A Series of Lessons in Raja Yoga Part 9

of its own _Reality_, unknown to it before. This awareness is not a mere matter of reasoning--it is a "consciousness," just as is Physical Consciousness and Mental Consciousness something different from an "intellectual conviction." It is a Knowing, not a Thinking or Believing.

The "I" _knows_ that it is Real--that it has its roots in the Supreme Reality underlying all the Universe, and partakes of its Essence. It does not know what this Reality is, but it knows that it is Real, and something different from anything in the world of name, form, number, time, s.p.a.ce, cause and effect--something Transcendental and surpa.s.sing all human experience. And knowing this, it knows that it cannot be destroyed or hurt; cannot die, but is immortal; and that there is Something which is the very essence of Good behind of, underneath and even _in_ itself. And in this certainty and consciousness is there Peace, Understanding and Power. When it fully bursts upon one, Doubt, Fear, Unrest and Dissatisfaction drop from him like wornout garments and he finds himself clothed in the Faith that Knows; Fearlessness; Restfulness; Satisfaction. Then he is able to say understandingly and with meaning "I AM."

This Ego Consciousness is coming to many as a dawning knowledge--the light is just rising from behind the hills. To others it has come gradually and slowly, but fully, and they now live in the full light of the consciousness. Others it has burst upon like a flash, or vision--like a light falling from the clear sky, almost blinding them at first, but leaving them changed men and women, possessed of that something that cannot be understood by or described to those who have not experienced it. This last stage is called "Illumination" in one of its forms.

The man of the Ego Consciousness may not understand the Riddle of the Universe or be able to give an answer to the great Questions of Life--but he has ceased to worry about them--they now disturb him not. He may use his intellect upon them as before, but never with the feeling that in their intellectual solution rests his happiness or peace of mind. He knows that he stands on solid rock, and though the storms of the world of matter and force may beat upon him, he will not be hurt. This and other things he knows. He cannot prove these things to others, for they are not demonstrable by argument--he himself did not get them in that way. And so he says but little about it--but lives his life as if he knew them not, so far as outward appearances go. But inwardly he is a changed man--his life is different from that of his brothers, for while their souls are wrapped in slumber or are tossing in troubled dreams, his Soul has awakened and is gazing upon the world with bright and fearless eyes.

There are, of course, different stages or degrees of this Consciousness, just as there are in the lower planes of consciousness. Some have it to a slight degree, while others have it fully. Perhaps this lesson will tell some of its readers just what is the thing that has "happened" to them and which they hesitate to speak of to their closest friend or life companion. To others it may open the way to a fuller realization. We sincerely trust so, for one does not begin to Live until he knows the "I"

as Reality.

There is a stage still higher than this last mentioned but it has come to but very few of the race. Reports of it come from all times, races, countries. It has been called "Cosmic Consciousness," and is described as an awareness of the Oneness of Life--that is, a consciousness that the Universe is filled with One Life--an actual perception and "awareness"

that the Universe is full of Life, Motion and Mind, and that there is no such thing as Blind Force, or Dead Matter, but that All is alive, vibrating and intelligent. That is, of course, that the _Real Universe_, which is the Essence or background of the Universe of Matter, Energy and Mind, is as they describe. In fact, the description of those who have had glimpses of this state would indicate that they see the Universe as All Mind--that All is Mind at the last. This form of consciousness has been experienced by men here and there--only a few--in moments of "Illumination," the period lasting but a very short s.p.a.ce of time, then fading away, leaving but a memory. In the moment of the "Illumination"

there came to those experiencing it a sense of "intouch-ness" with Universal Knowledge and Life, impossible to describe, accompanied by a Joy beyond understanding.

Regarding this last, "Cosmic Consciousness," we would state that it means more than an intellectual conviction, belief or realization of the facts as stated, for an actual _vision_ and _consciousness_ of these things came in the moment of Illumination. Some others report that they have a deep abiding sense of the reality of the facts described by the report of the Illumined, but have not experienced the "vision" or ecstasy referred to. These last people seem to have with them always the same mental state as that possessed by those who had the "vision" and pa.s.sed out of it, carrying with them the remembrance and feeling, but not the actual consciousness attained at the moment. They agree upon the essential particulars of the reports. Dr. Maurice Bucke, now pa.s.sed out of this plane of life, wrote a book ent.i.tled "Cosmic Consciousness," in which he describes a number of these cases, including his own, Walt Whitman's and others, and in which he holds that this stage of consciousness is before the race and will gradually come to it in the future. He holds that the manifestation of it which has come to some few of the race, as above stated, is but the first beams of the sun which are flas.h.i.+ng upon us and which are but prophecies of the appearance of the great body of light itself.

