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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/13656-0.txt b/13656-0.txt new file mode 100644 index 0000000..cf7cec3 --- /dev/null +++ b/13656-0.txt @@ -0,0 +1,7106 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 13656 *** + + A SERIES OF LESSONS + + IN RAJA YOGA + + By YOGI RAMACHARAKA + +Author of "Fourteen Lessons in Yogi Philosophy and Oriental Occultism" +"Advanced Course in Yogi Philosophy, etc."; "Hatha Yoga"; "Psychic +Healing"; "Science of Breath." etc. + + 1906 + + + + +"_When the soul sees itself as a Center surrounded by its +circumference--when the Sun knows that it is a Sun, surrounded by its +whirling planets-then is it ready for the Wisdom and Power of the +Masters_." + + + + +PUBLISHERS' NOTICE + +The lessons which compose this volume, originally appeared in the shape +of monthly lessons, the first of which was issued in October, 1905, and +the twelfth in September, 1906. These lessons met with a hearty and +generous response from the public, and the present volume is issued in +response to the demand for the lessons in a permanent and durable form. +There have been no changes made in the text. + +The publishers take the liberty to call the attention of the reader to +the great amount of information condensed within the space given to each +lesson. Students have told us that they have found it necessary to read +and study each lesson carefully, in order to absorb the varied +information contained within its pages. They have also stated that they +have found it advisable to re-read the lessons several times, allowing an +interval between each reading and that at each re-reading they would +discover information that had escaped them during the course of the +previous study. This has been repeated to us so often that we feel +justified in mentioning it, that other readers might avail themselves of +the same course and plan of study. + +Following his usual custom, the writer of the lessons has declined to +write a preface for this book, claiming that the lessons speak for +themselves, and that those for whom they are intended will receive the +message contained within them, without any prefatory talk. + +THE YOGI PUBLICATION SOCIETY. + + + + +INDEX + + + LESSON I. The "I" + + LESSON II. The Ego's Mental Tools + + LESSON III. The Expansion of the Self + + LESSON IV. Mental Control + + LESSON V. The Cultivation of Attention + + LESSON VI. Cultivation of Perception + + LESSON VII. The Unfoldment of Consciousness + + LESSON VIII. The Highlands and Lowlands of Mind + + LESSON IX. The Mental Planes + + LESSON X. Sub-Consciousing + + LESSON XI. Sub-Conscious Character Building + + LESSON XII. Sub-Conscious Influences + + + + +THE FIRST LESSON. + +THE "I." + + +In India, the Candidates for Initiation into the science of "Raja Yoga," +when they apply to the Yogi Masters for instruction, are given a series +of lessons designed to enlighten them regarding the nature of the Real +Self, and to instruct them in the secret knowledge whereby they may +develop the consciousness and realization of the real "I" within them. +They are shown how they may cast aside the erroneous or imperfect +knowledge regarding their real identity. + +Until the Candidate masters this instruction, or at least until the truth +becomes fixed in his consciousness, further instruction is denied him, +for it is held that until he has awakened to a conscious realization of +his Actual Identity, he is not able to understand the source of his +power, and, moreover, is not able to _feel_ within him the power of the +Will, which power underlies the entire teachings of "Raja Yoga." + +The Yogi Masters are hot satisfied if the Candidate forms merely a clear +intellectual conception of this Actual Identity, but they insist that he +must _feel_ the truth of the same--must become _aware_ of the Real +Self--must enter into a consciousness in which the realization becomes a +part of his everyday self--in which the realizing consciousness becomes +the prevailing idea in his mind, around which his entire thoughts and +actions revolve. + +To some Candidates, this realization comes like a lightning flash the +moment the attention is directed toward it, while in other cases the +Candidates find it necessary to follow a rigorous course of training +before they acquire the realization in consciousness. + +The Yogi Masters teach that there are two degrees of this awakening +consciousness of the Real Self. The first, which they call "the +Consciousness of the 'I'," is the full consciousness of _real_ existence +that comes to the Candidate, and which causes him to _know_ that he is a +real entity having a life not depending upon the body--life that will go +on in spite of the destruction of the body--_real_ life, in fact. The +second degree, which they call "the Consciousness of the 'I AM'," is +the consciousness of one's identity with the Universal Life, and his +relationship to, and "in-touchness" with all life, expressed and +unexpressed. These two degrees of consciousness come in time to all who +seek "The Path." To some it comes suddenly; to others it dawns gradually; +to many it comes assisted by the exercises and practical work of "Raja +Yoga." + +The first lesson of the Yogi Masters to the Candidates, leading up to the +first degree, above mentioned, is as follows: That the Supreme +Intelligence of the Universe--the Absolute--has manifested the being that +we call Man--the highest manifestation on this planet. The Absolute has +manifested an infinitude of forms of life in the Universe, including +distant worlds, suns, planets, etc., many of these forms being unknown to +us on this planet, and being impossible of conception by the mind of the +ordinary man. But these lessons have nothing to do with that part of the +philosophy which deals with these myriad forms of life, for our time will +be taken up with the unfoldment in the mind of man of his true nature and +power. Before man attempts to solve the secrets of the Universe without, +he should master the Universe within--the Kingdom of the Self. When he +has accomplished this, then he may, and should, go forth to gain the +outer knowledge as a Master demanding its secrets, rather than as a slave +begging for the crumbs from the table of knowledge. The first knowledge +for the Candidate is the knowledge of the Self. + +Man, the highest manifestation of the Absolute, as far as this planet is +concerned, is a wonderfully organized being--although the average man +understands but little of his real nature. He comprises within his +physical, mental and spiritual make-up both the highest and the lowest, +as we have shown in our previous lessons (the "Fourteen Lessons" and the +"Advanced Course"). In his bones he manifests almost in the form of +mineral life, in fact, in his bones, body and blood mineral substances +actually exist. The physical life of the body resembles the life of the +plant. Many of the physical desires and emotions are akin to those of the +lower animals, and in the undeveloped man these desires and emotions +predominate and overpower the higher nature, which latter is scarcely in +evidence. Then Man has a set of mental characteristics that are his own, +and which are not possessed by the lower animals (See "Fourteen +Lessons"). And in addition to the mental faculties common to all men, or +rather, that are in evidence in a greater or lesser degree among all men, +there are still higher faculties latent within Man, which when manifested +and expressed render Man more than ordinary Man. The unfoldment of these +latent faculties is possible to all who have reached the proper stage of +development, and the desire and hunger of the student for this +instruction is caused by the pressure of these unfolding latent +faculties, crying to be born into consciousness. Then there is that +wonderful thing, the Will, which is but faintly understood by those +ignorant of the Yogi Philosophy--the Power of the Ego--its birthright +from the Absolute. + +But while these mental and physical things _belong_ to Man, they are +_not_ the Man himself. Before the Man is able to master, control, and +direct the things belonging to him--his tools and instruments--he must +awaken to a realization of Himself. He must be able to distinguish +between the "I" and the "Not I." And this is the first task before the +Candidate. + +That which is the Real Self of Man is the Divine Spark sent forth from +the Sacred Flame. It is the Child of the Divine Parent. It is +Immortal--Eternal--Indestructible--Invincible. It possesses within +itself Power, Wisdom, and Reality. But like the infant that contains +within itself the sometime Man, the mind of Man is unaware of its latent +and potential qualities, and does not know itself. As it awakens and +unfolds into the knowledge of its real nature, it manifests its +qualities, and realizes what the Absolute has given it. When the Real +Self begins to awaken, it sets aside from itself those things which +are but appendages to it, but which it, in its half-waking state, had +regarded as its Self. Setting aside first this, and then that, it finally +discards all of the "Not I," leaving the Real Self free and delivered +from its bondage to its appendages. Then it returns to the discarded +appendages, and makes use of them. + +In considering the question: "What is the Real Self?" let us first stop +to examine what man usually means when he says "I." + +The lower animals do not possess this "I" sense. They are conscious of +the outer world; of their own desires and animal cravings and feelings. +But their consciousness has not reached the Self-conscious stage. They +are not able to think of themselves as separate entities, and to reflect +upon their thoughts. They are not possessed of a consciousness of the +Divine Spark--the Ego--the Real Self. The Divine Spark is hidden in the +lower forms of life--even in the lower forms of human life--by many +sheaths that shut out its light. But, nevertheless, it is there, always. +It sleeps within the mind of the savage--then, as he unfolds, it begins +to throw out its light. In you, the Candidate, it is fighting hard to +have its beams pierce through the material coverings When the Real Self +begins to arouse itself from its sleep, its dreams vanish from it, and it +begins to see the world as it is, and to recognize itself in Reality and +not as the distorted thing of its dreams. + +The savage and barbarian are scarcely conscious of the "I." They are but +a little above the animal in point of consciousness, and their "I" is +almost entirely a matter of the consciousness of the wants of the body; +the satisfaction of the appetites; the gratification of the passions; the +securing of personal comfort; the expression of lust, savage power, etc. +In the savage the lower part of the Instinctive Mind is the seat of the +"I." (See "Fourteen Lessons" for explanation of the several mental planes +of man.) If the savage could analyze his thoughts he would say that the +"I" was the physical body, the said body having certain "feelings," +"wants" and "desires." The "I" of such a man is a physical "I," the body +representing its form and substance. Not only is this true of the savage, +but even among so-called "civilized" men of to-day we find many in this +stage. They have developed powers of thinking and reasoning, but they do +not "live in their minds" as do some of their brothers. They use their +thinking powers for the gratification of their bodily desires and +cravings, and really live on the plane of the Instinctive Mind. Such a +person may speak of "my mind," or "my soul," not from a high position +where he looks upon these things from the standpoint of a Master who +realizes his Real Self, but from below, from the point-of-view of the man +who lives on the plane of the Instinctive Mind and who sees above +_himself_ the higher attributes. To such people the body is the "I." +Their "I" is bound up with the senses, and that which comes to them +through the senses. Of course, as Man advances in "culture" and +"civilization," his senses become educated, and are satisfied only with +more refined things, while the less cultivated man is perfectly satisfied +with the more material and gross sense gratifications. Much that we call +"cultivation" and "culture" is naught but a cultivation of a more refined +form of sense gratification, instead of a real advance in consciousness +and unfoldment. It is true that the advanced student and Master is +possessed of highly developed senses, often far surpassing those of the +ordinary man, but in such cases the senses have been cultivated under the +mastery of the Will, and are made servants of the Ego instead of things +hindering the progress of the soul--they are made servants instead of +masters. + +As Man advances in the scale, he begins to have a somewhat higher +conception of the "I." He begins to use his mind and reason, and he +passes on to the Mental Plane--his mind begins to manifest upon the plane +of Intellect. He finds that there is something within him that is higher +than the body. He finds that his mind seems more _real_ to him than does +the physical part of him, and in times of deep thought and study he is +able almost to forget the existence of the body. + +In this second stage, Man soon becomes perplexed. He finds problems that +demand an answer, but as soon as he thinks he has answered them the +problems present themselves in a new phase, and he is called upon to +"explain his explanation." The mind, even although not controlled and +directed by the Will, has a wonderful range, but, nevertheless, Man finds +himself traveling around and around in a circle, and realizes that he is +confronted continually by the Unknown. This disturbs him, and the higher +the stage of "book learning" he attains, the more disturbed does he +become. The man of but little knowledge does not see the existence of +many problems that force themselves before the attention of the man of +more knowledge, and demand an explanation from him. The tortures of the +man who has attained the mental growth that enables him to see the new +problems and the impossibility of their answer, cannot be imagined by one +who has not advanced to that stage. + +The man in this stage of consciousness thinks of his "I" as a mental +thing, having a lower companion, the body. He feels that he has advanced, +but yet his "I" does not give him the answer to the riddles and questions +that perplex him. And he becomes most unhappy. Such men often develop +into Pessimists, and consider the whole of life as utterly evil and +disappointing--a curse rather than a blessing. Pessimism belongs to this +plane, for neither the Physical Plane man or the Spiritual Plane man have +this curse of Pessimism. The former man has no such disquieting thoughts, +for he is almost entirely absorbed in gratifying his animal nature, while +the latter man recognizes his mind as an instrument of himself, rather +than as _himself_, and knows it to be imperfect in its present stage of +growth. He knows that he has in himself the key to all knowledge--locked +up in the Ego--and which the trained mind, cultivated, developed and +guided by the awakened Will, may grasp as it unfolds. Knowing this the +advanced man no longer despairs, and, recognizing his real nature, and +his possibilities, as he awakens into a consciousness of his powers and +capabilities, he laughs at the old despondent, pessimistic ideas, and +discards them like a worn-out garment. Man on the Mental Plane of +consciousness is like a huge elephant who knows not his own strength. He +could break down barriers and assert himself over nearly any condition or +environment, but in his ignorance of his real condition and power he may +be mastered by a puny driver, or frightened by the rustling of a piece of +paper. + +When the Candidate becomes an Initiate--when he passes from the purely +Mental Plane on to the Spiritual Plane--he realizes that the "I," the +Real Self--is something higher than either body or mind, and that both of +the latter may be used as tools and instruments by the Ego or "I." This +knowledge is not reached by purely intellectual reasoning, although such +efforts of the mind are often necessary to help in the unfoldment, and +the Masters so use it. The real knowledge, however, comes as a special +form of consciousness. The Candidate becomes "aware" of the real "I," and +this consciousness being attained, he passes to the rank of the +Initiates. When the Initiate passes the second degree of consciousness, +and begins to grow into a realization of his relationship to the +Whole--when he begins to manifest the Expansion of Self--then is he on +the road to Mastership. + +In the present lesson we shall endeavor to point out to the Candidate the +methods of developing or increasing the realization of this "I" +consciousness--this first degree work. We give the following exercises or +development drills for the Candidate to practice. He will find that a +careful and conscientious following of these directions will tend to +unfold in him a sufficient degree of the "I" consciousness, to enable him +to enter into higher stages of development and power. All that is +necessary is for the Candidate to feel within himself the dawn of the +awakening consciousness, or awareness of the Real Self. The higher stages +of the "I" consciousness come gradually, for once on the Path there is no +retrogression or going backward. There may be pauses on the journey, but +there is no such thing as actually losing that which is once gained on +The Path. + +This "I" consciousness, even in its highest stages, is but a preliminary +step toward what is called "Illumination," and which signifies the +awakening of the Initiate to a realization of his actual connection with +and relation to the Whole. The full sight of the glory of the "I," is but +a faint reflected glow of "Illumination." The Candidate, once that he +enters fully into the "I" consciousness, becomes an "Initiate." And the +Initiate who enters into the dawn of Illumination takes his first step +upon the road to Mastery. The Initiation is the awakening of the soul to +a knowledge of its real existence--the Illumination is the revelation of +the real nature of the soul, and of its relationship with the Whole. +After the first dawn of the "I" consciousness has been attained, the +Candidate is more able to grasp the means of developing the consciousness +to a still higher degree--is more able to use the powers latent within +him; to control his own mental states; to manifest a Centre of +Consciousness and Influence that will radiate into the outer world which +is always striving and hunting for such centres around which it may +revolve. + +Man must master himself before he can hope to exert an influence beyond +himself. There is no royal road to unfoldment and power--each step must +be taken in turn, and each Candidate must take the step himself, and by +his own effort. But he may, and will, be aided by the helping hand of the +teachers who have traveled The Path before him, and who know just when +that helping hand is needed to lift the Candidate over the rough places. + +We bid the Candidate to pay strict attention to the following +instruction, as it is all important. Do not slight any part of it, for we +are giving you only what is necessary, and are stating it as briefly as +possible. Pay attention, and follow the instruction closely. This lesson +must be mastered before you progress. And it must be practiced not only +now, but at many stages of the journey, until full Initiation and +Illumination is yours. + + +RULES AND EXERCISES DESIGNED TO AID THE CANDIDATE IN HIS INITIATION. + +The first instruction along the line of Initiation is designed to awaken +the mind to a full realization and consciousness of the individuality of +the "I." The Candidate is taught to relax his body, and to calm his mind +and to meditate upon the "I" until it is presented clearly and sharply +before the consciousness. We herewith give directions for producing the +desired physical and mental condition, in which meditation and +concentration are more readily practiced. This state of Meditation will +be referred to in subsequent exercises, so the Candidate is advised to +acquaint himself thoroughly with it. + +STATE OF MEDITATION. If possible, retire to a quiet place or room, where +you do not fear interruption, so that your mind may feel secure and at +rest. Of course, the ideal condition cannot always be obtained, in which +case you must do the best you can. The idea is that you should be able to +abstract yourself, so far as is possible, from distracting impressions, +and you should be alone with yourself--in communion with your Real Self. + +It is well to place yourself in an easy chair, or on a couch, so that you +may relax the muscles and free the tension of your nerves. You should be +able to "let go" all over, allowing every muscle to become limp, until a +feeling of perfect peace and restful calm permeates every particle of +your being. Rest the body and calm the mind. This condition is best in +the earlier stages of the practice, although after the Candidate has +acquired a degree of mastery he will be able to obtain the physical +relaxation and mental calm whenever and wherever he desires. + +But he must guard against acquiring a "dreamy" way of going around, +wrapped in meditation when he should be attending to the affairs of life. +_Remember this_, the State of Meditation should be entirely under the +control of the Will, and should be entered into only deliberately and at +the proper times. The Will must be master of this, as well as of every +other mental state. The Initiates are not "day dreamers," but men and +women having full control of themselves and their moods. The "I" +consciousness while developed by meditation and consciousness, soon +becomes a fixed item of consciousness, and does not have to be produced +by meditation. In time of trial, doubt, or trouble, the consciousness may +be brightened by an effort of the Will (as we shall explain in subsequent +lessons) without going into the State of Meditation. + +THE REALIZATION OF THE "I." The Candidate must first acquaint himself +with the reality of the "I," before he will be able to learn its real +nature. This is the first step. Let the Candidate place himself in the +State of Meditation, as heretofore described. Then let him concentrate +his entire attention upon his Individual Self, shutting out all thought +of the outside world, and other persons. Let him form in his mind the +idea of himself as a _real_ thing--an actual being--an individual +entity--a Sun around which revolves the world. He must see himself as the +Centre around which the whole world revolves. Let not a false modesty, or +sense of depreciation interfere with this idea, for you are not denying +the right of others to also consider themselves centres. You are, in +fact, a centre of consciousness--made so by the Absolute--and you are +awakening to the fact. Until the Ego recognizes itself as a Centre of +Thought, Influence and Power, it will not be able to _manifest_ these +qualities. And in proportion as it recognizes its position as a centre, +so will it be able to manifest its qualities. It is not necessary that +you should compare yourself with others, or imagine yourself greater or +higher than them. In fact, such comparisons are to be regretted, and are +unworthy of the advanced Ego, being a mark and indication of a lack of +development, rather than the reverse. In the Meditation simply ignore all +consideration of the respective qualities of others, and endeavor to +realize the fact that YOU are a great Centre of Consciousness--a Centre +of Power--a Centre of Influence--a Centre of Thought. And that like the +planets circling around the sun, so does your world revolve around YOU +who are its centre. It will not be necessary for you to argue out this +matter, or to convince yourself of its truth by intellectual reasoning. +The knowledge does not come in that way. It comes in the shape of a +realization of the truth gradually dawning upon your consciousness +through meditation and concentration. Carry this thought of yourself as a +"Centre of Consciousness--Influence--Power" with you, _for it is an +occult truth,_ and in the proportion that you are able, to realize it so +will be your ability to manifest the qualities named. + +No matter how humble may be your position--no matter how hard may be your +lot--no matter how deficient in educational advantages you may be--still +you would not change your "I" with the most fortunate, wisest and highest +man or woman in the world. You may doubt this, but think for a moment and +you will see that we are right. When you say that you "would like to be" +this person or that, you really mean that _you_ would like to have their +degree of intelligence, power, wealth, position, or what not. What you +want is something that is theirs, or something akin to it. But you would +not for a moment wish to merge your _identity_ with theirs, or to +exchange _selves_. Think of this for a moment To _be_ the other person +you would have to let _yourself_ die, and instead of _yourself_ you would +be the other person. The real _you_ would be wiped out of existence, and +you would not be _you_ at all, but would be _he_. + +If you can but grasp this idea you will see that not for a moment would +you be willing for such an exchange. Of course such an exchange is +impossible. The "I" of you cannot be wiped out. It is eternal, and will +go on, and on, and on, to higher and higher states--but it always will be +the same "I." Just as you, although a far different sort of person from +your childhood self, still you recognize that the same "I" is there, and +always has been there. And although you will attain knowledge, +experience, power and wisdom in the coming years, the same "I" will be +there. The "I" is the Divine Spark and cannot be extinguished. + +The majority of people in the present stage of the race development have +but a faint conception of the reality of the "I." They accept the +statement of its existence, and are conscious of themselves as an eating, +sleeping, living creature--something like a higher form of animal. But +they have not awakened to an "awareness" or realization of the "I," which +must come to all who become real centres of Influence and Power. Some men +have stumbled into this consciousness, or a degree of it, without +understanding the matter. They have "felt" the truth of it, and they have +stepped out from the ranks of the commonplace people of the world, and +have become powers for good or bad. This is unfortunate to some extent, +as this "awareness" without the knowledge that should accompany it may +bring pain to the individual and others. + +The Candidate must meditate upon the "I," and recognize it--_feel_ it--to +be a Centre. This is his first task. Impress upon your mind the word "I," +in this sense and understanding, and let it sink deep down into your +consciousness, so that it will become a part of you. And when you say +"I," you must accompany the word with the picture of your Ego as a Centre +of Consciousness, and Thought, and Power, and Influence. See yourself +thus, surrounded by your world. Wherever you go, there goes the Centre of +your world. YOU are the Centre, and all outside of you revolves around +that Centre. This is the first great lesson on the road to Initiation. +Learn it! + +The Yogi Masters teach the Candidates that their realization of the "I" +as a Centre may be hastened by going into the Silence, or State of +Meditation, and repeating their first name over slowly, deliberately and +solemnly a number of times. This exercise tends to cause the mind to +centre upon the "I," and many cases of dawning Initiation have resulted +from this practice. Many original thinkers have stumbled upon this +method, without having been taught it. A noted example is that of Lord +Tennyson, who has written that he attained a degree of Initiation in this +way. He would repeat his own name, over and over, and the same time +meditating upon his identity, and he reports that he would become +conscious and "aware" of his reality and immortality--in short would +recognize himself as a _real_ center of consciousness. + +We think we have given you the key to the first stage of meditation and +concentration. Before passing on, let us quote from one of the old Hindu +Masters. He says, regarding this matter: "When the soul sees itself as a +Centre surrounded by its circumference--when the Sun knows that it is a +Sun, and is surrounded by its whirling planets--then is it ready for the +Wisdom and Power of the Masters." + +THE KNOWLEDGE OF THE INDEPENDENCE OF THE "I" FROM THE BODY. Many of the +Candidates find themselves prevented from a full realization of the "I" +(even after they have begun to grasp it) by the confusing of the reality +of the "I" with the sense of the physical body. This is a stumbling block +that is easily overcome by meditation and concentration, the independence +of the "I" often becoming manifest to the Candidate in a flash, upon the +proper thought being used as the subject of meditation. + +The exercise is given as follows: Place yourself in the State of +Meditation, and think of YOURSELF--the Real "I"--as being independent of +the body, but using the body as a covering and an instrument. Think of +the body as you might of a suit of clothes. Realize that you are able to +leave the body, and still be the same "I." Picture yourself as doing +this, and looking down upon your body. Think of the body as a shell from +which you may emerge without affecting your identity. Think of yourself +as mastering and controlling the body that you occupy, and using it to +the best advantage, making it healthy, strong and vigorous, but still +being merely a shell or covering for the real "You." Think of the body as +composed of atoms and cells which are constantly changing, but which are +held together by the force of your Ego, and which you can improve at +Will. Realize that you are merely inhabiting the body, and using it for +your convenience, just as you might use a house. + +In meditating further, ignore the body entirely, and place your thought +upon the Real "I" that you are beginning to feel to be "you," and you +will find that your identity--your "I"--is something entirely apart from +the body. You may now say "my body" with a new meaning. Divorce the idea +of your being a physical being, and realize that you are above body. But +do not let this conception and realization cause you to ignore the body. +You must regard the body as the Temple of the Spirit, and care for it, +and make it a fit habitation for the "I." Do not be frightened if, during +this meditation, you happen to experience the sensation of being out of +the body for a few moments, and of returning to it when you are through +with the exercise. The Ego is able (in the case of the advanced Initiate) +of soaring above the confines of the body, but it never severs its +connection at such times. It is merely as if one were to look out of the +window of a room, seeing what was going on outside, and drawing in his +head when he wishes. He does not leave the room, although he may place +his head outside in order to observe what is doing in the street. We do +not advise the Candidate to try to cultivate this sensation--but if it +comes naturally during meditation, do not fear. + +REALIZING THE IMMORTALITY AND INVINCIBILITY OF THE EGO. While the +majority accept on faith the belief in the Immortality of the Soul, yet +but few are aware that it may be demonstrated by the soul itself. The +Yogi Masters teach the Candidates this lesson, as follows: The Candidate +places himself in the State of Meditation, or at least in a thoughtful +frame of mind, and then endeavors to "imagine" himself as "dead"--that +is, he tries to form a mental conception of himself as dead. This, at +first thought, appears a very easy thing to imagine, but as a matter of +fact it is _impossible_ to do so, for the Ego refuses to entertain the +proposition, and finds it impossible to imagine it. Try it for yourself. +You will find that you may be able to imagine your _body_ as lying still +and lifeless, but the same thought finds that in so doing _You_ are +standing and looking at the body. So you see that _You_ are not dead at +all, even in imagination, although the body may be. Or, if you refuse to +disentangle yourself from your body, in imagination, you may think of +your body as dead but _You_ who refuse to leave it are still _alive_ and +recognize the dead body as a thing apart from your Real Self. No matter +how you may twist it you _cannot_ imagine yourself as dead. The Ego +insists upon being _alive_ in any of these thoughts, and thus finds that +it has within itself the sense and assurance of Immortality. In case of +sleep or stupor resulting from a blow, or from narcotics or anaesthetics, +the mind is apparently blank, but the "I" is conscious of a continuity of +existence. And so one may imagine himself as being in an unconscious +state, or asleep, quite easily, and sees the possibility of such a state, +but when it comes to imagining the "I" as dead, the mind utterly refuses +to do the work. This wonderful fact that the soul carries within itself +the evidence of its own immortality is a glorious thing, but one must +have reached a degree of unfoldment before he is able to grasp its full +significance. + +The Candidate is advised to investigate the above statement for himself, +by meditation and concentration, for in order that the "I" may know its +true nature and possibilities, it must realize that it cannot be +destroyed or killed. It must know what it is before it is able to +manifest its nature. So do not leave this part of the teaching until you +have mastered it. And it is well occasionally to return to it, in order +that you may impress upon the mind the fact of your immortal and eternal +nature. The mere glimmering of this conception of truth will give you an +increased sense of strength and power, and you will find that your Self +has expanded and grown, and that you are more of a power and Centre than +you have heretofore realized. + +The following exercises are useful in bringing about a realization of the +invincibility of the Ego--its superiority to the elements. + +Place yourself in the State of Meditation, and imagine the "I" as +withdrawn from the body. See it passing through the tests of air, fire +and water unharmed. The body being out of the way, the soul is seen to +be able of passing through the air at will--of floating like a bird--of +soaring--of traveling in the ether. It may be seen as able to pass +through fire without harm and without sensation, for the elements affect +only the physical body, not the Real "I." Likewise it may be seen as +passing through water without discomfort or danger or hurt. + +This meditation will give you a sense of superiority and strength, and +will show you something of the nature of the real "I." It is true that +you are confined in the body, and the body may be affected by the +elements, but the knowledge that the Real "I" is superior to the +body--superior to the elements that affect the body--and cannot be +injured any more than it can be killed, is wonderful, and tends to +develop the full "I" consciousness within you. For You--the Real "I"--are +not body. You are Spirit. The Ego is Immortal and Invincible, and cannot +be killed and harmed. When you enter into this realization and +consciousness, you will feel an influx of strength and power impossible +to describe. Fear will fall from you like a worn-out cloak, and you will +feel that you are "born again." An understanding of this thought, will +show you that the things that we have been fearing cannot affect the Real +"I," but must rest content with hurting the physical body. And they may +be warded off from the physical body by a proper understanding and +application of the Will. + +In our next lesson, you will be taught how to separate the "I" from the +mechanism of the mind--how you may realize your mastery of the mind, just +as you now realize your independence of the body. This knowledge must be +imparted to you by degrees, and you must place your feet firmly upon one +round of the ladder before you take the next step. + +The watchword of this First Lesson is "I." And the Candidate must enter +fully into its meaning before he is able to progress. He must realize his +real existence--independent of the body. He must see himself as +invincible and impervious to harm, hurt, or death. He must see himself as +a great Centre of Consciousness--a Sun around which his world revolves. +Then will come to him a new strength. He will feel a calm dignity and +power, which will be apparent to those with whom he comes in contact. He +will be able to look the world in the face without flinching, and without +fear, for he will realize the nature and power of the "I." He will +realize that he is a Centre of Power--of Influence. He will realize that +nothing can harm the "I," and that no matter how the storms of life may +dash upon the personality, the real "I"--the Individuality--is unharmed. +Like a rock that stands steadfast throughout the storm, so does the "I" +stand through the tempests of the life of personality. And he will know +that as he grows in realization, he will be able to control these storms +and bid them be still. + +In the words of one of the Yogi Masters: "The 'I' is eternal. It passes +unharmed through the fire, the air, the water. Sword and spear cannot +kill or wound it. It cannot die. The trials of the physical life are but +as dreams to it. Resting secure in the knowledge of the 'I,' Man may +smile at the worst the world has to offer, and raising his hand he may +bid them disappear into the mist from which they emerged. +Blessed is he who can say (understandingly) 'I'." + +So dear Candidate, we leave you to master the First Lesson. Be not +discouraged if your progress be slow. Be not cast down if you slip back a +step after having gained it. You will gain two at the next step. Success +and realization will be yours. Mastery is before. You will Attain. You +will Accomplish. Peace be with you. + + +MANTRAMS (AFFIRMATIONS) FOR THE FIRST LESSON. + +"I" am a Centre. Around me revolves my world. + +"I" am a Centre of Influence and Power. + +"I" am a Centre of Thought and Consciousness. + +"I" am Independent of the Body. + +"I" am Immortal and cannot be Destroyed. + +"I" am Invincible and cannot be Injured. + +[Illustration: "I"] + + + + +THE SECOND LESSON. + +THE EGO'S MENTAL TOOLS. + + +In the First Lesson we gave instruction and exercises designed to awaken +the consciousness of the Candidate to a realization of the real "I." We +confined our instructions to the preliminary teachings of the reality of +the "I," and the means whereby the Candidate might be brought to a +realization of his real Self, and its independence from the body and the +things of the flesh. We tried to show you how you might awaken to a +consciousness of the reality of the "I"; its real nature; its +independence of the body; its immortality; its invincibility and +invulnerability. How well we have succeeded may be determined only by +the experience of each Candidate, for we can but point out the way, and +the Candidate must do the real work himself. + +But there is more to be said and done in this matter of awakening to a +realization of the "I." So far, we have but told you how to distinguish +between the material coverings of the Ego and the "I" itself. We have +tried to show you that you had a real "I," and then to show you what it +was, and how it was independent of the material coverings, etc. But there +is still another step in this self analysis--a more difficult step. Even +when the Candidate has awakened to a realization of his independence of +the body, and material coverings, he often confounds the "I" with the +lower principles of the mind. This is a mistake. The Mind, in its various +phases and planes, is but a tool and instrument of the "I," and is far +from being the "I" itself. We shall try to bring out this fact in this +lesson and its accompanying exercises. We shall avoid, and pass by, the +metaphysical features of the case, and shall confine ourselves to the +Yogi Psychology. We shall not touch upon theories, nor attempt to +explain the cause, nature and purpose of the Mind--the working tool of +the Ego--but instead shall attempt to point out a way whereby you may +analyze the Mind and then determine which is the "not I" and which is the +real "I." It is useless to burden you with theories or metaphysical talk, +when the way to prove the thing is right within your own grasp. By using +the mind, you will be able to separate it into its parts, and force it to +give you its own answer to the questions touching itself. + +In the second and third lessons of our "_Fourteen Lessons_," we pointed +out to you the fact that man had three Mental Principles, or subdivisions +of mind, all of which were below the plane of Spirit. The "I" is Spirit, +but its mental principles are of a lower order. Without wishing to unduly +repeat ourselves, we think it better to run hastily over these three +Principles in the mind of Man. + +First, there is what is known as the Instinctive Mind, which man shares +in common with the lower animals. It is the first principle of mind that +appears in the scale of evolution. In its lowest phases, consciousness +is but barely perceptible, and mere sensation is apparent. In its higher +stages it almost reaches the plane of Reason or Intellect, in fact, they +overlap each other, or, rather, blend into each other. The Instinctive +Mind does valuable work in the direction of maintaining animal life in +our bodies, it having charge of this part of our being. It attends to the +constant work of repair; replacement; change; digestion; assimilation; +elimination, etc., all of which work is performed below the plane of +consciousness. + +But this is but a small part of the work of the Instinctive Mind. For +this part of the mind has stored up all the experiences of ourselves and +ancestors in our evolution from the lower forms of animal life into the +present stage of evolution. All of the old animal instincts (which were +all right in their place, and quite necessary for the well-being of the +lower forms of life) have left traces in this part of the mind, which +traces are apt to come to the front under pressure of unusual +circumstances, even long after we think we have outgrown them. In this +part of the mind are to be found traces of the old fighting instinct of +the animal; all the animal passions; all the hate, envy, jealousy, and +the rest of it, which are our inheritances from the past. The Instinctive +Mind is also the "habit mind" in which is stored up all the little, and +great, habits of many lives, or rather such as have not been entirely +effaced by subsequent habits of a stronger nature. The Instinctive Mind +is a queer storehouse, containing quite a variety of objects, many of +them very good in their way, but others of which are the worst kind of +old junk and rubbish. + +This part of the mind also is the seat of the appetites; passions; +desires; instincts; sensations; feelings and emotions of the lower order, +manifested in the lower animals; primitive man; the barbarian; and the +man of today, the difference being only in the degree of control over +them that has been gained by the higher parts of the mind. There are +higher desires, aspirations, etc., belonging to a higher part of the +mind, which we will describe in a few minutes, but the "animal nature" +belongs to the Instinctive Mind. To it also belong the "feelings" +belonging to our emotional and passional nature. All animal desires, such +as hunger and thirst; sexual desires (on the physical plane); all +passions, such as physical love; hatred; envy; malice; jealousy; revenge, +etc., are part of this part of the mind. The desire for the physical +(unless a means of reaching higher things) and the longing for the +material, belong to this region of the mind. The "lust of the flesh; the +lust of the eyes; the pride of life," belong to the Instinctive Mind. + +Take note, however, that we are not condemning the things belonging to +this plane of the mind. All of them have their place--many were necessary +in the past, and many are still necessary for the continuance of physical +life. All are right in their place, and to those in the particular plane +of development to which they belong, and are wrong only when one is +mastered by them, or when he returns to pick up an unworthy thing that +has been cast off in the unfoldment of the individual. This lesson has +nothing to do with the right and wrong of these things (we have treated +of that elsewhere) and we mention this part of the mind that you may +understand that you have such a thing in your mental make-up, and that +you may understand the thought, etc., coming from it, when we start in to +analyze the mind in the latter part of this lesson. All we will ask you +to do at this stage of the lesson is to realize that this part of the +mind, while _belonging_ to you, is _not_ You, yourself. It is _not_ the +"I" part of you. + +Next in order, above the Instinctive Mind, is what we have called the +Intellect, that part of the mind that does our reasoning, analyzing; +"thinking," etc. You are using it in the consideration of this lesson. +But note this: You are _using_ it, but it is _not_ You, any more than was +the Instinctive Mind that you considered a moment ago. You will begin to +make the separation, if you will think but a moment. We will not take up +your time with a consideration of Intellect or Reason. You will find a +good description of this part of the mind in any good elementary work on +Psychology. Our only idea in mentioning it is that you may make the +classification, and that we may afterward show you that the Intellect is +but a tool of the Ego, instead of being the real "I" itself, as so many +seem to imagine. + +The third, and highest, Mental Principle is what is called the Spiritual +Mind, that part of the mind which is almost unknown to many of the race, +but which has developed into consciousness with nearly all who read this +lesson, for the fact that the subject of this lesson attracts you is a +proof that this part of your mental nature is unfolding into +consciousness. This region of the mind is the source of that which we +call "genius," "inspiration," "spirituality," and all that we consider +the "highest" in our mental make-up. All the great thoughts and ideas +float into the field of consciousness from this part of the mind. All the +great unfoldment of the race comes from there. All the higher mental +ideas that have come to Man in his upward evolutionary journey, that tend +in the direction of nobility; true religious feeling; kindness; humanity; +justice; unselfish love; mercy; sympathy, etc., have come to him through +his slowly unfolding Spiritual Mind. His love of God and of his fellow +man have come in this way. His knowledge of the great occult truths reach +him through this channel. The mental realization of the "I," which we are +endeavoring to teach in these lessons, must come to him by way of the +Spiritual Mind unfolding its ideas into his field of consciousness. + +But even this great and wonderful part of the mind is but a tool--a +highly finished one, it is true, but still a tool--to the Ego, or "I." + +We propose to give you a little mental drill work, toward the end that +you may be able more readily to distinguish the "I" from the mind, or +mental states. In this connection we would say that every part, plane, +and function of the mind is good, and necessary, and the student must not +fall into the error of supposing that because we tell him to set aside +first this part of the mind and then that part, that we are undervaluing +the mind, or that we regard it as an encumbrance or hindrance. Far from +this, we realize that it is _by the use of_ the mind that Man is enabled +to arrive at a knowledge of his true nature and Self, and that his +progress through many stages yet will depend upon the unfolding of his +mental faculties. + +Man is now using but the lower and inferior parts of his mind, and he has +within his mental world great unexplored regions that far surpass +anything of which the human mind has dreamed. In fact, it is part of the +business of "Raja Yoga" to aid in unfolding these higher faculties and +mental regions. And so far from decrying the Mind, the "Raja Yoga" +teachers are chiefly concerned in recognizing the Mind's power and +possibilities, and directing the student to avail himself of the latent +powers that are inherent in his soul. + +It is only by the mind that the teachings we are now giving you may be +grasped and understood, and used to your advantage and benefit. We are +talking direct to your mind now, and are making appeals to it, that it +may be interested and may open itself to what is ready to come into it +from its own higher regions. We are appealing to the Intellect to direct +its attention to this great matter, that it may interpose less resistance +to the truths that are waiting to be projected from the Spiritual Mind, +which knows the Truth. + + +MENTAL DRILL. + +Place yourself in a calm, restful condition, that you may be able to +meditate upon the matters that we shall place before you for +consideration. Allow the matters presented to meet with a hospitable +reception from you, and hold a mental attitude of willingness to receive +what may be waiting for you in the higher regions of your mind. + +We wish to call your attention to several mental impressions or +conditions, one after another, in order that you may realize that they +are merely something _incident_ to you, and _not_ YOU yourself--that you +may set them aside and consider them, just as you might anything that you +have been using. You cannot set the "I" aside and so consider it, but the +various forms of the "not I" may be so set aside and considered. + +In the First Lesson you gained the perception of the "I" as independent +from the body, the latter merely being an instrument for use. You have +now arrived at the stage when the "I" appears to you to be a mental +creature--a bundle of thoughts, feelings, moods, etc. But you must go +farther. You must be able to distinguish the "I" from these mental +conditions, which are as much tools as is the body and its parts. + +Let us begin by considering the thoughts more closely connected with the +body, and then work up to the higher mental states. + +The sensations of the body, such as hunger; thirst; pain; pleasurable +sensations; physical desires, etc., etc., are not apt to be mistaken for +essential qualities of the "I" by many of the Candidates, for they have +passed beyond this stage, and have learned to set aside these sensations, +to a greater or lesser extent, by an effort of the Will, and are no +longer slaves to them. Not that they do not experience these sensations, +but they have grown to regard them as incidents of the physical +life--good in their place--but useful to the advanced man only when he +has mastered them to the extent that he no longer regards them as close +to the "I." And yet, to some people, these sensations are so closely +identified with their conception of the "I" that when they think of +themselves they think merely of a bundle of these sensations. They are +not able to set them aside and consider them as things apart, to be used +when necessary and proper, but as things not fastened to the "I." The +more advanced a man becomes the farther off seem these sensations. Not +that he does not feel hungry, for instance. Not at all, for he recognizes +hunger, and satisfies it within reason, knowing that his physical body is +making demands for attention, and that these demands should be heeded. +But--mark the difference--instead of feeling that the "_I_" is hungry the +man feels that "_my body_" is hungry, just as he might become conscious +that his horse or dog was crying for food insistently. Do you see what +we mean? It is that the man no longer identifies himself--the "I"--with +the body, consequently the thoughts which are most closely allied to the +physical life seem comparatively "separate" from his "I" conception. Such +a man thinks "my stomach, this," or "my leg, that," or "my body, thus," +instead of "'I,' this," or "'I' that." He is able, almost automatically, +to think of the body and its sensations as things _of_ him, and +_belonging to_ him, which require attention and care, rather than as real +parts of the "I." He is able to form a conception of the "I" as existing +without any of these things--without the body and its sensations--and so +he has taken the first step in the realization of the "I." + +Before going on, we ask the students to stop a few moments, and mentally +run over these sensations of the body. Form a mental image of them, and +realize that they are merely incidents to the present stage of growth and +experience of the "I," and that they form no real part of it. They may, +and will be, left behind in the Ego's higher planes of advancement. You +may have attained this mental conception perfectly, long since, but we +ask that to give yourself the mental drill at this time, in order to +fasten upon your mind this first step. + +In realizing that you are able to set aside, mentally, these +sensations--that you are able to hold them out at arm's length and +"consider" them as an "outside" thing, you mentally determine that they +are "not I" things, and you set them down in the "not I" collection--the +first to be placed there. Let us try to make this still plainer, even at +the risk of wearying you by repetitions (for you must get this idea +firmly fixed in your mind). To be able to say that a thing is "not I," +you must realize that there are two things in question (1) the "not I" +thing, and (2) the "I" who is regarding the "not I" thing just as the "I" +regards a lump of sugar, or a mountain. Do you see what we mean? Keep at +it until you do. + +Next, consider some of the emotions, such as anger; hate; love, in its +ordinary forms; jealousy; ambition; and the hundred and one other +emotions that sweep through our brains. You will find that you are able +to set each one of these emotions or feelings aside and study it; dissect +it; analyze it; consider it. You will be able to understand the rise, +progress and end of each of these feelings, as they have come to you, and +as you recall them in your memory or imagination, just as readily as you +would were you observing their occurrence in the mind of a friend. You +will find them all stored away in some parts of your mental make-up, and +you may (to use a modern American slang phrase) "make them trot before +you, and show their paces." Don't you see that they are not "You"--that +they are merely something that you carry around with you in a mental bag. +You can imagine yourself as living without them, and still being "I," can +you not? + +And the very fact that you are able to set them aside and examine and +consider them is a proof that they are "not I" things--for there are two +things in the matter (1) _You_ who are examining and considering them, +and (2) the thing itself which is the _object_ of the examination and +consideration at mental arm's length. So into the "not I" collection go +these emotions, desirable and undesirable. The collection is steadily +growing, and will attain quite formidable proportions after a while. + +Now, do not imagine that this is a lesson designed to teach you how to +discard these emotions, although if it enables you to get rid of the +undesirable ones, so much the better. This is not our object, for we bid +you place the desirable (at this time) ones in with the opposite kind, +the idea being to bring you to a realization that the "I" is higher, +above and independent of these mental somethings, and then when you have +realized the nature of the "I," you may return and use (as a Master) the +things that have been using you as a slave. So do not be afraid to throw +these emotions (good and bad) into the "not I" collection. You may go +back to them, and use the good ones, after the Mental Drill is over. No +matter how much you may think that you are bound by any of these +emotions, you will realize, by careful analysis, that it is of the "not +I" kind, for the "I" existed before the emotion came into active play, +and it will live long after the emotion has faded away. The principal +proof is that you are able to hold it out at arm's length and examine +it--a proof that it is "not I." + +Run through the entire list of your feelings; emotions; moods; and what +not, just as you would those of a well-known friend or relative, and you +will see that each one--every one--is a "not I" thing, and you will lay +it aside for the time, for the purpose of the scientific experiment, at +least. + +Then passing on to the Intellect, you will be able to hold out for +examination each mental process and principle. You don't believe it, you +may say. Then read and study some good work on Psychology, and you will +learn to dissect and analyze every intellectual process--and to classify +it and place it in the proper pigeon-hole. Study Psychology by means of +some good text-book, and you will find that one by one every intellectual +process is classified, and talked about and labeled, just as you would a +collection of flowers. If that does not satisfy you, turn the leaves of +some work on Logic, and you will admit that you may hold these +intellectual processes at arm's length and examine them, and talk about +them to others. So that these wonderful tools of Man--the Intellectual +powers may be placed in the "not I" collection, for the "I" is capable of +standing aside and viewing them--it is able to detach them from itself. +The most remarkable thing about this is that in admitting this fact, you +realize that the "I" is using these very intellectual faculties to pass +upon themselves. Who is the Master that compels these faculties to do +this to themselves? The Master of the Mind--The "I." + +And reaching the higher regions of the mind--even the Spiritual Mind, you +will be compelled to admit that the things that have come into +consciousness from that region may be considered and studied, just as may +be any other mental thing, and so even these high things must be placed +in the "not I" collection. You may object that this does not prove that +all the things in the Spiritual Mind may be so treated--that there may be +"I" things there that can not be so treated. We will not discuss this +question, for you know nothing about the Spiritual Mind except as it has +revealed itself to you, and the higher regions of that mind are like the +mind of a God, when compared to what _you_ call mind. But the evidence of +the Illumined--those in whom the Spiritual Mind has wonderfully unfolded +tell us that even in the highest forms of development, the Initiates, +yea, even the Masters, realize that above even their highest mental +states there is always that eternal "I" brooding over them, as the Sun +over the lake; and that the highest conception of the "I" known even to +advanced souls, is but a faint reflection of the "I" filtering through +the Spiritual Mind, although that Spiritual Mind is as clear as the +clearest crystal when compared with our comparatively opaque mental +states. And the highest mental state is but a tool or instrument of the +"I," and is not the "I" itself. + +And yet the "I" is to be found in the faintest forms of consciousness, +and animates even the unconscious life. The "I" is always the same, but +its apparent growth is the result of the mental unfoldment of the +individual. As we described it in one of the lessons of the "_Advanced +Course_" it is like an electric lamp that is encased in many wrappings of +cloth. As cloth after cloth is removed, the light seems to grow brighter +and stronger, and yet it has changed not, the change being in the removal +of the confining and bedimming coverings. We do not expect to make you +realize the "I" in all its fullness--that is far beyond the highest known +to man of to-day--but we do hope to bring you to a realization of the +highest conception of the "I," possible to each of you in your present +stage of unfoldment, and in the process we expect to cause to drop from +you some of the confining sheaths that you have about outgrown. The +sheaths are ready for dropping, and all that is required is the touch of +a friendly hand to cause them to fall fluttering from you. We wish to +bring you to the fullest possible (to you) realization of the "I," in +order to make an Individual of you--in order that you may understand, and +have courage to take up the tools and instruments lying at your hand, and +do the work before you. + +And now, back to the Mental Drill. After you have satisfied yourself that +about everything that you are capable of thinking about is a "not I" +thing--a tool and instrument for your use--you will ask, "And now, what +is there left that should not be thrown in the "not I" collection." To +this question we answer "THE 'I' ITSELF." And when you demand a proof +we say, "Try to set aside the 'I' for consideration!" You may try from +now until the passing away of infinities of infinities, and you will +never be able to set aside the real "I" for consideration. You may think +you can, but a little reflection will show you that you are merely +setting aside some of your mental qualities or faculties. And in this +process what is the "I" doing? Simply setting aside and considering +things. Can you not see that the "I" cannot be both the _considerer_ and +the thing considered--the _examiner_ and the thing examined? Can the sun +shine upon itself by its own light? You may consider the "I" of some +other person, but it is _your_ "I" that is considering. But you cannot, +as an "I," stand aside and see yourself as an "I." Then what evidence +have we that there is an "I" to us? This: that you are always conscious +of being the considerer and examiner, instead of the considered and +examined thing--and then, you have the evidence of your consciousness. +And what report does this consciousness give us? Simply this, and nothing +more: "I AM." That is all that the "I" is conscious of, regarding its +true self: "I AM," but that consciousness is worth all the rest, for the +rest is but "not I" tools that the "I" may reach out and use. + +And so at the final analysis, you will find that there is something that +refuses to be set aside and examined by the "I." And that something is +the "I" itself--that "I" eternal, unchangeable--that drop of the Great +Spirit Ocean--that spark from the Sacred Flame. + +Just as you find it impossible to imagine the "I" as dead, so will you +find it impossible to set aside the "I" for consideration--all that comes +to you is the testimony: "I AM." + +If you were able to set aside the "I" for consideration, who would be the +one to consider it? Who could consider except the "I" itself, and if it +be _here_, how could it be _there?_ The "I" cannot be the "not I" even in +the wildest flights of the imagination--the imagination with all its +boasted freedom and power, confesses itself vanquished when asked to do +this thing. + +Oh, students, may you be brought to a realization of what you are. May +you soon awaken to the fact that you are sleeping gods--that you have +within you the power of the Universe, awaiting your word to manifest +in action. Long ages have you toiled to get this far, and long must you +travel before you reach even the first Great Temple, but you are now +entering into the conscious stage of Spiritual Evolution. No longer will +your eyes be closed as you walk the Path. From now on you will begin to +see clearer and clearer each step, in the dawning light of consciousness. + +You are in touch with all of life, and the separation of your "I" from +the great Universal "I" is but apparent and temporary. We will tell you +of these things in our Third Lesson, but before you can grasp that you +must develop the "I" consciousness within you. Do not lay aside this +matter as one of no importance. Do not dismiss our weak explanation as +being "merely words, words, words," as so many are inclined to do. We are +pointing out a great truth to you. Why not follow the leadings of the +Spirit which even now--this moment while you read--is urging you to walk +The Path of Attainment? Consider the teachings of this lesson, and +practice the Mental Drill until your mind has grasped its significance, +then let it sink deep down into your inner consciousness. Then will you +be ready for the next lessons, and those to follow. + +Practice this Mental Drill until you are fully assured of the _reality_ +of the "I" and the _relativity_ of the "not "I" in the mind. When you +once grasp this truth, you will find that you will be able to use the +mind with far greater power and effect, for you will recognize that it is +your tool and instrument, fitted and intended to do your bidding. You +will be able to master your moods, and emotions when necessary, and will +rise from the position of a slave to a Master. + +Our words seem cheap and poor, when we consider the greatness of the +truth that we are endeavoring to convey by means of them. For who can +find words to express the inexpressible? All that we may hope to do is to +awaken a keen interest and attention on your part, so that you will +practice the Mental Drill, and thus obtain the evidence of your own +mentality to the truth. Truth is not truth to you until you have proven +it in your own experience, and once so proven you cannot be robbed of it, +nor can it be argued away from you. + +You must realize that in every mental effort You--the "I"--are behind it. +You bid the Mind work, and it obeys your Will. You are the Master, and +not the slave of your mind. You are the Driver, not the driven. Shake +yourself loose from the tyranny of the mind that has oppressed you for so +long. Assert yourself, and be free. We will help you in this direction +during the course of these lessons, but you must first assert yourself as +a Master of your Mind. Sign the mental Declaration of Independence from +your moods, emotions, and uncontrolled thoughts, and assert your Dominion +over them. Enter into your Kingdom, thou manifestation of the Spirit! + +While this lesson is intended primarily to bring clearly into your +consciousness the fact that the "I" is a reality, separate and distinct +from its Mental Tools, and while the control of the mental faculties by +the Will forms a part of some of the future lessons, still, we think that +this is a good place to point out to you the advantages arising from a +realization of the true nature of the "I" and the relative aspect of the +Mind. + +Many of us have supposed that our minds were the masters of ourselves, +and we have allowed ourselves to be tormented and worried by thoughts +"running away" with us, and presenting themselves at inopportune moments. +The Initiate is relieved from this annoyance, for he learns to assert his +mastery over the different parts of the mind, and controls and regulates +his mental processes, just as one would a fine piece of machinery. He is +able to control his conscious thinking faculties, and direct their work +to the best advantage, and he also learns how to pass on orders to the +subconscious mental region and bid it work for him while he sleeps, or +even when he is using his conscious mind in other matters. These subjects +will be considered by us in due time, during the course of lessons. + +In this connection it may be interesting to read what Edward Carpenter +says of the power of the individual to control his thought processes. In +his book "_From Adam's Peak to Eleplumta_," in describing his experience +while visiting a Hindu Gnani Yogi, he says: + +"And if we are unwilling to believe in this internal mastery over the +body, we are perhaps almost equally unaccustomed to the idea of mastery +over our own inner thoughts and feelings. That a man should be a prey to +any thought that chances to take possession of his mind, is commonly +among us assumed as unavoidable. It may be a matter of regret that he +should be kept awake all night from anxiety as to the issue of a lawsuit +on the morrow, but that he should have the power of determining whether +he be kept awake or not seems an extravagant demand. The image of an +impending calamity is no doubt odious, but its very odiousness (we say) +makes it haunt the mind all the more pertinaciously and it is useless to +try to expel it. + +"Yet this is an absurd position--for man, the heir of all the ages: +hag-ridden by the flimsy creatures of his own brain. If a pebble in our +boot torments us, we expel it. We take off the boot and shake it out. +And once the matter is fairly understood it is just as easy to expel an +intruding and obnoxious thought from the mind. About this there ought to +be no mistake, no two opinions. The thing is obvious, clear and +unmistakable. It should be as easy to expel an obnoxious thought from +your mind as it is to shake a stone out of your shoe; and till a man can +do that it is just nonsense to talk about his ascendancy over Nature, and +all the rest of it. He is a mere slave, and prey to the bat-winged +phantoms that flit through the corridors of his own brain. + +"Yet the weary and careworn faces that we meet by thousands, even among +the affluent classes of civilization, testify only too clearly how seldom +this mastery is obtained. How rare indeed to meet a _man_! How common +rather to discover a creature hounded on by tyrant thoughts (or cares or +desires), cowering, wincing under the lash--or perchance priding himself +to run merrily in obedience to a driver that rattles the reins and +persuades him that he is free--whom we cannot converse with in careless +_tete-a-tete_ because that alien presence is always there, on the watch. + +"It is one of the most prominent doctrines of Raja Yoga that the power of +expelling thoughts, or if need be, killing them dead on the spot, _must_ +be attained. Naturally the art requires practice, but like other arts, +when once acquired there is no mystery or difficulty about it. And it is +worth practice. It may indeed fairly be said that life only begins when +this art has been acquired. For obviously when instead of being ruled by +individual thoughts, the whole flock of them in their immense multitude +and variety and capacity is ours to direct and dispatch and employ where +we list ('for He maketh the winds his messengers and the flaming fire His +minister'), life becomes a thing so vast and grand compared with what it +was before, that its former condition may well appear almost antenatal. + +"If you can kill a thought dead, for the time being, you can do anything +else with it that you please. And therefore it is that this power is so +valuable. And it not only frees a man from mental torment (which is +nine-tenths at least of the torment of life), but it gives him a +concentrated power of handling mental work absolutely unknown to him +before. The two things are co-relative to each other. As already said +this is one of the principles of Raja Yoga. + +"While at work your thought is to be absolutely concentrated in it, +undistracted by anything whatever irrelevant to the matter in +hand--pounding away like a great engine, with giant power and perfect +economy--no wear and tear of friction, or dislocation of parts owing to +the working of different forces at the same time. Then when the work is +finished, if there is no more occasion for the use of the machine, it +must stop equally, absolutely--stop entirely--no _worrying_ (as if a +parcel of boys were allowed to play their devilments with a locomotive as +soon as it was in the shed)--and the man must retire into that region of +his consciousness where his true self dwells. + +"I say the power of the thought-machine itself is enormously increased by +this faculty of letting it alone on the one hand, and of using it singly +and with concentration on the other. It becomes a true tool, which a +master-workman lays down when done with, but which only a bungler carries +about with him all the time to show that he is the possessor of it." + +We ask the students to read carefully the above quotations from Mr. +Carpenter's book, for they are full of suggestions that may be taken up +to advantage by those who are emancipating themselves from their slavery +to the unmastered mind, and who are now bringing the mind under control +of the Ego, by means of the Will. + +Our next lesson will take up the subject of the relationship of the "I" +to the Universal "I," and will be called the "Expansion of the Self." It +will deal with the subject, not from a theoretical standpoint, but from +the position of the teacher who is endeavoring to make his students +actually _aware_ in their consciousness of the truth of the proposition. +In this course we are not trying to make our students past-masters of +_theory_, but are endeavoring to place them in a position whereby they +may _know_ for themselves, and actually experience the things of which we +teach. + +Therefore we urge upon you not to merely rest content with reading this +lesson, but, instead, to study and meditate upon the teachings mentioned +under the head of "Mental Drill," until the distinctions stand out +clearly in your mind, and until you not only _believe_ them to be true, +but actually are _conscious_ of the "I" and its Mental Tools. Have +patience and perseverance. The task may be difficult, but the reward is +great. To become conscious of the greatness, majesty, strength and power +of your real being is worth years of hard study. Do you not think so? +Then study and practice hopefully, diligently and earnestly. + +Peace be with you. + + +MANTRAMS (AFFIRMATIONS) FOR THE SECOND LESSON. + +"I" am an entity--my mind is my instrument of expression. + +"I" exist independent of my mind, and am not dependent upon it for +existence or being. + +"I" am Master of my mind, not its slave. + +"I" can set aside my sensations, emotions, passions, desires, +intellectual faculties, and all the rest of my mental collection of +tools, as "not I" things--and still there remains something--and that +something is "I," which cannot be set aside by me, for it is my very +self; my only self; my real self--"I." That which remains after all that +may be set aside _is_ set aside is the "I"--Myself--eternal, constant, +unchangeable. + +[Illustration: "I am"] + + + + +THE THIRD LESSON. + +THE EXPANSION OF THE SELF. + + +In the first two lessons of this course we have endeavored to bring to +the candidate a realization in consciousness of the reality of the "I," +and to enable him to distinguish between the Self and its sheaths, +physical and mental. In the present lesson we will call his attention to +the relationship of the "I" to the Universal "I," and will endeavor to +give him an idea of a greater, grander Self, transcending personality +and the little self that we are so apt to regard as the "I." + +The keynote of this lesson will be "The Oneness of All," and all of its +teachings will be directed to awakening a realization in consciousness of +that great truth. But we wish to impress upon the mind of the Candidate +that we are _not_ teaching him that he is the Absolute. We are not +teaching the "I Am God" belief, which we consider to be erroneous and +misleading, and a perversion of the original Yogi teachings. This false +teaching has taken possession of many of the Hindu teachers and people, +and with its accompanying teaching of "Maya" or the complete illusion or +non-existence of the Universe, has reduced millions of people to a +passive, negative mental condition which undoubtedly is retarding their +progress. Not only in India is this true, but the same facts may be +observed among the pupils of the Western teachers who have embraced this +negative side of the Oriental Philosophy. Such people confound the +"Absolute" and "Relative" aspects of the One, and, being unable to +reconcile the facts of Life and the Universe with their theories of "I Am +God," they are driven to the desperate expedient of boldly denying the +Universe, and declaring it to be all "an illusion" or "Maya." + +You will have no trouble in distinguishing the pupils of the teachers +holding this view. They will be found to exhibit the most negative mental +condition--a natural result of absorbing the constant suggestion of +"nothingness"--the gospel of negation. In marked contrast to the mental +condition of the students, however, will be observed the mental attitude +of the teachers, who are almost uniformly examples of vital, positive, +mental force, capable of hurling their teaching into the minds of the +pupils--of driving in their statements by the force of an awakened Will. +The teacher, as a rule, has awakened to a sense of the "I" consciousness, +and really develops the same by his "I Am God" attitude, because by +holding this mental attitude he is enabled to throw off the influence of +the sheaths of the lower mental principles, and the light of the Self +shows forth fiercely and strongly, sometimes to such an extent that it +fairly scorches the mentality of the less advanced pupil. But, +notwithstanding this awakened "I" consciousness, the teacher is +handicapped by his intellectual misconception and befogging metaphysics, +and is unable to impart the "I" consciousness to his pupils, and, instead +of raising them up to shine with equal splendor with himself, he really +forces them into a shadow by reason of his teachings. + +Our students, of course, will understand that the above is not written in +the spirit of carping criticism or fault-finding. We hold no such mental +attitude, and indeed could not if we remain true to our conception of +Truth. We are mentioning these matters simply that the student may avoid +this "I Am God" pitfall which awaits the Candidate just as he has well +started on the Path. It would not be such a serious matter if it were +merely a question of faulty metaphysics, for that would straighten itself +out in time. But it is far more serious than this, for the teaching +inevitably leads to the accompanying teaching that all is Illusion or +_Maya_, and that Life is but a dream--a false thing--a lie--a nightmare; +that the journey along the Path is but an illusion; that everything is +"nothing"; that there is no soul; that You are God in disguise, and that +He is fooling Himself in making believe that He is You; that Life is but +a Divine masquerade or sleight-of-hand performance; that You are God, but +that You (God) are fooling Yourself (God) in order to amuse Yourself +(God). Is not this horrible? And yet it shows to what lengths the human +mind will go before it will part with some pet theory of metaphysics with +which it has been hypnotized. Do you think that we have overdrawn the +picture? Then read some of the teachings of these schools of the Oriental +Philosophy, or listen to some of the more radical of the Western teachers +preaching this philosophy. The majority of the latter lack the courage of +the Hindu teachers in carrying their theories to a logical conclusion, +and, consequently they veil their teachings with metaphysical subtlety. +But a few of them are more courageous, and come out into the open and +preach their doctrine in full. + +Some of the modern Western teachers of this philosophy explain matters by +saying that "God is masquerading as different forms of life, including +Man, in order that he may gain the experience resulting therefrom, for +although He has Infinite and Absolute Wisdom and Knowledge, he lacks the +experience that comes only from actually living the life of the lowly +forms, and therefore He descend thus in order to gain the needed +experience." Can you imagine the Absolute, possessed of all possible +Knowledge and Wisdom, feeling the need of such petty "experience," and +living the life of the lowly forms (including Man) in order "to gain +experience?" To what Depths do these vain theories of Man drive us? +Another leading Western teacher, who has absorbed the teaching of certain +branches of the Oriental Philosophy, and who possesses the courage of his +convictions, boldly announces that "You, yourself, are the _totality_ of +being, and with your mind alone create, preserve and destroy the +universe, which is your own mental product." And again the last mentioned +teacher states: "the entire universe is a bagatelle illustration of your +own creative power, which you are now exhibiting for your own +inspection." "By their fruits shall you know them," is a safe rule to +apply to all teachings. The philosophy that teaches that the Universe is +an illusion perpetrated by you (God) to amuse, entertain or fool yourself +(God), can have but one result, and that is the conclusion that +"everything is nothing," and all that is necessary to do is to sit down, +fold your hands and enjoy the Divine exhibition of legerdemain that you +are performing for your own entertainment, and then, when the show is +over, return to your state of conscious Godhood and recall with smiles +the pleasant memories of the "conjure show" that you created to fool +yourself with during several billions of ages. That is what it amounts +to, and the result is that those accepting this philosophy thrust upon +them by forceful teachers, and knowing in their hearts that they are +_not_ God, but absorbing the suggestions of "nothingness," are driven +into a state of mental apathy and negativeness, the soul sinking into a +stupor from which it may not be roused for a long period of time. + +We wish you to avoid confounding our teaching with this just mentioned. +We wish to teach you that You are a real Being--_not_ God Himself, but a +manifestation of Him who is the Absolute. You are a Child of the +Absolute, if you prefer the term, possessed of the Divine Heritage, and +whose mission it is to unfold qualities which are your inheritances from +your Parent. Do not make the great mistake of confounding the Relative +with the Absolute. Avoid this pitfall into which so many have fallen. Do +not allow yourself to fall into the "Slough of Despond," and wallow in +the mud of "nothingness," and to see no reality except in the person of +some forceful teacher who takes the place of the Absolute in your mind. +But raise your head and assert your Divine Parentage, and your Heritage +from the Absolute, and step out boldly on the Path, asserting the "I." + +(We must refer the Candidate back to our "Advanced Course," for our +teachings regarding the Absolute and the Relative. The last three lessons +of that course will throw light upon what we have just said To repeat the +teaching at this point would be to use space which is needed for the +lesson before us.) + +And yet, while the "I" is _not_ God, the Absolute, it is infinitely +greater than we have imagined it to be before the light dawned upon us. +It extends itself far beyond what we had conceived to be its limits. It +touches the Universe at all its points, and is in the closest union with +all of Life. It is in the closest touch with all that has emanated from +the Absolute--all the world of Relativity. And while it faces the +Relative Universe, it has its roots in the Absolute, and draws +nourishment therefrom, just as does the babe in the womb obtain +nourishment from the mother. It is verily a manifestation of God, and +God's very essence is in it. Surely this is almost as "high" a statement +as the "I Am God" of the teachers just mentioned,--and yet how different. +Let us consider the teaching in detail in this lesson, and in portions of +others to follow. + +Let us begin with a consideration of the instruments of the Ego, and the +material with which and through which the Ego works. Let us realize that +the physical body of man is identical in substance with all other forms +of matter, and that its atoms are continually changing and being +replaced, the material being drawn from the great storehouse of matter, +and that there is a Oneness of matter underlying all apparent differences +of form and substance. And then let us realize that the vital energy or +_Prana_ that man uses in his life work is but a portion of that great +universal energy which permeates everything and everywhere, the portion +being used by us at any particular moment being drawn from the universal +supply, and again passing out from us into the great ocean of force or +energy. And then let us realize that even the mind, which is so close to +the real Self that it is often mistaken for it--even that wonderful thing +Thought--is but a portion of the Universal Mind, the highest emanation of +the Absolute beneath the plane of Spirit, and that the Mind--substance or +_Chitta_ that we are using this moment, is not ours separately and +distinctly, but is simply a portion from the great universal supply, +which is constant and unchangeable. Let us then realize that even this +thing that we feel pulsing within us--that which is so closely bound up +with the Spirit as to be almost inseparable from it--that which we call +Life--is but a bit of that Great Life Principle that pervades the +Universe, and which cannot be added to, nor subtracted from. When we have +realized these things, and have begun to feel our relation (in these +particulars) to the One Great Emanation of the Absolute, then we may +begin to grasp the idea of the Oneness of Spirit, and the relation of the +"I" to every other "I," and the merging of the Self into the one great +Self, which is not the extinction of Individuality, as some have +supposed, but the enlargement and extension of the Individual +Consciousness until it takes in the Whole. + +In Lessons X and XI, of the "Advanced Course" we called your attention to +the Yogi teachings concerning _Akasa_ or Matter, and showed you that all +forms of what we know as Matter are but different forms of manifestation +of the principle called _Akasa_, or as the Western scientists call it, +"Ether." This Ether or _Akasa_ is the finest, thinnest and most tenuous +form of Matter, in fact it is Matter in its ultimate or fundamental form, +the different forms of what we call Matter being but manifestations of +this _Akasa_ or Ether, the apparent difference resulting from different +rates of vibration, etc. We mention this fact here merely to bring +clearly before your mind the fact of the Universality of Matter, to the +end that you may realize that each and every particle of your physical +body is but a portion of this great principle of the Universe, fresh from +the great store-house, and just about returning to it again, for the +atoms of the body are constantly changing. That which appears as your +flesh to-day, may have been part of a plant a few days before, and may be +part of some other living thing a few days hence. Constant change is +going on, and what is yours to-day was someone's else yesterday, and +still another's to-morrow. You do not own one atom of matter +_personally_, it is all a part of the common supply, the stream flowing +through you and through all Life, on and on forever. + +And so it is with the Vital Energy that you are using every moment of +your life. You are constantly drawing upon the great Universal supply of +_Prana_, then using what is given you, allowing the force to pass on to +assume some other form. It is the property of all, and all you can do is +to use what you need, and allow it to pass on. There is but one Force or +Energy, and that is to be found everywhere at all times. + +And even the great principle, Mind-substance, is under the same law. It +is hard for us to realize this. We are so apt to think of our mental +operations as distinctively our own--something that belongs to us +personally--that it is difficult for us to realize that Mind-substance is +a Universal principle just as Matter or Energy, and that we are but +drawing upon the Universal supply in our mental operations. And more than +this, the particular portion of Mind-substance that we are using, +although separated from the Mind-substance used by other individuals by a +thin wall of the very finest kind of Matter, is really in touch with the +other apparently separated minds, and with the Universal Mind of which it +forms a part. Just as is the Matter of which our physical bodies are +composed really in touch with all Matter; and just as is the Vital Force +used by us really in touch with all Energy; so is our Mind-substance +really in touch with all Mind-substance. It is as if the Ego in its +progress were moving through great oceans of Matter, Energy, or +Mind-substance, making use of that of each which it needed and which +immediately surrounded it, and leaving each behind as it moved on through +the great volume of the ocean. This illustration is clumsy, but it may +bring to your consciousness a realization that the Ego is the only thing +that is really _Yours_, unchangeable and unaltered, and that all the rest +is merely that portion of the Universal supply that you draw to yourself +for the wants of the moment. It may also bring more clearly before your +mind the great Unity of things--may enable you to see things as a Whole, +rather than as separated parts. Remember, _You_--the "I"--are the only +Real thing about and around you--all that has permanence--and Matter, +Force and even Mind-substance, are but your instruments for use and +expression. There are great oceans of each surrounding the "I" as it +moves along. + +It is well for you also to bear in mind the Universality of Life. All of +the Universe is alive, vibrating and pulsating with life and energy and +motion. There is nothing dead in the Universe. Life is everywhere, and +always accompanied by intelligence. There is no such thing as a dead, +unintelligent Universe. _Instead of being atoms of Life floating in a sea +of death, we are atoms of Life surrounded by an ocean of Life, pulsating, +moving, thinking, living._ Every atom of what we call Matter is alive. It +has energy or force with it, and is always accompanied by intelligence +and life. Look around us as we will--at the animal world--at the plant +world--yes, even at the world of minerals and we see life, life, +life--all alive and having intelligence. When we are able to bring this +conception into the realm of actual consciousness--when we are able not +only to intellectually accept this fact, but to even go still further and +_feel_ and be conscious of this Universal Life on all sides, then are we +well on the road to attaining the Cosmic Consciousness. + +But all these things are but steps leading up to the realization of +the Oneness in Spirit, on the part of the Individual. Gradually there +dawns upon him the realization that there is a Unity in the manifestation +of Spirit from the Absolute--a unity with itself, and a Union with the +Absolute. All this manifestation of Spirit on the part of the +Absolute--all this begetting of Divine Children--was in the nature of a +single act rather than as a series of acts, if we may be permitted +to speak of the manifestation as an _act_. Each Ego is a Centre of +Consciousness in this great ocean of Spirit--each is a Real Self, +apparently separate from the others and from its source, but the +separation is only apparent in both cases, for there is the closest +bond of union between the Egos of the Universe of Universes--each is knit +to the other in the closest bond of union, and each is still attached to +the Absolute by spiritual filaments, if we may use the term. In time we +shall grow more conscious of this mutual relationship, as the sheaths are +outgrown and cast aside, and in the end we will be withdrawn into the +Absolute--shall return to the Mansion of the Father. + +It is of the highest importance to the developing soul to unfold into a +realization of this relationship and unity, _for when this conception is +once fully established the soul is enabled to rise above certain of the +lower planes, and is free from the operation of certain laws that bind +the undeveloped soul_. Therefore the Yogi teachers are constantly leading +the Candidates toward this goal. First by this path, and then by that +one, giving them different glimpses of the desired point, until finally +the student finds a path best fitted for his feet, and he moves along +straight to the mark, and throwing aside the confining bonds that have +proved so irksome, he cries aloud for joy at his new found Freedom. + +The following exercises and Mental Drills are intended to aid the +Candidate in his work of growing into a realization of his relationship +with the Whole of Life and Being. + + +MENTAL DRILL. + +(1) Read over what we have said in the "Advanced Course" regarding +the principle known as Matter. Realize that all Matter is One at the +last--that the real underlying substance of Matter is _Akasa_ or +Ether, and that all the varying forms evident to our senses are but +modifications and grosser forms of that underlying principle. Realize +that by known chemical processes all forms of Matter known to us, or +rather all combinations resulting in "forms," may be resolved into their +original elements, and that these elements are merely _Akasa_ in +different states of vibration. Let the idea of the Oneness of the visible +Universe sink deeply into your mind, until it becomes fixed there. The +erroneous conception of diversity in the material world must be replaced +by the consciousness of Unity--Oneness, at the last, in spite of the +appearance of variety and manifold forms. You must grow to see behind the +world of forms of Matter, and see the great principle of Matter (_Akasa_ +or Ether) back of, within, and under it all. You must grow to _feel_ +this, as well as to intellectually see it. + +(2) Meditate over the last mentioned truths, and then follow the matter +still further. Read what we have said in the "Advanced Course" (Lesson +XI) about the last analysis of Matter showing it fading away into Force +or Energy until the dividing line is lost, and Matter merges into Energy +or Force, showing them both to be but the same thing, Matter being a +grosser form of Energy or Force. This idea should be impressed upon the +understanding, in order that the complete edifice of the Knowing of the +Oneness may be complete in all of its parts. + +(3) Then read in the "Advanced Lessons" about Energy or Force, in the +oneness underlying its various manifestations. Consider how one form of +Energy may be transformed into another, and so on around the circle, the +one principle producing the entire chain of appearances. Realize that the +energy within you by which you move and act, is but one of the forms of +this great Principle of Energy with which the Universe is filled, and +that you may draw to you the required Energy from the great Universal +supply. But above all endeavor to grasp the idea of the Oneness pervading +the world of Energy or Force, or Motion. See it in its entirety, rather +than in its apparent separateness. These steps may appear somewhat +tedious and useless, but take our word for it, they are all helps in +fitting the mind to grasp the idea of the Oneness of All. Each step is +important, and renders the next higher one more easily attained. In this +mental drill, it will be well to mentally picture the Universe in +perpetual motion--everything is in motion--all matter is moving and +changing its forms, and manifesting the Energy within it. Suns and worlds +rush through space, their particles constantly changing and moving. +Chemical composition and decomposition is constant and unceasing, +everywhere the work of building up and breaking down is going on. New +combinations of atoms and worlds are constantly being formed and +dissolved. And after considering this Oneness of the principle of Energy, +reflect that through all these changes of form the Ego--the Real +Self--YOU--stand unchanged and unharmed--Eternal, Invincible, +Indestructible, Invulnerable, _Real_ and Constant among this changing +world of forms and force. You are above it all, and it revolves around +and about you--Spirit. + +(4) Read what we have said in the "Advanced Course" about Force or +Energy, shading into Mind-substance which is its parent. Realize that +Mind is back of all this great exhibition of Energy and Force that you +have been considering. Then will you be ready to consider the Oneness of +Mind. + +(5) Read what we have said in the "Advanced Lessons" about +Mind-substance. Realize that there is a great world of Mind-substance, +or an Universal Mind, which is at the disposal of the Ego. All Thought is +the product of the Ego's use of this Mind-substance, its tool and +instrument. Realize that this Ocean of Mind is entire and Whole, and that +the Ego may draw freely from it. Realize that _You_ have this great ocean +of Mind at your command, when you unfold sufficiently to use it. Realize +that Mind is back of and underneath all of the world of form and names +and action, and that in that sense: "All is Mind," although still higher +in the scale than even Mind are _You_, the Real Self, the Ego, the +Manifestation of the Absolute. + +(6) Realize your identity with and relationship to All of Life. Look +around you at Life in all its forms, from the lowest to the highest, all +being exhibitions of the great principle of Life in operation along +different stages of The Path. Scorn not the humblest forms, but look +behind the form and see the reality--Life. Feel yourself a part of the +great Universal Life. Let your thought sink to the depths of the ocean, +and realize your kinship with the Life back of the forms dwelling there. +Do not confound the forms (often hideous from your personal point of +view) with the principle behind them. Look at the plant-life, and the +animal life, and seek to see behind the veil of form into the real Life +behind and underneath the form. Learn to feel your Life throbbing and +thrilling with the Life Principle in these other forms, and in the forms +of those of your own race. Gaze into the starry skies and see there the +numerous suns and worlds, all peopled with life in some of its myriad +forms, and feel your kinship to it. If you can grasp this thought and +consciousness, you will find yourself at-one-ment with those whirling +worlds, and, instead of feeling small and insignificant by comparison, +you will be conscious of an expansion of Self, until you feel that in +those circling worlds is a part of yourself--that You are there also, +while standing upon the Earth--that you are akin to all parts of the +Universe--nay, more, that they are as much your home as is the spot upon +which you are standing. You will find sweeping upon you a sense of +consciousness that the Universe is your home--not merely a part of it, as +you had previously thought. You will experience a sense of greatness, and +broadness and grandness such as you have never dreamed of. You will begin +to realize at least a part of your Divine inheritance, and to know indeed +that you are a Child of the Infinite, the very essence of your Divine +Parent being in the fibres of your being, At such times of realization +one becomes conscious of what lies before the soul in its upward path, +and how small the greatest prizes that Earth has to offer are when +compared to some of these things before the soul, as seen by the eyes of +the Spiritual Mind in moments of clear vision. + +You must not dispute with these visions of the greatness of the soul, but +must treat them hospitably, for they are your very own, coming to you +from the regions of your Spiritual Mind which are unfolding into +consciousness. + +(7) The highest step in this dawning consciousness of the Oneness of All, +is the one in which is realized that there is but One Reality, and at the +same time the sense of consciousness that the "I" is in that Reality. It +is most difficult to express this thought in words for it is something +that must be felt, rather than seen by the Intellect. When the Soul +realizes that the Spirit within it is, at the last, the only _real_ part +of it, and that the Absolute and its manifestation as Spirit is the only +_real_ thing in the Universe, a great step has been taken. But there is +still one higher step to be taken before the full sense of the Oneness +and Reality comes to us. That step is the one in which we realize the +Identity of the "I" with the great "I" of the Universe. The mystery of +the manifestation of the Absolute in the form of the Spirit, is veiled +from us--the mind confesses its inability to penetrate behind the veil +shielding the Absolute from view, although it will give us a report of +its being conscious of the presence of the Absolute just at the edge of +the boundary line. But the highest region of the Spiritual Mind, when +explored by the advanced souls who are well along the Path, reports that +it sees beyond the apparent separation of Spirit from Spirit, and +realizes that there is but one Reality of Spirit, and that all the "I"'s +are really but different views of that One--Centres of Consciousness upon +the surface of the One Great "I," the Centre of which is the Absolute +Itself. This certainly penetrates the whole region of the Spiritual Mind, +and gives us all the message of Oneness of the Spirit, just as the +Intellect satisfies us with its message of the Oneness of Matter, Energy, +and Mind. The idea of