The Doctrine and Practice of Yoga Part 4

The more of the details of our daily life we can hand over to the effortless custody of automatism, the more our higher powers of mind will be set free for their own proper work. There is no more miserable human being than one in whom nothing is habitual but indecision and for whom (every act) the time of rising and going to bed, the beginning of every bit of work, are subjects for express volitional deliberation.

Maxim I. In the acquisition of a new thought or the leaving off of an old one we must take care to launch ourselves with as strong and decided initiative as possible.

Maxim II. Never suffer an exception to occur until the new habit is securely rooted in your life.

Each lapse is like letting fall a ball of string which one is carefully winding up; a single slip means more than a great many turns will wind again.

Continuity of training is the great means of making the nervous system act infallibly right. It is necessary above all things never to lose a battle. Every gain on the wrong side undoes the effect of many conquests on the right.

The essential precaution is to so regulate the opposing powers that the one may have a series of uninterrupted success, until repet.i.tion has fortified it to such a degree as to enable it to cope with the opposition under any circ.u.mstances.

The need of securing success at the outset is imperative. To be habitually successful is the thing.

Be careful not to give the will such a task as to insure its defeat at the outset, but provided one can stand it, a sharp period of suffering, and then a free time is the best to aim at, whether in giving up the opium habit or in simply changing one's hours of rising or of work.

It is surprising how soon a desire will die of inanition if it be never fed.

Without unbroken advance there is no such thing as acc.u.mulation of the ethical forces possible, and to make this possible and to exercise and habituate us in it is the sovereign blessing of regular work.

Maxim III. Seize the very first possible opportunity to act on every resolution you make and on every emotional prompting you may experience in the direction of habits you aspire to gain.

It is not the moment of their forming but in the moment of their producing motor effects, that resolves and aspirations communicate the new 'set' to the brain.

The actual presence of the practical opportunity alone furnishes the fulcrum upon which the lever can rest, by means of which the moral will may multiply its strength and raise itself aloft. He who had no solid ground to press against will never get beyond the stage of empty gesture making.

When a resolve or a fine glow of feeling is allowed to evaporate without bearing practical fruit, it is a waste and a chance lost; it works so as positively to hinder future resolutions and emotions from taking the normal path of discharge.

If we let our emotions evaporate, they get in a way of evaporating.

WORs.h.i.+P OF THE TERRIBLE.

The att.i.tude of the soul which is not to be baffled by the lower nature or the "Personal Self" should be to seek Death and not life, to hurl oneself upon the sword's point and become one with the terrible. Those who are commissioned by the Lord to bear aloft the torch of spirit are fated to see every joy of the senses turn to ashes and crus.h.i.+ng blows upon their eyes to the unsubstantially of the relative life of Maya.

The lion when stricken to the heart gives out his loudest roar, When smitten on the head the cobra lifts its hood And the majesty of the Soul comes out only when a man is wounded to his depths.

The Western ideal is to be doing: the Eastern to be suffering. The perfect life would be a harmony between (selfless or non-attached) doing and suffering. Wors.h.i.+p the terrible. Wors.h.i.+p Death, for its own sake; despair for its own sake; pain for its own sake. Yet this is not the coward's or the suicide's or the weakling's morbid love of Death, but it is the cry of the philosopher who has sounded everything to its depths and knows intensely the vanity of the desire for happiness on the relative plane of limitations. Remember the triumphant cry of St. Francis of a.s.sisi: "WELCOME, SISTER DEATH!" "Be witness"--of all that goes on but be not entangled. Reserve to yourself the power to remain unattached at all times. Accept nothing however pleasant, if it conceals a fetter into thy Soul. At a word stand ready to sever any connection that gives a hint of soul-bondage. Keep thy mind clear. Keep thy will pure. Attain the Impersonal Standpoint, O you man! there alone canst thou quench thy thirst for happiness never on the plane of personal. Who and what dies and is reborn?--Your lower self, your personality.

"Sometimes naked, sometimes mad, Now as a scholar, again as a fool Here a rebel, there a saint, Thus they appear on the earth --the Perfect Ones. Paramhamsas"--Viveka Chudamani.

If you accept the report of the senses as final, you will say "soul for nature"--but if you can gain the spiritual point of view, you will say "no-nature for soul." Evolution, devolution and involution are all in nature and will go on cyclically and eternally. All this is merely due to the wish of the soul to manifest itself. But such expression can come only when the soul lives on its plane. Say "Money is my slave, not I."