We shall not here consider at length the reports of certain great religious personages of the past, who have left records that in moments of great spiritual exaltation they became conscious of "being in the presence of the Absolute," or perhaps within the radius of "the light of Its countenance." We have great respect for these reports, and have every reason for believing many of them authentic, notwithstanding the conflicting reports that have been handed down to us by those experiencing them. These reports are conflicting because of the fact that the minds of those who had these glimpses of consciousness were not prepared or trained to fully understand the nature of the phenomena. They found themselves in the spiritual presence of Something of awful grandeur and spiritual rank, and were completely dazed and bewildered at the sight. They did not understand the nature of the Absolute, and when they had sufficiently recovered they reported that they had been in the "presence of G.o.d"--the word "G.o.d" meaning their particular conception of Deity--that is, the one appearing as Deity in their own particular religious creed or school. They saw nothing to cause them to identify this Something with their particular conception of Deity, except that they thought that "it _must_ be G.o.d," and knowing no other G.o.d except their own particular conception, they naturally identifying the Something with "G.o.d" as they conceived Him to be. And their reports naturally were along these lines.

Thus the reports of all religions are filled with accounts of the so-called miraculous occurrences. The Catholic saint reports that he "saw of light of G.o.d's countenance," and the non-Catholic reports likewise regarding G.o.d as he knows him. The Mohammedan reports that he caught a glimpse of the face of Allah, and the Buddhist tells us that he saw Buddha under the tree. The Brahman has seen the face of Brahma, and the various Hindu sects have men who give similar reports regarding their own particular deities. The Persians have given similar reports, and even the ancient Egyptians have left records of similar occurrences. These conflicting reports have led to the belief, on the part of those who did not understand the nature of the phenomena, that these things were "all imagination" and fancy, if indeed not rank falsehood and imposture. But the Yogis know better than this. They know that underneath all these varying reports there is a common ground of truth, which will be apparent to anyone investigating the matter. They know that all of these reports (except a few based upon fraudulent imitation of the real phenomenon) are based upon truth and are but the bewildered reports of the various observers. They know that these people were temporarily lifted above the ordinary plane of consciousness and were made aware of the existence of a Being or Beings higher than mortal. It does not follow that they saw "G.o.d" or the Absolute, for there are many Beings of high spiritual growth and development that would appear to the ordinary mortal as a very G.o.d.

The Catholic doctrine of Angels and Arch-angels is corroborated by those among the Yogis who have been "behind the Veil," and they give us reports of the "Devas" and other advanced Beings. So the Yogi accepts these reports of the various mystics, saints and inspired ones, and accounts for them all by laws perfectly natural to the students of the Yogi Philosophy, but which appear as supernatural to those who have not studied along these lines.

But we cannot speak further of this phase of the subject in this lesson, for a full discussion of it would lead us far away from the phase of the general subject before us. But we wish to be understood as saying that there are certain centers in the mental being of Man from which may come light regarding the existence of the Absolute and higher order of Beings.

In fact, from these centers come to man that part of his mental "feelings" that he calls "the religious instinct or intuition." Man does not arrive at that underlying consciousness of "Something Beyond" by means of his Intellect--it is the glimmer of light coming from the higher centers of the Self. He notices these gleams of light, but not understanding them, he proceeds to erect elaborate theological and creedal structures to account for them, the work of the Intellect, however, always lacking that "feeling" that the intuition itself possesses. True religion, no matter under what name it may masquerade, comes from the "heart" and is not comforted or satisfied with these Intellectual explanations, and hence comes that unrest and craving for satisfaction which comes to Man when the light begins to break through.

But we must postpone a further discussion of this part of the subject for the present. We shall consider it again in a future lesson in connection with other matters. As we have said, our next two lessons will take upon the inquiry regarding the regions outside of the consciousness of the ordinary man. You will find it a most fascinating and instructive inquiry and one that will open up new fields of thought for many of you.

MANTRAM (AFFIRMATION.)