Oneness permeates all planes of Life. + +The sense of Reality of the "I" that is apparent to You in the moments of +your clearest mental vision, is really the reflection of the sense of +Reality underlying the Whole--it is the consciousness of the Whole, +manifesting through your point or Centre of Consciousness. The advanced +student or Initiate finds his consciousness gradually enlarging until it +realizes its identity with the Whole. He realizes that under all the +forms and names of the visible world, there is to be found One Life--One +Force--One Substance--One Existence--One Reality--ONE. And, instead of +his experiencing any sense of the loss of identity or individuality, he +becomes conscious of an enlargement of an expansion of individuality or +identity--instead of feeling himself absorbed in the Whole, he feels that +he is spreading out and embracing the Whole. This is most hard to express +in words, for there are no words to fit the conception, and all that we +can hope to do is to start into motion, by means of our words, the +vibrations that will find a response in the minds of those who read the +words, to the end that they will experience the consciousness which will +bring its own understanding. This consciousness cannot be transmitted by +words proceeding from the Intellect, but vibrations may be set up that +will prepare the mind to receive the message from its own higher planes. + +Even in the early stages of this dawning consciousness, one is enabled to +identify the _real_ part of himself with the _real_ part of all the other +forms of life that pass before his notice. In every other man--in every +animal--in every plant--in every mineral--he sees behind the sheath and +form of appearance, an evidence of the presence of the Spirit which is +akin to his own Spirit--yea, more than akin, for the two are One. He sees +Himself in all forms of life, in all time in all places. He realizes that +the Real Self is everywhere present and everlasting, and that the Life +within himself is also within all the Universe--in everything, for there +is nothing dead in the Universe, and all Life, in all of its varying +phases, is simply the One Life, held, used and enjoyed in common by all. +Each Ego is a Centre of Consciousness in this great ocean of Life, and +while apparently separate and distinct, is yet really in touch with the +Whole, and with every apparent part. + +It is not our intention, in this lesson, to go into the details of this +great mystery of Life, or to recite the comparatively little of the Truth +that the most advanced teachers and Masters have handed down. This is not +the place for it--it belongs to the subject of Gnani Yoga rather than to +Raja Yoga--and we touch upon it here, not for the purpose of trying to +explain the scientific side of it to you, but merely in order that your +minds may be led to take up the idea and gradually manifest it in +conscious realization. There is quite a difference between the +scientific, intellectual teaching of Gnani Yoga, whereby the metaphysical +and scientific sides of the Yogi teachings are presented to the minds of +the students, in a logical, scientific manner, and the methods of Raja +Yoga, in which the Candidate is led by degrees to a _consciousness_ +(outside of mere intellectual belief) of his real nature and powers. We +are following the latter plan, for this course is a Course in _Raja_ +Yoga. We are aiming to present the matter to the mind in such a manner +that it may prepare the way for the dawning consciousness, by brushing +away the preconceived notions and prejudices, and allowing a clean +entrance for the new conception. Much that we have said in this lesson +may appear, on the one hand, like useless repetition, and, on the other +hand, like an incomplete presentation of the scientific side of the Yogi +teachings. But it will be found, in time, that the effect has been that +the mind of the student has undergone a change from the absorbing of the +idea of the Oneness of Life, and the Expansion of the Self. The Candidate +is urged not to be in too much of a hurry. Development must not be +forced. Read what we have written, and practice the Mental Drills we have +given, even if they may appear trifling and childish to some of you--we +know what they will do for you, and you will agree with us in time. Make +haste slowly. You will find that the mind will work out the matter, even +though you be engaged in your ordinary work, and have forgotten the +subject for the time. The greater portion of mental work is done in this +way, while you are busy with something else, or even asleep, for the +sub-conscious portion of the mind works along the lines pointed out for +it, and performs its task. + +As we have said, the purpose of this lesson is to bring you in the way of +the unfoldment of consciousness, rather than to teach you the details of +the scientific side of the Yogi teachings. Development is the keynote of +Raja Yoga. And the reason that we wish to develop this sense of the +Reality of the "I," and the Expansion of the Self, at this place is that +thereby you may assert your Mastery over Matter, Energy and Mind. Before +you may mount your throne as King, you must fully realize in +consciousness that you _are_ the _Reality_ in this world of appearances. +You must realize that you--the _real_ You--are not only existent, and +real, but that you are in touch with all else that is real, and that the +roots of your being are grounded in the Absolute itself. You must realize +that instead of being a separate atom of Reality, isolated and fixed in a +narrow space, you are a Centre of Consciousness in the Whole of Reality, +and that the Universe of Universes is your home--that your Centre of +Consciousness might be moved on to a point trillions of miles from the +Earth (which distance would be as nothing in Space) and still you--the +awakened soul--would be just as much at home there as here--that even +while you are here, your influence extends far out into space. Your real +state, which will be revealed to you, gradually, throughout the ages, is +so great and grand, that your mind in its present state of development +cannot grasp even the faint reflection of that glory. + +We wish you to try to form at least a faint idea of your Real State of +Being, in order that you may control the lower principles by the force of +your awakened Will, which Will depends upon your degree of consciousness +of the Real Self. + +As man grows in understanding and consciousness of the Real Self, so does +his ability to use his Will grow. Will is the attribute of the Real Self. +It is well that this great realization of the Real Self brings with it +Love for all of Life, and Kindness, for, were it not so, the Will that +comes to him who grows into a realization of his real being could be used +to the great hurt of those of the race who had not progressed so far +(their _relative_ hurt, we mean, for in the end, and at the last, no soul +is ever really _hurt_). But the dawning power brings with it greater Love +and Kindness, and the higher the soul mounts the more is it filled with +the higher ideals and the more does it throw from it the lower animal +attributes. It is true that some souls growing into a consciousness of +their real nature, without an understanding of what it all means, may +commit the error of using the awakened Will for selfish ends, as may be +seen in the cases of the Black Magicians spoken of in the occult +writings, and also in the cases of well known characters in history and +in modern life, who manifest an enormous Will which they misuse. All of +this class of people of great Will have stumbled or grown blindly into a +consciousness (or partial consciousness) of the real nature, but lack the +restraining influence of the higher teachings. But such misuse of the +Will brings pain and unrest to the user, and he is eventually driven into +the right road. + +We do not expect our students to grasp fully this idea of the Expansion +of Self. Even the highest grasp it only partially. But until you get a +glimmering of the consciousness you will not be able to progress far +on the path of Raja Yoga. You must understand _what you are_, before you +are able to use the power that lies dormant within you. You must realize +that you are the Master, before you can claim the powers of the Master, +and expect to have your commands obeyed. So bear patiently with us, your +Teachers, while we set before you the lessons to be learned--the tasks to +be performed. The road is long, and is rough in places--the feet may +become tired and bruised, but the reward is great, and there are resting +places along the path. Be not discouraged if your progress seem slow, for +the soul must unfold naturally as does the flower, without haste, without +force. + +And be not dismayed nor affrighted if you occasionally catch a glimpse +of your higher self. As "M.C." says, in her notes on "Light on the Path" +(see "Advanced Course," page 95): "To have seen thy soul in its bloom, is +to have obtained a momentary glimpse in thyself of the transfiguration +which shall eventually make thee more than man; to recognize, is to +achieve the great task of gazing upon the blazing light without dropping +the eyes, and not falling back in terror as though before some ghastly +phantom. This happens to some, and so, when the victory is all but won, +it is lost." + +Peace be with thee. + + +MANTRAM (AFFIRMATION) FOR THE THIRD LESSON. + +There is but one ultimate form of Matter; one ultimate form of Energy; +one ultimate form of Mind. Matter proceeds from Energy, and Energy from +Mind, and all are an emanation of the Absolute, threefold in appearance +but One in substance. There is but One Life, and that permeates the +Universe, manifesting in various forms, but being, at the last, but One. +My body is one with Universal Matter; My energy and vital force is one +with the Universal Energy; My Mind is one with the Universal Mind; My +Life is one with the Universal Life. The Absolute has expressed and +manifested itself in Spirit, which is the real "I" overshadowing and +embracing all the apparently separate "I"s. "I" feel my identity with +Spirit and realize the Oneness of All Reality. I feel my unity with all +Spirit, and my Union (through Spirit) with the Absolute. I realize that +"I" am an Expression and Manifestation of the Absolute, and that its +very essence is within me. I am filled with Divine Love. I am filled with +Divine Power. I am filled with Divine Wisdom. I am conscious of identity +in spirit, in substance; and in nature; with the One Reality. + + + + +THE FOURTH LESSON. + +MENTAL CONTROL. + + +In our first three lessons of this series, we have endeavored to bring +into realization within your mind (1) the consciousness of the "I"; its +independence from the body; its immortality; its invincibility and +invulnerability; (2) the superiority of the "I" over the mind, as well as +over the body; the fact that the mind is not the "I," but is merely an +instrument for the expression of the "I"; the fact that the "I" is master +of the mind, as well as of the body; that the "I" is behind all thought; +that the "I" can set aside for consideration the sensations, emotions, +passions, desires, and the rest of the mental phenomena, and still +realize that it, the "I," is apart from these mental manifestations, and +remains unchanged, real and fully existent; that the "I" can set aside +any and all of its mental tools and instruments, as "not I" things, and +still consciously realize that after so setting them aside there remains +something--itself--the "I" which cannot be set aside or taken from; that +the "I" is the master of the mind, and not its slave; (3) that the "I" is +a much greater thing than the little personal "I" we have been +considering it to be; that the "I" is a part of that great One Reality +which pervades all the Universe; that it is connected with all other +forms of life by countless ties, mental and spiritual filaments and +relations; that the "I" is a Centre of Consciousness in that great One +Reality or Spirit, which is behind and back of all Life and Existence, +the Centre of which Reality or Existence, is the Absolute or God; that +the sense of Reality that is inherent in the "I," is really the +reflection of the sense of Reality inherent in the Whole--the Great "I" +of the Universe. + +The underlying principle of these three lessons is the Reality of the +"I," in itself, over and above all Matter, Force, or Mind--positive to +all of them, just as they are positive or negative to each other--and +negative only to the Centre of the One--the Absolute itself. And this is +the position for the Candidate or Initiate to take: "I am positive to +Mind, Energy, and Matter, and control them all--I am negative only to the +Absolute, which is the Centre of Being, of which Being I Am. And, as I +assert my mastery over Mind, Energy, and Matter, and exercise my Will +over them, so do I acknowledge my subordination to the Absolute, and +gladly open my soul to the inflow of the Divine Will, and partake of its +Power, Strength, and Wisdom." + +In the present lesson, and those immediately following it, we shall +endeavor to assist the Candidate or Initiate in acquiring a mastery of +the subordinate manifestations, Matter, Energy, and Mind. In order to +acquire and assert this mastery, one must acquaint himself with the +nature of the thing to be controlled. + +In our "Advanced Course" we have endeavored to explain to you the nature +of the Three Great Manifestations, known as _Chitta_, or Mind-Substance; +_Prana_, or Energy; and _Akasa_, or the Principle of Matter. We also +explained to you that the "I" of man is superior to these three, being +what is known as _Atman_ or Spirit. Matter, Energy, and Mind, as we have +explained, are manifestations of the Absolute, and are relative things. +The Yogi philosophy teaches that Matter is the grossest form of +manifested substance, being below Energy and Mind, and consequently +negative to, and subordinate to both. One stage higher than Matter, is +Energy or Force, which is positive to, and has authority over, Matter +(Matter being a still grosser form of substance), but which is negative +to and subordinate to Mind, which is a still higher form of substance. +Next in order comes the highest of the three--Mind--the finest form of +substance, and which dominates both Energy and Matter, being positive to +both. Mind, however is negative and subordinate to the "I," which is +Spirit, and obeys the orders of the latter when firmly and intelligently +given. The "I" itself is subordinate only to the Absolute--the Centre of +Being--the "I" being positive and dominant over the threefold +manifestation of Mind, Energy, and Matter. + +The "I," which for the sake of the illustration must be regarded as a +separate thing (although it is really only a Centre of Consciousness in +the great body of Spirit), finds itself surrounded by the triple-ocean of +Mind, Energy and Matter, which ocean extends into Infinity. The body is +but a physical form through which flows an unending stream of matter, +for, as you know the particles and atoms of the body are constantly +changing; being renewed; replaced; thrown off, and supplanted. One's body +of a few years ago, or rather the particles composing that body, have +passed off and now form new combinations in the world of matter. And +one's body of to-day is passing away and being replaced by new particles. +And one's body of next year is now occupying some other portion of space, +and its particles are now parts of countless other combinations, from +which space and combinations they will later come to combine and form the +body of next year. There is nothing permanent about the body--even the +particles of the bones are being constantly replaced by others. And +so it is with the Vital Energy, Force, or Strength of the body (including +that of the brain). It is constantly being used up, and expended, a fresh +supply taking its place. And even the Mind of the person is changeable, +and the Mind-substance or _Chitta_, is being used up and replenished, the +new supply coming from the great Ocean of Mind, into which the discarded +portion slips, just as is the case with the matter and energy. + +While the majority of our students, who are more or less familiar with +the current material scientific conceptions, will readily accept the +above idea of the ocean of Matter, and Energy, and the fact that there +is a continual using up and replenishing of one's store of both, they may +have more or less trouble in accepting the idea that Mind is a substance +or principle amenable to the same general laws as are the other two +manifestations, or attributes of substance. One is so apt to think of his +Mind as "himself"--the "I." Notwithstanding the fact that in our Second +Lesson of this series we showed you that the "I" is superior to the +mental states, and that it can set them aside and regard and consider +them as "not-I" things, yet the force of the habit of thought is very +strong, and it may take some of you considerable time before you "get +into the way" of realizing that your Mind is "something that you use," +instead of being You--yourself. And yet, you must persevere in attaining +this realization, for in the degree that you realize your dominance over +your mind, so will be your control of it, and its amenability to that +control. And, as is the degree of that dominance and control, so will +be the character, grade and extent of the work that your Mind will do for +you. So you see: _Realization brings Control_--_and Control brings +results_. This statement lies at the base of the science of _Raja Yoga_. +And many of its first exercises are designed to acquaint the student with +that realization, and to develop the realization and control by habit and +practice. + +The Yogi Philosophy teaches that instead of Mind being the "I." it is +the thing through and by means of which the "I" _thinks_, at least so +far as is concerned the knowledge concerning the phenomenal or outward +Universe--that is the Universe of Name and Form. There is a higher +Knowledge locked up in the innermost part of the "I," that far transcends +any information that it may receive about or from the outer world, but +that is not before us for consideration at this time, and we must concern +ourselves with the "thinking" about the world of things. + +Mind-substance in Sanscrit is called "_Chitta_," and a wave in the +_Chitta_ (which wave is the combination of Mind and Energy) is called +"_Vritta_," which is akin to what we call a "thought." In other words it +is "mind in action," whereas _Chitta_ is "mind in repose." _Vritta_, when +literally translated means "a whirlpool or eddy in the mind," which is +exactly what a thought really is. + +But we must call the attention of the student, at this point, to the fact +that the word "Mind" is used in two ways by the Yogis and other +occultists, and the student is directed to form a clear conception of +each meaning, in order to avoid confusion, and that he may more clearly +perceive the two aspects of the things which the word is intended to +express. In the first place the word "Mind" is used as synonymous +with _Chitta_, or Mind-substance, which is the Universal Mind Principle. +From this _Chitta_, Mind-substance, or Mind, all the material of the +millions of personal minds is obtained. The second meaning of the word +"Mind" is that which we mean when we speak of the "mind" of anyone, +thereby meaning the mental faculties of that particular person--that +which distinguishes his mental personality from that of another. We have +taught you that this "mind" in Man, functions on three planes, and have +called the respective manifestations (1) the Instinctive Mind; (2) the +Intellect; and (3) the Spiritual Mind. (_See "Fourteen Lessons in Yogi +Philosophy," etc._) These three mental planes, taken together, make up +the "mind" of the person, or to be more exact they, clustered around the +"I" form the "soul" of the individual. The word "soul" is often used as +synonymous with "spirit" but those who have followed us will distinguish +the difference. The "soul" is the Ego surrounded by its mental +principles, while the Spirit is the "soul of the soul"--the "I," or Real +Self. + +The Science of _Raja Yoga_, to which this series of lessons is devoted, +teaches, as its basic principle, the Control of the Mind. It holds that +the first step toward Power consists in obtaining a control of one's +own mind. It holds that the internal world must be conquered before the +outer world is attacked. It holds that the "I" manifests itself in +Will, and that that Will may be used to manipulate, guide, govern and +direct the mind of its owner, as well as the physical world. It aims to +clear away all mental rubbish, and encumbrances--to conduct a "mental +house-cleaning," as it were, and to secure a clear, clean, healthy mind. +Then it proceeds to control that mind intelligently, and with effect, +saving all waste-power, and by means of concentration bringing the Mind +in full harmony with the Will, that it may be brought to a focus and its +power greatly increased and its efficiency fully secured. Concentration +and Will-power are the means by which the Yogis obtain such wonderful +results, and by which they manage and direct their vigorous, healthy +minds, and master the material world, acting positively upon Energy and +Matter. This control extends to all planes of the Mind and the Yogis not +only control the Instinctive Mind, holding in subjection its lower +qualities and making use of its other parts, but they also develop and +enlarge the field of their Intellect and obtain from it wonderful +results. Even the Spiritual Mind is mastered, and aided in its +unfoldment, and urged to pass down into the field of consciousness some +of the wonderful secrets to be found within its area. By means of _Raja +Yoga_ many of the secrets of existence and Being--many of the Riddles of +the Universe--are answered and solved. And by it the latent powers +inherent in the constitution of Man are unfolded and brought into action. +Those highly advanced in the science are believed to have obtained such a +wonderful degree of power and control over the forces of the universe, +that they are as gods compared with the ordinary man. + +_Raja Yoga_ teaches that not only may power of this kind be secured, but +that a wonderful field of Knowledge is opened out through its practice. +It holds that when the concentrated mind is focused upon thing or +subject, the true nature and inner meaning, of, and concerning, that +thing or subject will be brought to view. The concentrated mind passes +through the object or subject just as the X-Ray passes through a block of +wood, and the thing is seen by the "I" as it _is_--in truth--and not as +it had appeared before, imperfectly and erroneously. Not only may the +outside world be thus explored, but the mental ray may be turned inward, +and the secret places of the mind explored. When it is remembered that +the bit of mind that each man possesses, is like a drop of the ocean +which contains within its tiny compass all the elements that make up the +ocean, and that to know perfectly the drop is to know perfectly the +ocean, then we begin to see what such a power really means. + +Many in the Western world who have attained great results in the +intellectual and scientific fields of endeavor, have developed these +powers more or less unconsciously. Many great inventors are practical +Yogis, although they do not realize the source of their power. Anyone who +is familiar with the personal mental characteristics of Edison, will see +that he follows some of the _Raja Yoga_ methods, and that Concentration +is one of his strongest weapons. And from all reports, Prof. Elmer Gates, +of Washington, D.C., whose mind has unfolded many wonderful discoveries +and inventions, is also a practical Yogi although he may repudiate the +assertion vigorously, and may not have familiarized himself with the +principles of this science, which he has "dropped into" unconsciously. +Those who have reported upon Prof. Gates' methods, say that he fairly +"digs out" the inventions and discoveries from his mind, after going +into seclusion and practicing concentration, and what is known as the +Mental Vision. + +But we have given you enough of theory for one lesson, and must begin to +give you directions whereby you may aid yourself in developing these +latent powers and unfolding these dormant energies. You will notice that +in this series we first tell you something about the theory, and then +proceed to give you "something to do." This is the true Yogi method as +followed and practiced by their best teachers. Too much theory is +tiresome, and sings the mind to sleep, while too much exercise tires one, +and does not give the inquiring part of his mind the necessary food. To +combine both in suitable proportions is the better plan, and one that we +aim to follow. + + +MENTAL DRILL AND EXERCISES. + +Before we can get the mind to do good work for us, we must first "tame" +it, and bring it to obedience to the Will of the "I." The mind, as a +rule, has been allowed to run wild, and follow its own sweet will and +desires, without regard to anything else. Like a spoiled child or badly +trained domestic animal, it gets into much trouble, and is of very little +pleasure, comfort or use. The minds of many of us are like menageries +of wild animals, each pursuing the bent of its own nature, and going its +own way. We have the whole menagerie within us--the tiger, the ape, the +peacock, the ass, the goose, the sheep the hyena, and all the rest. And +we have been letting these animals rule us. Even our Intellect is +erratic, unstable, and like the quicksilver to which the ancient +occultists compared it, shifting and uncertain. If you will look around +you you will see that those men and women in the world who have really +accomplished anything worth while have trained their minds to obedience. +They have asserted the Will over their own minds, and learned Mastery and +Power in that way. The average mind chafes at the restraint of the Will, +and is like a frisky monkey that will not be "taught tricks." But taught +it must be, if it wants to do good work. And teach it you must if you +expect to get any use from it--if you expect to use it, instead of having +it use you. + +And this is the first thing to be learned in _Raja Yoga_--this control of +the mind. Those who had hoped for some royal road to mastery, may be +disappointed, but there is only one way and that is to master and control +the mind by the Will. Otherwise it will run away when you most need it. +And so we shall give you some exercise designed to aid you in this +direction. + +The first exercise in _Raja Yoga_ Is what is called _Pratyahara_ or the +art of making the mind introspective or turned inward upon itself. It is +the first step toward mental control. It aims to turn the mind from +going outward, and gradually turning it inward upon itself or inner +nature. The object is to gain control of it by the Will. The following +exercises will aid in that direction: + + +EXERCISE I. + +(a) Place yourself in a comfortable position, and so far as possible free +from outside disturbing influences. Make no violent effort to control +the mind, but rather allow it to run along for a while and exhaust its +efforts. It will take advantage of the opportunity, and will jump around +like an unchained monkey at first, until it gradually slows down and +looks to you for orders. It may take some time to tame down at first +trial, but each time you try it will come around to you in shorter time. +The Yogis spend much time in acquiring this mental peace and calm, and +consider themselves well paid for it. + +(b) When the mind is well calmed down, and peaceful, fix the thought on +the "I Am," as taught in our previous lessons. Picture the "I" as an +entity independent of the body; deathless; invulnerable; immortal; real. +Then think of it as independent of the body, and able to exist without +its fleshly covering. Meditate upon this for a time, and then gradually +direct the thought to the realization of the "I" as independent and +superior to the mind, and controlling same. Go over the general ideas of +the first two lessons, and endeavor to calmly reflect upon them and +to see them in the "mind's eye." You will find that your mind is +gradually becoming more and more peaceful and calm, and that the +distracting thoughts of the outside world are farther and farther removed +from you. + +(c) Then let the mind pass on to a calm consideration of the Third +Lesson, in which we have spoken of the Oneness of All, and the +relationship of the "I" to the One Life; Power; Intelligence; Being. You +will find that you are acquiring a mental control and calm heretofore +unknown to you. The exercises in the first three lessons will have +prepared you for this. + +(d) The following is the most difficult of the variations or degrees of +this exercise, but the ability to perform it will come gradually. The +exercise consists in gradually shutting out all thought or impression +of the outside world; of the body; and of the thoughts themselves, the +student concentrating and meditating upon the word and idea "I AM," the +idea being that he shall concentrate upon the idea of mere "being" or +"existence," symbolized by the words "I Am." Not "I am _this_," or "I am +_that_," or "I _do_ this," or "I _think_ that," but simply: "I _AM_." +This exercise will focus the attention at the very centre of Being within +oneself, and will gather in all the mental energies, instead of allowing +them to be scattered upon outside things. A feeling of Peace, Strength, +and Power will result, for the affirmation, and the thought back of it, +is the most powerful and strongest that one may make, for it is a +statement of Actual Being, and a turning of the thought inward to that +truth. Let the mind first dwell upon the word "I," identifying it with +the Self, and then let it pass on to the word "AM," which signifies +Reality, and Being. Then combine the two with the meanings thereof, and +the result a most powerful focusing of thought inward, and most potent +Statement of Being. + +It is well to accompany the above exercises with a comfortable and easy +physical attitude, so as to prevent the distraction of the attention by +the body. In order to do this one should assume an easy attitude and then +relax every muscle, and take the tension from every nerve, until a +perfect sense of ease, comfort and relaxation is obtained. You should +practice this until you have fully acquired it. It will be useful to you +in many ways, besides rendering Concentration and Meditation easier. It +will act as a "rest cure" for tired body, nerves, and mind. + + +EXERCISE II. + +The second step in _Raja Yoga_ is what is known as _Dharana_, or +Concentration. This is a most wonderful idea in the direction of focusing +the mental forces, and may be cultivated to an almost incredible degree, +but all this requires work, time, and patience. But the student will be +well repaid for it. Concentration consists in the mind focusing upon a +certain subject, or object, and being held there for a time. This, at +first thought seems very easy, but a little practice will show how +difficult it is to firmly fix the attention and hold it there. It will +have a tendency to waver, and move to some other object or subject, and +much practice will be needed in order to hold it at the desired point. +But practice will accomplish wonders, as one may see by observing people +who have acquired this faculty, and who use it in their everyday life. +But the following point should be remembered. Many persons have acquired +the faculty of concentrating their attention, but have allowed it to +become almost involuntary, and they become a slave to it, forgetting +themselves and everything else, and often neglecting necessary affairs. +This is the ignorant way of concentrating, and those addicted to it +become slaves to their habits, instead of masters of their minds. They +become day-dreamers, and absent-minded people, instead of Masters. They +are to be pitied as much as those who cannot concentrate at all. The +secret is in a mastery of the mind. The Yogis can concentrate at will, +and completely bury themselves in the subject before them, and extract +from it every item of interest, and can then pass the mind from the thing +at will, the same control being used in both cases. They do not allow +fits of abstraction, or "absent-mindedness" to come upon them, nor are +they day-dreamers. On the contrary they are very wide awake individuals; +close observers; clear thinkers; correct reasoners. They are masters of +their minds, not slaves to their moods. The ignorant concentrator buries +himself in the object or subject, and allows it to master and absorb +himself, while the trained Yogi thinker asserts the "I," and then directs +his mind to concentrate upon the subject or object, keeping it well under +control and in view all the time. Do you see the difference? Then heed +the lesson. + +The following exercises may be found useful in the first steps of +Concentration: + +(a) Concentrate the attention upon some familiar object--a pencil, for +instance. Hold the mind there and consider the pencil to the exclusion of +any other object. Consider its size; color; shape; kind of wood. Consider +its uses, and purposes; its materials; the process of its manufacture, +etc., etc., etc. In short think as many things about the pencil as +possible allowing the mind to pursue any associated by-paths, such as a +consideration of the graphite of which the "lead" is made; the forest +from which came the wood used in making the pencil; the history of +pencils, and other implements used for writing, etc. In short exhaust +the subject of "Pencils." In considering a subject under concentration, +the following plan of synopsis will be found useful. Think of the thing +in question from the following view-points: + +(1) The thing itself. + +(2) The place from whence it came. + +(3) Its purpose or use. + +(4) Its associations. + +(5) Its probable end. + +Do not let the apparently trivial nature of the inquiry discourage you, +for the simplest form of mental training is useful, and will help to +develop your Will and Concentration. It is akin to the process of +developing a physical muscle by some simple exercise, and in both cases +one loses sight of the unimportance of the exercise itself, in view of +the end to be gained. + +(b) Concentrate the attention upon some part of the body--the hand for +instance, and fixing your entire attention upon it, shut off or inhibit +all sensation from the other parts of the body. A little practice will +enable you to do this. In addition to the mental training, this exercise +will stimulate the part of the body concentrated upon, for reasons that +will appear in future lessons. Change the parts of the body concentrated +upon, and thus give the mind a variety of exercises, and the body the +effect of a general stimulation. + +(c) These exercises may be extended indefinitely upon familiar objects +about you. Remember always, that the thing in itself is of no importance, +the whole idea being to train the mind to obey the Will, so that when you +really wish to use the mental forces upon some important object, you may +find them well trained and obedient. Do not be tempted to slight this +part of the work because it is "dry" and uninteresting, for it leads up +to things that are most interesting, and opens a door to a fascinating +subject. + +(d) Practice focusing the attention upon some abstract subject--that is +upon some subject of interest that may offer a field for mental +exploration. Think about the subject in all its phases and branches, +following up one by-path, and then another, until you feel that you know +all about the subject that your mind has acquired. You will be surprised +to find how much more you know about any one thing or subject than you +had believed possible. In hidden corners of your mind you will find some +useful or interesting information about the thing in question, and when +you are through you will feel well posted upon it, and upon the things +connected with it. This exercise will not only help, to develop your +intellectual powers, but will strengthen your memory, and broaden your +mind, and give you more confidence in yourself. And, in addition, you +will have taken a valuable exercise in Concentration or _Dharana_. + + +_The Importance of Concentration._ + +Concentration is a focusing of the mind. And this focusing of the mind +requires a focusing, or bringing to a center, of the Will. The mind is +concentrated because the Will is focused upon the object. The mind flows +into the mould made by the Will. The above exercises are designed not +only to accustom the mind to the obedience and direction of the Will, but +also tend to accustom the Will to command. We speak of strengthening the +Will, when what we really mean is training the mind to obey, and +accustoming the Will to command. Our Will is strong enough, but we do not +realize it. The Will takes root in the very center of our being--in the +"I," but our imperfectly developed mind does not recognize this tact. +We are like young elephants that do not recognize their own strength, but +allow themselves to be mastered by puny drivers, whom they could brush +aside with a movement. The Will is back of all action--all doing--mental +and physical. + +We shall have much to say touching the Will, in these lessons and the +student should give the matter his careful attention. Let him look around +him, and he will see that the great difference between the men who have +stepped forward from the ranks, and those who remain huddled up in the +crowd, consists in Determination and Will. As Buxton has well said: +"The longer I live, the more certain I am that the great difference +between men, the feeble and the powerful; the great and the +insignificant; is Energy and Invincible Determination." And he might have +added that the thing behind that "energy and invincible determination" +was Will. + +The writers and thinkers of all ages have recognized the wonderful and +transcendent importance of the Will. Tennyson sings: "O living Will thou +shalt endure when all that seems shall suffer shock." Oliver Wendell +Holmes says: "The seat of the Will seems to vary with the organ through +which it is manifested; to transport itself to different parts of the +brain, as we may wish to recall a picture, a phrase, a melody; to throw +its force on the muscles or the intellectual processes. Like the +general-in-chief, its place is everywhere in the field of action. It is +the least like an instrument of any of our faculties; the farthest +removed from our conceptions of mechanism and matter, as we commonly +define them." Holmes was correct in his idea, but faulty in his details. +The Will does not change its seat, which is always in the center of the +Ego, but the Will forces the mind to all parts, and in all directions, +and it directs the _Prana_ or vital force likewise. The Will is indeed +the general-in-chief, but it does not rush to the various points of +action, but sends its messengers and couriers there to carry out its +orders. Buxton has said: "The Will will do anything that can be done in +this world. And no talents, no circumstances, no opportunities will +make a two-legged creature a Man without it." Ik Marvel truly says: +"Resolve is what makes a man manifest; not puny resolve, not crude +determinations, not errant purpose--but that strong and indefatigable +Will which treads down difficulties and danger, as a boy treads down the +heaving frost-lands of winter; which kindles his eye and brain with a +proud pulse-beat toward the unattainable. Will makes men giants." + +The great obstacle to the proper use of the Will, in the case of the +majority of people, is the lack of ability to focus the attention. The +Yogis clearly understand this point, and many of the _Raja Yoga_ +exercises which are given to the students by the teachers, are designed +to overcome this difficulty. Attention is the outward evidence of the +Will. As a French writer has said: "The attention is subject to the +superior authority of the Ego. I yield it, or I withhold it, as I please. +I direct it in turn to several points. I concentrate it upon each point +as long as my Will can stand the effort." Prof. James has said: "The +essential achievement of the Will, when it is most voluntary, is to +attend to a difficult object, and hold it fast before the mind. Effort of +Attention is the essential phenomenon of the Will." And Prof. Halleck +says: "The first step toward the development of Will lies in the exercise +of Attention. Ideas grow in distinctness and motor-power as we attend to +them. If we take two ideas of the same intensity and center the attention +upon one, we shall notice how much it grows in power." Prof. Sully says: +"Attention may be roughly defined as the active self-direction of the +mind to any object which presents itself at the moment." The word +"Attention" is derived from two Latin words, _ad tendere_, meaning "to +stretch towards," and this is just what the Yogis know it to be. By means +of their psychic or clairvoyant sight, they see the thought of the +attentive person stretched out toward the object attended to, like a +sharp wedge, the point of which is focused upon the object under +consideration, the entire force of the thought being concentrated at that +point. This is true not only when the person is considering an object, +but when he is earnestly impressing his ideas upon another, or upon some +task to be accomplished. Attention means reaching the mind out to and +focusing it upon something. + +The trained Will exhibits itself in a tenacious Attention, and this +Attention is one of the signs of the trained Will. The student must not +hastily conclude that this kind of Attention is a common faculty among +men. On the contrary it is quite rare, and is seen only among those of +"strong" mentality. Anyone may fasten his Attention upon some passing, +_pleasing_ thing, but it takes a trained will to fasten it upon some +unattractive thing, and hold it there. Of course the trained occultist is +able to throw interest into the most unattractive thing upon which it +becomes advisable to focus his Attention, but this, in itself, comes with +the trained Will, and is not the possession of the average man. Voluntary +Attention is rare, and is found only among strong characters. But it may +be cultivated and grown, until he who has scarcely a shade of it to-day, +in time may become a giant. It is all a matter of practice, exercise, and +Will. + +It is difficult to say too much in favor of the development of the +faculty of tenacious Attention. One possessing this developed faculty is +able to accomplish far more than even a much "brighter" man who lacks +it. And the best way to train the Attention, under the direction of the +Will, is to practice upon _uninteresting_ objects, and ideas, holding +them before the mind until they begin to assume an Interest. This is +difficult at first, but the task soon begins to take on a pleasant +aspect, for one finds that his Will-power and Attention are growing, and +he feels himself acquiring a Force and Power that were lacking before--he +realizes that he is growing Stronger. Charles Dickens said that the +secret of his success consisted in his developing a faculty of throwing +his entire Attention into whatever he happened to be doing at the moment +and then being able to turn that same degree of Attention to the next +thing coming before him for consideration. He was like a man behind a +great searchlight, which was successively turned upon point after point, +illuminating each in turn. The "I" is the man behind the light, and the +Will is the reflector, the light being the Attention. + +This discussion of Will and Attention may seem somewhat "dry" to the +student, but that is all the more reason that he should attend to it. It +is the secret that lies at the basis of the Science of _Raja Yoga_, and +the Yogi Masters have attained a degree of Concentrated Will and +Attention that would be inconceivable to the average "man on the street." +By reason of this, they are able to direct the mind here and there, +outward or inward, with an enormous force. They are able to focus the +mind upon a small thing with remarkable intensity, just as the rays of +the sun may be focused through a "sun-glass" and caused to ignite linen, +or, on the other hand, they are able to send forth the mind with intense +energy, illuminating whatever it rests upon, just as happens in the case +of the strong electric searchlight, with which many of us are familiar. +By all means start in to cultivate the Attention and Will. Practice on +the unpleasant tasks--do the things that you have before you, and from +which you have been shrinking because they were unpleasant. Throw +interest into them, and the difficulty will vanish, and you will come out +of it much stronger, and filled with a new sense of Power. + + +MANTRAM (AFFIRMATION). + +"I" have a Will--it is my inalienable property and right. I determine to +cultivate and develop it by practice and exercise. My mind is obedient to +my Will. I assert my Will over my Mind. I am Master of my mind and body. +I _assert_ my Mastery. My Will is Dynamic--full of Force and Energy, and +Power. I feel my strength. I am Strong. I am Forceful. I am Vital. I am +Center of Consciousness, Energy, Strength, and Power, and I claim my +birthright. + + + + +THE FIFTH LESSON. + +THE CULTIVATION OF ATTENTION. + + +In our last lesson we called your attention to the fact that the Yogis +devote considerable time and practice to the acquirement of +Concentration. And we also had something to say regarding the relation +of Attention to the subject of Concentration. In this lesson we shall +have more to say on the subject of Attention, for it is one of the +important things relating to the practice of _Raja Yoga_, and the Yogis +insist upon their students practicing systematically to develop and +cultivate the faculty. Attention lies at the base of Will-power, and the +cultivation of one makes easy the exercise of the other. + +To explain why we lay so much importance to the cultivation of Attention, +would necessitate our anticipating future lessons of this series, which +we do not deem advisable at this time. And so we must ask our students to +take our word for it, that all that we have to say regarding the +importance of the cultivation of Attention, is occasioned by the relation +of that subject to the use of the mind in certain directions as will +appear fully later on. + +In order to let you know that we are not advancing some peculiar theory +of the Yogis, which may not be in harmony with modern Western Science, we +give you in this article a number of quotations, from Western writers and +thinkers, touching upon this important faculty of the mind, so that you +may see that the West and East agree upon this main point, however +different may be their explanations of the fact, or their use of the +power gained by the cultivation of Attention. + +As we said in our last lesson, the word Attention is derived from two +Latin words "_ad tendere_," meaning "to stretch toward," which is really +what Attention is. The "I" wills that the mind be focused on some +particular object or thing, and the mind obeys and "stretches toward" +that object or thing, focusing its entire energy upon it, observing every +detail, dissecting, analyzing, consciously and sub-consciously, drawing +to itself every possible bit of information regarding it, both from +within and from without. We cannot lay too much stress upon the +acquirement of this great faculty, or rather, the development of it, for +it is necessary for the intelligent study of _Raja Yoga_. + +In order to bring out the importance of the subject, suppose we start in +by actually giving our Attention to the subject of Attention, and see how +much more there is in it than we had thought. We shall be well repaid for +the amount of time and trouble expended upon it. + +Attention has been defined as a focusing of consciousness, or, if one +prefers the form of expression, as "detention in consciousness." In the +first case, we may liken it to the action of the sun-glass through which +the sun's rays are concentrated upon an object, the result being that the +heat is gathered together at a small given point, the intensity of the +same being raised many degrees until the heat is sufficient to burn a +piece of wood, or evaporate water. If the rays were not focused, the same +rays and heat would have been scattered over a large surface, and the +effect and power lessened. And so it is with the mind. If it is allowed +to scatter itself over the entire field of a subject, it will exert but +little power and the results will be weak. But if it is passed through +the sun-glass of attention, and focused first over one part, and then +over another, and so on, the matter may be mastered in detail, and a +result accomplished that will seem little less than marvelous to those +who do not know the secret. + +_Thompson_ has said: "The experiences most permanently impressed upon +consciousness, are those upon which the greatest amount of attention has +been fixed." + +Another writer upon the subject has said that "Attention is so +essentially necessary to understanding, that without some degree of it +the ideas and perceptions that pass through the mind seem to leave no +trace behind them." + +_Hamilton_ has said: "An act of attention, that is, an act of +concentration, seems thus necessary to every exertion of consciousness, +as a certain contraction of the pupil is requisite to every exertion of +vision. Attention then is to consciousness what the contraction of the +pupil is to sight, or, to the eye of the mind what the microscope or +telescope is to the bodily eye. It constitutes the better half of all +intellectual power." + +And _Brodie_ adds, quite forcibly: "It is Attention much more than any +difference in the abstract power of reasoning, which constitutes the vast +difference which exists between minds of different individuals." + +_Butler_ gives us this important testimony: "The most important +intellectual habit I know of is the habit of attending exclusively to the +matter in hand. It is commonly said that genius cannot be infused by +education, yet this power of concentrated attention, which belongs as a +part of his gift to every great discoverer, is unquestionably capable of +almost indefinite augmentation by resolute practice." + +And, concluding this review of opinions, and endorsements of that which +the Yogis have so much to say, and to which they attach so much +importance, let us listen to the words of _Beattie_, who says: "The +force wherewith anything strikes the mind, is generally in proportion to +the degree of attention bestowed upon it. Moreover, the great art of +memory is attention, and inattentive people always have bad memories." + +There are two general kinds of Attention. The first is the Attention +directed within the mind upon mental objects and concepts. The other is +the Attention directed outward upon objects external to ourselves. The +same general rules and laws apply to both equally. + +Likewise there may be drawn another distinction and division of attention +into two classes, _viz._, Attenion attracted by some impression coming +into consciousness without any conscious effort of the Will--this is +called Involuntary Attention, for the Attention and Interest is caught by +the attractiveness or novelty of the object. Attention directed to some +object by an effort of the Will, is called Voluntary Attention. +Involuntary Attention is quite common, and requires no special training. +In fact, the lower animals, and young children seem to have a greater +share of it than do adult men. A great percentage of men and women never +get beyond this stage to any marked degree. On the other hand, Voluntary +Attention requires effort, will, and determination--a certain mental +training, that is beyond the majority of people, for they will not "take +the trouble" to direct their attention in this way. Voluntary Attention +is the mark of the student and other thoughtful men. They focus their +minds on objects that do not yield immediate interest or pleasure, in +order that they may learn and accomplish. The careless person will not +thus fasten his Attention, at least not more than a moment or so, for his +Involuntary Attention is soon attracted by some passing object of no +matter how trifling a nature, and the Voluntary Attention disappears and +is forgotten. Voluntary Attention is developed by practice and +perseverance, and is well worth the trouble, for nothing in the mental +world is accomplished without its use. + +The Attention does not readily fasten itself to uninteresting objects, +and, unless interest can be created it requires a considerable degree of +Voluntary Attention in order that the mind may be fastened upon such an +object. And, more than this, even if the ordinary attention is attracted +it will soon waver, unless there is some interesting change in the aspect +of the object, that will give the attention a fresh hold of interest, or +unless some new quality, characteristic or property manifests itself in +the object. This fact occurs because the mind mechanism has not been +trained to bear prolonged Voluntary Attention, and, in fact, the physical +brain is not accustomed to the task, although it may be so trained by +patient practice. + +It has been noticed by investigators that the Attention may be rested and +freshened, either by withdrawing the Voluntary Attention from the object, +and allowing the Attention to manifest along Involuntary lines toward +passing objects, etc.; or, on the other hand, by directing the Voluntary +Attention into a new field of observation--toward some new object. +Sometimes one plan will seem to give the best results, and again the +other will seem preferable. + +We have called your attention to the fact that Interest develops +Attention, and holds it fixed, while an uninteresting object or subject +requires a much greater effort and application. This fact is apparent to +anyone. A common illustration may be found in the matter of reading a +book. Nearly everyone will give his undivided attention to some bright, +thrilling story, while but few are able to use sufficient Voluntary +Attention to master the pages of some scientific work. But, right here, +we wish to call your attention to the other side of the case, which is +another example of the fact that Truth is composed of paradoxes. + +Just as Interest develops Attention, so it is a truth that Attention +develops Interest. If one will take the trouble to give a little +Voluntary Attention to an object, he will soon find that a little +perseverance will bring to light points of Interest in the object. Things +before unseen and unsuspected, are quickly brought to light. And many new +phases, and aspects of the subject or object are seen, each one of which, +in turn, becomes an object of Interest. This is a fact not so generally +known, and one that it will be well for you to remember, and to use in +practice. _Look_ for the interesting features of an uninteresting thing, +and they will appear to your view, and before long the uninteresting +object will have changed into a thing having many-sided interests. + +Voluntary Attention is one of the signs of a developed Will. That is, of +a mind that has been well trained by the Will, for the Will is always +strong, and it is the mind that has to be trained, not the Will. And on +the other hand, one of the best ways to train the mind by the Will, is by +practice in Voluntary Attention. So you see how the rule works both ways. +Some Western psychologists have even advanced theories that the Voluntary +Attention is the _only_ power of the Will, and that that power is +sufficient, for if the Attention be firmly fixed, and held upon an object +the mind will "do the rest." We do not agree with this school of +philosophers, but merely mention the fact as an illustration of the +importance attributed by psychologists to this matter of Voluntary +Attention. + +A man of a strongly developed Attention often accomplishes far more than +some much brighter man who lacks it. Voluntary Attention and Application +is a very good substitute for Genius, and often accomplishes far more in +the long run. + +Voluntary Attention is the fixing of the mind earnestly and intently upon +some particular object, at the same time shutting out from consciousness +other objects pressing for entrance. _Hamilton_ has defined it as +"consciousness voluntarily applied under its law of limitations to some +determinate object." The same writer goes on to state that "the greater +the number of objects to which our consciousness is simultaneously +extended, the smaller is the intensity with which it is able to consider +each, and consequently the less vivid and distinct will be the +information it contains of the several objects. When our interest in any +particular object is excited, and when we wish to obtain all the +knowledge concerning it in our power, it behooves us to limit our +consideration to that object to the exclusion of others." + +The human mind has the power of attending to only one object at a time, +although it is able to pass from one object to another with a marvelous +degree of speed, so rapidly, in fact, that some have held that it could +grasp several things at once. But the best authorities, Eastern and +Western, hold to the "single idea" theory as being correct. On this point +we may quote a few authorities. + +_Jouffroy_ says that "It is established by experience that we cannot give +our attention to two different objects at the same time." And _Holland_ +states that "Two thoughts, however closely related to one another, +cannot be presumed to exist at the same time." And _Lewes_ has told us +that "The nature of our organism prevents our having more than one aspect +of an object at each instant presented to consciousness." _Whateley_ +says: "The best philosophers are agreed that the mind cannot actually +attend to more than one thing at a time, but, when it appears to be doing +so it is really shifting with prodigious rapidity backward and forward +from one to the other." + +By giving a concentrated Voluntary Attention to an object, we not only +are able to see and think about it with the greatest possible degree of +clearness, but the mind has a tendency, under such circumstances, to +bring into the field of consciousness all the different ideas associated +in our memory with that object or subject, and to build around the object +or subject a mass of associated facts and information. And at the same +time the Attention given the subject makes more vivid and clear all that +we learn about the thing at the time, and, in fact, all that we may +afterwards learn about it. It seems to cut a channel, through which +knowledge flows. + +Attention magnifies and increases the powers of perception, and greatly +aids the exercise of the perceptive faculties. By "paying attention" to +something seen or heard, one is enabled to observe the details of the +thing seen or heard, and where the inattentive mind acquires say three +impressions the attentive mind absorbs three times three, or perhaps +three times "three times three," or twenty-seven. And, as we have just +said, Attention brings into play the powers of association, and gives us +the "loose end" of an almost infinite chain of associated facts, stored +away in our memory, forming new combinations of facts which we had never +grouped together before, and bring out into the field of consciousness +all the many scraps of information regarding the thing to which we are +giving attention. The proof of this is within the experience of everyone. +Where is the one who does not remember sitting down to some writing, +painting, reading, etc., with interest and attention, and finding, much +to his surprise, what a flow of facts regarding the matter in hand was +passing through his mind. Attention seems to focus all the knowledge of a +thing that you possess, and by bringing it to a point enables you to +combine, associate, classify, etc., and thus create new knowledge. +_Gibbon_ tells us that after he gave a brief glance and consideration to +a new subject, he suspended further work upon it, and allowed his mind +(under concentrated attention) to bring forth all his associated +knowledge regarding the subject, after which he renewed the task with +increased power and efficiency. + +The more one's attention is fixed upon a subject under consideration, the +deeper is the impression which the subject leaves upon the mind. And the +easier will it be for him to afterwards pursue the same train of thought +and work. + +Attention is a prerequisite of good memory, and in fact there can be no +memory at all unless some degree of attention is given. The degree of +memory depends upon the degree of attention and interest. And when it is +considered that the work of today is made efficient by the memory of +things learned yesterday, the day before yesterday, and so on, it is seen +that the degree of attention given today regulates the quality of the +work of tomorrow. + +Some authorities have described Genius as the result of great powers of +attention, or, at least, that the two seem to run together. Some writer +has said that "possibly the best definition of genius is the power of +concentrating upon some one given subject until its possibilities are +exhausted and absorbed." _Simpson_ has said that "The power and habit of +thinking closely and continuously upon the subject at hand, to the +exclusion, for the time, of all other subjects, is one of the principal, +if, indeed, not the principal, means of success." _Sir Isaac Newton_ has +told us his plan of absorbing information and knowledge. He has stated +that he would keep the subject under consideration before him +continually, and then would wait till the first dawning of perception +gradually brightened into a clear light, little by little. A mental +sunrise, in fact. + +That sage observer, _Dr. Abercrombie_, has written that he considered +that he knew of no more important rule for rising to eminence in any +profession or occupation than the Ability to do one thing at a time, +avoiding all distracting and diverting objects or subjects, and keeping +the leading matter continually before the mind. And others have added +that such a course will enable one to observe relations between the +subject and other things that will not be apparent to the careless +observer or student. + +The degree of Attention cultivated by a man is the degree of his capacity +for intellectual work. As we have said, the "great" men of all walks of +life have developed this faculty to a wonderful degree, and many of them +seem to get results "intuitively," whereas, in truth, they obtain them by +reason of their concentrated power of Attention, which enables them to +see right into the center of a subject or proposition--and all around it, +back and front, and all sides, in a space of time incredible to the man +who has not cultivated this mighty power. Men who have devoted much +attention to some special line of work or research, are able to act +almost as if they possessed "second sight," providing the subject is +within their favorite field of endeavor. Attention quickens every one of +the faculties--the reasoning faculties--the senses--the deriding +qualities--the analytical faculties, and so on, each being given a "fine +edge" by their use under a concentrated Attention. + +And, on the other hand, there is no surer indication of a weak mind than +the deficiency in Attention. This weakness may arise from illness or +physical weakness reacting upon the brain, in which case the trouble is +but temporary. Or it may arise from a lack of mental development. +Imbeciles and idiots have little or no Attention. The great French +psychologist, _Luys_, speaking of this fact, says "Imbeciles and idiots +see badly, hear badly, feel badly, and their sensorium is, in +consequence, in a similar condition of sensitive poverty. Its +impressionability for the things of the external world is at a minimum, +its sensibility weak, and consequently, it is difficult to provoke the +physiological condition necessary for the absorption of the external +impression." + +In old age the Attention is the first faculty to show signs of decay. +Some authorities have held that the Memory was the first faculty to be +affected by the approach of old age, but this is incorrect, for it is a +matter of common experience that the aged manifest a wonderfully clear +memory of events occurring in the far past. The reason that their memory +of recent events is so poor is because their failing powers of Attention +has prevented them from receiving strong, clear mental impressions, and +as is the impression so is the memory. Their early impressions having +been clear and strong, are easily recalled, while their later ones, +being weak, are recalled with difficulty. If the Memory were at fault, it +would be difficult for them to recall any impression, recent or far +distant in time. + +But we must stop quoting examples and authorities, and urging upon you +the importance of the faculty of Attention. If you do not now realize it, +it is because you have not given the subject the Attention that you +should have exercised, and further repetition would not remedy matters. + +Admitting the importance of Attention, from the psychological point +of view, not to speak of the occult side of the subject, is it not a +matter of importance for you to start in to cultivate that faculty? We +think so. And the only way to cultivate any mental or physical part or +faculty is to Exercise it. Exercise "uses up" a muscle, or mental +faculty, but the organism makes haste to rush to the scene additional +material--cell-stuff, nerve force, etc., to repair the waste, and it +always sends a little more than is needed. And this "little more," +continually accruing and increasing, is what increases the muscles and +brain centers. And improved and strengthened brain centers give the mind +better instruments with which to work. + +One of the first things to do in the cultivation of Attention is to learn +to think of, and do, one thing at a time. Acquiring the "knack" or habit +of attending closely to the things before us, and then passing on to the +next and treating it in the same way, is most conducive to success, and +its practice is the best exercise for the cultivation of the faculty of +Attention. And on the contrary, there is nothing more harmful from the +point of view of successful performance--and nothing that will do more to +destroy the power of giving Attention--than the habit of trying to do one +thing while thinking of another. The thinking part of the mind, and the +acting part should work together, not in opposition. + +_Dr. Beattie_, speaking of this subject, tells us "It is a matter of no +small importance that we acquire the habit of doing only one thing at a +time; by which I mean that while attending to any one object, our +thoughts ought not to wander to another." And _Granville_ adds, "A +frequent cause of failure in the faculty of Attention is striving to +think of more than one thing at a time." And _Kay_ quotes, approvingly, a +writer who says: "She did things easily, because she attended to them in +the doing. When she made bread, she thought of the bread, and not of the +fashion of her next dress, or of her partner at the last dance." _Lord +Chesterfield said,_ "There is time enough for everything in the course of +the day, if you do but one thing at a time; but there is not time enough +in the year if you try to do two things at a time." + +To attain the best results one should practice concentrating upon the +task before him, shutting out, so far as possible, every other idea or +thought. One should even forget self--personality--in such cases, as +there is nothing more destructive of good thinking than to allow morbid +self-consciousness to intrude. One does best when he "forgets himself" in +his work, and sinks his personality in the creative work. The "earnest" +man or woman is the one who sinks personality in the desired result, or +performance of the task undertaken. The actor, or preacher, or orator, +or writer, must lose sight of himself to get the best results. Keep the +Attention fixed on the thing before you, and let the self take care of +itself. + +In connection with the above, we may relate an anecdote of _Whateley_ +that may be interesting in connection with the consideration of this +subject of "losing one's self" in the task. He was asked for a recipe for +"bashfulness," and replied that the person was bashful simply because he +was thinking of himself and the impression he was making. His recipe was +that the young man should think of others--of the pleasure he could give +them--and in that way he would forget all about himself. The prescription +is said to have effected the cure. The same authority has written, "Let +both the extemporary speaker, and the reader of his own compositions, +study to avoid as far as possible all thoughts of self, earnestly fixing +the mind on the matter of what is delivered; and they will feel less +that embarrassment which arises from the thought of what opinion the +hearers will form of them." + +The same writer, _Whateley_, seems to have made quite a study of +Attention and has given us some interesting information on its details. +The following may be read with interest, and if properly understood may +be employed to advantage. He says, "It is a fact, and a very curious one. +that many people find that they can best attend to any serious matter +when they are occupied with something else which requires a little, and +but a little, attention, such as working with the needle, cutting open +paper leaves, or, for want of some such employment, fiddling anyhow with +the fingers." He does not give the reason for this, and at first sight +it might seem like a contradiction of the "one thing at a time" idea. But +a closer examination will show us that the minor work (the cutting +leaves, etc.) is in the nature of an involuntary or automatic movement, +inasmuch as it requires little or no voluntary attention, and seems to +"do itself." It does not take off the Attention from the main subject, +but perhaps acts to catch the "waste Attention" that often tries to +divide the Attention from some voluntary act to another. The habit mind +may be doing one thing, while the Attention is fixed on another. For +instance, one may be writing with his attention firmly fixed upon the +thought he wishes to express, while at the time his hand is doing the +writing, apparently with no attention being given it. But, let a boy, or +person unaccustomed to writing, try to express his thoughts in this way, +and you will find that he is hampered in the flow of his thoughts by the +fact that he has to give much attention to the mechanical act of writing. +In the same way, the beginner on the typewriter finds it difficult to +compose to the machine, while the experienced typist finds the mechanical +movements no hindrance whatever to the flow of thought and focusing of +Attention; in fact, many find that they can compose much better while +using the typewriter than they can by dictating to a stenographer. We +think you will see the principle. + +And now for a little Mental Drill in Attention, that you may be started +on the road to cultivate this important faculty. + + +MENTAL DRILL IN ATTENTION. + +_Exercise I._ Begin by taking some familiar object and placing it before +you, try to get as many impressions regarding it as is possible for you. +Study its shape, its color, its size, and the thousand and one little +peculiarities about it that present themselves to your attention. In +doing this, reduce the thing to its simplest parts--analyze it as far as +is possible--dissect it, mentally, and study its parts in detail. The +more simple and small the part to be considered, the more clearly will +the impression be received, and the more vividly will it be recalled. +Reduce the thing to the smallest possible proportions, and then examine +each portion, and mastering that, then pass on to the next part, and so +on, until you have covered the entire field. Then, when you have +exhausted the object, take a pencil and paper and put down as nearly as +possible all the things or details of the object examined. When you have +done this, compare the written description with the object itself, and +see how many things you have failed to note. + +The next day take up the same object, and after re-examining it, write +down the details and you will find that you will have stored away a +greater number of impressions regarding it, and, moreover, you will have +discovered many new details during your second examination. This exercise +strengthens the memory as well as the Attention, for the two are closely +connected, the memory depending largely upon the clearness and strength +of the impressions received, while the impressions depend upon the amount +of attention given to the thing observed. Do not tire yourself with this +exercise, for a tired Attention is a poor Attention. Better try it by +degrees, increasing the task a little each time you try it. Make a game +of it if you like, and you will find it quite interesting to notice the +steady but gradual improvement. + +It will be interesting to practice this in connection with some friend, +varying the exercise by both examining the object, and writing down their +impressions, separately, and then comparing results. This adds interest +to the task, and you will be surprised to see how rapidly both of you +increase in your powers of observation, which powers, of course, result +from Attention. + +_Exercise II._ This exercise is but a variation of the first one. It +consists in entering a room, and taking a hasty glance around, and then +walking out, and afterward writing down the number of things that you +have observed, with a description of each. You will be surprised to +observe how many things you have missed at first sight, and how you will +improve in observation by a little practice. This exercise, also, may be +improved by the assistance of a friend, as related in our last exercise. +It is astonishing how many details one may observe and remember, after a +little practice. It is related of Houdin, the French conjurer, that he +improved and developed his faculty of Attention and Memory by playing +this game with a young relative. They would pass by a shop window, +taking a hasty, attentive glance at its contents. Then they would go +around the corner and compare notes. At first they could remember only a +few prominent articles--that is, their Attention could grasp only a few. +But as they developed by practice, they found that they could observe and +remember a vast number of things and objects in the window. And, at last, +it is related that Houdin could pass rapidly before any large shop +window, bestowing upon it but one hasty glance, and then tell the names +of, and closely describe, nearly every object in plain sight in the +window. The feat was accomplished by the fact that the cultivated +Attention enabled Houdin to fasten upon his mind a vivid mental image of +the window and its contents, and then he was able to describe the +articles one by one from the picture in his mind. + +Houdin taught his son to develop Attention by a simple exercise which may +be interesting and of value to you. He would lay down a domino before the +boy--a five-four, for example. He would require the boy to tell him the +combined number at once, without allowing him to stop to count the spots, +one by one. "Nine" the boy would answer after a moment's hesitation. +Then another domino, a three-four, would be added. "That makes sixteen," +cried the boy. Two dominoes at a time was the second day's task. The +next day, three was the standard. The next day, four, and so on, until +the boy was able to handle twelve dominoes--that is to say, give +instantaneously the total number of spots on twelve dominoes, after a +single glance. This was Attention, in earnest, and shows what practice +will do to develop a faculty. The result was shown by the wonderful +powers of observation, memory and attention, together with instantaneous +mental action, that the boy developed. Not only was he able to add +dominoes instantaneously, but he had powers of observation, etc., that +seemed little short of miraculous. And yet it is related that he had poor +attention, and deficient memory to begin with. + +If this seems incredible, let us remember how old whist players note and +remember every card in the pack, and can tell whether they have been +played or not, and all the circumstances attending upon them. The same is +true of chess players, who observe every move and can relate the whole +game in detail long after it has been played. And remember, also, how +one woman may pass another woman on the street, and without seeming to +give her more than a careless glance, may be able to relate in detail +every feature of the other woman's apparel, including its color, texture, +style of fashioning, probable price of the material, etc., etc. And a +mere man would have noticed scarcely anything about it--because he would +not have given it any attention. But how soon would that man learn to +equal his sister in attention and observation of women's wearing apparel, +if his business success depended upon it, or if his speculative instinct +was called into play by a wager with some friend as to who could remember +the most about a woman's clothing, seen in a passing glance? You see it +is all a matter of Interest and Attention. + +But we forget that the Attention may be developed and cultivated, and we +complain that we "cannot remember things," or that we do not seem to be +able to "take notice." A little practice will do wonders in this +direction. + +Now, while the above exercises will develop your memory and powers of +observation, still that is not the main reason that we have given them to +you. We have an ulterior object, that will appear in time. We aim to +develop your Will-power, and we know that Attention stands at the gate of +Will-power. In order to be able to use your Will, you must be able to +focus the Attention forcibly and distinctly. And these childish exercises +will help you to develop the mental muscles of the Attention. If you +could but realize the childish games the young Yogi students are required +to play, in order to develop the mental faculties, you would change your +minds about the Yogi Adepts whom you have been thinking about as mere +dreamers, far removed from the practical. These men, and their students, +are intensely practical. They have gained the mastery of the Mind, and +its faculties, and are able to use them as sharp edged tools, while the +untrained man finds that he has but a dull, unsharpened blade that will +do nothing but hack and hew roughly, instead of being able to produce the +finished product. + +The Yogi believes in giving the "I" good tools with which to work, and he +spends much time in tempering and sharpening these tools. Oh, no, the +Yogi are not idle dreamers. Their grasp of "practical things" would +surprise many a practical, matter-of-fact Western business man, if he +could but observe it. + +And so, we ask you to practice "observing things." The two exercises we +have given are but indications of the general line. We could give you +thousands, but you can prepare them yourselves as well as could we. +The little Hindu boy is taught Attention by being asked to note and +remember the number, color, character and other details of a number of +colored stones, jewelry, etc., shown for an instant in an open palm, +the hand being closed the moment after. He is taught to note and +describe passing travelers, and their equipages--houses he sees on his +journeys--and thousands of other everyday objects. The results are almost +marvelous. In this way he is prepared as a _chela_ or student, and he +brings to his _guru_ or teacher a brain well developed--a mind thoroughly +trained to obey the Will of the "I"--and with faculties quickened to +perceive instantly that which others would fail to see in a fortnight. It +is true that he does not turn these faculties to "business" or other +so-called "practical" pursuits, but prefers to devote them to abstract +studies and pursuits outside of that which the Western man considers to +be the end and aim of life. But remember that the two civilizations are +quite different--following different ideals--having different economic +conditions--living in different worlds, as it were. But that is all a +matter of taste and ideals--the faculty for the "practical life" of the +West is possessed by the _chela_, if he saw fit to use it. But all Hindu +youths are not _chelas_, remember--nor are all Western youths "captains +of industry," or Edisons. + + +MANTRAM (AFFIRMATION). + +I am using my Attention to develop my mental faculties, so as to give the +"I" a perfect instrument with which to work. The mind is _My_ instrument +and I am bringing it to a state of capacity for perfect work. + + +MANTRAM (OR AFFIRMATION). + +There is but One Life--One Life Underlying. This Life is manifesting +through ME, and through every other shape, form, and thing. I am resting +on the bosom of the Great Ocean of Life, and it is supporting me, and +will carry me safely, though the waves rise and fall--though the storms +rage and the tempests roar. I am safe on the Ocean of Life, and rejoice +as I feel the sway of its motion. Nothing can harm me--though changes may +come and go, I am Safe. I am One with the All Life, and its Power, +Knowledge, and Peace are behind, underneath, and within Me. O! One Life! +express Thyself through me--carry me now on the crest of the wave, now +deep down in the trough of the ocean--supported always by Thee--all is +good to me, as I feel Thy life moving in and through me. I am Alive, +through thy life, and I open myself to thy full manifestation and inflow. + + + + +THE SIXTH LESSON. + +CULTIVATION OF PERCEPTION. + + +Man gains his knowledge of the outside world through his senses. And, +consequently, many of us are in the habit of thinking of these senses as +if _they_ did the sensing, instead of being merely carriers of the +vibrations coming from the outside world, which are then presented to the +Mind for examination. We shall speak of this at greater length a little +later on in this lesson. Just now we wish to impress upon you the fact +that it is the Mind that perceives, not the senses. And, consequently, a +development of Perception is really a development of the Mind. + +The Yogis put their students through a very arduous course of practice +and exercises designed to develop their powers of perception. To many +this would appear to be merely a development of the Senses, which might +appear odd in view of the fact that the Yogis are constantly preaching +the folly of being governed and ruled by the senses. But there is nothing +paradoxical about all this, for the Yogis, while preaching the folly of +sense life, and manifesting the teaching in their lives, nevertheless +believe in any and all exercises calculated to "sharpen" the Mind, and +develop it to a keen state and condition. + +They see a great difference between having a sharpened perception, on the +one hand, and being a slave to the senses on the other. For instance, +what would be thought of a man who objected to acquiring a keen eyesight, +for fear it would lead him away from higher things, by reason of his +becoming attached to the beautiful things he might see. To realize the +folly of this idea, one may look at its logical conclusion, which would +be that one would then be much better off if all their senses were +destroyed. The absurdity, not to say wickedness, of such an idea will be +apparent to everyone, after a minute's consideration. + +The secret of the Yogi theory and teachings regarding the development of +the Mental powers, lies in the word "_Mastery_." The Yoga student +accomplishes and attains this mastery in two ways. The first way is by +subordinating all the feelings, sense-impressions, etc., to the Mastery +of the "I," or Will, the Mastery being obtained in this way by the +assertion of the dominancy of the "I" over the faculties and emotions, +etc. The second step, or way, lies in the Yogi, once having asserted the +mastery, beginning to develop and perfect the Mental instrument, so as to +get better work and returns from it. In this way he increases his kingdom +and is Master over a much larger territory. + +In order for one to gain knowledge, it is necessary to use to the best +advantage the mental instruments and tools that he finds at his disposal. +And again, one must develop and improve such tools--put a keen edge upon +them, etc. Not only does one gain a great benefit from a development of +the faculties of perception, but he also acquires an additional benefit +from the training of the whole mind arising from the mental discipline +and training resulting from the former exercises, etc. In our previous +lessons we have pointed out some of the means by which these faculties +might be greatly improved, and their efficiency increased. In this lesson +we shall point out certain directions in which the Perceptive faculties +may be trained. We trust that the simplicity of the idea may not cause +any of our students to lose interest in the work. If they only knew just +what such development would lead to they would gladly follow our +suggestions in the matter. Every one of the ideas and exercises given by +us are intended to lead up to the strengthening of the Mind, and the +attainment of powers and the unfoldment of faculties. There is no royal +road to Raja Yoga, but the student will be well repaid for the work of +climbing the hill of Attainment. + +In view of the above, let us examine the question of The Senses. Through +the doors of the senses Man receives all his information regarding the +outside world. If he keeps these doors but half open, or crowded up with +obstacles and rubbish, he may expect to receive but few messages from +outside. But if he keeps his doorways clear, and clean, he will obtain +the best that is passing his way. + +If one were born without sense-organs--no matter how good a Mind he might +have--he would be compelled to live his life in a dreamy plant-life stage +of existence, with little or no consciousness. The Mind would be like a +seed in the earth, that for some reason was prevented from growing. + +One may object that the highest ideas do not come to us through the +senses, but the reply is that the things obtained through the senses are +the "raw material" upon which the mind works, and fashions the beautiful +things that it is able to produce in its highest stages. Just as is the +body dependent for growth upon the nourishment taken into it, so is the +mind dependent for growth upon the impressions received from the +Universe--and these impressions come largely through the senses. It may +be objected to that we know many things that we have not received through +our senses. But, does the objector include the impressions that came +through his senses in some previous existence, and which have been +impressed upon his instinctive mind, or soul-memory? It is true that +there are higher senses than those usually recognized, but Nature insists +upon one learning the lessons of the lower grades before attempting those +of the higher. + +Do not forget that all that we know we have "worked for." There is +nothing that comes to the idler, or shirker. What we know is merely the +result of "stored-up accumulations of previous experience," as Lewes has +so well said. + +So it will be seen that the Yogi idea that one should develop all parts +of the Mind is strictly correct, if one will take the trouble to examine +into the matter. A man sees and knows but very little of what is going +on about him. His limitations are great. His powers of vision report only +a few vibrations of light, while below and above the scale lie an +infinity of vibrations unknown to him. The same is true of the powers of +hearing, for only a comparatively small portion of the sound-waves reach +the Mind of Man--even some of the animals hear more than he does. + +If a man had only one sense he would obtain but a one-sense idea of the +outside world. If another sense is added his knowledge is doubled. And so +on. The best proof of the relation between increased sense perception and +development is had in the study of the evolution of animal forms. In the +early stages of life the organism has only the sense of feeling--and very +dim at that--and a faint sense of taste. Then developed smell, hearing +and sight, each marking a distinct advance in the scale of life, for a +new world has been opened out to the advancing forms of life. And, when +man develops new senses--and this is before the race--he will be a much +wiser and greater being. + +Carpenter, many years ago, voiced a thought that will be familiar to +those who are acquainted with the Yogi teachings regarding the unfoldment +of new senses. He said: "It does not seem at all improbable that there +are properties of matter of which none of our senses can take immediate +cognizance, and which other beings might be formed to perceive in the +same manner as we are sensible to light, sound, etc." + +And Isaac Taylor said: "It may be that within the field observed by the +visible and ponderable universe there is existing and moving another +element fraught with another species of life--corporeal, indeed, and +various in its orders, but not open to cognizance of those who are +confined to the conditions of animal organization. Is it to be thought +that the eye of man is the measure of the Creator's power?