develop the
Cosmic consciousness.
What
is Cosmic Consciousness? It is the actualization of the relation which the part
bears to the whole. The reader must not commit the blunder of supposing God to
be capable of being parcelled out into parts. So we are not thinking of
material things along lines of physical observation, but of that which is
behind matter--I mean spirit--which is the Life that ensouls material forms and
of which those fauns are simply so many projections. Suppose we place two
mirrors facing each other--a large one and a small one. Suppose further that
the word "Life" is engraved on the former; then by the law of
reflection the same word shall appear in the latter. That illustrates the
relation between the human and the Divine minds. Another illustration given by
a mental scientist is that of a self-influencing dynamo where the magnetism
generates a current which intensifies the magnetism thus leading to the
generation of a still stronger current till at last the saturation point is
reached. Only between the human and the Divine minds there is no such thing as
saturation point, but the recognition of the latter by the former simply
renders the former a medium for the specialization of the latter. Now suppose
any illustration of the two mirrors, a quantity of dust accumulates upon the
small one. Then, necessarily, no reproduction of the image on the large mirror
can take place, in the small one. By evident analogy if the human mind is
clouded it cannot awaken unto a realization of the Divine thought-image
existing in the mind of the perfect thinker--God.
That
is exactly our trouble. We are labouring under the hypnotic spell of thoughts
not in consonance with the true spiritual laws of the Universe as well as our
true self. This is the result of the inversion of thought. We have been under
the impression that from external conditions we can develop inner stage of
consciousness. This is the master-spell which is an illusion or Maya. Our
entire thought-life has been rusting under the vitiating, poisoning effect of
this idea. This is the poison seed which has developed the mighty tree of Maya.
To pluck it out we must draw inwards and realise that inner states of
consciousness wield an evermoulding influence upon matter and hew out ever
varying forms, just as the image projected upon the specular screen of a magic
lantern is really determined by the slide in the lantern. Change the slide
images and you have other images on the screen. Change the thought in your mind
and you change the form materialised thereby. Influence the lower self from
this standpoint and your thought-life shall take on newer, more beautiful
forms--which in reality form the grand and noble stuff composing the life of
every highly evolved soul. The self has de-hypnotised itself from the illusion
of forms. It has found its place in life--sees itself as the principle of life
and is free and immortal.
CHAPTER
XIX.
SELF-DE-HYPNOTISATION--II.
The
way is long; yet despair not, awake, arise and stop not until the goal is
reached--Katha Upanishads.
Life
is a constant accumulation of Knowledge. The vast majority of humanity are the
pushed and a few are the pushers. The latter class have learned to grip the
good in everything and turn it to account. Some have lived to purpose in the
world of matter, some in that of Spirit. They do not seek, but are sought
after, do not weep but are wept for; do not want but are wanted. They have
gripped this Lesson:--Knowledge is power and Power moves the world. They have
acquired knowledge by inner concentration upon certain problems and then
applied the same with a cautious, a straight aim, and they have hit the mark.
Such
indeed is the result of the right exercise of Knowledge. Now knowledge has many
aspects. Some strive for the material side. of things, some for the Spiritual;
ninety-nine per cent of the former to one of the latter. No blame is attached
to either class. We must all of us follow our own bent. We are for the
Spiritual and will therefore see how we can live the Positive Life from the
Spirit's viewpoint. We are like so many pearls strung upon a band of gold. The
band of gold is the great Universal spirit and each pearl is a point, a centre
of consciousness in and through which the Spirit is trying to realize Itself.
We
are half devil, half divine. Sheathed in our coat of flesh, our powers hooped
in by the physical form, we cannot expect to come face to face with the
Infinite. But there is within us, behind us, before, above and around us, God's
Spirit, and we can realize our relation to it by putting ourselves En rapport
therewith. To accomplish this grand event "to which the whole creation
moves" the East Indian practises Yoga, and so gradually unfolds his spiritual
consciousness.
We
have tried elsewhere to give our readers a faint idea of this subject. Let me
give you a few lines from a leading writer. The great distinguishing character
of this stage is his consciousness of the Oneness of All. He sees and feels
that all the world is alive and full of intelligence in varying degrees of
manifestation. He feels himself a part of that Great Life. He feels his
identity with all of Life. He is in touch with all of nature. In all forms of
life he sees something of himself and recognizes that each particular form has
its correspondence in something within himself. This does not mean that he is
bloodthirsty like the tiger, vain like the peacock, venomous like the serpent.