I Am a Being far greater and grander than I have as yet conceived. I am unfolding gradually but surely into higher planes of consciousness. I am moving Forward and Upward constantly. My goal is the Realization of the True Self, and I welcome each stage of Unfoldment that leads me toward my aim. I am a manifestation of REALITY. I _AM_.

THE EIGHTH LESSON.

THE HIGHLANDS AND LOWLANDS OF MIND.

The Self of each of us has a vehicle of expression which we call the Mind, but which vehicle is much larger and far more complex than we are apt to realize. As a writer has said "Our Self is greater than we know; it has peaks above, and lowlands below the plateau of our conscious experience." That which we know as the "conscious mind" is not the Soul.

The Soul is not a part of that which we know in consciousness, but, on the contrary, that which we know in consciousness is but a small part of the Soul--the conscious vehicle of a greater Self, or "I."

The Yogis have always taught that the mind has many planes of manifestation and action--and that many of its planes operated above and below the plane of consciousness. Western science is beginning to realize this fact, and its theories regarding same may be found in any of the later works on psychology. But this is a matter of recent development in Western science. Until very recently the text books held that Consciousness and Mind were synonymous, and that the Mind was conscious of all of its activities, changes and modifications.

Liebnitz was one of the first Western philosophers to advance the idea that there were planes of mental activity outside of the plane of consciousness, and since his time the leading thinkers have slowly but surely moved forward to his position.

At the present time it is generally conceded that at least ninety per cent of our mental operations take place in the out-of-conscious realm.

Prof. Elmer Gates, the well known scientist, has said: "At least ninety per cent of our mental life is sub-conscious. If you will a.n.a.lyze your mental operations you will find that conscious thinking is never a continuous line of consciousness, but a series of conscious data with great intervals of subconscious. We sit and try to solve a problem, and fail. We walk around, try again, and fail. Suddenly an idea dawns that leads to the solution of the problem. The subconscious processes were at work. We do not volitionally create our own thinking. It takes place in us. We are more or less pa.s.sive recipients. We cannot change the nature of a thought, or of a truth, but we can, as it were, _guide the s.h.i.+p by a moving of the helm_. Our mentation is largely the result of the great Cosmic Whole upon us."

Sir William Hamilton says that the sphere of our consciousness is only a small circle in the center of a far wider sphere of action and thought, of which we are conscious through its effects.

Taine says: "Outside of a little luminous circle, lies a large ring of twilight, and beyond this an indefinite night; but the events of this twilight and this night are as real as those within the luminous circle."

Sir Oliver Lodge, the eminent English scientist, speaking of the planes of the mind, says: "Imagine an iceberg glorying in its crisp solidity, and sparkling pinnacles, resenting attention paid to its submerged self, or supporting region, or to the saline liquid out of which it arose, and into which in due course it will some day return. Or, reversing the metaphor, we might liken our present state to that of the hulls of s.h.i.+ps submerged in a dim ocean among strange monsters, propelled in a blind manner through s.p.a.ce; proud perhaps of acc.u.mulating many barnacles as decoration; only recognizing our destination by b.u.mping against the dock-wall; and with no cognizance of the deck and cabins above us, or the spars and sails--no thought of the s.e.xtant, and the compa.s.s, and the captain--no perception of the lookout on the mast--of the distant horizon. With no vision of objects far ahead--dangers to be avoided--destinations to be reached--other s.h.i.+ps to be spoken to by means other than by bodily contact--a region of suns.h.i.+ne and cloud, of s.p.a.ce, or perception, and of intelligence utterly inaccessible to parts below the waterline."

We ask our students to read carefully the above expression of Sir Oliver Lodge, for it gives one of the clearest and most accurate figures of the actual state of affairs concerning the mental planes that we have seen in Western writings.

And other Western writers have noted and spoken of these out-of-conscious realms. Lewes has said: "It is very certain that in every conscious volition--every act that is so characterized--the larger part of it is quite unconscious. It is equally certain that in every perception there are unconscious processes of reproduction and inference. There is a middle distance of sub-consciousness, and a background of unconsciousness."

Taine has told us that: "Mental events imperceptible to consciousness are far more numerous than the others, and of the world that makes up our being we only perceive the highest points--the lighted-up peaks of a continent whose lower levels remain in the shade. Beneath ordinary sensations are their components, that is to say, the elementary sensations, which must be combined into groups to reach our consciousness."