Say "Nature is my slave, not I". Give up life, give up body, give up all desire for enjoyment on the relative plane. So shall you transcend all limitation. Your real nature is Infinite and Absolute. Only when you lower your nature by limiting it to the "particular self," do you become bound and unhappy. On the relative plane, you are a slave to the pair of opposites--life and death, pleasure and pain, and so on. Here is limitation. Here you are a slave to compet.i.tion, and "Survival of the Fittest" is the law. Be not blinded by the flas.h.i.+ng light of the glare of modern civilization. Every morsel you eat is ground out of your brother's blood. Slave to a breath of air, slave to food, slave to life, slave to Death, slave to a word of praise, slave to a word of blame--"Slave--Slave--Slave"--that is your condition. The Soul cannot stoop to any compromise. It refuses to conquer nature by obedience. It will conquer nature by renouncing the body and by knowing itself. Find thyself bodiless. Power felt within is soul; without, nature. "We must crush Law (nature) and become outlaws."

"Deliver thou thyself, by thyself Ah, do not let thyself sink For thou art thyself thy greatest friend And thyself (the relative 'I') thy greatest enemy."

This, student, is not the ravings of a lunatic. It is the secret of SAT-CHIT-ANANDA--eternal existence, knowledge and bliss. Attainment of perfection means absolute Freedom. Do you or would you know the meaning of Life? It is the search after _Sat-chit-ananda_. But man is trying to realise this Perfect Existence in the transitory things of the earth-plane. Only when he knows that not attachment to the things of the "world, the flesh and the devil" but renunciation of same and the bringing of the Impersonal Ideal into his everyday life would lead him to it, then Maya will have fulfilled its purpose--which is to show man his divinity. "Kill out the desire for life. Kill out Ambition. Kill out desire for comfort; yet work as those who love life. Respect life as those who are ambitious. Be happy as those are who live for happiness."

So says Mabel Collins in the _Light on the Path_. Yes, you must work constantly, train your intellect, develop your personality but do not do all this for your own personal self but for the Higher Self, The BRAHMAN, Eternal--to manifest through. As soon as you lose this view-point your personal strivings end in Pain and Disappointment. Work as hard as the ambitious man and the lover of pleasures but remember your actions are inspired by different motives. Here Spirit is the director.

"To the work thou hast the right, O Partha, but not to the fruits thereof"--_Gita_. All clinging to results leads to degeneration. The soul should cling to nothing. All work and all effort must be dedicated unto the Higher Self. When you care for the results you are only wors.h.i.+pping the lower self. Hence the value of selfless labour, thus the maya-fascinated mind is purified and de-hypnotised and we attain to the emergence of the personal into the Impersonal. Either say "I am thou, O Lord!" and thus out at the root of the lower "I" and destroy it for ever or say "I am nothing, O Eternal One! thou art everything" and thereby lose the lower into the Higher. The first is for the Gnani--the second for the Bhakti Yogi. Both mean the same thing. Love everyone but do not depend upon the love of any one. Give everything. Take nothing.

Serve every one. Do not care for service and grat.i.tude in return. You are the Heir to the Infinite. All Power is behind you. But so long as you are a beggar, a beggar shall you remain. Renounce the lower self, Live for the Higher. What you call Universal Love is the expression on the lower plane of the subjective reception of ABSOLUTE UNITY on the Buddhic plane and in SAMADHI (Final Illumination).

LESSONS III AND IV.

THE YOGI SELF-DEVELOPER

INTRODUCTION.

In lessons 1 and 2 we have initiated you into the mysteries of Will and Mind-Force, the governing principles of the Universe and the laws of their development. We have also taught you how to acquire absolute control over Body and Mind. In these lessons we have striven to point out to you the right "Mental Att.i.tude" towards your daily life, so that while mainly engaged in the task of Self-Culture you might also lend a hand in the great work of strengthening the race. Moreover our convictions, beliefs, and ideals are no mean, are insignificant factors in the determination of our health and environmental conditions. They react on our circ.u.mstances as well as on the WHOLE MAN. We have also given you important points of instruction in Soul Unfoldment, Meditation, Bramhacharya, Breathing, Fasting, Health-Culture, Body building and shown you, as distinctly as we could, the exact process of developing a single virtue in your self thereby you may master the process and method of developing other virtues, the lines of action and thought being well nigh similar in all, and foculising at certain common points of primary importance. We have given the bare body of truth in connection with the development, evolution and unfoldment of the body and the soul, stripping of the metaphysical trappings and the theoretical draperies in which they are clothed. We have had to literally rend asunder the heavy wheel that had the divine face of truth. Hence our lessons are brief and to the point. We have had to contend against and overcome another serious difficulty. Expressed in the matter of fact English language, these wondrous truths of mysticism cannot but lose the air of profound solemnity and sanct.i.ty that pervades the subject of Yoga in Sanskrit literature. The wise and thoughtful student and we certainly do not write for light-headed and non-serious people, will not let their apparent simplicity deceive him or throw him off his guard. Rather let him realise that these lessons can be pressed into service in all directions and in all spheres of life. Let him just put them into practice and he will at once see their practical bearing on his daily life. These lessons do not go into the "WHAT" but point out the "HOW" of every thing. We leave every student to suit his individual case as to the intellectual side of the ETERNAL PROBLEM. In conclusion we have to say that this Course does not pretend to deal with the advanced stages of Yoga, much less exhaust them. But they will, positively and decidedly prepare him for those higher things by lifting the PALL OF DARKNESS from his mind.