But, still, he feels that all the attributes of these animals are within
himself--mastered and governed by his Higher Self--but still there. And consequently,
he can feel for these animals or for those of his race in which the animal
characteristics are still in evidence. He pities them but does not hate his
brother however much that brother's traits may seem undesirable and hurtful to
him. And as he feels within himself all the attributes of the higher Life as
well as the lower, he realizes that he is unfolding and growing into these higher
forms, and that someday he will be like them. He feels the great throbbing life
of which he is a part to be his life. The sense of separateness is slipping
from him. He feels the security that comes from this consciousness of his
identity with the All Life, and consequently he cannot Fear. He faces today and
tomorrow without fear, and marches forward towards the Divine Adventure with
joy in his heart. He feels at home, for is not the Universe akin to him--is he
not among his own?
Such
a consciousness divests him of Fear, Hate, condemnation. It teaches him to be
kind. It makes him realise the Fatherhood of God and the Brotherhood of Man. It
substitutes a "knowing" for a "blind belief." It makes man
over and starts him on a new stage of his journey, a changed being.
No
wonder that one in this stage is misunderstood by merely intellectually
advanced people. No wonder that they often consider him to be a man functioning
on the plane of Instinctivity, because he fails to see "Evil" in what
seems so to them. No wonder, that they marvel at his seeing "Good" in
things that do not appear so to them. He is like a stranger in a strange land
and must not complain if he be misjudged and misunderstood.
But
there are more and more of these people every year--they are coming in great
numbers and when they reach a sufficient number, this old earth will undergo a
peaceful revolution. In that day man no longer will be content to enjoy luxury
while his brother starves,--he will not be able to oppress and exploit his own
kind--he will not be able to endure much that today is passed over without
thought or feeling by the majority of people.
And
why will he not be able to do these things? may be asked by some. Simply
because the man who has experienced this new consciousness has broken down the
old feeling of separateness, and his brother's pain is felt by him--his
brother's joys are experienced by him--he is in touch with others.
From
whence comes this uneasiness that causes men to erect hospitals and other
charitable institutions--from whence comes this feeling of discomfort at the
sight of suffering? From the Spiritual mind that is causing the feeling of
nearness to all of life to awaken in the mind of men, and thus renders it more
and more painful for them to see and be aware of the pain of others because
they begin to feel it, and it renders them uncomfortable and they make at least
some effort to relieve it.
The
world is growing kinder by reason of this dawning consciousness, although it is
still in a barbarous state as compared to its future condition.
The
race today confronts great changes--the thousand straws floating through the
air show from which direction the wind is coming, and whither it is blowing.
The breeze is just beginning to be felt--soon it will grow stronger, and then
the gale will come which will sweep before it much that man destined for the
ages. And after the storm man will build better things--things that will
endure.
Have
you noticed the signs--have you not felt the breeze? But mark you this--the
final change will come not from Hate, Revenge or other unworthy motives--it
will come as the result of great and growing Love--a feeling that will convince
men that they are akin; that the hurt of one is the hurt of all, that the joy
of one is the joy of all--that all are One; thus will come the dawn of the
Golden Age. (Ramacharaka's Advance Course in Yogi Philosophy).
This
then--the Spiritual Consciousness and the enfoldment thereof--is the motive
prompting to the practice of Yoga. Some start in for practice before they have
realized this aim. They have seen, heard of, read of some one possessed of
Psychic Powers and their morbid tendency to sensationalism has fired their
imagination. They are anxious to possess these Powers and rule their
brother-man. They are anxious to make others tremble before them. They are
anxious to strike terror to the hearts of others. These men do not know that
they are taking a blind leap into the dark and terrible chasm of Black Magic.
They do not know that any thought or action which consciously or unconsciously
intensifies the sense of separation; causes friction between man and man;
causes pain to the souls of others and lights the Hate-Flame of anger and
impotent fear in their brains, is a retarding force and exerts a tremendous
pull downwards upon their evolution. Such a motive has in it the germs of
selfishness and the dark powers of black passion. Such a motive will bring
untold pain, suffering and ignominy. It is the result of a Rajasic nature,
where the intellectual powers are strong and the glow of passions arising from
the desire to rule is fierce and destructive. These are the followers of the
Left-hand Path. Their wills are strong as iron, their natures intense and
implacable, their hearts cruel and devoid of gentle feeling, their passions
seething and persistent. Yet all these will and must be shattered to tiny bits
when set against the Great Will which is first the Fount of Love and Compassion
and then bids everything to be governed by the Law of Love.