--and that He +created nothing but that which he has exposed to our present senses? The +contrary seems much more than barely possible; ought we not to think it +almost certain?" + +Another writer. Prof. Masson, has said: "If a new sense or two were added +to the present normal number, in man, that which is now the phenomenal +world for all of us might, for all that we know, burst into something +amazingly different and wider, in consequence of the additional +revelations of these new senses." + +But not only is this true, but Man may increase his powers of knowledge +and experience if he will but develop the senses he has to a higher +degree of efficiency, instead of allowing them to remain comparatively +atrophied. And toward this end, this lesson is written. + +The Mind obtains its impressions of objects of the outside world by means +of the brain and sense organs. The sensory organs are the instruments of +the Mind, as is also the brain and the entire nervous system. By means of +the nerves, and the brain, the Mind makes use of the sensory organs in +order that it may obtain information regarding external objects. + +The senses are usually said to consist of five different forms, _viz._, +sight, hearing, smell, touch, and taste. + +The Yogis teach that there are higher senses, undeveloped, or +comparatively so, in the majority of the race, but toward the unfoldment +of which the race is tending. But we shall not touch upon these latent +senses in this lesson, as they belong to another phase of the subject. In +addition to the five senses above enumerated, some physiologists and +psychologists have held that there were several others in evidence. For +instance, the sense by which the inner organs revealed their presence and +condition, The muscular system reports to the mind through some sense +that is not that of "touch," although closely allied to it. And the +feelings of hunger, thirst, etc., seem to come to us through an unnamed +sense. + +Bernstein has distinguished between the five senses and the one just +referred to as follows: "The characteristic distinction between these +common sensations and the sensations of the senses is that by the latter +we gain knowledge of the occurrences and objects which belong to the +external world (and which sensations we refer to external objects), +whilst by the former we only feel conditions of our own body." + +A sensation is the internal, mental conception, resulting from an +external object or fact exciting the sense organs and nerves, and the +brain, thus making the mind "aware" of the external object or fact. As +Bain has said, it is the "mental impression, feeling, or conscious state, +resulting from the action of external things on some part of the body, +called on that account, sensitive." + +Each channel of sense impressions has an organ, or organs, peculiarly +adapted for the excitation of its substance by the particular kind of +vibrations through which it receives impressions. The eye is most +cunningly and carefully designed to receive the light-waves; and +sound-waves produce no effect upon it. And, likewise, the delicate +mechanism of the ear responds only to sound-waves; light-waves failing to +register upon it. Each set of sensations is entirely different, and the +organs and nerves designed to register each particular set are peculiarly +adapted to their own special work. The organs of sense, including their +special nervous systems, may be compared to a delicate instrument that +the mind has fashioned for itself, that it may investigate, examine and +obtain reports from the outside world. + +We have become so accustomed to the workings of the senses that we take +them as a "matter of course," and fail to recognize them as the delicate +and wonderful instruments that they are--designed and perfected by the +mind for its own use. If we will think of the soul as designing, +manufacturing and using these instruments, we may begin to understand +their true relations to our lives, and, accordingly treat them with more +respect and consideration. + +We are in the habit of thinking that we are aware of all the sensations +received by our mind. But this is very far from being correct. The +unconscious regions of the mind are incomparably larger than the small +conscious area that we generally think of when we say "my mind." In +future lessons we shall proceed to consider this wonderful area, and +examine what is to be found there. Taine has well said, "There is going +on within us a subterranean process of infinite extent; its products +alone are known to us, and are only known to us in the mass. As to +elements, and their elements, consciousness does not attain to them. They +are to sensations what secondary molecules and primitive molecules are to +bodies. We get a glance here and there at obscure and infinite worlds +extending beneath our distinct sensations. These are compounds and +wholes. For their elements to be perceptible to consciousness, it is +necessary for them to be added together, and so to acquire a certain bulk +and to occupy a certain time, for if the group does not attain this bulk, +and does not last this time, we observe no changes in our state. +Nevertheless, though it escapes us, there is one." + +But we must postpone our consideration of this more than interesting +phase of the subject, until some future lesson, when we shall take a trip +into the regions of Mind, under and above Consciousness. And a most +wonderful trip many of us will find it, too. + +For the present, we must pay our attention to the channels by which the +material for knowledge and thought enter our minds. For these sense +impressions, coming to us from without, are indeed "material" upon which +the mind works in order to manufacture the product called "Thought." + +This material we obtain through the channels of the senses, and then +store in that wonderful storehouse, the Memory, from whence we bring out +material from time to time, which we proceed to weave into the fabric of +Thought. The skill of the worker depends upon his training, and his +ability to select and combine the proper materials. And the acquiring of +good materials to be stored up is an important part of the work. + +A mind without stored-up material of impressions and experiences would be +like a factory without material. The machinery would have nothing upon +which to work, and the shop would be idle. As Helmholtz has said, +"Apprehension by the senses supplies directly or indirectly, the material +of all human knowledge, or at least the stimulus necessary to develop +every inborn faculty of the mind." And Herbert Spencer, has this to say +of this phase of the subject, "It is almost a truism to say that in +proportion to the numerousness of the objects that can be distinguished, +and in proportion to the variety of coexistences and sequences that can +be severally responded to, must be the number and rapidity and variety of +the changes within the organism--must be the amount of vitality." + +A little reflection upon this subject will show us that the greater +degree of exercise and training given the senses, the greater the degree +of mental power and capability. As we store our mental storehouse with +the materials to be manufactured into thought, so is the quality and +quantity of the fabric produced. + +It therefore behooves us to awaken from our "lazy" condition of mind, and +to proceed to develop our organs of sense, and their attendant mechanism, +as by doing so we increase our capacity for thought and knowledge. + +Before passing to the exercises, however, it may be well to give a hasty +passing glance at the several senses, and their peculiarities. + +The sense of Touch is the simplest and primal sense. Long before the +lower forms of life had developed the higher senses, they had evidenced +the sense of Touch or Feeling. Without this sense they would have been +unable to have found their food, or to receive and respond to outside +impressions. In the early forms of life it was exercised equally by all +parts of the body, although in the higher forms this sense has become +somewhat localized, as certain parts of the body are far more sensitive +than are others. The skin is the seat of the sense of Touch, and its +nerves are distributed over the entire area of the skin. The hand, and +particularly the fingers, and their tips, are the principal organs of +this sense. + +The acuteness of Touch varies materially in different parts of the body. +Experiments have shown that a pair of compasses would register +impressions as a very slight distance apart when applied to the tip of +the tongue. The distance at which the two points could be distinguished +from one point, on the tip of the tongue, was called "one line." Using +this "line" as a standard, it was found that the palmar surface of the +third finger registered 2 lines; the surface of the lips 4 lines, and the +skin of the back, and on the middle of the arm or thigh, as high as 60 +lines The degree of sensitiveness to Touch varies greatly with different +individuals, some having a very fine sense of touch in their fingers, +while others manifested a very much lower degree. + +In the same way, there is a great difference in the response of the +fingers to weight--a great difference in the ability to distinguish the +difference of the weight of objects. It has been found that some people +can distinguish differences in weight down to very small fractions of an +ounce. Fine distinctions in the differences in temperature have also been +noticed. + +The sense of touch, and its development has meant much for Man. It is the +one sense in which Man surpasses the animals in the matter of degree and +acuteness. The animal may have a keener smell, taste, hearing and sight, +but its sense of Touch is far beneath that of Man. Anaxagoras is quoted +as saying that "if the animals had hands and fingers, they would be like +men." + +In developing the sense of Touch, the student must remember that +Attention is the key to success. The greater the amount of Attention the +greater the degree of development possible in the case of any sense. +When the Attention is concentrated upon any particular sense, the latter +becomes quickened and more acute, and repeated exercise, under the +stimulus of Attention, will work wonders in the case of any +particular sense. And on the other hand, the sense of touch may be +almost, or completely inhibited, by firmly fixing the Attention upon +something else. As an extreme proof of this latter fact, the student +is asked to remember the fact that men have been known to suffer +excruciating torture, apparently without feeling, owing to the mind being +intently riveted upon some idea or thought. As Wyld has said, "The martyr +borne above sensuous impressions, is not only able to endure tortures, +but is able to endure and quench them. The pinching and cutting of the +flesh only added energy to the death song of the American Indian, and +even the slave under the lash is sustained by the indignant sense of his +wrongs." + +In the cases of persons engaged in occupations requiring a fine degree of +Touch, the development is marvelous. The engraver passes his hand over +the plate, and is able to distinguish the slightest imperfection. And the +handler of cloth and fabrics is able to distinguish the finest +differences, simply by the sense of touch. Wool sorters also exercise a +wonderfully high degree of fineness of touch. And the blind are able to +make up for the loss of sight by their greatly increased sense of Touch, +cases being recorded where the blind have been able to distinguish +_color_ by the different "feel" of the material. + +The sense of Taste is closely allied to that of Touch--in fact some +authorities have considered Taste as a very highly developed sense of +Touch in certain surfaces of the body, the tongue notably. It will be +remembered that the tongue has the finest sense of Touch, and it also has +the sense of Taste developed to perfection. In Taste and Touch the object +must be brought in direct contact with the organ of sense, which is not +the case in Smell, Hearing, or Sight. And, be it remembered, that the +latter senses have special nerves, while Taste is compelled to fall back +upon the ordinary nerves of Touch. It is true that Taste is confined to a +very small part of the surface of the body, while Touch is general. But +this only indicates a special development of the special area. The sense +of Taste also depends to a great extent upon the presence of fluids, and +only substances that are soluble make their presence known through the +organs and sense of Taste. + +Physiologists report that the sense of Taste in some persons is so +acute that one part of strychnine in one million parts of water has +been distinguished. There are certain occupations, such as that of +wine-tasters, tea-tasters, etc., the followers of which manifest a +degree of fineness of Taste almost incredible. + +The sense of Smell is closely connected with the sense of Taste, and +often acts in connection therewith, as the tiny particles of the +substance in the mouth arise to the organs of Smell, by means of the +opening or means of communication situated in the back part of the mouth. +Besides which the nose usually detects the odor of substances before they +enter the mouth. The sense of Smell operates by reason of the tiny +particles or the object being carried to the mucous membrane of the +interior of the nose, by means of the air. The membrane, being moist, +seizes and holds these particles for a moment, and the fine nervous +organism reports differences and qualities and the Mind is thus informed +of the nature of the object. + +The sense of Smell is very highly developed among animals, who are +compelled to rely upon it to a considerable extent. And many occupations +among men require the development of this sense, for instance, the +tobacconist, the wine dealer, the perfumers, the chemist, etc. It is +related that in the cases of certain blind people, it has been observed +that they could distinguish persons in this manner. + +The sense of Hearing is a more complex one than in the case of Taste, +Touch and Smell. In the latter three the objects to be sensed must be +brought in close contact with the sense-organs, while in Hearing the +object may be far removed, the impressions being carried by the +vibrations of the air, which are caught up and reported upon by the +nervous organism of the sense of Hearing. The internal mechanism of +the ear is most wonderfully intricate and complex, and excites to wonder +the person examining it. It cannot be described here for want of space, +but the student is advised to inquire into it if he has access to any +library containing books on the subject. It is a wonderful illustration +of the work of the mind in building up for itself instruments with which +to work--to acquire knowledge. + +The ear records vibrations in the air from 20 or 32 per second, the rate +of the lowest audible note, to those of 38,000 per second, the rate of +the highest audible note. There is a great difference in individuals in +regard to the fineness of the sense of Hearing. But all may develop this +sense by the application of Attention. The animals and savages have +wonderfully acute senses of Hearing developed only along the lines of +distinctness, however--on the other hand musicians have developed the +sense along different lines. + +The sense of Sight is generally conceded to be the highest and most +complex of all the senses of Man. It deals with a far larger number of +objects--at longer distances--and gives a far greater variety of +reports to the mind than any of its associate senses. It is the sense of +Touch magnified many times. As Wilson says of it, "Our sight may be +considered as a more delicate and diffusive kind of touch that spreads +itself over an infinite number of bodies; comprehends the largest +figures, and brings into our reach some of the most remote parts of the +universe." + +The sense of Sight receives its impressions from the outside world by +means of waves that travel from body to body--from sun to earth, and from +lamp to eye. These waves of light arise from vibrations in substance, of +an almost incredible degree of rapidity. The lowest light vibration is +about 450,000,000,000,000 per second, while the highest is about +750,000,000,000,000 per second. These figures deal only with the +vibrations recognizable by the eye as light. Above and below these +figures of the scale are countless other degrees invisible to the eye, +although some of them may be recorded by instruments. The different +sensations of color, depend upon the rate of the vibrations, red being +the limit of the lowest, and violet the limit of the highest visible +vibrations--orange, yellow, green, blue, and indigo being the +intermediate rates or colors. + +The cultivation of the sense of Sight, under the aid of Attention is most +important to ail persons. By being able to clearly see and distinguish +the parts of an object, a degree of knowledge regarding it is obtained +that one may not acquire without the said exercise of the faculty. We +have spoken of this under the subject of Attention, in a previous lesson, +to which lesson we again refer the student. The fixing of the eye upon an +object has the power of concentrating the thoughts and preventing them +from wandering. The eye has other properties and qualities that will be +dwelt upon in future lessons. It has other uses than seeing. The +influence of the eye is a marvelous thing, and may be cultivated and +developed. + +We trust that what we have said will bring the student to a realization +of the importance of developing the powers of Perception. The senses have +been developed by the mind during a long period of evolution and effort +that surely would not have been given unless the object in view was worth +it all. The "I" insists upon obtaining knowledge of the Universe, and +much of this knowledge may be obtained only through the senses. The Yogi +student must be "wide awake" and possessed of developed senses and +powers of Perception. The senses of Sight and Hearing, the two latest in +the scale of Evolutionary growth and unfoldment, must receive a +particular degree of attention. The student must make himself "aware" +of what is going on about and around him, so that he may "catch" the best +vibrations. + +It would surprise many Westerners if they could come in contact with a +highly developed Yogi, and witness the marvelously finely developed +senses he possesses. He is able to distinguish the finest differences +in things, and his mind is so trained that, in thought, he may draw +conclusions from what he has perceived, in a manner that seems almost +"second-sight" to the uninitiated. _In fact, a certain degree of +second-sight is possible to one who develops his sense of Sight, under +the urge of Attention._ A new world is opened out to such a person. One +must learn to master the senses, not only in the direction of being +independent of and superior to their urgings, but also in the matter of +developing them to a high degree. The development of the physical senses, +also has much to do with the development of the "Astral Senses," of +which we have spoken in our "Fourteen Lessons," and of which we may have +more to say in the present series. The idea of _Raja Yoga_ is to render +the student the possessor of a highly developed Mind, with highly +developed instruments with which the mind may work. + +In our future lessons we shall give the student many illustrations, +directions, and exercises calculated to develop the different faculties +of the mind--not only the ordinary faculties of everyday use, but others +hidden behind these familiar faculties and senses. Commencing with the +next lesson, we shall present a system of exercises, drills, etc., the +purpose of which will be the above mentioned development of the faculties +of the Mind. + +In this lesson we shall not attempt to give specific exercises, but will +content ourselves with calling the attention of the student to a few +general rules underlying the development of Perception. + + +GENERAL RULES OF PERCEPTION. + +The first thing to remember in acquiring the art of Perception is that +one should not attempt to perceive the whole of a complex thing or object +at the same time, or at once. One should consider the object in detail, +and then, by grouping the details, he will find that he has considered +the whole. Let us take the face of a person as a familiar object. If one +tries to perceive a face as a whole, he will find that he will meet with +a certain degree of failure, the impression being indistinct and cloudy, +it following, also, that the memory of that face will correspond with the +original perception. + +But let the observer consider the face in detail, first the eyes, then +the nose, then the mouth, then the chin, then the hair, then the outline +of the face, the complexion, etc., and he will find that he will have +acquired a clear and distinct impression or perception of the whole face. + +The same rule may be applied to any subject or object. Let us take +another familiar illustration. You wish to observe a building. If you +simply get a general perception of the building as a whole, you will +be able to remember very little about it, except its general outlines, +shape, size, color, etc. And a description will prove to be very +disappointing. But if you have noted, _in detail_, the material used, the +shape of the doors, chimney, roof, porches, decorations, trimmings, +ornamentation, size and number of the window-panes etc., etc., the shape +and angles of the roof, etc., you will have an _intelligent_ idea of the +building, in the place of a mere general outline or impression of such as +might be acquired by an animal in passing. + +We will conclude this lesson with an anecdote of the methods of that +famous naturalist Agassiz, in his training of his pupils. His pupils +became renowned for their close powers of observation and perception, +and their consequent ability to "think" about the things they had seen. +Many of them rose to eminent positions, and claimed that this was largely +by reason of their careful training. + +The tale runs that a new student presented himself to Agassiz one day, +asking to be set to work. The naturalist took a fish from a jar in which +it had been preserved, and laying it before the young student bade him +observe it carefully, and be ready to report upon what he had noticed +about the fish. The student was then left alone with the fish. There was +nothing especially interesting about that fish--it was like many other +fishes that he had seen before. He noticed that it had fins and scales, +and a mouth and eyes, yes, and a tail. In a half hour he felt certain +that he had observed all about that fish that there was to be perceived. +But the naturalist remained away. + +The time rolled on, and the youth, having nothing else to do, began to +grow restless and weary. He started out to hunt up the teacher, but he +failed to find him, and so had to return and gaze again at that +wearisome fish. Several hours had passed, and he knew but little more +about the fish than he did in the first place. + +He went out to lunch and when he returned it was still a case of watching +the fish. He felt disgusted and discouraged, and wished he had never come +to Agassiz, whom, it seemed, was a stupid old man after all,--one away +behind the times. Then, in order to kill time, he began to count the +scales. This completed he counted the spines of the fins. Then he began +to draw a picture of the fish. In drawing the picture he noticed that the +fish had no eyelids. He thus made the discovery that as his teacher had +expressed it often, in lectures, "a pencil is the best of eyes." Shortly +after the teacher returned, and after ascertaining what the youth had +observed, he left rather disappointed, telling the boy to keep on looking +and maybe he would see something. + +This put the boy on his mettle, and he began to work with his pencil, +putting down little details that had escaped him before, but which now +seemed very plain to him. He began to catch the secret of observation. +Little by little he brought to light new objects of interest about the +fish. But this did not suffice his teacher, who kept him at work on the +same fish for three whole days. At the end of that time the student +really knew something about the fish, and, better than all, had acquired +the "knack" and habit of careful observation and perception in detail. + +Years after, the student, then attained to eminence, is reported as +saying: "That was the best zoological lesson I ever had--a lesson whose +influence has extended to the details of every subsequent study; a +legacy that the professor left to me, as he left to many others, of +inestimable value, which we could not buy, and with which we cannot +part." + +Apart from the value to the student of the particular information +obtained, was the quickening of the perceptive faculties that enabled him +to observe the important points in a subject or object, and, +consequently to deduce important information from that which was +observed. The Mind is hungry for knowledge, and it has by years of weary +evolution and effort built up a series of sense systems in order to yield +it that knowledge and it is still building. The men and women in the +world who have arrived at the point of success have availed themselves of +these wonderful channels of information, and by directing them under +the guidance of Will and Attention, have attained wonderful results. +These things are of importance, and we beg of our students not to pass by +this portion of the subject as uninteresting. Cultivate a spirit of +wide-awakeness and perception, and the "knowing" that will come to you +will surprise you. + +No only do you develop the existing senses by such practice and use, _but +you help in the unfoldment of the latent powers and senses that are +striving for unfoldment_. By using and exercising the faculties that we +have, we help to unfold those for the coming of which we have been +dreaming. + + +MANTRAM (AFFIRMATION). + +I am a Soul, possessed of channels of communication with the outer world. +I will use these channels, and thereby acquire the information and +knowledge necessary for my mental development. I will exercise and +develop my organs of sense, knowing that in so doing I shall cause to +unfold the higher senses, of which they are but forerunners and symbols. +I will be "_wide-awake_" and open to the inflow of knowledge and +information. The Universe is my Home--I will explore it. + + + + +THE SEVENTH LESSON. + +THE UNFOLDMENT OF CONSCIOUSNESS. + + +We have thought it well to make a slight change in the arrangement of +these lessons--that is, in the order in which they should appear. We had +contemplated making this Seventh Lesson a series of Mental Drills, +intended to develop certain of the mental faculties, but we have decided +to postpone the same until a later lesson, believing that by so doing a +more logical sequence or order of arrangement will be preserved. In this +lesson we will tell you of the unfoldment of consciousness in Man, and in +the next lesson, and probably in the one following it, we shall present +to you a clear statement regarding the states of mind, below and over +consciousness--a most wonderful region, we assure you, and one that has +been greatly misunderstood and misinterpreted. This will lead up to the +subject of the cultivation of the various faculties--both conscious and +outside of consciousness, and the series will be concluded by three +lessons going right to the heart of this part of the subject, and giving +certain rules and instruction calculated to develop Man's wonderful +"thought-machine" that will be of the greatest interest and importance +to all of our students. When the lessons are concluded you will see that +the present arrangement is most logical and proper. + +In this lesson we take up the subject of "The Unfoldment of +Consciousness"--a most interesting subject. Many of us have been in the +habit of identifying "consciousness" with mind, but as we proceed with +this series of lessons we will see that that which is called +"consciousness" is but a small portion of the mind of the individual, and +even that small part is constantly changing its states, and unfolding new +states undreamed of. + +"Consciousness" is a word we use very often in considering the science of +the Mind. Let us see what it means. Webster defines it as one's +"knowledge of sensations and mental operations, or of what passes in +one's own mind." Halleck defines it as "that undefinable characteristic +of mental states which causes one to be aware of them." But, as Halleck +states, "Consciousness is incapable of definition. To define anything we +are obliged to describe it in terms of something else. And there is +nothing else in the world like consciousness, hence we can define it only +in terms of itself, and that is very much like trying to lift one's self +by one's own boot straps. Consciousness is one of the greatest mysteries +that confronts us." + +Before we can understand what Consciousness really is, we must know just +what "Mind" really is--and that knowledge is lacking, notwithstanding the +many injenious theories evolved in order to explain the mystery. The +metaphysicians do not throw much light on the subject, and as for +materialistic science, listen to what Huxley says: "How it comes about +that anything so remarkable as a state of consciousness comes about by +the result of irritating nervous tissue, is just as unaccountable as the +appearance of the genie when Aladdin rubbed his lamp." + +To many persons the words "consciousness" and "mental process," or +"thought" are regarded as synonymous. And, in fact, psychologists so held +until quite recently. But now it is generally accepted as a fact that +mental processes are not limited to the field of consciousness, and it is +now generally taught that the field of sub-consciousness (that is, +"under" conscious) mentation, is of a much greater extent than that of +conscious mentation. + +Not only is it true that the mind can hold in consciousness but one fact +at any one instant, and that, consequently, only a very small fraction of +our knowledge can be in consciousness at any one moment, but it is also +true that the consciousness plays but a very small part in the totality +of mental processes, or mentation. The mind is not conscious of the +greater portion of its own activities--Maudsley says that only ten per +cent comes into the field of consciousness. Taine has stated it in these +words: "Of the world which makes up our being, we only perceive the +highest points--the lighted up peaks of a continent whose lower levels +remain in the shade." + +But it is not our intention to speak of this great subconscious region of +the mind at this point, for we shall have much to do with it later on. It +is mentioned here in order to show that the enlargement or development of +consciousness is not so much a matter of "growth" as it is an +"unfoldment"--not a new creation or enlargement from outside, but rather +an unfoldment outward from within. + +From the very beginning of Life--among the Particles of Inorganic +Substance, may be found traces of something like Sensation, and response +thereto. Writers have not cared to give to this phenomenon the name of +"sensation," or "sensibility," as the terms savored too much of "senses," +and "sense-organs." But Modern Science has not hesitated to bestow the +names so long withheld. The most advanced scientific writers do not +hesitate to state that in reaction, chemical response, etc., may be seen +indications of rudimentary sensation. Haeckel says: "I cannot imagine +the simplest chemical and physical process without attributing the +movement of the material particles to unconscious sensation. The idea of +Chemical Affinity consists in the fact that the various chemical elements +perceive the qualitative differences in other elements and experience +'pleasure' or 'revulsion' at contacts with them, and execute their +specific movements on this ground." He also speaks of the sensitiveness +of "plasm," or the substance of "living bodies," as being "only a +superior degree of the general irritability of substance." + +Chemical reaction, between atoms, is spoken of by chemists as a +"sensitive" reaction. Sensitiveness is found even in the Particles of +Inorganic Substance, and may be regarded as the first glimmerings of +thought. Science recognizes this when it speaks of the unconscious +sensation of the Particles as _athesis_ or "feeling," and the unconscious +Will that responds thereto, as _tropesis_, or "inclination." Haeckel says +of this that "Sensation perceives the different qualities of the stimuli, +and feeling the quantity," and also, "We may ascribe the feeling of +pleasure and pain (in the contact with qualitatively differing atoms) to +all atoms, and so explain the elective affinity in chemistry (attraction +of loving atoms, inclination; repulsion of hating atoms, +disinclination)." + +It is impossible to form a clear or intelligent idea of the phenomenon of +chemical affinity, etc., unless we attribute to the Atoms something akin +to Sensation. It is likewise impossible to understand the actions of the +Molecules, unless we think of them as possessing something akin to +Sensation. The Law of Attraction is based upon Mental States in +Substance. The response of Inorganic Substance to Electricity and +Magnetism is also another evidence of Sensation and the response thereto. + +In the movements and operations of crystal-life we obtain evidences of +still a little higher forms of Sensation and response thereto. The action +of crystallization is very near akin to that of some low forms of plasmic +action. In fact, the "missing link" between plant life and the crystals +is claimed to have been found in some recent discoveries of Science, the +connection being found in certain crystals in the interior of plants +composed of carbon combinations, and resembling the inorganic crystals in +many ways. + +Crystals grow along certain lines and forms up to a certain size. Then +they begin to form "baby-crystals" on their surfaces, which then take on +the growth--the processes being almost analogous to cell-life. Processes +akin to fermentation have been detected among chemicals. In many ways it +may be seen that the beginning of Mental Life must be looked for among +the Minerals and Particles--the latter, be it remembered, composing not +only inorganic, but also Organic Substance. + +As we advance in the scale of life, we are met with constantly increasing +unfoldment of mentation, the simple giving place to the complex +manifestations. Passing by the simple vital processes of the monera, or +single-celled "things," we notice the higher forms of cell life, with +growing sensibility or sensation. Then we come to the cell-groups, in +which the individual cells manifest sensation of a kind, coupled with a +community-sensation. Food is distinguished, selected and captured, and +movements exercised in pursuit of the same. The living thing is beginning +to manifest more complex mental states. Then the stage of the lower +plants is reached, and we notice the varied phenomena of that region, +evidencing an increased sensitiveness, although there are practically no +signs of special organs of sense. Then we pass on to the higher plant +life, in which begin to manifest certain "sensitive-cells," or groups of +such cells, which are rudimentary sense organs. Then the forms of animal +life, and considered with rising degrees of sensations and growing sense +apparatus, or sense organs, gradually unfolding into something like +nervous systems. + +Among the lower animal forms there are varying degrees of mentation with +accompanying nerve centers and sense-organs, but little or no signs of +consciousness, gradually ascending until we have dawning consciousness in +the reptile kingdom, etc., and fuller consciousness and a degree of +intelligent thought in the still higher forms, gradually increasing until +we reach the plane of the highest mammals, such as the horse, dog, +elephant, ape, etc., which animals have complex nervous systems, brains +and well developed consciousness. We need not further consider the forms +of mentation in the forms of life below the Conscious stage, for that +would carry us far from our subject. + +Among the higher forms of animal life, after a "dawn period" or +semi-consciousness, we come to forms of life among the lower animals +possessing a well developed degree of mental action and Consciousness, +the latter being called by psychologists "Simple Consciousness," but +which term we consider too indefinite, and which we will term "Physical +Consciousness," which will give a fair idea of the thing itself. We use +the word "Physical" in the double sense of "External," and "Relating to +the material structure of a living being," both of which definitions are +found in the dictionaries. And that is just what Physical Consciousness +really is--an "awareness" in the mind, or a "consciousness" of the +"external" world as evidenced by the senses; and of the "body" of the +animal or person. The animal or person thinking on the plane of Physical +Consciousness (all the higher animals do, and many men seem unable to +rise much higher) identifies itself with the physical body, and is +conscious only of thoughts of that body and the outside world. It +"knows," but not being conscious of mental operations, or of the +existence of its mind, it does not "know that it knows." This form of +consciousness, while infinitely above the mentation of the nonconscious +plane of "sansation," is like a different world of thought from the +consciousness of the highly developed intellectual man of our age and +race. + +It is difficult for a man to form an idea of the Physical Consciousness +of the lower animals and savages, particularly as he finds it difficult +to understand his own consciousness except by the act of being conscious. +But observation and reason have given us a fair degree of understanding +of what this Physical Consciousness of the animal is like--or at least in +what respect it differs from our own consciousness. Let us take a +favorite illustration. A horse standing out in the cold sleet and rain +undoubtedly _feels_ the discomfort, and possibly pain, for we know by +observation that animals feel both. But he is not able to analyze his +mental states and wonder when his master will come out to him--think how +cruel it is to keep him out of the warm stable--wonder whether he will be +taken out in the cold again tomorrow--feel envious of other horses who +are indoors--wonder why he is compelled to be out cold nights, etc., +etc.,--in short, he does not think as would a reasoning man under such +circumstances. He is aware of the discomfort, just as would be the +man--and he would run home if he could just as would the man. But he is +not able to pity himself, nor to think about his personality as would +the man, nor does he wonder whether such a life is worth living, after +all. He "knows," but is not able to think of himself as knowing--he does +not "know that he knows," as we do. He experiences the physical pain and +discomfort, but is spared the mental discomfort and concern arising from +the physical, which man so often experiences. + +The animal cannot shift its consciousness from the sensations of the +outer world to the inner states of being. It is not able to "know +itself." The difference may be clumsily illustrated by the example of a +man feeling, seeing or hearing something that gives him a pleasurable +sensation, or the reverse. He is conscious of the feeling or sensation, +and that it is pleasurable or otherwise. That is Physical Consciousness, +and the animal may share it with him. But it stops right there with the +animal. But the man may begin to wonder _why_ the sensation is +pleasurable and to associate it with other things and persons; or +speculate _why_ he dislikes it, what will follow, and so on--that is +Mental Consciousness, because he recognizes an inward self, and is +turning his attention _inward_. He may see another man and experience a +feeling or sensation of attraction or aversion--like or dislike. This is +Physical Consciousness, and an animal also may experience the sensation. +But the man goes further than the animal, and wonders just what there is +about the man he likes or detests, and may compare himself to the man and +wonder whether the latter feels as he does, and so on--this is Mental +Consciousness. + +In animals the mental gaze is freely directed outward, and never returns +upon itself. In man the mental gaze may be directed inward, or may return +inward after its outward journey. The animal "knows"--the man not only +"knows," but he "knows that he knows," and is able to investigate that +"knowing" and speculate about it. We call this higher consciousness +Mental Consciousness. The operation of Physical Consciousness we call +Instinct--the operation of Mental Consciousness we call Reason. + +The Man who has Mental Consciousness not only "feels" or "senses" things, +but he has words or mental concepts of these feelings and sensations and +may think of himself as experiencing them, separating himself, the +sensation or feeling, and the thing felt or sensed. The man is able to +think: "I feel; I hear; I see; I smell; I taste; I desire; I do," etc., +etc. The very words indicate Mental Consciousness recognizing mental +states and giving them names, and also recognizing something called "I" +that experiences the sensations. This latter fact has caused +psychologists to speak of this stage as "Self-consciousness," but we +reserve this idea of the "I" consciousness for a higher stage. + +The animal experiences something that gives it the impressions or feeling +that we call "pain," "hurt," "pleasant," "sweet," "bitter," etc., all +being forms of sensation, but it is unable to think of them in words. +The pain seems to be a part of itself, although possibly associated with +some person or thing that caused it. The study of the unfoldment of +consciousness in a young baby will give one a far better idea of the +grades and distinctions than can be obtained from reading mere words. + +Mental Consciousness is a growth. As Halleck says, "Many persons never +have more than a misty idea of such a mental attitude. They always take +themselves for granted, and never turn the gaze inward." It has been +doubted whether the savages have developed Self-consciousness, and even +many men of our own race seem to be but little above the animals in +intellect and consciousness. They do not seem able to "know themselves" +even slightly. To them the "I" seems to be a purely physical thing--a +body having desires and feeling but little more. They are able to feel an +act, but scarcely more. They are not able to set aside any physical +"not--I," being utterly unable to think of themselves as anything else +but a Body. The "I" and the Body are one with them, and they seem +incapable of distinguishing between them. + +Then comes another stage in which mental-consciousness proper sets in. +The man begins to realize that he has "a mind." He is able to "know +himself" as a mental being, and to turn the gaze inward a little. This +period of development may be noticed in young children. For a time +they speak of themselves as a third person, until finally they begin to +say "I." Then a little later comes the ability to know their own mental +states as such--they know that they have a mind, and are able to +distinguish between it and the body. It is related that some children +experience a feeling of terror when they pass into this stage. They +exhibit signs of bashfulness and what is commonly termed +"self-consciousness" in that sense. Some tell us in after years that when +they became aware of themselves as an entity they were overcome with +alarm, as if by a sense of loneliness and apartness from the Universe. +Young people often feel this way for several years. There seems to be a +distinct feeling that the Universe is antagonistic to and set apart from +them. + +And, although this feeling of separateness and apartness grows less acute +as the man grows older, yet it is always present to a greater or less +degree until a still higher stage--the Ego-consciousness is reached, when +it disappears as we shall see. And this mental-conscious stage is a hard +one for many. They are entangled in a mass of mental states which the man +thinks is "himself," and the struggle between the real "I" and its +confining sheaths is painful. And it becomes still more painful as the +end is neared, for as man advances in mental-consciousness and knowledge +he feels more keenly and suffers accordingly. Man eats the fruit of the +Tree of Knowledge and begins to suffer, and is driven out of the Garden +of Eden of the child and primitive races, who live like the birds of the +air and concern themselves not about mental states and problems. But +there is deliverance ahead in the shape of a higher consciousness, +although but few realize it and still fewer have gained it. Perhaps this +lesson may point out the way for you. + +With the birth of mental-consciousness comes the knowledge that there is +a mind in others. Man is able to speculate and reason about the mental +states of other men, because he recognizes these states within himself. +As man advances in the Mental Consciousness he begins to develop a +constantly increasing degree and grade of Intellect, and accordingly he +attaches the greatest importance to that part of his nature. Some men +worship Intellect as a God, ignoring its limitations which other thinkers +have pointed out. Such people are apt to reason that because the human +intellect (in its present state of development) reports that such a thing +_must_ be, or _cannot_ possibly be, that the matter is forever settled. +They ignore the fact that it is possible that Man's Intellect, in its +present state of unfoldment, may be able to take cognizance of only a +very small part of the Universal Fact, and that there may be regions upon +regions of Reality and Fact of which he cannot even dream, so far are +they removed from his experience. The unfoldment of a new sense would +open out a new world and might bring to light facts that would completely +revolutionize our entire world of conceptions by reason of the new +information it would give us. + +But, nevertheless, from this Mental Consciousness has come the wonderful +work of Intellect, as shown in the achievements of Man up to this time, +and while we must recognize its limitations, we gladly join in singing +its praises. Reason is the tool with which Man is digging into the mine +of Facts, bringing to light new treasures every day. This stage of Mental +Consciousness is bringing to Man knowledge of himself--knowledge of the +Universe--that is well worth the price he pays for it. For Man _does_ pay +a price for entrance into this stage--and he pays an increasing price as +he advances in its territory, for the higher he advances the more keenly +he feels and suffers, as well as enjoys. Capacity for pain is the price +Man pays for Attainment, up to a certain stage. His pain passes from the +Physical to the Mental consciousness, and he becomes aware of problems +that he never dreamt existed, and the lack of an intelligent answer +produces mental suffering. And the mental suffering that comes to him +from unsatisfied longings, disappointment, the pain of others whom he +loves, etc., is far worse than any physical suffering. + +The animal lives its animal life and is contented, for it knows no +better. If it has enough to eat--a place to sleep--a mate--it is happy. +And some men are likewise. But others find themselves involved in a world +of mental discomfort. New wants arise, and the lack of satisfaction +brings pain. Civilization becomes more and more complex, and brings its +new pains as well as new pleasures. Man attaches himself to "things," and +each day creates for himself artificial wants, which he must labor to +meet. His Intellect may not lead him upward, but instead may merely +enable him to invent new and subtle means and ways of gratifying his +senses to a degree impossible to the animals. Some men make a religion of +the gratification of their sensuality--their appetites--and become beasts +magnified by the power of Intellect. Others become vain, conceited and +puffed up with a sense of the importance of their Personality (the false +"I"). Others become morbidly introspective, and spend their time +analyzing and dissecting their moods, motives, feelings, etc. Others +exhaust their capacity for pleasure and happiness, but looking outside +for it instead of within, and become _blase_, bored, _ennuied_ and an +affliction to themselves We mention these things not in a spirit of +Pessimism but merely to show that even this great Mental Consciousness +has a reverse and ugly side as well as the bright face that has been +ascribed to it. + +As man reaches the higher stages of this Mental Consciousness, and the +next higher stage begins to dawn upon him, he is apt to feel more keenly +than ever the insufficiency of Life as it appears to him. He is unable to +understand Himself--his origin, destiny, purpose and nature--and he +chafes against the bars of the cage of Intellect in which he is confined. +He asks himself the question, "Whence come I--Whither go I--What is the +object of my Existence?" He becomes dissatisfied with the answers the +world has to give him to these questions, and he cries aloud in +despair--and but the answer of his own voice comes back to him from the +impassable walls with which he is surrounded. He does not realize that +his answer must come from Within--but so it is. + +Psychology stops when it reaches the limits of Mental Consciousness, or +as it calls it "Self-Consciousness," and denies that there is anything +beyond--any unexplored regions of the Mind. It laughs at the reports that +come from those who have penetrated farther within the recesses of their +being, and dismisses the reports as mere "dreams," "fantasies," +"illusions," "ecstatic imaginings," "abnormal states," etc., etc. +But, nevertheless, there are schools of thought that teach of these +higher states, and there are men of all ages and races that have entered +them and have reported concerning them. And we feel justified in asking +you to take them into consideration. + +There are two planes of Consciousness, of which we feel it proper to +speak, for we have obtained more or less information regarding them. +There are still higher planes, but they belong to higher phases of life +than are dealt with here. + +The first of these planes or states of Consciousness, above the +"Self-Consciousness" of the psychologists (which we have called "Mental +Consciousness") may be called "Ego-consciousness," for it brings an +"awareness" of the Reality of the Ego. This "awareness" is far above the +Self-consciousness of the man who is able to distinguish "I" from "You," +and to give it a name. And far above the consciousness that enables a +man, as he rises in the scale, to distinguish the "I" from faculty after +faculty of the mind, which he is able to recognize as "not--I," until he +finds left a mental something that he cannot set aside, which he calls +"I"--although this stage alone is very much higher than that of the +average of the race, and is a high degree of Attainment itself. It is +akin to this last stage, and yet still fuller and more complete. In +the dawning of Ego Consciousness the "I" recognizes itself still more +clearly and, more than this, is fully imbued with a sense and "awareness" +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, space, cause and effect--something Transcendental and surpassing +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 space 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 passed 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 passed out of this +plane of life, wrote a book entitled "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 flashing 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 God"--the word "God" 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 God," and knowing no other God except +their own particular conception, they naturally identifying the Something +with "God" 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 God's countenance," and the non-Catholic reports likewise +regarding God 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 +"God" or the Absolute, for there are many Beings of high spiritual growth +and development that would appear to the ordinary mortal as a very God. +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 analyze 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 passive recipients. We cannot change the nature +of a thought, or of a truth, but we can, as it were, _guide the ship 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 +ships submerged in a dim ocean among strange monsters, propelled in a +blind manner through space; proud perhaps of accumulating many barnacles +as decoration; only recognizing our destination by bumping against the +dock-wall; and with no cognizance of the deck and cabins above us, or +the spars and sails--no thought of the sextant, and the compass, 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 ships to be spoken to by +means other than by bodily contact--a region of sunshine and cloud, of +space, 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 assumed +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 assimilation 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 passive 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 mass 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 passing 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 God; +and deeper down than the mind and feelings or will--in the unseen depths +of the hidden life--there dwells the Spirit of God." 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 God 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 God, 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 +illustrations 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 +assumptions respecting our own social and intellectual rank, and that +of the one we are addressing. In company we unconsciously assume 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 circumstance." + +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 passing 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." + +Bascom says: "It is inexplicable how premises which lie below +consciousness can sustain conclusions in consciousness; how the mind can +wittingly take up a mental movement at an advanced stage, having missed +its primary steps." + +Hamilton and other writers have compared the mind's action to that of a +row of billiard balls, of which one is struck and the impetus transmitted +throughout the entire row, the result being that only the last ball +actually moves, the others remaining in their places. The last ball +represents the conscious thought--the other stages in the unconscious +mentation. Lewes, speaking of this illustration, says: "Something like +this, Hamilton says, seems often to occur in a train of thought, one idea +immediately suggesting another into consciousness--this suggestion +passing through one or more ideas which do not themselves rise into +consciousness. This point, that we are not conscious of the formation of +groups, but only of a formed group, may throw light on the existence of +unconscious judgments, unconscious reasonings, and unconscious +registrations of experience." + +Many writers have related the process by which the unconscious mentation +emerges gradually into the field of consciousness, and the discomfort +attending the process. A few examples may prove interesting and +instructive. + +Maudsley says: "It is surprising how uncomfortable a person may be made +by the obscure idea of something which he ought to have said or done, and +which he cannot for the life of him remember. There is an effort of the +lost idea to get into consciousness, which is relieved directly the idea +bursts into consciousness." + +Oliver Wendell Holmes said: "There are thoughts that never emerge into +consciousness, and which yet make their influence felt among the +perceptive mental currents, just as the unseen planets sway the movements +of the known ones." The same writer also remarks: "I was told of a +business man in Boston who had given up thinking of an important question +as too much for him. But he continued so uneasy in his brain that he +feared he was threatened with palsy. After some hours the natural +solution of the question came to him, worked out, as he believed, in that +troubled interval." + +Dr. Schofield mentions several instances of this phase of the workings of +the unconscious planes of the mind. We mention a couple that seem +interesting and to the point: + +"Last year," says Dr. Schofield, "I was driving to Phillmore Gardens to +give some letters to a friend. On the way, a vague uneasiness sprang up, +and a voice seemed to say, 'I doubt if you have those letters.' Conscious +reason rebuked it, and said, 'Of course you have; you took them out of +the drawer specially.' The vague feeling was not satisfied, but could not +reply. On arrival I found the letters were in none of my pockets. On +returning I found them on the hall table, where they had been placed a +moment putting on my gloves." + +"The other day I had to go to see a patient in Folkestone, in Shakespeare +Terrace. I got there very late, and did not stay but drove down to the +Pavilion for the night, it being dark and rainy. Next morning at eleven I +walked up to find the house, knowing the general direction, though never +having walked there before. I went up the main road, and, after passing +a certain turning, began to feel a vague uneasiness coming into +consciousness, that I had passed the terrace. On asking the way, I found +it was so; and the turning was where the uneasiness began. The night +before was pitch dark, and very wet, and anything seen from a close +carriage was quite unconsciously impressed on my mind." + +Prof. Kirchener says: "Our consciousness can only grasp one quite clear +idea at once. All other ideas are for the time somewhat obscure. They are +really existing, but only potentially for consciousness, _i.e.,_ they +hover, as it were, on our horizon, or beneath the threshold of +consciousness. The fact that former ideas suddenly return to +consciousness is simply explained by the fact that they have continued +psychic existence: and attention is sometimes voluntarily or +involuntarily turned away from the present, and the appearance of former +ideas is thus made possible." + +Oliver Wendell Holmes says: "Our different ideas are stepping-stones; how +we get from one to another we do not know; something carries us. We (our +conscious selves) do not take the step. The creating and informing +spirit, which is _within_ us and not _of_ us, is recognized everywhere in +real life. It comes to us as a voice that will be heard; it tells us what +we must believe; it frames our sentences and we wonder at this visitor +who chooses our brain as his dwelling place." + +Galton says: "I have desired to show how whole states of mental operation +that have lapsed out of ordinary consciousness, admit of being dragged +into light." + +Montgomery says: "We are constantly aware that feelings emerge +unsolicited by any previous mental state, directly from the dark womb of +unconsciousness. Indeed all our most vivid feelings are thus mystically +derived. Suddenly a new irrelevant, unwilled, unlooked-for presence +intrudes itself into consciousness. Some inscrutable power causes it to +rise and enter the mental presence as a sensorial constituent. If this +vivid dependence on unconscious forces has to be conjectured with regard +to the most vivid mental occurrences, how much more must such a +sustaining foundation be postulated for those faint revivals of previous +sensations that so largely assist in making up our complex mental +presence!" + +Sir Benjamin Brodie says: "It has often happened to me to have +accumulated a store of facts, but to have been able to proceed no +further. Then after an interval of time, I have found the obscurity and +confusion to have cleared away: the facts to have settled in their right +places, though I have not been sensible of having made any effort for +that purpose." + +Wundt says: "The traditional opinion that consciousness is the entire +field of the internal life cannot be accepted. In consciousness, psychic +acts are very distinct from one another, and observation itself +necessarily conducts to unity in psychology. But the agent of this unity +is outside of consciousness, which knows only the result of the work done +in the unknown laboratory beneath it. Suddenly a new thought springs into +being. Ultimate analysis of psychic processes shows that the unconscious +is the theater of the most important mental phenomena. The conscious is +always conditional upon the unconscious." + +Creighton says: "Our conscious life is the sum of these entrances and +exits. Behind the scenes, as we infer, there lies a vast reserve which we +call 'the unconscious,' finding a name for it by the simple device of +prefixing the negative article. The basis of all that lies behind the +scene is the mere negative of consciousness." + +Maudsley says: "The process of reasoning adds nothing to knowledge (in +the reasoner). It only displays what was there before, and brings to +conscious possession what before was unconscious." And again: "Mind can +do its work without knowing it. Consciousness is the light that lightens +the process, not the agent that accomplishes it." + +Walstein says: "It is through the sub-conscious self that Shakespeare +must have perceived, without effort, great truths which are hidden from +the conscious mind of the student; that Phidias painted marble and +bronze; that Raphael painted Madonnas, and Beethoven composed +symphonies." + +Ribot says: "The mind receives from experience certain data, and +elaborates them unconsciously by laws peculiar to itself, and the result +merges into consciousness." + +Newman says: "When the unaccustomed causes surprise, we do not perceive +the thing and then feel the surprise; but surprise comes first, and then +we search out the cause; so the theory must have acted on the unconscious +mind to create the feeling, before being perceived in consciousness." + +A writer in an English magazine says: "Of what transcendent importance is +the fact that the unconscious part of the mind bears to the conscious +part such a relation as the magic lantern bears to the luminous disc +which it projects; that the greater part of the intentional action, the +whole practical life of the vast majority of men, is an effect of events +as remote from consciousness as the motion of the planets." + +Dr. Schofield says: "It is quite true that the range of the unconscious +mind must necessarily remain indefinite; none can say how high or low it +may reach.... As to how far the unconscious powers of life that, as has +been said, can make eggs and feathers out of Indian corn, and milk and +beef and mutton out of grass, are to be considered within or beyond the +lowest limits of unconscious mind, we do not therefore here press. It is +enough to establish the fact of its existence; to point out its more +important features; and to show that in all respects it is as worthy of +being called mind as that which works in consciousness. We therefore +return to our first definition of Mind, as 'the sum of psychic action in +us, whether conscious or unconscious.'" + +Hartmann calls our attention to a very important fact when he says: "The +unconscious does not fall ill, the unconscious does not grow weary, but +all conscious mental activity becomes fatigued." + +Kant says: "To have ideas and yet not be conscious of them--therein seems +to lie a contradiction. However, we may still be immediately aware of +holding an idea, though we are not directly conscious of it." + +Maudsley says: "It may seem paradoxical to assert not merely that ideas +may exist in the mind without any consciousness of them, but that an +idea, or a train of associated ideas, may be quickened into action and +actuate movements without itself being attended to. When an idea +disappears from consciousness it does not necessarily disappear entirely; +it may remain latent below the horizon of consciousness. Moreover it may +produce an effect upon movement, or upon other ideas, when thus active +below the horizon of consciousness." + +Liebnitz says: "It does not follow that because we do not perceive +thought that it does not exist. It is a great source of error to believe +that there is no perception in the mind but that of which it is +conscious." + +Oliver Wendell Holmes says: "The more we examine the mechanism of thought +the more we shall see that anterior unconscious action of the mind that +enters largely into all of its processes. People who talk most do not +always think most. I question whether persons who think most--that is who +have most conscious thought pass through their mind--necessarily do most +mental work. Every new idea planted in a real thinker's mind grows when +he is least conscious of it." + +Maudsley says: "It would go hard with mankind indeed, if they must act +wittingly before they acted at all. Men, without knowing why, follow a +course for which good reasons exist. Nay, more. The practical instincts +of mankind often work beneficially in actual contradiction to their +professed doctrines." + +The same writer says: "The best thoughts of an author are the unwilled +thoughts which surprise himself; and the poet, under the influence of +creative activity, is, so far as consciousness is concerned, being +dictated to." + +A writer in an English magazine says: "When waiting on a pier for a +steamer, I went on to the first, which was the wrong one. I came back and +waited, losing my boat, which was at another part of the pier, on account +of the unconscious assumption I had made, that this was the only place to +wait for the steamer. I saw a man enter a room, and leave by another +door. Shortly after, I saw another man exactly like him do the same. It +was the same man; but I said it must be his twin brother, in the +unconscious assumption that there was no exit for the first man but by +the way he came (that by returning)." + +Maudsley says: "The firmest resolve or purpose sometimes vanishes +issueless when it comes to the brink of an act, while the true will, +which determines perhaps a different act, springs up suddenly out of the +depths of the unconscious nature, surprising and overcoming the +conscious." + +Schofield says: "Our unconscious influence is the projection of our +unconscious mind and personality unconsciously over others. This acts +unconsciously on their unconscious centers, producing effects in +character and conduct, recognized in consciousness. For instance, the +entrance of a good man into a room where foul language is used, will +unconsciously modify and purify the tone of the whole room. Our minds +cast shadows of which we are as unconscious as those cast by our bodies, +but which affect for good or evil all who unconsciously pass within their +range. This is a matter of daily experience, and is common to all, though +more noticeable with strong personalities." + +Now we have given much time and space to the expressions of opinion of +various Western writers regarding this subject of there being a plane or +planes of the mind outside of the field of consciousness. We have given +space to this valuable testimony, not alone because of its intrinsic +value and merit, but because we wished to impress upon the minds of our +students that these out-of-conscious planes of mind are now being +recognized by the best authorities in the Western world, although it has +been only a few years back when the idea was laughed at as ridiculous, +and as a mere "dream of the Oriental teachers." Each writer quoted has +brought out some interesting and valuable point of the subject, and the +student will find that his own experiences corroborate the points cited +by the several writers. In this way we think the matter will be made +plainer, and will become fixed in the mind of those who are studying this +course of lessons. + +But we must caution our students from hastily adopting the several +theories of Western writers, advanced during the past few years, +regarding these out-of-conscious states. The trouble has been that the +Western writers dazzled by the view of the subconscious planes of +mentation that suddenly burst upon the Western thought, hastily adopted +certain theories, which they felt would account for all the phenomena +known as "psychic," and which they thought would fully account for all +the problems of the subject. These writers while doing a most valuable +work, which has helped thousands to form new ideas regarding the nature +and workings of the mind, nevertheless did not sufficiently explore the +nature of the problem before them. A little study of the Oriental +philosophies might have saved them and their readers much confusion. + +For instance, the majority of these writers hastily assumed that because +there _was_ an out-of-conscious plane of mentation, therefore all the +workings of the mind might be grouped under the head of "conscious" and +"sub-conscious," and that all the out-of-conscious phenomena might be +grouped under the head of "subconscious mind," "subjective mind," etc., +ignoring the fact that this class of mental phenomena embraced not +only the highest but the lowest forms of mentation In their newly found +"mind" (which they called "subjective" or "sub-conscious"), they placed +the lowest traits and animal passions; insane impulses; delusions; +bigotry; animal-like intelligence, etc., etc., as well as the inspiration +of the poet and musician, and the high spiritual longings and feelings +that one recognizes as having come from the higher regions of the soul. + +This mistake was a natural one, and at first reading the Western world +was taken by storm, and accepted the new ideas and theories as Truth. But +when reflection came, and analysis was applied there arose a feeling of +disappointment and dissatisfaction, and people began to feel that there +was something lacking. They intuitively recognized that their higher +inspirations and intuitions came from a different part of the mind than +the lower emotions, passions, and other sub-conscious feelings, and +instincts. + +A glance at the Oriental philosophies will give one the key to the +problem at once. The Oriental teachers have always held that the +conscious mentation was but a small fraction of the entire volume of +thought, but they have always taught that just as there was a field of +mentation _below_ consciousness, so was there a field of mentation +_above_ consciousness as much higher than Intellect as the other was +lower than it. The mere mention of this fact will prove a revelation to +those who have not heard it before, and who have become entangled with +the several "dual-mind" theories of the recent Western writers. The more +one has read on this subject the more he will appreciate the superiority +of the Oriental theory over that of the Western writers. It is like the +chemical which at once clears the clouded liquid in the test-tube. + +In our next lesson we shall go into this subject of the above-conscious +planes, and the below-conscious planes, bringing out the distinction +clearly, and adding to what we have said on the subject in previous +books. + +And all this is leading us toward the point where we may give you +instruction regarding the training and cultivation--the retraining and +guidance of these out-of-conscious faculties. By retraining the lower +planes of mentation to their proper work, and by stimulating the higher +ones, man may "make himself over." mentally, and may acquire powers of +which he but dreams now. This is why we are leading you up to the +understanding of this subject, step by step. We advise you to acquaint +yourself with each phase of the matter, that you may be able to apply the +teachings and instructions to follow in later lessons of the course. + + +MANTRAM (AFFIRMATION). + +I recognize that my Self is greater than it seems--that above and below +consciousness are planes of mind--that just as there are lower planes of +mind which belong to my past experience in ages past and over which I +must now assert my Mastery--so are there planes of mind into which I am +unfolding gradually, which will bring me wisdom, power, and joy. I Am +Myself, in the midst of this mental world--I am the Master of my +Mind--I assert my control of its lower phases, and I demand of its higher +all that it has in store for me. + + + + +THE NINTH LESSON. + +THE MENTAL PLANES. + + +In our last lesson we told you something about the operation of the mind +outside of the field of consciousness. In this lesson we will attempt to +classify these out-of-consciousness planes, by directing your attention +to the several mental planes above and below the plane of consciousness. +As we stated in the last lesson, over 90 per cent of our mental +operations are conducted outside of the field of consciousness, so that +the consideration of the planes is seen to be an important subject. + +Man is a Centre of Consciousness in the great One Life of the Universe. +His soul has climbed a great many steps before it reached its present +position and stage of unfoldment. And it will pass through many more +steps until it is entirely free and delivered from the necessity of its +swaddling clothes. + +In his mental being man contains traces of all that has gone before--all +the experiences of himself and the great race movement of which he is a +part. And, likewise, his mind contains faculties and mental planes which +have not as yet unfolded into consciousness, and of the existence of +which he is but imperfectly aware. All of these mental possessions, +however, are useful and valuable to him--even the lowest. The lowest +may be used to advantage, under proper mastery, and are only dangerous to +the man who allows them to master him instead of serving him as they +should, considering his present stage of development. + +In this consideration of the several mental planes we shall not confine +ourselves to the technical occult terms given to these several planes, +but will place them in general groups and describe the features and +characteristics of each, rather than branch off into long explanations of +the growth and reason of the several planes, which would take us far away +from the practical consideration of the subject. + +Beginning at the lowest point of the scale we see that man has a body. +The body is composed of minute cells of protoplasm. These cells are built +up of countless molecules, atoms and particles of matter--precisely the +same matter that composes the rocks, trees, air, etc., around him. The +Yogi philosophy tells us that even the atoms of matter have life and an +elementary manifestation of mind, which causes them to group together +according to the law of attraction, forming different elements, +combinations, etc. This law of attraction is a mental operation, and is +the first evidence of mental choice, action and response. Below this is +Prana or Force, which, strictly speaking, is also a manifestation of +mind, although for convenience we designate it as a separate +manifestation of the Absolute. + +And therefore we find that this law of attraction between the atoms and +particles of matter is a mental action, and that it belongs to man's +mental kingdom, because he has a body and this mental action is +continually going on in his body. So therefore this is the lowest mental +plane to be considered in the make-up of the man. This plane is, of +course, far sunken beneath the plane of consciousness, and is scarcely +identified with the personality of the man at all, but rather belongs to +the life of the whole, manifest in the rock as well as in the man. + +But after these atoms have been grouped by the law of attraction and have +formed molecules of matter, they are taken possession of by a higher +mental activity and built up into cells by the mental action of the +plant. The life impulse of the plant begins by drawing to it certain +particles of inorganic matter--chemical elements--and then building them +into a single cell. Oh, mystery of the cell! The intellect of man is +unable to duplicate this wonderful process. The Mind Principle on the +Vegetative Plane, however, knows exactly how to go to work to select and +draw to itself just the elements needed to build up the single cell. Then +taking up its abode in that cell--using it as a basis of operations, it +proceeds to duplicate its previous performance, and so cell after cell +is added, by the simple reproductive process of division and +subdivision--the primitive and elemental sex process--until the mighty +plant is built up. From the humblest vegetable organism up to the +greatest oak the process is the same. + +And it does not stop there. The body of man is also built up in just this +way, and he has this vegetative mind also within him, below the plane of +consciousness, of course. To many this thought of a vegetative mind may +be somewhat startling. But let us remember that every part of our body +has been built up from the vegetable cell. The unborn child starts with +the coalition of two cells. These cells begin to build up the new body +for the occupancy of the child--that is, the mind principle in the cells +directs the work, of course--drawing upon the body of the mother for +nourishment and supplies. The nourishment in the mother's blood, which +supplies the material for the building up of the child's body, is +obtained by the mother eating and assimilating the vegetable cells of +plants, directly or indirectly. If she eats fruit, nuts, vegetables, +etc., she obtains the nourishment of the plant life directly--if she eats +meat she obtains it indirectly, for the animal from which the meat was +taken built up the meat from vegetables. There is no two ways about +this--all nourishment of the animal and human kingdom is obtained from +the vegetable kingdom, directly or indirectly. + +And the cell action in the child is identical with the cell action in the +plant. Cells constantly reproducing themselves and building themselves up +into bodily organs, parts, etc., under the direction and guidance of the +mind principle. The child grows in this way until the hour of birth. It +is born, and then the process is but slightly changed. The child begins +to take nourishment either from the mother's milk or from the milk of the +cow, or other forms of food. And as it grows larger it partakes of many +different varieties of food. But always it obtains building material from +the cell life of the plants. + +And this great building up process is intelligent, purposeful, to a +wonderful degree. Man with his boasted intellect cannot explain the real +"thingness" of the process. A leading scientist who placed the egg of a +small lizard under microscopical examination and then watched it slowly +develop has said that it seemed as if some hand was tracing the outlines +of the tiny vertebrae, and then building up around it. Think for a moment +of the development of the germ within the egg of the humming-bird, or the +ant, or the gnat, or the eagle. Every second a change may be noticed. The +germ cell draws to itself nourishment from the other part of the egg, and +then it grows and reproduces another cell. Then both cells divide--then +subdivide until there are millions and millions and millions of cells. +And all the while the building up process continues, and the bird or +insect assumes shape and form, until at last the work is accomplished +and the young bird emerges from the egg. + +And the work thus commenced continues until the death of the animal. For +there is a constant using-up and breaking-down of cell and tissue, which +the organism must replace. And so the vegetative mind of the plant, or +insect, or animal, or man, is constantly at work building up new cells +from the food, throwing out worn-out and used-up material from the +system. Not only this, but it attends to the circulation of the blood in +order that the materials for the building up may be carried to all parts +of the system. It attends to the digestion and assimilation of the +food--the wonderful work of the organs of the body. It attends to the +healing of wounds, the fight against disease, the care of the physical +body. And all this out of the plane of consciousness--in the infant man +the animal world, the vegetable kingdom--ever at work, untiring, +intelligent, wonderful. And this plane of mind is in man as well as in +the plant, and it does its work without aid from the conscious part of +man, although man may interfere with it by adverse conscious thought, +which seems to paralyze its efforts. Mental Healing is merely the +restoring of normal conditions, so that this part of the body may do its +work without the hindrance of adverse conscious thought. + +On this plane of the mind is found all of the vital functions and +operations. The work is done out-of-consciousness, and the consciousness +is aware of this part of the mind only when it makes demands upon the +conscious for food, etc. On this plane also resides the elementary +instinct that tends toward reproduction and sexual activity. The demand +of this part of the mind is always "increase and multiply," and according +to the stage of growth of the individual is the mandate carried out, as +we shall see presently. The elementary impulses and desires that we +find rising into the field of consciousness come from this plane of the +mind. Hunger, thirst and the reproductive desires are its messages to the +higher parts of the mind. And these messages are natural and free from +the abuses and prostitution often observed attached to them by the +intellect of man in connection with his unrestrained animal impulses. +Gluttony and unnatural lust arise not from the primitive demand of this +plane of the mind--for the lower animals even are free from them to a +great extent--but it is reserved for man to so prostitute these primitive +natural tendencies, in order to gratify unnatural and artificial +appetites, which serve to frustrate nature rather than to aid her. + +As Life advanced in the scale and animal forms appeared on the scene new +planes of mind were unfolded, in accordance to the necessity of the +living forms. The animal was compelled to hunt for his food--to prey upon +other forms, and to avoid being preyed upon by others. He was compelled +to struggle for the unfoldment of latent powers of his mind that would +give him means to play his part in the scheme of life. He was compelled +to do certain things in order to live and reproduce his kind. And he +demanded not in vain. For there came to him slowly an unfolding knowledge +of the things necessary for the requirements of his life. We call this +Instinct. But, pray remember, by Instinct we do not mean the still higher +something that is really rudimentary Intellect that we notice in the +higher animals. We are speaking now of the unreasoning instinct observed +in the lower animals, and to a certain degree in man. This Instinctive +plane of mentality causes the bird to build its nest before its eggs are +laid, which instructs the animal mother how to care for its young when +born, and after birth; which teaches the bee to construct its cell and to +store up its honey. These and countless other things in animal life, and +in the higher form of plant life, are manifestations of Instinct--that +great plane of the mind. In fact, the greater part of the life of the +animal is instinctive although the higher forms of animals have developed +something like rudimentary Intellect or Reason, which enables them to +meet new conditions where Intellect alone fails them. + +And man has this plane of mind within him, below consciousness. In fact +the lower forms of human life manifest but little Intellect, and live +almost altogether according to their Instinctive impulses and desires. + +Every man has this Instinctive mental region within him and from it are +constantly arising impulses and desires to perplex and annoy him, as well +as to serve him occasionally. The whole secret consists in whether the +man has Mastery of his lower self or not. + +From this plane of the mind arise the hereditary impulses coming down +from generations of ancestors, reaching back to the cavemen, and still +further back into the animal kingdom. A queer storehouse is this. +Animal instincts--passions, appetites, desires, feelings, sensations, +emotions, etc., are there. Hate, envy, jealousy, revenge, the lust of the +animal seeking the gratification of his sexual impulses, etc., etc., are +there, and are constantly intruding upon our attention until we have +asserted our mastery. And often the failure to assert this mastery comes +from an ignorance of the nature of the desire, etc. We have been taught +that these thoughts were "bad" without being told _why_, and we have +feared them and thought them the promptings of an impure nature, or a +depraved mind, etc. This is all wrong. These things are not "bad" of +themselves--they came to us honestly--they are our heritage from the +past. They belong to the animal part of our nature, and were necessary to +the animal in his stage of development. We have the whole menagerie +within us, but that does not mean that we should turn the beasts loose +upon ourselves or others. It was necessary for the animal to be fierce, +full of fight, passionate, regardless of the rights of others, etc., but +we have outgrown that stage of development, and it is ignoble for us to +return to it, or to allow it to master us. + +This lesson is not intended as a discourse upon Ethics or morals. We do +not intend going into a discussion of the details of "Right and Wrong," +for we have touched upon that phase of the subject in other works. But we +feel justified in calling your attention to the fact that the human mind +intuitively recognizes the "Rightness" of the living up to that which +comes to us from the highest parts of the mind--the highest product of +our unfoldment. And it likewise intuitively recognizes the "Wrongness" of +the falling back into that which belongs to the lower stages of our +mentality--to the animal part of us, that is our heritage from the past +and that which has gone before. + +While we may be puzzled about many details of morals and ethics and may +not be able to "explain" why we consider certain things right or wrong, +we still intuitively feel that the highest "Right" of which we are +capable is the acting out of that which is coming to us from the highest +pole of our mental being, and that the lowest "Wrong" consists in doing +that which carries us back to the life of the lower animals, in so far as +mentality is concerned. Not because there is anything absolutely "Wrong" +in the mental processes and consequent of the animals in themselves--they +are all right and perfectly natural in the animals--but we intuitively +recognize that for us to fall back to the animal stage is a "going +backward" in the scale of evolution. We intuitively shrink at an +exhibition of brutality and animality on the part of a man or woman. We +may not know just why, but a little reflection will show us that it is a +sinking in the evolutionary scale, against which the spiritual part of us +revolts and protests. + +But this must not be construed to mean that the advanced soul looks upon +the animal world with disgust or horror. On the contrary, there is +nowhere to be found a higher respect for animal life and being than among +the Yogi and other advanced souls. They delight in watching the animals +filling their places in life--playing out their parts in the divine +scheme of life. Their animal passions and desires are actions viewed +sympathetically and lovingly by the advanced soul, and nothing "Wrong" or +disgusting is seen there. And even the coarseness and brutality of +the savage races are so regarded by these advanced souls. They see +everything as natural according to the grade and degree of development of +these people. + +It is only when these advanced souls view the degeneracies of "civilized" +life that they feel sorrow and pain. For here they see instances of +devolution instead of evolution--degeneration instead of regeneration +and advancement. And not only do they know this to be the fact, but the +degenerate specimens of mankind themselves feel and know it. Compare +the expression of the animal or savage going through their natural life +actions and performances. See how free and natural are their expressions, +how utterly apart are evidences of wrong doing. They have not as yet +found out the fatal secret of Good and Evil--they have not as yet eaten +the forbidden fruit. But, on the contrary, look into the faces of the +degenerates and fallen souls of our civilized life. See the furtive +glance and the self-consciousness of "Wrong" evident in every face. And +this consciousness of "Wrong" bears heavily upon these people--it is +heavier than the punishments heaped upon them That nameless something +called "conscience" may be smothered for a while, but sooner or later it +comes to light and demands the pound of flesh from its victim. + +And yet you will say that it seems hard to think that the same thing can +be Right in one person and Wrong in another. This seems like a hard +saying and a dangerous doctrine, but it is the Truth. And man +instinctively recognizes it. He does not expect the same sense of moral +responsibility in a young child, or in a savage, that he does in a +mature, developed, civilized man. He may restrain the child and the +savage, for self-protection and the welfare of all, but he realizes the +distinction, or at least should do so. And not only is this true, but as +man advances in the scale he casts off many ideas of "Wrong" that he +once held, having outgrown the old ideas and having grown into new +conceptions. And the tendency is always upward and onward. The tendency +is constantly from Force and Restraint toward Love and Freedom. The ideal +condition would be one in which there were no laws and no necessity for +them--a condition in which men had ceased to do wrong because they had +outgrown the desire rather than from fear or restraint or force. And +while this condition as yet seems afar off, there is constantly going on +an unfoldment of higher planes and faculties of the mind, which when once +fully manifest in the race will work a complete revolution in ethics and +laws and government--and for the better, of course. In the meantime +Mankind moves along, doing the best it can, making a steady though slow +progress. + +There is another plane of the mind which is often called the "Instinct," +but which is but a part of the plane of the Intellect, although its +operations are largely below the field of consciousness. We allude to +what may be called the "Habit Mind," in order to distinguish it from the +Instinctive Plane. The difference is this: The Instinctive plane of mind +is made up of the ordinary operations of the mind below the plane of the +Intellect, and yet above the plane of the Vegetative mind--and also of +the acquired experiences of the race, which have been transmitted by +heredity, etc. But the "Habit Mind" contains only that which has been +placed there by the person himself and which he has acquired by +experience, habit, and observation, repeated so often until the mind +knows it so well that it is carried below the field of consciousness and +becomes "second nature," and akin to Instinct. + +The text books upon psychology are filled with illustrations and examples +of the habit phase or plane of the mental operations, and we do not think +it necessary to repeat instances of the same kind here. Everyone is +familiar with the fact that tasks which at first are learned only by +considerable work and time soon become fixed in some part of the mind +until their repetition calls for little or no exercise of conscious +mental operation. In fact, some writers have claimed that no one really +"learns" how to perform a task until he can perform it almost +automatically. The pupil who in the early stages of piano playing finds +it most difficult to control and manage his fingers, after a time is able +to forget all about his fingering and devote his entire attention to the +pages of his music, and after this he is able to apparently let his +fingers play the entire piece of music by themselves without a thought on +his part. The best performers have told us that in the moments of their +highest efforts they are aware that the out-of-conscious portion of their +mind is doing the work for them, and they are practically standing aside +and witnessing the work being done. So true is this that in some cases it +is related that if the performer's conscious mind attempts to take up the +work the quality is impaired and the musician and the audience notice the +difference. + +The same thing is true in the case of the woman learning to operate the +sewing machine. It is quite difficult at first, but gradually it grows to +"run itself." Those who have mastered the typewriter have had the same +experience. At first each letter had to be picked out with care and +effort. After a gradual improvement the operator is enabled to devote her +entire attention to the "copy" and let the fingers pick out the keys for +themselves. Many operators learn rapid typewriting by so training the +habit mind that it picks out the letter-keys by reason of their position, +the letters being covered over in order to force the mind to adapt itself +to the new requirements. A similar state of affairs exists wherever men +or women have to use tools of any kind. The tool soon is recognized by +the mind and used as if it were a part of the body, and no more conscious +thought is devoted to the manipulation than we devote to the operation of +walking, which, by the way, is learned by the child only by the +expenditure of time and labor. It is astonishing how many things we do +"automatically" in this way. Writers have called our attention to the +fact that the average man cannot consciously inform you how he puts on +his coat in the morning--which arm goes in first, how the coat is held, +etc. But the habit mind knows--knows very well. Let the student stand up +and put on his coat in the regular way, following the leadings of the +habit mind. Then, after removing it, let him attempt to put it on by +inserting the other arm first, for instance. He will be surprised to find +out how awkward it will be for him, and how completely he has been +depending upon the habit mind. And tomorrow morning let him find out +which shoe the habit mind has been putting on him first and then try to +reverse the order and notice how flurried and disturbed the habit mind +will become, and how frantically it will signal to the conscious mind: +"Something wrong up there!" Or try to button on your collar, reversing +the order in which the tabs are placed over the button--right before +left, or left before right, as the case may be, and notice the +involuntary protest. Or, try to reverse the customary habit in walking +and attempt to swing your right arm with the movement of your right leg, +and so on, and you will find it will require the exercise of great will +power. Or, try to "change hands" and use your knife and fork. But we must +stop giving examples and illustrations. Their number is countless. + +Not only does the habit mind attend to physical actions, etc., but it +also takes a hand in our mental operations. We soon acquire the habit of +ceasing to consciously consider certain things, and the habit mind takes +the matter for granted, and thereafter we will think automatically on +those particular questions, unless we are shaken out of the habit by a +rude jolt from the mind of someone else, or from the presentation of some +conflicting idea occasioned by our own experience or reasoning processes. +And the habit mind hates to be disturbed and compelled to revise its +ideas. It fights against it, and rebels, and the result is that many of +us are slaves to old outgrown ideas that we realize are false and untrue, +but which we find that we "cannot exactly get rid of." In our future +lessons we will give methods to get rid of these old outgrown ideas. + +There are other planes of mind which have to do with the phenomena known +as "psychic," by which is meant the phases of psychic phenomena known as +clairvoyance, psychometry, telepathy, etc., but we shall not consider +them in this lesson, for they belong to another part of the general +subject. We have spoken of them in a general way in our "Fourteen Lessons +in Yogi Philosophy, etc." + +And now we come to the plane of mind known to us as Intellect or the +Reasoning Faculties. Webster defines the word Intellect as follows: The +part or faculty of the human soul by which it knows, as distinguished +from the power to feel and to will; the thinking faculty; the +understanding. The same authority defines the word Reason as follows: +"The faculty or capacity of the human mind by which it is distinguished +from the intelligence of the inferior animals." We shall not attempt to +go into a consideration of the conscious Intellect, for to do so we +would be compelled to take up the space of the remaining lessons of the +course, and besides, the student may find extended information on this +subject in any of the text books on psychology. Instead we will consider +other faculties and planes of mind which the said text books pass by +rapidly, or perhaps deny. And one of these planes is that of Unconscious +Reasoning, or Intellect. To many this term will seem paradoxical, but +students of the unconscious will understand just what is meant. + +Reasoning is not necessarily conscious in its operations, in fact, a +greater part of the reasoning processes are performed below or above the +conscious field. In our last lesson we have given a number of examples +proving this fact, but a few more remarks may not be out of place, nor +without interest to the student. + +In our last lesson you will see many instances stated in which the +sub-conscious field of the Intellect worked out problems, and then after +a time handed to the conscious reason the solution of the matter. This +has occurred to many of us, if not indeed to all of us. Who has not +endeavored to solve a problem or question of some sort and after "giving +it up" has had it suddenly answered and flashed into consciousness when +least expected. The experience is common to the race. While the majority +of us have noticed these things, we have regarded them as exceptional and +out of the general rule. Not so, however, with students of the mental +planes. The latter have recognized these planes of reason, and have +availed themselves of their knowledge by setting these unconscious +faculties to work for them. In our next lesson we will give directions to +our students regarding this accomplishment, which may prove of the +greatest importance to those who will take the trouble to practice the +directions given. It is a plan that is known to the majority of men who +have "done things" in the world, the majority of them, however, having +discovered the plan for themselves as the result of a need or demand upon +the inner powers of mind. + +The plane of mind immediately above that of Intellect is that known as +Intuition. Intuition is defined by Webster as follows: "Direct +apprehension or cognition; immediate knowledge, as in perception or +consciousness, involving no reasoning process; quick or ready insight or +apprehension." It is difficult to explain just what is meant by +Intuition, except to those who have experienced it--and these people do +not need the explanation. Intuition is just as real a mental faculty as +is Intellect--or, to be more exact, is just as much a collection of +mental faculties. Intuition is above the field of consciousness, and its +messages are passed downward, though its processes are hidden. The race +is gradually unfolding into the plane of Intuition, and the race will +some day pass into full consciousness on that plane. In the meantime it +gets but flashes and glimpses from the hidden region. Many of the best +things we have come from that region. Art, music, the love of the +beautiful and good poetry, the higher form of love, spiritual insight to +a certain degree, intuitive perception of truth, etc., etc., come from +this region. These things are not reasoned out by the intellect, but seem +to spring full born from some unknown region of the mind. + +In this wonderful region dwells Genius. Many, if not all of the great +writers, poets, musicians, artists and other examples of genius have felt +that their power came to them from some higher source. Many have thought +that it emanated from some being kindly to them, who would inspire them +with power and wisdom. Some transcendent power seemed to have been called +into operation, and the worker would feel that his product or creation +was not his handiwork, but that of some outside intelligence. The Greeks +recognized this something in man, and called it man's "Daemon." Plutarch +in his discourse on the daemon that guided Socrates speaks of the vision +of Timarchus, who, in the case of Trophonius, saw spirits which were +partly attached to human bodies, and partly over and above them, shining +luminously over their heads. He was informed by the oracle that the part +of the spirit which was immersed in the body was called the "soul," but +that the outer and unimmersed portion was called the "daemon." The oracle +also informed him that every man had his daemon, whom he is bound to +obey; those who implicitly follow that guidance are the prophetic souls, +the favorites of the gods. Goethe also spoke of the daemon as a power +higher than the will, and which inspired certain natures with miraculous +energy. + +We may smile at these conceptions, but they are really very close to the +truth. The higher regions of the mind, while belonging to the individual, +and a part of himself, are so far above his ordinary consciousness that +to all intents and purposes messages from them are as orders from another +and higher soul. But still the voice is that of the "I," speaking through +its sheaths as best it is able. + +This power belongs to every one of us, although it manifests only in the +degree that we are able to respond to it. It grows by faith and +confidence, and closes itself up, and withdraws into its recesses when +we doubt it and would question its veracity and reality. What we call +"originality" comes from this region. The Intuitive faculties pass on to +the conscious mind some perception of truth higher than the Intellect has +been able to work out for itself, and lo! it is called the work of +genius. + +The advanced occultist knows that in the higher regions of the mind are +locked up intuitive perceptions of all truth, and that he who can gain +access to these regions will know everything intuitively, and as a matter +of clear sight, without reasoning or explanation. The race has not as yet +reached the heights of Intuition--it is just beginning to climb the +foothills. But it is moving in the right direction. It will be well for +us if we will open ourselves to the higher inner guidance, and be willing +to be "led by the Spirit." This is a far different thing from being led +by outside intelligence, which may, or may not, be qualified to lead. But +the Spirit within each of us has our interests at heart and is desirous +of our best good, and is not only ready but willing to take us by the +hand and lead us on. The Higher Self is doing the best it can for our +development and welfare, but is hampered by the confining sheaths. And +alas, many of us glory in these sheaths and consider them the highest +part of ourselves. Do not be afraid to let the light of the Spirit pierce +through these confining sheaths and dissolve them. The Intuition, +however, is not the Spirit, but is one of its channels of communication +to us. There are other and still higher planes of mind, but the Intuition +is the one next in the line of unfoldment, and we should open ourselves +to its influence and welcome its unfoldment. + +Above the plane of Intuition is that of the Cosmic Knowing, upon which we +will find the consciousness of the Oneness of All. We have spoken of this +plane in our lesson on the Unfoldment of Consciousness. When one is able +to "conscious" on this plane--this exalted plane of mind--he is able to +see fully, plainly and completely that there is One Great Life underlying +all the countless forms and shapes of manifestation. He is able to see +that separateness is only "the working fiction of the Universe." He is +able to see that each Ego is but a Centre of Consciousness in the great +Ocean of Life--all in pursuance of the Divine Plan, and that he is moving +forward toward higher and higher planes of manifestation, power and +individuality, in order to take a greater and grander part in the +Universal work and plans. + +The Cosmic Knowing in its fulness has come to but few of the race, but +many have had glimpses, more or less clear, of its transcendent wonder, +and others are on the borderland of this plane. The race is unfolding +gradually, slowly but surely, and those who have had this wonderful +experience are preparing others for a like experience. The seed is being +sown, and the harvest will come later. This and other phases of the +higher forms of consciousness are before the race. The individuals who +read this lesson are perhaps nearer to it than they think; their interest +in the lessons is an indication of that hunger of the soul which is a +prophecy of the satisfaction of the cry for spiritual bread. The Law of +Life heeds these cries for aid and nourishment and responds accordingly, +but along the lines of the highest wisdom and according to the _real +requirements_ of the individual. + +Let us close this lesson with a quotation from "Light on the Path," which +bears directly upon the concluding thought. Read it carefully and let it +sink down deep into your inner consciousness, and you will feel the +thrill of joy that comes to him who is nearing the goal. + +"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 lasts. But not until the entire personality of +the 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 the heavy rain, when nature works so +swiftly that one may see her action. Such a calm 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 whatever name +you will. It is a voice that speaks where there is none to speak, it is a +messenger that comes--a messenger without form or substance--or it is the +flower of the soul that has opened. It cannot be described by any +metaphor. But it can be felt after, looked for, and desired, even among +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." + + * * * * * + +The concluding three lessons of this series will be devoted to a +practical course of instruction in the development of the hidden planes +of the mind, or rather, in the development of the power of the individual +to master the same and make use of them in his life. He will be taught to +master the lower principles, not only in the surmounting of them, but in +the transmitting of the elemental forces toward his higher ends. Power +may be obtained from this part of the mind, under the direction of the +Will. And the student will be told how to set the unconscious Intellect +to work for him. And he will be told how to develop and train the Will. +We have now passed the line between the theoretical and the practical +phases of the subject, and from now on it will be a case of train, +develop, cultivate and apply. Knowing what lies back of it all, the +student is now prepared to receive the instructions which he might have +misused before. Peace be with thee all. + + +MANTRAM (AFFIRMATION). + +I AM THE MASTER OF MY SOUL. + + + + +THE TENTH LESSON. + +SUB-CONSCIOUSING. + + +In the Ninth Lesson we called your attention to the fact that Reasoning +was not necessarily conscious in its operations, and that, in fact, a +large part of the rational processes of the mind are performed below or +above the field of consciousness. And in the Eighth Lesson we gave you a +number of examples illustrating this fact. We also gave you a number of +cases in which the sub-conscious field of the Intellect worked out +problems, and then after a time passed on to the conscious field of the +Intellect the solution of the matter. In this lesson we purpose +instructing you in the methods by which this part of the Intellect may be +set to work for you. Many have stumbled upon bits of this truth for +themselves, and, in fact, the majority of successful men and men who have +attained eminence in any walk of life have made more or less use of this +truth, although they seldom understand the reason of it. + +Very few Western writers have recognized the work of this plane of the +mind. They have given us full and ingenious theories and examples of the +workings of the Instinctive Mind, and in some cases they have touched +upon the workings and operations of the Intuitional planes, but in nearly +every case they have treated the Intellect as something entirely confined +to the Conscious plane of mentation. In this they have missed some of the +most interesting and valuable manifestations of sub-conscious mentation. + +In this lesson we will take up this particular phase of mentation, and +trust to be able to point out the way to use it to the best advantage, +giving some simple instructions that have been given by the Hindu +teachers to their students for centuries past, such instructions of +course, being modified by us to conform to the requirements and +necessities of the Western student of today. + +We have taken the liberty of bestowing a new title upon this phase of +mentation--we have thought it well to call it "Sub-consciousing." The +word "Sub," of course means "under; below;" and the word "Consciousing" +is a favorite term employed by Prof. Elmer Gates, and means receiving +impressions from the mind. In a general way, "Sub-consciousing," as used +in this lesson, may be understood to mean "using the subconscious mind, +under orders of the conscious mind." + +By referring to our Eighth Lesson, we see mention made of the case of the +man who indulged in "unconscious rumination," which happened to him when +he read books presenting new points of view essentially opposed to his +previous opinion. You will note that after days, weeks, or months, he +found that to his great astonishment the old opinions were entirely +rearranged, and new ones lodged there. + +On the same page you will see mentioned the case of Sir William Hamilton, +who discovered an important law of mathematics while walking with his +wife. In this case he had been previously thinking of the missing link in +his chain of reasoning, and the problem was worked out for him by the +sub-conscious plane of his Intellect. + +On the same page, and the one following, is found the case of Dr. +Thompson, who gives an interesting account of the workings of this part +of his mind, which caused him at times to experience a feeling of the +uselessness of all voluntary effort, coupled with a feeling that the +matter was working itself clear in his mind. He tells us that at times he +seemed to be merely a passive instrument in the hands of some person +other than himself, who compelled him to wait until the work was +performed for him by some hidden region of the mind. When the +subconscious part of the mind had completed its work, it would flash the +message to his conscious mind, and he would begin to write. + +On page 178 mention is also made of the great French chemist Berthelot, +who relates that some of his best conceptions have flashed upon him as +from the clear sky. In fact, the Eighth Lesson is largely made up of +examples of this kind, and we ask the student to re-read the same, in +order to refresh his mind with the truth of the workings of the +sub-conscious mentality. + +But you will notice in nearly all the cases mentioned, that those who +related instances of the help of the sub-conscious mind had merely +stumbled upon the fact that there was a part of the mind below +consciousness that could and would work out problems for one, if it could +somehow be set in operation. And these people trusted to luck to start +that part of the mind in operation. Or rather, they would saturate +their conscious mind with a mass of material, like stuffing the stomach +with food, and then bid the subconscious mind assort, separate, arrange +and digest the mental food, just as does the stomach and digestive +apparatus digest the natural food--outside of the realm of consciousness +or volition. In none of the cases mentioned was the subconscious +mind _directed_ specially to perform its wonderful work. It was simply +hoped that it might digest the mental material with which it had been +stuffed--in pure self defense. But there is a much better way, and we +intend to tell you about it. The Hindu Yogis, or rather those who +instruct their pupils in _"Raja Yoga,"_ give their students directions +whereby they may _direct_ their sub-conscious minds to perform mental +tasks for them, just as one may direct another to perform a task. They +teach them the methods whereby, after having accumulated the necessary +materials, they may bid the sub-conscious mentality to sort it out, +rearrange, analyze, and build up from it some bit of desired knowledge. +More than this, they instruct their pupils to direct and order the +sub-conscious mentality to search out and report to them certain +information to be found only within the mind itself--some question of +philosophy or metaphysics. And when such art has been acquired, the +student or Yogi rests assured that the desired result will be forthcoming +in due time, and consequently dismisses the matter from his conscious +mind, and busies himself with other matters, knowing that day and night, +incessantly, the sub-consciousing process is going on, and that the +sub-conscious mind is actively at work collecting the information, or +working out the problem. + +You will see at once the great superiority of this method over the old +"hit-or-miss," "hope-it-will-work" plan pursued by those who have +stumbled upon bits of the truth. + +The Yogi teacher begins by impressing upon his students the fact that the +mind is capable of extending outward toward an object, material or +mental, and by examining it by methods inherent in itself, extracting +knowledge regarding the object named. This is not a startling truth, +because it is so common, everyone employing it more or less every day. +But the process by which the knowledge is extracted is most wonderful, +and really is performed below the plane of consciousness, the work of the +conscious mind being chiefly concerned in _holding the Attention_ upon +the object. We have spoken of the importance of Attention in previous +lessons, which it will be well for you to re-read, at this time. + +When the student is fully impressed with the details of the process of +Attention, and the subsequent unfoldment of knowledge, the Yogi proceeds +to inform him that there are other means of obtaining knowledge about an +object, by the employment of which the Attention may be firmly directed +toward the object and then afterwards held there _unconsciously_--that +is, a portion of the Attention, or a sub-conscious phase of mentation, +which will hold the sub-conscious mind firmly upon the work until +accomplished, leaving the conscious Attention and mentality free to +employ itself with other things. + +The Yogis teach the students that this new form of Attention is far more +intense and powerful than is the conscious Attention, for it cannot be +disturbed or shaken, or distracted from its object, and that it will work +away at its task for days, months, years, or a lifetime if necessary, +according to the difficulty of the task, and in fact carries its work +over from one life to another, unless recalled by the Will. They teach +the student that in everyone's life there is going on a greater or less +degree of this sub-conscious work, carried on in obedience to a strong +desire for knowledge manifested in some former life, and bearing fruit +only in the present existence. Many important discoveries have been made +in obedience to this law. But it is not of this phase of the matter that +we wish to speak in this lesson. + +The Yogi theory is that the sub-conscious intellectual faculty may be set +to work under the direction of orders given by the Will. All of you know +how the sub-conscious mentality will take up an order of the Will, or a +strong wish, that the person be awakened at a certain hour in order to +catch a train. Or, in the same way how the remembrance of a certain +engagement at, say, four o'clock, will flash into the mind when the hands +of the clock approach the stated hour. Nearly every one can recall +instances of this sort in his own experience. + +But the Yogis go much further than this. They claim that any and all +faculties of the mind may be "set going," or working on any problem, if +ordered thereto by the Will. In fact, the Yogis, and their advanced +students have mastered this art to such a surprising extent that they +find it unnecessary to do the drudgery of thinking in the conscious +field, and prefer to relegate such mental work to the sub-conscious, +reserving their conscious work for the consideration of digested +information and thought presented to them by the sub-conscious mind. + +Their directions to their students cover a great deal of ground, and +extend over a long period of time, and many of the directions are quite +complicated and full of detail. But we think that we can give our +students an abbreviated and condensed idea in a few pages of the lesson. +And the remaining lessons of the course will also throw additional light +on the subject of sub-conscious mental action, in connection with +other subjects. + +The Yogi takes the student when the latter is much bothered by a +consideration of some knotty and perplexing philosophical subject. He +bids the student relax every muscle,--take the tension from every +nerve--throw aside all mental strain, and then wait a few moments. Then +the student is instructed to grasp the subject which he has had before +his mind firmly and fixedly before his mental vision, by means of +concentration. Then he is instructed to pass it on to the sub-conscious +mentality by an effort of the Will, which effort is aided by forming a +mental picture of the subject as a material substance, _or bundle of +thought,_ which is being bodily lifted up and dropped down a mental +hatch-way, or trap-door, in which it sinks from sight. The student is +then instructed to say to the sub-conscious mentality: "I wish this +subject thoroughly analyzed, arranged, classified (and whatever else is +desired) and then the results handed back to me. Attend to this." + +The student is taught to speak to the sub-conscious mentality just as if +it were a separate entity of being, which had been employed to do the +work. He is also taught that _confident expectation_ is an important part +of the process, and that the degree of success depends upon the degree of +this confident expectation. + +In obstinate cases, the student is taught to use the Imagination freely, +until he is able to make a mental image or picture of the sub-conscious +mind doing what is required of it. This process clears away a mental +path for the feet of the sub-conscious mind, which it will choose +thereafter, as it prefers to follow the line of least resistance. + +Of course much depends upon practice--practice makes perfect, you know, +in everything else, and sub-consciousing is no exception to the rule. + +The student gradually acquires a proficiency in the art of +sub-consciousing, and thereafter devotes his time to acquiring new facts +for mental digestion, rather than bestowing it upon the mechanical act of +thinking. + +But a very important point to be remembered is that the Will-power back +of the transferred thought-material, which Will-power is the cause of the +subconscious action, depends very greatly upon the attention and interest +given to the acquired material. This mass of thought-material which is to +be digested, and threshed out by the sub-conscious mind, must be well +saturated with interest and attention, in order to obtain the best +results. In fact interest and attention are such important aids to the +Will, that any consideration of the development and acquirement of +Will-power is practically a development and acquirement of attention and +interest. The student is referred to previous lessons in this course in +which the importance of interest and attention is explained and +described. + +In acquiring the mass of thought-material which is to be passed on to the +sub-conscious digestion, one must concentrate a great degree of interest +and attention upon each item of thought-material gathered up. The +gathering of this thought-material is a matter of the greatest +importance, and must not be lightly passed by. One cannot hastily gather +together all sorts of thought-material, and then expect the subconscious +mind to do its work properly--it will not, in fact, and the student +proceeding upon any such erroneous supposition is doomed to +disappointment. + +The proper way to proceed, is to take up each bit of thought-material in +turn, and examine it with the greatest possible interest, and +consequently the greatest attention, and then after having fairly +saturated it with this interested attention, place it with the pile of +material which, after a while, is to be passed on to the sub-conscious +mentality. Then take up the next bit of material, and after giving it +similar treatment, pass it along to the pile also. Then after a while +when you have gathered up the main facts of the case, proceed to consider +the mass as a whole, with interest and attention, giving it as it were a +"general treatment." Then drop it down the trap-door into the +sub-conscious mind, with a strong command, "Attend to this +thought-material," coupled with a strong expectant belief that your +order will be obeyed. + +The idea underlying this treatment of the thought-material with interest +and attention is that by so doing a strong "Mental Image" is created, +which may be easily handled by the sub-conscious mind. Remember that you +are passing on "thoughts" for the sub-consciousness to act upon, and that +the more tangible and real these thoughts are, the better can they be +handled. Therefore any plan that will build these thoughts up into "real" +things is the plan to pursue. And attention and interest produce just +this result. + +If we may be pardoned for using a homely and commonplace illustration we +would say that the idea may be grasped by the illustration of boiling an +egg, whereby the fluid "white" and "yolk" becomes solid and real. Also +the use of a shaving brush by a man, by which the thin lather is +gradually worked up into a rich, thick, creamy mass, is an illustration. +Again, the churning of butter is a favorite illustration of the Hindus, +who thus call the attention of their students to the fact that +thought-material if worked upon with attention and interest become +"thought-forms" that may be handled by the mind just as the hands handle +a material object. We ask you to think of these illustrations, for when +you once grasp the idea that we wish to convey to you, you will have the +secret of great thinking powers within your grasp. + +And this power of sub-consciousing is not confined alone to the +consideration of philosophical questions. On the contrary it is +applicable to every field of human thought, and may be properly employed +in any and all of them. It is useful in solving the problems of every-day +life and work, as well as to the higher flights of the human mind. And we +wish every one of our students to realize that in this simple lesson we +are giving them the key to a great mental power. + +To realize just what we are offering to you, we would remind you of the +old fairy tales of all races, in which there is to be found one or more +tales telling of some poor cobbler, or tailor, or carpenter, as the case +may be, who had by his good deeds, gained favor with the "brownies" or +good fairies, who would come each night when the man and his family were +asleep, and proceed to complete the work that the artisan had laid out +for the morrow. The pieces of leather would be made into shoes; the cloth +would be sewed into garments; the wood would be joined, and nailed +together into boxes, chairs, benches and what not. But in each case the +rough materials were prepared by the artisan himself during the day. + +Well, that is just what we are trying to introduce to you. A clan of +mental brownies, loving and kindly disposed toward you, who are anxious +and willing to help you in your work. All you have to do is to give +them the proper materials, and tell then what you want done, and they +will do the rest. But these mental brownies are a part of your own +mentality, remember, and no alien and foreign entities, as some have +imagined. + +A number of people who have accidentally discovered this power of the +sub-conscious mind to work out problems, and to render other valuable +service to its owner, have been led to suppose that the aid really came +from some other entity or intelligence. Some have thought that the +messages came from friends in the spirit land, and others have believed +that some high intelligence--God or his angels--was working in their +behalf. Without discussing spirit communication, or Divine messages, in +both of which we believe (with certain provisional reservations) we feel +justified in saying that the majority of cases of this kind may be +referred to the sub-conscious workings of one's own mentality. + +Each of us has "a friend" in our own mind--a score of them in fact, who +delight in performing services for us, if we will but allow them to do +so. Not only have we a Higher Self to whom we may turn for comfort and +aid in times of deep distress and necessity, but we have these invisible +mental workers on the sub-conscious plane, who are very willing and glad +to perform much of our mental work for us, if we will but give them the +material in proper shape. + +It is very difficult to impart specific directions for obtaining +these results, as each case must depend to a great extent upon the +peculiar circumstances surrounding it. But we may say that the main thing +needed is to "lick into shape" the material, and then pass it on to the +sub-conscious mind in the manner spoken of a few moments ago. Let us run +over a few cases wherein this principle may be applied. + +Let us suppose that you are confronted with a problem consisting of an +uncertainty as to which of two or more courses to adopt in some affair of +life. Each course seems to have advantages and disadvantages, and you +seem unable to pass upon the matter clearly and intelligently. The more +you try the more perplexed and worried do you become. Your mind seems to +tire of the matter, and manifests a state which may be called "mental +nausea." This state will be apparent to any one who has had much +"thinking" to do. The average person, however, persists in going over +the matter, notwithstanding the tired condition of the mind, and its +evident distaste for a further consideration of the subject. They will +keep on forcing it back to the mind for consideration, and even at night +time will keep thrashing away at the subject. Now this course is absurd. +The mind recognizes that the work should be done by another part of +itself--its digestive region, in fact--and naturally rebels at the +finishing-up machinery being employed in work unsuited for it. + +According to the Sub-consciousing plan, the best thing for the man to do +would be for him first to calm and quiet his mind. Then he should arrange +the main features of the problem, together with the minor details in +their proper places. Then he should pass them slowly before him in +review, giving a strong interest and attention to each fact and detail, +as it passes before him, _but without the slightest attempt to form a +decision, or come to a conclusion_. Then, having given the matter an +interested and attentive review, let him _Will_ that it pass on to his +sub-conscious mind, forming the mental image of dropping it through the +trap-door, and at the same time giving the command of the Will, "Attend +to this for me!" + +Then dismiss the matter from your conscious mind, by an effort of command +of the Will. If you find it difficult to do this, you may soon acquire +the mastery by a frequent assertion, "I have dismissed this matter from +my conscious mind, and my sub-conscious mind will attend to it for me." +Then, endeavor to create a mental feeling of perfect trust and confidence +in the matter, and avoid all worry or anxiety about it. This may be +somewhat difficult at the first trial, but will become a natural feeling +after you have gained the confidence arising from successful results in +several cases. The matter is one of practice, and, like anything else +that is new, must be acquired by perseverance and patience. It is well +worth the time and trouble, and once acquired will be regarded as +something in the nature of a treasure discovered in an unexpected place. +The sense of tranquillity and content--of calm and confidence--that comes +to one who has practiced this plan, will of itself be worth all the +trouble, not to speak of the main result. To one who has acquired this +method, the old worries, frettings, and general "stewed up" feeling, will +seem like a relic of barbarism. The new way opens up a world of new +feelings and content. + +In some cases the matter will be worked out by the sub-conscious +mind in a very short time, and in fact we have known cases in which +the answer would be flashed back almost instantly, almost like an +inspiration. But in the majority of cases more or less time is required. +The sub-conscious mind works very rapidly, but it takes time to arrange +the thought-material properly, and to shape it into the desired forms. In +the majority of cases it is well to let the matter rest until the next +day--a fact that gives us a clue to the old advice to "sleep over" an +important proposition, before passing a final decision. + +If the matter does not present itself the following day, bring it up +again before the conscious mind for review. You will find that it has +shaped itself up considerably, and is assuming definite form and +clearness. But right here--and this is important--do not make the mistake +of again dissecting it, and meddling with it, and trying to arrange it +with your conscious mind. But, instead, give it attention and interest +in its new form, and then pass it back again to the sub-conscious mind +for further work. You will find an improvement each time you examine it. +But, right here another word of caution. Do not make the mistake of +yielding to the impatience of the beginner, and keep on repeatedly +bringing up the matter to see what is being done. Give it time to have +the work done on it. Do not be like the boy who planted seeds, and who +each day would pull them up to see whether they had sprouted, and how +much. + +Sooner or later, the sub-conscious mind will, of its own choice, lift up +the matter and present it to you in its finished shape for the +consideration of the conscious mind. The sub-conscious mind does not +insist that you shall adopt its views, or accept its work, but merely +hands out to you the result of its sorting, classifying and arranging. +The choice and will still remains yours, but you will often find that +there is seen to be one plan or path that stands out clearly from the +others, and you will very likely adopt that one. The secret is that the +sub-conscious mind with its wonderful patience and care has analyzed the +matter, and has separated things before apparently connected. It has also +found resemblances and has combined things heretofore considered opposed +to each other. In short it has done for you all that you could have done +with the expenditure of great work and time, and done it well. And then +it lays the matter before you for your consideration and verdict. + +Its whole work seems to have been in the nature of assorting, dissecting, +analyzing, and arranging the evidence, and then presenting it before you +in a clear, systematic shape. It does not attempt to exercise the +judicial prerogative or function, but seems to recognize that its work +ceases with the presentation of the edited evidence, and that of the +conscious mind begins at the same point. + +Now, do not confuse this work with that of the Intuition, which is a very +different mental phase or plane. This sub-conscious working, just +mentioned, plays an entirely different part. It is a good servant, and +does not try to be more. The Intuition, on the contrary, is more like a +higher friend--a friend at court, as it were, who gives us warnings and +advice. + +In our directions we have told you how to make use of this part of the +mind, consciously and knowingly, so as to obtain the best results, and to +get rid of worry and anxiety attendant upon unsettled questions. But, +in fact, every one of us makes more or less use of this part of the mind +unconsciously, and not realizing the important part it plays in our +mental life. We are perplexed about a matter and keep it "on our minds" +until we are forced to lay it aside by reason of some other demand, or +when we sink to sleep. Often to our surprise we will find that when we +next think of it the matter has somehow cleared up and straightened +itself out, and we seem to have learned something about it that we did +not know before. We do not understand it, and are apt to dismiss it as +"just one of those things." In these lessons we are attempting to explain +some of "those things," and to enable you to use them consciously and +understandingly, instead of by chance, instinctively, and clumsily. We +are teaching you Mastery of the Mind. + +Now to apply the rule to another case. Suppose you wish to gather +together all the information that you possess relating to a certain +subject. In the first place it is certain that you know a very great deal +more about any subject than you think you do. Stored away in the various +recesses of the mind, or memory if you prefer that term, are stray bits +of information and knowledge concerning almost any subject. But these +bits of information are not associated with each other. You have never +attempted to think attentively upon the particular question before you, +and the facts are not correlated in the mind. It is just as if you had +so many hundred pounds of anything scattered throughout the space of a +large warehouse, a tiny bit here, and a tiny bit there, mixed up with +thousands of other things. + +You may prove this by sitting down some time and letting your thoughts +run along the line of some particular subject, and you will find emerging +into the field of consciousness all sorts of information that you had +apparently forgotten, and each fitting itself into its proper place. +Every person has had experiences of this kind. But the work of gathering +together the scattered scraps of knowledge is more or less tedious for +the conscious mind, and the sub-conscious mind will do the work equally +well with the wear and tear on the attention. In fact, it is the +sub-conscious mind that _always_ does the work, even when you think it is +the conscious mind. All the conscious mind does is to hold the attention +firmly upon the object before it, and then let the sub-consciousness pass +the material before it. But this holding the attention is tiresome work, +and it is not necessary for it to expend its energies upon the details of +the task, for the work may be done in an easier and simpler way. + +The best way is to follow a plan similar to the one mentioned a few pages +back. That is, to fix the interested attention firmly upon the question +before you, until you manage to get a clear, vivid impression of _just +what you want answered_. Then pass the whole matter into the +sub-conscious mind with the command "Attend to this," and then leave it. +Throw the whole matter off of your mind, and let the sub-conscious +work go on. If possible let the matter run along until the next morning +and then take it up for consideration, when, if you have proceeded +properly you will find the matter worked out, arranged in logical +sequence, so that your conscious attention will be able to clearly +review the string of facts, examples, illustrations, experiences, etc., +relating to the matter in question. + +Now, many of you will say that you would like this plan to work in cases +in which you have not the time to sleep over it. In such cases we will +say that it is possible to cultivate a rapid method of sub-consciousing, +and in fact many business men and men of affairs have stumbled upon a +similar plan, driven to the discovery by necessity. They will give a +quick, comprehensive, strong flash of attention upon the subject, +getting right to the heart of it, and then will let it rest in the +sub-conscious mind for a moment or two, killing a minute or two of time n +"preliminary conversation," until the first flash of answer comes to +them. After the first flash, and taking hold of the first loose end of +the subject that presents itself to them, they will unwind a string of +information and "talk" about the subject that will surprise even +themselves. Many lawyers have acquired this knowledge, and are what is +known as "resourceful." Such men are often confronted with questions of +conditions utterly unsuspected by them a moment before. Practice has +taught them the folly of fear and loss of confidence at such moments, and +has also impressed upon them the truth that something within them will +come to the rescue. So, presenting a confident air, they will manage to +say a few platitudes or commonplaces, while the sub-conscious mind is +most rapidly gathering its materials for the answer. In a moment an +opening thought "flashes upon" the man, and as he continues idea after +idea passes before his conscious and eager attention, sometimes so +rapidly that it is almost impossible to utter them and lo! the danger is +over, and a brilliant success is often snatched from the jaws of an +apparent failure and defeat. In such cases the mental demand upon the +sub-conscious mind is not voiced in words, but is the result of a strong +mental need. However, if one gives a quick verbal command "_Attend to +this_," the result will be heightened. + +We have known of cases of men prominent in the world's affairs who made a +practice of smoking a cigar during important business interviews, not +because they particularly cared for tobacco, but because they had learned +to appreciate the value of a moment's time for the mind to "gather itself +together," as one man expressed it. A question would be asked, or a +proposition advanced suddenly, demanding an immediate answer. Under the +watchful eyes of the other party the questioned party tried not to show +by his expression any indication of searching for an answer, for obvious +reasons. So, instead, he would take a long puff at the cigar, then a slow +attentive look at the ashes on its tip, and then another moment consumed +in flicking the ash into the receptacle, and then came the answer, +slowly, "Well, as to that--" or some other words of that kind, prefacing +the real answer which had been rapidly framed by the sub-conscious mind +in time to be uttered in its proper place. The few moments of time gained +had been sufficient for the sub-conscious mind to gather up its +materials, and the matter to be shaped properly, without any appearance +of hesitation on the part of the answerer. All of this required practice, +of course, but the principle may be seen through it all and in every +similar case. The point is that the man, in such cases, sets some hidden +part of his mind to work for him, and when he begins to speak the matter +is at least roughly "licked into shape for him." + +Our students will understand, of course, that this is not advice to smoke +cigars during interviews of importance, but is merely given to illustrate +the principle. We have known other men to twirl a lead pencil in their +fingers in a lazy sort of fashion, and then drop it at the important +moment. But we must cease giving examples of this kind, lest we be +accused of giving instructions in worldly wisdom, instead of teaching the +use of the mind. The impressive pause of the teacher, before answering +his pupil's question, is also an example of the workings of this law. One +often says "stop, let me think a moment," and during his pause he does +not really consciously think at all, but stares ahead in a dreamy +fashion, while his sub-conscious mind does the work for him, although he +little suspects the nature of the operation. One has but to look around +him to realize the importance and frequent application of this truth. + +And not only may the sub-conscious mind be used in the directions +indicated on preceding pages, but in nearly every perplexity and problem +of life may it be called upon for help. These little sub-conscious +brownies are ever at our disposal, and seem to be happy to be of service +to us. + +And so far from being apt to get us in a position of false dependence, it +is calculated to make us self-confident--for we are calling upon a part +of _ourselves_, not upon some outside intelligence. If those people who +never feel satisfied unless they are getting "advice" from others would +only cultivate the acquaintance of this little "home adviser" within +them, they would lose that dependent attitude and frame of mind, and +would grow self-confident and fearless. Just imagine the confidence of +one who feels that he has within him a source of knowledge equal to that +of the majority of those with whom he is likely to come in contact, and +he feels less afraid to face them, and look them fearlessly in the eyes. +He feels that his "mind" is not confined to the little field of +consciousness, but is an area infinitely greater, containing a mass of +information undreamed of. Everything that the man has inherited, or +brought with him from past lives--everything that he has read, heard or +seen, or experienced in this life, is hidden away there in some quarter +of that great sub-conscious mind, and, if he will but give the command, +the "essence" of all that knowledge is his. The details may not be +presented to his consciousness (often it is not, for very good occult +reasons) by the result, or essence of the knowledge will pass before his +attention, with sufficient examples and illustrations, or arguments to +enable him to make out "a good case" for himself. + +In the next lesson we will call your attention to other features and +qualities of this great field of mind, showing you how you can put it to +work, and Master it. Remember, always, the "I" is the Master. And its +Mastery must always be remembered and asserted over all phases and planes +of the mind. Do not be a slave to the sub-conscious, but be its MASTER. + + +MANTRAM (OR AFFIRMATION). + +I have within me a great area of Mind that is under my command, and +subject to my Mastery. This Mind is friendly to me, and is glad to do +my bidding, and obey my orders. It will work for me when I ask it, and +is constant, untiring, and faithful. Knowing this I am no longer +afraid, ignorant or uninformed. The "I" is master of it all, and is +asserting its authority. "I" am master over Body, Mind, Consciousness, +and Sub-consciousness. I am "I"--a Centre of Power, Strength, and +Knowledge. I am "I"--and "I" am Spirit, a fragment from the Divine Flame. + + + + +THE ELEVENTH LESSON. + +SUBCONSCIOUS CHARACTER BUILDING. + + +In our last lesson (the Tenth Lesson) we called your attention to the +wonderful work of the sub-conscious regions of mentation in the direction +of the performance of Intellectual work. Great as are the possibilities +of this field of mentation in the direction named, they are equaled by +the possibilities of building up character by similar methods. + +Every one realizes that one may change his character by a strenuous +course of repression and training, and nearly all who read these lines +have modified their characteristics somewhat by similar methods. But it +is only of late years that the general public have become aware that +Character might be modified, changed, and sometimes completely altered by +means of an intelligent use of the sub-conscious faculties of the mind. + +The word "Character" is derived from ancient terms meaning "to mark," "to +engrave," etc., and some authorities inform us that the term originally +arose from the word used by the Babylonian brickmakers to designate the +trade mark impressed by them upon their bricks, each maker having his own +mark. This is interesting, in view of the recent theories regarding the +cultivation of characteristics which may be found in the current Western +works on psychology. But these theories are not new to the Yogi teachers +of the East, who have employed similar methods for centuries past in +training their students and pupils. The Yogis have long taught that a +man's character was, practically, the crude character-stuff possessed by +him at his birth, modified and shaped by outside influences in the case +of the ordinary man, and by deliberate self-training and shaping by the +wise man. Their pupils are examined regarding their characteristics, and +then directed to repress the undesirable traits, and to cultivate the +desirable ones. + +The Yogi practice of Character Building is based upon the knowledge of +the wonderful powers of the sub-conscious plane of the mind. The pupil is +not required to pursue strenuous methods of repression or cultivation, +but, on the contrary, is taught that such methods are opposed to nature's +plans, and that the best way is to imitate nature and to gradually unfold +the desired characteristics by means of focusing the will-power and +attention upon them. The weeding out of undesirable characteristics is +accomplished by the pupil cultivating the characteristics directly +opposed to the undesirable ones. For instance, if the pupil desires to +overcome Fear, he is not instructed to concentrate on Fear with the idea +of killing it out, but, instead, is taught to mentally deny that he has +Fear, and then to concentrate his attention upon the ideal of Courage. +When Courage is developed, Fear is found to have faded away. The positive +always overpowers the negative. + +In the word "ideal" is found the secret of the Yogi method of +sub-conscious character building. The teachings are to the effect that +"ideals" may be built up by the bestowal of attention upon them. The +student is given the example of a rose bush. He is taught that the plant +will grow and flourish in the measure that care and attention is bestowed +upon it and _vice versa_. He is taught that the ideal of some desired +characteristic is a mental rosebush, and that by careful attention it +will grow and put forth leaves and flowers. He is then given some minor +mental trait to develop, and is taught to dwell upon it in thought--to +exercise his imagination and to mentally "see" himself attaining the +desired quality. He is given mantrams or affirmation to repeat, for the +purpose of giving him a mental center around which to build an ideal. +There is a mighty power in words, used in this way, providing that the +user always thinks of the meaning of the words, and makes a mental +picture of the quality expressed by them, instead of merely repeating +them parrot fashion. + +The Yogi student is trained gradually, until he acquires the power of +conscious direction of the sub-conscious mind in the building up process, +which power comes to anyone--Oriental or Occidental--who will take the +trouble to practice. In fact, nearly everyone possesses and actively uses +this power, although he may not be aware of it. One's character is +largely the result of the quality of thoughts held in the mind, and of +the mental pictures or ideals entertained by the person. The man who +constantly sees and thinks of himself as unsuccessful and down-trodden +is very apt to grow ideals of thought forms of these things until his +whole nature is dominated by them, and his every act works toward the +objectification of the thoughts. On the contrary, the man who makes an +ideal of success and accomplishment finds that his whole mental nature +seems to work toward that result--the objectification of the ideal. And +so it is with every other ideal. The person who builds up a mental ideal +of Jealousy will be very apt to objectify the same, and to unconsciously +create condition that will give his Jealousy food upon which to feed. But +this particular phase of the subject, properly belongs to our next +lesson. This Eleventh Lesson is designed to point out the way by which +people may mould their characters in any way they desire--supplanting +undesirable characteristics by desirable ones, and developing desirable +ideals into active characteristics. The mind is plastic to him who knows +the secret of its manipulation. + +The average person recognizes his strong and weak points of character, +but is very apt to regard them as fixed and unalterable, or practically +so. He thinks that he "is just as the Lord made him," and that is the end +of it. He fails to recognize that his character is being unconsciously +modified every day by association with others, whose suggestions are +being absorbed and acted upon. And he fails to see that he is moulding +his own character by taking interest in certain things, and allowing his +mind to dwell upon them. He does not realize that he himself is really +the maker of himself, from the raw and crude material given him +at his birth. He makes himself negatively or positively. Negatively, if +he allows himself to be moulded by the thoughts and ideals of others, +and positively, if he moulds himself. Everyone is doing one or the +other--perhaps both. The weak man is the one who allows himself to be +made by others, and the strong man is the one who takes the building +process in his own hands. + +The process of Character-building is so delightfully simple that its +importance is apt to be overlooked by the majority of persons who are +made acquainted with it. It is only by actual practice and the +experiencing of results that its wonderful possibilities are borne home +to one. + +The Yogi student is early taught the lesson of the power and importance +of character building by some strong practical example. For instance, the +student is found to have certain tastes of appetite, such as a like for +certain things, and a corresponding dislike for others. The Yogi teacher +instructs the student in the direction of cultivating a desire and taste +for the disliked thing, and a dislike for the liked thing. He teaches the +student to fix his mind on the two things, but in the direction of +imagining that he likes the one thing and dislikes the other. The student +is taught to make a mental picture of the desired conditions, and to say, +for instance, "I loathe candy--I dislike even the sight of it," and, on +the other hand, "I crave tart things--I revel in the taste of them," +etc., etc., at the same time trying to reproduce the taste of sweet +things accompanied with a loathing, and a taste of tart things, +accompanied with a feeling of delight. After a bit the student finds that +his tastes are actually changing in accordance with his thoughts, and in +the end they have completely changed places. The truth of the theory is +then borne home to the student, and he never forgets the lesson. + +In order to reassure readers who might object to having the student left +in this condition of reversed tastes, we may add that the Yogi teachers +then teach him to get rid of the idea of the disliked thing, and teach +him to cultivate a liking for all wholesome things, their theory being +that the dislike of certain wholesome eatables has been caused by some +suggestion in childhood, or by some prenatal impression, as wholesome +eatables are made attractive to the taste by Nature. The idea of all this +training, however, is not the cultivation of taste, but practice in +mental training, and the bringing home to the student the truth of the +fact that his nature is plastic to his Ego, and that it may be moulded at +will, by concentration and intelligent practice. The reader of this +lesson may experiment upon himself along the lines of the elementary Yogi +practice as above mentioned, if he so desires. He will find it possible +to entirely change his dislike for certain food, etc., by the methods +mentioned above. He may likewise acquire a liking for heretofore +distasteful tasks and duties, which he finds it necessary to perform. + +The principle underlying the whole Yogi theory of Character Building by +the sub-conscious Intellect, is that the Ego is Master of the mind, and +that the mind is plastic to the commands of the Ego. The Ego or "I" of +the individual is the one real, permanent, changeless principle of the +individual, and the mind, like the body, is constantly changing, moving, +growing, and dying. Just as the body may be developed and moulded by +intelligent exercises, so may the mind be developed and shaped by the Ego +if intelligent methods are followed. + +The majority of people consider that Character is a fixed something, +belonging to a man, that cannot be altered or changed. And yet they show +by their everyday actions that at heart they do not believe this to be a +fact, for they endeavor to change and mould the characters of those +around them, by word of advice, counsel, praising or condemnation, etc. + +It is not necessary to go into the matter of the consideration of +the causes of character in this lesson. We will content ourselves by +saying that these causes may be summed up, roughly, as follows: (1) +Result of experiences in past lives; (2) Heredity; (3) Environment; +(4) Suggestion from others; and (5) Auto-suggestion. But no matter how +one's character has been formed, it may be modified, moulded, changed, +and improved by the methods set forth in this lesson, which methods are +similar to what is called by Western writers, "Auto-suggestion." + +The underlying idea of Auto-suggestion is the "willing" of the individual +that the changes take place in his mind, the willing being aided by +intelligent and tried methods of creating the new ideal or thought-form. +The first requisite for the changed condition must be "desire" for the +change. Unless one really desires that the change take place, he is +unable to bring his Will to bear on the task. There is a very close +connection between Desire and Will. Will is not usually brought to bear +upon anything unless it is inspired by Desire. Some people connect the +word Desire with the lower inclinations, but it is equally applicable to +the higher. If one fights off a low inclination or Desire, it is because +he is possessed of a higher inclination or Desire. Many Desires are +really compromises between two or more conflicting Desires--a sort of +average Desire, as it were. + +Unless one desires to change his character he will not make any move +toward it. And in proportion to the strength of the desire, so will be +the amount of will-power that is put in the task. The first thing for +one to do in character building is to "want to do it." And if he finds +that the "want" is not sufficiently strong to enable him to manifest the +perseverance and effort necessary to bring it to a successful conclusion, +then he should deliberately proceed to "build up the desire." + +Desire may be built up by allowing the mind to dwell upon the subject +until a desire is created. This rule works both ways, as many people have +found out to their sorrow and misery. Not only may one build up a +commendable desire in this way, but he may also build up a reprehensible +one. A little thought will show you the truth of this statement. A young +man has no desire to indulge in the excesses of a "fast" life. But after +a while he hears, or reads something about others leading that sort of +life, and he begins to allow his mind to dwell upon the subject, turning +it around and examining it mentally, and going over it in his +imagination. After a time he begins to find a desire gradually sending +forth roots and branches, and if he continues to water the thing in his +imagination, before long he will find within himself a blossoming +inclination, which will try to insist upon expression in action. There is +a great truth behind the words of the poet: + +"Vice is a monster of so frightful mien, +That to be hated needs but to be seen. +Yet seen too oft, familiar with her face, +We first endure, then pity, and then embrace." + +And the follies and crimes of many a man have been due to the growing of +desire within his mind, through this plan of planting the seed, and then +carefully watering and tending to it--this cultivation of the growing +desire. We have thought it well to give this word of warning because it +will throw light upon many things that may have perplexed you, and +because it may serve to call your attention to certain growing weeds of +the mind that you have been nourishing. + +But remember, always, that the force that leads downward may be +transmuted and made to lead upward. It is just as easy to plant and grow +wholesome desires as the other kind. If you are conscious of certain +defects and deficiencies in your character (and who is not?) and yet find +yourself not possessed of a strong enough desire to make the changes +necessary, then you should commence by planting the desire seed and +allowing it to grow by giving it constant care and attention. You should +picture to yourself the advantages of acquiring the desirable traits of +character of which you have thought. You should frequently go over and +over them in your mind, imaging yourself in imagination as possessing +them. You will then find that the growing desire will make headway and +that you will gradually begin to "want to" possess that trait of +character more and more. And when you begin to "want to" hard enough, you +will find arising in your consciousness a feeling of the possession of +sufficient Will-power to carry it through. Will follows the Desire. +Cultivate a Desire and you will find back of it the Will to carry it +through. Under the pressure of a very strong Desire men have accomplished +feats akin to miracles. + +If you find yourself in possession of desires that you feel are hurtful +to you, you may rid yourself of them by deliberately starving them to +death, and at the same time growing opposite desires. By refusing to +think of the objectionable desires you refuse them the mental food upon +which alone they can thrive. Just as you starve a plant by refusing it +nourishing soil and water, so may you starve out an objectionable +desire by refusing to give it mental food. _Remember this, for it is most +important_. Refuse to allow the mind to dwell upon such desires, and +resolutely turn aside the attention, _and, particularly, the +imagination_, from the subject. This may call for the manifestation of a +little will-power in the beginning, but it will become easier as you +progress, and each victory will give you renewed strength for the next +fight. But do not temporize with the desire--do not compromise with +it--refuse to entertain the idea. In a fight of this kind each victory +gives one added strength, and each defeat weakens one. + +And while you are refusing to entertain the objectionable guest you must +be sure to grow a desire of an entirely opposite nature--a desire +directly opposed to the one you are starving to death. Picture the +opposite desire, and think of it often. Let your mind dwell upon it +lovingly and let the imagination help to build it up into form. Think of +the advantages that will arise to you when you fully possess it, and let +the imagination picture you as in full possession of it, and acting out +your new part in life strong and vigorous in your new found power. + +All this will gradually lead you to the point where you will "want to" +possess this power. Then you must be ready for the next step which is +"Faith" or "Confident Expectation." + +Now, faith or confident expectation is not made to order in most persons, +and in such cases one must acquire it gradually. Many of you who read +these lines will have an understanding of the subject that will give you +this faith. But to those who lack it, we suggest that they practice on +some trivial phases of the mental make-up, some petty trait of character, +in which the victory will be easy and simple. From this stage they should +work up to more difficult tasks, until at last they gain that faith or +confident expectation that comes from persevering practice. + +The greater the degree of faith or confident expectation that one carries +with him in this task of character building, the greater will be his +success. And this because of well established psychological laws. Faith +or confident expectation clears away the mental path and renders the work +easier, while doubt or lack of faith retards the work, and acts as +obstacles and stumbling blocks. Strong Desire, and Faith, or confident +expectation are the first two steps. The third is Will-power. + +By Will-power we do not mean that strenuous, +clenching-of-fist-and-frowning-brow thing that many think of +when they say "Will." Will is not manifested in this way. The +true Will is called into play by one realizing the "I" part of +himself and speaking the word of command from that center of +power and strength. It is the voice of the "I." And it is needed +in this work of character building. + +So now you are ready for work, being possessed of (1) Strong Desire; +(2) Faith or Confident Expectation; and (3) Will-power. With such a +triple-weapon nothing but Success is possible. + +Then comes the actual work. The first thing to do is to lay the track for +a new Character Habit. "Habit?" you may ask in surprise. Yes, Habit! For +that word gives the secret of the whole thing. Our characters are made up +of inherited or acquired habits. Think over this a little and you will +see the truth of it. You do certain things without a thought, because you +have gotten into the habit of doing them. You act in certain ways because +you have established the habit. You are in the habit of being truthful, +honest, virtuous, because you have established the habit of being so. Do +you doubt this? Then look around you--or look within your own heart, and +you will see that you have lost some of your old habits of action, and +have acquired new ones. The building up of Character is the building up +of Habits. And the changing of Character is the changing of Habits. It +will be well for you to settle this fact in your own mind, for it will +give you the secret of many things connected with the subject. + +And, remember this, that Habit is almost entirely a matter of the +sub-conscious mentality. It is true that Habits originate in the +conscious mind, but as they are established they sink down into the +depths of the sub-conscious mentality, and thereafter become "second +nature," which, by the way, is often more powerful than the original +nature of the person. The Duke of Wellington said that habit was as +strong as ten natures, and he proceeded to drill habits into his army +until they found it natural to act in accordance with the habits pounded +into them during the drills. Darwin relates an interesting instance of +the force of habit over the reason. He found that his habit of starting +back at the sudden approach of danger was so firmly established that no +will-power could enable him to keep his face pressed up against the cage +of the cobra in the Zoological Gardens when the snake struck at him, +although he knew the glass was so thick that there could be no danger, +and although he exerted the full force of his will. But we venture to say +that one could overcome even this strongly ingrained habit, by gradually +training the sub-conscious mentality and establishing a new habit of +thought and action. + +It is not only during the actual process of "willing" the new habit that +the work of making the new mental path goes on. In fact, the Yogis +believe that the principal part of the work goes on sub-consciously +between the intervals of commend, and that the real progress is made in +that way, just as the real work of solving the problem is performed +sub-consciously, as related in our last lesson. As an example, we may +call your attention to some instances of the cultivation of physical +habits. A physical task learned in the evening is much easier to perform +the following-morning than it was the night before, and still easier +the following Monday morning than it was on the Saturday afternoon +previous. The Germans have a saying that "we learn to skate in summer, +and to swim in winter," meaning that the impression passed on to the +subconscious mentality deepens and broadens during the interval of rest. +The best plan is to make frequent, sharp impressions, and then to allow +reasonable periods of rest in order to give the sub-conscious mentality +the opportunity to do its work. By "sharp" impressions we mean +impressions given under _strong attention_, as we have mentioned in some +of the earlier lessons of this series. + +A writer has well said: "Sow an act, reap a habit; sow a habit, reap a +character; sow a character, reap a destiny," thus recognizing habit as +the source of character. We recognize this truth in our training of +children, forming goods habits of character by constant repetition, by +watchfulness, etc. Habit acts as a _motive_ when established, so that +while we think we are acting without motive we may be acting under the +strong motive power of some well established habit. Herbert Spencer has +well said: "The habitually honest man does what is right, not consciously +because he 'ought' but with simple satisfaction; and is ill at ease till +it is done." Some may object that this idea of Habit as a basis of +Character may do away with the idea of a developed moral +conscientiousness, as for instance, Josiah Royce who says: "The +establishment of organized habit is never in itself enough to ensure +the growth of an enlightened moral conscientiousness" but to such we +would say that one must "want to" cultivate a high character before he +will create the habits usual to the same, and the "want to" is the +sign of the "moral conscientiousness," rather than the habit. And the +same is true of the "ought to" side of the subject. The "ought to" arises +in the conscious mind in the beginning, and inspires the cultivation +of the habit, although the latter after a while becomes automatic, a +matter of the sub-conscious mentality, without any "ought to" attachment. +It then becomes a matter of "like to." + +Thus we see that the moulding, modifying, changing, and building of +Character is largely a matter of the establishing of Habits. And what is +the best way to establish Habits? becomes our next question. The answer +of the Yogi is: "Establish a Mental Image, and then build your Habit +around it." And in that sentence he has condensed a whole system. + +Everything we see having a form is built around a mental image--either +the mental image of some man, some animal, or of the Absolute. This is +the rule of the universe, and in the matter of character-building we but +follow a well established rule. When we wish to build a house, we first +think of "house" in a general way. Then we begin to think of "what kind" +of a house. Then we go into details. Then we consult an architect, and he +makes us a plan, which plan is his mental image, suggested by our mental +image. Then, the plan once decided upon, we consult the builder, and at +last the house stands completed--an objectified Mental Image. And so it +is with every created thing--all manifestation of a Mental Image. + +And so, when we wish to establish a trait of Character, we must form a +clear, distinct Mental Image of what we wish to be. This is an important +step. Make your picture clear and distinct, and fasten it in your mind. +Then begin to build around it. Let your thoughts dwell upon the mental +picture. Let your imagination see yourself as possessed of the desired +trait, and _acting it out_. Act it out in your imagination, over and over +again, as often as possible, persevering, and continuously, seeing +yourself manifesting the trait under a variety of circumstances and +conditions. As you continue to do this you will find that you will +gradually begin to express the thought in action--to objectify the +subjective mental image. It will become "natural" for you to act more and +more in accordance with your mental image, until at last the new habit +will become firmly fixed in your mind, and will become your natural mode +of action and expression. + +This is no vague, visionary theory. It is a well known and proven +psychological fact, and thousands have worked marvelous changes in their +character by its means. + +Not only may one elevate his moral character in this way, but he may +mould his "work-a-day" self to better conform to the needs of his +environment and occupation. If one lacks Perseverance, he may attain +it; if one is filled with Fear, he may supplant it with Fearlessness; if +one lacks Self-confidence, he may gain it. In fact, there is no trait +that may not be developed in this way. People have literally "made +themselves over" by following this method of character-building. The +great trouble with the race has been that persons have not realized that +they _could_ do these things. They have thought that they were doomed to +remain just the creatures that they found themselves to be. They did not +realize that the work of creation was not ended, and that they had within +themselves a creative power adapted to the needs of their case. When man +first realizes this truth, and proves it by practice, he becomes another +being. He finds himself superior to environment, and training--he finds +that he may ride over these things. He makes _his own environment_, and +_he trains himself_. + +In some of the larger schools in England and the United States, certain +scholars who have developed and manifested the ability to control +themselves and their actions are placed on the roll of a grade called +the "Self-governed grade." Those in this grade act as if they had +memorized the following words of Herbert Spencer: "In the supremacy of +self-control consists one of the perfections of the ideal man. Not to be +impulsive--not to be spurred hither and thither by each desire--but to be +self-restrained, self-balanced, governed by the just decision of the +feelings in council assembled * * * that it is which moral education +strives to produce." And this is the desire of the writer of this +lesson--to place each student in the "Self-governed class." + +We cannot attempt, in the short space of a single lesson, to map out a +course of instruction in Character Building adapted to the special needs +of each individual. But we think that what we have said on the subject +should be sufficient to point out the method for each student to map out +a course for himself, following the general rules given above. As a help +to the student, however, we will give a brief course of instruction for +the cultivation of one desirable trait of character. The general plan of +this course may be adapted to fit the requirements of _any other case_, +if intelligence is used by the student. The case we have selected is that +of a student who has been suffering from "a lack of Moral Courage--a lack +of Self-Confidence--an inability to maintain my poise in the presence +of other people--an inability to say 'No!'--a feeling of Inferiority to +those with whom I come in contact." The brief outline of the course of +practice given in this case is herewith given: + +PRELIMINARY THOUGHT. You should fix firmly in your mind the fact that you +are the Equal of any and every man. You come from the same source. You +are an expression of the same One Life. In the eyes of the Absolute you +are the equal of any man, even the highest in the land. Truth is "Things +as God sees them"--and in Truth you and the man are equal, and, at the +last, One. All feelings of Inferiority are illusions, errors, and lies, +and have no existence in Truth. When in the company of others remember +this fact and realize that the Life Principle in you is talking to the +Life Principle in them. Let the Life Principle flow through you, and +endeavor to forget your personal self. At the same time, endeavor to see +that same Life Principle, behind and beyond the personality of the person +in whose presence you are. He is by a personality hiding the Life +Principle, just as you are. Nothing more--nothing less! You are both +One in Truth. Let the conscious of the "I" beam forth and you will +experience an uplift and sense of Courage, and the other will likewise +feel it. You have within you the Source of Courage, Moral and Physical, +and you have naught to Fear--Fearlessness is your Divine Heritage, avail +yourself of it. You have Self-Conscience, for the Self is the "I" within +you, not the petty personality, and you must have confidence in that "I." +Retreat within yourself until you feel the presence of the "I," and then +will you have a Self-Confidence that nothing can shake or disturb. Once +having attained the permanent consciousness of the "I," you will have +poise. Once having realized that you are a Center of Power, you will have +no difficulty in saying "No!" when it is right to do so. Once having +realized your true nature--your Real Self--you will lose all sense of +Inferiority, and will know that you are a manifestation of the One Life +and have behind you the strength, power, and grandeur of the Cosmos. +Begin by realizing YOURSELF, and then proceed with the following methods +of training the mind. + +WORD IMAGES. It is difficult for the mind to build itself around an idea, +unless that idea be expressed in words. A word is the center of an idea, +just as the idea is the center of the mental image, and the mental image +the center of the growing mental habit. Therefore, the Yogis always lay +great stress upon the use of words in this way. In the particular case +before us, we should suggest the holding before you of a few words +crystallizing the main thought. We suggest the words "I Am"; Courage; +Confidence; Poise; Firmness; Equality. Commit these words to memory, and +then endeavor to fix in your mind a clear conception of the meaning of +each word, so that each may stand for a Live Idea when you say it. Beware +of parrot-like or phonographic repetition. Let each word's meaning stand +out clearly before you, so that when you repeat it you may _feel_ its +meaning. Repeat the words over frequently, when opportunity presents +itself, and you will soon begin to notice that they act as a strong +mental tonic upon you, producing a bracing, energizing effect. And each +time you repeat the words, understandingly, you have done something to +clear away the mental path over which you wish to travel. + +PRACTICE. When you are at leisure, and are able to indulge in "day +dreams" without injury to your affairs of life, call your imagination +into play and endeavor to picture yourself as being possessed of the +qualities indicated by the words named. Picture yourself under the most +trying circumstances, making use of the desired qualities, and +manifesting them fully. Endeavor to picture yourself as acting out your +part well, and exhibiting the desired qualities. Do not be ashamed to +indulge in these day-dreams, for they are the prophecies of the things to +follow, and you are but rehearsing your part before the day of the +performance. Practice makes perfect, and if you accustom yourself to +acting in a certain way in imagination, you will find it much easier to +play your part when the real performance occurs. This may seem childish +to many of you, but if you have an actor among your acquaintances, +consult him about it, and you will find that he will heartily recommend +it. He will tell you what practice does for one in this direction, and +how repeated practice and rehearsals may fix a character so firmly in a +man's mind that he may find it difficult to divest himself of it after a +time. Choose well the part you wish to play--the character you wish to be +yours--and then after fixing it well in your mind, practice, practice, +practice. Keep your ideal constantly before you, and endeavor to grow +into it. And you will succeed, if you exercise patience and perseverance. + +But, more than this. Do not confine your practice to mere private +rehearsal. You need some "dress rehearsals" as well--rehearsals in +public. Therefore, after you get well started in your work, manage to +exercise your growing character-habits in your everyday life. Pick out +the little cases first and "try it on them." + +You will find that you will be able to overcome conditions that formerly +bothered you much. You will become conscious of a growing strength and +power coming from within, and you will recognize that you are indeed a +changed person. Let your thought express itself in action, whenever you +get a good chance. But do not try to force chances just to try your +strength. Do not, for instance, try to force people to ask for favors +that you may say "No!" You will find plenty of genuine tests without +forcing any. Accustom yourself to looking people in the eye, and feeling +the power that is back of you, and within you. You will soon be able to +see through their personality, and realize that it is just one portion of +the One Life gazing at another portion, and that therefore there is +nothing to be afraid of. A realization of your Real Self will enable you +to maintain your poise under trying circumstances, if you will but throw +aside your false idea about your personality. Forget yourself--your +little personal self--for a while, and fix your mind on the Universal +Self of which you are a part. All these things that have worried you are +but incidents of the Personal Life, and are seen to be illusions when +viewed from the standpoint of the Universal Life. + +Carry the Universal Life with you as much as possible into your everyday +life. It belongs there as much as anywhere, and will prove to be a tower +of strength and refuge to you in the perplexing situations of your busy +life. + +Remember always that the Ego is master of the mental states and habits, +and that the Will is the direct instrument of the Ego, and is always +ready for its use. Let your soul be filled with the strong Desire to +cultivate those mental habits that will make you Strong. Nature's plan is +to produce Strong Individual expressions of herself, and she will be glad +to give you her aid in becoming strong. The man who wishes to strengthen +himself will always find great forces back of him to aid him in the work, +for is he not carrying out one of Nature's pet plans, and one which she +has been striving for throughout the ages. Anything that tends to make +you realize and express your Mastery, tends to strengthen you, and +places at your disposal Nature's aid. You may witness this in everyday +life--Nature seems to like _strong_ individuals, and delights in pushing +them ahead. By Mastery, we mean mastery over your own lower nature, as +well as over outside nature, of course. The "I" is Master--forget it not, +O student, and assert it constantly. Peace be with you. + + +MANTRAM (OR AFFIRMATION). + +I am the Master of my Mental Habits--I control my Character. I Will to be +Strong, and summon the forces of my Nature to my aid. + + + + +THE TWELFTH LESSON. + +SUB-CONSCIOUS INFLUENCES. + + +In this lesson we wish to touch upon a certain feature of sub-conscious +mentation that has been much dwelt upon by certain schools of western +writers and students during the past twenty years, but which has also +been misunderstood, and, alas, too often misused, by some of those who +have been attracted to the subject. We allude to what has been called the +"Power of Thought." While this power is very real, and like any other of +the forces of nature may be properly used and applied in our every day +life, still many students of the power of the Mind have misused it and +have stooped to practices worthy only of the followers of the schools of +"Black Magic." We hear on all sides of the use of "treatments" for +selfish and often base ends, those following these practices seeming to +be in utter ignorance of the occult laws brought into operation, and the +terrible reaction inevitably falling to the lot of those practicing this +negative form of mental influence. We have been amazed at the prevailing +ignorance concerning the nature and effects of this improper use of +mental force, and at the same time, at the common custom of such selfish, +improper uses. This, more particularly, when the true occultist knows +that these things are not necessary, even to those who seek "Success" by +mental forces. There is a true method of the use of mental forces, as +well as an improper use, and we trust that in this lesson we may be able +to bring the matter sharply and clearly before the minds of our students. + +In our first course (The Fourteen Lessons) in the several lessons +entitled, respectively, "Thought Dynamics," "Telepathy, etc.," and +"Psychic Influence," we have given a general idea of the effect of one +mind upon other minds, and many other writers have called the attention +of the Western world to the same facts. There has been a general +awakening of interest in this phase of the subject among the Western +people of late years, and many and wonderful are the theories that have +been advanced among the conflicting schools regarding the matter. But, +notwithstanding the conflicting theories, there is a general agreement +upon the fundamental facts. They all agree that the mental forces may be +used to affect oneself and others, and many have started in to use these +mental forces for their own selfish ends and purposes, believing that +they were fully justified in so doing, and being unaware of the web of +psychic causes and effects which they were weaving around them by their +practices. + +Now, at the beginning, let us impress upon the minds of our students the +fact that while it is undoubtedly true that people who are unaware of the +true sources of strength within them, may be, and often are affected by +mental force exerted by others, it is equally true that no one can be +adversely affected in this way providing he realizes the "I" within +himself, which is the only Real part of him, and which is an impregnable +tower of strength against the assaults of others. There is no cause for +all of this fear that is being manifested by many Western students of +thought-power, who are in constant dread of being "treated" adversely by +other people. The man or woman who realizes the "I" within, may by the +slightest exercise of the Will surround himself with a mental aura which +will repel adverse thought-waves emanating from the minds of others. Nay, +more than this--the habitual recognition of the "I," and a few moments' +meditation upon it each day, will of itself erect such an aura, and will +charge this aura with a vitality that will turn back adverse thought, and +cause it to return to the source from which it came, where it will serve +the good purpose of bringing to the mistaken mind originating it, the +conviction that such practices are hurtful and to be avoided. + +This realization of the "I," which we brought out in the first few +lessons of the present series, is the best and only real method of +self-protection. This may be easily understood, when we remind you that +the whole phenomena of mental influencing belongs to the "illusion" side +of existence--the negative side--and that the Real and Positive side must +of necessity be stronger. Nothing can affect the Real in you--and the +nearer you get to the Real, in realization and understanding, the +stronger do you become. _This is the whole secret_. Think it over. + +But, there are comparatively few people who are able to rest firmly in +the "I" consciousness all the time and the others demand help while they +are growing. To such, we would say "Creep as close the Realization of the +I, as possible, and rest your spiritual feet firmly upon the rock of the +Real Self." If you feel that people, circumstances, or things are +influencing you unduly, stand up boldly, and deny the influence. Say +something like this, "I DENY the power or influence of persons, +circumstances, or things to adversely affect me. I ASSERT my Reality, +Power and Dominion over these things." These words may seem very simple, +but when uttered with the consciousness of the Truth underlying them, +they become as a mighty force. You will understand, of course, that there +is no magic or virtue in the words themselves--that is, in the grouping +of the letters forming the words, or the sounds of the words--the virtue +resting in the _idea_ of which the words are the expression. You will be +surprised at the effect of this STATEMENT upon depressing, or adverse +influences surrounding you. If you--_you_ who are reading these words +now--feel yourself subject to any adverse or depressing influences, will +then stand up erect, throwing your shoulders back, raising your head, and +looking boldly and fearlessly ahead, and repeat these words firmly, and +with faith, you will feel the adverse influences disappearing. You will +almost see the clouds falling back from you. Try it now, before reading +further, and you will become conscious of a new strength and power. + +You are perfectly justified in thus denying adverse influence. You have a +perfect right to drive back threatening or depressing thought-clouds. You +have a perfect right to take your stand upon the Rock of Truth--your Real +Self--and demand your Freedom. These negative thoughts of the world in +general, and of some people in particular, belong to the dark side of +life, and you have a right to demand freedom from them. You do not belong +to the same idea of life, and it is your privilege--yes, your duty--to +repel them and bid them disappear from your horizon. You are a Child of +Light, and it is your right and duty to assert your freedom from the +things of darkness. You are merely asserting the Truth when you affirm +your superiority and dominion over these dark forces. And in the measure +of your Recognition and Faith, will be the power at your disposal. Faith +and Recognition renders man a god. If we could but fully recognize and +realize just what we are, we could rise above this entire plane of +negative, dark world of thought. But we have become so blinded and +stupefied with the race-thought of fear and weakness, and so hypnotized +with the suggestions of weakness that we hear on all sides of us, that +even the best of us find it hard to avoid occasionally sinking back into +the lower depths of despair and discouragement. But, let us remember +this, brothers and sisters, that these periods of "back-sliding" become +less frequent, and last a shorter time, as we proceed. Bye-and-bye we +shall escape them altogether. + +Some may think that we are laying too much stress upon the negative side +of the question, but we feel that what we have said is timely, and much +needed by many who read these lessons. There has been so much said +regarding this negative, adverse power of thought, that it is well that +all should be taught that it is in their power to rise above this thing-- +that the weapon for its defeat is already in their hand. + +The most advanced student may occasionally forget that he is superior to +the adverse influence of the race-thought, and other clouds of thought +influence that happen to be in his neighborhood. When we think of how few +there are who are sending forth the positive, hopeful, thought-waves, and +how many are sending forth continually the thoughts of discouragement, +fear, and despair, it is no wonder that at times there comes to us a +feeling of discouragement, helplessness, and "what's the use." But we +must be ever alert, to stand up and _deny these things out of existence_ +so far as our personal thought world is concerned. There is a wonderful +occult truth in the last sentence. We are the makers, preservers, and +destroyers of our personal thought-world. We may bring into it that which +we desire to appear; we may keep there what we wish, cultivating, +developing and unfolding the thought-forms that we desire; we may +destroy that which we wish to keep out. The "I" is the master of its +thought-world. Think over this great truth, O student! By Desire we +call into existence--by affirmation we preserve and encourage--by +Denial we destroy. The Hindus in their popular religious conceptions +picture the One Being as a Trinity, composed of Brahma, the Creator; +Vishnu, the Preserver, and Siva, the Destroyer--not three gods, as is +commonly supposed, but a Trinity composed of three aspects of Deity or +Being. This idea of the threefold Being is also applicable to the +Individual--"as above so below." The "I" is the Being of the Individual, +and the thought-world is its manifestation. It creates, preserves, and +destroys--as it Will. Carry this idea with you, and realize that your +individual thought-world is your own field of manifestation. In it you +are constantly creating--constantly preserving--constantly destroying. +And if you can destroy anything in your own thought-world you remove it +from its field of activity, so far as you are concerned. And if you +create anything in your own thought-world, you bring it into active +being, so far as you are concerned. And if you preserve anything, you +keep it by you in effect and full operation and influence in your life. +This truth belongs to the higher phases of the subject, for its +explanation is inextricably bound up in the explanation of the +"Thing-in-Itself"--the Absolute and Its Manifestations. But even what we +have said above, should give to the alert student sufficient notice to +cause him to grasp the facts of the case, and to apply the principles in +his own life. + +If one lives on the plane of the race-thought, he is subject to its laws, +for the law of cause and effect is in full operation on each plane of +life. But when one raises himself above the race-thought, and on to the +plane of the Recognition of the Real Self--The "I"--then does he +extricate himself from the lower laws of cause and effect, and places +himself on a higher plane of causation, in which he plays a much higher +part. And so we are constantly reminding you that your tower of strength +and refuge lies on the higher plane. But, nevertheless, we must deal with +the things and laws of the lower plane, because very few who read these +lessons are able to rest entirely upon the higher plane. The great +majority of them have done no more than to lift themselves partially on +to the higher plane, and they are consequently living on both planes, +partly in each, the consequence being that there is a struggle between +the conflicting laws of the two planes. The present stage is one of the +hardest on the Path of Attainment, and resembles the birth-pains of the +physical body. But you are being born into a higher plane, and the pain +after becoming the most acute will begin to ease, and in the end will +disappear, and then will come peace and calm. When the pain becomes the +most acute, then be cheered with the certainty that you have reached the +crisis of your new spiritual birth, and that you will soon gain peace. +And then you will see that the peace and bliss will be worth all the pain +and struggle. Be brave, fellow followers of The Path--Deliverance is +nigh. Soon will come the Silence that follows the Storm. The pain that +you are experiencing--ah, well do we know that you are experiencing the +pain--is not punishment, but is a necessary part of your growth. All Life +follows this plan--the pains of labor and birth ever precede the +Deliverance. Such is Life--and Life is based upon Truth--and all is well +with the world. We did not intend to speak of these things in this +lesson, but as we write there comes to us a great cry for help and a word +of encouragement and hope, from the Class which is taking this course of +lessons, and we feel bound to respond as we have done. Peace be with +you--one and all. + +And, now we will begin our consideration of the laws governing what we +have called "Sub-conscious Influence." + +All students of the Occult are aware of the fact that men may be, and +are, largely influenced by the thoughts of others. Not only is this the +case in instances where thoughts are directed from the mind of one person +to the mind of another, but also when there is no special direction or +intention in the thought sent forth. The vibrations of thoughts linger in +the astral atmosphere long after the effort that sent forth the thought +has passed. The astral atmosphere is charged with the vibrations of +thinkers of many years past, and still possesses sufficient vitality to +affect those whose minds are ready to receive them at this time. And we +all attract to us thought vibrations corresponding in nature with those +which we are in the habit of entertaining. The Law of Attraction is in +full operation, and one who makes a study of the subject may see +instances of it on all sides. + +We invite to ourselves these thought vibrations by maintaining and +entertaining thoughts along certain lines. If we cultivate a habit of +thinking along the lines of Cheerfulness, Brightness and Optimism, we +attract to ourselves similar thought vibrations of others and we will +find that before long we will find all sorts of cheerful thoughts pouring +into our minds from all directions. And, likewise, if we harbor thoughts +of Gloom, Despair, Pessimism, we lay ourselves open to the influx of +similar thoughts which have emanated from the minds of others. Thoughts +of Anger, Hate, or Jealousy attract similar thoughts which serve to feed +the flame and keep alive the fire of these low emotions. Thoughts of Love +tend to draw to ourselves the loving thoughts of others which tend to +fill us with a glow of loving emotion. + +And not only are we affected in this way by the thoughts of others, but +what is known as "Suggestion" also plays an important part in this matter +of sub-conscious influence. We find that the mind has a tendency to +reproduce the emotions, moods, shades of thought, and feelings of other +persons, as evidenced by their attitude, appearance, facial expression, +or words. If we associate with persons of a gloomy temperament, we run +the risk of "catching" their mental trouble by the law of suggestion, +unless we understand this law and counteract it. In the same way we find +that cheerfulness is contagious, and if we keep in the company of +cheerful people we are very apt to take on their mental quality. The same +rule applies to frequenting the company of unsuccessful or successful +people, as the case may be. If we allow ourselves to take up the +suggestions constantly emanating from them, we will find that our minds +will begin to reproduce the tones, attitudes, characteristics, +dispositions and traits of the other persons, and before long we will be +living on the same mental plane. As we have repeatedly said, these things +are true only when we allow ourselves to "take on" the impressions, but +unless one has mastered the law of suggestion, and understands its +principles and operations he is more or less apt to be affected by it. +All of you readily recall the effect of certain persons upon others with +whom they come in contact. One has a faculty of inspiring with vigor and +energy those in whose company he happens to be. Another depresses those +around him, and is avoided as a "human wet-blanket." Another will cause a +feeling of uneasiness in those around him, by reason of his prevailing +attitude of distrust, suspicion, and low cunning. Some carry an +atmosphere of health around them, while others seem to be surrounded with +a sickly aura of disease, even when their physical condition does not +seem to indicate the lack of health. Mental states have a subtle way of +impressing themselves upon us, and the student who will take the trouble +to closely observe those with whom he comes in contact will receive a +liberal education along these lines. + +There is of course a great difference in the degree of suggestibility +among different persons. There are those who are almost immune, while at +the other end of the line are to be found others who are so constantly +and strongly impressed by the suggestions of others, conscious or +unconscious, that they may be said to scarcely have any independent +thought or will of their own. But nearly all persons are suggestible +to a greater or lesser degree. + +It must not be supposed from what we have said that all suggestions are +"bad," harmful, or undesirable. Many suggestions are very good for us, +and coming at the right time have aided us much. But, nevertheless, it is +well to always _let your own mind pass upon_ these suggestions, before +allowing them to manifest in your sub-conscious mind. Let the final +decision be your own--and not the will of another--although you may have +considered outside suggestions in connection with the matter. + +Remember always that YOU are an Individual, having a mind and Will of +your own. Rest firmly upon the base of your "I" consciousness, and you +will find yourself able to manifest a wonderful strength against the +adverse suggestions of others. Be your own Suggestor--train and influence +your sub-conscious mind Yourself, and do not allow it to be tampered with +by the suggestions of others. Grow the sense of Individuality. + +There has been much written of recent years in the Western world +regarding the effect of the Mental Attitude upon Success and attainment +upon the material plane. While much of this is nothing but the wildest +imagining, still there remains a very firm and solid substratum of truth +underlying it all. + +It is undoubtedly true that one's prevailing mental attitude is +constantly manifesting and objectifying itself in his life. Things, +circumstances, people, plans, all seem to fit into the general ideal of +the strong mental attitude of a man. And this from the operation of +mental law along a number of lines of action. + +In the first place, the mind when directed toward a certain set of +objects becomes very alert to discover things concerning those +objects--to seize upon things, opportunities, persons, ideas, and facts +tending to promote the objects thought of. The man who is looking for +facts to prove certain theories, invariably finds them, and is also quite +likely to overlook facts tending to disprove his theory. The Optimist and +the Pessimist passing along the same streets, each sees thousands of +examples tending to fit in with his idea. As Kay says: "When one is +engaged in seeking for a thing, if he keep the image of it clearly before +the mind, he will be very likely to find it, and that too, probably, +where it would otherwise have escaped his notice. So when one is engaged +in thinking on a subject, thoughts of things resembling it, or bearing +upon it, and tending to illustrate it, come up on every side. Truly, we +may well say of the mind, as has been said of the eye, that 'it perceives +only what it brings within the power of perceiving.'" John Burroughs has +well said regarding this that "No one ever found the walking fern who did +not have the walking fern in his mind. A person whose eye is full of +Indian relics picks them up in every field he walks through. They are +quickly recognized because the eye has been commissioned to find them." + +When the mind is kept firmly fixed upon some ideal or aim, its whole and +varied powers are bent toward the realization and manifestation of that +ideal. In thousands of ways the mind will operate to objectify the +subjective mental attitude, a great proportion of the mental effort being +accomplished along sub-conscious lines. It is of the greatest importance +to one who wishes to succeed in any undertaking, to keep before his +mind's eye a clear mental image of that which he desires. He should +picture the thing desired, and himself as securing it, until it becomes +almost real. In this way he calls to his aid his entire mental force and +power, along the sub-conscious lines, and, as it were, makes a clear path +over which he may walk to accomplishment. Bain says regarding this: "By +aiming at a new construction, we must clearly conceive what is aimed at. +Where we have a very distinct and intelligible model before us, we are in +a fair way to succeed; in proportion as the ideal is dim and wavering, we +stagger or miscarry." Maudsley says: "We cannot do an act voluntarily +unless we know what we are going to do, and we cannot know exactly what +we are going to do until we have taught ourselves to do it." Carpenter +says: "The continued concentration of attention upon a certain idea gives +it a dominant power, not only over the mind, but over the body." Muller +says: "The idea of our own strength gives strength to our movements. A +person who is confident of effecting anything by muscular efforts will do +it more easily than one not so confident of his own power." Tanner says: +"To believe firmly is almost tantamount in the end to accomplishment. +Extraordinary instances are related showing the influence of the will +over even the involuntary muscles." + +Along the same lines, many Western writers have added their testimony to +the Yogi principle of the manifestation of thought into action. Kay has +written: "A clear and accurate idea of what we wish to do, and how it is +to be effected, is of the utmost value and importance in all the affairs +of life. A man's conduct naturally shapes itself according to the ideas +in his mind, and nothing contributes more to success in life than having +a high ideal and keeping it constantly in view. Where such is the case +one can hardly fail in attaining it. Numerous unexpected circumstances +will be found to conspire to bring it about, and even what seemed at +first to be hostile may be converted into means for its furtherance; +while by having it constantly before the mind he will be ever ready to +take advantage of any favoring circumstances that may present +themselves." Along the same lines, Foster has written these remarkable +words: "It is wonderful how even the casualties of life seem to bow to +a spirit that will not bow to them, and yield to subserve a design which +they may, in their first apparent tendency, threaten to frustrate. When a +firm, decisive spirit is recognized, it is curious to see how the space +clears around a man and leaves him room and freedom." Simpson has said: +"A passionate desire and an unwearied will can perform impossibilities, +or what seem to be such to the cold and feeble." And Maudsley gives to +aspiring youth a great truth, when he says: "Thus it is that aspirations +are often prophecies, the harbingers of what a man shall be in a +condition to perform." And we may conclude the paragraph by quoting +Lytton: "Dream, O youth, dream manfully and nobly, and thy dreams shall +be prophets." + +This principle of the power of the Mental Image is strongly impressed +upon the mind of the _chela_, or student, by the Yogi teachers. The +student is taught that just as the house is erected in accordance with +the plan of the architect, so is one's life built in accordance with the +prevailing Mental Image. The mind sub-consciously moulds itself around +the prevailing mental image or attitude, and then proceeds to draw upon +the outer world for material with which to build in accordance with the +plan. Not only is one's character built in this way, but the +circumstances and incidents of his life follow the same rule. The Yogi +student is instructed into the mysteries of the power of the mind in this +direction, not that he may make use of it to build up material success, +or to realize his personal desires--for he is taught to avoid these +things--but he is fully instructed, nevertheless, that he may understand +the workings of the law around him. And it is a fact well known to close +students of the occult, that the few who have attained extraordinarily +high degrees of development, make use of this power in order to help the +race. Many a world movement has been directed by the mind, or minds, of +some of these advanced souls who were able to see the ideal of evolution +ahead of the race, and by visualizing the same, and concentrating upon it +in meditation, actually hastened the progress of the evolutionary wave, +and caused to actually manifest that which they saw, and upon which they +had meditated. + +It is true that some occultists have used similar plans to further their +own selfish personal ends--often without fully realizing just what power +they were employing--but this merely illustrates the old fact that the +forces of Nature may be used rightly and wrongly. And it is all the more +reason why those who are desirous of advancing the race--of assisting in +the evolution of the world--should make use of this mighty power in their +work. Success is not reprehensible, notwithstanding the fact that many +have interpreted and applied the word in such a matter as to make it +appear as if it had no other meaning or application other than the crude, +material selfish one generally attributed to it, by reason of its misuse. +The Western world is playing its part in the evolution of the race, and +its keynote is "Accomplishment." Those who have advanced so high that +they are able to view the world of men, as one sees a valley from a +mountain peak, recognize what this strenuous Western life means. They see +mighty forces in operation--mighty principles being worked out by those +who little dream of the ultimate significance of that which they are +doing. Mighty things are before the Western world to-day--wonderful +changes are going on--great things are in the womb of time, and the hour +of birth draws near. The men and women in the Western world feel within +them the mighty urge to "accomplish" something--to take an active part in +the great drama of life. And they are right in giving full expression to +this urge, and are doing well in using every legitimate means in the line +of expression. And this idea of the Mental Attitude, or the Mental Image, +is one of the greatest factors in this striving for Success. + +In this lesson we do not purpose giving "Success Talks" for our students. +These lessons are intended to fill another field, and there are many +other channels of information along the lines named. What we wish to do +is to point out to our students the meaning of all this strenuous +striving of the age, in the Western world, and the leading principle +employed therein. The great achievements of the material world are being +accomplished by means of the Power of the Mind. Men are beginning to +understand that "Thought manifests itself in Action," and that Thought +attracts to itself the things, persons and circumstances in harmony with +itself. The Power of Mind is becoming manifest in hundreds of ways. The +power of Desire, backed by Faith and Will, is beginning to be recognized +as one of the greatest of known dynamic forces. The life of the race is +entering into a new and strange stage of development and evolution, and +in the years to come MIND will be seen, more clearly and still more +clearly, to be the great principle underlying the world of material +things and happenings. That "All is Mind" is more than a dreamy, +metaphysical utterance, is being recognized by the leaders in the world's +thought. + +As we have said, great changes are before the world and the race, and +every year brings us nearer to the beginning of them. In fact, the +beginning is already upon us. Let any thinker stop and reflect over the +wonderful changes of the past six years--since the dawning of the +Twentieth Century, and he will be dull indeed if he sees not the trend of +affairs. We are entering into a new Great Cycle of the race, and the old +is being prepared for being dropped off like an old worn out husk. Old +conventions, ideals, customs, laws, ethics, and things sociological, +economical, theological, philosophical, and metaphysical have been +outgrown, and are about to be "shed" by the race. The great cauldron of +human thought is bubbling away fiercely, and many things are rising to +its surface. Like all great changes, the good will come only with much +pain--all birth is with pain. The race feels the pain and perpetual +unrest, but knows not what is the disease nor the remedy. Many false +cases of diagnosis and prescription are even now noticeable, and will +become still more in evidence as the years roll by. Many self-styled +saviours of the race--prescribers for the pain of the soul and mind--will +arise and fall. But out of it all will come that for which the race +now waits. + +The changes that are before us are as great as the changes in thought and +life described in the late novel by H. G. Wells, entitled "_In the Days +of the Comet_." In fact, Mr. Wells has indicated in that story some of +the very changes that the advanced souls of the race have informed their +students are before the race--the prophetic insight of the writer named +seems marvelous, until one realizes that even that writer is being used +as a part of the mental machinery of The Change itself. But the change +will not come about by reason of the new gas caused by the brushing of +the earth's surface by a passing comet. It will come from the unfolding +of the race mind, the process being now under way. Are not the signs of +mental unrest and discomfort becoming more and more apparent as the days +go by? The pain is growing greater, and the race is beginning to fret and +chafe, and moan. It knows not what it wants, but it knows that it feels +pain and wants something to relieve that pain. The old things are +beginning to totter and fall, and ideas rendered sacred by years of +observance are being brushed aside with a startling display of +irreverence. Under the surface of our civilization we may hear the +straining and groaning of the ideas and principles that are striving to +force their way out on to the plane of manifestation. + +Men are running hither and thither crying for a leader and a savior. They +are trying this thing, and that thing, but they find not that which they +seek. They cry for Satisfaction, but it eludes them. And yet all this +search and disappointment is part of the Great Change, and is preparing +the race for That-which-must-Come. And yet the relief will not come +from any Thing or Things. It will come from Within. Just as when, in +Well's story, things righted themselves when the vapor of the comet had +cleared men's minds, so will Things take their new places when the mind +of the race becomes cleared by the new unfoldment that is even now under +way. Men are beginning to feel each other's pains--they find themselves +unsatisfied by the old rule of "every man for himself, and the devil take +the hindmost"--it used to content the successful, but now it doesn't seem +to be so satisfying. The man on top is becoming lonesome, and +dissatisfied, and discontented--his success seems to appall him, in some +mysterious manner. And the man underneath feels stirring within himself +strange longings and desires, and dissatisfaction. And new frictions are +arising, and new and startling ideas are being suddenly advanced, +supported and opposed. + +And the relations between people seem to be unsatisfactory. The old +rules, laws, and bonds are proving irksome. New, strange, and wild +thoughts are coming into the minds of people, which they dare not utter +to their friends--and yet these same friends are finding similar ideas +within themselves. And somehow, underneath it all is to be found a +certain Honesty--yes, there is where the trouble seems to come, _the +world is tiring of hypocrisy and dishonesty in all human relations_, and +is crying aloud to be led back, someway, to Truth and Honesty in Thought +and Action. But it does not see the way out! And it will not see the way +out, until the race-mind unfolds still further. And the pain of the new +unfoldment is stirring the race to its depths. From the deep recesses of +the race-mind are rising to the surface old passions, relics from the +cave-dweller days, and all sorts of ugly mental relics of the past. And +they will continue to rise and show themselves until at last the bubbling +pot will begin to quiet down, and then will come a new peace, and the +best will come to the surface--the essence of all the experiences of the +race. + +To our students, we would say: During the struggle ahead of the race, +play well your part, doing the best you can, living each day by itself, +meeting each new phase of life with confidence and courage. Be not +deluded by appearances, nor follow after strange prophets. Let the +evolutionary processes work themselves out, and do you fall in with the +wave without struggling, and without overmuch striving. The Law is +working itself out well--of that be assured. Those who have entered into +even a partial understanding and recognition of the One Life underlying, +will find that they will be as the chosen people during the changes that +are coming to the race. They have attained that which the race is +reaching toward in pain and travail. And the force behind the Law will +carry them along, for they will be the leaven that is to lighten the +great mass of the race in the new dispensation. Not by deed, or by +action, but by Thought, will these people leaven the mass. The Thought is +even now at work, and all who read these words are playing a part in the +work, although they may know it not. If the race could realize this truth +of the One Life underlying, to-day, the Change would occur in a moment, +but it will not come in that way. When this understanding gradually dawns +upon the race--this new consciousness--then will Things take their proper +places, and the Lion and the Lamb lie down together in peace. + +We have thought it well to say these things in this the last lesson of +this course. They are needed words--they will serve to point out the way +to those who are able to read. "_Watch and wait for the Silence that will +follow the Storm_." + +In this series of lessons we have endeavored to give you a plain, +practical presentation of some of the more important features of "Raja +Yoga." But this phase of the subject, as important and interesting as it +is, is not the highest phase of the great Yoga teachings. It is merely +the preparation of the soil of the mind for what comes afterward. The +phase called "Gnani Yoga"--the Yoga of Wisdom--is the highest of all +the various phases of Yoga, although each of the lower steps is important +in itself. We find ourselves approaching the phase of our work for which +we have long wished. Those who have advised and directed this work have +counseled us to deal with the less advanced and simpler phases, in order +to prepare the minds of those who might be interested, so that they would +be ready for the higher teachings. At times we have felt an impatience +for the coming of the day when we would be able to teach the highest that +has come to us. And now the time seems to have come. Following this +course, we will begin a series of lessons in "GNANI YOGA"--the Yoga of +Wisdom--in which we will pass on to our students the highest teachings +regarding the Reality and its Manifestations--the One and the Many. The +teachings that "All is Mind" will be explained in such a manner as to be +understood by all who have followed us so far. We will be able to impart +to you the higher truths about Spiritual Evolution, sometimes called +"Reincarnation," as well as Spiritual Cause and Effect, often called +"Karma." The highest truths about these important subjects are often +obscured by popular misconceptions occasioned by partial teaching. We +trust that you--our students--will wish to follow us still higher--higher +than we have ventured so far, and we assure you that there is a Truth to +be seen and known that is as much higher than the other phases upon which +we have touched, as those phases have been higher than the current +beliefs of the masses of the race. We trust that the Powers of Knowledge +may guide and direct us that we may be able to convey our message so that +it may be accepted and understood. We thank our students who have +traveled thus far with us, and we assure them that their loving sympathy +has ever been a help and an inspiration to us. + +Peace be with you. + + + + + +End of the Project Gutenberg EBook of A Series of Lessons in Raja Yoga +by Yogi Ramacharaka + +*** END OF THE PROJECT GUTENBERG EBOOK 13656 *** diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..1f1d8ca --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #13656 (https://www.gutenberg.org/ebooks/13656) diff --git a/old/13656.txt b/old/13656.txt new file mode 100644 index 0000000..0e1a4d4 --- /dev/null +++ b/old/13656.txt @@ -0,0 +1,7495 @@ +Project Gutenberg's A Series of Lessons in Raja Yoga, by Yogi Ramacharaka + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Series of Lessons in Raja Yoga + +Author: Yogi Ramacharaka + +Release Date: October 6, 2004 [EBook #13656] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK A SERIES OF LESSONS IN RAJA YOGA *** + + + + +Produced by Rose Koven, Juliet Sutherland, Mary Meehan and the Online +Distributed Proofreading Team. + + + + + + + A SERIES OF LESSONS + + IN RAJA YOGA + + By YOGI RAMACHARAKA + +Author of "Fourteen Lessons in Yogi Philosophy and Oriental Occultism" +"Advanced Course in Yogi Philosophy, etc."; "Hatha Yoga"; "Psychic +Healing"; "Science of Breath." etc. + + 1906 + + + + +"_When the soul sees itself as a Center surrounded by its +circumference--when the Sun knows that it is a Sun, surrounded by its +whirling planets-then is it ready for the Wisdom and Power of the +Masters_." + + + + +PUBLISHERS' NOTICE + +The lessons which compose this volume, originally appeared in the shape +of monthly lessons, the first of which was issued in October, 1905, and +the twelfth in September, 1906. These lessons met with a hearty and +generous response from the public, and the present volume is issued in +response to the demand for the lessons in a permanent and durable form. +There have been no changes made in the text. + +The publishers take the liberty to call the attention of the reader to +the great amount of information condensed within the space given to each +lesson. Students have told us that they have found it necessary to read +and study each lesson carefully, in order to absorb the varied +information contained within its pages. They have also stated that they +have found it advisable to re-read the lessons several times, allowing an +interval between each reading and that at each re-reading they would +discover information that had escaped them during the course of the +previous study. This has been repeated to us so often that we feel +justified in mentioning it, that other readers might avail themselves of +the same course and plan of study. + +Following his usual custom, the writer of the lessons has declined to +write a preface for this book, claiming that the lessons speak for +themselves, and that those for whom they are intended will receive the +message contained within them, without any prefatory talk. + +THE YOGI PUBLICATION SOCIETY. + + + + +INDEX + + + LESSON I. The "I" + + LESSON II. The Ego's Mental Tools + + LESSON III. The Expansion of the Self + + LESSON IV. Mental Control + + LESSON V. The Cultivation of Attention + + LESSON VI. Cultivation of Perception + + LESSON VII. The Unfoldment of Consciousness + + LESSON VIII. The Highlands and Lowlands of Mind + + LESSON IX. The Mental Planes + + LESSON X. Sub-Consciousing + + LESSON XI. Sub-Conscious Character Building + + LESSON XII. Sub-Conscious Influences + + + + +THE FIRST LESSON. + +THE "I." + + +In India, the Candidates for Initiation into the science of "Raja Yoga," +when they apply to the Yogi Masters for instruction, are given a series +of lessons designed to enlighten them regarding the nature of the Real +Self, and to instruct them in the secret knowledge whereby they may +develop the consciousness and realization of the real "I" within them. +They are shown how they may cast aside the erroneous or imperfect +knowledge regarding their real identity. + +Until the Candidate masters this instruction, or at least until the truth +becomes fixed in his consciousness, further instruction is denied him, +for it is held that until he has awakened to a conscious realization of +his Actual Identity, he is not able to understand the source of his +power, and, moreover, is not able to _feel_ within him the power of the +Will, which power underlies the entire teachings of "Raja Yoga." + +The Yogi Masters are hot satisfied if the Candidate forms merely a clear +intellectual conception of this Actual Identity, but they insist that he +must _feel_ the truth of the same--must become _aware_ of the Real +Self--must enter into a consciousness in which the realization becomes a +part of his everyday self--in which the realizing consciousness becomes +the prevailing idea in his mind, around which his entire thoughts and +actions revolve. + +To some Candidates, this realization comes like a lightning flash the +moment the attention is directed toward it, while in other cases the +Candidates find it necessary to follow a rigorous course of training +before they acquire the realization in consciousness. + +The Yogi Masters teach that there are two degrees of this awakening +consciousness of the Real Self. The first, which they call "the +Consciousness of the 'I'," is the full consciousness of _real_ existence +that comes to the Candidate, and which causes him to _know_ that he is a +real entity having a life not depending upon the body--life that will go +on in spite of the destruction of the body--_real_ life, in fact. The +second degree, which they call "the Consciousness of the 'I AM'," is +the consciousness of one's identity with the Universal Life, and his +relationship to, and "in-touchness" with all life, expressed and +unexpressed. These two degrees of consciousness come in time to all who +seek "The Path." To some it comes suddenly; to others it dawns gradually; +to many it comes assisted by the exercises and practical work of "Raja +Yoga." + +The first lesson of the Yogi Masters to the Candidates, leading up to the +first degree, above mentioned, is as follows: That the Supreme +Intelligence of the Universe--the Absolute--has manifested the being that +we call Man--the highest manifestation on this planet. The Absolute has +manifested an infinitude of forms of life in the Universe, including +distant worlds, suns, planets, etc., many of these forms being unknown to +us on this planet, and being impossible of conception by the mind of the +ordinary man. But these lessons have nothing to do with that part of the +philosophy which deals with these myriad forms of life, for our time will +be taken up with the unfoldment in the mind of man of his true nature and +power. Before man attempts to solve the secrets of the Universe without, +he should master the Universe within--the Kingdom of the Self. When he +has accomplished this, then he may, and should, go forth to gain the +outer knowledge as a Master demanding its secrets, rather than as a slave +begging for the crumbs from the table of knowledge. The first knowledge +for the Candidate is the knowledge of the Self. + +Man, the highest manifestation of the Absolute, as far as this planet is +concerned, is a wonderfully organized being--although the average man +understands but little of his real nature. He comprises within his +physical, mental and spiritual make-up both the highest and the lowest, +as we have shown in our previous lessons (the "Fourteen Lessons" and the +"Advanced Course"). In his bones he manifests almost in the form of +mineral life, in fact, in his bones, body and blood mineral substances +actually exist. The physical life of the body resembles the life of the +plant. Many of the physical desires and emotions are akin to those of the +lower animals, and in the undeveloped man these desires and emotions +predominate and overpower the higher nature, which latter is scarcely in +evidence. Then Man has a set of mental characteristics that are his own, +and which are not possessed by the lower animals (See "Fourteen +Lessons"). And in addition to the mental faculties common to all men, or +rather, that are in evidence in a greater or lesser degree among all men, +there are still higher faculties latent within Man, which when manifested +and expressed render Man more than ordinary Man. The unfoldment of these +latent faculties is possible to all who have reached the proper stage of +development, and the desire and hunger of the student for this +instruction is caused by the pressure of these unfolding latent +faculties, crying to be born into consciousness. Then there is that +wonderful thing, the Will, which is but faintly understood by those +ignorant of the Yogi Philosophy--the Power of the Ego--its birthright +from the Absolute. + +But while these mental and physical things _belong_ to Man, they are +_not_ the Man himself. Before the Man is able to master, control, and +direct the things belonging to him--his tools and instruments--he must +awaken to a realization of Himself. He must be able to distinguish +between the "I" and the "Not I." And this is the first task before the +Candidate. + +That which is the Real Self of Man is the Divine Spark sent forth from +the Sacred Flame. It is the Child of the Divine Parent. It is +Immortal--Eternal--Indestructible--Invincible. It possesses within +itself Power, Wisdom, and Reality. But like the infant that contains +within itself the sometime Man, the mind of Man is unaware of its latent +and potential qualities, and does not know itself. As it awakens and +unfolds into the knowledge of its real nature, it manifests its +qualities, and realizes what the Absolute has given it. When the Real +Self begins to awaken, it sets aside from itself those things which +are but appendages to it, but which it, in its half-waking state, had +regarded as its Self. Setting aside first this, and then that, it finally +discards all of the "Not I," leaving the Real Self free and delivered +from its bondage to its appendages. Then it returns to the discarded +appendages, and makes use of them. + +In considering the question: "What is the Real Self?" let us first stop +to examine what man usually means when he says "I." + +The lower animals do not possess this "I" sense. They are conscious of +the outer world; of their own desires and animal cravings and feelings. +But their consciousness has not reached the Self-conscious stage. They +are not able to think of themselves as separate entities, and to reflect +upon their thoughts. They are not possessed of a consciousness of the +Divine Spark--the Ego--the Real Self. The Divine Spark is hidden in the +lower forms of life--even in the lower forms of human life--by many +sheaths that shut out its light. But, nevertheless, it is there, always. +It sleeps within the mind of the savage--then, as he unfolds, it begins +to throw out its light. In you, the Candidate, it is fighting hard to +have its beams pierce through the material coverings When the Real Self +begins to arouse itself from its sleep, its dreams vanish from it, and it +begins to see the world as it is, and to recognize itself in Reality and +not as the distorted thing of its dreams. + +The savage and barbarian are scarcely conscious of the "I." They are but +a little above the animal in point of consciousness, and their "I" is +almost entirely a matter of the consciousness of the wants of the body; +the satisfaction of the appetites; the gratification of the passions; the +securing of personal comfort; the expression of lust, savage power, etc. +In the savage the lower part of the Instinctive Mind is the seat of the +"I." (See "Fourteen Lessons" for explanation of the several mental planes +of man.) If the savage could analyze his thoughts he would say that the +"I" was the physical body, the said body having certain "feelings," +"wants" and "desires." The "I" of such a man is a physical "I," the body +representing its form and substance. Not only is this true of the savage, +but even among so-called "civilized" men of to-day we find many in this +stage. They have developed powers of thinking and reasoning, but they do +not "live in their minds" as do some of their brothers. They use their +thinking powers for the gratification of their bodily desires and +cravings, and really live on the plane of the Instinctive Mind. Such a +person may speak of "my mind," or "my soul," not from a high position +where he looks upon these things from the standpoint of a Master who +realizes his Real Self, but from below, from the point-of-view of the man +who lives on the plane of the Instinctive Mind and who sees above +_himself_ the higher attributes. To such people the body is the "I." +Their "I" is bound up with the senses, and that which comes to them +through the senses. Of course, as Man advances in "culture" and +"civilization," his senses become educated, and are satisfied only with +more refined things, while the less cultivated man is perfectly satisfied +with the more material and gross sense gratifications. Much that we call +"cultivation" and "culture" is naught but a cultivation of a more refined +form of sense gratification, instead of a real advance in consciousness +and unfoldment. It is true that the advanced student and Master is +possessed of highly developed senses, often far surpassing those of the +ordinary man, but in such cases the senses have been cultivated under the +mastery of the Will, and are made servants of the Ego instead of things +hindering the progress of the soul--they are made servants instead of +masters. + +As Man advances in the scale, he begins to have a somewhat higher +conception of the "I." He begins to use his mind and reason, and he +passes on to the Mental Plane--his mind begins to manifest upon the plane +of Intellect. He finds that there is something within him that is higher +than the body. He finds that his mind seems more _real_ to him than does +the physical part of him, and in times of deep thought and study he is +able almost to forget the existence of the body. + +In this second stage, Man soon becomes perplexed. He finds problems that +demand an answer, but as soon as he thinks he has answered them the +problems present themselves in a new phase, and he is called upon to +"explain his explanation." The mind, even although not controlled and +directed by the Will, has a wonderful range, but, nevertheless, Man finds +himself traveling around and around in a circle, and realizes that he is +confronted continually by the Unknown. This disturbs him, and the higher +the stage of "book learning" he attains, the more disturbed does he +become. The man of but little knowledge does not see the existence of +many problems that force themselves before the attention of the man of +more knowledge, and demand an explanation from him. The tortures of the +man who has attained the mental growth that enables him to see the new +problems and the impossibility of their answer, cannot be imagined by one +who has not advanced to that stage. + +The man in this stage of consciousness thinks of his "I" as a mental +thing, having a lower companion, the body. He feels that he has advanced, +but yet his "I" does not give him the answer to the riddles and questions +that perplex him. And he becomes most unhappy. Such men often develop +into Pessimists, and consider the whole of life as utterly evil and +disappointing--a curse rather than a blessing. Pessimism belongs to this +plane, for neither the Physical Plane man or the Spiritual Plane man have +this curse of Pessimism. The former man has no such disquieting thoughts, +for he is almost entirely absorbed in gratifying his animal nature, while +the latter man recognizes his mind as an instrument of himself, rather +than as _himself_, and knows it to be imperfect in its present stage of +growth. He knows that he has in himself the key to all knowledge--locked +up in the Ego--and which the trained mind, cultivated, developed and +guided by the awakened Will, may grasp as it unfolds. Knowing this the +advanced man no longer despairs, and, recognizing his real nature, and +his possibilities, as he awakens into a consciousness of his powers and +capabilities, he laughs at the old despondent, pessimistic ideas, and +discards them like a worn-out garment. Man on the Mental Plane of +consciousness is like a huge elephant who knows not his own strength. He +could break down barriers and assert himself over nearly any condition or +environment, but in his ignorance of his real condition and power he may +be mastered by a puny driver, or frightened by the rustling of a piece of +paper. + +When the Candidate becomes an Initiate--when he passes from the purely +Mental Plane on to the Spiritual Plane--he realizes that the "I," the +Real Self--is something higher than either body or mind, and that both of +the latter may be used as tools and instruments by the Ego or "I." This +knowledge is not reached by purely intellectual reasoning, although such +efforts of the mind are often necessary to help in the unfoldment, and +the Masters so use it. The real knowledge, however, comes as a special +form of consciousness. The Candidate becomes "aware" of the real "I," and +this consciousness being attained, he passes to the rank of the +Initiates. When the Initiate passes the second degree of consciousness, +and begins to grow into a realization of his relationship to the +Whole--when he begins to manifest the Expansion of Self--then is he on +the road to Mastership. + +In the present lesson we shall endeavor to point out to the Candidate the +methods of developing or increasing the realization of this "I" +consciousness--this first degree work. We give the following exercises or +development drills for the Candidate to practice. He will find that a +careful and conscientious following of these directions will tend to +unfold in him a sufficient degree of the "I" consciousness, to enable him +to enter into higher stages of development and power. All that is +necessary is for the Candidate to feel within himself the dawn of the +awakening consciousness, or awareness of the Real Self. The higher stages +of the "I" consciousness come gradually, for once on the Path there is no +retrogression or going backward. There may be pauses on the journey, but +there is no such thing as actually losing that which is once gained on +The Path. + +This "I" consciousness, even in its highest stages, is but a preliminary +step toward what is called "Illumination," and which signifies the +awakening of the Initiate to a realization of his actual connection with +and relation to the Whole. The full sight of the glory of the "I," is but +a faint reflected glow of "Illumination." The Candidate, once that he +enters fully into the "I" consciousness, becomes an "Initiate." And the +Initiate who enters into the dawn of Illumination takes his first step +upon the road to Mastery. The Initiation is the awakening of the soul to +a knowledge of its real existence--the Illumination is the revelation of +the real nature of the soul, and of its relationship with the Whole. +After the first dawn of the "I" consciousness has been attained, the +Candidate is more able to grasp the means of developing the consciousness +to a still higher degree--is more able to use the powers latent within +him; to control his own mental states; to manifest a Centre of +Consciousness and Influence that will radiate into the outer world which +is always striving and hunting for such centres around which it may +revolve. + +Man must master himself before he can hope to exert an influence beyond +himself. There is no royal road to unfoldment and power--each step must +be taken in turn, and each Candidate must take the step himself, and by +his own effort. But he may, and will, be aided by the helping hand of the +teachers who have traveled The Path before him, and who know just when +that helping hand is needed to lift the Candidate over the rough places. + +We bid the Candidate to pay strict attention to the following +instruction, as it is all important. Do not slight any part of it, for we +are giving you only what is necessary, and are stating it as briefly as +possible. Pay attention, and follow the instruction closely. This lesson +must be mastered before you progress. And it must be practiced not only +now, but at many stages of the journey, until full Initiation and +Illumination is yours. + + +RULES AND EXERCISES DESIGNED TO AID THE CANDIDATE IN HIS INITIATION. + +The first instruction along the line of Initiation is designed to awaken +the mind to a full realization and consciousness of the individuality of +the "I." The Candidate is taught to relax his body, and to calm his mind +and to meditate upon the "I" until it is presented clearly and sharply +before the consciousness. We herewith give directions for producing the +desired physical and mental condition, in which meditation and +concentration are more readily practiced. This state of Meditation will +be referred to in subsequent exercises, so the Candidate is advised to +acquaint himself thoroughly with it. + +STATE OF MEDITATION. If possible, retire to a quiet place or room, where +you do not fear interruption, so that your mind may feel secure and at +rest. Of course, the ideal condition cannot always be obtained, in which +case you must do the best you can. The idea is that you should be able to +abstract yourself, so far as is possible, from distracting impressions, +and you should be alone with yourself--in communion with your Real Self. + +It is well to place yourself in an easy chair, or on a couch, so that you +may relax the muscles and free the tension of your nerves. You should be +able to "let go" all over, allowing every muscle to become limp, until a +feeling of perfect peace and restful calm permeates every particle of +your being. Rest the body and calm the mind. This condition is best in +the earlier stages of the practice, although after the Candidate has +acquired a degree of mastery he will be able to obtain the physical +relaxation and mental calm whenever and wherever he desires. + +But he must guard against acquiring a "dreamy" way of going around, +wrapped in meditation when he should be attending to the affairs of life. +_Remember this_, the State of Meditation should be entirely under the +control of the Will, and should be entered into only deliberately and at +the proper times. The Will must be master of this, as well as of every +other mental state. The Initiates are not "day dreamers," but men and +women having full control of themselves and their moods. The "I" +consciousness while developed by meditation and consciousness, soon +becomes a fixed item of consciousness, and does not have to be produced +by meditation. In time of trial, doubt, or trouble, the consciousness may +be brightened by an effort of the Will (as we shall explain in subsequent +lessons) without going into the State of Meditation. + +THE REALIZATION OF THE "I." The Candidate must first acquaint himself +with the reality of the "I," before he will be able to learn its real +nature. This is the first step. Let the Candidate place himself in the +State of Meditation, as heretofore described. Then let him concentrate +his entire attention upon his Individual Self, shutting out all thought +of the outside world, and other persons. Let him form in his mind the +idea of himself as a _real_ thing--an actual being--an individual +entity--a Sun around which revolves the world. He must see himself as the +Centre around which the whole world revolves. Let not a false modesty, or +sense of depreciation interfere with this idea, for you are not denying +the right of others to also consider themselves centres. You are, in +fact, a centre of consciousness--made so by the Absolute--and you are +awakening to the fact. Until the Ego recognizes itself as a Centre of +Thought, Influence and Power, it will not be able to _manifest_ these +qualities. And in proportion as it recognizes its position as a centre, +so will it be able to manifest its qualities. It is not necessary that +you should compare yourself with others, or imagine yourself greater or +higher than them. In fact, such comparisons are to be regretted, and are +unworthy of the advanced Ego, being a mark and indication of a lack of +development, rather than the reverse. In the Meditation simply ignore all +consideration of the respective qualities of others, and endeavor to +realize the fact that YOU are a great Centre of Consciousness--a Centre +of Power--a Centre of Influence--a Centre of Thought. And that like the +planets circling around the sun, so does your world revolve around YOU +who are its centre. It will not be necessary for you to argue out this +matter, or to convince yourself of its truth by intellectual reasoning. +The knowledge does not come in that way. It comes in the shape of a +realization of the truth gradually dawning upon your consciousness +through meditation and concentration. Carry this thought of yourself as a +"Centre of Consciousness--Influence--Power" with you, _for it is an +occult truth,_ and in the proportion that you are able, to realize it so +will be your ability to manifest the qualities named. + +No matter how humble may be your position--no matter how hard may be your +lot--no matter how deficient in educational advantages you may be--still +you would not change your "I" with the most fortunate, wisest and highest +man or woman in the world. You may doubt this, but think for a moment and +you will see that we are right. When you say that you "would like to be" +this person or that, you really mean that _you_ would like to have their +degree of intelligence, power, wealth, position, or what not. What you +want is something that is theirs, or something akin to it. But you would +not for a moment wish to merge your _identity_ with theirs, or to +exchange _selves_. Think of this for a moment To _be_ the other person +you would have to let _yourself_ die, and instead of _yourself_ you would +be the other person. The real _you_ would be wiped out of existence, and +you would not be _you_ at all, but would be _he_. + +If you can but grasp this idea you will see that not for a moment would +you be willing for such an exchange. Of course such an exchange is +impossible. The "I" of you cannot be wiped out. It is eternal, and will +go on, and on, and on, to higher and higher states--but it always will be +the same "I." Just as you, although a far different sort of person from +your childhood self, still you recognize that the same "I" is there, and +always has been there. And although you will attain knowledge, +experience, power and wisdom in the coming years, the same "I" will be +there. The "I" is the Divine Spark and cannot be extinguished. + +The majority of people in the present stage of the race development have +but a faint conception of the reality of the "I." They accept the +statement of its existence, and are conscious of themselves as an eating, +sleeping, living creature--something like a higher form of animal. But +they have not awakened to an "awareness" or realization of the "I," which +must come to all who become real centres of Influence and Power. Some men +have stumbled into this consciousness, or a degree of it, without +understanding the matter. They have "felt" the truth of it, and they have +stepped out from the ranks of the commonplace people of the world, and +have become powers for good or bad. This is unfortunate to some extent, +as this "awareness" without the knowledge that should accompany it may +bring pain to the individual and others. + +The Candidate must meditate upon the "I," and recognize it--_feel_ it--to +be a Centre. This is his first task. Impress upon your mind the word "I," +in this sense and understanding, and let it sink deep down into your +consciousness, so that it will become a part of you. And when you say +"I," you must accompany the word with the picture of your Ego as a Centre +of Consciousness, and Thought, and Power, and Influence. See yourself +thus, surrounded by your world. Wherever you go, there goes the Centre of +your world. YOU are the Centre, and all outside of you revolves around +that Centre. This is the first great lesson on the road to Initiation. +Learn it! + +The Yogi Masters teach the Candidates that their realization of the "I" +as a Centre may be hastened by going into the Silence, or State of +Meditation, and repeating their first name over slowly, deliberately and +solemnly a number of times. This exercise tends to cause the mind to +centre upon the "I," and many cases of dawning Initiation have resulted +from this practice. Many original thinkers have stumbled upon this +method, without having been taught it. A noted example is that of Lord +Tennyson, who has written that he attained a degree of Initiation in this +way. He would repeat his own name, over and over, and the same time +meditating upon his identity, and he reports that he would become +conscious and "aware" of his reality and immortality--in short would +recognize himself as a _real_ center of consciousness. + +We think we have given you the key to the first stage of meditation and +concentration. Before passing on, let us quote from one of the old Hindu +Masters. He says, regarding this matter: "When the soul sees itself as a +Centre surrounded by its circumference--when the Sun knows that it is a +Sun, and is surrounded by its whirling planets--then is it ready for the +Wisdom and Power of the Masters." + +THE KNOWLEDGE OF THE INDEPENDENCE OF THE "I" FROM THE BODY. Many of the +Candidates find themselves prevented from a full realization of the "I" +(even after they have begun to grasp it) by the confusing of the reality +of the "I" with the sense of the physical body. This is a stumbling block +that is easily overcome by meditation and concentration, the independence +of the "I" often becoming manifest to the Candidate in a flash, upon the +proper thought being used as the subject of meditation. + +The exercise is given as follows: Place yourself in the State of +Meditation, and think of YOURSELF--the Real "I"--as being independent of +the body, but using the body as a covering and an instrument. Think of +the body as you might of a suit of clothes. Realize that you are able to +leave the body, and still be the same "I." Picture yourself as doing +this, and looking down upon your body. Think of the body as a shell from +which you may emerge without affecting your identity. Think of yourself +as mastering and controlling the body that you occupy, and using it to +the best advantage, making it healthy, strong and vigorous, but still +being merely a shell or covering for the real "You." Think of the body as +composed of atoms and cells which are constantly changing, but which are +held together by the force of your Ego, and which you can improve at +Will. Realize that you are merely inhabiting the body, and using it for +your convenience, just as you might use a house. + +In meditating further, ignore the body entirely, and place your thought +upon the Real "I" that you are beginning to feel to be "you," and you +will find that your identity--your "I"--is something entirely apart from +the body. You may now say "my body" with a new meaning. Divorce the idea +of your being a physical being, and realize that you are above body. But +do not let this conception and realization cause you to ignore the body. +You must regard the body as the Temple of the Spirit, and care for it, +and make it a fit habitation for the "I." Do not be frightened if, during +this meditation, you happen to experience the sensation of being out of +the body for a few moments, and of returning to it when you are through +with the exercise. The Ego is able (in the case of the advanced Initiate) +of soaring above the confines of the body, but it never severs its +connection at such times. It is merely as if one were to look out of the +window of a room, seeing what was going on outside, and drawing in his +head when he wishes. He does not leave the room, although he may place +his head outside in order to observe what is doing in the street. We do +not advise the Candidate to try to cultivate this sensation--but if it +comes naturally during meditation, do not fear. + +REALIZING THE IMMORTALITY AND INVINCIBILITY OF THE EGO. While the +majority accept on faith the belief in the Immortality of the Soul, yet +but few are aware that it may be demonstrated by the soul itself. The +Yogi Masters teach the Candidates this lesson, as follows: The Candidate +places himself in the State of Meditation, or at least in a thoughtful +frame of mind, and then endeavors to "imagine" himself as "dead"--that +is, he tries to form a mental conception of himself as dead. This, at +first thought, appears a very easy thing to imagine, but as a matter of +fact it is _impossible_ to do so, for the Ego refuses to entertain the +proposition, and finds it impossible to imagine it. Try it for yourself. +You will find that you may be able to imagine your _body_ as lying still +and lifeless, but the same thought finds that in so doing _You_ are +standing and looking at the body. So you see that _You_ are not dead at +all, even in imagination, although the body may be. Or, if you refuse to +disentangle yourself from your body, in imagination, you may think of +your body as dead but _You_ who refuse to leave it are still _alive_ and +recognize the dead body as a thing apart from your Real Self. No matter +how you may twist it you _cannot_ imagine yourself as dead. The Ego +insists upon being _alive_ in any of these thoughts, and thus finds that +it has within itself the sense and assurance of Immortality. In case of +sleep or stupor resulting from a blow, or from narcotics or anaesthetics, +the mind is apparently blank, but the "I" is conscious of a continuity of +existence. And so one may imagine himself as being in an unconscious +state, or asleep, quite easily, and sees the possibility of such a state, +but when it comes to imagining the "I" as dead, the mind utterly refuses +to do the work. This wonderful fact that the soul carries within itself +the evidence of its own immortality is a glorious thing, but one must +have reached a degree of unfoldment before he is able to grasp its full +significance. + +The Candidate is advised to investigate the above statement for himself, +by meditation and concentration, for in order that the "I" may know its +true nature and possibilities, it must realize that it cannot be +destroyed or killed. It must know what it is before it is able to +manifest its nature. So do not leave this part of the teaching until you +have mastered it. And it is well occasionally to return to it, in order +that you may impress upon the mind the fact of your immortal and eternal +nature. The mere glimmering of this conception of truth will give you an +increased sense of strength and power, and you will find that your Self +has expanded and grown, and that you are more of a power and Centre than +you have heretofore realized. + +The following exercises are useful in bringing about a realization of the +invincibility of the Ego--its superiority to the elements. + +Place yourself in the State of Meditation, and imagine the "I" as +withdrawn from the body. See it passing through the tests of air, fire +and water unharmed. The body being out of the way, the soul is seen to +be able of passing through the air at will--of floating like a bird--of +soaring--of traveling in the ether. It may be seen as able to pass +through fire without harm and without sensation, for the elements affect +only the physical body, not the Real "I." Likewise it may be seen as +passing through water without discomfort or danger or hurt. + +This meditation will give you a sense of superiority and strength, and +will show you something of the nature of the real "I." It is true that +you are confined in the body, and the body may be affected by the +elements, but the knowledge that the Real "I" is superior to the +body--superior to the elements that affect the body--and cannot be +injured any more than it can be killed, is wonderful, and tends to +develop the full "I" consciousness within you. For You--the Real "I"--are +not body. You are Spirit. The Ego is Immortal and Invincible, and cannot +be killed and harmed. When you enter into this realization and +consciousness, you will feel an influx of strength and power impossible +to describe. Fear will fall from you like a worn-out cloak, and you will +feel that you are "born again." An understanding of this thought, will +show you that the things that we have been fearing cannot affect the Real +"I," but must rest content with hurting the physical body. And they may +be warded off from the physical body by a proper understanding and +application of the Will. + +In our next lesson, you will be taught how to separate the "I" from the +mechanism of the mind--how you may realize your mastery of the mind, just +as you now realize your independence of the body. This knowledge must be +imparted to you by degrees, and you must place your feet firmly upon one +round of the ladder before you take the next step. + +The watchword of this First Lesson is "I." And the Candidate must enter +fully into its meaning before he is able to progress. He must realize his +real existence--independent of the body. He must see himself as +invincible and impervious to harm, hurt, or death. He must see himself as +a great Centre of Consciousness--a Sun around which his world revolves. +Then will come to him a new strength. He will feel a calm dignity and +power, which will be apparent to those with whom he comes in contact. He +will be able to look the world in the face without flinching, and without +fear, for he will realize the nature and power of the "I." He will +realize that he is a Centre of Power--of Influence. He will realize that +nothing can harm the "I," and that no matter how the storms of life may +dash upon the personality, the real "I"--the Individuality--is unharmed. +Like a rock that stands steadfast throughout the storm, so does the "I" +stand through the tempests of the life of personality. And he will know +that as he grows in realization, he will be able to control these storms +and bid them be still. + +In the words of one of the Yogi Masters: "The 'I' is eternal. It passes +unharmed through the fire, the air, the water. Sword and spear cannot +kill or wound it. It cannot die. The trials of the physical life are but +as dreams to it. Resting secure in the knowledge of the 'I,' Man may +smile at the worst the world has to offer, and raising his hand he may +bid them disappear into the mist from which they emerged. +Blessed is he who can say (understandingly) 'I'." + +So dear Candidate, we leave you to master the First Lesson. Be not +discouraged if your progress be slow. Be not cast down if you slip back a +step after having gained it. You will gain two at the next step. Success +and realization will be yours. Mastery is before. You will Attain. You +will Accomplish. Peace be with you. + + +MANTRAMS (AFFIRMATIONS) FOR THE FIRST LESSON. + +"I" am a Centre. Around me revolves my world. + +"I" am a Centre of Influence and Power. + +"I" am a Centre of Thought and Consciousness. + +"I" am Independent of the Body. + +"I" am Immortal and cannot be Destroyed. + +"I" am Invincible and cannot be Injured. + +[Illustration: "I"] + + + + +THE SECOND LESSON. + +THE EGO'S MENTAL TOOLS. + + +In the First Lesson we gave instruction and exercises designed to awaken +the consciousness of the Candidate to a realization of the real "I." We +confined our instructions to the preliminary teachings of the reality of +the "I," and the means whereby the Candidate might be brought to a +realization of his real Self, and its independence from the body and the +things of the flesh. We tried to show you how you might awaken to a +consciousness of the reality of the "I"; its real nature; its +independence of the body; its immortality; its invincibility and +invulnerability. How well we have succeeded may be determined only by +the experience of each Candidate, for we can but point out the way, and +the Candidate must do the real work himself. + +But there is more to be said and done in this matter of awakening to a +realization of the "I." So far, we have but told you how to distinguish +between the material coverings of the Ego and the "I" itself. We have +tried to show you that you had a real "I," and then to show you what it +was, and how it was independent of the material coverings, etc. But there +is still another step in this self analysis--a more difficult step. Even +when the Candidate has awakened to a realization of his independence of +the body, and material coverings, he often confounds the "I" with the +lower principles of the mind. This is a mistake. The Mind, in its various +phases and planes, is but a tool and instrument of the "I," and is far +from being the "I" itself. We shall try to bring out this fact in this +lesson and its accompanying exercises. We shall avoid, and pass by, the +metaphysical features of the case, and shall confine ourselves to the +Yogi Psychology. We shall not touch upon theories, nor attempt to +explain the cause, nature and purpose of the Mind--the working tool of +the Ego--but instead shall attempt to point out a way whereby you may +analyze the Mind and then determine which is the "not I" and which is the +real "I." It is useless to burden you with theories or metaphysical talk, +when the way to prove the thing is right within your own grasp. By using +the mind, you will be able to separate it into its parts, and force it to +give you its own answer to the questions touching itself. + +In the second and third lessons of our "_Fourteen Lessons_," we pointed +out to you the fact that man had three Mental Principles, or subdivisions +of mind, all of which were below the plane of Spirit. The "I" is Spirit, +but its mental principles are of a lower order. Without wishing to unduly +repeat ourselves, we think it better to run hastily over these three +Principles in the mind of Man. + +First, there is what is known as the Instinctive Mind, which man shares +in common with the lower animals. It is the first principle of mind that +appears in the scale of evolution. In its lowest phases, consciousness +is but barely perceptible, and mere sensation is apparent. In its higher +stages it almost reaches the plane of Reason or Intellect, in fact, they +overlap each other, or, rather, blend into each other. The Instinctive +Mind does valuable work in the direction of maintaining animal life in +our bodies, it having charge of this part of our being. It attends to the +constant work of repair; replacement; change; digestion; assimilation; +elimination, etc., all of which work is performed below the plane of +consciousness. + +But this is but a small part of the work of the Instinctive Mind. For +this part of the mind has stored up all the experiences of ourselves and +ancestors in our evolution from the lower forms of animal life into the +present stage of evolution. All of the old animal instincts (which were +all right in their place, and quite necessary for the well-being of the +lower forms of life) have left traces in this part of the mind, which +traces are apt to come to the front under pressure of unusual +circumstances, even long after we think we have outgrown them. In this +part of the mind are to be found traces of the old fighting instinct of +the animal; all the animal passions; all the hate, envy, jealousy, and +the rest of it, which are our inheritances from the past. The Instinctive +Mind is also the "habit mind" in which is stored up all the little, and +great, habits of many lives, or rather such as have not been entirely +effaced by subsequent habits of a stronger nature. The Instinctive Mind +is a queer storehouse, containing quite a variety of objects, many of +them very good in their way, but others of which are the worst kind of +old junk and rubbish. + +This part of the mind also is the seat of the appetites; passions; +desires; instincts; sensations; feelings and emotions of the lower order, +manifested in the lower animals; primitive man; the barbarian; and the +man of today, the difference being only in the degree of control over +them that has been gained by the higher parts of the mind. There are +higher desires, aspirations, etc., belonging to a higher part of the +mind, which we will describe in a few minutes, but the "animal nature" +belongs to the Instinctive Mind. To it also belong the "feelings" +belonging to our emotional and passional nature. All animal desires, such +as hunger and thirst; sexual desires (on the physical plane); all +passions, such as physical love; hatred; envy; malice; jealousy; revenge, +etc., are part of this part of the mind. The desire for the physical +(unless a means of reaching higher things) and the longing for the +material, belong to this region of the mind. The "lust of the flesh; the +lust of the eyes; the pride of life," belong to the Instinctive Mind. + +Take note, however, that we are not condemning the things belonging to +this plane of the mind. All of them have their place--many were necessary +in the past, and many are still necessary for the continuance of physical +life. All are right in their place, and to those in the particular plane +of development to which they belong, and are wrong only when one is +mastered by them, or when he returns to pick up an unworthy thing that +has been cast off in the unfoldment of the individual. This lesson has +nothing to do with the right and wrong of these things (we have treated +of that elsewhere) and we mention this part of the mind that you may +understand that you have such a thing in your mental make-up, and that +you may understand the thought, etc., coming from it, when we start in to +analyze the mind in the latter part of this lesson. All we will ask you +to do at this stage of the lesson is to realize that this part of the +mind, while _belonging_ to you, is _not_ You, yourself. It is _not_ the +"I" part of you. + +Next in order, above the Instinctive Mind, is what we have called the +Intellect, that part of the mind that does our reasoning, analyzing; +"thinking," etc. You are using it in the consideration of this lesson. +But note this: You are _using_ it, but it is _not_ You, any more than was +the Instinctive Mind that you considered a moment ago. You will begin to +make the separation, if you will think but a moment. We will not take up +your time with a consideration of Intellect or Reason. You will find a +good description of this part of the mind in any good elementary work on +Psychology. Our only idea in mentioning it is that you may make the +classification, and that we may afterward show you that the Intellect is +but a tool of the Ego, instead of being the real "I" itself, as so many +seem to imagine. + +The third, and highest, Mental Principle is what is called the Spiritual +Mind, that part of the mind which is almost unknown to many of the race, +but which has developed into consciousness with nearly all who read this +lesson, for the fact that the subject of this lesson attracts you is a +proof that this part of your mental nature is unfolding into +consciousness. This region of the mind is the source of that which we +call "genius," "inspiration," "spirituality," and all that we consider +the "highest" in our mental make-up. All the great thoughts and ideas +float into the field of consciousness from this part of the mind. All the +great unfoldment of the race comes from there. All the higher mental +ideas that have come to Man in his upward evolutionary journey, that tend +in the direction of nobility; true religious feeling; kindness; humanity; +justice; unselfish love; mercy; sympathy, etc., have come to him through +his slowly unfolding Spiritual Mind. His love of God and of his fellow +man have come in this way. His knowledge of the great occult truths reach +him through this channel. The mental realization of the "I," which we are +endeavoring to teach in these lessons, must come to him by way of the +Spiritual Mind unfolding its ideas into his field of consciousness. + +But even this great and wonderful part of the mind is but a tool--a +highly finished one, it is true, but still a tool--to the Ego, or "I." + +We propose to give you a little mental drill work, toward the end that +you may be able more readily to distinguish the "I" from the mind, or +mental states. In this connection we would say that every part, plane, +and function of the mind is good, and necessary, and the student must not +fall into the error of supposing that because we tell him to set aside +first this part of the mind and then that part, that we are undervaluing +the mind, or that we regard it as an encumbrance or hindrance. Far from +this, we realize that it is _by the use of_ the mind that Man is enabled +to arrive at a knowledge of his true nature and Self, and that his +progress through many stages yet will depend upon the unfolding of his +mental faculties. + +Man is now using but the lower and inferior parts of his mind, and he has +within his mental world great unexplored regions that far surpass +anything of which the human mind has dreamed. In fact, it is part of the +business of "Raja Yoga" to aid in unfolding these higher faculties and +mental regions. And so far from decrying the Mind, the "Raja Yoga" +teachers are chiefly concerned in recognizing the Mind's power and +possibilities, and directing the student to avail himself of the latent +powers that are inherent in his soul. + +It is only by the mind that the teachings we are now giving you may be +grasped and understood, and used to your advantage and benefit. We are +talking direct to your mind now, and are making appeals to it, that it +may be interested and may open itself to what is ready to come into it +from its own higher regions. We are appealing to the Intellect to direct +its attention to this great matter, that it may interpose less resistance +to the truths that are waiting to be projected from the Spiritual Mind, +which knows the Truth. + + +MENTAL DRILL. + +Place yourself in a calm, restful condition, that you may be able to +meditate upon the matters that we shall place before you for +consideration. Allow the matters presented to meet with a hospitable +reception from you, and hold a mental attitude of willingness to receive +what may be waiting for you in the higher regions of your mind. + +We wish to call your attention to several mental impressions or +conditions, one after another, in order that you may realize that they +are merely something _incident_ to you, and _not_ YOU yourself--that you +may set them aside and consider them, just as you might anything that you +have been using. You cannot set the "I" aside and so consider it, but the +various forms of the "not I" may be so set aside and considered. + +In the First Lesson you gained the perception of the "I" as independent +from the body, the latter merely being an instrument for use. You have +now arrived at the stage when the "I" appears to you to be a mental +creature--a bundle of thoughts, feelings, moods, etc. But you must go +farther. You must be able to distinguish the "I" from these mental +conditions, which are as much tools as is the body and its parts. + +Let us begin by considering the thoughts more closely connected with the +body, and then work up to the higher mental states. + +The sensations of the body, such as hunger; thirst; pain; pleasurable +sensations; physical desires, etc., etc., are not apt to be mistaken for +essential qualities of the "I" by many of the Candidates, for they have +passed beyond this stage, and have learned to set aside these sensations, +to a greater or lesser extent, by an effort of the Will, and are no +longer slaves to them. Not that they do not experience these sensations, +but they have grown to regard them as incidents of the physical +life--good in their place--but useful to the advanced man only when he +has mastered them to the extent that he no longer regards them as close +to the "I." And yet, to some people, these sensations are so closely +identified with their conception of the "I" that when they think of +themselves they think merely of a bundle of these sensations. They are +not able to set them aside and consider them as things apart, to be used +when necessary and proper, but as things not fastened to the "I." The +more advanced a man becomes the farther off seem these sensations. Not +that he does not feel hungry, for instance. Not at all, for he recognizes +hunger, and satisfies it within reason, knowing that his physical body is +making demands for attention, and that these demands should be heeded. +But--mark the difference--instead of feeling that the "_I_" is hungry the +man feels that "_my body_" is hungry, just as he might become conscious +that his horse or dog was crying for food insistently. Do you see what +we mean? It is that the man no longer identifies himself--the "I"--with +the body, consequently the thoughts which are most closely allied to the +physical life seem comparatively "separate" from his "I" conception. Such +a man thinks "my stomach, this," or "my leg, that," or "my body, thus," +instead of "'I,' this," or "'I' that." He is able, almost automatically, +to think of the body and its sensations as things _of_ him, and +_belonging to_ him, which require attention and care, rather than as real +parts of the "I." He is able to form a conception of the "I" as existing +without any of these things--without the body and its sensations--and so +he has taken the first step in the realization of the "I." + +Before going on, we ask the students to stop a few moments, and mentally +run over these sensations of the body. Form a mental image of them, and +realize that they are merely incidents to the present stage of growth and +experience of the "I," and that they form no real part of it. They may, +and will be, left behind in the Ego's higher planes of advancement. You +may have attained this mental conception perfectly, long since, but we +ask that to give yourself the mental drill at this time, in order to +fasten upon your mind this first step. + +In realizing that you are able to set aside, mentally, these +sensations--that you are able to hold them out at arm's length and +"consider" them as an "outside" thing, you mentally determine that they +are "not I" things, and you set them down in the "not I" collection--the +first to be placed there. Let us try to make this still plainer, even at +the risk of wearying you by repetitions (for you must get this idea +firmly fixed in your mind). To be able to say that a thing is "not I," +you must realize that there are two things in question (1) the "not I" +thing, and (2) the "I" who is regarding the "not I" thing just as the "I" +regards a lump of sugar, or a mountain. Do you see what we mean? Keep at +it until you do. + +Next, consider some of the emotions, such as anger; hate; love, in its +ordinary forms; jealousy; ambition; and the hundred and one other +emotions that sweep through our brains. You will find that you are able +to set each one of these emotions or feelings aside and study it; dissect +it; analyze it; consider it. You will be able to understand the rise, +progress and end of each of these feelings, as they have come to you, and +as you recall them in your memory or imagination, just as readily as you +would were you observing their occurrence in the mind of a friend. You +will find them all stored away in some parts of your mental make-up, and +you may (to use a modern American slang phrase) "make them trot before +you, and show their paces." Don't you see that they are not "You"--that +they are merely something that you carry around with you in a mental bag. +You can imagine yourself as living without them, and still being "I," can +you not? + +And the very fact that you are able to set them aside and examine and +consider them is a proof that they are "not I" things--for there are two +things in the matter (1) _You_ who are examining and considering them, +and (2) the thing itself which is the _object_ of the examination and +consideration at mental arm's length. So into the "not I" collection go +these emotions, desirable and undesirable. The collection is steadily +growing, and will attain quite formidable proportions after a while. + +Now, do not imagine that this is a lesson designed to teach you how to +discard these emotions, although if it enables you to get rid of the +undesirable ones, so much the better. This is not our object, for we bid +you place the desirable (at this time) ones in with the opposite kind, +the idea being to bring you to a realization that the "I" is higher, +above and independent of these mental somethings, and then when you have +realized the nature of the "I," you may return and use (as a Master) the +things that have been using you as a slave. So do not be afraid to throw +these emotions (good and bad) into the "not I" collection. You may go +back to them, and use the good ones, after the Mental Drill is over. No +matter how much you may think that you are bound by any of these +emotions, you will realize, by careful analysis, that it is of the "not +I" kind, for the "I" existed before the emotion came into active play, +and it will live long after the emotion has faded away. The principal +proof is that you are able to hold it out at arm's length and examine +it--a proof that it is "not I." + +Run through the entire list of your feelings; emotions; moods; and what +not, just as you would those of a well-known friend or relative, and you +will see that each one--every one--is a "not I" thing, and you will lay +it aside for the time, for the purpose of the scientific experiment, at +least. + +Then passing on to the Intellect, you will be able to hold out for +examination each mental process and principle. You don't believe it, you +may say. Then read and study some good work on Psychology, and you will +learn to dissect and analyze every intellectual process--and to classify +it and place it in the proper pigeon-hole. Study Psychology by means of +some good text-book, and you will find that one by one every intellectual +process is classified, and talked about and labeled, just as you would a +collection of flowers. If that does not satisfy you, turn the leaves of +some work on Logic, and you will admit that you may hold these +intellectual processes at arm's length and examine them, and talk about +them to others. So that these wonderful tools of Man--the Intellectual +powers may be placed in the "not I" collection, for the "I" is capable of +standing aside and viewing them--it is able to detach them from itself. +The most remarkable thing about this is that in admitting this fact, you +realize that the "I" is using these very intellectual faculties to pass +upon themselves. Who is the Master that compels these faculties to do +this to themselves? The Master of the Mind--The "I." + +And reaching the higher regions of the mind--even the Spiritual Mind, you +will be compelled to admit that the things that have come into +consciousness from that region may be considered and studied, just as may +be any other mental thing, and so even these high things must be placed +in the "not I" collection. You may object that this does not prove that +all the things in the Spiritual Mind may be so treated--that there may be +"I" things there that can not be so treated. We will not discuss this +question, for you know nothing about the Spiritual Mind except as it has +revealed itself to you, and the higher regions of that mind are like the +mind of a God, when compared to what _you_ call mind. But the evidence of +the Illumined--those in whom the Spiritual Mind has wonderfully unfolded +tell us that even in the highest forms of development, the Initiates, +yea, even the Masters, realize that above even their highest mental +states there is always that eternal "I" brooding over them, as the Sun +over the lake; and that the highest conception of the "I" known even to +advanced souls, is but a faint reflection of the "I" filtering through +the Spiritual Mind, although that Spiritual Mind is as clear as the +clearest crystal when compared with our comparatively opaque mental +states. And the highest mental state is but a tool or instrument of the +"I," and is not the "I" itself. + +And yet the "I" is to be found in the faintest forms of consciousness, +and animates even the unconscious life. The "I" is always the same, but +its apparent growth is the result of the mental unfoldment of the +individual. As we described it in one of the lessons of the "_Advanced +Course_" it is like an electric lamp that is encased in many wrappings of +cloth. As cloth after cloth is removed, the light seems to grow brighter +and stronger, and yet it has changed not, the change being in the removal +of the confining and bedimming coverings. We do not expect to make you +realize the "I" in all its fullness--that is far beyond the highest known +to man of to-day--but we do hope to bring you to a realization of the +highest conception of the "I," possible to each of you in your present +stage of unfoldment, and in the process we expect to cause to drop from +you some of the confining sheaths that you have about outgrown. The +sheaths are ready for dropping, and all that is required is the touch of +a friendly hand to cause them to fall fluttering from you. We wish to +bring you to the fullest possible (to you) realization of the "I," in +order to make an Individual of you--in order that you may understand, and +have courage to take up the tools and instruments lying at your hand, and +do the work before you. + +And now, back to the Mental Drill. After you have satisfied yourself that +about everything that you are capable of thinking about is a "not I" +thing--a tool and instrument for your use--you will ask, "And now, what +is there left that should not be thrown in the "not I" collection." To +this question we answer "THE 'I' ITSELF." And when you demand a proof +we say, "Try to set aside the 'I' for consideration!" You may try from +now until the passing away of infinities of infinities, and you will +never be able to set aside the real "I" for consideration. You may think +you can, but a little reflection will show you that you are merely +setting aside some of your mental qualities or faculties. And in this +process what is the "I" doing? Simply setting aside and considering +things. Can you not see that the "I" cannot be both the _considerer_ and +the thing considered--the _examiner_ and the thing examined? Can the sun +shine upon itself by its own light? You may consider the "I" of some +other person, but it is _your_ "I" that is considering. But you cannot, +as an "I," stand aside and see yourself as an "I." Then what evidence +have we that there is an "I" to us? This: that you are always conscious +of being the considerer and examiner, instead of the considered and +examined thing--and then, you have the evidence of your consciousness. +And what report does this consciousness give us? Simply this, and nothing +more: "I AM." That is all that the "I" is conscious of, regarding its +true self: "I AM," but that consciousness is worth all the rest, for the +rest is but "not I" tools that the "I" may reach out and use. + +And so at the final analysis, you will find that there is something that +refuses to be set aside and examined by the "I." And that something is +the "I" itself--that "I" eternal, unchangeable--that drop of the Great +Spirit Ocean--that spark from the Sacred Flame. + +Just as you find it impossible to imagine the "I" as dead, so will you +find it impossible to set aside the "I" for consideration--all that comes +to you is the testimony: "I AM." + +If you were able to set aside the "I" for consideration, who would be the +one to consider it? Who could consider except the "I" itself, and if it +be _here_, how could it be _there?_ The "I" cannot be the "not I" even in +the wildest flights of the imagination--the imagination with all its +boasted freedom and power, confesses itself vanquished when asked to do +this thing. + +Oh, students, may you be brought to a realization of what you are. May +you soon awaken to the fact that you are sleeping gods--that you have +within you the power of the Universe, awaiting your word to manifest +in action. Long ages have you toiled to get this far, and long must you +travel before you reach even the first Great Temple, but you are now +entering into the conscious stage of Spiritual Evolution. No longer will +your eyes be closed as you walk the Path. From now on you will begin to +see clearer and clearer each step, in the dawning light of consciousness. + +You are in touch with all of life, and the separation of your "I" from +the great Universal "I" is but apparent and temporary. We will tell you +of these things in our Third Lesson, but before you can grasp that you +must develop the "I" consciousness within you. Do not lay aside this +matter as one of no importance. Do not dismiss our weak explanation as +being "merely words, words, words," as so many are inclined to do. We are +pointing out a great truth to you. Why not follow the leadings of the +Spirit which even now--this moment while you read--is urging you to walk +The Path of Attainment? Consider the teachings of this lesson, and +practice the Mental Drill until your mind has grasped its significance, +then let it sink deep down into your inner consciousness. Then will you +be ready for the next lessons, and those to follow. + +Practice this Mental Drill until you are fully assured of the _reality_ +of the "I" and the _relativity_ of the "not "I" in the mind. When you +once grasp this truth, you will find that you will be able to use the +mind with far greater power and effect, for you will recognize that it is +your tool and instrument, fitted and intended to do your bidding. You +will be able to master your moods, and emotions when necessary, and will +rise from the position of a slave to a Master. + +Our words seem cheap and poor, when we consider the greatness of the +truth that we are endeavoring to convey by means of them. For who can +find words to express the inexpressible? All that we may hope to do is to +awaken a keen interest and attention on your part, so that you will +practice the Mental Drill, and thus obtain the evidence of your own +mentality to the truth. Truth is not truth to you until you have proven +it in your own experience, and once so proven you cannot be robbed of it, +nor can it be argued away from you. + +You must realize that in every mental effort You--the "I"--are behind it. +You bid the Mind work, and it obeys your Will. You are the Master, and +not the slave of your mind. You are the Driver, not the driven. Shake +yourself loose from the tyranny of the mind that has oppressed you for so +long. Assert yourself, and be free. We will help you in this direction +during the course of these lessons, but you must first assert yourself as +a Master of your Mind. Sign the mental Declaration of Independence from +your moods, emotions, and uncontrolled thoughts, and assert your Dominion +over them. Enter into your Kingdom, thou manifestation of the Spirit! + +While this lesson is intended primarily to bring clearly into your +consciousness the fact that the "I" is a reality, separate and distinct +from its Mental Tools, and while the control of the mental faculties by +the Will forms a part of some of the future lessons, still, we think that +this is a good place to point out to you the advantages arising from a +realization of the true nature of the "I" and the relative aspect of the +Mind. + +Many of us have supposed that our minds were the masters of ourselves, +and we have allowed ourselves to be tormented and worried by thoughts +"running away" with us, and presenting themselves at inopportune moments. +The Initiate is relieved from this annoyance, for he learns to assert his +mastery over the different parts of the mind, and controls and regulates +his mental processes, just as one would a fine piece of machinery. He is +able to control his conscious thinking faculties, and direct their work +to the best advantage, and he also learns how to pass on orders to the +subconscious mental region and bid it work for him while he sleeps, or +even when he is using his conscious mind in other matters. These subjects +will be considered by us in due time, during the course of lessons. + +In this connection it may be interesting to read what Edward Carpenter +says of the power of the individual to control his thought processes. In +his book "_From Adam's Peak to Eleplumta_," in describing his experience +while visiting a Hindu Gnani Yogi, he says: + +"And if we are unwilling to believe in this internal mastery over the +body, we are perhaps almost equally unaccustomed to the idea of mastery +over our own inner thoughts and feelings. That a man should be a prey to +any thought that chances to take possession of his mind, is commonly +among us assumed as unavoidable. It may be a matter of regret that he +should be kept awake all night from anxiety as to the issue of a lawsuit +on the morrow, but that he should have the power of determining whether +he be kept awake or not seems an extravagant demand. The image of an +impending calamity is no doubt odious, but its very odiousness (we say) +makes it haunt the mind all the more pertinaciously and it is useless to +try to expel it. + +"Yet this is an absurd position--for man, the heir of all the ages: +hag-ridden by the flimsy creatures of his own brain. If a pebble in our +boot torments us, we expel it. We take off the boot and shake it out. +And once the matter is fairly understood it is just as easy to expel an +intruding and obnoxious thought from the mind. About this there ought to +be no mistake, no two opinions. The thing is obvious, clear and +unmistakable. It should be as easy to expel an obnoxious thought from +your mind as it is to shake a stone out of your shoe; and till a man can +do that it is just nonsense to talk about his ascendancy over Nature, and +all the rest of it. He is a mere slave, and prey to the bat-winged +phantoms that flit through the corridors of his own brain. + +"Yet the weary and careworn faces that we meet by thousands, even among +the affluent classes of civilization, testify only too clearly how seldom +this mastery is obtained. How rare indeed to meet a _man_! How common +rather to discover a creature hounded on by tyrant thoughts (or cares or +desires), cowering, wincing under the lash--or perchance priding himself +to run merrily in obedience to a driver that rattles the reins and +persuades him that he is free--whom we cannot converse with in careless +_tete-a-tete_ because that alien presence is always there, on the watch. + +"It is one of the most prominent doctrines of Raja Yoga that the power of +expelling thoughts, or if need be, killing them dead on the spot, _must_ +be attained. Naturally the art requires practice, but like other arts, +when once acquired there is no mystery or difficulty about it. And it is +worth practice. It may indeed fairly be said that life only begins when +this art has been acquired. For obviously when instead of being ruled by +individual thoughts, the whole flock of them in their immense multitude +and variety and capacity is ours to direct and dispatch and employ where +we list ('for He maketh the winds his messengers and the flaming fire His +minister'), life becomes a thing so vast and grand compared with what it +was before, that its former condition may well appear almost antenatal. + +"If you can kill a thought dead, for the time being, you can do anything +else with it that you please. And therefore it is that this power is so +valuable. And it not only frees a man from mental torment (which is +nine-tenths at least of the torment of life), but it gives him a +concentrated power of handling mental work absolutely unknown to him +before. The two things are co-relative to each other. As already said +this is one of the principles of Raja Yoga. + +"While at work your thought is to be absolutely concentrated in it, +undistracted by anything whatever irrelevant to the matter in +hand--pounding away like a great engine, with giant power and perfect +economy--no wear and tear of friction, or dislocation of parts owing to +the working of different forces at the same time. Then when the work is +finished, if there is no more occasion for the use of the machine, it +must stop equally, absolutely--stop entirely--no _worrying_ (as if a +parcel of boys were allowed to play their devilments with a locomotive as +soon as it was in the shed)--and the man must retire into that region of +his consciousness where his true self dwells. + +"I say the power of the thought-machine itself is enormously increased by +this faculty of letting it alone on the one hand, and of using it singly +and with concentration on the other. It becomes a true tool, which a +master-workman lays down when done with, but which only a bungler carries +about with him all the time to show that he is the possessor of it." + +We ask the students to read carefully the above quotations from Mr. +Carpenter's book, for they are full of suggestions that may be taken up +to advantage by those who are emancipating themselves from their slavery +to the unmastered mind, and who are now bringing the mind under control +of the Ego, by means of the Will. + +Our next lesson will take up the subject of the relationship of the "I" +to the Universal "I," and will be called the "Expansion of the Self." It +will deal with the subject, not from a theoretical standpoint, but from +the position of the teacher who is endeavoring to make his students +actually _aware_ in their consciousness of the truth of the proposition. +In this course we are not trying to make our students past-masters of +_theory_, but are endeavoring to place them in a position whereby they +may _know_ for themselves, and actually experience the things of which we +teach. + +Therefore we urge upon you not to merely rest content with reading this +lesson, but, instead, to study and meditate upon the teachings mentioned +under the head of "Mental Drill," until the distinctions stand out +clearly in your mind, and until you not only _believe_ them to be true, +but actually are _conscious_ of the "I" and its Mental Tools. Have +patience and perseverance. The task may be difficult, but the reward is +great. To become conscious of the greatness, majesty, strength and power +of your real being is worth years of hard study. Do you not think so? +Then study and practice hopefully, diligently and earnestly. + +Peace be with you. + + +MANTRAMS (AFFIRMATIONS) FOR THE SECOND LESSON. + +"I" am an entity--my mind is my instrument of expression. + +"I" exist independent of my mind, and am not dependent upon it for +existence or being. + +"I" am Master of my mind, not its slave. + +"I" can set aside my sensations, emotions, passions, desires, +intellectual faculties, and all the rest of my mental collection of +tools, as "not I" things--and still there remains something--and that +something is "I," which cannot be set aside by me, for it is my very +self; my only self; my real self--"I." That which remains after all that +may be set aside _is_ set aside is the "I"--Myself--eternal, constant, +unchangeable. + +[Illustration: "I am"] + + + + +THE THIRD LESSON. + +THE EXPANSION OF THE SELF. + + +In the first two lessons of this course we have endeavored to bring to +the candidate a realization in consciousness of the reality of the "I," +and to enable him to distinguish between the Self and its sheaths, +physical and mental. In the present lesson we will call his attention to +the relationship of the "I" to the Universal "I," and will endeavor to +give him an idea of a greater, grander Self, transcending personality +and the little self that we are so apt to regard as the "I." + +The keynote of this lesson will be "The Oneness of All," and all of its +teachings will be directed to awakening a realization in consciousness of +that great truth. But we wish to impress upon the mind of the Candidate +that we are _not_ teaching him that he is the Absolute. We are not +teaching the "I Am God" belief, which we consider to be erroneous and +misleading, and a perversion of the original Yogi teachings. This false +teaching has taken possession of many of the Hindu teachers and people, +and with its accompanying teaching of "Maya" or the complete illusion or +non-existence of the Universe, has reduced millions of people to a +passive, negative mental condition which undoubtedly is retarding their +progress. Not only in India is this true, but the same facts may be +observed among the pupils of the Western teachers who have embraced this +negative side of the Oriental Philosophy. Such people confound the +"Absolute" and "Relative" aspects of the One, and, being unable to +reconcile the facts of Life and the Universe with their theories of "I Am +God," they are driven to the desperate expedient of boldly denying the +Universe, and declaring it to be all "an illusion" or "Maya." + +You will have no trouble in distinguishing the pupils of the teachers +holding this view. They will be found to exhibit the most negative mental +condition--a natural result of absorbing the constant suggestion of +"nothingness"--the gospel of negation. In marked contrast to the mental +condition of the students, however, will be observed the mental attitude +of the teachers, who are almost uniformly examples of vital, positive, +mental force, capable of hurling their teaching into the minds of the +pupils--of driving in their statements by the force of an awakened Will. +The teacher, as a rule, has awakened to a sense of the "I" consciousness, +and really develops the same by his "I Am God" attitude, because by +holding this mental attitude he is enabled to throw off the influence of +the sheaths of the lower mental principles, and the light of the Self +shows forth fiercely and strongly, sometimes to such an extent that it +fairly scorches the mentality of the less advanced pupil. But, +notwithstanding this awakened "I" consciousness, the teacher is +handicapped by his intellectual misconception and befogging metaphysics, +and is unable to impart the "I" consciousness to his pupils, and, instead +of raising them up to shine with equal splendor with himself, he really +forces them into a shadow by reason of his teachings. + +Our students, of course, will understand that the above is not written in +the spirit of carping criticism or fault-finding. We hold no such mental +attitude, and indeed could not if we remain true to our conception of +Truth. We are mentioning these matters simply that the student may avoid +this "I Am God" pitfall which awaits the Candidate just as he has well +started on the Path. It would not be such a serious matter if it were +merely a question of faulty metaphysics, for that would straighten itself +out in time. But it is far more serious than this, for the teaching +inevitably leads to the accompanying teaching that all is Illusion or +_Maya_, and that Life is but a dream--a false thing--a lie--a nightmare; +that the journey along the Path is but an illusion; that everything is +"nothing"; that there is no soul; that You are God in disguise, and that +He is fooling Himself in making believe that He is You; that Life is but +a Divine masquerade or sleight-of-hand performance; that You are God, but +that You (God) are fooling Yourself (God) in order to amuse Yourself +(God). Is not this horrible? And yet it shows to what lengths the human +mind will go before it will part with some pet theory of metaphysics with +which it has been hypnotized. Do you think that we have overdrawn the +picture? Then read some of the teachings of these schools of the Oriental +Philosophy, or listen to some of the more radical of the Western teachers +preaching this philosophy. The majority of the latter lack the courage of +the Hindu teachers in carrying their theories to a logical conclusion, +and, consequently they veil their teachings with metaphysical subtlety. +But a few of them are more courageous, and come out into the open and +preach their doctrine in full. + +Some of the modern Western teachers of this philosophy explain matters by +saying that "God is masquerading as different forms of life, including +Man, in order that he may gain the experience resulting therefrom, for +although He has Infinite and Absolute Wisdom and Knowledge, he lacks the +experience that comes only from actually living the life of the lowly +forms, and therefore He descend thus in order to gain the needed +experience." Can you imagine the Absolute, possessed of all possible +Knowledge and Wisdom, feeling the need of such petty "experience," and +living the life of the lowly forms (including Man) in order "to gain +experience?" To what Depths do these vain theories of Man drive us? +Another leading Western teacher, who has absorbed the teaching of certain +branches of the Oriental Philosophy, and who possesses the courage of his +convictions, boldly announces that "You, yourself, are the _totality_ of +being, and with your mind alone create, preserve and destroy the +universe, which is your own mental product." And again the last mentioned +teacher states: "the entire universe is a bagatelle illustration of your +own creative power, which you are now exhibiting for your own +inspection." "By their fruits shall you know them," is a safe rule to +apply to all teachings. The philosophy that teaches that the Universe is +an illusion perpetrated by you (God) to amuse, entertain or fool yourself +(God), can have but one result, and that is the conclusion that +"everything is nothing," and all that is necessary to do is to sit down, +fold your hands and enjoy the Divine exhibition of legerdemain that you +are performing for your own entertainment, and then, when the show is +over, return to your state of conscious Godhood and recall with smiles +the pleasant memories of the "conjure show" that you created to fool +yourself with during several billions of ages. That is what it amounts +to, and the result is that those accepting this philosophy thrust upon +them by forceful teachers, and knowing in their hearts that they are +_not_ God, but absorbing the suggestions of "nothingness," are driven +into a state of mental apathy and negativeness, the soul sinking into a +stupor from which it may not be roused for a long period of time. + +We wish you to avoid confounding our teaching with this just mentioned. +We wish to teach you that You are a real Being--_not_ God Himself, but a +manifestation of Him who is the Absolute. You are a Child of the +Absolute, if you prefer the term, possessed of the Divine Heritage, and +whose mission it is to unfold qualities which are your inheritances from +your Parent. Do not make the great mistake of confounding the Relative +with the Absolute. Avoid this pitfall into which so many have fallen. Do +not allow yourself to fall into the "Slough of Despond," and wallow in +the mud of "nothingness," and to see no reality except in the person of +some forceful teacher who takes the place of the Absolute in your mind. +But raise your head and assert your Divine Parentage, and your Heritage +from the Absolute, and step out boldly on the Path, asserting the "I." + +(We must refer the Candidate back to our "Advanced Course," for our +teachings regarding the Absolute and the Relative. The last three lessons +of that course will throw light upon what we have just said To repeat the +teaching at this point would be to use space which is needed for the +lesson before us.) + +And yet, while the "I" is _not_ God, the Absolute, it is infinitely +greater than we have imagined it to be before the light dawned upon us. +It extends itself far beyond what we had conceived to be its limits. It +touches the Universe at all its points, and is in the closest union with +all of Life. It is in the closest touch with all that has emanated from +the Absolute--all the world of Relativity. And while it faces the +Relative Universe, it has its roots in the Absolute, and draws +nourishment therefrom, just as does the babe in the womb obtain +nourishment from the mother. It is verily a manifestation of God, and +God's very essence is in it. Surely this is almost as "high" a statement +as the "I Am God" of the teachers just mentioned,--and yet how different. +Let us consider the teaching in detail in this lesson, and in portions of +others to follow. + +Let us begin with a consideration of the instruments of the Ego, and the +material with which and through which the Ego works. Let us realize that +the physical body of man is identical in substance with all other forms +of matter, and that its atoms are continually changing and being +replaced, the material being drawn from the great storehouse of matter, +and that there is a Oneness of matter underlying all apparent differences +of form and substance. And then let us realize that the vital energy or +_Prana_ that man uses in his life work is but a portion of that great +universal energy which permeates everything and everywhere, the portion +being used by us at any particular moment being drawn from the universal +supply, and again passing out from us into the great ocean of force or +energy. And then let us realize that even the mind, which is so close to +the real Self that it is often mistaken for it--even that wonderful thing +Thought--is but a portion of the Universal Mind, the highest emanation of +the Absolute beneath the plane of Spirit, and that the Mind--substance or +_Chitta_ that we are using this moment, is not ours separately and +distinctly, but is simply a portion from the great universal supply, +which is constant and unchangeable. Let us then realize that even this +thing that we feel pulsing within us--that which is so closely bound up +with the Spirit as to be almost inseparable from it--that which we call +Life--is but a bit of that Great Life Principle that pervades the +Universe, and which cannot be added to, nor subtracted from. When we have +realized these things, and have begun to feel our relation (in these +particulars) to the One Great Emanation of the Absolute, then we may +begin to grasp the idea of the Oneness of Spirit, and the relation of the +"I" to every other "I," and the merging of the Self into the one great +Self, which is not the extinction of Individuality, as some have +supposed, but the enlargement and extension of the Individual +Consciousness until it takes in the Whole. + +In Lessons X and XI, of the "Advanced Course" we called your attention to +the Yogi teachings concerning _Akasa_ or Matter, and showed you that all +forms of what we know as Matter are but different forms of manifestation +of the principle called _Akasa_, or as the Western scientists call it, +"Ether." This Ether or _Akasa_ is the finest, thinnest and most tenuous +form of Matter, in fact it is Matter in its ultimate or fundamental form, +the different forms of what we call Matter being but manifestations of +this _Akasa_ or Ether, the apparent difference resulting from different +rates of vibration, etc. We mention this fact here merely to bring +clearly before your mind the fact of the Universality of Matter, to the +end that you may realize that each and every particle of your physical +body is but a portion of this great principle of the Universe, fresh from +the great store-house, and just about returning to it again, for the +atoms of the body are constantly changing. That which appears as your +flesh to-day, may have been part of a plant a few days before, and may be +part of some other living thing a few days hence. Constant change is +going on, and what is yours to-day was someone's else yesterday, and +still another's to-morrow. You do not own one atom of matter +_personally_, it is all a part of the common supply, the stream flowing +through you and through all Life, on and on forever. + +And so it is with the Vital Energy that you are using every moment of +your life. You are constantly drawing upon the great Universal supply of +_Prana_, then using what is given you, allowing the force to pass on to +assume some other form. It is the property of all, and all you can do is +to use what you need, and allow it to pass on. There is but one Force or +Energy, and that is to be found everywhere at all times. + +And even the great principle, Mind-substance, is under the same law. It +is hard for us to realize this. We are so apt to think of our mental +operations as distinctively our own--something that belongs to us +personally--that it is difficult for us to realize that Mind-substance is +a Universal principle just as Matter or Energy, and that we are but +drawing upon the Universal supply in our mental operations. And more than +this, the particular portion of Mind-substance that we are using, +although separated from the Mind-substance used by other individuals by a +thin wall of the very finest kind of Matter, is really in touch with the +other apparently separated minds, and with the Universal Mind of which it +forms a part. Just as is the Matter of which our physical bodies are +composed really in touch with all Matter; and just as is the Vital Force +used by us really in touch with all Energy; so is our Mind-substance +really in touch with all Mind-substance. It is as if the Ego in its +progress were moving through great oceans of Matter, Energy, or +Mind-substance, making use of that of each which it needed and which +immediately surrounded it, and leaving each behind as it moved on through +the great volume of the ocean. This illustration is clumsy, but it may +bring to your consciousness a realization that the Ego is the only thing +that is really _Yours_, unchangeable and unaltered, and that all the rest +is merely that portion of the Universal supply that you draw to yourself +for the wants of the moment. It may also bring more clearly before your +mind the great Unity of things--may enable you to see things as a Whole, +rather than as separated parts. Remember, _You_--the "I"--are the only +Real thing about and around you--all that has permanence--and Matter, +Force and even Mind-substance, are but your instruments for use and +expression. There are great oceans of each surrounding the "I" as it +moves along. + +It is well for you also to bear in mind the Universality of Life. All of +the Universe is alive, vibrating and pulsating with life and energy and +motion. There is nothing dead in the Universe. Life is everywhere, and +always accompanied by intelligence. There is no such thing as a dead, +unintelligent Universe. _Instead of being atoms of Life floating in a sea +of death, we are atoms of Life surrounded by an ocean of Life, pulsating, +moving, thinking, living._ Every atom of what we call Matter is alive. It +has energy or force with it, and is always accompanied by intelligence +and life. Look around us as we will--at the animal world--at the plant +world--yes, even at the world of minerals and we see life, life, +life--all alive and having intelligence. When we are able to bring this +conception into the realm of actual consciousness--when we are able not +only to intellectually accept this fact, but to even go still further and +_feel_ and be conscious of this Universal Life on all sides, then are we +well on the road to attaining the Cosmic Consciousness. + +But all these things are but steps leading up to the realization of +the Oneness in Spirit, on the part of the Individual. Gradually there +dawns upon him the realization that there is a Unity in the manifestation +of Spirit from the Absolute--a unity with itself, and a Union with the +Absolute. All this manifestation of Spirit on the part of the +Absolute--all this begetting of Divine Children--was in the nature of a +single act rather than as a series of acts, if we may be permitted +to speak of the manifestation as an _act_. Each Ego is a Centre of +Consciousness in this great ocean of Spirit--each is a Real Self, +apparently separate from the others and from its source, but the +separation is only apparent in both cases, for there is the closest +bond of union between the Egos of the Universe of Universes--each is knit +to the other in the closest bond of union, and each is still attached to +the Absolute by spiritual filaments, if we may use the term. In time we +shall grow more conscious of this mutual relationship, as the sheaths are +outgrown and cast aside, and in the end we will be withdrawn into the +Absolute--shall return to the Mansion of the Father. + +It is of the highest importance to the developing soul to unfold into a +realization of this relationship and unity, _for when this conception is +once fully established the soul is enabled to rise above certain of the +lower planes, and is free from the operation of certain laws that bind +the undeveloped soul_. Therefore the Yogi teachers are constantly leading +the Candidates toward this goal. First by this path, and then by that +one, giving them different glimpses of the desired point, until finally +the student finds a path best fitted for his feet, and he moves along +straight to the mark, and throwing aside the confining bonds that have +proved so irksome, he cries aloud for joy at his new found Freedom. + +The following exercises and Mental Drills are intended to aid the +Candidate in his work of growing into a realization of his relationship +with the Whole of Life and Being. + + +MENTAL DRILL. + +(1) Read over what we have said in the "Advanced Course" regarding +the principle known as Matter. Realize that all Matter is One at the +last--that the real underlying substance of Matter is _Akasa_ or +Ether, and that all the varying forms evident to our senses are but +modifications and grosser forms of that underlying principle. Realize +that by known chemical processes all forms of Matter known to us, or +rather all combinations resulting in "forms," may be resolved into their +original elements, and that these elements are merely _Akasa_ in +different states of vibration. Let the idea of the Oneness of the visible +Universe sink deeply into your mind, until it becomes fixed there. The +erroneous conception of diversity in the material world must be replaced +by the consciousness of Unity--Oneness, at the last, in spite of the +appearance of variety and manifold forms. You must grow to see behind the +world of forms of Matter, and see the great principle of Matter (_Akasa_ +or Ether) back of, within, and under it all. You must grow to _feel_ +this, as well as to intellectually see it. + +(2) Meditate over the last mentioned truths, and then follow the matter +still further. Read what we have said in the "Advanced Course" (Lesson +XI) about the last analysis of Matter showing it fading away into Force +or Energy until the dividing line is lost, and Matter merges into Energy +or Force, showing them both to be but the same thing, Matter being a +grosser form of Energy or Force. This idea should be impressed upon the +understanding, in order that the complete edifice of the Knowing of the +Oneness may be complete in all of its parts. + +(3) Then read in the "Advanced Lessons" about Energy or Force, in the +oneness underlying its various manifestations. Consider how one form of +Energy may be transformed into another, and so on around the circle, the +one principle producing the entire chain of appearances. Realize that the +energy within you by which you move and act, is but one of the forms of +this great Principle of Energy with which the Universe is filled, and +that you may draw to you the required Energy from the great Universal +supply. But above all endeavor to grasp the idea of the Oneness pervading +the world of Energy or Force, or Motion. See it in its entirety, rather +than in its apparent separateness. These steps may appear somewhat +tedious and useless, but take our word for it, they are all helps in +fitting the mind to grasp the idea of the Oneness of All. Each step is +important, and renders the next higher one more easily attained. In this +mental drill, it will be well to mentally picture the Universe in +perpetual motion--everything is in motion--all matter is moving and +changing its forms, and manifesting the Energy within it. Suns and worlds +rush through space, their particles constantly changing and moving. +Chemical composition and decomposition is constant and unceasing, +everywhere the work of building up and breaking down is going on. New +combinations of atoms and worlds are constantly being formed and +dissolved. And after considering this Oneness of the principle of Energy, +reflect that through all these changes of form the Ego--the Real +Self--YOU--stand unchanged and unharmed--Eternal, Invincible, +Indestructible, Invulnerable, _Real_ and Constant among this changing +world of forms and force. You are above it all, and it revolves around +and about you--Spirit. + +(4) Read what we have said in the "Advanced Course" about Force or +Energy, shading into Mind-substance which is its parent. Realize that +Mind is back of all this great exhibition of Energy and Force that you +have been considering. Then will you be ready to consider the Oneness of +Mind. + +(5) Read what we have said in the "Advanced Lessons" about +Mind-substance. Realize that there is a great world of Mind-substance, +or an Universal Mind, which is at the disposal of the Ego. All Thought is +the product of the Ego's use of this Mind-substance, its tool and +instrument. Realize that this Ocean of Mind is entire and Whole, and that +the Ego may draw freely from it. Realize that _You_ have this great ocean +of Mind at your command, when you unfold sufficiently to use it. Realize +that Mind is back of and underneath all of the world of form and names +and action, and that in that sense: "All is Mind," although still higher +in the scale than even Mind are _You_, the Real Self, the Ego, the +Manifestation of the Absolute. + +(6) Realize your identity with and relationship to All of Life. Look +around you at Life in all its forms, from the lowest to the highest, all +being exhibitions of the great principle of Life in operation along +different stages of The Path. Scorn not the humblest forms, but look +behind the form and see the reality--Life. Feel yourself a part of the +great Universal Life. Let your thought sink to the depths of the ocean, +and realize your