Maudsley says: "Examine closely and without bias the ordinary mental operations of daily life, and you will find that consciousness has not one-tenth part of the function therein which it is commonly a.s.sumed to have. In every conscious state there are at work conscious, sub-conscious, and infra-conscious energies, the last as indispensable as the first."

Oliver Wendall Holmes said: "There are thoughts that never emerge into consciousness, which yet make their influence felt among the perceptible mental currents, just as the unseen planets sway the movements of those that are watched and mapped by the astronomer."

Many other writers have given us examples and instances of the operation of the out-of-consciousness planes of thought. One has written that when the solution of a problem he had long vainly dealt with, flashed across his mind, he trembled as if in the presence of another being who had communicated a secret to him. All of us have tried to remember a name or similar thing without success, and have then dismissed the matter from our minds, only to have the missing name or thought suddenly presented to our conscious mind a few minutes, or hours, afterwards. Something in our mind was at work hunting up the missing word, and when it found it it presented it to us.

A writer has mentioned what he called "unconscious rumination," which happened to him when he read books presenting new points of view essentially opposed to his previous opinions. After days, weeks, or months, he found that to his great astonishment the old opinions were entirely rearranged, and new ones lodged there. Many examples of this unconscious mental digestion and a.s.similation are mentioned in the books on the subject written during the past few years.

It is related of Sir W. R. Hamilton that he discovered quarternions one day while walking with his wife in the observatory at Dublin. He relates that he suddenly felt "the galvanic circle of thought" close, and the sparks that fell from it was the fundamental mathematical relations of his problem, which is now an important law in mathematics.

Dr. Thompson has written: "At times I have had a feeling of the uselessness of all voluntary effort, and also that the matter was working itself clear in my mind. It has many times seemed to me that I was really a pa.s.sive instrument in the hands of a person not myself. In view of having to wait for the results of these unconscious processes, I have proved the habit of getting together material in advance, and then leaving the ma.s.s to digest itself till I am ready to write about it. I delayed for a month the writing of my book 'System of Psychology,' but continued reading the authorities. I would not try to think about the book. I would watch with interest the people pa.s.sing the windows. One evening when reading the paper, the substance of the missing part of the book flashed upon my mind, and I began to write. This is only a sample of many such experiences."

Berthelot, the founder of Synthetic Chemistry has said that the experiments leading to his wonderful discoveries have never been the result of carefully followed trains of thought--of pure reasoning processes--but have come of themselves, so to speak, from the clear sky.

Mozart has written: "I cannot really say that I can account for my compositions. My ideas flow, and I cannot say whence or how they come. I do not hear in my imagination the parts successively, but I hear them, as it were, all at once. The rest is merely an attempt to reproduce what I have heard."

Dr. Thompson, above mentioned, has also said: "In writing this work I have been unable to arrange my knowledge of a subject for days and weeks, until I experienced a clearing up of my mind, when I took my pen and unhesitatingly wrote the result. I have best accomplished this by leading the (conscious) mind as far away as possible from the subject upon which I was writing."

Prof. Barrett says: "The mysteriousness of our being is not confined to subtle physiological processes which we have in common with all animal life. There are higher and more capacious powers wrapped up in our human personality than are expressed even by what we know of consciousness, will, or reason. There are supernormal and transcendental powers of which, at present, we only catch occasional glimpses; and behind and beyond the supernormal there are fathomless abysses, the Divine ground of the soul; the ultimate reality of which our consciousness is but the reflection or faint perception. Into such lofty themes I do not propose to enter, they must be forever beyond the scope of human inquiry; nor is it possible within the limits of this paper to give any adequate conception of those mysterious regions of our complex personality, which are open to, and beginning to be disclosed by, scientific investigation."

Rev. Dr. Andrew Murray has written: "Deeper down than where the soul with its consciousness can enter there is spirit matter linking man with G.o.d; and deeper down than the mind and feelings or will--in the unseen depths of the hidden life--there dwells the Spirit of G.o.d." This testimony is remarkable, coming from that source, for it corroborates and reiterates the Yogi teachings of the Indwelling Spirit Schofield has written: "Our conscious mind as compared with the unconscious mind, has been likened to the visible spectrum of the sun's rays, as compared to the invisible part which stretches indefinitely on either side. We know now that the chief part of heat comes from the ultra-red rays that show no light; and the main part of the chemical changes in the vegetable world are the results of the ultra-violet rays at the other end of the spectrum, which are equally invisible to the eye, and are recognized only by their potent effects. Indeed as these invisible rays extend indefinitely on both sides of the visible spectrum, so we may say that the mind includes not only the visible or conscious part, and what we have termed the sub-conscious, that which lies below the red line, but the supraconscious mind that lies at the other end--all those regions of higher soul and spirit life, of which we are only at times vaguely conscious, but which always exist, and link us on to eternal verities, on the one side, as surely as the sub-conscious mind links us to the body on the other."