The
modern craze after hypnotism has a dark side to it. Back of all hypnotic
influence there is the subtle power of suggestion, personal magnetism, a
powerful personality; and all these things are purely and simply the results of
organized thought-Force and a trained Will-power. Now these two forces, namely
thought-force and will-power, govern all the universe. When they are
spiritualized, that is to say, when their action is subjected to the
controlling influence of the Law of Love, they command an irresistible
position. They strike where daggers fail, --of course, they may as a rule work
both ways, for good or for evil, and, in either case, their subtle power makes
itself felt. However, this subject is very wide and not within our province. I
simply want to call attention to the pitfalls of Hypnotic Power and warn you
against making use of or allowing yourself to be controlled by any such malign
and insidious influence.
Now
you who read this might view it all from a sensational standpoint and wish to
practice hypnotism, although, of course, I do not believe it, for if you desire
such power, your character must be dwarfed and Yoga is a path bristling with
thorns for a selfish man. But student, sternly curb and kill out by determined
and scientific training all such propensities. They are daggers to stab you,
thorns to pierce your feet; they are the efforts used by the order of Black
Magicians to retard your evolution. Before entering this Path, weigh, measure,
gauge and study your character and build it up along spiritual lines, and these
false desires will vanish as the mist before the sun.
While
commenting on this great sin--the sense of separateness--these words in the
Light on the Path ring in my ears. Let me quote them in full: "Seek in the
heart the source of evil and expunge it. It lives fruitfully in the heart of
the devoted disciple, as well as in the heart of the man of desire. Only the
strong can kill it out. The weak must wait for its growth, its fruition and its
death. It is a plant that lives and increases throughout the ages. It flowers
when the man has accumulated unto himself innumerable existences. He who will
enter upon the path of power must tear this thing out of his heart. Then the
heart will bleed and the whole life of the man seem to be utterly dissolved.
This ordeal must be endured. It may come at the first step of the perilous
ladder, which leads to the path of life; it may come at the last. But, O Disciple,
remember that it has to be endured; and fasten the energies of your soul upon
the task. Live neither in the present, nor in the future, but in the Eternal.
This giant weed cannot flower there; this blot upon existence is wiped out by
the very atmosphere of Eternal thought."
The
first duty of the initiate is to guard against this "Source of
evil"--which is really the sense of Self-righteousness and the exalting of
our own personality above that of others. It is refined animalism. It is
intellectual pride and Egoism. Its climax is Black Magic--the giant weed. It
belongs to the lower part of ourselves--the passionate side of us, from which
proceed hatred, jealousy, malice, desire for revenge, self-glorification--and
these tend to the setting up of a dividing wall between man and man. We
contract ourselves by such practices. We are thereby building up a shell around
the soul, which it cannot trans pierce.
You
who take so keen and deep an interest in the Occult forces of nature will, by
the study and practice of Yoga, in time develop a higher form of consciousness,
far above the average of humanity. Naturally this unfoldment will transmute
your inner nature into a tower of strength and your mesmeric influence shall
gradually circle out from a smaller to an ever larger sphere. This is
inevitable. Then comes the crux of the situation. Will you develop a Will that
is potent with the strength of the All-God? that is flexible at need; rigid at
need; ever strong to save and motived by the highest, the best and the noblest
within you? When that great spiritual giant, Sri Ramakrishna was lying very ill
at the Cossipur Garden, Pandit S. T. is reported to have said to him "Sir,
I have read in the Shastras that Saints like you can cure diseases of the body
at will. You will be free from all your ailment if only you concentrate your
mind upon the Spot-- Swami was suffering from cancer in the throat--with the
will that it be cured. Won't you try it once? Now listen to the noble reply of
this perfect soul. "O, how could you say such a thing, being a Pandit
yourself? Can I ever be inclined to remove the mind, that I have given up to
Sachchidananda--the essence of knowledge, Existence and Bliss--from Him, and
turn it to this frail cage of flesh and bones?" This is renunciation.