kinship with the Life back of the forms dwelling there. +Do not confound the forms (often hideous from your personal point of +view) with the principle behind them. Look at the plant-life, and the +animal life, and seek to see behind the veil of form into the real Life +behind and underneath the form. Learn to feel your Life throbbing and +thrilling with the Life Principle in these other forms, and in the forms +of those of your own race. Gaze into the starry skies and see there the +numerous suns and worlds, all peopled with life in some of its myriad +forms, and feel your kinship to it. If you can grasp this thought and +consciousness, you will find yourself at-one-ment with those whirling +worlds, and, instead of feeling small and insignificant by comparison, +you will be conscious of an expansion of Self, until you feel that in +those circling worlds is a part of yourself--that You are there also, +while standing upon the Earth--that you are akin to all parts of the +Universe--nay, more, that they are as much your home as is the spot upon +which you are standing. You will find sweeping upon you a sense of +consciousness that the Universe is your home--not merely a part of it, as +you had previously thought. You will experience a sense of greatness, and +broadness and grandness such as you have never dreamed of. You will begin +to realize at least a part of your Divine inheritance, and to know indeed +that you are a Child of the Infinite, the very essence of your Divine +Parent being in the fibres of your being, At such times of realization +one becomes conscious of what lies before the soul in its upward path, +and how small the greatest prizes that Earth has to offer are when +compared to some of these things before the soul, as seen by the eyes of +the Spiritual Mind in moments of clear vision. + +You must not dispute with these visions of the greatness of the soul, but +must treat them hospitably, for they are your very own, coming to you +from the regions of your Spiritual Mind which are unfolding into +consciousness. + +(7) The highest step in this dawning consciousness of the Oneness of All, +is the one in which is realized that there is but One Reality, and at the +same time the sense of consciousness that the "I" is in that Reality. It +is most difficult to express this thought in words for it is something +that must be felt, rather than seen by the Intellect. When the Soul +realizes that the Spirit within it is, at the last, the only _real_ part +of it, and that the Absolute and its manifestation as Spirit is the only +_real_ thing in the Universe, a great step has been taken. But there is +still one higher step to be taken before the full sense of the Oneness +and Reality comes to us. That step is the one in which we realize the +Identity of the "I" with the great "I" of the Universe. The mystery of +the manifestation of the Absolute in the form of the Spirit, is veiled +from us--the mind confesses its inability to penetrate behind the veil +shielding the Absolute from view, although it will give us a report of +its being conscious of the presence of the Absolute just at the edge of +the boundary line. But the highest region of the Spiritual Mind, when +explored by the advanced souls who are well along the Path, reports that +it sees beyond the apparent separation of Spirit from Spirit, and +realizes that there is but one Reality of Spirit, and that all the "I"'s +are really but different views of that One--Centres of Consciousness upon +the surface of the One Great "I," the Centre of which is the Absolute +Itself. This certainly penetrates the whole region of the Spiritual Mind, +and gives us all the message of Oneness of the Spirit, just as the +Intellect satisfies us with its message of the Oneness of Matter, Energy, +and Mind. The idea of Oneness permeates all planes of Life. + +The sense of Reality of the "I" that is apparent to You in the moments of +your clearest mental vision, is really the reflection of the sense of +Reality underlying the Whole--it is the consciousness of the Whole, +manifesting through your point or Centre of Consciousness. The advanced +student or Initiate finds his consciousness gradually enlarging until it +realizes its identity with the Whole. He realizes that under all the +forms and names of the visible world, there is to be found One Life--One +Force--One Substance--One Existence--One Reality--ONE. And, instead of +his experiencing any sense of the loss of identity or individuality, he +becomes conscious of an enlargement of an expansion of individuality or +identity--instead of feeling himself absorbed in the Whole, he feels that +he is spreading out and embracing the Whole. This is most hard to express +in words, for there are no words to fit the conception, and all that we +can hope to do is to start into motion, by means of our words, the +vibrations that will find a response in the minds of those who read the +words, to the end that they will experience the consciousness which will +bring its own understanding. This consciousness cannot be transmitted by +words proceeding from the Intellect, but vibrations may be set up that +will prepare the mind to receive the message from its own higher planes. + +Even in the early stages of this dawning consciousness, one is enabled to +identify the _real_ part of himself with the _real_ part of all the other +forms of life that pass before his notice. In every other man--in every +animal--in every plant--in every mineral--he sees behind the sheath and +form of appearance, an evidence of the presence of the Spirit which is +akin to his own Spirit--yea, more than akin, for the two are One. He sees +Himself in all forms of life, in all time in all places. He realizes that +the Real Self is everywhere present and everlasting, and that the Life +within himself is also within all the Universe--in everything, for there +is nothing dead in the Universe, and all Life, in all of its varying +phases, is simply the One Life, held, used and enjoyed in common by all. +Each Ego is a Centre of Consciousness in this great ocean of Life, and +while apparently separate and distinct, is yet really in touch with the +Whole, and with every apparent part. + +It is not our intention, in this lesson, to go into the details of this +great mystery of Life, or to recite the comparatively little of the Truth +that the most advanced teachers and Masters have handed down. This is not +the place for it--it belongs to the subject of Gnani Yoga rather than to +Raja Yoga--and we touch upon it here, not for the purpose of trying to +explain the scientific side of it to you, but merely in order that your +minds may be led to take up the idea and gradually manifest it in +conscious realization. There is quite a difference between the +scientific, intellectual teaching of Gnani Yoga, whereby the metaphysical +and scientific sides of the Yogi teachings are presented to the minds of +the students, in a logical, scientific manner, and the methods of Raja +Yoga, in which the Candidate is led by degrees to a _consciousness_ +(outside of mere intellectual belief) of his real nature and powers. We +are following the latter plan, for this course is a Course in _Raja_ +Yoga. We are aiming to present the matter to the mind in such a manner +that it may prepare the way for the dawning consciousness, by brushing +away the preconceived notions and prejudices, and allowing a clean +entrance for the new conception. Much that we have said in this lesson +may appear, on the one hand, like useless repetition, and, on the other +hand, like an incomplete presentation of the scientific side of the Yogi +teachings. But it will be found, in time, that the effect has been that +the mind of the student has undergone a change from the absorbing of the +idea of the Oneness of Life, and the Expansion of the Self. The Candidate +is urged not to be in too much of a hurry. Development must not be +forced. Read what we have written, and practice the Mental Drills we have +given, even if they may appear trifling and childish to some of you--we +know what they will do for you, and you will agree with us in time. Make +haste slowly. You will find that the mind will work out the matter, even +though you be engaged in your ordinary work, and have forgotten the +subject for the time. The greater portion of mental work is done in this +way, while you are busy with something else, or even asleep, for the +sub-conscious portion of the mind works along the lines pointed out for +it, and performs its task. + +As we have said, the purpose of this lesson is to bring you in the way of +the unfoldment of consciousness, rather than to teach you the details of +the scientific side of the Yogi teachings. Development is the keynote of +Raja Yoga. And the reason that we wish to develop this sense of the +Reality of the "I," and the Expansion of the Self, at this place is that +thereby you may assert your Mastery over Matter, Energy and Mind. Before +you may mount your throne as King, you must fully realize in +consciousness that you _are_ the _Reality_ in this world of appearances. +You must realize that you--the _real_ You--are not only existent, and +real, but that you are in touch with all else that is real, and that the +roots of your being are grounded in the Absolute itself. You must realize +that instead of being a separate atom of Reality, isolated and fixed in a +narrow space, you are a Centre of Consciousness in the Whole of Reality, +and that the Universe of Universes is your home--that your Centre of +Consciousness might be moved on to a point trillions of miles from the +Earth (which distance would be as nothing in Space) and still you--the +awakened soul--would be just as much at home there as here--that even +while you are here, your influence extends far out into space. Your real +state, which will be revealed to you, gradually, throughout the ages, is +so great and grand, that your mind in its present state of development +cannot grasp even the faint reflection of that glory. + +We wish you to try to form at least a faint idea of your Real State of +Being, in order that you may control the lower principles by the force of +your awakened Will, which Will depends upon your degree of consciousness +of the Real Self. + +As man grows in understanding and consciousness of the Real Self, so does +his ability to use his Will grow. Will is the attribute of the Real Self. +It is well that this great realization of the Real Self brings with it +Love for all of Life, and Kindness, for, were it not so, the Will that +comes to him who grows into a realization of his real being could be used +to the great hurt of those of the race who had not progressed so far +(their _relative_ hurt, we mean, for in the end, and at the last, no soul +is ever really _hurt_). But the dawning power brings with it greater Love +and Kindness, and the higher the soul mounts the more is it filled with +the higher ideals and the more does it throw from it the lower animal +attributes. It is true that some souls growing into a consciousness of +their real nature, without an understanding of what it all means, may +commit the error of using the awakened Will for selfish ends, as may be +seen in the cases of the Black Magicians spoken of in the occult +writings, and also in the cases of well known characters in history and +in modern life, who manifest an enormous Will which they misuse. All of +this class of people of great Will have stumbled or grown blindly into a +consciousness (or partial consciousness) of the real nature, but lack the +restraining influence of the higher teachings. But such misuse of the +Will brings pain and unrest to the user, and he is eventually driven into +the right road. + +We do not expect our students to grasp fully this idea of the Expansion +of Self. Even the highest grasp it only partially. But until you get a +glimmering of the consciousness you will not be able to progress far +on the path of Raja Yoga. You must understand _what you are_, before you +are able to use the power that lies dormant within you. You must realize +that you are the Master, before you can claim the powers of the Master, +and expect to have your commands obeyed. So bear patiently with us, your +Teachers, while we set before you the lessons to be learned--the tasks to +be performed. The road is long, and is rough in places--the feet may +become tired and bruised, but the reward is great, and there are resting +places along the path. Be not discouraged if your progress seem slow, for +the soul must unfold naturally as does the flower, without haste, without +force. + +And be not dismayed nor affrighted if you occasionally catch a glimpse +of your higher self. As "M.C." says, in her notes on "Light on the Path" +(see "Advanced Course," page 95): "To have seen thy soul in its bloom, is +to have obtained a momentary glimpse in thyself of the transfiguration +which shall eventually make thee more than man; to recognize, is to +achieve the great task of gazing upon the blazing light without dropping +the eyes, and not falling back in terror as though before some ghastly +phantom. This happens to some, and so, when the victory is all but won, +it is lost." + +Peace be with thee. + + +MANTRAM (AFFIRMATION) FOR THE THIRD LESSON. + +There is but one ultimate form of Matter; one ultimate form of Energy; +one ultimate form of Mind. Matter proceeds from Energy, and Energy from +Mind, and all are an emanation of the Absolute, threefold in appearance +but One in substance. There is but One Life, and that permeates the +Universe, manifesting in various forms, but being, at the last, but One. +My body is one with Universal Matter; My energy and vital force is one +with the Universal Energy; My Mind is one with the Universal Mind; My +Life is one with the Universal Life. The Absolute has expressed and +manifested itself in Spirit, which is the real "I" overshadowing and +embracing all the apparently separate "I"s. "I" feel my identity with +Spirit and realize the Oneness of All Reality. I feel my unity with all +Spirit, and my Union (through Spirit) with the Absolute. I realize that +"I" am an Expression and Manifestation of the Absolute, and that its +very essence is within me. I am filled with Divine Love. I am filled with +Divine Power. I am filled with Divine Wisdom. I am conscious of identity +in spirit, in substance; and in nature; with the One Reality. + + + + +THE FOURTH LESSON. + +MENTAL CONTROL. + + +In our first three lessons of this series, we have endeavored to bring +into realization within your mind (1) the consciousness of the "I"; its +independence from the body; its immortality; its invincibility and +invulnerability; (2) the superiority of the "I" over the mind, as well as +over the body; the fact that the mind is not the "I," but is merely an +instrument for the expression of the "I"; the fact that the "I" is master +of the mind, as well as of the body; that the "I" is behind all thought; +that the "I" can set aside for consideration the sensations, emotions, +passions, desires, and the rest of the mental phenomena, and still +realize that it, the "I," is apart from these mental manifestations, and +remains unchanged, real and fully existent; that the "I" can set aside +any and all of its mental tools and instruments, as "not I" things, and +still consciously realize that after so setting them aside there remains +something--itself--the "I" which cannot be set aside or taken from; that +the "I" is the master of the mind, and not its slave; (3) that the "I" is +a much greater thing than the little personal "I" we have been +considering it to be; that the "I" is a part of that great One Reality +which pervades all the Universe; that it is connected with all other +forms of life by countless ties, mental and spiritual filaments and +relations; that the "I" is a Centre of Consciousness in that great One +Reality or Spirit, which is behind and back of all Life and Existence, +the Centre of which Reality or Existence, is the Absolute or God; that +the sense of Reality that is inherent in the "I," is really the +reflection of the sense of Reality inherent in the Whole--the Great "I" +of the Universe. + +The underlying principle of these three lessons is the Reality of the +"I," in itself, over and above all Matter, Force, or Mind--positive to +all of them, just as they are positive or negative to each other--and +negative only to the Centre of the One--the Absolute itself. And this is +the position for the Candidate or Initiate to take: "I am positive to +Mind, Energy, and Matter, and control them all--I am negative only to the +Absolute, which is the Centre of Being, of which Being I Am. And, as I +assert my mastery over Mind, Energy, and Matter, and exercise my Will +over them, so do I acknowledge my subordination to the Absolute, and +gladly open my soul to the inflow of the Divine Will, and partake of its +Power, Strength, and Wisdom." + +In the present lesson, and those immediately following it, we shall +endeavor to assist the Candidate or Initiate in acquiring a mastery of +the subordinate manifestations, Matter, Energy, and Mind. In order to +acquire and assert this mastery, one must acquaint himself with the +nature of the thing to be controlled. + +In our "Advanced Course" we have endeavored to explain to you the nature +of the Three Great Manifestations, known as _Chitta_, or Mind-Substance; +_Prana_, or Energy; and _Akasa_, or the Principle of Matter. We also +explained to you that the "I" of man is superior to these three, being +what is known as _Atman_ or Spirit. Matter, Energy, and Mind, as we have +explained, are manifestations of the Absolute, and are relative things. +The Yogi philosophy teaches that Matter is the grossest form of +manifested substance, being below Energy and Mind, and consequently +negative to, and subordinate to both. One stage higher than Matter, is +Energy or Force, which is positive to, and has authority over, Matter +(Matter being a still grosser form of substance), but which is negative +to and subordinate to Mind, which is a still higher form of substance. +Next in order comes the highest of the three--Mind--the finest form of +substance, and which dominates both Energy and Matter, being positive to +both. Mind, however is negative and subordinate to the "I," which is +Spirit, and obeys the orders of the latter when firmly and intelligently +given. The "I" itself is subordinate only to the Absolute--the Centre of +Being--the "I" being positive and dominant over the threefold +manifestation of Mind, Energy, and Matter. + +The "I," which for the sake of the illustration must be regarded as a +separate thing (although it is really only a Centre of Consciousness in +the great body of Spirit), finds itself surrounded by the triple-ocean of +Mind, Energy and Matter, which ocean extends into Infinity. The body is +but a physical form through which flows an unending stream of matter, +for, as you know the particles and atoms of the body are constantly +changing; being renewed; replaced; thrown off, and supplanted. One's body +of a few years ago, or rather the particles composing that body, have +passed off and now form new combinations in the world of matter. And +one's body of to-day is passing away and being replaced by new particles. +And one's body of next year is now occupying some other portion of space, +and its particles are now parts of countless other combinations, from +which space and combinations they will later come to combine and form the +body of next year. There is nothing permanent about the body--even the +particles of the bones are being constantly replaced by others. And +so it is with the Vital Energy, Force, or Strength of the body (including +that of the brain). It is constantly being used up, and expended, a fresh +supply taking its place. And even the Mind of the person is changeable, +and the Mind-substance or _Chitta_, is being used up and replenished, the +new supply coming from the great Ocean of Mind, into which the discarded +portion slips, just as is the case with the matter and energy. + +While the majority of our students, who are more or less familiar with +the current material scientific conceptions, will readily accept the +above idea of the ocean of Matter, and Energy, and the fact that there +is a continual using up and replenishing of one's store of both, they may +have more or less trouble in accepting the idea that Mind is a substance +or principle amenable to the same general laws as are the other two +manifestations, or attributes of substance. One is so apt to think of his +Mind as "himself"--the "I." Notwithstanding the fact that in our Second +Lesson of this series we showed you that the "I" is superior to the +mental states, and that it can set them aside and regard and consider +them as "not-I" things, yet the force of the habit of thought is very +strong, and it may take some of you considerable time before you "get +into the way" of realizing that your Mind is "something that you use," +instead of being You--yourself. And yet, you must persevere in attaining +this realization, for in the degree that you realize your dominance over +your mind, so will be your control of it, and its amenability to that +control. And, as is the degree of that dominance and control, so will +be the character, grade and extent of the work that your Mind will do for +you. So you see: _Realization brings Control_--_and Control brings +results_. This statement lies at the base of the science of _Raja Yoga_. +And many of its first exercises are designed to acquaint the student with +that realization, and to develop the realization and control by habit and +practice. + +The Yogi Philosophy teaches that instead of Mind being the "I." it is +the thing through and by means of which the "I" _thinks_, at least so +far as is concerned the knowledge concerning the phenomenal or outward +Universe--that is the Universe of Name and Form. There is a higher +Knowledge locked up in the innermost part of the "I," that far transcends +any information that it may receive about or from the outer world, but +that is not before us for consideration at this time, and we must concern +ourselves with the "thinking" about the world of things. + +Mind-substance in Sanscrit is called "_Chitta_," and a wave in the +_Chitta_ (which wave is the combination of Mind and Energy) is called +"_Vritta_," which is akin to what we call a "thought." In other words it +is "mind in action," whereas _Chitta_ is "mind in repose." _Vritta_, when +literally translated means "a whirlpool or eddy in the mind," which is +exactly what a thought really is. + +But we must call the attention of the student, at this point, to the fact +that the word "Mind" is used in two ways by the Yogis and other +occultists, and the student is directed to form a clear conception of +each meaning, in order to avoid confusion, and that he may more clearly +perceive the two aspects of the things which the word is intended to +express. In the first place the word "Mind" is used as synonymous +with _Chitta_, or Mind-substance, which is the Universal Mind Principle. +From this _Chitta_, Mind-substance, or Mind, all the material of the +millions of personal minds is obtained. The second meaning of the word +"Mind" is that which we mean when we speak of the "mind" of anyone, +thereby meaning the mental faculties of that particular person--that +which distinguishes his mental personality from that of another. We have +taught you that this "mind" in Man, functions on three planes, and have +called the respective manifestations (1) the Instinctive Mind; (2) the +Intellect; and (3) the Spiritual Mind. (_See "Fourteen Lessons in Yogi +Philosophy," etc._) These three mental planes, taken together, make up +the "mind" of the person, or to be more exact they, clustered around the +"I" form the "soul" of the individual. The word "soul" is often used as +synonymous with "spirit" but those who have followed us will distinguish +the difference. The "soul" is the Ego surrounded by its mental +principles, while the Spirit is the "soul of the soul"--the "I," or Real +Self. + +The Science of _Raja Yoga_, to which this series of lessons is devoted, +teaches, as its basic principle, the Control of the Mind. It holds that +the first step toward Power consists in obtaining a control of one's +own mind. It holds that the internal world must be conquered before the +outer world is attacked. It holds that the "I" manifests itself in +Will, and that that Will may be used to manipulate, guide, govern and +direct the mind of its owner, as well as the physical world. It aims to +clear away all mental rubbish, and encumbrances--to conduct a "mental +house-cleaning," as it were, and to secure a clear, clean, healthy mind. +Then it proceeds to control that mind intelligently, and with effect, +saving all waste-power, and by means of concentration bringing the Mind +in full harmony with the Will, that it may be brought to a focus and its +power greatly increased and its efficiency fully secured. Concentration +and Will-power are the means by which the Yogis obtain such wonderful +results, and by which they manage and direct their vigorous, healthy +minds, and master the material world, acting positively upon Energy and +Matter. This control extends to all planes of the Mind and the Yogis not +only control the Instinctive Mind, holding in subjection its lower +qualities and making use of its other parts, but they also develop and +enlarge the field of their Intellect and obtain from it wonderful +results. Even the Spiritual Mind is mastered, and aided in its +unfoldment, and urged to pass down into the field of consciousness some +of the wonderful secrets to be found within its area. By means of _Raja +Yoga_ many of the secrets of existence and Being--many of the Riddles of +the Universe--are answered and solved. And by it the latent powers +inherent in the constitution of Man are unfolded and brought into action. +Those highly advanced in the science are believed to have obtained such a +wonderful degree of power and control over the forces of the universe, +that they are as gods compared with the ordinary man. + +_Raja Yoga_ teaches that not only may power of this kind be secured, but +that a wonderful field of Knowledge is opened out through its practice. +It holds that when the concentrated mind is focused upon thing or +subject, the true nature and inner meaning, of, and concerning, that +thing or subject will be brought to view. The concentrated mind passes +through the object or subject just as the X-Ray passes through a block of +wood, and the thing is seen by the "I" as it _is_--in truth--and not as +it had appeared before, imperfectly and erroneously. Not only may the +outside world be thus explored, but the mental ray may be turned inward, +and the secret places of the mind explored. When it is remembered that +the bit of mind that each man possesses, is like a drop of the ocean +which contains within its tiny compass all the elements that make up the +ocean, and that to know perfectly the drop is to know perfectly the +ocean, then we begin to see what such a power really means. + +Many in the Western world who have attained great results in the +intellectual and scientific fields of endeavor, have developed these +powers more or less unconsciously. Many great inventors are practical +Yogis, although they do not realize the source of their power. Anyone who +is familiar with the personal mental characteristics of Edison, will see +that he follows some of the _Raja Yoga_ methods, and that Concentration +is one of his strongest weapons. And from all reports, Prof. Elmer Gates, +of Washington, D.C., whose mind has unfolded many wonderful discoveries +and inventions, is also a practical Yogi although he may repudiate the +assertion vigorously, and may not have familiarized himself with the +principles of this science, which he has "dropped into" unconsciously. +Those who have reported upon Prof. Gates' methods, say that he fairly +"digs out" the inventions and discoveries from his mind, after going +into seclusion and practicing concentration, and what is known as the +Mental Vision. + +But we have given you enough of theory for one lesson, and must begin to +give you directions whereby you may aid yourself in developing these +latent powers and unfolding these dormant energies. You will notice that +in this series we first tell you something about the theory, and then +proceed to give you "something to do." This is the true Yogi method as +followed and practiced by their best teachers. Too much theory is +tiresome, and sings the mind to sleep, while too much exercise tires one, +and does not give the inquiring part of his mind the necessary food. To +combine both in suitable proportions is the better plan, and one that we +aim to follow. + + +MENTAL DRILL AND EXERCISES. + +Before we can get the mind to do good work for us, we must first "tame" +it, and bring it to obedience to the Will of the "I." The mind, as a +rule, has been allowed to run wild, and follow its own sweet will and +desires, without regard to anything else. Like a spoiled child or badly +trained domestic animal, it gets into much trouble, and is of very little +pleasure, comfort or use. The minds of many of us are like menageries +of wild animals, each pursuing the bent of its own nature, and going its +own way. We have the whole menagerie within us--the tiger, the ape, the +peacock, the ass, the goose, the sheep the hyena, and all the rest. And +we have been letting these animals rule us. Even our Intellect is +erratic, unstable, and like the quicksilver to which the ancient +occultists compared it, shifting and uncertain. If you will look around +you you will see that those men and women in the world who have really +accomplished anything worth while have trained their minds to obedience. +They have asserted the Will over their own minds, and learned Mastery and +Power in that way. The average mind chafes at the restraint of the Will, +and is like a frisky monkey that will not be "taught tricks." But taught +it must be, if it wants to do good work. And teach it you must if you +expect to get any use from it--if you expect to use it, instead of having +it use you. + +And this is the first thing to be learned in _Raja Yoga_--this control of +the mind. Those who had hoped for some royal road to mastery, may be +disappointed, but there is only one way and that is to master and control +the mind by the Will. Otherwise it will run away when you most need it. +And so we shall give you some exercise designed to aid you in this +direction. + +The first exercise in _Raja Yoga_ Is what is called _Pratyahara_ or the +art of making the mind introspective or turned inward upon itself. It is +the first step toward mental control. It aims to turn the mind from +going outward, and gradually turning it inward upon itself or inner +nature. The object is to gain control of it by the Will. The following +exercises will aid in that direction: + + +EXERCISE I. + +(a) Place yourself in a comfortable position, and so far as possible free +from outside disturbing influences. Make no violent effort to control +the mind, but rather allow it to run along for a while and exhaust its +efforts. It will take advantage of the opportunity, and will jump around +like an unchained monkey at first, until it gradually slows down and +looks to you for orders. It may take some time to tame down at first +trial, but each time you try it will come around to you in shorter time. +The Yogis spend much time in acquiring this mental peace and calm, and +consider themselves well paid for it. + +(b) When the mind is well calmed down, and peaceful, fix the thought on +the "I Am," as taught in our previous lessons. Picture the "I" as an +entity independent of the body; deathless; invulnerable; immortal; real. +Then think of it as independent of the body, and able to exist without +its fleshly covering. Meditate upon this for a time, and then gradually +direct the thought to the realization of the "I" as independent and +superior to the mind, and controlling same. Go over the general ideas of +the first two lessons, and endeavor to calmly reflect upon them and +to see them in the "mind's eye." You will find that your mind is +gradually becoming more and more peaceful and calm, and that the +distracting thoughts of the outside world are farther and farther removed +from you. + +(c) Then let the mind pass on to a calm consideration of the Third +Lesson, in which we have spoken of the Oneness of All, and the +relationship of the "I" to the One Life; Power; Intelligence; Being. You +will find that you are acquiring a mental control and calm heretofore +unknown to you. The exercises in the first three lessons will have +prepared you for this. + +(d) The following is the most difficult of the variations or degrees of +this exercise, but the ability to perform it will come gradually. The +exercise consists in gradually shutting out all thought or impression +of the outside world; of the body; and of the thoughts themselves, the +student concentrating and meditating upon the word and idea "I AM," the +idea being that he shall concentrate upon the idea of mere "being" or +"existence," symbolized by the words "I Am." Not "I am _this_," or "I am +_that_," or "I _do_ this," or "I _think_ that," but simply: "I _AM_." +This exercise will focus the attention at the very centre of Being within +oneself, and will gather in all the mental energies, instead of allowing +them to be scattered upon outside things. A feeling of Peace, Strength, +and Power will result, for the affirmation, and the thought back of it, +is the most powerful and strongest that one may make, for it is a +statement of Actual Being, and a turning of the thought inward to that +truth. Let the mind first dwell upon the word "I," identifying it with +the Self, and then let it pass on to the word "AM," which signifies +Reality, and Being. Then combine the two with the meanings thereof, and +the result a most powerful focusing of thought inward, and most potent +Statement of Being. + +It is well to accompany the above exercises with a comfortable and easy +physical attitude, so as to prevent the distraction of the attention by +the body. In order to do this one should assume an easy attitude and then +relax every muscle, and take the tension from every nerve, until a +perfect sense of ease, comfort and relaxation is obtained. You should +practice this until you have fully acquired it. It will be useful to you +in many ways, besides rendering Concentration and Meditation easier. It +will act as a "rest cure" for tired body, nerves, and mind. + + +EXERCISE II. + +The second step in _Raja Yoga_ is what is known as _Dharana_, or +Concentration. This is a most wonderful idea in the direction of focusing +the mental forces, and may be cultivated to an almost incredible degree, +but all this requires work, time, and patience. But the student will be +well repaid for it. Concentration consists in the mind focusing upon a +certain subject, or object, and being held there for a time. This, at +first thought seems very easy, but a little practice will show how +difficult it is to firmly fix the attention and hold it there. It will +have a tendency to waver, and move to some other object or subject, and +much practice will be needed in order to hold it at the desired point. +But practice will accomplish wonders, as one may see by observing people +who have acquired this faculty, and who use it in their everyday life. +But the following point should be remembered. Many persons have acquired +the faculty of concentrating their attention, but have allowed it to +become almost involuntary, and they become a slave to it, forgetting +themselves and everything else, and often neglecting necessary affairs. +This is the ignorant way of concentrating, and those addicted to it +become slaves to their habits, instead of masters of their minds. They +become day-dreamers, and absent-minded people, instead of Masters. They +are to be pitied as much as those who cannot concentrate at all. The +secret is in a mastery of the mind. The Yogis can concentrate at will, +and completely bury themselves in the subject before them, and extract +from it every item of interest, and can then pass the mind from the thing +at will, the same control being used in both cases. They do not allow +fits of abstraction, or "absent-mindedness" to come upon them, nor are +they day-dreamers. On the contrary they are very wide awake individuals; +close observers; clear thinkers; correct reasoners. They are masters of +their minds, not slaves to their moods. The ignorant concentrator buries +himself in the object or subject, and allows it to master and absorb +himself, while the trained Yogi thinker asserts the "I," and then directs +his mind to concentrate upon the subject or object, keeping it well under +control and in view all the time. Do you see the difference? Then heed +the lesson. + +The following exercises may be found useful in the first steps of +Concentration: + +(a) Concentrate the attention upon some familiar object--a pencil, for +instance. Hold the mind there and consider the pencil to the exclusion of +any other object. Consider its size; color; shape; kind of wood. Consider +its uses, and purposes; its materials; the process of its manufacture, +etc., etc., etc. In short think as many things about the pencil as +possible allowing the mind to pursue any associated by-paths, such as a +consideration of the graphite of which the "lead" is made; the forest +from which came the wood used in making the pencil; the history of +pencils, and other implements used for writing, etc. In short exhaust +the subject of "Pencils." In considering a subject under concentration, +the following plan of synopsis will be found useful. Think of the thing +in question from the following view-points: + +(1) The thing itself. + +(2) The place from whence it came. + +(3) Its purpose or use. + +(4) Its associations. + +(5) Its probable end. + +Do not let the apparently trivial nature of the inquiry discourage you, +for the simplest form of mental training is useful, and will help to +develop your Will and Concentration. It is akin to the process of +developing a physical muscle by some simple exercise, and in both cases +one loses sight of the unimportance of the exercise itself, in view of +the end to be gained. + +(b) Concentrate the attention upon some part of the body--the hand for +instance, and fixing your entire attention upon it, shut off or inhibit +all sensation from the other parts of the body. A little practice will +enable you to do this. In addition to the mental training, this exercise +will stimulate the part of the body concentrated upon, for reasons that +will appear in future lessons. Change the parts of the body concentrated +upon, and thus give the mind a variety of exercises, and the body the +effect of a general stimulation. + +(c) These exercises may be extended indefinitely upon familiar objects +about you. Remember always, that the thing in itself is of no importance, +the whole idea being to train the mind to obey the Will, so that when you +really wish to use the mental forces upon some important object, you may +find them well trained and obedient. Do not be tempted to slight this +part of the work because it is "dry" and uninteresting, for it leads up +to things that are most interesting, and opens a door to a fascinating +subject. + +(d) Practice focusing the attention upon some abstract subject--that is +upon some subject of interest that may offer a field for mental +exploration. Think about the subject in all its phases and branches, +following up one by-path, and then another, until you feel that you know +all about the subject that your mind has acquired. You will be surprised +to find how much more you know about any one thing or subject than you +had believed possible. In hidden corners of your mind you will find some +useful or interesting information about the thing in question, and when +you are through you will feel well posted upon it, and upon the things +connected with it. This exercise will not only help, to develop your +intellectual powers, but will strengthen your memory, and broaden your +mind, and give you more confidence in yourself. And, in addition, you +will have taken a valuable exercise in Concentration or _Dharana_. + + +_The Importance of Concentration._ + +Concentration is a focusing of the mind. And this focusing of the mind +requires a focusing, or bringing to a center, of the Will. The mind is +concentrated because the Will is focused upon the object. The mind flows +into the mould made by the Will. The above exercises are designed not +only to accustom the mind to the obedience and direction of the Will, but +also tend to accustom the Will to command. We speak of strengthening the +Will, when what we really mean is training the mind to obey, and +accustoming the Will to command. Our Will is strong enough, but we do not +realize it. The Will takes root in the very center of our being--in the +"I," but our imperfectly developed mind does not recognize this tact. +We are like young elephants that do not recognize their own strength, but +allow themselves to be mastered by puny drivers, whom they could brush +aside with a movement. The Will is back of all action--all doing--mental +and physical. + +We shall have much to say touching the Will, in these lessons and the +student should give the matter his careful attention. Let him look around +him, and he will see that the great difference between the men who have +stepped forward from the ranks, and those who remain huddled up in the +crowd, consists in Determination and Will. As Buxton has well said: +"The longer I live, the more certain I am that the great difference +between men, the feeble and the powerful; the great and the +insignificant; is Energy and Invincible Determination." And he might have +added that the thing behind that "energy and invincible determination" +was Will. + +The writers and thinkers of all ages have recognized the wonderful and +transcendent importance of the Will. Tennyson sings: "O living Will thou +shalt endure when all that seems shall suffer shock." Oliver Wendell +Holmes says: "The seat of the Will seems to vary with the organ through +which it is manifested; to transport itself to different parts of the +brain, as we may wish to recall a picture, a phrase, a melody; to throw +its force on the muscles or the intellectual processes. Like the +general-in-chief, its place is everywhere in the field of action. It is +the least like an instrument of any of our faculties; the farthest +removed from our conceptions of mechanism and matter, as we commonly +define them." Holmes was correct in his idea, but faulty in his details. +The Will does not change its seat, which is always in the center of the +Ego, but the Will forces the mind to all parts, and in all directions, +and it directs the _Prana_ or vital force likewise. The Will is indeed +the general-in-chief, but it does not rush to the various points of +action, but sends its messengers and couriers there to carry out its +orders. Buxton has said: "The Will will do anything that can be done in +this world. And no talents, no circumstances, no opportunities will +make a two-legged creature a Man without it." Ik Marvel truly says: +"Resolve is what makes a man manifest; not puny resolve, not crude +determinations, not errant purpose--but that strong and indefatigable +Will which treads down difficulties and danger, as a boy treads down the +heaving frost-lands of winter; which kindles his eye and brain with a +proud pulse-beat toward the unattainable. Will makes men giants." + +The great obstacle to the proper use of the Will, in the case of the +majority of people, is the lack of ability to focus the attention. The +Yogis clearly understand this point, and many of the _Raja Yoga_ +exercises which are given to the students by the teachers, are designed +to overcome this difficulty. Attention is the outward evidence of the +Will. As a French writer has said: "The attention is subject to the +superior authority of the Ego. I yield it, or I withhold it, as I please. +I direct it in turn to several points. I concentrate it upon each point +as long as my Will can stand the effort." Prof. James has said: "The +essential achievement of the Will, when it is most voluntary, is to +attend to a difficult object, and hold it fast before the mind. Effort of +Attention is the essential phenomenon of the Will." And Prof. Halleck +says: "The first step toward the development of Will lies in the exercise +of Attention. Ideas grow in distinctness and motor-power as we attend to +them. If we take two ideas of the same intensity and center the attention +upon one, we shall notice how much it grows in power." Prof. Sully says: +"Attention may be roughly defined as the active self-direction of the +mind to any object which presents itself at the moment." The word +"Attention" is derived from two Latin words, _ad tendere_, meaning "to +stretch towards," and this is just what the Yogis know it to be. By means +of their psychic or clairvoyant sight, they see the thought of the +attentive person stretched out toward the object attended to, like a +sharp wedge, the point of which is focused upon the object under +consideration, the entire force of the thought being concentrated at that +point. This is true not only when the person is considering an object, +but when he is earnestly impressing his ideas upon another, or upon some +task to be accomplished. Attention means reaching the mind out to and +focusing it upon something. + +The trained Will exhibits itself in a tenacious Attention, and this +Attention is one of the signs of the trained Will. The student must not +hastily conclude that this kind of Attention is a common faculty among +men. On the contrary it is quite rare, and is seen only among those of +"strong" mentality. Anyone may fasten his Attention upon some passing, +_pleasing_ thing, but it takes a trained will to fasten it upon some +unattractive thing, and hold it there. Of course the trained occultist is +able to throw interest into the most unattractive thing upon which it +becomes advisable to focus his Attention, but this, in itself, comes with +the trained Will, and is not the possession of the average man. Voluntary +Attention is rare, and is found only among strong characters. But it may +be cultivated and grown, until he who has scarcely a shade of it to-day, +in time may become a giant. It is all a matter of practice, exercise, and +Will. + +It is difficult to say too much in favor of the development of the +faculty of tenacious Attention. One possessing this developed faculty is +able to accomplish far more than even a much "brighter" man who lacks +it. And the best way to train the Attention, under the direction of the +Will, is to practice upon _uninteresting_ objects, and ideas, holding +them before the mind until they begin to assume an Interest. This is +difficult at first, but the task soon begins to take on a pleasant +aspect, for one finds that his Will-power and Attention are growing, and +he feels himself acquiring a Force and Power that were lacking before--he +realizes that he is growing Stronger. Charles Dickens said that the +secret of his success consisted in his developing a faculty of throwing +his entire Attention into whatever he happened to be doing at the moment +and then being able to turn that same degree of Attention to the next +thing coming before him for consideration. He was like a man behind a +great searchlight, which was successively turned upon point after point, +illuminating each in turn. The "I" is the man behind the light, and the +Will is the reflector, the light being the Attention. + +This discussion of Will and Attention may seem somewhat "dry" to the +student, but that is all the more reason that he should attend to it. It +is the secret that lies at the basis of the Science of _Raja Yoga_, and +the Yogi Masters have attained a degree of Concentrated Will and +Attention that would be inconceivable to the average "man on the street." +By reason of this, they are able to direct the mind here and there, +outward or inward, with an enormous force. They are able to focus the +mind upon a small thing with remarkable intensity, just as the rays of +the sun may be focused through a "sun-glass" and caused to ignite linen, +or, on the other hand, they are able to send forth the mind with intense +energy, illuminating whatever it rests upon, just as happens in the case +of the strong electric searchlight, with which many of us are familiar. +By all means start in to cultivate the Attention and Will. Practice on +the unpleasant tasks--do the things that you have before you, and from +which you have been shrinking because they were unpleasant. Throw +interest into them, and the difficulty will vanish, and you will come out +of it much stronger, and filled with a new sense of Power. + + +MANTRAM (AFFIRMATION). + +"I" have a Will--it is my inalienable property and right. I determine to +cultivate and develop it by practice and exercise. My mind is obedient to +my Will. I assert my Will over my Mind. I am Master of my mind and body. +I _assert_ my Mastery. My Will is Dynamic--full of Force and Energy, and +Power. I feel my strength. I am Strong. I am Forceful. I am Vital. I am +Center of Consciousness, Energy, Strength, and Power, and I claim my +birthright. + + + + +THE FIFTH LESSON. + +THE CULTIVATION OF ATTENTION. + + +In our last lesson we called your attention to the fact that the Yogis +devote considerable time and practice to the acquirement of +Concentration. And we also had something to say regarding the relation +of Attention to the subject of Concentration. In this lesson we shall +have more to say on the subject of Attention, for it is one of the +important things relating to the practice of _Raja Yoga_, and the Yogis +insist upon their students practicing systematically to develop and +cultivate the faculty. Attention lies at the base of Will-power, and the +cultivation of one makes easy the exercise of the other. + +To explain why we lay so much importance to the cultivation of Attention, +would necessitate our anticipating future lessons of this series, which +we do not deem advisable at this time. And so we must ask our students to +take our word for it, that all that we have to say regarding the +importance of the cultivation of Attention, is occasioned by the relation +of that subject to the use of the mind in certain directions as will +appear fully later on. + +In order to let you know that we are not advancing some peculiar theory +of the Yogis, which may not be in harmony with modern Western Science, we +give you in this article a number of quotations, from Western writers and +thinkers, touching upon this important faculty of the mind, so that you +may see that the West and East agree upon this main point, however +different may be their explanations of the fact, or their use of the +power gained by the cultivation of Attention. + +As we said in our last lesson, the word Attention is derived from two +Latin words "_ad tendere_," meaning "to stretch toward," which is really +what Attention is. The "I" wills that the mind be focused on some +particular object or thing, and the mind obeys and "stretches toward" +that object or thing, focusing its entire energy upon it, observing every +detail, dissecting, analyzing, consciously and sub-consciously, drawing +to itself every possible bit of information regarding it, both from +within and from without. We cannot lay too much stress upon the +acquirement of this great faculty, or rather, the development of it, for +it is necessary for the intelligent study of _Raja Yoga_. + +In order to bring out the importance of the subject, suppose we start in +by actually giving our Attention to the subject of Attention, and see how +much more there is in it than we had thought. We shall be well repaid for +the amount of time and trouble expended upon it. + +Attention has been defined as a focusing of consciousness, or, if one +prefers the form of expression, as "detention in consciousness." In the +first case, we may liken it to the action of the sun-glass through which +the sun's rays are concentrated upon an object, the result being that the +heat is gathered together at a small given point, the intensity of the +same being raised many degrees until the heat is sufficient to burn a +piece of wood, or evaporate water. If the rays were not focused, the same +rays and heat would have been scattered over a large surface, and the +effect and power lessened. And so it is with the mind. If it is allowed +to scatter itself over the entire field of a subject, it will exert but +little power and the results will be weak. But if it is passed through +the sun-glass of attention, and focused first over one part, and then +over another, and so on, the matter may be mastered in detail, and a +result accomplished that will seem little less than marvelous to those +who do not know the secret. + +_Thompson_ has said: "The experiences most permanently impressed upon +consciousness, are those upon which the greatest amount of attention has +been fixed." + +Another writer upon the subject has said that "Attention is so +essentially necessary to understanding, that without some degree of it +the ideas and perceptions that pass through the mind seem to leave no +trace behind them." + +_Hamilton_ has said: "An act of attention, that is, an act of +concentration, seems thus necessary to every exertion of consciousness, +as a certain contraction of the pupil is requisite to every exertion of +vision. Attention then is to consciousness what the contraction of the +pupil is to sight, or, to the eye of the mind what the microscope or +telescope is to the bodily eye. It constitutes the better half of all +intellectual power." + +And _Brodie_ adds, quite forcibly: "It is Attention much more than any +difference in the abstract power of reasoning, which constitutes the vast +difference which exists between minds of different individuals." + +_Butler_ gives us this important testimony: "The most important +intellectual habit I know of is the habit of attending exclusively to the +matter in hand. It is commonly said that genius cannot be infused by +education, yet this power of concentrated attention, which belongs as a +part of his gift to every great discoverer, is unquestionably capable of +almost indefinite augmentation by resolute practice." + +And, concluding this review of opinions, and endorsements of that which +the Yogis have so much to say, and to which they attach so much +importance, let us listen to the words of _Beattie_, who says: "The +force wherewith anything strikes the mind, is generally in proportion to +the degree of attention bestowed upon it. Moreover, the great art of +memory is attention, and inattentive people always have bad memories." + +There are two general kinds of Attention. The first is the Attention +directed within the mind upon mental objects and concepts. The other is +the Attention directed outward upon objects external to ourselves. The +same general rules and laws apply to both equally. + +Likewise there may be drawn another distinction and division of attention +into two classes, _viz._, Attenion attracted by some impression coming +into consciousness without any conscious effort of the Will--this is +called Involuntary Attention, for the Attention and Interest is caught by +the attractiveness or novelty of the object. Attention directed to some +object by an effort of the Will, is called Voluntary Attention. +Involuntary Attention is quite common, and requires no special training. +In fact, the lower animals, and young children seem to have a greater +share of it than do adult men. A great percentage of men and women never +get beyond this stage to any marked degree. On the other hand, Voluntary +Attention requires effort, will, and determination--a certain mental +training, that is beyond the majority of people, for they will not "take +the trouble" to direct their attention in this way. Voluntary Attention +is the mark of the student and other thoughtful men. They focus their +minds on objects that do not yield immediate interest or pleasure, in +order that they may learn and accomplish. The careless person will not +thus fasten his Attention, at least not more than a moment or so, for his +Involuntary Attention is soon attracted by some passing object of no +matter how trifling a nature, and the Voluntary Attention disappears and +is forgotten. Voluntary Attention is developed by practice and +perseverance, and is well worth the trouble, for nothing in the mental +world is accomplished without its use. + +The Attention does not readily fasten itself to uninteresting objects, +and, unless interest can be created it requires a considerable degree of +Voluntary Attention in order that the mind may be fastened upon such an +object. And, more than this, even if the ordinary attention is attracted +it will soon waver, unless there is some interesting change in the aspect +of the object, that will give the attention a fresh hold of interest, or +unless some new quality, characteristic or property manifests itself in +the object. This fact occurs because the mind mechanism has not been +trained to bear prolonged Voluntary Attention, and, in fact, the physical +brain is not accustomed to the task, although it may be so trained by +patient practice. + +It has been noticed by investigators that the Attention may be rested and +freshened, either by withdrawing the Voluntary Attention from the object, +and allowing the Attention to manifest along Involuntary lines toward +passing objects, etc.; or, on the other hand, by directing the Voluntary +Attention into a new field of observation--toward some new object. +Sometimes one plan will seem to give the best results, and again the +other will seem preferable. + +We have called your attention to the fact that Interest develops +Attention, and holds it fixed, while an uninteresting object or subject +requires a much greater effort and application. This fact is apparent to +anyone. A common illustration may be found in the matter of reading a +book. Nearly everyone will give his undivided attention to some bright, +thrilling story, while but few are able to use sufficient Voluntary +Attention to master the pages of some scientific work. But, right here, +we wish to call your attention to the other side of the case, which is +another example of the fact that Truth is composed of paradoxes. + +Just as Interest develops Attention, so it is a truth that Attention +develops Interest. If one will take the trouble to give a little +Voluntary Attention to an object, he will soon find that a little +perseverance will bring to light points of Interest in the object. Things +before unseen and unsuspected, are quickly brought to light. And many new +phases, and aspects of the subject or object are seen, each one of which, +in turn, becomes an object of Interest. This is a fact not so generally +known, and one that it will be well for you to remember, and to use in +practice. _Look_ for the interesting features of an uninteresting thing, +and they will appear to your view, and before long the uninteresting +object will have changed into a thing having many-sided interests. + +Voluntary Attention is one of the signs of a developed Will. That is, of +a mind that has been well trained by the Will, for the Will is always +strong, and it is the mind that has to be trained, not the Will. And on +the other hand, one of the best ways to train the mind by the Will, is by +practice in Voluntary Attention. So you see how the rule works both ways. +Some Western psychologists have even advanced theories that the Voluntary +Attention is the _only_ power of the Will, and that that power is +sufficient, for if the Attention be firmly fixed, and held upon an object +the mind will "do the rest." We do not agree with this school of +philosophers, but merely mention the fact as an illustration of the +importance attributed by psychologists to this matter of Voluntary +Attention. + +A man of a strongly developed Attention often accomplishes far more than +some much brighter man who lacks it. Voluntary Attention and Application +is a very good substitute for Genius, and often accomplishes far more in +the long run. + +Voluntary Attention is the fixing of the mind earnestly and intently upon +some particular object, at the same time shutting out from consciousness +other objects pressing for entrance. _Hamilton_ has defined it as +"consciousness voluntarily applied under its law of limitations to some +determinate object." The same writer goes on to state that "the greater +the number of objects to which our consciousness is simultaneously +extended, the smaller is the intensity with which it is able to consider +each, and consequently the less vivid and distinct will be the +information it contains of the several objects. When our interest in any +particular object is excited, and when we wish to obtain all the +knowledge concerning it in our power, it behooves us to limit our +consideration to that object to the exclusion of others." + +The human mind has the power of attending to only one object at a time, +although it is able to pass from one object to another with a marvelous +degree of speed, so rapidly, in fact, that some have held that it could +grasp several things at once. But the best authorities, Eastern and +Western, hold to the "single idea" theory as being correct. On this point +we may quote a few authorities. + +_Jouffroy_ says that "It is established by experience that we cannot give +our attention to two different objects at the same time." And _Holland_ +states that "Two thoughts, however closely related to one another, +cannot be presumed to exist at the same time." And _Lewes_ has told us +that "The nature of our organism prevents our having more than one aspect +of an object at each instant presented to consciousness." _Whateley_ +says: "The best philosophers are agreed that the mind cannot actually +attend to more than one thing at a time, but, when it appears to be doing +so it is really shifting with prodigious rapidity backward and forward +from one to the other." + +By giving a concentrated Voluntary Attention to an object, we not only +are able to see and think about it with the greatest possible degree of +clearness, but the mind has a tendency, under such circumstances, to +bring into the field of consciousness all the different ideas associated +in our memory with that object or subject, and to build around the object +or subject a mass of associated facts and information. And at the same +time the Attention given the subject makes more vivid and clear all that +we learn about the thing at the time, and, in fact, all that we may +afterwards learn about it. It seems to cut a channel, through which +knowledge flows. + +Attention magnifies and increases the powers of perception, and greatly +aids the exercise of the perceptive faculties. By "paying attention" to +something seen or heard, one is enabled to observe the details of the +thing seen or heard, and where the inattentive mind acquires say three +impressions the attentive mind absorbs three times three, or perhaps +three times "three times three," or twenty-seven. And, as we have just +said, Attention brings into play the powers of association, and gives us +the "loose end" of an almost infinite chain of associated facts, stored +away in our memory, forming new combinations of facts which we had never +grouped together before, and bring out into the field of consciousness +all the many scraps of information regarding the thing to which we are +giving attention. The proof of this is within the experience of everyone. +Where is the one who does not remember sitting down to some writing, +painting, reading, etc., with interest and attention, and finding, much +to his surprise, what a flow of facts regarding the matter in hand was +passing through his mind. Attention seems to focus all the knowledge of a +thing that you possess, and by bringing it to a point enables you to +combine, associate, classify, etc., and thus create new knowledge. +_Gibbon_ tells us that after he gave a brief glance and consideration to +a new subject, he suspended further work upon it, and allowed his mind +(under concentrated attention) to bring forth all his associated +knowledge regarding the subject, after which he renewed the task with +increased power and efficiency. + +The more one's attention is fixed upon a subject under consideration, the +deeper is the impression which the subject leaves upon the mind. And the +easier will it be for him to afterwards pursue the same train of thought +and work. + +Attention is a prerequisite of good memory, and in fact there can be no +memory at all unless some degree of attention is given. The degree of +memory depends upon the degree of attention and interest. And when it is +considered that the work of today is made efficient by the memory of +things learned yesterday, the day before yesterday, and so on, it is seen +that the degree of attention given today regulates the quality of the +work of tomorrow. + +Some authorities have described Genius as the result of great powers of +attention, or, at least, that the two seem to run together. Some writer +has said that "possibly the best definition of genius is the power of +concentrating upon some one given subject until its possibilities are +exhausted and absorbed." _Simpson_ has said that "The power and habit of +thinking closely and continuously upon the subject at hand, to the +exclusion, for the time, of all other subjects, is one of the principal, +if, indeed, not the principal, means of success." _Sir Isaac Newton_ has +told us his plan of absorbing information and knowledge. He has stated +that he would keep the subject under consideration before him +continually, and then would wait till the first dawning of perception +gradually brightened into a clear light, little by little. A mental +sunrise, in fact. + +That sage observer, _Dr. Abercrombie_, has written that he considered +that he knew of no more important rule for rising to eminence in any +profession or occupation than the Ability to do one thing at a time, +avoiding all distracting and diverting objects or subjects, and keeping +the leading matter continually before the mind. And others have added +that such a course will enable one to observe relations between the +subject and other things that will not be apparent to the careless +observer or student. + +The degree of Attention cultivated by a man is the degree of his capacity +for intellectual work. As we have said, the "great" men of all walks of +life have developed this faculty to a wonderful degree, and many of them +seem to get results "intuitively," whereas, in truth, they obtain them by +reason of their concentrated power of Attention, which enables them to +see right into the center of a subject or proposition--and all around it, +back and front, and all sides, in a space of time incredible to the man +who has not cultivated this mighty power. Men who have devoted much +attention to some special line of work or research, are able to act +almost as if they possessed "second sight," providing the subject is +within their favorite field of endeavor. Attention quickens every one of +the faculties--the reasoning faculties--the senses--the deriding +qualities--the analytical faculties, and so on, each being given a "fine +edge" by their use under a concentrated Attention. + +And, on the other hand, there is no surer indication of a weak mind than +the deficiency in Attention. This weakness may arise from illness or +physical weakness reacting upon the brain, in which case the trouble is +but temporary. Or it may arise from a lack of mental development. +Imbeciles and idiots have little or no Attention. The great French +psychologist, _Luys_, speaking of this fact, says "Imbeciles and idiots +see badly, hear badly, feel badly, and their sensorium is, in +consequence, in a similar condition of sensitive poverty. Its +impressionability for the things of the external world is at a minimum, +its sensibility weak, and consequently, it is difficult to provoke the +physiological condition necessary for the absorption of the external +impression." + +In old age the Attention is the first faculty to show signs of decay. +Some authorities have held that the Memory was the first faculty to be +affected by the approach of old age, but this is incorrect, for it is a +matter of common experience that the aged manifest a wonderfully clear +memory of events occurring in the far past. The reason that their memory +of recent events is so poor is because their failing powers of Attention +has prevented them from receiving strong, clear mental impressions, and +as is the impression so is the memory. Their early impressions having +been clear and strong, are easily recalled, while their later ones, +being weak, are recalled with difficulty. If the Memory were at fault, it +would be difficult for them to recall any impression, recent or far +distant in time. + +But we must stop quoting examples and authorities, and urging upon you +the importance of the faculty of Attention. If you do not now realize it, +it is because you have not given the subject the Attention that you +should have exercised, and further repetition would not remedy matters. + +Admitting the importance of Attention, from the psychological point +of view, not to speak of the occult side of the subject, is it not a +matter of importance for you to start in to cultivate that faculty? We +think so. And the only way to cultivate any mental or physical part or +faculty is to Exercise it. Exercise "uses up" a muscle, or mental +faculty, but the organism makes haste to rush to the scene additional +material--cell-stuff, nerve force, etc., to repair the waste, and it +always sends a little more than is needed. And this "little more," +continually accruing and increasing, is what increases the muscles and +brain centers. And improved and strengthened brain centers give the mind +better instruments with which to work. + +One of the first things to do in the cultivation of Attention is to learn +to think of, and do, one thing at a time. Acquiring the "knack" or habit +of attending closely to the things before us, and then passing on to the +next and treating it in the same way, is most conducive to success, and +its practice is the best exercise for the cultivation of the faculty of +Attention. And on the contrary, there is nothing more harmful from the +point of view of successful performance--and nothing that will do more to +destroy the power of giving Attention--than the habit of trying to do one +thing while thinking of another. The thinking part of the mind, and the +acting part should work together, not in opposition. + +_Dr. Beattie_, speaking of this subject, tells us "It is a matter of no +small importance that we acquire the habit of doing only one thing at a +time; by which I mean that while attending to any one object, our +thoughts ought not to wander to another." And _Granville_ adds, "A +frequent cause of failure in the faculty of Attention is striving to +think of more than one thing at a time." And _Kay_ quotes, approvingly, a +writer who says: "She did things easily, because she attended to them in +the doing. When she made bread, she thought of the bread, and not of the +fashion of her next dress, or of her partner at the last dance." _Lord +Chesterfield said,_ "There is time enough for everything in the course of +the day, if you do but one thing at a time; but there is not time enough +in the year if you try to do two things at a time." + +To attain the best results one should practice concentrating upon the +task before him, shutting out, so far as possible, every other idea or +thought. One should even forget self--personality--in such cases, as +there is nothing more destructive of good thinking than to allow morbid +self-consciousness to intrude. One does best when he "forgets himself" in +his work, and sinks his personality in the creative work. The "earnest" +man or woman is the one who sinks personality in the desired result, or +performance of the task undertaken. The actor, or preacher, or orator, +or writer, must lose sight of himself to get the best results. Keep the +Attention fixed on the thing before you, and let the self take care of +itself. + +In connection with the above, we may relate an anecdote of _Whateley_ +that may be interesting in connection with the consideration of this +subject of "losing one's self" in the task. He was asked for a recipe for +"bashfulness," and replied that the person was bashful simply because he +was thinking of himself and the impression he was making. His recipe was +that the young man should think of others--of the pleasure he could give +them--and in that way he would forget all about himself. The prescription +is said to have effected the cure. The same authority has written, "Let +both the extemporary speaker, and the reader of his own compositions, +study to avoid as far as possible all thoughts of self, earnestly fixing +the mind on the matter of what is delivered; and they will feel less +that embarrassment which arises from the thought of what opinion the +hearers will form of them." + +The same writer, _Whateley_, seems to have made quite a study of +Attention and has given us some interesting information on its details. +The following may be read with interest, and if properly understood may +be employed to advantage. He says, "It is a fact, and a very curious one. +that many people find that they can best attend to any serious matter +when they are occupied with something else which requires a little, and +but a little, attention, such as working with the needle, cutting open +paper leaves, or, for want of some such employment, fiddling anyhow with +the fingers." He does not give the reason for this, and at first sight +it might seem like a contradiction of the "one thing at a time" idea. But +a closer examination will show us that the minor work (the cutting +leaves, etc.) is in the nature of an involuntary or automatic movement, +inasmuch as it requires little or no voluntary attention, and seems to +"do itself." It does not take off the Attention from the main subject, +but perhaps acts to catch the "waste Attention" that often tries to +divide the Attention from some voluntary act to another. The habit mind +may be doing one thing, while the Attention is fixed on another. For +instance, one may be writing with his attention firmly fixed upon the +thought he wishes to express, while at the time his hand is doing the +writing, apparently with no attention being given it. But, let a boy, or +person unaccustomed to writing, try to express his thoughts in this way, +and you will find that he is hampered in the flow of his thoughts by the +fact that he has to give much attention to the mechanical act of writing. +In the same way, the beginner on the typewriter finds it difficult to +compose to the machine, while the experienced typist finds the mechanical +movements no hindrance whatever to the flow of thought and focusing of +Attention; in fact, many find that they can compose much better while +using the typewriter than they can by dictating to a stenographer. We +think you will see the principle. + +And now for a little Mental Drill in Attention, that you may be started +on the road to cultivate this important faculty. + + +MENTAL DRILL IN ATTENTION. + +_Exercise I._ Begin by taking some familiar object and placing it before +you, try to get as many impressions regarding it as is possible for you. +Study its shape, its color, its size, and the thousand and one little +peculiarities about it that present themselves to your attention. In +doing this, reduce the thing to its simplest parts--analyze it as far as +is possible--dissect it, mentally, and study its parts in detail. The +more simple and small the part to be considered, the more clearly will +the impression be received, and the more vividly will it be recalled. +Reduce the thing to the smallest possible proportions, and then examine +each portion, and mastering that, then pass on to the next part, and so +on, until you have covered the entire field. Then, when you have +exhausted the object, take a pencil and paper and put down as nearly as +possible all the things or details of the object examined. When you have +done this, compare the written description with the object itself, and +see how many things you have failed to note. + +The next day take up the same object, and after re-examining it, write +down the details and you will find that you will have stored away a +greater number of impressions regarding it, and, moreover, you will have +discovered many new details during your second examination. This exercise +strengthens the memory as well as the Attention, for the two are closely +connected, the memory depending largely upon the clearness and strength +of the impressions received, while the impressions depend upon the amount +of attention given to the thing observed. Do not tire yourself with this +exercise, for a tired Attention is a poor Attention. Better try it by +degrees, increasing the task a little each time you try it. Make a game +of it if you like, and you will find it quite interesting to notice the +steady but gradual improvement. + +It will be interesting to practice this in connection with some friend, +varying the exercise by both examining the object, and writing down their +impressions, separately, and then comparing results. This adds interest +to the task, and you will be surprised to see how rapidly both of you +increase in your powers of observation, which powers, of course, result +from Attention. + +_Exercise II._ This exercise is but a variation of the first one. It +consists in entering a room, and taking a hasty glance around, and then +walking out, and afterward writing down the number of things that you +have observed, with a description of each. You will be surprised to +observe how many things you have missed at first sight, and how you will +improve in observation by a little practice. This exercise, also, may be +improved by the assistance of a friend, as related in our last exercise. +It is astonishing how many details one may observe and remember, after a +little practice. It is related of Houdin, the French conjurer, that he +improved and developed his faculty of Attention and Memory by playing +this game with a young relative. They would pass by a shop window, +taking a hasty, attentive glance at its contents. Then they would go +around the corner and compare notes. At first they could remember only a +few prominent articles--that is, their Attention could grasp only a few. +But as they developed by practice, they found that they could observe and +remember a vast number of things and objects in the window. And, at last, +it is related that Houdin could pass rapidly before any large shop +window, bestowing upon it but one hasty glance, and then tell the names +of, and closely describe, nearly every object in plain sight in the +window. The feat was accomplished by the fact that the cultivated +Attention enabled Houdin to fasten upon his mind a vivid mental image of +the window and its contents, and then he was able to describe the +articles one by one from the picture in his mind. + +Houdin taught his son to develop Attention by a simple exercise which may +be interesting and of value to you. He would lay down a domino before the +boy--a five-four, for example. He would require the boy to tell him the +combined number at once, without allowing him to stop to count the spots, +one by one. "Nine" the boy would answer after a moment's hesitation. +Then another domino, a three-four, would be added. "That makes sixteen," +cried the boy. Two dominoes at a time was the second day's task. The +next day, three was the standard. The next day, four, and so on, until +the boy was able to handle twelve dominoes--that is to say, give +instantaneously the total number of spots on twelve dominoes, after a +single glance. This was Attention, in earnest, and shows what practice +will do to develop a faculty. The result was shown by the wonderful +powers of observation, memory and attention, together with instantaneous +mental action, that the boy developed. Not only was he able to add +dominoes instantaneously, but he had powers of observation, etc., that +seemed little short of miraculous. And yet it is related that he had poor +attention, and deficient memory to begin with. + +If this seems incredible, let us remember how old whist players note and +remember every card in the pack, and can tell whether they have been +played or not, and all the circumstances attending upon them. The same is +true of chess players, who observe every move and can relate the whole +game in detail long after it has been played. And remember, also, how +one woman may pass another woman on the street, and without seeming to +give her more than a careless glance, may be able to relate in detail +every feature of the other woman's apparel, including its color, texture, +style of fashioning, probable price of the material, etc., etc. And a +mere man would have noticed scarcely anything about it--because he would +not have given it any attention. But how soon would that man learn to +equal his sister in attention and observation of women's wearing apparel, +if his business success depended upon it, or if his speculative instinct +was called into play by a wager with some friend as to who could remember +the most about a woman's clothing, seen in a passing glance? You see it +is all a matter of Interest and Attention. + +But we forget that the Attention may be developed and cultivated, and we +complain that we "cannot remember things," or that we do not seem to be +able to "take notice." A little practice will do wonders in this +direction. + +Now, while the above exercises will develop your memory and powers of +observation, still that is not the main reason that we have given them to +you. We have an ulterior object, that will appear in time. We aim to +develop your Will-power, and we know that Attention stands at the gate of +Will-power. In order to be able to use your Will, you must be able to +focus the Attention forcibly and distinctly. And these childish exercises +will help you to develop the mental muscles of the Attention. If you +could but realize the childish games the young Yogi students are required +to play, in order to develop the mental faculties, you would change your +minds about the Yogi Adepts whom you have been thinking about as mere +dreamers, far removed from the practical. These men, and their students, +are intensely practical. They have gained the mastery of the Mind, and +its faculties, and are able to use them as sharp edged tools, while the +untrained man finds that he has but a dull, unsharpened blade that will +do nothing but hack and hew roughly, instead of being able to produce the +finished product. + +The Yogi believes in giving the "I" good tools with which to work, and he +spends much time in tempering and sharpening these tools. Oh, no, the +Yogi are not idle dreamers. Their grasp of "practical things" would +surprise many a practical, matter-of-fact Western business man, if he +could but observe it. + +And so, we ask you to practice "observing things." The two exercises we +have given are but indications of the general line. We could give you +thousands, but you can prepare them yourselves as well as could we. +The little Hindu boy is taught Attention by being asked to note and +remember the number, color, character and other details of a number of +colored stones, jewelry, etc., shown for an instant in an open palm, +the hand being closed the moment after. He is taught to note and +describe passing travelers, and their equipages--houses he sees on his +journeys--and thousands of other everyday objects. The results are almost +marvelous. In this way he is prepared as a _chela_ or student, and he +brings to his _guru_ or teacher a brain well developed--a mind thoroughly +trained to obey the Will of the "I"--and with faculties quickened to +perceive instantly that which others would fail to see in a fortnight. It +is true that he does not turn these faculties to "business" or other +so-called "practical" pursuits, but prefers to devote them to abstract +studies and pursuits outside of that which the Western man considers to +be the end and aim of life. But remember that the two civilizations are +quite different--following different ideals--having different economic +conditions--living in different worlds, as it were. But that is all a +matter of taste and ideals--the faculty for the "practical life" of the +West is possessed by the _chela_, if he saw fit to use it. But all Hindu +youths are not _chelas_, remember--nor are all Western youths "captains +of industry," or Edisons. + + +MANTRAM (AFFIRMATION). + +I am using my Attention to develop my mental faculties, so as to give the +"I" a perfect instrument with which to work. The mind is _My_ instrument +and I am bringing it to a state of capacity for perfect work. + + +MANTRAM (OR AFFIRMATION). + +There is but One Life--One Life Underlying. This Life is manifesting +through ME, and through every other shape, form, and thing. I am resting +on the bosom of the Great Ocean of Life, and it is supporting me, and +will carry me safely, though the waves rise and fall--though the storms +rage and the tempests roar. I am safe on the Ocean of Life, and rejoice +as I feel the sway of its motion. Nothing can harm me--though changes may +come and go, I am Safe. I am One with the All Life, and its Power, +Knowledge, and Peace are behind, underneath, and within Me. O! One Life! +express Thyself through me--carry me now on the crest of the wave, now +deep down in the trough of the ocean--supported always by Thee--all is +good to me, as I feel Thy life moving in and through me. I am Alive, +through thy life, and I open myself to thy full manifestation and inflow. + + + + +THE SIXTH LESSON. + +CULTIVATION OF PERCEPTION. + + +Man gains his knowledge of the outside world through his senses. And, +consequently, many of us are in the habit of thinking of these senses as +if _they_ did the sensing, instead of being merely carriers of the +vibrations coming from the outside world, which are then presented to the +Mind for examination. We shall speak of this at greater length a little +later on in this lesson. Just now we wish to impress upon you the fact +that it is the Mind that perceives, not the senses. And, consequently, a +development of Perception is really a development of the Mind. + +The Yogis put their students through a very arduous course of practice +and exercises designed to develop their powers of perception. To many +this would appear to be merely a development of the Senses, which might +appear odd in view of the fact that the Yogis are constantly preaching +the folly of being governed and ruled by the senses. But there is nothing +paradoxical about all this, for the Yogis, while preaching the folly of +sense life, and manifesting the teaching in their lives, nevertheless +believe in any and all exercises calculated to "sharpen" the Mind, and +develop it to a keen state and condition. + +They see a great difference between having a sharpened perception, on the +one hand, and being a slave to the senses on the other. For instance, +what would be thought of a man who objected to acquiring a keen eyesight, +for fear it would lead him away from higher things, by reason of his +becoming attached to the beautiful things he might see. To realize the +folly of this idea, one may look at its logical conclusion, which would +be that one would then be much better off if all their senses were +destroyed. The absurdity, not to say wickedness, of such an idea will be +apparent to everyone, after a minute's consideration. + +The secret of the Yogi theory and teachings regarding the development of +the Mental powers, lies in the word "_Mastery_." The Yoga student +accomplishes and attains this mastery in two ways. The first way is by +subordinating all the feelings, sense-impressions, etc., to the Mastery +of the "I," or Will, the Mastery being obtained in this way by the +assertion of the dominancy of the "I" over the faculties and emotions, +etc. The second step, or way, lies in the Yogi, once having asserted the +mastery, beginning to develop and perfect the Mental instrument, so as to +get better work and returns from it. In this way he increases his kingdom +and is Master over a much larger territory. + +In order for one to gain knowledge, it is necessary to use to the best +advantage the mental instruments and tools that he finds at his disposal. +And again, one must develop and improve such tools--put a keen edge upon +them, etc. Not only does one gain a great benefit from a development of +the faculties of perception, but he also acquires an additional benefit +from the training of the whole mind arising from the mental discipline +and training resulting from the former exercises, etc. In our previous +lessons we have pointed out some of the means by which these faculties +might be greatly improved, and their efficiency increased. In this lesson +we shall point out certain directions in which the Perceptive faculties +may be trained. We trust that the simplicity of the idea may not cause +any of our students to lose interest in the work. If they only knew just +what such development would lead to they would gladly follow our +suggestions in the matter. Every one of the ideas and exercises given by +us are intended to lead up to the strengthening of the Mind, and the +attainment of powers and the unfoldment of faculties. There is no royal +road to Raja Yoga, but the student will be well repaid for the work of +climbing the hill of Attainment. + +In view of the above, let us examine the question of The Senses. Through +the doors of the senses Man receives all his information regarding the +outside world. If he keeps these doors but half open, or crowded up with +obstacles and rubbish, he may expect to receive but few messages from +outside. But if he keeps his doorways clear, and clean, he will obtain +the best that is passing his way. + +If one were born without sense-organs--no matter how good a Mind he might +have--he would be compelled to live his life in a dreamy plant-life stage +of existence, with little or no consciousness. The Mind would be like a +seed in the earth, that for some reason was prevented from growing. + +One may object that the highest ideas do not come to us through the +senses, but the reply is that the things obtained through the senses are +the "raw material" upon which the mind works, and fashions the beautiful +things that it is able to produce in its highest stages. Just as is the +body dependent for growth upon the nourishment taken into it, so is the +mind dependent for growth upon the impressions received from the +Universe--and these impressions come largely through the senses. It may +be objected to that we know many things that we have not received through +our senses. But, does the objector include the impressions that came +through his senses in some previous existence, and which have been +impressed upon his instinctive mind, or soul-memory? It is true that +there are higher senses than those usually recognized, but Nature insists +upon one learning the lessons of the lower grades before attempting those +of the higher. + +Do not forget that all that we know we have "worked for." There is +nothing that comes to the idler, or shirker. What we know is merely the +result of "stored-up accumulations of previous experience," as Lewes has +so well said. + +So it will be seen that the Yogi idea that one should develop all parts +of the Mind is strictly correct, if one will take the trouble to examine +into the matter. A man sees and knows but very little of what is going +on about him. His limitations are great. His powers of vision report only +a few vibrations of light, while below and above the scale lie an +infinity of vibrations unknown to him. The same is true of the powers of +hearing, for only a comparatively small portion of the sound-waves reach +the Mind of Man--even some of the animals hear more than he does. + +If a man had only one sense he would obtain but a one-sense idea of the +outside world. If another sense is added his knowledge is doubled. And so +on. The best proof of the relation between increased sense perception and +development is had in the study of the evolution of animal forms. In the +early stages of life the organism has only the sense of feeling--and very +dim at that--and a faint sense of taste. Then developed smell, hearing +and sight, each marking a distinct advance in the scale of life, for a +new world has been opened out to the advancing forms of life. And, when +man develops new senses--and this is before the race--he will be a much +wiser and greater being. + +Carpenter, many years ago, voiced a thought that will be familiar to +those who are acquainted with the Yogi teachings regarding the unfoldment +of new senses. He said: "It does not seem at all improbable that there +are properties of matter of which none of our senses can take immediate +cognizance, and which other beings might be formed to perceive in the +same manner as we are sensible to light, sound, etc." + +And Isaac Taylor said: "It may be that within the field observed by the +visible and ponderable universe there is existing and moving another +element fraught with another species of life--corporeal, indeed, and +various in its orders, but not open to cognizance of those who are +confined to the conditions of animal organization. Is it to be thought +that the eye of man is the measure of the Creator's power?