LESSONS III AND IV.

Quite a number of you there must be to whom the "Fearless" mind is not only an enviable possession but something to which you are and have been an utter stranger. You may not say it to others--confession may hurt your pride--but secretly away deep in your heart, there resides strongly and fiercely the desire to be a Fearless Individual. And it is a worthy desire. To be able to wipe off all fearfulness, anxiety and worry from your mental tablets is no easy task, but when once accomplished, it gives you a glimpse of Heavenly Joy and Superhuman Strength. And, _You can be Fearless_, I tell you--each one of you--you can be what you will to be. I have seen it. I have done it. I am going to give you sound and positive instructions in this paper so that you may forge ahead towards your goal.

These instructions are based upon good psychological grounds, have been tested and proved by millions and proved a blessing to whoever took them up in all earnestness and gave them a trial. If you want to be Fearless, hesitate not to follow them to the very letter.

I shall not waste s.p.a.ce telling you about the dire results of fear, cowardice, worry, anxiety and the vile brood of negative thoughts branching of FEAR. Physically, mentally and spiritually man is what he thinks in his heart. As you think, so you are. Mind governs everything, creates or destroys everything, on the physical as well as other planes.

Your thoughts affect your health, your circ.u.mstances, your environments; those who come into daily contact with you, those who are separated from you by s.p.a.ce, those who are what you call "dead" but who are really alive in spirit-life and bound to you more or less by mystic chords of sympathy in thought and soul-life, affecting you and being affected by you every minute. The range of influence exerted by a man's daily thoughts is simply tremendous. Trees and animals, minerals and other objects of material life absorb it. The walls of your room, the clothes you wear, the letters you write are all being impressed by the aura of your thought-force. If you go to a clairvoyant or a psychometerist and put into his hands a letter, a lock of hair, a cloth-piece, or anything else pertaining to one of your friends, he or she will psychically trace out the personal appearance, temperament, past and present history, and everything else in connection with that person.

Marvellous, 'Impossible' you cry in surprise. But it is done. Realise through study and investigation the importance of your thought-life and avoid vitiating it by fear-thoughts, hate-thoughts, sensual and sensuous thoughts and vanity thoughts. Because, mark you, these four giant-weeds poison the roots of the Tree of Life. All humanity suffers pain in diverse ways, on account of these four bad thoughts and their millions of off-springs. Now you will say this is all very well but:

HOW?

That is just what I mean to teach you all along. I don't want to feed you on mere empty theories, but I can and I will give you that knowledge which when a.s.similated shall build up strong flesh, bone, muscle, tissue, pith and marrow which will give you superb health, strength of mind and spirit--all of which are necessary adjuncts to Spiritual Growth and Happiness. Let me give you in detail methods and exercises. The ideal fearless man has many qualities. I say the Ideal Hero--no imitation patch work vulgarian. These qualities are in rough detail: (1) Devotion to G.o.d.

(2) Knowledge. (3) Concentration. (4) Will Power. (5) Energy and Aspiration. (6) Health. (7) Self-Esteem. (8) Self-Control. (9) Love for Humanity. (10) Chast.i.ty. There may be other qualities but you will do well to build up the above and others will come to you by themselves. Let me drop a few helpful suggestions on the above. Follow each sentence closely.

1. DEVOTION TO THE ABSOLUTE WILL.

I have always said, written, observed and felt that the most courageous individuals are devoted to G.o.d. Such men are rare. You all understand the meaning of "Fearlessness" in its fullest sense. It means absolute independence--in two words, he is the FEARLESS man who "fears-nothing,"

and "faces-everything." That everything includes everyone. That nothing excludes no one. Viewed from this standpoint is not the fearless man rarely to be met with? You may come across degrees of fearlessness. Now the man who possesses this quality in the "highest degree" has faith in this G.o.d. Everyone has his conception of G.o.d. Everyone sees the absolute from his individual plane of vision. That conception which you have of G.o.d will do for you. I say, it will do for you and you alone. Don't force it upon others. Keep it for yourself. If you want to improve this conception of G.o.d pray in the Silence thus: "O, THOU, I UNDERSTAND NOT THY NATURE. I KNOW NOT--YET I YEARN TO KNOW. DO THOU REVEAL THYSELF UNTO MY SOUL. DO THOU OPEN MY SPIRITUAL EYES AND LEAD ME ON." Student, don't treat this lightly. Listen not to that conceited or blinded brother of yours who says he does not care for G.o.d--who says he can go on without the aid of G.o.d. Listen not. Listen not. The strongest and greatest pray often. Only they do not talk of this to others. They never make a show of their devotion. But they have all prayed and do all pray. They believe in personal effort--they also believe in Divine leading and guidance. Learn to be "lead by the Spirit." Everything shall come to you in this way. You will also notice that the Fearless Man is not a mere G.o.d-fearing man. He is a G.o.d-loving Individual. He loves G.o.d for G.o.d's sake largely. That man who is fearful in spite of his devotion to G.o.d is a sham devotee. But the grace of the LORD'S name is such that it shall purify the most impure of heart. It shall build up even a sham devotee into a real devotee who in time shall transcend all limitation. Therefore have faith in G.o.d. "Be regular" in your devotions. Also remember that each trial is a pain accompanying spiritual regeneration--each pain a process of strengthening the herald of a mere glorious dawn of wisdom. Hence give up a grumbling.