It
is a general law of Occultism that the White magician should never use his
powers for the accomplishment of personal ends, thus striking in at the very
root of selfishness. In India the Spiritual Healer will not even drink a glass
of water from the hands of the man whom he has treated. "I want nothing
for myself." This is his calm, dignified and cheering speech. In the
presence of such a man the lion and the lamb shall play together. The most
vicious of brutes shall roll in submission at their feet; the most wicked men
shall be struck dumb with awe and reverence on contact with their pure and
spiritual aura. Nought out of or in the universe can injure them. This is the
great power that shields the Yogi in the densest jungles of India. He is a
centre of Love and Power and he knows absolutely no fear. It is the
thought-magnetism of such men that brings immediate and complete relief. They
are strong as rock. They raise not their hand against anything and nothing can
go against them. They are living examples of the Law of Non-injury. This mighty
power of Love, compassion and Non-injury is deeply imbedded in our nature.
Encourage it and it shall grow. It is our very nature. After man has run the
gamut of all ephemeral and sensual experiences, he falls back upon this heaven
of peace.
"Look
for the flower to bloom in the silence that follows the storm, not till then.
It shall grow, it will shoot up, it will make branches and leaves and form
buds, while the storm continues while the battle lasts. But not till the whole
personality of man is dissolved and melted--not until it is held by the divine
fragment which has created it, as a mere subject for grave experiment and
experience--not until the whole nature has yielded and become subject unto its
higher self, can the bloom open. Then will come a calm such as comes in a
tropical country after heavy rain when nature works so swiftly that one may see
her action. Such a calmness will come to the harassed spirit. And, in the deep
silence, the mysterious event will occur which will prove that the way has been
found. Call it by what name you will. It is a voice which speaks where there is
none to speak; it is a messenger that comes, a messenger without form and
substance--or it is a flower of the soul that has opened. It cannot be
described by any metaphor. But it can be felt for, looked after and desired
even amid the raging of the storm. The silence may last a moment of time or it
may last a thousand years. But it will end. Yet you will carry its strength
with you. Again and again the battle must be fought and won. It is only for an
interval that nature can be still."--Light on the Path.
The
blooming of the flower is the silence in the Spiritual awakening we have
already spoken of. We have to concentrate our attention upon this. The first
step to this illumination is Love. This is Bhakti Yoga--the religion of Love.
"Love God with all thy heart, with all thy soul, with all thy mind and
with all thy strength." And "thou shalt love thy neighbour as
thyself." This is Love. No maudlin sentiment; the intense, burning love of
the heart which sees all as one.
No
man who is a slave to love's opposite--hatred--can have Mukti--Freedom.
Then
there is Karma Yoga. He who has lost the self has gained the self. This is the
Yoga of unselfish action; service to others, men and animals, for the mere joy
of it. The worker cares not for results, cares not for himself, but goes on putting
forth his energies for the sake of others. It is selfless, sustained action in
the interests of humanity.
In
Raja Yoga, the mind of man, concentrated inwards, becomes Self-illuminated. The
Raja Yoga is the master of mind par excellence. He sifts the grounds of
psychology, develops his mind, purifies, trains and controls his nerves, opens
up the centres of force in his body, conveys same into the brain and finally
transcends it. He then goes on conquering plane after plane of consciousness
till at last there comes a stage when he feels as if he were Everything and
everywhere. This is Illumination--Samadhi--and when the Yogi has achieved this
he has achieved all. The eternal Pilgrim--Man--has trodden the vast cycles of
existence and come back home. The son has been united to the Father.
Gnyana
Yoga is the Yoga of Wisdom. Here the intellect is at its best. The philosopher,
the logician, the man of Reason, have their work cut out for them here. They
must split hairs of argument, gain knowledge of the workings of matter, Energy,
Force, mind-substance, and reasoning the interaction of these, finally arrive
at an intellectual conception of the Absolute.
Let
me add here that the reports of the intellect are by no means to be condemned
as inevitably fallible as some philosophers have said for when your intellect
contemplates some special line of thought for some considerable length of time,
there pours in from the intuitive side of your consciousness--the Larger
consciousness as some psychologists have called it--a flood of light which
reveals all facts connected with that field of thought.