--and that He +created nothing but that which he has exposed to our present senses? The +contrary seems much more than barely possible; ought we not to think it +almost certain?" + +Another writer. Prof. Masson, has said: "If a new sense or two were added +to the present normal number, in man, that which is now the phenomenal +world for all of us might, for all that we know, burst into something +amazingly different and wider, in consequence of the additional +revelations of these new senses." + +But not only is this true, but Man may increase his powers of knowledge +and experience if he will but develop the senses he has to a higher +degree of efficiency, instead of allowing them to remain comparatively +atrophied. And toward this end, this lesson is written. + +The Mind obtains its impressions of objects of the outside world by means +of the brain and sense organs. The sensory organs are the instruments of +the Mind, as is also the brain and the entire nervous system. By means of +the nerves, and the brain, the Mind makes use of the sensory organs in +order that it may obtain information regarding external objects. + +The senses are usually said to consist of five different forms, _viz._, +sight, hearing, smell, touch, and taste. + +The Yogis teach that there are higher senses, undeveloped, or +comparatively so, in the majority of the race, but toward the unfoldment +of which the race is tending. But we shall not touch upon these latent +senses in this lesson, as they belong to another phase of the subject. In +addition to the five senses above enumerated, some physiologists and +psychologists have held that there were several others in evidence. For +instance, the sense by which the inner organs revealed their presence and +condition, The muscular system reports to the mind through some sense +that is not that of "touch," although closely allied to it. And the +feelings of hunger, thirst, etc., seem to come to us through an unnamed +sense. + +Bernstein has distinguished between the five senses and the one just +referred to as follows: "The characteristic distinction between these +common sensations and the sensations of the senses is that by the latter +we gain knowledge of the occurrences and objects which belong to the +external world (and which sensations we refer to external objects), +whilst by the former we only feel conditions of our own body." + +A sensation is the internal, mental conception, resulting from an +external object or fact exciting the sense organs and nerves, and the +brain, thus making the mind "aware" of the external object or fact. As +Bain has said, it is the "mental impression, feeling, or conscious state, +resulting from the action of external things on some part of the body, +called on that account, sensitive." + +Each channel of sense impressions has an organ, or organs, peculiarly +adapted for the excitation of its substance by the particular kind of +vibrations through which it receives impressions. The eye is most +cunningly and carefully designed to receive the light-waves; and +sound-waves produce no effect upon it. And, likewise, the delicate +mechanism of the ear responds only to sound-waves; light-waves failing to +register upon it. Each set of sensations is entirely different, and the +organs and nerves designed to register each particular set are peculiarly +adapted to their own special work. The organs of sense, including their +special nervous systems, may be compared to a delicate instrument that +the mind has fashioned for itself, that it may investigate, examine and +obtain reports from the outside world. + +We have become so accustomed to the workings of the senses that we take +them as a "matter of course," and fail to recognize them as the delicate +and wonderful instruments that they are--designed and perfected by the +mind for its own use. If we will think of the soul as designing, +manufacturing and using these instruments, we may begin to understand +their true relations to our lives, and, accordingly treat them with more +respect and consideration. + +We are in the habit of thinking that we are aware of all the sensations +received by our mind. But this is very far from being correct. The +unconscious regions of the mind are incomparably larger than the small +conscious area that we generally think of when we say "my mind." In +future lessons we shall proceed to consider this wonderful area, and +examine what is to be found there. Taine has well said, "There is going +on within us a subterranean process of infinite extent; its products +alone are known to us, and are only known to us in the mass. As to +elements, and their elements, consciousness does not attain to them. They +are to sensations what secondary molecules and primitive molecules are to +bodies. We get a glance here and there at obscure and infinite worlds +extending beneath our distinct sensations. These are compounds and +wholes. For their elements to be perceptible to consciousness, it is +necessary for them to be added together, and so to acquire a certain bulk +and to occupy a certain time, for if the group does not attain this bulk, +and does not last this time, we observe no changes in our state. +Nevertheless, though it escapes us, there is one." + +But we must postpone our consideration of this more than interesting +phase of the subject, until some future lesson, when we shall take a trip +into the regions of Mind, under and above Consciousness. And a most +wonderful trip many of us will find it, too. + +For the present, we must pay our attention to the channels by which the +material for knowledge and thought enter our minds. For these sense +impressions, coming to us from without, are indeed "material" upon which +the mind works in order to manufacture the product called "Thought." + +This material we obtain through the channels of the senses, and then +store in that wonderful storehouse, the Memory, from whence we bring out +material from time to time, which we proceed to weave into the fabric of +Thought. The skill of the worker depends upon his training, and his +ability to select and combine the proper materials. And the acquiring of +good materials to be stored up is an important part of the work. + +A mind without stored-up material of impressions and experiences would be +like a factory without material. The machinery would have nothing upon +which to work, and the shop would be idle. As Helmholtz has said, +"Apprehension by the senses supplies directly or indirectly, the material +of all human knowledge, or at least the stimulus necessary to develop +every inborn faculty of the mind." And Herbert Spencer, has this to say +of this phase of the subject, "It is almost a truism to say that in +proportion to the numerousness of the objects that can be distinguished, +and in proportion to the variety of coexistences and sequences that can +be severally responded to, must be the number and rapidity and variety of +the changes within the organism--must be the amount of vitality." + +A little reflection upon this subject will show us that the greater +degree of exercise and training given the senses, the greater the degree +of mental power and capability. As we store our mental storehouse with +the materials to be manufactured into thought, so is the quality and +quantity of the fabric produced. + +It therefore behooves us to awaken from our "lazy" condition of mind, and +to proceed to develop our organs of sense, and their attendant mechanism, +as by doing so we increase our capacity for thought and knowledge. + +Before passing to the exercises, however, it may be well to give a hasty +passing glance at the several senses, and their peculiarities. + +The sense of Touch is the simplest and primal sense. Long before the +lower forms of life had developed the higher senses, they had evidenced +the sense of Touch or Feeling. Without this sense they would have been +unable to have found their food, or to receive and respond to outside +impressions. In the early forms of life it was exercised equally by all +parts of the body, although in the higher forms this sense has become +somewhat localized, as certain parts of the body are far more sensitive +than are others. The skin is the seat of the sense of Touch, and its +nerves are distributed over the entire area of the skin. The hand, and +particularly the fingers, and their tips, are the principal organs of +this sense. + +The acuteness of Touch varies materially in different parts of the body. +Experiments have shown that a pair of compasses would register +impressions as a very slight distance apart when applied to the tip of +the tongue. The distance at which the two points could be distinguished +from one point, on the tip of the tongue, was called "one line." Using +this "line" as a standard, it was found that the palmar surface of the +third finger registered 2 lines; the surface of the lips 4 lines, and the +skin of the back, and on the middle of the arm or thigh, as high as 60 +lines The degree of sensitiveness to Touch varies greatly with different +individuals, some having a very fine sense of touch in their fingers, +while others manifested a very much lower degree. + +In the same way, there is a great difference in the response of the +fingers to weight--a great difference in the ability to distinguish the +difference of the weight of objects. It has been found that some people +can distinguish differences in weight down to very small fractions of an +ounce. Fine distinctions in the differences in temperature have also been +noticed. + +The sense of touch, and its development has meant much for Man. It is the +one sense in which Man surpasses the animals in the matter of degree and +acuteness. The animal may have a keener smell, taste, hearing and sight, +but its sense of Touch is far beneath that of Man. Anaxagoras is quoted +as saying that "if the animals had hands and fingers, they would be like +men." + +In developing the sense of Touch, the student must remember that +Attention is the key to success. The greater the amount of Attention the +greater the degree of development possible in the case of any sense. +When the Attention is concentrated upon any particular sense, the latter +becomes quickened and more acute, and repeated exercise, under the +stimulus of Attention, will work wonders in the case of any +particular sense. And on the other hand, the sense of touch may be +almost, or completely inhibited, by firmly fixing the Attention upon +something else. As an extreme proof of this latter fact, the student +is asked to remember the fact that men have been known to suffer +excruciating torture, apparently without feeling, owing to the mind being +intently riveted upon some idea or thought. As Wyld has said, "The martyr +borne above sensuous impressions, is not only able to endure tortures, +but is able to endure and quench them. The pinching and cutting of the +flesh only added energy to the death song of the American Indian, and +even the slave under the lash is sustained by the indignant sense of his +wrongs." + +In the cases of persons engaged in occupations requiring a fine degree of +Touch, the development is marvelous. The engraver passes his hand over +the plate, and is able to distinguish the slightest imperfection. And the +handler of cloth and fabrics is able to distinguish the finest +differences, simply by the sense of touch. Wool sorters also exercise a +wonderfully high degree of fineness of touch. And the blind are able to +make up for the loss of sight by their greatly increased sense of Touch, +cases being recorded where the blind have been able to distinguish +_color_ by the different "feel" of the material. + +The sense of Taste is closely allied to that of Touch--in fact some +authorities have considered Taste as a very highly developed sense of +Touch in certain surfaces of the body, the tongue notably. It will be +remembered that the tongue has the finest sense of Touch, and it also has +the sense of Taste developed to perfection. In Taste and Touch the object +must be brought in direct contact with the organ of sense, which is not +the case in Smell, Hearing, or Sight. And, be it remembered, that the +latter senses have special nerves, while Taste is compelled to fall back +upon the ordinary nerves of Touch. It is true that Taste is confined to a +very small part of the surface of the body, while Touch is general. But +this only indicates a special development of the special area. The sense +of Taste also depends to a great extent upon the presence of fluids, and +only substances that are soluble make their presence known through the +organs and sense of Taste. + +Physiologists report that the sense of Taste in some persons is so +acute that one part of strychnine in one million parts of water has +been distinguished. There are certain occupations, such as that of +wine-tasters, tea-tasters, etc., the followers of which manifest a +degree of fineness of Taste almost incredible. + +The sense of Smell is closely connected with the sense of Taste, and +often acts in connection therewith, as the tiny particles of the +substance in the mouth arise to the organs of Smell, by means of the +opening or means of communication situated in the back part of the mouth. +Besides which the nose usually detects the odor of substances before they +enter the mouth. The sense of Smell operates by reason of the tiny +particles or the object being carried to the mucous membrane of the +interior of the nose, by means of the air. The membrane, being moist, +seizes and holds these particles for a moment, and the fine nervous +organism reports differences and qualities and the Mind is thus informed +of the nature of the object. + +The sense of Smell is very highly developed among animals, who are +compelled to rely upon it to a considerable extent. And many occupations +among men require the development of this sense, for instance, the +tobacconist, the wine dealer, the perfumers, the chemist, etc. It is +related that in the cases of certain blind people, it has been observed +that they could distinguish persons in this manner. + +The sense of Hearing is a more complex one than in the case of Taste, +Touch and Smell. In the latter three the objects to be sensed must be +brought in close contact with the sense-organs, while in Hearing the +object may be far removed, the impressions being carried by the +vibrations of the air, which are caught up and reported upon by the +nervous organism of the sense of Hearing. The internal mechanism of +the ear is most wonderfully intricate and complex, and excites to wonder +the person examining it. It cannot be described here for want of space, +but the student is advised to inquire into it if he has access to any +library containing books on the subject. It is a wonderful illustration +of the work of the mind in building up for itself instruments with which +to work--to acquire knowledge. + +The ear records vibrations in the air from 20 or 32 per second, the rate +of the lowest audible note, to those of 38,000 per second, the rate of +the highest audible note. There is a great difference in individuals in +regard to the fineness of the sense of Hearing. But all may develop this +sense by the application of Attention. The animals and savages have +wonderfully acute senses of Hearing developed only along the lines of +distinctness, however--on the other hand musicians have developed the +sense along different lines. + +The sense of Sight is generally conceded to be the highest and most +complex of all the senses of Man. It deals with a far larger number of +objects--at longer distances--and gives a far greater variety of +reports to the mind than any of its associate senses. It is the sense of +Touch magnified many times. As Wilson says of it, "Our sight may be +considered as a more delicate and diffusive kind of touch that spreads +itself over an infinite number of bodies; comprehends the largest +figures, and brings into our reach some of the most remote parts of the +universe." + +The sense of Sight receives its impressions from the outside world by +means of waves that travel from body to body--from sun to earth, and from +lamp to eye. These waves of light arise from vibrations in substance, of +an almost incredible degree of rapidity. The lowest light vibration is +about 450,000,000,000,000 per second, while the highest is about +750,000,000,000,000 per second. These figures deal only with the +vibrations recognizable by the eye as light. Above and below these +figures of the scale are countless other degrees invisible to the eye, +although some of them may be recorded by instruments. The different +sensations of color, depend upon the rate of the vibrations, red being +the limit of the lowest, and violet the limit of the highest visible +vibrations--orange, yellow, green, blue, and indigo being the +intermediate rates or colors. + +The cultivation of the sense of Sight, under the aid of Attention is most +important to ail persons. By being able to clearly see and distinguish +the parts of an object, a degree of knowledge regarding it is obtained +that one may not acquire without the said exercise of the faculty. We +have spoken of this under the subject of Attention, in a previous lesson, +to which lesson we again refer the student. The fixing of the eye upon an +object has the power of concentrating the thoughts and preventing them +from wandering. The eye has other properties and qualities that will be +dwelt upon in future lessons. It has other uses than seeing. The +influence of the eye is a marvelous thing, and may be cultivated and +developed. + +We trust that what we have said will bring the student to a realization +of the importance of developing the powers of Perception. The senses have +been developed by the mind during a long period of evolution and effort +that surely would not have been given unless the object in view was worth +it all. The "I" insists upon obtaining knowledge of the Universe, and +much of this knowledge may be obtained only through the senses. The Yogi +student must be "wide awake" and possessed of developed senses and +powers of Perception. The senses of Sight and Hearing, the two latest in +the scale of Evolutionary growth and unfoldment, must receive a +particular degree of attention. The student must make himself "aware" +of what is going on about and around him, so that he may "catch" the best +vibrations. + +It would surprise many Westerners if they could come in contact with a +highly developed Yogi, and witness the marvelously finely developed +senses he possesses. He is able to distinguish the finest differences +in things, and his mind is so trained that, in thought, he may draw +conclusions from what he has perceived, in a manner that seems almost +"second-sight" to the uninitiated. _In fact, a certain degree of +second-sight is possible to one who develops his sense of Sight, under +the urge of Attention._ A new world is opened out to such a person. One +must learn to master the senses, not only in the direction of being +independent of and superior to their urgings, but also in the matter of +developing them to a high degree. The development of the physical senses, +also has much to do with the development of the "Astral Senses," of +which we have spoken in our "Fourteen Lessons," and of which we may have +more to say in the present series. The idea of _Raja Yoga_ is to render +the student the possessor of a highly developed Mind, with highly +developed instruments with which the mind may work. + +In our future lessons we shall give the student many illustrations, +directions, and exercises calculated to develop the different faculties +of the mind--not only the ordinary faculties of everyday use, but others +hidden behind these familiar faculties and senses. Commencing with the +next lesson, we shall present a system of exercises, drills, etc., the +purpose of which will be the above mentioned development of the faculties +of the Mind. + +In this lesson we shall not attempt to give specific exercises, but will +content ourselves with calling the attention of the student to a few +general rules underlying the development of Perception. + + +GENERAL RULES OF PERCEPTION. + +The first thing to remember in acquiring the art of Perception is that +one should not attempt to perceive the whole of a complex thing or object +at the same time, or at once. One should consider the object in detail, +and then, by grouping the details, he will find that he has considered +the whole. Let us take the face of a person as a familiar object. If one +tries to perceive a face as a whole, he will find that he will meet with +a certain degree of failure, the impression being indistinct and cloudy, +it following, also, that the memory of that face will correspond with the +original perception. + +But let the observer consider the face in detail, first the eyes, then +the nose, then the mouth, then the chin, then the hair, then the outline +of the face, the complexion, etc., and he will find that he will have +acquired a clear and distinct impression or perception of the whole face. + +The same rule may be applied to any subject or object. Let us take +another familiar illustration. You wish to observe a building. If you +simply get a general perception of the building as a whole, you will +be able to remember very little about it, except its general outlines, +shape, size, color, etc. And a description will prove to be very +disappointing. But if you have noted, _in detail_, the material used, the +shape of the doors, chimney, roof, porches, decorations, trimmings, +ornamentation, size and number of the window-panes etc., etc., the shape +and angles of the roof, etc., you will have an _intelligent_ idea of the +building, in the place of a mere general outline or impression of such as +might be acquired by an animal in passing. + +We will conclude this lesson with an anecdote of the methods of that +famous naturalist Agassiz, in his training of his pupils. His pupils +became renowned for their close powers of observation and perception, +and their consequent ability to "think" about the things they had seen. +Many of them rose to eminent positions, and claimed that this was largely +by reason of their careful training. + +The tale runs that a new student presented himself to Agassiz one day, +asking to be set to work. The naturalist took a fish from a jar in which +it had been preserved, and laying it before the young student bade him +observe it carefully, and be ready to report upon what he had noticed +about the fish. The student was then left alone with the fish. There was +nothing especially interesting about that fish--it was like many other +fishes that he had seen before. He noticed that it had fins and scales, +and a mouth and eyes, yes, and a tail. In a half hour he felt certain +that he had observed all about that fish that there was to be perceived. +But the naturalist remained away. + +The time rolled on, and the youth, having nothing else to do, began to +grow restless and weary. He started out to hunt up the teacher, but he +failed to find him, and so had to return and gaze again at that +wearisome fish. Several hours had passed, and he knew but little more +about the fish than he did in the first place. + +He went out to lunch and when he returned it was still a case of watching +the fish. He felt disgusted and discouraged, and wished he had never come +to Agassiz, whom, it seemed, was a stupid old man after all,--one away +behind the times. Then, in order to kill time, he began to count the +scales. This completed he counted the spines of the fins. Then he began +to draw a picture of the fish. In drawing the picture he noticed that the +fish had no eyelids. He thus made the discovery that as his teacher had +expressed it often, in lectures, "a pencil is the best of eyes." Shortly +after the teacher returned, and after ascertaining what the youth had +observed, he left rather disappointed, telling the boy to keep on looking +and maybe he would see something. + +This put the boy on his mettle, and he began to work with his pencil, +putting down little details that had escaped him before, but which now +seemed very plain to him. He began to catch the secret of observation. +Little by little he brought to light new objects of interest about the +fish. But this did not suffice his teacher, who kept him at work on the +same fish for three whole days. At the end of that time the student +really knew something about the fish, and, better than all, had acquired +the "knack" and habit of careful observation and perception in detail. + +Years after, the student, then attained to eminence, is reported as +saying: "That was the best zoological lesson I ever had--a lesson whose +influence has extended to the details of every subsequent study; a +legacy that the professor left to me, as he left to many others, of +inestimable value, which we could not buy, and with which we cannot +part." + +Apart from the value to the student of the particular information +obtained, was the quickening of the perceptive faculties that enabled him +to observe the important points in a subject or object, and, +consequently to deduce important information from that which was +observed. The Mind is hungry for knowledge, and it has by years of weary +evolution and effort built up a series of sense systems in order to yield +it that knowledge and it is still building. The men and women in the +world who have arrived at the point of success have availed themselves of +these wonderful channels of information, and by directing them under +the guidance of Will and Attention, have attained wonderful results. +These things are of importance, and we beg of our students not to pass by +this portion of the subject as uninteresting. Cultivate a spirit of +wide-awakeness and perception, and the "knowing" that will come to you +will surprise you. + +No only do you develop the existing senses by such practice and use, _but +you help in the unfoldment of the latent powers and senses that are +striving for unfoldment_. By using and exercising the faculties that we +have, we help to unfold those for the coming of which we have been +dreaming. + + +MANTRAM (AFFIRMATION). + +I am a Soul, possessed of channels of communication with the outer world. +I will use these channels, and thereby acquire the information and +knowledge necessary for my mental development. I will exercise and +develop my organs of sense, knowing that in so doing I shall cause to +unfold the higher senses, of which they are but forerunners and symbols. +I will be "_wide-awake_" and open to the inflow of knowledge and +information. The Universe is my Home--I will explore it. + + + + +THE SEVENTH LESSON. + +THE UNFOLDMENT OF CONSCIOUSNESS. + + +We have thought it well to make a slight change in the arrangement of +these lessons--that is, in the order in which they should appear. We had +contemplated making this Seventh Lesson a series of Mental Drills, +intended to develop certain of the mental faculties, but we have decided +to postpone the same until a later lesson, believing that by so doing a +more logical sequence or order of arrangement will be preserved. In this +lesson we will tell you of the unfoldment of consciousness in Man, and in +the next lesson, and probably in the one following it, we shall present +to you a clear statement regarding the states of mind, below and over +consciousness--a most wonderful region, we assure you, and one that has +been greatly misunderstood and misinterpreted. This will lead up to the +subject of the cultivation of the various faculties--both conscious and +outside of consciousness, and the series will be concluded by three +lessons going right to the heart of this part of the subject, and giving +certain rules and instruction calculated to develop Man's wonderful +"thought-machine" that will be of the greatest interest and importance +to all of our students. When the lessons are concluded you will see that +the present arrangement is most logical and proper. + +In this lesson we take up the subject of "The Unfoldment of +Consciousness"--a most interesting subject. Many of us have been in the +habit of identifying "consciousness" with mind, but as we proceed with +this series of lessons we will see that that which is called +"consciousness" is but a small portion of the mind of the individual, and +even that small part is constantly changing its states, and unfolding new +states undreamed of. + +"Consciousness" is a word we use very often in considering the science of +the Mind. Let us see what it means. Webster defines it as one's +"knowledge of sensations and mental operations, or of what passes in +one's own mind." Halleck defines it as "that undefinable characteristic +of mental states which causes one to be aware of them." But, as Halleck +states, "Consciousness is incapable of definition. To define anything we +are obliged to describe it in terms of something else. And there is +nothing else in the world like consciousness, hence we can define it only +in terms of itself, and that is very much like trying to lift one's self +by one's own boot straps. Consciousness is one of the greatest mysteries +that confronts us." + +Before we can understand what Consciousness really is, we must know just +what "Mind" really is--and that knowledge is lacking, notwithstanding the +many injenious theories evolved in order to explain the mystery. The +metaphysicians do not throw much light on the subject, and as for +materialistic science, listen to what Huxley says: "How it comes about +that anything so remarkable as a state of consciousness comes about by +the result of irritating nervous tissue, is just as unaccountable as the +appearance of the genie when Aladdin rubbed his lamp." + +To many persons the words "consciousness" and "mental process," or +"thought" are regarded as synonymous. And, in fact, psychologists so held +until quite recently. But now it is generally accepted as a fact that +mental processes are not limited to the field of consciousness, and it is +now generally taught that the field of sub-consciousness (that is, +"under" conscious) mentation, is of a much greater extent than that of +conscious mentation. + +Not only is it true that the mind can hold in consciousness but one fact +at any one instant, and that, consequently, only a very small fraction of +our knowledge can be in consciousness at any one moment, but it is also +true that the consciousness plays but a very small part in the totality +of mental processes, or mentation. The mind is not conscious of the +greater portion of its own activities--Maudsley says that only ten per +cent comes into the field of consciousness. Taine has stated it in these +words: "Of the world which makes up our being, we only perceive the +highest points--the lighted up peaks of a continent whose lower levels +remain in the shade." + +But it is not our intention to speak of this great subconscious region of +the mind at this point, for we shall have much to do with it later on. It +is mentioned here in order to show that the enlargement or development of +consciousness is not so much a matter of "growth" as it is an +"unfoldment"--not a new creation or enlargement from outside, but rather +an unfoldment outward from within. + +From the very beginning of Life--among the Particles of Inorganic +Substance, may be found traces of something like Sensation, and response +thereto. Writers have not cared to give to this phenomenon the name of +"sensation," or "sensibility," as the terms savored too much of "senses," +and "sense-organs." But Modern Science has not hesitated to bestow the +names so long withheld. The most advanced scientific writers do not +hesitate to state that in reaction, chemical response, etc., may be seen +indications of rudimentary sensation. Haeckel says: "I cannot imagine +the simplest chemical and physical process without attributing the +movement of the material particles to unconscious sensation. The idea of +Chemical Affinity consists in the fact that the various chemical elements +perceive the qualitative differences in other elements and experience +'pleasure' or 'revulsion' at contacts with them, and execute their +specific movements on this ground." He also speaks of the sensitiveness +of "plasm," or the substance of "living bodies," as being "only a +superior degree of the general irritability of substance." + +Chemical reaction, between atoms, is spoken of by chemists as a +"sensitive" reaction. Sensitiveness is found even in the Particles of +Inorganic Substance, and may be regarded as the first glimmerings of +thought. Science recognizes this when it speaks of the unconscious +sensation of the Particles as _athesis_ or "feeling," and the unconscious +Will that responds thereto, as _tropesis_, or "inclination." Haeckel says +of this that "Sensation perceives the different qualities of the stimuli, +and feeling the quantity," and also, "We may ascribe the feeling of +pleasure and pain (in the contact with qualitatively differing atoms) to +all atoms, and so explain the elective affinity in chemistry (attraction +of loving atoms, inclination; repulsion of hating atoms, +disinclination)." + +It is impossible to form a clear or intelligent idea of the phenomenon of +chemical affinity, etc., unless we attribute to the Atoms something akin +to Sensation. It is likewise impossible to understand the actions of the +Molecules, unless we think of them as possessing something akin to +Sensation. The Law of Attraction is based upon Mental States in +Substance. The response of Inorganic Substance to Electricity and +Magnetism is also another evidence of Sensation and the response thereto. + +In the movements and operations of crystal-life we obtain evidences of +still a little higher forms of Sensation and response thereto. The action +of crystallization is very near akin to that of some low forms of plasmic +action. In fact, the "missing link" between plant life and the crystals +is claimed to have been found in some recent discoveries of Science, the +connection being found in certain crystals in the interior of plants +composed of carbon combinations, and resembling the inorganic crystals in +many ways. + +Crystals grow along certain lines and forms up to a certain size. Then +they begin to form "baby-crystals" on their surfaces, which then take on +the growth--the processes being almost analogous to cell-life. Processes +akin to fermentation have been detected among chemicals. In many ways it +may be seen that the beginning of Mental Life must be looked for among +the Minerals and Particles--the latter, be it remembered, composing not +only inorganic, but also Organic Substance. + +As we advance in the scale of life, we are met with constantly increasing +unfoldment of mentation, the simple giving place to the complex +manifestations. Passing by the simple vital processes of the monera, or +single-celled "things," we notice the higher forms of cell life, with +growing sensibility or sensation. Then we come to the cell-groups, in +which the individual cells manifest sensation of a kind, coupled with a +community-sensation. Food is distinguished, selected and captured, and +movements exercised in pursuit of the same. The living thing is beginning +to manifest more complex mental states. Then the stage of the lower +plants is reached, and we notice the varied phenomena of that region, +evidencing an increased sensitiveness, although there are practically no +signs of special organs of sense. Then we pass on to the higher plant +life, in which begin to manifest certain "sensitive-cells," or groups of +such cells, which are rudimentary sense organs. Then the forms of animal +life, and considered with rising degrees of sensations and growing sense +apparatus, or sense organs, gradually unfolding into something like +nervous systems. + +Among the lower animal forms there are varying degrees of mentation with +accompanying nerve centers and sense-organs, but little or no signs of +consciousness, gradually ascending until we have dawning consciousness in +the reptile kingdom, etc., and fuller consciousness and a degree of +intelligent thought in the still higher forms, gradually increasing until +we reach the plane of the highest mammals, such as the horse, dog, +elephant, ape, etc., which animals have complex nervous systems, brains +and well developed consciousness. We need not further consider the forms +of mentation in the forms of life below the Conscious stage, for that +would carry us far from our subject. + +Among the higher forms of animal life, after a "dawn period" or +semi-consciousness, we come to forms of life among the lower animals +possessing a well developed degree of mental action and Consciousness, +the latter being called by psychologists "Simple Consciousness," but +which term we consider too indefinite, and which we will term "Physical +Consciousness," which will give a fair idea of the thing itself. We use +the word "Physical" in the double sense of "External," and "Relating to +the material structure of a living being," both of which definitions are +found in the dictionaries. And that is just what Physical Consciousness +really is--an "awareness" in the mind, or a "consciousness" of the +"external" world as evidenced by the senses; and of the "body" of the +animal or person. The animal or person thinking on the plane of Physical +Consciousness (all the higher animals do, and many men seem unable to +rise much higher) identifies itself with the physical body, and is +conscious only of thoughts of that body and the outside world. It +"knows," but not being conscious of mental operations, or of the +existence of its mind, it does not "know that it knows." This form of +consciousness, while infinitely above the mentation of the nonconscious +plane of "sansation," is like a different world of thought from the +consciousness of the highly developed intellectual man of our age and +race. + +It is difficult for a man to form an idea of the Physical Consciousness +of the lower animals and savages, particularly as he finds it difficult +to understand his own consciousness except by the act of being conscious. +But observation and reason have given us a fair degree of understanding +of what this Physical Consciousness of the animal is like--or at least in +what respect it differs from our own consciousness. Let us take a +favorite illustration. A horse standing out in the cold sleet and rain +undoubtedly _feels_ the discomfort, and possibly pain, for we know by +observation that animals feel both. But he is not able to analyze his +mental states and wonder when his master will come out to him--think how +cruel it is to keep him out of the warm stable--wonder whether he will be +taken out in the cold again tomorrow--feel envious of other horses who +are indoors--wonder why he is compelled to be out cold nights, etc., +etc.,--in short, he does not think as would a reasoning man under such +circumstances. He is aware of the discomfort, just as would be the +man--and he would run home if he could just as would the man. But he is +not able to pity himself, nor to think about his personality as would +the man, nor does he wonder whether such a life is worth living, after +all. He "knows," but is not able to think of himself as knowing--he does +not "know that he knows," as we do. He experiences the physical pain and +discomfort, but is spared the mental discomfort and concern arising from +the physical, which man so often experiences. + +The animal cannot shift its consciousness from the sensations of the +outer world to the inner states of being. It is not able to "know +itself." The difference may be clumsily illustrated by the example of a +man feeling, seeing or hearing something that gives him a pleasurable +sensation, or the reverse. He is conscious of the feeling or sensation, +and that it is pleasurable or otherwise. That is Physical Consciousness, +and the animal may share it with him. But it stops right there with the +animal. But the man may begin to wonder _why_ the sensation is +pleasurable and to associate it with other things and persons; or +speculate _why_ he dislikes it, what will follow, and so on--that is +Mental Consciousness, because he recognizes an inward self, and is +turning his attention _inward_. He may see another man and experience a +feeling or sensation of attraction or aversion--like or dislike. This is +Physical Consciousness, and an animal also may experience the sensation. +But the man goes further than the animal, and wonders just what there is +about the man he likes or detests, and may compare himself to the man and +wonder whether the latter feels as he does, and so on--this is Mental +Consciousness. + +In animals the mental gaze is freely directed outward, and never returns +upon itself. In man the mental gaze may be directed inward, or may return +inward after its outward journey. The animal "knows"--the man not only +"knows," but he "knows that he knows," and is able to investigate that +"knowing" and speculate about it. We call this higher consciousness +Mental Consciousness. The operation of Physical Consciousness we call +Instinct--the operation of Mental Consciousness we call Reason. + +The Man who has Mental Consciousness not only "feels" or "senses" things, +but he has words or mental concepts of these feelings and sensations and +may think of himself as experiencing them, separating himself, the +sensation or feeling, and the thing felt or sensed. The man is able to +think: "I feel; I hear; I see; I smell; I taste; I desire; I do," etc., +etc. The very words indicate Mental Consciousness recognizing mental +states and giving them names, and also recognizing something called "I" +that experiences the sensations. This latter fact has caused +psychologists to speak of this stage as "Self-consciousness," but we +reserve this idea of the "I" consciousness for a higher stage. + +The animal experiences something that gives it the impressions or feeling +that we call "pain," "hurt," "pleasant," "sweet," "bitter," etc., all +being forms of sensation, but it is unable to think of them in words. +The pain seems to be a part of itself, although possibly associated with +some person or thing that caused it. The study of the unfoldment of +consciousness in a young baby will give one a far better idea of the +grades and distinctions than can be obtained from reading mere words. + +Mental Consciousness is a growth. As Halleck says, "Many persons never +have more than a misty idea of such a mental attitude. They always take +themselves for granted, and never turn the gaze inward." It has been +doubted whether the savages have developed Self-consciousness, and even +many men of our own race seem to be but little above the animals in +intellect and consciousness. They do not seem able to "know themselves" +even slightly. To them the "I" seems to be a purely physical thing--a +body having desires and feeling but little more. They are able to feel an +act, but scarcely more. They are not able to set aside any physical +"not--I," being utterly unable to think of themselves as anything else +but a Body. The "I" and the Body are one with them, and they seem +incapable of distinguishing between them. + +Then comes another stage in which mental-consciousness proper sets in. +The man begins to realize that he has "a mind." He is able to "know +himself" as a mental being, and to turn the gaze inward a little. This +period of development may be noticed in young children. For a time +they speak of themselves as a third person, until finally they begin to +say "I." Then a little later comes the ability to know their own mental +states as such--they know that they have a mind, and are able to +distinguish between it and the body. It is related that some children +experience a feeling of terror when they pass into this stage. They +exhibit signs of bashfulness and what is commonly termed +"self-consciousness" in that sense. Some tell us in after years that when +they became aware of themselves as an entity they were overcome with +alarm, as if by a sense of loneliness and apartness from the Universe. +Young people often feel this way for several years. There seems to be a +distinct feeling that the Universe is antagonistic to and set apart from +them. + +And, although this feeling of separateness and apartness grows less acute +as the man grows older, yet it is always present to a greater or less +degree until a still higher stage--the Ego-consciousness is reached, when +it disappears as we shall see. And this mental-conscious stage is a hard +one for many. They are entangled in a mass of mental states which the man +thinks is "himself," and the struggle between the real "I" and its +confining sheaths is painful. And it becomes still more painful as the +end is neared, for as man advances in mental-consciousness and knowledge +he feels more keenly and suffers accordingly. Man eats the fruit of the +Tree of Knowledge and begins to suffer, and is driven out of the Garden +of Eden of the child and primitive races, who live like the birds of the +air and concern themselves not about mental states and problems. But +there is deliverance ahead in the shape of a higher consciousness, +although but few realize it and still fewer have gained it. Perhaps this +lesson may point out the way for you. + +With the birth of mental-consciousness comes the knowledge that there is +a mind in others. Man is able to speculate and reason about the mental +states of other men, because he recognizes these states within himself. +As man advances in the Mental Consciousness he begins to develop a +constantly increasing degree and grade of Intellect, and accordingly he +attaches the greatest importance to that part of his nature. Some men +worship Intellect as a God, ignoring its limitations which other thinkers +have pointed out. Such people are apt to reason that because the human +intellect (in its present state of development) reports that such a thing +_must_ be, or _cannot_ possibly be, that the matter is forever settled. +They ignore the fact that it is possible that Man's Intellect, in its +present state of unfoldment, may be able to take cognizance of only a +very small part of the Universal Fact, and that there may be regions upon +regions of Reality and Fact of which he cannot even dream, so far are +they removed from his experience. The unfoldment of a new sense would +open out a new world and might bring to light facts that would completely +revolutionize our entire world of conceptions by reason of the new +information it would give us. + +But, nevertheless, from this Mental Consciousness has come the wonderful +work of Intellect, as shown in the achievements of Man up to this time, +and while we must recognize its limitations, we gladly join in singing +its praises. Reason is the tool with which Man is digging into the mine +of Facts, bringing to light new treasures every day. This stage of Mental +Consciousness is bringing to Man knowledge of himself--knowledge of the +Universe--that is well worth the price he pays for it. For Man _does_ pay +a price for entrance into this stage--and he pays an increasing price as +he advances in its territory, for the higher he advances the more keenly +he feels and suffers, as well as enjoys. Capacity for pain is the price +Man pays for Attainment, up to a certain stage. His pain passes from the +Physical to the Mental consciousness, and he becomes aware of problems +that he never dreamt existed, and the lack of an intelligent answer +produces mental suffering. And the mental suffering that comes to him +from unsatisfied longings, disappointment, the pain of others whom he +loves, etc., is far worse than any physical suffering. + +The animal lives its animal life and is contented, for it knows no +better. If it has enough to eat--a place to sleep--a mate--it is happy. +And some men are likewise. But others find themselves involved in a world +of mental discomfort. New wants arise, and the lack of satisfaction +brings pain. Civilization becomes more and more complex, and brings its +new pains as well as new pleasures. Man attaches himself to "things," and +each day creates for himself artificial wants, which he must labor to +meet. His Intellect may not lead him upward, but instead may merely +enable him to invent new and subtle means and ways of gratifying his +senses to a degree impossible to the animals. Some men make a religion of +the gratification of their sensuality--their appetites--and become beasts +magnified by the power of Intellect. Others become vain, conceited and +puffed up with a sense of the importance of their Personality (the false +"I"). Others become morbidly introspective, and spend their time +analyzing and dissecting their moods, motives, feelings, etc. Others +exhaust their capacity for pleasure and happiness, but looking outside +for it instead of within, and become _blase_, bored, _ennuied_ and an +affliction to themselves We mention these things not in a spirit of +Pessimism but merely to show that even this great Mental Consciousness +has a reverse and ugly side as well as the bright face that has been +ascribed to it. + +As man reaches the higher stages of this Mental Consciousness, and the +next higher stage begins to dawn upon him, he is apt to feel more keenly +than ever the insufficiency of Life as it appears to him. He is unable to +understand Himself--his origin, destiny, purpose and nature--and he +chafes against the bars of the cage of Intellect in which he is confined. +He asks himself the question, "Whence come I--Whither go I--What is the +object of my Existence?" He becomes dissatisfied with the answers the +world has to give him to these questions, and he cries aloud in +despair--and but the answer of his own voice comes back to him from the +impassable walls with which he is surrounded. He does not realize that +his answer must come from Within--but so it is. + +Psychology stops when it reaches the limits of Mental Consciousness, or +as it calls it "Self-Consciousness," and denies that there is anything +beyond--any unexplored regions of the Mind. It laughs at the reports that +come from those who have penetrated farther within the recesses of their +being, and dismisses the reports as mere "dreams," "fantasies," +"illusions," "ecstatic imaginings," "abnormal states," etc., etc. +But, nevertheless, there are schools of thought that teach of these +higher states, and there are men of all ages and races that have entered +them and have reported concerning them. And we feel justified in asking +you to take them into consideration. + +There are two planes of Consciousness, of which we feel it proper to +speak, for we have obtained more or less information regarding them. +There are still higher planes, but they belong to higher phases of life +than are dealt with here. + +The first of these planes or states of Consciousness, above the +"Self-Consciousness" of the psychologists (which we have called "Mental +Consciousness") may be called "Ego-consciousness," for it brings an +"awareness" of the Reality of the Ego. This "awareness" is far above the +Self-consciousness of the man who is able to distinguish "I" from "You," +and to give it a name. And far above the consciousness that enables a +man, as he rises in the scale, to distinguish the "I" from faculty after +faculty of the mind, which he is able to recognize as "not--I," until he +finds left a mental something that he cannot set aside, which he calls +"I"--although this stage alone is very much higher than that of the +average of the race, and is a high degree of Attainment itself. It is +akin to this last stage, and yet still fuller and more complete. In +the dawning of Ego Consciousness the "I" recognizes itself still more +clearly and, more than this, is fully imbued with a sense and "awareness" +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, space, cause and effect--something Transcendental and surpassing +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 space 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 passed 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 passed out of this +plane of life, wrote a book entitled "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 flashing 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 God"--the word "God" 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 God," and knowing no other God except +their own particular conception, they naturally identifying the Something +with "God" 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 God's countenance," and the non-Catholic reports likewise +regarding God 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 +"God" or the Absolute, for there are many Beings of high spiritual growth +and development that would appear to the ordinary mortal as a very God. +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 analyze 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 passive recipients. We cannot change the nature +of a thought, or of a truth, but we can, as it were, _guide the ship 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 +ships submerged in a dim ocean among strange monsters, propelled in a +blind manner through space; proud perhaps of accumulating many barnacles +as decoration; only recognizing our destination by bumping against the +dock-wall; and with no cognizance of the deck and cabins above us, or +the spars and sails--no thought of the sextant, and the compass, 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 ships to be spoken to by +means other than by bodily contact--a region of sunshine and cloud, of +space, 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 assumed +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 assimilation 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 passive 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 mass 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 passing 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 God; +and deeper down than the mind and feelings or will--in the unseen depths +of the hidden life--there dwells the Spirit of God." 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 God 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 God, 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 +illustrations 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 +assumptions respecting our own social and intellectual rank, and that +of the one we are addressing. In company we unconsciously assume 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 circumstance." + +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 passing 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." + +Bascom says: "It is inexplicable how premises which lie below +consciousness can sustain conclusions in consciousness; how the mind can +wittingly take up a mental movement at an advanced stage, having missed +its primary steps." + +Hamilton and other writers have compared the mind's action to that of a +row of billiard balls, of which one is struck and the impetus transmitted +throughout the entire row, the result being that only the last ball +actually moves, the others remaining in their places. The last ball +represents the conscious thought--the other stages in the unconscious +mentation. Lewes, speaking of this illustration, says: "Something like +this, Hamilton says, seems often to occur in a train of thought, one idea +immediately suggesting another into consciousness--this suggestion +passing through one or more ideas which do not themselves rise into +consciousness. This point, that we are not conscious of the formation of +groups, but only of a formed group, may throw light on the existence of +unconscious judgments, unconscious reasonings, and unconscious +registrations of experience." + +Many writers have related the process by which the unconscious mentation +emerges gradually into the field of consciousness, and the discomfort +attending the process. A few examples may prove interesting and +instructive. + +Maudsley says: "It is surprising how uncomfortable a person may be made +by the obscure idea of something which he ought to have said or done, and +which he cannot for the life of him remember. There is an effort of the +lost idea to get into consciousness, which is relieved directly the idea +bursts into consciousness." + +Oliver Wendell Holmes said: "There are thoughts that never emerge into +consciousness, and which yet make their influence felt among the +perceptive mental currents, just as the unseen planets sway the movements +of the known ones." The same writer also remarks: "I was told of a +business man in Boston who had given up thinking of an important question +as too much for him. But he continued so uneasy in his brain that he +feared he was threatened with palsy. After some hours the natural +solution of the question came to him, worked out, as he believed, in that +troubled interval." + +Dr. Schofield mentions several instances of this phase of the workings of +the unconscious planes of the mind. We mention a couple that seem +interesting and to the point: + +"Last year," says Dr. Schofield, "I was driving to Phillmore Gardens to +give some letters to a friend. On the way, a vague uneasiness sprang up, +and a voice seemed to say, 'I doubt if you have those letters.' Conscious +reason rebuked it, and said, 'Of course you have; you took them out of +the drawer specially.' The vague feeling was not satisfied, but could not +reply. On arrival I found the letters were in none of my pockets. On +returning I found them on the hall table, where they had been placed a +moment putting on my gloves." + +"The other day I had to go to see a patient in Folkestone, in Shakespeare +Terrace. I got there very late, and did not stay but drove down to the +Pavilion for the night, it being dark and rainy. Next morning at eleven I +walked up to find the house, knowing the general direction, though never +having walked there before. I went up the main road, and, after passing +a certain turning, began to feel a vague uneasiness coming into +consciousness, that I had passed the terrace. On asking the way, I found +it was so; and the turning was where the uneasiness began. The night +before was pitch dark, and very wet, and anything seen from a close +carriage was quite unconsciously impressed on my mind." + +Prof. Kirchener says: "Our consciousness can only grasp one quite clear +idea at once. All other ideas are for the time somewhat obscure. They are +really existing, but only potentially for consciousness, _i.e.,_ they +hover, as it were, on our horizon, or beneath the threshold of +consciousness. The fact that former ideas suddenly return to +consciousness is simply explained by the fact that they have continued +psychic existence: and attention is sometimes voluntarily or +involuntarily turned away from the present, and the appearance of former +ideas is thus made possible." + +Oliver Wendell Holmes says: "Our different ideas are stepping-stones; how +we get from one to another we do not know; something carries us. We (our +conscious selves) do not take the step. The creating and informing +spirit, which is _within_ us and not _of_ us, is recognized everywhere in +real life. It comes to us as a voice that will be heard; it tells us what +we must believe; it frames our sentences and we wonder at this visitor +who chooses our brain as his dwelling place." + +Galton says: "I have desired to show how whole states of mental operation +that have lapsed out of ordinary consciousness, admit of being dragged +into light." + +Montgomery says: "We are constantly aware that feelings emerge +unsolicited by any previous mental state, directly from the dark womb of +unconsciousness. Indeed all our most vivid feelings are thus mystically +derived. Suddenly a new irrelevant, unwilled, unlooked-for presence +intrudes itself into consciousness. Some inscrutable power causes it to +rise and enter the mental presence as a sensorial constituent. If this +vivid dependence on unconscious forces has to be conjectured with regard +to the most vivid mental occurrences, how much more must such a +sustaining foundation be postulated for those faint revivals of previous +sensations that so largely assist in making up our complex mental +presence!" + +Sir Benjamin Brodie says: "It has often happened to me to have +accumulated a store of facts, but to have been able to proceed no +further. Then after an interval of time, I have found the obscurity and +confusion to have cleared away: the facts to have settled in their right +places, though I have not been sensible of having made any effort for +that purpose." + +Wundt says: "The traditional opinion that consciousness is the entire +field of the internal life cannot be accepted. In consciousness, psychic +acts are very distinct from one another, and observation itself +necessarily conducts to unity in psychology. But the agent of this unity +is outside of consciousness, which knows only the result of the work done +in the unknown laboratory beneath it. Suddenly a new thought springs into +being. Ultimate analysis of psychic processes shows that the unconscious +is the theater of the most important mental phenomena. The conscious is +always conditional upon the unconscious." + +Creighton says: "Our conscious life is the sum of these entrances and +exits. Behind the scenes, as we infer, there lies a vast reserve which we +call 'the unconscious,' finding a name for it by the simple device of +prefixing the negative article. The basis of all that lies behind the +scene is the mere negative of consciousness." + +Maudsley says: "The process of reasoning adds nothing to knowledge (in +the reasoner). It only displays what was there before, and brings to +conscious possession what before was unconscious." And again: "Mind can +do its work without knowing it. Consciousness is the light that lightens +the process, not the agent that accomplishes it." + +Walstein says: "It is through the sub-conscious self that Shakespeare +must have perceived, without effort, great truths which are hidden from +the conscious mind of the student; that Phidias painted marble and +bronze; that Raphael painted Madonnas, and Beethoven composed +symphonies." + +Ribot says: "The mind receives from experience certain data, and +elaborates them unconsciously by laws peculiar to itself, and the result +merges into consciousness." + +Newman says: "When the unaccustomed causes surprise, we do not perceive +the thing and then feel the surprise; but surprise comes first, and then +we search out the cause; so the theory must have acted on the unconscious +mind to create the feeling, before being perceived in consciousness." + +A writer in an English magazine says: "Of what transcendent importance is +the fact that the unconscious part of the mind bears to the conscious +part such a relation as the magic lantern bears to the luminous disc +which it projects; that the greater part of the intentional action, the +whole practical life of the vast majority of men, is an effect of events +as remote from consciousness as the motion of the planets." + +Dr. Schofield says: "It is quite true that the range of the unconscious +mind must necessarily remain indefinite; none can say how high or low it +may reach.... As to how far the unconscious powers of life that, as has +been said, can make eggs and feathers out of Indian corn, and milk and +beef and mutton out of grass, are to be considered within or beyond the +lowest limits of unconscious mind, we do not therefore here press. It is +enough to establish the fact of its existence; to point out its more +important features; and to show that in all respects it is as worthy of +being called mind as that which works in consciousness. We therefore +return to our first definition of Mind, as 'the sum of psychic action in +us, whether conscious or unconscious.'" + +Hartmann calls our attention to a very important fact when he says: "The +unconscious does not fall ill, the unconscious does not grow weary, but +all conscious mental activity becomes fatigued." + +Kant says: "To have ideas and yet not be conscious of them--therein seems +to lie a contradiction. However, we may still be immediately aware of +holding an idea, though we are not directly conscious of it." + +Maudsley says: "It may seem paradoxical to assert not merely that ideas +may exist in the mind without any consciousness of them, but that an +idea, or a train of associated ideas, may be quickened into action and +actuate movements without itself being attended to. When an idea +disappears from consciousness it does not necessarily disappear entirely; +it may remain latent below the horizon of consciousness. Moreover it may +produce an effect upon movement, or upon other ideas, when thus active +below the horizon of consciousness." + +Liebnitz says: "It does not follow that because we do not perceive +thought that it does not exist. It is a great source of error to believe +that there is no perception in the mind but that of which it is +conscious." + +Oliver Wendell Holmes says: "The more we examine the mechanism of thought +the more we shall see that anterior unconscious action of the mind that +enters largely into all of its processes. People who talk most do not +always think most. I question whether persons who think most--that is who +have most conscious thought pass through their mind--necessarily do most +mental work. Every new idea planted in a real thinker's mind grows when +he is least conscious of it." + +Maudsley says: "It would go hard with mankind indeed, if they must act +wittingly before they acted at all. Men, without knowing why, follow a +course for which good reasons exist. Nay, more. The practical instincts +of mankind often work beneficially in actual contradiction to their +professed doctrines." + +The same writer says: "The best thoughts of an author are the unwilled +thoughts which surprise himself; and the poet, under the influence of +creative activity, is, so far as consciousness is concerned, being +dictated to." + +A writer in an English magazine says: "When waiting on a pier for a +steamer, I went on to the first, which was the wrong one. I came back and +waited, losing my boat, which was at another part of the pier, on account +of the unconscious assumption I had made, that this was the only place to +wait for the steamer. I saw a man enter a room, and leave by another +door. Shortly after, I saw another man exactly like him do the same. It +was the same man; but I said it must be his twin brother, in the +unconscious assumption that there was no exit for the first man but by +the way he came (that by returning)." + +Maudsley says: "The firmest resolve or purpose sometimes vanishes +issueless when it comes to the brink of an act, while the true will, +which determines perhaps a different act, springs up suddenly out of the +depths of the unconscious nature, surprising and overcoming the +conscious." + +Schofield says: "Our unconscious influence is the projection of our +unconscious mind and personality unconsciously over others. This acts +unconsciously on their unconscious centers, producing effects in +character and conduct, recognized in consciousness. For instance, the +entrance of a good man into a room where foul language is used, will +unconsciously modify and purify the tone of the whole room. Our minds +cast shadows of which we are as unconscious as those cast by our bodies, +but which affect for good or evil all who unconsciously pass within their +range. This is a matter of daily experience, and is common to all, though +more noticeable with strong personalities." + +Now we have given much time and space to the expressions of opinion of +various Western writers regarding this subject of there being a plane or +planes of the mind outside of the field of consciousness. We have given +space to this valuable testimony, not alone because of its intrinsic +value and merit, but because we wished to impress upon the minds of our +students that these out-of-conscious planes of mind are now being +recognized by the best authorities in the Western world, although it has +been only a few years back when the idea was laughed at as ridiculous, +and as a mere "dream of the Oriental teachers." Each writer quoted has +brought out some interesting and valuable point of the subject, and the +student will find that his own experiences corroborate the points cited +by the several writers. In this way we think the matter will be made +plainer, and will become fixed in the mind of those who are studying this +course of lessons. + +But we must caution our students from hastily adopting the several +theories of Western writers, advanced during the past few years, +regarding these out-of-conscious states. The trouble has been that the +Western writers dazzled by the view of the subconscious planes of +mentation that suddenly burst upon the Western thought, hastily adopted +certain theories, which they felt would account for all the phenomena +known as "psychic," and which they thought would fully account for all +the problems of the subject. These writers while doing a most valuable +work, which has helped thousands to form new ideas regarding the nature +and workings of the mind, nevertheless did not sufficiently explore the +nature of the problem before them. A little study of the Oriental +philosophies might have saved them and their readers much confusion. + +For instance, the majority of these writers hastily assumed that because +there _was_ an out-of-conscious plane of mentation, therefore all the +workings of the mind might be grouped under the head of "conscious" and +"sub-conscious," and that all the out-of-conscious phenomena might be +grouped under the head of "subconscious mind," "subjective mind," etc., +ignoring the fact that this class of mental phenomena embraced not +only the highest but the lowest forms of mentation In their newly found +"mind" (which they called "subjective" or "sub-conscious"), they placed +the lowest traits and animal passions; insane impulses; delusions; +bigotry; animal-like intelligence, etc., etc., as well as the inspiration +of the poet and musician, and the high spiritual longings and feelings +that one recognizes as having come from the higher regions of the soul. + +This mistake was a natural one, and at first reading the Western world +was taken by storm, and accepted the new ideas and theories as Truth. But +when reflection came, and analysis was applied there arose a feeling of +disappointment and dissatisfaction, and people began to feel that there +was something lacking. They intuitively recognized that their higher +inspirations and intuitions came from a different part of the mind than +the lower emotions, passions, and other sub-conscious feelings, and +instincts. + +A glance at the Oriental philosophies will give one the key to the +problem at once. The Oriental teachers have always held that the +conscious mentation was but a small fraction of the entire volume of +thought, but they have always taught that just as there was a field of +mentation _below_ consciousness, so was there a field of mentation +_above_ consciousness as much higher than Intellect as the other was +lower than it. The mere mention of this fact will prove a revelation to +those who have not heard it before, and who have become entangled with +the several "dual-mind" theories of the recent Western writers. The more +one has read on this subject the more he will appreciate the superiority +of the Oriental theory over that of the Western writers. It is like the +chemical which at once clears the clouded liquid in the test-tube. + +In our next lesson we shall go into this subject of the above-conscious +planes, and the below-conscious planes, bringing out the distinction +clearly, and adding to what we have said on the subject in previous +books. + +And all this is leading us toward the point where we may give you +instruction regarding the training and cultivation--the retraining and +guidance of these out-of-conscious faculties. By retraining the lower +planes of mentation to their proper work, and by stimulating the higher +ones, man may "make himself over." mentally, and may acquire powers of +which he but dreams now. This is why we are leading you up to the +understanding of this subject, step by step. We advise you to acquaint +yourself with each phase of the matter, that you may be able to apply the +teachings and instructions to follow in later lessons of the course. + + +MANTRAM (AFFIRMATION). + +I recognize that my Self is greater than it seems--that above and below +consciousness are planes of mind--that just as there are lower planes of +mind which belong to my past experience in ages past and over which I +must now assert my Mastery--so are there planes of mind into which I am +unfolding gradually, which will bring me wisdom, power, and joy. I Am +Myself, in the midst of this mental world--I am the Master of my +Mind--I assert my control of its lower phases, and I demand of its higher +all that it has in store for me. + + + + +THE NINTH LESSON. + +THE MENTAL PLANES. + + +In our last lesson we told you something about the operation of the mind +outside of the field of consciousness. In this lesson we will attempt to +classify these out-of-consciousness planes, by directing your attention +to the several mental planes above and below the plane of consciousness. +As we stated in the last lesson, over 90 per cent of our mental +operations are conducted outside of the field of consciousness, so that +the consideration of the planes is seen to be an important subject. + +Man is a Centre of Consciousness in the great One Life of the Universe. +His soul has climbed a great many steps before it reached its present +position and stage of unfoldment. And it will pass through many more +steps until it is entirely free and delivered from the necessity of its +swaddling clothes. + +In his mental being man contains traces of all that has gone before--all +the experiences of himself and the great race movement of which he is a +part. And, likewise, his mind contains faculties and mental planes which +have not as yet unfolded into consciousness, and of the existence of +which he is but imperfectly aware. All of these mental possessions, +however, are useful and valuable to him--even the lowest. The lowest +may be used to advantage, under proper mastery, and are only dangerous to +the man who allows them to master him instead of serving him as they +should, considering his present stage of development. + +In this consideration of the several mental planes we shall not confine +ourselves to the technical occult terms given to these several planes, +but will place them in general groups and describe the features and +characteristics of each, rather than branch off into long explanations of +the growth and reason of the several planes, which would take us far away +from the practical consideration of the subject. + +Beginning at the lowest point of the scale we see that man has a body. +The body is composed of minute cells of protoplasm. These cells are built +up of countless molecules, atoms and particles of matter--precisely the +same matter that composes the rocks, trees, air, etc., around him. The +Yogi philosophy tells us that even the atoms of matter have life and an +elementary manifestation of mind, which causes them to group together +according to the law of attraction, forming different elements, +combinations, etc. This law of attraction is a mental operation, and is +the first evidence of mental choice, action and response. Below this is +Prana or Force, which, strictly speaking, is also a manifestation of +mind, although for convenience we designate it as a separate +manifestation of the Absolute. + +And therefore we find that this law of attraction between the atoms and +particles of matter is a mental action, and that it belongs to man's +mental kingdom, because he has a body and this mental action is +continually going on in his body. So therefore this is the lowest mental +plane to be considered in the make-up of the man. This plane is, of +course, far sunken beneath the plane of consciousness, and is scarcely +identified with the personality of the man at all, but rather belongs to +the life of the whole, manifest in the rock as well as in the man. + +But after these atoms have been grouped by the law of attraction and have +formed molecules of matter, they are taken possession of by a higher +mental activity and built up into cells by the mental action of the +plant. The life impulse of the plant begins by drawing to it certain +particles of inorganic matter--chemical elements--and then building them +into a single cell. Oh, mystery of the cell! The intellect of man is +unable to duplicate this wonderful process. The Mind Principle on the +Vegetative Plane, however, knows exactly how to go to work to select and +draw to itself just the elements needed to build up the single cell. Then +taking up its abode in that cell--using it as a basis of operations, it +proceeds to duplicate its previous performance, and so cell after cell +is added, by the simple reproductive process of division and +subdivision--the primitive and elemental sex process--until the mighty +plant is built up. From the humblest vegetable organism up to the +greatest oak the process is the same. + +And it does not stop there. The body of man is also built up in just this +way, and he has this vegetative mind also within him, below the plane of +consciousness, of course. To many this thought of a vegetative mind may +be somewhat startling. But let us remember that every part of our body +has been built up from the vegetable cell. The unborn child starts with +the coalition of two cells. These cells begin to build up the new body +for the occupancy of the child--that is, the mind principle in the cells +directs the work, of course--drawing upon the body of the mother for +nourishment and supplies. The nourishment in the mother's blood, which +supplies the material for the building up of the child's body, is +obtained by the mother eating and assimilating the vegetable cells of +plants, directly or indirectly. If she eats fruit, nuts, vegetables, +etc., she obtains the nourishment of the plant life directly--if she eats +meat she obtains it indirectly, for the animal from which the meat was +taken built up the meat from vegetables. There is no two ways about +this--all nourishment of the animal and human kingdom is obtained from +the vegetable kingdom, directly or indirectly. + +And the cell action in the child is identical with the cell action in the +plant. Cells constantly reproducing themselves and building themselves up +into bodily organs, parts, etc., under the direction and guidance of the +mind principle. The child grows in this way until the hour of birth. It +is born, and then the process is but slightly changed. The child begins +to take nourishment either from the mother's milk or from the milk of the +cow, or other forms of food. And as it grows larger it partakes of many +different varieties of food. But always it obtains building material from +the cell life of the plants. + +And this great building up process is intelligent, purposeful, to a +wonderful degree. Man with his boasted intellect cannot explain the real +"thingness" of the process. A leading scientist who placed the egg of a +small lizard under microscopical examination and then watched it slowly +develop has said that it seemed as if some hand was tracing the outlines +of the tiny vertebrae, and then building up around it. Think for a moment +of the development of the germ within the egg of the humming-bird, or the +ant, or the gnat, or the eagle. Every second a change may be noticed. The +germ cell draws to itself nourishment from the other part of the egg, and +then it grows and reproduces another cell. Then both cells divide--then +subdivide until there are millions and millions and millions of cells. +And all the while the building up process continues, and the bird or +insect assumes shape and form, until at last the work is accomplished +and the young bird emerges from the egg. + +And the work thus commenced continues until the death of the animal. For +there is a constant using-up and breaking-down of cell and tissue, which +the organism must replace. And so the vegetative mind of the plant, or +insect, or animal, or man, is constantly at work building up new cells +from the food, throwing out worn-out and used-up material from the +system. Not only this, but it attends to the circulation of the blood in +order that the materials for the building up may be carried to all parts +of the system. It attends to the digestion and assimilation of the +food--the wonderful work of the organs of the body. It attends to the +healing of wounds, the fight against disease, the care of the physical +body. And all this out of the plane of consciousness--in the infant man +the animal world, the vegetable kingdom--ever at work, untiring, +intelligent, wonderful. And this plane of mind is in man as well as in +the plant, and it does its work without aid from the conscious part of +man, although man may interfere with it by adverse conscious thought, +which seems to paralyze its efforts. Mental Healing is merely the +restoring of normal conditions, so that this part of the body may do its +work without the hindrance of adverse conscious thought. + +On this plane of the mind is found all of the vital functions and +operations. The work is done out-of-consciousness, and the consciousness +is aware of this part of the mind only when it makes demands upon the +conscious for food, etc. On this plane also resides the elementary +instinct that tends toward reproduction and sexual activity. The demand +of this part of the mind is always "increase and multiply," and according +to the stage of growth of the individual is the mandate carried out, as +we shall see presently. The elementary impulses and desires that we +find rising into the field of consciousness come from this plane of the +mind. Hunger, thirst and the reproductive desires are its messages to the +higher parts of the mind. And these messages are natural and free from +the abuses and prostitution often observed attached to them by the +intellect of man in connection with his unrestrained animal impulses. +Gluttony and unnatural lust arise not from the primitive demand of this +plane of the mind--for the lower animals even are free from them to a +great extent--but it is reserved for man to so prostitute these primitive +natural tendencies, in order to gratify unnatural and artificial +appetites, which serve to frustrate nature rather than to aid her. + +As Life advanced in the scale and animal forms appeared on the scene new +planes of mind were unfolded, in accordance to the necessity of the +living forms. The animal was compelled to hunt for his food--to prey upon +other forms, and to avoid being preyed upon by others. He was compelled +to struggle for the unfoldment of latent powers of his mind that would +give him means to play his part in the scheme of life. He was compelled +to do certain things in order to live and reproduce his kind. And he +demanded not in vain. For there came to him slowly an unfolding knowledge +of the things necessary for the requirements of his life. We call this +Instinct. But, pray remember, by Instinct we do not mean the still higher +something that is really rudimentary Intellect that we notice in the +higher animals. We are speaking now of the unreasoning instinct observed +in the lower animals, and to a certain degree in man. This Instinctive +plane of mentality causes the bird to build its nest before its eggs are +laid, which instructs the animal mother how to care for its young when +born, and after birth; which teaches the bee to construct its cell and to +store up its honey. These and countless other things in animal life, and +in the higher form of plant life, are manifestations of Instinct--that +great plane of the mind. In fact, the greater part of the life of the +animal is instinctive although the higher forms of animals have developed +something like rudimentary Intellect or Reason, which enables them to +meet new conditions where Intellect alone fails them. + +And man has this plane of mind within him, below consciousness. In fact +the lower forms of human life manifest but little Intellect, and live +almost altogether according to their Instinctive impulses and desires. + +Every man has this Instinctive mental region within him and from it are +constantly arising impulses and desires to perplex and annoy him, as well +as to serve him occasionally. The whole secret consists in whether the +man has Mastery of his lower self or not. + +From this plane of the mind arise the hereditary impulses coming down +from generations of ancestors, reaching back to the cavemen, and still +further back into the animal kingdom. A queer storehouse is this. +Animal instincts--passions, appetites, desires, feelings, sensations, +emotions, etc., are there. Hate, envy, jealousy, revenge, the lust of the +animal seeking the gratification of his sexual impulses, etc., etc., are +there, and are constantly intruding upon our attention until we have +asserted our mastery. And often the failure to assert this mastery comes +from an ignorance of the nature of the desire, etc. We have been taught +that these thoughts were "bad" without being told _why_, and we have +feared them and thought them the promptings of an impure nature, or a +depraved mind, etc. This is all wrong. These things are not "bad" of +themselves--they came to us honestly--they are our heritage from the +past. They belong to the animal part of our nature, and were necessary to +the animal in his stage of development. We have the whole menagerie +within us, but that does not mean that we should turn the beasts loose +upon ourselves or others. It was necessary for the animal to be fierce, +full of fight, passionate, regardless of the rights of others, etc., but +we have outgrown that stage of development, and it is ignoble for us to +return to it, or to allow it to master us. + +This lesson is not intended as a discourse upon Ethics or morals. We do +not intend going into a discussion of the details of "Right and Wrong," +for we have touched upon that phase of the subject in other works. But we +feel justified in calling your attention to the fact that the human mind +intuitively recognizes the "Rightness" of the living up to that which +comes to us from the highest parts of the mind--the highest product of +our unfoldment. And it likewise intuitively recognizes the "Wrongness" of +the falling back into that which belongs to the lower stages of our +mentality--to the animal part of us, that is our heritage from the past +and that which has gone before. + +While we may be puzzled about many details of morals and ethics and may +not be able to "explain" why we consider certain things right or wrong, +we still intuitively feel that the highest "Right" of which we are +capable is the acting out of that which is coming to us from the highest +pole of our mental being, and that the lowest "Wrong" consists in doing +that which carries us back to the life of the lower animals, in so far as +mentality is concerned. Not because there is anything absolutely "Wrong" +in the mental processes and consequent of the animals in themselves--they +are all right and perfectly natural in the animals--but we intuitively +recognize that for us to fall back to the animal stage is a "going +backward" in the scale of evolution. We intuitively shrink at an +exhibition of brutality and animality on the part of a man or woman. We +may not know just why, but a little reflection will show us that it is a +sinking in the evolutionary scale, against which the spiritual part of us +revolts and protests. + +But this must not be construed to mean that the advanced soul looks upon +the animal world with disgust or horror. On the contrary, there is +nowhere to be found a higher respect for animal life and being than among +the Yogi and other advanced souls. They delight in watching the animals +filling their places in life--playing out their parts in the divine +scheme of life. Their animal passions and desires are actions viewed +sympathetically and lovingly by the advanced soul, and nothing "Wrong" or +disgusting is seen there. And even the coarseness and brutality of +the savage races are so regarded by these advanced souls. They see +everything as natural according to the grade and degree of development of +these people. + +It is only when these advanced souls view the degeneracies of "civilized" +life that they feel sorrow and pain. For here they see instances of +devolution instead of evolution--degeneration instead of regeneration +and advancement. And not only do they know this to be the fact, but the +degenerate specimens of mankind themselves feel and know it. Compare +the expression of the animal or savage going through their natural life +actions and performances. See how free and natural are their expressions, +how utterly apart are evidences of wrong doing. They have not as yet +found out the fatal secret of Good and Evil--they have not as yet eaten +the forbidden fruit. But, on the contrary, look into the faces of the +degenerates and fallen souls of our civilized life. See the furtive +glance and the self-consciousness of "Wrong" evident in every face. And +this consciousness of "Wrong" bears heavily upon these people--it is +heavier than the punishments heaped upon them That nameless something +called "conscience" may be smothered for a while, but sooner or later it +comes to light and demands the pound of flesh from its victim. + +And yet you will say that it seems hard to think that the same thing can +be Right in one person and Wrong in another. This seems like a hard +saying and a dangerous doctrine, but it is the Truth. And man +instinctively recognizes it. He does not expect the same sense of moral +responsibility in a young child, or in a savage, that he does in a +mature, developed, civilized man. He may restrain the child and the +savage, for self-protection and the welfare of all, but he realizes the +distinction, or at least should do so. And not only is this true, but as +man advances in the scale he casts off many ideas of "Wrong" that he +once held, having outgrown the old ideas and having grown into new +conceptions. And the tendency is always upward and onward. The tendency +is constantly from Force and Restraint toward Love and Freedom. The ideal +condition would be one in which there were no laws and no necessity for +them--a condition in which men had ceased to do wrong because they had +outgrown the desire rather than from fear or restraint or force. And +while this condition as yet seems afar off, there is constantly going on +an unfoldment of higher planes and faculties of the mind, which when once +fully manifest in the race will work a complete revolution in ethics and +laws and government--and for the better, of course. In the meantime +Mankind moves along, doing the best it can, making a steady though slow +progress. + +There is another plane of the mind which is often called the "Instinct," +but which is but a part of the plane of the Intellect, although its +operations are largely below the field of consciousness. We allude to +what may be called the "Habit Mind," in order to distinguish it from the +Instinctive Plane. The difference is this: The Instinctive plane of mind +is made up of the ordinary operations of the mind below the plane of the +Intellect, and yet above the plane of the Vegetative mind--and also of +the acquired experiences of the race, which have been transmitted by +heredity, etc. But the "Habit Mind" contains only that which has been +placed there by the person himself and which he has acquired by +experience, habit, and observation, repeated so often until the mind +knows it so well that it is carried below the field of consciousness and +becomes "second nature," and akin to Instinct. + +The text books upon psychology are filled with illustrations and examples +of the habit phase or plane of the mental operations, and we do not think +it necessary to repeat instances of the same kind here. Everyone is +familiar with the fact that tasks which at first are learned only by +considerable work and time soon become fixed in some part of the mind +until their repetition calls for little or no exercise of conscious +mental operation. In fact, some writers have claimed that no one really +"learns" how to perform a task until he can perform it almost +automatically. The pupil who in the early stages of piano playing finds +it most difficult to control and manage his fingers, after a time is able +to forget all about his fingering and devote his entire attention to the +pages of his music, and after this he is able to apparently let his +fingers play the entire piece of music by themselves without a thought on +his part. The best performers have told us that in the moments of their +highest efforts they are aware that the out-of-conscious portion of their +mind is doing the work for them, and they are practically standing aside +and witnessing the work being done. So true is this that in some cases it +is related that if the performer's conscious mind attempts to take up the +work the quality is impaired and the musician and the audience notice the +difference. + +The same thing is true in the case of the woman learning to operate the +sewing machine. It is quite difficult at first, but gradually it grows to +"run itself." Those who have mastered the typewriter have had the same +experience. At first each letter had to be picked out with care and +effort. After a gradual improvement the operator is enabled to devote her +entire attention to the "copy" and let the fingers pick out the keys for +themselves. Many operators learn rapid typewriting by so training the +habit mind that it picks out the letter-keys by reason of their position, +the letters being covered over in order to force the mind to adapt itself +to the new requirements. A similar state of affairs exists wherever men +or women have to use tools of any kind. The tool soon is recognized by +the mind and used as if it were a part of the body, and no more conscious +thought is devoted to the manipulation than we devote to the operation of +walking, which, by the way, is learned by the child only by the +expenditure of time and labor. It is astonishing how many things we do +"automatically" in this way. Writers have called our attention to the +fact that the average man cannot consciously inform you how he puts on +his coat in the morning--which arm goes in first, how the coat is held, +etc. But the habit mind knows--knows very well. Let the student stand up +and put on his coat in the regular way, following the leadings of the +habit mind. Then, after removing it, let him attempt to put it on by +inserting the other arm first, for instance. He will be surprised to find +out how awkward it will be for him, and how completely he has been +depending upon the habit mind. And tomorrow morning let him find out +which shoe the habit mind has been putting on him first and then try to +reverse the order and notice how flurried and disturbed the habit mind +will become, and how frantically it will signal to the conscious mind: +"Something wrong up there!" Or try to button on your collar, reversing +the order in which the tabs are placed over the button--right before +left, or left before right, as the case may be, and notice the +involuntary protest. Or, try to reverse the customary habit in walking +and attempt to swing your right arm with the movement of your right leg, +and so on, and you will find it will require the exercise of great will +power. Or, try to "change hands" and use your knife and fork. But we must +stop giving examples and illustrations. Their number is countless. + +Not only does the habit mind attend to physical actions, etc., but it +also takes a hand in our mental operations. We soon acquire the habit of +ceasing to consciously consider certain things, and the habit mind takes +the matter for granted, and thereafter we will think automatically on +those particular questions, unless we are shaken out of the habit by a +rude jolt from the mind of someone else, or from the presentation of some +conflicting idea occasioned by our own experience or reasoning processes. +And the habit mind hates to be disturbed and compelled to revise its +ideas. It fights against it, and rebels, and the result is that many of +us are slaves to old outgrown ideas that we realize are false and untrue, +but which we find that we "cannot exactly get rid of." In our future +lessons we will give methods to get rid of these old outgrown ideas. + +There are other planes of mind which have to do with the phenomena known +as "psychic," by which is meant the phases of psychic phenomena known as +clairvoyance, psychometry, telepathy, etc., but we shall not consider +them in this lesson, for they belong to another part of the general +subject. We have spoken of them in a general way in our "Fourteen Lessons +in Yogi Philosophy, etc." + +And now we come to the plane of mind known to us as Intellect or the +Reasoning Faculties. Webster defines the word Intellect as follows: The +part or faculty of the human soul by which it knows, as distinguished +from the power to feel and to will; the thinking faculty; the +understanding. The same authority defines the word Reason as follows: +"The faculty or capacity of the human mind by which it is distinguished +from the intelligence of the inferior animals." We shall not attempt to +go into a consideration of the conscious Intellect, for to do so we +would be compelled to take up the space of the remaining lessons of the +course, and besides, the student may find extended information on this +subject in any of the text books on psychology. Instead we will consider +other faculties and planes of mind which the said text books pass by +rapidly, or perhaps deny. And one of these planes is that of Unconscious +Reasoning, or Intellect. To many this term will seem paradoxical, but +students of the unconscious will understand just what is meant. + +Reasoning is not necessarily conscious in its operations, in fact, a +greater part of the reasoning processes are performed below or above the +conscious field. In our last lesson we have given a number of examples +proving this fact, but a few more remarks may not be out of place, nor +without interest to the student. + +In our last lesson you will see many instances stated in which the +sub-conscious field of the Intellect worked out problems, and then after +a time handed to the conscious reason the solution of the matter. This +has occurred to many of us, if not indeed to all of us. Who has not +endeavored to solve a problem or question of some sort and after "giving +it up" has had it suddenly answered and flashed into consciousness when +least expected. The experience is common to the race. While the majority +of us have noticed these things, we have regarded them as exceptional and +out of the general rule. Not so, however, with students of the mental +planes. The latter have recognized these planes of reason, and have +availed themselves of their knowledge by setting these unconscious +faculties to work for them. In our next lesson we will give directions to +our students regarding this accomplishment, which may prove of the +greatest importance to those who will take the trouble to practice the +directions given. It is a plan that is known to the majority of men who +have "done things" in the world, the majority of them, however, having +discovered the plan for themselves as the result of a need or demand upon +the inner powers of mind. + +The plane of mind immediately above that of Intellect is that known as +Intuition. Intuition is defined by Webster as follows: "Direct +apprehension or cognition; immediate knowledge, as in perception or +consciousness, involving no reasoning process; quick or ready insight or +apprehension." It is difficult to explain just what is meant by +Intuition, except to those who have experienced it--and these people do +not need the explanation. Intuition is just as real a mental faculty as +is Intellect--or, to be more exact, is just as much a collection of +mental faculties. Intuition is above the field of consciousness, and its +messages are passed downward, though its processes are hidden. The race +is gradually unfolding into the plane of Intuition, and the race will +some day pass into full consciousness on that plane. In the meantime it +gets but flashes and glimpses from the hidden region. Many of the best +things we have come from that region. Art, music, the love of the +beautiful and good poetry, the higher form of love, spiritual insight to +a certain degree, intuitive perception of truth, etc., etc., come from +this region. These things are not reasoned out by the intellect, but seem +to spring full born from some unknown region of the mind. + +In this wonderful region dwells Genius. Many, if not all of the great +writers, poets, musicians, artists and other examples of genius have felt +that their power came to them from some higher source. Many have thought +that it emanated from some being kindly to them, who would inspire them +with power and wisdom. Some transcendent power seemed to have been called +into operation, and the worker would feel that his product or creation +was not his handiwork, but that of some outside intelligence. The Greeks +recognized this something in man, and called it man's "Daemon." Plutarch +in his discourse on the daemon that guided Socrates speaks of the vision +of Timarchus, who, in the case of Trophonius, saw spirits which were +partly attached to human bodies, and partly over and above them, shining +luminously over their heads. He was informed by the oracle that the part +of the spirit which was immersed in the body was called the "soul," but +that the outer and unimmersed portion was called the "daemon." The oracle +also informed him that every man had his daemon, whom he is bound to +obey; those who implicitly follow that guidance are the prophetic souls, +the favorites of the gods. Goethe also spoke of the daemon as a power +higher than the will, and which inspired certain natures with miraculous +energy. + +We may smile at these conceptions, but they are really very close to the +truth. The higher regions of the mind, while belonging to the individual, +and a part of himself, are so far above his ordinary consciousness that +to all intents and purposes messages from them are as orders from another +and higher soul. But still the voice is that of the "I," speaking through +its sheaths as best it is able. + +This power belongs to every one of us, although it manifests only in the +degree that we are able to respond to it. It grows by faith and +confidence, and closes itself up, and withdraws into its recesses when +we doubt it and would question its veracity and reality. What we call +"originality" comes from this region. The Intuitive faculties pass on to +the conscious mind some perception of truth higher than the Intellect has +been able to work out for itself, and lo! it is called the work of +genius. + +The advanced occultist knows that in the higher regions of the mind are +locked up intuitive perceptions of all truth, and that he who can gain +access to these regions will know everything intuitively, and as a matter +of clear sight, without reasoning or explanation. The race has not as yet +reached the heights of Intuition--it is just beginning to climb the +foothills. But it is moving in the right direction. It will be well for +us if we will open ourselves to the higher inner guidance, and be willing +to be "led by the Spirit." This is a far different thing from being led +by outside intelligence, which may, or may not, be qualified to lead. But +the Spirit within each of us has our interests at heart and is desirous +of our best good, and is not only ready but willing to take us by the +hand and lead us on. The Higher Self is doing the best it can for our +development and welfare, but is hampered by the confining sheaths. And +alas, many of us glory in these sheaths and consider them the highest +part of ourselves. Do not be afraid to let the light of the Spirit pierce +through these confining sheaths and dissolve them. The Intuition, +however, is not the Spirit, but is one of its channels of communication +to us. There are other and still higher planes of mind, but the Intuition +is the one next in the line of unfoldment, and we should open ourselves +to its influence and welcome its unfoldment. + +Above the plane of Intuition is that of the Cosmic Knowing, upon which we +will find the consciousness of the Oneness of All. We have spoken of this +plane in our lesson on the Unfoldment of Consciousness. When one is able +to "conscious" on this plane--this exalted plane of mind--he is able to +see fully, plainly and completely that there is One Great Life underlying +all the countless forms and shapes of manifestation. He is able to see +that separateness is only "the working fiction of the Universe." He is +able to see that each Ego is but a Centre of Consciousness in the great +Ocean of Life--all in pursuance of the Divine Plan, and that he is moving +forward toward higher and higher planes of manifestation, power and +individuality, in order to take a greater and grander part in the +Universal work and plans. + +The Cosmic Knowing in its fulness has come to but few of the race, but +many have had glimpses, more or less clear, of its transcendent wonder, +and others are on the borderland of this plane. The race is unfolding +gradually, slowly but surely, and those who have had this wonderful +experience are preparing others for a like experience. The seed is being +sown, and the harvest will come later. This and other phases of the +higher forms of consciousness are before the race. The individuals who +read this lesson are perhaps nearer to it than they think; their interest +in the lessons is an indication of that hunger of the soul which is a +prophecy of the satisfaction of the cry for spiritual bread. The Law of +Life heeds these cries for aid and nourishment and responds accordingly, +but along the lines of the highest wisdom and according to the _real +requirements_ of the individual. + +Let us close this lesson with a quotation from "Light on the Path," which +bears directly upon the concluding thought. Read it carefully and let it +sink down deep into your inner consciousness, and you will feel the +thrill of joy that comes to him who is nearing the goal. + +"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 lasts. But not until the entire personality of +the 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 the heavy rain, when nature works so +swiftly that one may see her action. Such a calm 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 whatever name +you will. It is a voice that speaks where there is none to speak, it is a +messenger that comes--a messenger without form or substance--or it is the +flower of the soul that has opened. It cannot be described by any +metaphor. But it can be felt after, looked for, and desired, even among +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." + + * * * * * + +The concluding three lessons of this series will be devoted to a +practical course of instruction in the development of the hidden planes +of the mind, or rather, in the development of the power of the individual +to master the same and make use of them in his life. He will be taught to +master the lower principles, not only in the surmounting of them, but in +the transmitting of the elemental forces toward his higher ends. Power +may be obtained from this part of the mind, under the direction of the +Will. And the student will be told how to set the unconscious Intellect +to work for him. And he will be told how to develop and train the Will. +We have now passed the line between the theoretical and the practical +phases of the subject, and from now on it will be a case of train, +develop, cultivate and apply. Knowing what lies back of it all, the +student is now prepared to receive the instructions which he might have +misused before. Peace be with thee all. + + +MANTRAM (AFFIRMATION). + +I AM THE MASTER OF MY SOUL. + + + + +THE TENTH LESSON. + +SUB-CONSCIOUSING. + + +In the Ninth Lesson we called your attention to the fact that Reasoning +was not necessarily conscious in its operations, and that, in fact, a +large part of the rational processes of the mind are performed below or +above the field of consciousness. And in the Eighth Lesson we gave you a +number of examples illustrating this fact. We also gave you a number of +cases in which the sub-conscious field of the Intellect worked out +problems, and then after a time passed on to the conscious field of the +Intellect the solution of the matter. In this lesson we purpose +instructing you in the methods by which this part of the Intellect