The great G.o.d whose Infinite power regulates the motions of planets and yet takes note of the sparrow's fall has your soul's best interest at heart. All you do, all you say, all you feel, all you hope, all your experiences--all, all is His will. Man's Will is G.o.d's Will. G.o.d's Will is Man's Will. And who can define G.o.d? G.o.d alone has the power to define Himself. He has defined Himself as the Universe--Bramhanda. Nothing is impossible for the devotee of G.o.d. Let him but be willing to work and G.o.d shall give him everything. Regular devotion to G.o.d will surely develop extreme Fearlessness. "G.o.d is Love."

(2). KNOWLEDGE _(Gnayanam)_.

Fear is due to ignorance. When in the dark of night you mistook the rope for a snake, you shrieked out in terror. Cause? IGNORANCE. But when you saw the rope as a rope, you laughed out in amus.e.m.e.nt. Cause? KNOWLEDGE.

All your fear is due to your ignorance of your real nature. All the fear at the last is fear of death. You have to realise through knowledge of the Vedanta that you are birthless, deathless. You have to unfold by meditation a consciousness of your Real Self. I give you hereunder a meditation exercise that will help you in this direction.

MEDITATION EXERCISE NO. 1.

Retire into the SILENCE. Shut off all thoughts and purposes relating to the external world. Try to realise that you, the Real Ego are not the body but that it is a mere garment you have put on for functioning on the physical plane and which you shall put off some day. Try to realise that you are immortal and that although a thousand bodies might come and go, you, the Ego, shall be as alive as ever. These are your shadows--your personalities. What dies and is born is a mirage--a mere phantasm--which you materialise for certain purposes. All these purposes centralise in one POTENTIALISED PURPOSE--the conquest of matter.

Realise that you the Ego, have your dwelling in Supernal Regions--on the spiritual plane--with your Father-in-Heaven--but that you have come down into matter that you may find the fullest possible objective expression.

Realise that you, the Ego, are a differentiated centre of consciousness in the Great Consciousness--THE ABSOLUTE--EGO--SUM of the entire Universe with all its gross and subtle manifestations--that you are endowed with all the powers and attributes of the Absolute Self. Realise that you are not the emotional and pa.s.sional manifestations--surging up in your personality. These are subject to the law of Flux and Rhythm and must be brought under the control of Reason and Will--the balancing, equating principle of mind. Realise that you are not the mind nor the intellect, but that you exercise this function in order to a.n.a.lyse the external manifestations of nature and study same. Realise that you are pure Consciousness, Bliss and Existence in your essential nature--on with the all-life. Realise that the form side of manifestation is but a concentration, a precipitation within you. Your subjective nature is one with the subjective self of others--an inlet for the influx and efflux of the GREAT SUB-CONSCIOUS. Realise thus your Unity with All-Life-manifesting objectively as Universal Brotherhood of all living beings and the perfect recognition of the All-Father-Mother, the Great Cosmic Power and Intelligence known as G.o.d whose intelligence all-blissfulness and existence are ever pouring into each Unit of Individualised Divine Energy and evolving through nature. And, student, when you meditate daily that you are neither the body nor the emotions nor the mind, you shall then unfold the consciousness of the "I am I"

that which rules the personality that which has been called Soul-Consciousness. You shall then be Chaitanya-Spiritually awake.

You shall then know no Fear. Fear shall drop away like a worn-out sheath. All fear-thoughts are due to undeveloped race-consciousness which reacts upon individual consciousness and is stamped more or less upon every atom of matter. You 'fear' because you think you are the body. When you realise that you can command as many bodies for your use as you like; when you realise in your heart of hearts that you are a Spiritual Being expressing and energising through material personalities; when you realise that you cannot die, fear shall be afraid of you and drop tormenting and teasing you. Fear resides in the matter-fed mind--that mind which has been grown and matured by the reception and re-action upon external sensations and stimuli--what has been called the objective mind. This mind identifies itself with the form, the body.