Once
a philosopher met a mystic and when after an interview they parted, the
philosopher said "All that he sees, I know" and the mystic remarked
"All that he knows I see." We must develop all round. Unless a man's
intellect is illumined by Gnyana, he cannot have any conception of the Riddle
of the Universe; unless he has this knowledge he cannot realize his relation to
the absolute. He is as a man groping in the dark. He cannot, in the absence of
such recognition, experience the joy that surely results from the love and
service of humanity--for the Lord shining within, changes the face of this
world; shows me how I am one with others and by no means different; until the
Higher Self unfolds through the training of Raja Yoga and dominates "the
lust of the flesh, the lust of the eye, the pride of life" no progress is
possible and progress in the control of the Lower Self comes only through Raja
Yoga.
It
is time we came to the proper appreciation of this fact. Turn once again to the
Light on the Path and read this attentively and follow it. "Seek it not by
any one road. To each temperament, there is one road which seems the most
desirable. But the way is not found by devotion alone, by religious
contemplation alone, by ardent progress, by self-sacrificing labor, by studious
observation of life. None alone can take the disciple more than one step
onwards. All steps are necessary to make up the ladder. The vices of men become
steps in the ladder, one by one, as they are surmounted. The virtues of men are
steps--indeed, necessary--not by any means to be dispensed with. Yet though
they create a fair atmosphere and a happy future, they are useless if they
stand alone. The whole nature of man must be used wisely by the one who desires
to enter the way. Each man is to himself absolutely the way, the truth and the
life. But he is only so when he grasps his whole individuality firmly and by
the force of his awakened spiritual will, recognises this individuality as not
himself, but that thing which he has with pain created for his own use, and by
means of which he purposes as his growth slowly develops his intelligence, to
reach to the life beyond individuality. When he knows that for this his
wonderful complex and separated life exists. Then indeed, and then only he is
upon the way. Seek it by plunging into the glorious and mysterious depths of
your own inmost being. Seek it by testing all experience by utilizing the
senses, in order to understand the growth and meaning of individuality, and the
beauty and obscurity of those other divine fragments which are struggling side
by side with you and form the race to which you belong. Seek it by study of the
laws of being, the laws of nature, the laws of the supernatural, and seek it by
making the profound obeisance of the soul to the dim star that burn within.
Steadily as you watch and worship its light will grow stronger. Then you may
know you have found the beginning of the way. And, when you have found the end
its light will suddenly become the Infinite Light."
Let
the reader study and re-study this beautiful passage and formulate the ideals
of his life along these lines.
The
mental motive temperament, in my opinion, is the best fitted organically for
the rapid unfoldment of spiritual susceptibilities. Here the lower organs of
alimentiveness, Amativeness and Bibativeness are generally under the control of
the Higher Brain Centres. Here the mind predominates over the body. Their
emotions are vivid and intense. They possess great aptitude for mental activity
such as is induced by no other temperament. Their physical constitution is
equally fine and possesses an instinctive loathing for all gross and immoral
practices such as bind a man's thought, to the physical and carnal side of
life; their thoughts are quick, clear and lean to the idealistic side of
things. They often overstrain themselves and are very impulsive. This class of
men should live as much in sunshine and open air as they can. Their sex-nature
also should be kept clean and pure from childhood. Parents should never hurt
their feelings nor impose conventional doctrines upon them for they will never
submit to any domineering and are generally considered "queer" by
coarse-fibred people because of their meditative turn of mind. These are, if
well-trained, or if simply saved form the society of immoral men, the best
types of men. Their eyes are, as you may notice, almost always very expressive
because they are given to abstract thinking and much idealism. If you belong to
this class, do not think badly of yourself if the world does not understand
you, for you are far advanced and have a much more highly-organized brain than
men can in their present stage of unfoldment rightly appreciate. You must learn
to control your emotions or you will find yourself tossed roughly about in this
rough world. "You are" as a friend humorously put to me, "from
another sphere" and your soul is seeking to view life from
"finer" sense planes. Do not condemn yourself if people call you an
impractical dreamer. It simply means that the physical senses have little
attraction for you and your introspective mood implies the stirring of finer sensibilities
within you. Your indifference to worldliness is the result of satiety and I for
one do not condemn myself on this score.
As
knowledge of the inner life increases one finds but small reason for frequent
self-condemnation. By this it is not implied that you should be proud and
haughty and all that. Even such a thing as "spiritual pride"--the
feeling of conscious chastity and psychic attainment--the "I am holier
than thou" feeling--should be guarded against. Such a thing is sure to
have its fall. Many so-called spiritual teachers who "spring up, grow, and
then go to seed" are really victimised by this feeling. What is meant is
that you should not hypnotize yourself into a false sense of undue humility,
shyness and nervousness--things which sap your moral strength so that you
cannot look another man in the face. Remember, friend, it is no sign of
spirituality to allow others to dupe you, to "bite you in the face"
and sit upon you. You should on such occasions stand up to such men and by your
bearing give them to understand that you are by no means a vacuous fool or a
brainless scapegoat, but that they must "keep off or you will wax
dangerous."