We know that our students will appreciate the above testimony of Dr.

Schofield, for it is directly in the line of our teachings in the Yogi Philosophy regarding the Planes of the Mind (see "Fourteen Lessons").

We feel justified in quoting further from Dr. Schofield, for he voices in the strongest manner that which the Yogi Philosophy teaches as fundamental truths regarding the mind. Dr. Schofield is an English writer on Psychology, and so far as we know has no tendency toward occultism, his views having been arrived at by careful scientific study and investigation along the lines of Western psychology, which renders his testimony all the more valuable, showing as it does, how the human mind will instinctively find its way to the Truth, even if it has to blaze a new trail through the woods, departing from the beaten tracks of other minds around it, which lack the courage or enterprise to strike out for themselves.

Dr. Schofield writes: "The mind, indeed, reaches all the way, and while on the one hand it is inspired by the Almighty, on the other it energizes the body, all whose purposive life it originates. We may call the supra-conscious mind the sphere of the spirit life, the sub-conscious the sphere of the body life, and the conscious mind the middle region where both meet."

Continuing, Dr. Schofield says: "The Spirit of G.o.d is said to dwell in believers, and yet, as we have seen, His presence is not the subject of direct consciousness. We would include, therefore, in the supra-conscious, all such spiritual ideas, together with conscience--the voice of G.o.d, as Max Muller calls it--which is surely a half-conscious faculty. Moreover, the supra-conscious, like the sub-conscious, is, as we have said, best apprehended when the conscious mind is not active.

Visions, meditations, prayers, and even dreams have been undoubtedly occasions of spiritual revelations, and many instances may be adduced as ill.u.s.trations of the workings of the Spirit apart from the action of reason or mind. The truth apparently is that the mind as a whole is an unconscious state, by that its middle registers, excluding the highest spiritual and lowest physical manifestations, are fitfully illuminated in varying degree by consciousness; and that it is to this illuminated part of the dial that the word "mind," which rightly appertains to the whole, has been limited."

Oliver Wendell Holmes has said: "The automatic flow of thought is often singularly favored by the fact of listening to a weak continuous discourse, with just enough ideas in it to keep the (conscious) mind busy. The induced current of thought is often rapid and brilliant in inverse ratio to the force of the inducing current."

Wundt says: "The unconscious logical processes are carried on with a certainty and regularity which would be impossible where there exists the possibility of error. Our mind is so happily designed that it prepares for us the most important foundations of cognition, whilst we have not the slightest apprehension of the _modus operandi_. This unconscious soul, like a benevolent stranger, works and makes provisions for our benefit, pouring only the mature fruits into our laps."

A writer in an English magazine interestingly writes: "Intimations reach our consciousness from unconsciousness, that the mind is ready to work, is fresh, is full of ideas." "The grounds of our judgment are often knowledge so remote from consciousness that we cannot bring them to view." "That the human mind includes an unconscious part; that unconscious events occurring in that part are proximate causes of consciousness; that the greater part of human intuitional action is an effect of an unconscious cause; the truth of these propositions is so deducible from ordinary mental events, and is so near the surface that the failure of deduction to forestall induction in the discerning of it may well excite wonder." "Our behavior is influenced by unconscious a.s.sumptions respecting our own social and intellectual rank, and that of the one we are addressing. In company we unconsciously a.s.sume a bearing quite different from that of the home circle. After being raised to a higher rank the whole behavior subtly and unconsciously changes in accordance with it." And Schofield adds to the last sentence: "This is also the case in a minor degree with different styles and qualities of dress and different environments. Quite unconsciously we change our behavior, carriage, and style, to suit the circ.u.mstance."

Jensen writes: "When we reflect on anything with the whole force of the mind, we may fall into a state of entire unconsciousness, in which we not only forget the outer world, but also know nothing at all of ourselves and the thoughts pa.s.sing within us after a time. We then suddenly awake as from a dream, and usually at the same moment the result of our meditations appears as distinctly in consciousness without our knowing how we reached it."