Do
not sit with or have anything to do with men who have no sympathy with your
views. They must either come up to your level or they are welcome to go their
way and leave you in peace. Do not go out of your way to correct others. Do not
unnecessarily meddle with the affairs of people who are self-sufficient. Do not
feel disturbed if people make fun of and scoff at your cherished ideals. Let
them. It matters not. They do not realise the depth of their ignorance and
hence their dogmatising, care-crazed peacock-like attitude. You may safely
trust time to bring light to them.
Let
me recall to your mind Hamlet's most truthful words. "Pure as ice, chaste
as snow, thou shalt not escape calumny, and truly even the Great Christ was
maltreated, so what of our puny selves."
The
student should cultivate "Indifference." Many have complained to me
of being forced by sheer pressure of circumstances to live in the constant
society of men who are given to obscene and immoral practices.
I
can quite understand the position of my friends. Such things are really painful
to a growing soul and to avoid them thousands seek the forests of India lest
"the world, the flesh and the devil" should awaken responsive
vibrations within them and spoil matters. But all cannot do it and the time is
fast approaching when the general race-consciousness shall take a higher range
and obviate the necessity of such isolation.
However
we may, for the nonce, call to our aid the habit of shutting ourselves up in
absolute reserve when forced into such society. Do not let us hate them because
that would be a serious breach of the Occult law of Love, but withdraw your
attention and sit perfectly still. This is a good way of training your
will-power and you should make use of it to the best possible advantage.
But
should they by overt act try to shake you off your balance, then I do not see
any harm in "putting up a fight" and when once driven to this step,
do not desist till you have reduced your tormentors to final and unconditional
surrender. All this may sound to some very "Unspiritual" but,
"Even a worm shall turn," and I must warn my readers against the
will-weakening habit of allowing others to make fools of them.
Hold
your forces in reserve and turn them into proper channels. One of the societies
drills so common amongst men is to visit one's friends for a little
"gossip" and an inane time of senseless laughter. Such a practice is
declared to be a means of relaxation. But I solemnly warn and forbid my readers
against all such forms of indulgence. Leave weak-minded fellows to think of
such relaxation. You and I simply cannot afford to demoralise ourselves by such
follies. However, we hope to tell you a little more of all this in our next
chapter on character building proper.
Men
are like so many toys in a toy house. One blow and they go to pieces. It is not
a bit of use covering a hideous carrion with a mass of roses. Our very love of
God is often candidly speaking, the outcome of fear. As Judge Troward in his
"Lectures on mental science" says: It is a hidden form of hate: and I
endorse his statement. The eternal one has never given us cause to stand in awe
of him. It is ignorance alone that leads from pitfall to pitfall, and Ignorance
is the absence of Love. Let us then drill these facts into our brain. Let us
think these thoughts till they become flesh of our flesh and the bone of our
bone. Let us awaken the electrifying force of the Higher soul--the Atma--Shakti
and Gnana--Drikshti--that alone can supply us with exhaustless force to wing
the Spirit that would break its cage and fly to Peace which is Perfection.
Let
O Student, the fire of the spirit course through your views. Nought can crush
you. Drive and thrash out of your brain all thoughts of fear and worry. Know
yourself and thereby know everything. Be yourself and thereby be everything. Conquer
yourself and thereby conquer everything. Tremble not at the task. That which
quakes and quivers is of the flesh and yours is the grand onward march from
Passion to Peace. Difficulties are only as a spur to effort. It is not the
greatness of a difficulty so much as the feebleness of our spirit that bars our
progress. Face them and they fly. Quail not. Quail not. These things touch not
the Permanent self. They are the incidents of our relative personality. There
is never a rigid barrier between a difficulty and its breakdown. Square your
shoulders and apply them to this wall of Illusion. See how it vanishes before
you. I say again: Be yourself: Know yourself: conquer yourself: trust yourself:
and nothing can long ensnare your manhood.
THE ROLE OF PRAYER. = THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER
REASON AND JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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Article- A Harmony of Faiths and Religions
इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
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