may be +set to work for you. Many have stumbled upon bits of this truth for +themselves, and, in fact, the majority of successful men and men who have +attained eminence in any walk of life have made more or less use of this +truth, although they seldom understand the reason of it. + +Very few Western writers have recognized the work of this plane of the +mind. They have given us full and ingenious theories and examples of the +workings of the Instinctive Mind, and in some cases they have touched +upon the workings and operations of the Intuitional planes, but in nearly +every case they have treated the Intellect as something entirely confined +to the Conscious plane of mentation. In this they have missed some of the +most interesting and valuable manifestations of sub-conscious mentation. + +In this lesson we will take up this particular phase of mentation, and +trust to be able to point out the way to use it to the best advantage, +giving some simple instructions that have been given by the Hindu +teachers to their students for centuries past, such instructions of +course, being modified by us to conform to the requirements and +necessities of the Western student of today. + +We have taken the liberty of bestowing a new title upon this phase of +mentation--we have thought it well to call it "Sub-consciousing." The +word "Sub," of course means "under; below;" and the word "Consciousing" +is a favorite term employed by Prof. Elmer Gates, and means receiving +impressions from the mind. In a general way, "Sub-consciousing," as used +in this lesson, may be understood to mean "using the subconscious mind, +under orders of the conscious mind." + +By referring to our Eighth Lesson, we see mention made of the case of the +man who indulged in "unconscious rumination," which happened to him when +he read books presenting new points of view essentially opposed to his +previous opinion. You will note that after days, weeks, or months, he +found that to his great astonishment the old opinions were entirely +rearranged, and new ones lodged there. + +On the same page you will see mentioned the case of Sir William Hamilton, +who discovered an important law of mathematics while walking with his +wife. In this case he had been previously thinking of the missing link in +his chain of reasoning, and the problem was worked out for him by the +sub-conscious plane of his Intellect. + +On the same page, and the one following, is found the case of Dr. +Thompson, who gives an interesting account of the workings of this part +of his mind, which caused him at times to experience a feeling of the +uselessness of all voluntary effort, coupled with a feeling that the +matter was working itself clear in his mind. He tells us that at times he +seemed to be merely a passive instrument in the hands of some person +other than himself, who compelled him to wait until the work was +performed for him by some hidden region of the mind. When the +subconscious part of the mind had completed its work, it would flash the +message to his conscious mind, and he would begin to write. + +On page 178 mention is also made of the great French chemist Berthelot, +who relates that some of his best conceptions have flashed upon him as +from the clear sky. In fact, the Eighth Lesson is largely made up of +examples of this kind, and we ask the student to re-read the same, in +order to refresh his mind with the truth of the workings of the +sub-conscious mentality. + +But you will notice in nearly all the cases mentioned, that those who +related instances of the help of the sub-conscious mind had merely +stumbled upon the fact that there was a part of the mind below +consciousness that could and would work out problems for one, if it could +somehow be set in operation. And these people trusted to luck to start +that part of the mind in operation. Or rather, they would saturate +their conscious mind with a mass of material, like stuffing the stomach +with food, and then bid the subconscious mind assort, separate, arrange +and digest the mental food, just as does the stomach and digestive +apparatus digest the natural food--outside of the realm of consciousness +or volition. In none of the cases mentioned was the subconscious +mind _directed_ specially to perform its wonderful work. It was simply +hoped that it might digest the mental material with which it had been +stuffed--in pure self defense. But there is a much better way, and we +intend to tell you about it. The Hindu Yogis, or rather those who +instruct their pupils in _"Raja Yoga,"_ give their students directions +whereby they may _direct_ their sub-conscious minds to perform mental +tasks for them, just as one may direct another to perform a task. They +teach them the methods whereby, after having accumulated the necessary +materials, they may bid the sub-conscious mentality to sort it out, +rearrange, analyze, and build up from it some bit of desired knowledge. +More than this, they instruct their pupils to direct and order the +sub-conscious mentality to search out and report to them certain +information to be found only within the mind itself--some question of +philosophy or metaphysics. And when such art has been acquired, the +student or Yogi rests assured that the desired result will be forthcoming +in due time, and consequently dismisses the matter from his conscious +mind, and busies himself with other matters, knowing that day and night, +incessantly, the sub-consciousing process is going on, and that the +sub-conscious mind is actively at work collecting the information, or +working out the problem. + +You will see at once the great superiority of this method over the old +"hit-or-miss," "hope-it-will-work" plan pursued by those who have +stumbled upon bits of the truth. + +The Yogi teacher begins by impressing upon his students the fact that the +mind is capable of extending outward toward an object, material or +mental, and by examining it by methods inherent in itself, extracting +knowledge regarding the object named. This is not a startling truth, +because it is so common, everyone employing it more or less every day. +But the process by which the knowledge is extracted is most wonderful, +and really is performed below the plane of consciousness, the work of the +conscious mind being chiefly concerned in _holding the Attention_ upon +the object. We have spoken of the importance of Attention in previous +lessons, which it will be well for you to re-read, at this time. + +When the student is fully impressed with the details of the process of +Attention, and the subsequent unfoldment of knowledge, the Yogi proceeds +to inform him that there are other means of obtaining knowledge about an +object, by the employment of which the Attention may be firmly directed +toward the object and then afterwards held there _unconsciously_--that +is, a portion of the Attention, or a sub-conscious phase of mentation, +which will hold the sub-conscious mind firmly upon the work until +accomplished, leaving the conscious Attention and mentality free to +employ itself with other things. + +The Yogis teach the students that this new form of Attention is far more +intense and powerful than is the conscious Attention, for it cannot be +disturbed or shaken, or distracted from its object, and that it will work +away at its task for days, months, years, or a lifetime if necessary, +according to the difficulty of the task, and in fact carries its work +over from one life to another, unless recalled by the Will. They teach +the student that in everyone's life there is going on a greater or less +degree of this sub-conscious work, carried on in obedience to a strong +desire for knowledge manifested in some former life, and bearing fruit +only in the present existence. Many important discoveries have been made +in obedience to this law. But it is not of this phase of the matter that +we wish to speak in this lesson. + +The Yogi theory is that the sub-conscious intellectual faculty may be set +to work under the direction of orders given by the Will. All of you know +how the sub-conscious mentality will take up an order of the Will, or a +strong wish, that the person be awakened at a certain hour in order to +catch a train. Or, in the same way how the remembrance of a certain +engagement at, say, four o'clock, will flash into the mind when the hands +of the clock approach the stated hour. Nearly every one can recall +instances of this sort in his own experience. + +But the Yogis go much further than this. They claim that any and all +faculties of the mind may be "set going," or working on any problem, if +ordered thereto by the Will. In fact, the Yogis, and their advanced +students have mastered this art to such a surprising extent that they +find it unnecessary to do the drudgery of thinking in the conscious +field, and prefer to relegate such mental work to the sub-conscious, +reserving their conscious work for the consideration of digested +information and thought presented to them by the sub-conscious mind. + +Their directions to their students cover a great deal of ground, and +extend over a long period of time, and many of the directions are quite +complicated and full of detail. But we think that we can give our +students an abbreviated and condensed idea in a few pages of the lesson. +And the remaining lessons of the course will also throw additional light +on the subject of sub-conscious mental action, in connection with +other subjects. + +The Yogi takes the student when the latter is much bothered by a +consideration of some knotty and perplexing philosophical subject. He +bids the student relax every muscle,--take the tension from every +nerve--throw aside all mental strain, and then wait a few moments. Then +the student is instructed to grasp the subject which he has had before +his mind firmly and fixedly before his mental vision, by means of +concentration. Then he is instructed to pass it on to the sub-conscious +mentality by an effort of the Will, which effort is aided by forming a +mental picture of the subject as a material substance, _or bundle of +thought,_ which is being bodily lifted up and dropped down a mental +hatch-way, or trap-door, in which it sinks from sight. The student is +then instructed to say to the sub-conscious mentality: "I wish this +subject thoroughly analyzed, arranged, classified (and whatever else is +desired) and then the results handed back to me. Attend to this." + +The student is taught to speak to the sub-conscious mentality just as if +it were a separate entity of being, which had been employed to do the +work. He is also taught that _confident expectation_ is an important part +of the process, and that the degree of success depends upon the degree of +this confident expectation. + +In obstinate cases, the student is taught to use the Imagination freely, +until he is able to make a mental image or picture of the sub-conscious +mind doing what is required of it. This process clears away a mental +path for the feet of the sub-conscious mind, which it will choose +thereafter, as it prefers to follow the line of least resistance. + +Of course much depends upon practice--practice makes perfect, you know, +in everything else, and sub-consciousing is no exception to the rule. + +The student gradually acquires a proficiency in the art of +sub-consciousing, and thereafter devotes his time to acquiring new facts +for mental digestion, rather than bestowing it upon the mechanical act of +thinking. + +But a very important point to be remembered is that the Will-power back +of the transferred thought-material, which Will-power is the cause of the +subconscious action, depends very greatly upon the attention and interest +given to the acquired material. This mass of thought-material which is to +be digested, and threshed out by the sub-conscious mind, must be well +saturated with interest and attention, in order to obtain the best +results. In fact interest and attention are such important aids to the +Will, that any consideration of the development and acquirement of +Will-power is practically a development and acquirement of attention and +interest. The student is referred to previous lessons in this course in +which the importance of interest and attention is explained and +described. + +In acquiring the mass of thought-material which is to be passed on to the +sub-conscious digestion, one must concentrate a great degree of interest +and attention upon each item of thought-material gathered up. The +gathering of this thought-material is a matter of the greatest +importance, and must not be lightly passed by. One cannot hastily gather +together all sorts of thought-material, and then expect the subconscious +mind to do its work properly--it will not, in fact, and the student +proceeding upon any such erroneous supposition is doomed to +disappointment. + +The proper way to proceed, is to take up each bit of thought-material in +turn, and examine it with the greatest possible interest, and +consequently the greatest attention, and then after having fairly +saturated it with this interested attention, place it with the pile of +material which, after a while, is to be passed on to the sub-conscious +mentality. Then take up the next bit of material, and after giving it +similar treatment, pass it along to the pile also. Then after a while +when you have gathered up the main facts of the case, proceed to consider +the mass as a whole, with interest and attention, giving it as it were a +"general treatment." Then drop it down the trap-door into the +sub-conscious mind, with a strong command, "Attend to this +thought-material," coupled with a strong expectant belief that your +order will be obeyed. + +The idea underlying this treatment of the thought-material with interest +and attention is that by so doing a strong "Mental Image" is created, +which may be easily handled by the sub-conscious mind. Remember that you +are passing on "thoughts" for the sub-consciousness to act upon, and that +the more tangible and real these thoughts are, the better can they be +handled. Therefore any plan that will build these thoughts up into "real" +things is the plan to pursue. And attention and interest produce just +this result. + +If we may be pardoned for using a homely and commonplace illustration we +would say that the idea may be grasped by the illustration of boiling an +egg, whereby the fluid "white" and "yolk" becomes solid and real. Also +the use of a shaving brush by a man, by which the thin lather is +gradually worked up into a rich, thick, creamy mass, is an illustration. +Again, the churning of butter is a favorite illustration of the Hindus, +who thus call the attention of their students to the fact that +thought-material if worked upon with attention and interest become +"thought-forms" that may be handled by the mind just as the hands handle +a material object. We ask you to think of these illustrations, for when +you once grasp the idea that we wish to convey to you, you will have the +secret of great thinking powers within your grasp. + +And this power of sub-consciousing is not confined alone to the +consideration of philosophical questions. On the contrary it is +applicable to every field of human thought, and may be properly employed +in any and all of them. It is useful in solving the problems of every-day +life and work, as well as to the higher flights of the human mind. And we +wish every one of our students to realize that in this simple lesson we +are giving them the key to a great mental power. + +To realize just what we are offering to you, we would remind you of the +old fairy tales of all races, in which there is to be found one or more +tales telling of some poor cobbler, or tailor, or carpenter, as the case +may be, who had by his good deeds, gained favor with the "brownies" or +good fairies, who would come each night when the man and his family were +asleep, and proceed to complete the work that the artisan had laid out +for the morrow. The pieces of leather would be made into shoes; the cloth +would be sewed into garments; the wood would be joined, and nailed +together into boxes, chairs, benches and what not. But in each case the +rough materials were prepared by the artisan himself during the day. + +Well, that is just what we are trying to introduce to you. A clan of +mental brownies, loving and kindly disposed toward you, who are anxious +and willing to help you in your work. All you have to do is to give +them the proper materials, and tell then what you want done, and they +will do the rest. But these mental brownies are a part of your own +mentality, remember, and no alien and foreign entities, as some have +imagined. + +A number of people who have accidentally discovered this power of the +sub-conscious mind to work out problems, and to render other valuable +service to its owner, have been led to suppose that the aid really came +from some other entity or intelligence. Some have thought that the +messages came from friends in the spirit land, and others have believed +that some high intelligence--God or his angels--was working in their +behalf. Without discussing spirit communication, or Divine messages, in +both of which we believe (with certain provisional reservations) we feel +justified in saying that the majority of cases of this kind may be +referred to the sub-conscious workings of one's own mentality. + +Each of us has "a friend" in our own mind--a score of them in fact, who +delight in performing services for us, if we will but allow them to do +so. Not only have we a Higher Self to whom we may turn for comfort and +aid in times of deep distress and necessity, but we have these invisible +mental workers on the sub-conscious plane, who are very willing and glad +to perform much of our mental work for us, if we will but give them the +material in proper shape. + +It is very difficult to impart specific directions for obtaining +these results, as each case must depend to a great extent upon the +peculiar circumstances surrounding it. But we may say that the main thing +needed is to "lick into shape" the material, and then pass it on to the +sub-conscious mind in the manner spoken of a few moments ago. Let us run +over a few cases wherein this principle may be applied. + +Let us suppose that you are confronted with a problem consisting of an +uncertainty as to which of two or more courses to adopt in some affair of +life. Each course seems to have advantages and disadvantages, and you +seem unable to pass upon the matter clearly and intelligently. The more +you try the more perplexed and worried do you become. Your mind seems to +tire of the matter, and manifests a state which may be called "mental +nausea." This state will be apparent to any one who has had much +"thinking" to do. The average person, however, persists in going over +the matter, notwithstanding the tired condition of the mind, and its +evident distaste for a further consideration of the subject. They will +keep on forcing it back to the mind for consideration, and even at night +time will keep thrashing away at the subject. Now this course is absurd. +The mind recognizes that the work should be done by another part of +itself--its digestive region, in fact--and naturally rebels at the +finishing-up machinery being employed in work unsuited for it. + +According to the Sub-consciousing plan, the best thing for the man to do +would be for him first to calm and quiet his mind. Then he should arrange +the main features of the problem, together with the minor details in +their proper places. Then he should pass them slowly before him in +review, giving a strong interest and attention to each fact and detail, +as it passes before him, _but without the slightest attempt to form a +decision, or come to a conclusion_. Then, having given the matter an +interested and attentive review, let him _Will_ that it pass on to his +sub-conscious mind, forming the mental image of dropping it through the +trap-door, and at the same time giving the command of the Will, "Attend +to this for me!" + +Then dismiss the matter from your conscious mind, by an effort of command +of the Will. If you find it difficult to do this, you may soon acquire +the mastery by a frequent assertion, "I have dismissed this matter from +my conscious mind, and my sub-conscious mind will attend to it for me." +Then, endeavor to create a mental feeling of perfect trust and confidence +in the matter, and avoid all worry or anxiety about it. This may be +somewhat difficult at the first trial, but will become a natural feeling +after you have gained the confidence arising from successful results in +several cases. The matter is one of practice, and, like anything else +that is new, must be acquired by perseverance and patience. It is well +worth the time and trouble, and once acquired will be regarded as +something in the nature of a treasure discovered in an unexpected place. +The sense of tranquillity and content--of calm and confidence--that comes +to one who has practiced this plan, will of itself be worth all the +trouble, not to speak of the main result. To one who has acquired this +method, the old worries, frettings, and general "stewed up" feeling, will +seem like a relic of barbarism. The new way opens up a world of new +feelings and content. + +In some cases the matter will be worked out by the sub-conscious +mind in a very short time, and in fact we have known cases in which +the answer would be flashed back almost instantly, almost like an +inspiration. But in the majority of cases more or less time is required. +The sub-conscious mind works very rapidly, but it takes time to arrange +the thought-material properly, and to shape it into the desired forms. In +the majority of cases it is well to let the matter rest until the next +day--a fact that gives us a clue to the old advice to "sleep over" an +important proposition, before passing a final decision. + +If the matter does not present itself the following day, bring it up +again before the conscious mind for review. You will find that it has +shaped itself up considerably, and is assuming definite form and +clearness. But right here--and this is important--do not make the mistake +of again dissecting it, and meddling with it, and trying to arrange it +with your conscious mind. But, instead, give it attention and interest +in its new form, and then pass it back again to the sub-conscious mind +for further work. You will find an improvement each time you examine it. +But, right here another word of caution. Do not make the mistake of +yielding to the impatience of the beginner, and keep on repeatedly +bringing up the matter to see what is being done. Give it time to have +the work done on it. Do not be like the boy who planted seeds, and who +each day would pull them up to see whether they had sprouted, and how +much. + +Sooner or later, the sub-conscious mind will, of its own choice, lift up +the matter and present it to you in its finished shape for the +consideration of the conscious mind. The sub-conscious mind does not +insist that you shall adopt its views, or accept its work, but merely +hands out to you the result of its sorting, classifying and arranging. +The choice and will still remains yours, but you will often find that +there is seen to be one plan or path that stands out clearly from the +others, and you will very likely adopt that one. The secret is that the +sub-conscious mind with its wonderful patience and care has analyzed the +matter, and has separated things before apparently connected. It has also +found resemblances and has combined things heretofore considered opposed +to each other. In short it has done for you all that you could have done +with the expenditure of great work and time, and done it well. And then +it lays the matter before you for your consideration and verdict. + +Its whole work seems to have been in the nature of assorting, dissecting, +analyzing, and arranging the evidence, and then presenting it before you +in a clear, systematic shape. It does not attempt to exercise the +judicial prerogative or function, but seems to recognize that its work +ceases with the presentation of the edited evidence, and that of the +conscious mind begins at the same point. + +Now, do not confuse this work with that of the Intuition, which is a very +different mental phase or plane. This sub-conscious working, just +mentioned, plays an entirely different part. It is a good servant, and +does not try to be more. The Intuition, on the contrary, is more like a +higher friend--a friend at court, as it were, who gives us warnings and +advice. + +In our directions we have told you how to make use of this part of the +mind, consciously and knowingly, so as to obtain the best results, and to +get rid of worry and anxiety attendant upon unsettled questions. But, +in fact, every one of us makes more or less use of this part of the mind +unconsciously, and not realizing the important part it plays in our +mental life. We are perplexed about a matter and keep it "on our minds" +until we are forced to lay it aside by reason of some other demand, or +when we sink to sleep. Often to our surprise we will find that when we +next think of it the matter has somehow cleared up and straightened +itself out, and we seem to have learned something about it that we did +not know before. We do not understand it, and are apt to dismiss it as +"just one of those things." In these lessons we are attempting to explain +some of "those things," and to enable you to use them consciously and +understandingly, instead of by chance, instinctively, and clumsily. We +are teaching you Mastery of the Mind. + +Now to apply the rule to another case. Suppose you wish to gather +together all the information that you possess relating to a certain +subject. In the first place it is certain that you know a very great deal +more about any subject than you think you do. Stored away in the various +recesses of the mind, or memory if you prefer that term, are stray bits +of information and knowledge concerning almost any subject. But these +bits of information are not associated with each other. You have never +attempted to think attentively upon the particular question before you, +and the facts are not correlated in the mind. It is just as if you had +so many hundred pounds of anything scattered throughout the space of a +large warehouse, a tiny bit here, and a tiny bit there, mixed up with +thousands of other things. + +You may prove this by sitting down some time and letting your thoughts +run along the line of some particular subject, and you will find emerging +into the field of consciousness all sorts of information that you had +apparently forgotten, and each fitting itself into its proper place. +Every person has had experiences of this kind. But the work of gathering +together the scattered scraps of knowledge is more or less tedious for +the conscious mind, and the sub-conscious mind will do the work equally +well with the wear and tear on the attention. In fact, it is the +sub-conscious mind that _always_ does the work, even when you think it is +the conscious mind. All the conscious mind does is to hold the attention +firmly upon the object before it, and then let the sub-consciousness pass +the material before it. But this holding the attention is tiresome work, +and it is not necessary for it to expend its energies upon the details of +the task, for the work may be done in an easier and simpler way. + +The best way is to follow a plan similar to the one mentioned a few pages +back. That is, to fix the interested attention firmly upon the question +before you, until you manage to get a clear, vivid impression of _just +what you want answered_. Then pass the whole matter into the +sub-conscious mind with the command "Attend to this," and then leave it. +Throw the whole matter off of your mind, and let the sub-conscious +work go on. If possible let the matter run along until the next morning +and then take it up for consideration, when, if you have proceeded +properly you will find the matter worked out, arranged in logical +sequence, so that your conscious attention will be able to clearly +review the string of facts, examples, illustrations, experiences, etc., +relating to the matter in question. + +Now, many of you will say that you would like this plan to work in cases +in which you have not the time to sleep over it. In such cases we will +say that it is possible to cultivate a rapid method of sub-consciousing, +and in fact many business men and men of affairs have stumbled upon a +similar plan, driven to the discovery by necessity. They will give a +quick, comprehensive, strong flash of attention upon the subject, +getting right to the heart of it, and then will let it rest in the +sub-conscious mind for a moment or two, killing a minute or two of time n +"preliminary conversation," until the first flash of answer comes to +them. After the first flash, and taking hold of the first loose end of +the subject that presents itself to them, they will unwind a string of +information and "talk" about the subject that will surprise even +themselves. Many lawyers have acquired this knowledge, and are what is +known as "resourceful." Such men are often confronted with questions of +conditions utterly unsuspected by them a moment before. Practice has +taught them the folly of fear and loss of confidence at such moments, and +has also impressed upon them the truth that something within them will +come to the rescue. So, presenting a confident air, they will manage to +say a few platitudes or commonplaces, while the sub-conscious mind is +most rapidly gathering its materials for the answer. In a moment an +opening thought "flashes upon" the man, and as he continues idea after +idea passes before his conscious and eager attention, sometimes so +rapidly that it is almost impossible to utter them and lo! the danger is +over, and a brilliant success is often snatched from the jaws of an +apparent failure and defeat. In such cases the mental demand upon the +sub-conscious mind is not voiced in words, but is the result of a strong +mental need. However, if one gives a quick verbal command "_Attend to +this_," the result will be heightened. + +We have known of cases of men prominent in the world's affairs who made a +practice of smoking a cigar during important business interviews, not +because they particularly cared for tobacco, but because they had learned +to appreciate the value of a moment's time for the mind to "gather itself +together," as one man expressed it. A question would be asked, or a +proposition advanced suddenly, demanding an immediate answer. Under the +watchful eyes of the other party the questioned party tried not to show +by his expression any indication of searching for an answer, for obvious +reasons. So, instead, he would take a long puff at the cigar, then a slow +attentive look at the ashes on its tip, and then another moment consumed +in flicking the ash into the receptacle, and then came the answer, +slowly, "Well, as to that--" or some other words of that kind, prefacing +the real answer which had been rapidly framed by the sub-conscious mind +in time to be uttered in its proper place. The few moments of time gained +had been sufficient for the sub-conscious mind to gather up its +materials, and the matter to be shaped properly, without any appearance +of hesitation on the part of the answerer. All of this required practice, +of course, but the principle may be seen through it all and in every +similar case. The point is that the man, in such cases, sets some hidden +part of his mind to work for him, and when he begins to speak the matter +is at least roughly "licked into shape for him." + +Our students will understand, of course, that this is not advice to smoke +cigars during interviews of importance, but is merely given to illustrate +the principle. We have known other men to twirl a lead pencil in their +fingers in a lazy sort of fashion, and then drop it at the important +moment. But we must cease giving examples of this kind, lest we be +accused of giving instructions in worldly wisdom, instead of teaching the +use of the mind. The impressive pause of the teacher, before answering +his pupil's question, is also an example of the workings of this law. One +often says "stop, let me think a moment," and during his pause he does +not really consciously think at all, but stares ahead in a dreamy +fashion, while his sub-conscious mind does the work for him, although he +little suspects the nature of the operation. One has but to look around +him to realize the importance and frequent application of this truth. + +And not only may the sub-conscious mind be used in the directions +indicated on preceding pages, but in nearly every perplexity and problem +of life may it be called upon for help. These little sub-conscious +brownies are ever at our disposal, and seem to be happy to be of service +to us. + +And so far from being apt to get us in a position of false dependence, it +is calculated to make us self-confident--for we are calling upon a part +of _ourselves_, not upon some outside intelligence. If those people who +never feel satisfied unless they are getting "advice" from others would +only cultivate the acquaintance of this little "home adviser" within +them, they would lose that dependent attitude and frame of mind, and +would grow self-confident and fearless. Just imagine the confidence of +one who feels that he has within him a source of knowledge equal to that +of the majority of those with whom he is likely to come in contact, and +he feels less afraid to face them, and look them fearlessly in the eyes. +He feels that his "mind" is not confined to the little field of +consciousness, but is an area infinitely greater, containing a mass of +information undreamed of. Everything that the man has inherited, or +brought with him from past lives--everything that he has read, heard or +seen, or experienced in this life, is hidden away there in some quarter +of that great sub-conscious mind, and, if he will but give the command, +the "essence" of all that knowledge is his. The details may not be +presented to his consciousness (often it is not, for very good occult +reasons) by the result, or essence of the knowledge will pass before his +attention, with sufficient examples and illustrations, or arguments to +enable him to make out "a good case" for himself. + +In the next lesson we will call your attention to other features and +qualities of this great field of mind, showing you how you can put it to +work, and Master it. Remember, always, the "I" is the Master. And its +Mastery must always be remembered and asserted over all phases and planes +of the mind. Do not be a slave to the sub-conscious, but be its MASTER. + + +MANTRAM (OR AFFIRMATION). + +I have within me a great area of Mind that is under my command, and +subject to my Mastery. This Mind is friendly to me, and is glad to do +my bidding, and obey my orders. It will work for me when I ask it, and +is constant, untiring, and faithful. Knowing this I am no longer +afraid, ignorant or uninformed. The "I" is master of it all, and is +asserting its authority. "I" am master over Body, Mind, Consciousness, +and Sub-consciousness. I am "I"--a Centre of Power, Strength, and +Knowledge. I am "I"--and "I" am Spirit, a fragment from the Divine Flame. + + + + +THE ELEVENTH LESSON. + +SUBCONSCIOUS CHARACTER BUILDING. + + +In our last lesson (the Tenth Lesson) we called your attention to the +wonderful work of the sub-conscious regions of mentation in the direction +of the performance of Intellectual work. Great as are the possibilities +of this field of mentation in the direction named, they are equaled by +the possibilities of building up character by similar methods. + +Every one realizes that one may change his character by a strenuous +course of repression and training, and nearly all who read these lines +have modified their characteristics somewhat by similar methods. But it +is only of late years that the general public have become aware that +Character might be modified, changed, and sometimes completely altered by +means of an intelligent use of the sub-conscious faculties of the mind. + +The word "Character" is derived from ancient terms meaning "to mark," "to +engrave," etc., and some authorities inform us that the term originally +arose from the word used by the Babylonian brickmakers to designate the +trade mark impressed by them upon their bricks, each maker having his own +mark. This is interesting, in view of the recent theories regarding the +cultivation of characteristics which may be found in the current Western +works on psychology. But these theories are not new to the Yogi teachers +of the East, who have employed similar methods for centuries past in +training their students and pupils. The Yogis have long taught that a +man's character was, practically, the crude character-stuff possessed by +him at his birth, modified and shaped by outside influences in the case +of the ordinary man, and by deliberate self-training and shaping by the +wise man. Their pupils are examined regarding their characteristics, and +then directed to repress the undesirable traits, and to cultivate the +desirable ones. + +The Yogi practice of Character Building is based upon the knowledge of +the wonderful powers of the sub-conscious plane of the mind. The pupil is +not required to pursue strenuous methods of repression or cultivation, +but, on the contrary, is taught that such methods are opposed to nature's +plans, and that the best way is to imitate nature and to gradually unfold +the desired characteristics by means of focusing the will-power and +attention upon them. The weeding out of undesirable characteristics is +accomplished by the pupil cultivating the characteristics directly +opposed to the undesirable ones. For instance, if the pupil desires to +overcome Fear, he is not instructed to concentrate on Fear with the idea +of killing it out, but, instead, is taught to mentally deny that he has +Fear, and then to concentrate his attention upon the ideal of Courage. +When Courage is developed, Fear is found to have faded away. The positive +always overpowers the negative. + +In the word "ideal" is found the secret of the Yogi method of +sub-conscious character building. The teachings are to the effect that +"ideals" may be built up by the bestowal of attention upon them. The +student is given the example of a rose bush. He is taught that the plant +will grow and flourish in the measure that care and attention is bestowed +upon it and _vice versa_. He is taught that the ideal of some desired +characteristic is a mental rosebush, and that by careful attention it +will grow and put forth leaves and flowers. He is then given some minor +mental trait to develop, and is taught to dwell upon it in thought--to +exercise his imagination and to mentally "see" himself attaining the +desired quality. He is given mantrams or affirmation to repeat, for the +purpose of giving him a mental center around which to build an ideal. +There is a mighty power in words, used in this way, providing that the +user always thinks of the meaning of the words, and makes a mental +picture of the quality expressed by them, instead of merely repeating +them parrot fashion. + +The Yogi student is trained gradually, until he acquires the power of +conscious direction of the sub-conscious mind in the building up process, +which power comes to anyone--Oriental or Occidental--who will take the +trouble to practice. In fact, nearly everyone possesses and actively uses +this power, although he may not be aware of it. One's character is +largely the result of the quality of thoughts held in the mind, and of +the mental pictures or ideals entertained by the person. The man who +constantly sees and thinks of himself as unsuccessful and down-trodden +is very apt to grow ideals of thought forms of these things until his +whole nature is dominated by them, and his every act works toward the +objectification of the thoughts. On the contrary, the man who makes an +ideal of success and accomplishment finds that his whole mental nature +seems to work toward that result--the objectification of the ideal. And +so it is with every other ideal. The person who builds up a mental ideal +of Jealousy will be very apt to objectify the same, and to unconsciously +create condition that will give his Jealousy food upon which to feed. But +this particular phase of the subject, properly belongs to our next +lesson. This Eleventh Lesson is designed to point out the way by which +people may mould their characters in any way they desire--supplanting +undesirable characteristics by desirable ones, and developing desirable +ideals into active characteristics. The mind is plastic to him who knows +the secret of its manipulation. + +The average person recognizes his strong and weak points of character, +but is very apt to regard them as fixed and unalterable, or practically +so. He thinks that he "is just as the Lord made him," and that is the end +of it. He fails to recognize that his character is being unconsciously +modified every day by association with others, whose suggestions are +being absorbed and acted upon. And he fails to see that he is moulding +his own character by taking interest in certain things, and allowing his +mind to dwell upon them. He does not realize that he himself is really +the maker of himself, from the raw and crude material given him +at his birth. He makes himself negatively or positively. Negatively, if +he allows himself to be moulded by the thoughts and ideals of others, +and positively, if he moulds himself. Everyone is doing one or the +other--perhaps both. The weak man is the one who allows himself to be +made by others, and the strong man is the one who takes the building +process in his own hands. + +The process of Character-building is so delightfully simple that its +importance is apt to be overlooked by the majority of persons who are +made acquainted with it. It is only by actual practice and the +experiencing of results that its wonderful possibilities are borne home +to one. + +The Yogi student is early taught the lesson of the power and importance +of character building by some strong practical example. For instance, the +student is found to have certain tastes of appetite, such as a like for +certain things, and a corresponding dislike for others. The Yogi teacher +instructs the student in the direction of cultivating a desire and taste +for the disliked thing, and a dislike for the liked thing. He teaches the +student to fix his mind on the two things, but in the direction of +imagining that he likes the one thing and dislikes the other. The student +is taught to make a mental picture of the desired conditions, and to say, +for instance, "I loathe candy--I dislike even the sight of it," and, on +the other hand, "I crave tart things--I revel in the taste of them," +etc., etc., at the same time trying to reproduce the taste of sweet +things accompanied with a loathing, and a taste of tart things, +accompanied with a feeling of delight. After a bit the student finds that +his tastes are actually changing in accordance with his thoughts, and in +the end they have completely changed places. The truth of the theory is +then borne home to the student, and he never forgets the lesson. + +In order to reassure readers who might object to having the student left +in this condition of reversed tastes, we may add that the Yogi teachers +then teach him to get rid of the idea of the disliked thing, and teach +him to cultivate a liking for all wholesome things, their theory being +that the dislike of certain wholesome eatables has been caused by some +suggestion in childhood, or by some prenatal impression, as wholesome +eatables are made attractive to the taste by Nature. The idea of all this +training, however, is not the cultivation of taste, but practice in +mental training, and the bringing home to the student the truth of the +fact that his nature is plastic to his Ego, and that it may be moulded at +will, by concentration and intelligent practice. The reader of this +lesson may experiment upon himself along the lines of the elementary Yogi +practice as above mentioned, if he so desires. He will find it possible +to entirely change his dislike for certain food, etc., by the methods +mentioned above. He may likewise acquire a liking for heretofore +distasteful tasks and duties, which he finds it necessary to perform. + +The principle underlying the whole Yogi theory of Character Building by +the sub-conscious Intellect, is that the Ego is Master of the mind, and +that the mind is plastic to the commands of the Ego. The Ego or "I" of +the individual is the one real, permanent, changeless principle of the +individual, and the mind, like the body, is constantly changing, moving, +growing, and dying. Just as the body may be developed and moulded by +intelligent exercises, so may the mind be developed and shaped by the Ego +if intelligent methods are followed. + +The majority of people consider that Character is a fixed something, +belonging to a man, that cannot be altered or changed. And yet they show +by their everyday actions that at heart they do not believe this to be a +fact, for they endeavor to change and mould the characters of those +around them, by word of advice, counsel, praising or condemnation, etc. + +It is not necessary to go into the matter of the consideration of +the causes of character in this lesson. We will content ourselves by +saying that these causes may be summed up, roughly, as follows: (1) +Result of experiences in past lives; (2) Heredity; (3) Environment; +(4) Suggestion from others; and (5) Auto-suggestion. But no matter how +one's character has been formed, it may be modified, moulded, changed, +and improved by the methods set forth in this lesson, which methods are +similar to what is called by Western writers, "Auto-suggestion." + +The underlying idea of Auto-suggestion is the "willing" of the individual +that the changes take place in his mind, the willing being aided by +intelligent and tried methods of creating the new ideal or thought-form. +The first requisite for the changed condition must be "desire" for the +change. Unless one really desires that the change take place, he is +unable to bring his Will to bear on the task. There is a very close +connection between Desire and Will. Will is not usually brought to bear +upon anything unless it is inspired by Desire. Some people connect the +word Desire with the lower inclinations, but it is equally applicable to +the higher. If one fights off a low inclination or Desire, it is because +he is possessed of a higher inclination or Desire. Many Desires are +really compromises between two or more conflicting Desires--a sort of +average Desire, as it were. + +Unless one desires to change his character he will not make any move +toward it. And in proportion to the strength of the desire, so will be +the amount of will-power that is put in the task. The first thing for +one to do in character building is to "want to do it." And if he finds +that the "want" is not sufficiently strong to enable him to manifest the +perseverance and effort necessary to bring it to a successful conclusion, +then he should deliberately proceed to "build up the desire." + +Desire may be built up by allowing the mind to dwell upon the subject +until a desire is created. This rule works both ways, as many people have +found out to their sorrow and misery. Not only may one build up a +commendable desire in this way, but he may also build up a reprehensible +one. A little thought will show you the truth of this statement. A young +man has no desire to indulge in the excesses of a "fast" life. But after +a while he hears, or reads something about others leading that sort of +life, and he begins to allow his mind to dwell upon the subject, turning +it around and examining it mentally, and going over it in his +imagination. After a time he begins to find a desire gradually sending +forth roots and branches, and if he continues to water the thing in his +imagination, before long he will find within himself a blossoming +inclination, which will try to insist upon expression in action. There is +a great truth behind the words of the poet: + +"Vice is a monster of so frightful mien, +That to be hated needs but to be seen. +Yet seen too oft, familiar with her face, +We first endure, then pity, and then embrace." + +And the follies and crimes of many a man have been due to the growing of +desire within his mind, through this plan of planting the seed, and then +carefully watering and tending to it--this cultivation of the growing +desire. We have thought it well to give this word of warning because it +will throw light upon many things that may have perplexed you, and +because it may serve to call your attention to certain growing weeds of +the mind that you have been nourishing. + +But remember, always, that the force that leads downward may be +transmuted and made to lead upward. It is just as easy to plant and grow +wholesome desires as the other kind. If you are conscious of certain +defects and deficiencies in your character (and who is not?) and yet find +yourself not possessed of a strong enough desire to make the changes +necessary, then you should commence by planting the desire seed and +allowing it to grow by giving it constant care and attention. You should +picture to yourself the advantages of acquiring the desirable traits of +character of which you have thought. You should frequently go over and +over them in your mind, imaging yourself in imagination as possessing +them. You will then find that the growing desire will make headway and +that you will gradually begin to "want to" possess that trait of +character more and more. And when you begin to "want to" hard enough, you +will find arising in your consciousness a feeling of the possession of +sufficient Will-power to carry it through. Will follows the Desire. +Cultivate a Desire and you will find back of it the Will to carry it +through. Under the pressure of a very strong Desire men have accomplished +feats akin to miracles. + +If you find yourself in possession of desires that you feel are hurtful +to you, you may rid yourself of them by deliberately starving them to +death, and at the same time growing opposite desires. By refusing to +think of the objectionable desires you refuse them the mental food upon +which alone they can thrive. Just as you starve a plant by refusing it +nourishing soil and water, so may you starve out an objectionable +desire by refusing to give it mental food. _Remember this, for it is most +important_. Refuse to allow the mind to dwell upon such desires, and +resolutely turn aside the attention, _and, particularly, the +imagination_, from the subject. This may call for the manifestation of a +little will-power in the beginning, but it will become easier as you +progress, and each victory will give you renewed strength for the next +fight. But do not temporize with the desire--do not compromise with +it--refuse to entertain the idea. In a fight of this kind each victory +gives one added strength, and each defeat weakens one. + +And while you are refusing to entertain the objectionable guest you must +be sure to grow a desire of an entirely opposite nature--a desire +directly opposed to the one you are starving to death. Picture the +opposite desire, and think of it often. Let your mind dwell upon it +lovingly and let the imagination help to build it up into form. Think of +the advantages that will arise to you when you fully possess it, and let +the imagination picture you as in full possession of it, and acting out +your new part in life strong and vigorous in your new found power. + +All this will gradually lead you to the point where you will "want to" +possess this power. Then you must be ready for the next step which is +"Faith" or "Confident Expectation." + +Now, faith or confident expectation is not made to order in most persons, +and in such cases one must acquire it gradually. Many of you who read +these lines will have an understanding of the subject that will give you +this faith. But to those who lack it, we suggest that they practice on +some trivial phases of the mental make-up, some petty trait of character, +in which the victory will be easy and simple. From this stage they should +work up to more difficult tasks, until at last they gain that faith or +confident expectation that comes from persevering practice. + +The greater the degree of faith or confident expectation that one carries +with him in this task of character building, the greater will be his +success. And this because of well established psychological laws. Faith +or confident expectation clears away the mental path and renders the work +easier, while doubt or lack of faith retards the work, and acts as +obstacles and stumbling blocks. Strong Desire, and Faith, or confident +expectation are the first two steps. The third is Will-power. + +By Will-power we do not mean that strenuous, +clenching-of-fist-and-frowning-brow thing that many think of +when they say "Will." Will is not manifested in this way. The +true Will is called into play by one realizing the "I" part of +himself and speaking the word of command from that center of +power and strength. It is the voice of the "I." And it is needed +in this work of character building. + +So now you are ready for work, being possessed of (1) Strong Desire; +(2) Faith or Confident Expectation; and (3) Will-power. With such a +triple-weapon nothing but Success is possible. + +Then comes the actual work. The first thing to do is to lay the track for +a new Character Habit. "Habit?" you may ask in surprise. Yes, Habit! For +that word gives the secret of the whole thing. Our characters are made up +of inherited or acquired habits. Think over this a little and you will +see the truth of it. You do certain things without a thought, because you +have gotten into the habit of doing them. You act in certain ways because +you have established the habit. You are in the habit of being truthful, +honest, virtuous, because you have established the habit of being so. Do +you doubt this? Then look around you--or look within your own heart, and +you will see that you have lost some of your old habits of action, and +have acquired new ones. The building up of Character is the building up +of Habits. And the changing of Character is the changing of Habits. It +will be well for you to settle this fact in your own mind, for it will +give you the secret of many things connected with the subject. + +And, remember this, that Habit is almost entirely a matter of the +sub-conscious mentality. It is true that Habits originate in the +conscious mind, but as they are established they sink down into the +depths of the sub-conscious mentality, and thereafter become "second +nature," which, by the way, is often more powerful than the original +nature of the person. The Duke of Wellington said that habit was as +strong as ten natures, and he proceeded to drill habits into his army +until they found it natural to act in accordance with the habits pounded +into them during the drills. Darwin relates an interesting instance of +the force of habit over the reason. He found that his habit of starting +back at the sudden approach of danger was so firmly established that no +will-power could enable him to keep his face pressed up against the cage +of the cobra in the Zoological Gardens when the snake struck at him, +although he knew the glass was so thick that there could be no danger, +and although he exerted the full force of his will. But we venture to say +that one could overcome even this strongly ingrained habit, by gradually +training the sub-conscious mentality and establishing a new habit of +thought and action. + +It is not only during the actual process of "willing" the new habit that +the work of making the new mental path goes on. In fact, the Yogis +believe that the principal part of the work goes on sub-consciously +between the intervals of commend, and that the real progress is made in +that way, just as the real work of solving the problem is performed +sub-consciously, as related in our last lesson. As an example, we may +call your attention to some instances of the cultivation of physical +habits. A physical task learned in the evening is much easier to perform +the following-morning than it was the night before, and still easier +the following Monday morning than it was on the Saturday afternoon +previous. The Germans have a saying that "we learn to skate in summer, +and to swim in winter," meaning that the impression passed on to the +subconscious mentality deepens and broadens during the interval of rest. +The best plan is to make frequent, sharp impressions, and then to allow +reasonable periods of rest in order to give the sub-conscious mentality +the opportunity to do its work. By "sharp" impressions we mean +impressions given under _strong attention_, as we have mentioned in some +of the earlier lessons of this series. + +A writer has well said: "Sow an act, reap a habit; sow a habit, reap a +character; sow a character, reap a destiny," thus recognizing habit as +the source of character. We recognize this truth in our training of +children, forming goods habits of character by constant repetition, by +watchfulness, etc. Habit acts as a _motive_ when established, so that +while we think we are acting without motive we may be acting under the +strong motive power of some well established habit. Herbert Spencer has +well said: "The habitually honest man does what is right, not consciously +because he 'ought' but with simple satisfaction; and is ill at ease till +it is done." Some may object that this idea of Habit as a basis of +Character may do away with the idea of a developed moral +conscientiousness, as for instance, Josiah Royce who says: "The +establishment of organized habit is never in itself enough to ensure +the growth of an enlightened moral conscientiousness" but to such we +would say that one must "want to" cultivate a high character before he +will create the habits usual to the same, and the "want to" is the +sign of the "moral conscientiousness," rather than the habit. And the +same is true of the "ought to" side of the subject. The "ought to" arises +in the conscious mind in the beginning, and inspires the cultivation +of the habit, although the latter after a while becomes automatic, a +matter of the sub-conscious mentality, without any "ought to" attachment. +It then becomes a matter of "like to." + +Thus we see that the moulding, modifying, changing, and building of +Character is largely a matter of the establishing of Habits. And what is +the best way to establish Habits? becomes our next question. The answer +of the Yogi is: "Establish a Mental Image, and then build your Habit +around it." And in that sentence he has condensed a whole system. + +Everything we see having a form is built around a mental image--either +the mental image of some man, some animal, or of the Absolute. This is +the rule of the universe, and in the matter of character-building we but +follow a well established rule. When we wish to build a house, we first +think of "house" in a general way. Then we begin to think of "what kind" +of a house. Then we go into details. Then we consult an architect, and he +makes us a plan, which plan is his mental image, suggested by our mental +image. Then, the plan once decided upon, we consult the builder, and at +last the house stands completed--an objectified Mental Image. And so it +is with every created thing--all manifestation of a Mental Image. + +And so, when we wish to establish a trait of Character, we must form a +clear, distinct Mental Image of what we wish to be. This is an important +step. Make your picture clear and distinct, and fasten it in your mind. +Then begin to build around it. Let your thoughts dwell upon the mental +picture. Let your imagination see yourself as possessed of the desired +trait, and _acting it out_. Act it out in your imagination, over and over +again, as often as possible, persevering, and continuously, seeing +yourself manifesting the trait under a variety of circumstances and +conditions. As you continue to do this you will find that you will +gradually begin to express the thought in action--to objectify the +subjective mental image. It will become "natural" for you to act more and +more in accordance with your mental image, until at last the new habit +will become firmly fixed in your mind, and will become your natural mode +of action and expression. + +This is no vague, visionary theory. It is a well known and proven +psychological fact, and thousands have worked marvelous changes in their +character by its means. + +Not only may one elevate his moral character in this way, but he may +mould his "work-a-day" self to better conform to the needs of his +environment and occupation. If one lacks Perseverance, he may attain +it; if one is filled with Fear, he may supplant it with Fearlessness; if +one lacks Self-confidence, he may gain it. In fact, there is no trait +that may not be developed in this way. People have literally "made +themselves over" by following this method of character-building. The +great trouble with the race has been that persons have not realized that +they _could_ do these things. They have thought that they were doomed to +remain just the creatures that they found themselves to be. They did not +realize that the work of creation was not ended, and that they had within +themselves a creative power adapted to the needs of their case. When man +first realizes this truth, and proves it by practice, he becomes another +being. He finds himself superior to environment, and training--he finds +that he may ride over these things. He makes _his own environment_, and +_he trains himself_. + +In some of the larger schools in England and the United States, certain +scholars who have developed and manifested the ability to control +themselves and their actions are placed on the roll of a grade called +the "Self-governed grade." Those in this grade act as if they had +memorized the following words of Herbert Spencer: "In the supremacy of +self-control consists one of the perfections of the ideal man. Not to be +impulsive--not to be spurred hither and thither by each desire--but to be +self-restrained, self-balanced, governed by the just decision of the +feelings in council assembled * * * that it is which moral education +strives to produce." And this is the desire of the writer of this +lesson--to place each student in the "Self-governed class." + +We cannot attempt, in the short space of a single lesson, to map out a +course of instruction in Character Building adapted to the special needs +of each individual. But we think that what we have said on the subject +should be sufficient to point out the method for each student to map out +a course for himself, following the general rules given above. As a help +to the student, however, we will give a brief course of instruction for +the cultivation of one desirable trait of character. The general plan of +this course may be adapted to fit the requirements of _any other case_, +if intelligence is used by the student. The case we have selected is that +of a student who has been suffering from "a lack of Moral Courage--a lack +of Self-Confidence--an inability to maintain my poise in the presence +of other people--an inability to say 'No!'--a feeling of Inferiority to +those with whom I come in contact." The brief outline of the course of +practice given in this case is herewith given: + +PRELIMINARY THOUGHT. You should fix firmly in your mind the fact that you +are the Equal of any and every man. You come from the same source. You +are an expression of the same One Life. In the eyes of the Absolute you +are the equal of any man, even the highest in the land. Truth is "Things +as God sees them"--and in Truth you and the man are equal, and, at the +last, One. All feelings of Inferiority are illusions, errors, and lies, +and have no existence in Truth. When in the company of others remember +this fact and realize that the Life Principle in you is talking to the +Life Principle in them. Let the Life Principle flow through you, and +endeavor to forget your personal self. At the same time, endeavor to see +that same Life Principle, behind and beyond the personality of the person +in whose presence you are. He is by a personality hiding the Life +Principle, just as you are. Nothing more--nothing less! You are both +One in Truth. Let the conscious of the "I" beam forth and you will +experience an uplift and sense of Courage, and the other will likewise +feel it. You have within you the Source of Courage, Moral and Physical, +and you have naught to Fear--Fearlessness is your Divine Heritage, avail +yourself of it. You have Self-Conscience, for the Self is the "I" within +you, not the petty personality, and you must have confidence in that "I." +Retreat within yourself until you feel the presence of the "I," and then +will you have a Self-Confidence that nothing can shake or disturb. Once +having attained the permanent consciousness of the "I," you will have +poise. Once having realized that you are a Center of Power, you will have +no difficulty in saying "No!" when it is right to do so. Once having +realized your true nature--your Real Self--you will lose all sense of +Inferiority, and will know that you are a manifestation of the One Life +and have behind you the strength, power, and grandeur of the Cosmos. +Begin by realizing YOURSELF, and then proceed with the following methods +of training the mind. + +WORD IMAGES. It is difficult for the mind to build itself around an idea, +unless that idea be expressed in words. A word is the center of an idea, +just as the idea is the center of the mental image, and the mental image +the center of the growing mental habit. Therefore, the Yogis always lay +great stress upon the use of words in this way. In the particular case +before us, we should suggest the holding before you of a few words +crystallizing the main thought. We suggest the words "I Am"; Courage; +Confidence; Poise; Firmness; Equality. Commit these words to memory, and +then endeavor to fix in your mind a clear conception of the meaning of +each word, so that each may stand for a Live Idea when you say it. Beware +of parrot-like or phonographic repetition. Let each word's meaning stand +out clearly before you, so that when you repeat it you may _feel_ its +meaning. Repeat the words over frequently, when opportunity presents +itself, and you will soon begin to notice that they act as a strong +mental tonic upon you, producing a bracing, energizing effect. And each +time you repeat the words, understandingly, you have done something to +clear away the mental path over which you wish to travel. + +PRACTICE. When you are at leisure, and are able to indulge in "day +dreams" without injury to your affairs of life, call your imagination +into play and endeavor to picture yourself as being possessed of the +qualities indicated by the words named. Picture yourself under the most +trying circumstances, making use of the desired qualities, and +manifesting them fully. Endeavor to picture yourself as acting out your +part well, and exhibiting the desired qualities. Do not be ashamed to +indulge in these day-dreams, for they are the prophecies of the things to +follow, and you are but rehearsing your part before the day of the +performance. Practice makes perfect, and if you accustom yourself to +acting in a certain way in imagination, you will find it much easier to +play your part when the real performance occurs. This may seem childish +to many of you, but if you have an actor among your acquaintances, +consult him about it, and you will find that he will heartily recommend +it. He will tell you what practice does for one in this direction, and +how repeated practice and rehearsals may fix a character so firmly in a +man's mind that he may find it difficult to divest himself of it after a +time. Choose well the part you wish to play--the character you wish to be +yours--and then after fixing it well in your mind, practice, practice, +practice. Keep your ideal constantly before you, and endeavor to grow +into it. And you will succeed, if you exercise patience and perseverance. + +But, more than this. Do not confine your practice to mere private +rehearsal. You need some "dress rehearsals" as well--rehearsals in +public. Therefore, after you get well started in your work, manage to +exercise your growing character-habits in your everyday life. Pick out +the little cases first and "try it on them." + +You will find that you will be able to overcome conditions that formerly +bothered you much. You will become conscious of a growing strength and +power coming from within, and you will recognize that you are indeed a +changed person. Let your thought express itself in action, whenever you +get a good chance. But do not try to force chances just to try your +strength. Do not, for instance, try to force people to ask for favors +that you may say "No!" You will find plenty of genuine tests without +forcing any. Accustom yourself to looking people in the eye, and feeling +the power that is back of you, and within you. You will soon be able to +see through their personality, and realize that it is just one portion of +the One Life gazing at another portion, and that therefore there is +nothing to be afraid of. A realization of your Real Self will enable you +to maintain your poise under trying circumstances, if you will but throw +aside your false idea about your personality. Forget yourself--your +little personal self--for a while, and fix your mind on the Universal +Self of which you are a part. All these things that have worried you are +but incidents of the Personal Life, and are seen to be illusions when +viewed from the standpoint of the Universal Life. + +Carry the Universal Life with you as much as possible into your everyday +life. It belongs there as much as anywhere, and will prove to be a tower +of strength and refuge to you in the perplexing situations of your busy +life. + +Remember always that the Ego is master of the mental states and habits, +and that the Will is the direct instrument of the Ego, and is always +ready for its use. Let your soul be filled with the strong Desire to +cultivate those mental habits that will make you Strong. Nature's plan is +to produce Strong Individual expressions of herself, and she will be glad +to give you her aid in becoming strong. The man who wishes to strengthen +himself will always find great forces back of him to aid him in the work, +for is he not carrying out one of Nature's pet plans, and one which she +has been striving for throughout the ages. Anything that tends to make +you realize and express your Mastery, tends to strengthen you, and +places at your disposal Nature's aid. You may witness this in everyday +life--Nature seems to like _strong_ individuals, and delights in pushing +them ahead. By Mastery, we mean mastery over your own lower nature, as +well as over outside nature, of course. The "I" is Master--forget it not, +O student, and assert it constantly. Peace be with you. + + +MANTRAM (OR AFFIRMATION). + +I am the Master of my Mental Habits--I control my Character. I Will to be +Strong, and summon the forces of my Nature to my aid. + + + + +THE TWELFTH LESSON. + +SUB-CONSCIOUS INFLUENCES. + + +In this lesson we wish to touch upon a certain feature of sub-conscious +mentation that has been much dwelt upon by certain schools of western +writers and students during the past twenty years, but which has also +been misunderstood, and, alas, too often misused, by some of those who +have been attracted to the subject. We allude to what has been called the +"Power of Thought." While this power is very real, and like any other of +the forces of nature may be properly used and applied in our every day +life, still many students of the power of the Mind have misused it and +have stooped to practices worthy only of the followers of the schools of +"Black Magic." We hear on all sides of the use of "treatments" for +selfish and often base ends, those following these practices seeming to +be in utter ignorance of the occult laws brought into operation, and the +terrible reaction inevitably falling to the lot of those practicing this +negative form of mental influence. We have been amazed at the prevailing +ignorance concerning the nature and effects of this improper use of +mental force, and at the same time, at the common custom of such selfish, +improper uses. This, more particularly, when the true occultist knows +that these things are not necessary, even to those who seek "Success" by +mental forces. There is a true method of the use of mental forces, as +well as an improper use, and we trust that in this lesson we may be able +to bring the matter sharply and clearly before the minds of our students. + +In our first course (The Fourteen Lessons) in the several lessons +entitled, respectively, "Thought Dynamics," "Telepathy, etc.," and +"Psychic Influence," we have given a general idea of the effect of one +mind upon other minds, and many other writers have called the attention +of the Western world to the same facts. There has been a general +awakening of interest in this phase of the subject among the Western +people of late years, and many and wonderful are the theories that have +been advanced among the conflicting schools regarding the matter. But, +notwithstanding the conflicting theories, there is a general agreement +upon the fundamental facts. They all agree that the mental forces may be +used to affect oneself and others, and many have started in to use these +mental forces for their own selfish ends and purposes, believing that +they were fully justified in so doing, and being unaware of the web of +psychic causes and effects which they were weaving around them by their +practices. + +Now, at the beginning, let us impress upon the minds of our students the +fact that while it is undoubtedly true that people who are unaware of the +true sources of strength within them, may be, and often are affected by +mental force exerted by others, it is equally true that no one can be +adversely affected in this way providing he realizes the "I" within +himself, which is the only Real part of him, and which is an impregnable +tower of strength against the assaults of others. There is no cause for +all of this fear that is being manifested by many Western students of +thought-power, who are in constant dread of being "treated" adversely by +other people. The man or woman who realizes the "I" within, may by the +slightest exercise of the Will surround himself with a mental aura which +will repel adverse thought-waves emanating from the minds of others. Nay, +more than this--the habitual recognition of the "I," and a few moments' +meditation upon it each day, will of itself erect such an aura, and will +charge this aura with a vitality that will turn back adverse thought, and +cause it to return to the source from which it came, where it will serve +the good purpose of bringing to the mistaken mind originating it, the +conviction that such practices are hurtful and to be avoided. + +This realization of the "I," which we brought out in the first few +lessons of the present series, is the best and only real method of +self-protection. This may be easily understood, when we remind you that +the whole phenomena of mental influencing belongs to the "illusion" side +of existence--the negative side--and that the Real and Positive side must +of necessity be stronger. Nothing can affect the Real in you--and the +nearer you get to the Real, in realization and understanding, the +stronger do you become. _This is the whole secret_. Think it over. + +But, there are comparatively few people who are able to rest firmly in +the "I" consciousness all the time and the others demand help while they +are growing. To such, we would say "Creep as close the Realization of the +I, as possible, and rest your spiritual feet firmly upon the rock of the +Real Self." If you feel that people, circumstances, or things are +influencing you unduly, stand up boldly, and deny the influence. Say +something like this, "I DENY the power or influence of persons, +circumstances, or things to adversely affect me. I ASSERT my Reality, +Power and Dominion over these things." These words may seem very simple, +but when uttered with the consciousness of the Truth underlying them, +they become as a mighty force. You will understand, of course, that there +is no magic or virtue in the words themselves--that is, in the grouping +of the letters forming the words, or the sounds of the words--the virtue +resting in the _idea_ of which the words are the expression. You will be +surprised at the effect of this STATEMENT upon depressing, or adverse +influences surrounding you. If you--_you_ who are reading these words +now--feel yourself subject to any adverse or depressing influences, will +then stand up erect, throwing your shoulders back, raising your head, and +looking boldly and fearlessly ahead, and repeat these words firmly, and +with faith, you will feel the adverse influences disappearing. You will +almost see the clouds falling back from you. Try it now, before reading +further, and you will become conscious of a new strength and power. + +You are perfectly justified in thus denying adverse influence. You have a +perfect right to drive back threatening or depressing thought-clouds. You +have a perfect right to take your stand upon the Rock of Truth--your Real +Self--and demand your Freedom. These negative thoughts of the world in +general, and of some people in particular, belong to the dark side of +life, and you have a right to demand freedom from them. You do not belong +to the same idea of life, and it is your privilege--yes, your duty--to +repel them and bid them disappear from your horizon. You are a Child of +Light, and it is your right and duty to assert your freedom from the +things of darkness. You are merely asserting the Truth when you affirm +your superiority and dominion over these dark forces. And in the measure +of your Recognition and Faith, will be the power at your disposal. Faith +and Recognition renders man a god. If we could but fully recognize and +realize just what we are, we could rise above this entire plane of +negative, dark world of thought. But we have become so blinded and +stupefied with the race-thought of fear and weakness, and so hypnotized +with the suggestions of weakness that we hear on all sides of us, that +even the best of us find it hard to avoid occasionally sinking back into +the lower depths of despair and discouragement. But, let us remember +this, brothers and sisters, that these periods of "back-sliding" become +less frequent, and last a shorter time, as we proceed. Bye-and-bye we +shall escape them altogether. + +Some may think that we are laying too much stress upon the negative side +of the question, but we feel that what we have said is timely, and much +needed by many who read these lessons. There has been so much said +regarding this negative, adverse power of thought, that it is well that +all should be taught that it is in their power to rise above this thing-- +that the weapon for its defeat is already in their hand. + +The most advanced student may occasionally forget that he is superior to +the adverse influence of the race-thought, and other clouds of thought +influence that happen to be in his neighborhood. When we think of how few +there are who are sending forth the positive, hopeful, thought-waves, and +how many are sending forth continually the thoughts of discouragement, +fear, and despair, it is no wonder that at times there comes to us a +feeling of discouragement, helplessness, and "what's the use." But we +must be ever alert, to stand up and _deny these things out of existence_ +so far as our personal thought world is concerned. There is a wonderful +occult truth in the last sentence. We are the makers, preservers, and +destroyers of our personal thought-world. We may bring into it that which +we desire to appear; we may keep there what we wish, cultivating, +developing and unfolding the thought-forms that we desire; we may +destroy that which we wish to keep out. The "I" is the master of its +thought-world. Think over this great truth, O student! By Desire we +call into existence--by affirmation we preserve and encourage--by +Denial we destroy. The Hindus in their popular religious conceptions +picture the One Being as a Trinity, composed of Brahma, the Creator; +Vishnu, the Preserver, and Siva, the Destroyer--not three gods, as is +commonly supposed, but a Trinity composed of three aspects of Deity or +Being. This idea of the threefold Being is also applicable to the +Individual--"as above so below." The "I" is the Being of the Individual, +and the thought-world is its manifestation. It creates, preserves, and +destroys--as it Will. Carry this idea with you, and realize that your +individual thought-world is your own field of manifestation. In it you +are constantly creating--constantly preserving--constantly destroying. +And if you can destroy anything in your own thought-world you remove it +from its field of activity, so far as you are concerned. And if you +create anything in your own thought-world, you bring it into active +being, so far as you are concerned. And if you preserve anything, you +keep it by you in effect and full operation and influence in your life. +This truth belongs to the higher phases of the subject, for its +explanation is inextricably bound up in the explanation of the +"Thing-in-Itself"--the Absolute and Its Manifestations. But even what we +have said above, should give to the alert student sufficient notice to +cause him to grasp the facts of the case, and to apply the principles in +his own life. + +If one lives on the plane of the race-thought, he is subject to its laws, +for the law of cause and effect is in full operation on each plane of +life. But when one raises himself above the race-thought, and on to the +plane of the Recognition of the Real Self--The "I"--then does he +extricate himself from the lower laws of cause and effect, and places +himself on a higher plane of causation, in which he plays a much higher +part. And so we are constantly reminding you that your tower of strength +and refuge lies on the higher plane. But, nevertheless, we must deal with +the things and laws of the lower plane, because very few who read these +lessons are able to rest entirely upon the higher plane. The great +majority of them have done no more than to lift themselves partially on +to the higher plane, and they are consequently living on both planes, +partly in each, the consequence being that there is a struggle between +the conflicting laws of the two planes. The present stage is one of the +hardest on the Path of Attainment, and resembles the birth-pains of the +physical body. But you are being born into a higher plane, and the pain +after becoming the most acute will begin to ease, and in the end will +disappear, and then will come peace and calm. When the pain becomes the +most acute, then be cheered with the certainty that you have reached the +crisis of your new spiritual birth, and that you will soon gain peace. +And then you will see that the peace and bliss will be worth all the pain +and struggle. Be brave, fellow followers of The Path--Deliverance is +nigh. Soon will come the Silence that follows the Storm. The pain that +you are experiencing--ah, well do we know that you are experiencing the +pain--is not punishment, but is a necessary part of your growth. All Life +follows this plan--the pains of labor and birth ever precede the +Deliverance. Such is Life--and Life is based upon Truth--and all is well +with the world. We did not intend to speak of these things in this +lesson, but as we write there comes to us a great cry for help and a word +of encouragement and hope, from the Class which is taking this course of +lessons, and we feel bound to respond as we have done. Peace be with +you--one and all. + +And, now we will begin our consideration of the laws governing what we +have called "Sub-conscious Influence." + +All students of the Occult are aware of the fact that men may be, and +are, largely influenced by the thoughts of others. Not only is this the +case in instances where thoughts are directed from the mind of one person +to the mind of another, but also when there is no special direction or +intention in the thought sent forth. The vibrations of thoughts linger in +the astral atmosphere long after the effort that sent forth the thought +has passed. The astral atmosphere is charged with the vibrations of +thinkers of many years past, and still possesses sufficient vitality to +affect those whose minds are ready to receive them at this time. And we +all attract to us thought vibrations corresponding in nature with those +which we are in the habit of entertaining. The Law of Attraction is in +full operation, and one who makes a study of the subject may see +instances of it on all sides. + +We invite to ourselves these thought vibrations by maintaining and +entertaining thoughts along certain lines. If we cultivate a habit of +thinking along the lines of Cheerfulness, Brightness and Optimism, we +attract to ourselves similar thought vibrations of others and we will +find that before long we will find all sorts of cheerful thoughts pouring +into our minds from all directions. And, likewise, if we harbor thoughts +of Gloom, Despair, Pessimism, we lay ourselves open to the influx of +similar thoughts which have emanated from the minds of others. Thoughts +of Anger, Hate, or Jealousy attract similar thoughts which serve to feed +the flame and keep alive the fire of these low emotions. Thoughts of Love +tend to draw to ourselves the loving thoughts of others which tend to +fill us with a glow of loving emotion. + +And not only are we affected in this way by the thoughts of others, but +what is known as "Suggestion" also plays an important part in this matter +of sub-conscious influence. We find that the mind has a tendency to +reproduce the emotions, moods, shades of thought, and feelings of other +persons, as evidenced by their attitude, appearance, facial expression, +or words. If we associate with persons of a gloomy temperament, we run +the risk of "catching" their mental trouble by the law of suggestion, +unless we understand this law and counteract it. In the same way we find +that cheerfulness is contagious, and if we keep in the company of +cheerful people we are very apt to take on their mental quality. The same +rule applies to frequenting the company of unsuccessful or successful +people, as the case may be. If we allow ourselves to take up the +suggestions constantly emanating from them, we will find that our minds +will begin to reproduce the tones, attitudes, characteristics, +dispositions and traits of the other persons, and before long we will be +living on the same mental plane. As we have repeatedly said, these things +are true only when we allow ourselves to "take on" the impressions, but +unless one has mastered the law of suggestion, and understands its +principles and operations he is more or less apt to be affected by it. +All of you readily recall the effect of certain persons upon others with +whom they come in contact. One has a faculty of inspiring with vigor and +energy those in whose company he happens to be. Another depresses those +around him, and is avoided as a "human wet-blanket." Another will cause a +feeling of uneasiness in those around him, by reason of his prevailing +attitude of distrust, suspicion, and low cunning. Some carry an +atmosphere of health around them, while others seem to be surrounded with +a sickly aura of disease, even when their physical condition does not +seem to indicate the lack of health. Mental states have a subtle way of +impressing themselves upon us, and the student who will take the trouble +to closely observe those with whom he comes in contact will receive a +liberal education along these lines. + +There is of course a great difference in the degree of suggestibility +among different persons. There are those who are almost immune, while at +the other end of the line are to be found others who are so constantly +and strongly impressed by the suggestions of others, conscious or +unconscious, that they may be said to scarcely have any independent +thought or will of their own. But nearly all persons are suggestible +to a greater or lesser degree. + +It must not be supposed from what we have said that all suggestions are +"bad," harmful, or undesirable. Many suggestions are very good for us, +and coming at the right time have aided us much. But, nevertheless, it is +well to always _let your own mind pass upon_ these suggestions, before +allowing them to manifest in your sub-conscious mind. Let the final +decision be your own--and not the will of another--although you may have +considered outside suggestions in connection with the matter. + +Remember always that YOU are an Individual, having a mind and Will of +your own. Rest firmly upon the base of your "I" consciousness, and you +will find yourself able to manifest a wonderful strength against the +adverse suggestions of others. Be your own Suggestor--train and influence +your sub-conscious mind Yourself, and do not allow it to be tampered with +by the suggestions of others. Grow the sense of Individuality. + +There has been much written of recent years in the Western world +regarding the effect of the Mental Attitude upon Success and attainment +upon the material plane. While much of this is nothing but the wildest +imagining, still there remains a very firm and solid substratum of truth +underlying it all. + +It is undoubtedly true that one's prevailing mental attitude is +constantly manifesting and objectifying itself in his life. Things, +circumstances, people, plans, all seem to fit into the general ideal of +the strong mental attitude of a man. And this from the operation of +mental law along a number of lines of action. + +In the first place, the mind when directed toward a certain set of +objects becomes very alert to discover things concerning those +objects--to seize upon things, opportunities, persons, ideas, and facts +tending to promote the objects thought of. The man who is looking for +facts to prove certain theories, invariably finds them, and is also quite +likely to overlook facts tending to disprove his theory. The Optimist and +the Pessimist passing along the same streets, each sees thousands of +examples tending to fit in with his idea. As Kay says: "When one is +engaged in seeking for a thing, if he keep the image of it clearly before +the mind, he will be very likely to find it, and that too, probably, +where it would otherwise have escaped his notice. So when one is engaged +in thinking on a subject, thoughts of things resembling it, or bearing +upon it, and tending to illustrate it, come up on every side. Truly, we +may well say of the mind, as has been said of the eye, that 'it perceives +only what it brings within the power of perceiving.'" John Burroughs has +well said regarding this that "No one ever found the walking fern who did +not have the walking fern in his mind. A person whose eye is full of +Indian relics picks them up in every field he walks through. They are +quickly recognized because the eye has been commissioned to find them." + +When the mind is kept firmly fixed upon some ideal or aim, its whole and +varied powers are bent toward the realization and manifestation of that +ideal. In thousands of ways the mind will operate to objectify the +subjective mental attitude, a great proportion of the mental effort being +accomplished along sub-conscious lines. It is of the greatest importance +to one who wishes to succeed in any undertaking, to keep before his +mind's eye a clear mental image of that which he desires. He should +picture the thing desired, and himself as securing it, until it becomes +almost real. In this way he calls to his aid his entire mental force and +power, along the sub-conscious lines, and, as it were, makes a clear path +over which he may walk to accomplishment. Bain says regarding this: "By +aiming at a new construction, we must clearly conceive what is aimed at. +Where we have a very distinct and intelligible model before us, we are in +a fair way to succeed; in proportion as the ideal is dim and wavering, we +stagger or miscarry." Maudsley says: "We cannot do an act voluntarily +unless we know what we are going to do, and we cannot know exactly what +we are going to do until we have taught ourselves to do it." Carpenter +says: "The continued concentration of attention upon a certain idea gives +it a dominant power, not only over the mind, but over the body." Muller +says: "The idea of our own strength gives strength to our movements. A +person who is confident of effecting anything by muscular efforts will do +it more easily than one not so confident of his own power." Tanner says: +"To believe firmly is almost tantamount in the end to accomplishment. +Extraordinary instances are related showing the influence of the will +over even the involuntary muscles." + +Along the same lines, many Western writers have added their testimony to +the Yogi principle of the manifestation of thought into action. Kay has +written: "A clear and accurate idea of what we wish to do, and how it is +to be effected, is of the utmost value and importance in all the affairs +of life. A man's conduct naturally shapes itself according to the ideas +in his mind, and nothing contributes more to success in life than having +a high ideal and keeping it constantly in view. Where such is the case +one can hardly fail in attaining it. Numerous unexpected circumstances +will be found to conspire to bring it about, and even what seemed at +first to be hostile may be converted into means for its furtherance; +while by having it constantly before the mind he will be ever ready to +take advantage of any favoring circumstances that may present +themselves." Along the same lines, Foster has written these remarkable +words: "It is wonderful how even the casualties of life seem to bow to +a spirit that will not bow to them, and yield to subserve a design which +they may, in their first apparent tendency, threaten to frustrate. When a +firm, decisive spirit is recognized, it is curious to see how the space +clears around a man and leaves him room and freedom." Simpson has said: +"A passionate desire and an unwearied will can perform impossibilities, +or what seem to be such to the cold and feeble." And Maudsley gives to +aspiring youth a great truth, when he says: "Thus it is that aspirations +are often prophecies, the harbingers of what a man shall be in a +condition to perform." And we may conclude the paragraph by quoting +Lytton: "Dream, O youth, dream manfully and nobly, and thy dreams shall +be prophets." + +This principle of the power of the Mental Image is strongly impressed +upon the mind of the _chela_, or student, by the Yogi teachers. The +student is taught that just as the house is erected in accordance with +the plan of the architect, so is one's life built in accordance with the +prevailing Mental Image. The mind sub-consciously moulds itself around +the prevailing mental image or attitude, and then proceeds to draw upon +the outer world for material with which to build in accordance with the +plan. Not only is one's character built in this way, but the +circumstances and incidents of his life follow the same rule. The Yogi +student is instructed into the mysteries of the power of the mind in this +direction, not that he may make use of it to build up material success, +or to realize his personal desires--for he is taught to avoid these +things--but he is fully instructed, nevertheless, that he may understand +the workings of the law around him. And it is a fact well known to close +students of the occult, that the few who have attained extraordinarily +high degrees of development, make use of this power in order to help the +race. Many a world movement has been directed by the mind, or minds, of +some of these advanced souls who were able to see the ideal of evolution +ahead of the race, and by visualizing the same, and concentrating upon it +in meditation, actually hastened the progress of the evolutionary wave, +and caused to actually manifest that which they saw, and upon which they +had meditated. + +It is true that some occultists have used similar plans to further their +own selfish personal ends--often without fully realizing just what power +they were employing--but this merely illustrates the old fact that the +forces of Nature may be used rightly and wrongly. And it is all the more +reason why those who are desirous of advancing the race--of assisting in +the evolution of the world--should make use of this mighty power in their +work. Success is not reprehensible, notwithstanding the fact that many +have interpreted and applied the word in such a matter as to make it +appear as if it had no other meaning or application other than the crude, +material selfish one generally attributed to it, by reason of its misuse. +The Western world is playing its part in the evolution of the race, and +its keynote is "Accomplishment." Those who have advanced so high that +they are able to view the world of men, as one sees a valley from a +mountain peak, recognize what this strenuous Western life means. They see +mighty forces in operation--mighty principles being worked out by those +who little dream of the ultimate significance of that which they are +doing. Mighty things are before the Western world to-day--wonderful +changes are going on--great things are in the womb of time, and the hour +of birth draws near. The men and women in the Western world feel within +them the mighty urge to "accomplish" something--to take an active part in +the great drama of life. And they are right in giving full expression to +this urge, and are doing well in using every legitimate means in the line +of expression. And this idea of the Mental Attitude, or the Mental Image, +is one of the greatest factors in this striving for Success. + +In this lesson we do not purpose giving "Success Talks" for our students. +These lessons are intended to fill another field, and there are many +other channels of information along the lines named. What we wish to do +is to point out to our students the meaning of all this strenuous +striving of the age, in the Western world, and the leading principle +employed therein. The great achievements of the material world are being +accomplished by means of the Power of the Mind. Men are beginning to +understand that "Thought manifests itself in Action," and that Thought +attracts to itself the things, persons and circumstances in harmony with +itself. The Power of Mind is becoming manifest in hundreds of ways. The +power of Desire, backed by Faith and Will, is beginning to be recognized +as one of the greatest of known dynamic forces. The life of the race is +entering into a new and strange stage of development and evolution, and +in the years to come MIND will be seen, more clearly and still more +clearly, to be the great principle underlying the world of material +things and happenings. That "All is Mind" is more than a dreamy, +metaphysical utterance, is being recognized by the leaders in the world's +thought. + +As we have said, great changes are before the world and the race, and +every year brings us nearer to the beginning of them. In fact, the +beginning is already upon us. Let any thinker stop and reflect over the +wonderful changes of the past six years--since the dawning of the +Twentieth Century, and he will be dull indeed if he sees not the trend of +affairs. We are entering into a new Great Cycle of the race, and the old +is being prepared for being dropped off like an old worn out husk. Old +conventions, ideals, customs, laws, ethics, and things sociological, +economical, theological, philosophical, and metaphysical have been +outgrown, and are about to be "shed" by the race. The great cauldron of +human thought is bubbling away fiercely, and many things are rising to +its surface. Like all great changes, the good will come only with much +pain--all birth is with pain. The race feels the pain and perpetual +unrest, but knows not what is the disease nor the remedy. Many false +cases of diagnosis and prescription are even now noticeable, and will +become still more in evidence as the years roll by. Many self-styled +saviours of the race--prescribers for the pain of the soul and mind--will +arise and fall. But out of it all will come that for which the race +now waits. + +The changes that are before us are as great as the changes in thought and +life described in the late novel by H. G. Wells, entitled "_In the Days +of the Comet_." In fact, Mr. Wells has indicated in that story some of +the very changes that the advanced souls of the race have informed their +students are before the race--the prophetic insight of the writer named +seems marvelous, until one realizes that even that writer is being used +as a part of the mental machinery of The Change itself. But the change +will not come about by reason of the new gas caused by the brushing of +the earth's surface by a passing comet. It will come from the unfolding +of the race mind, the process being now under way. Are not the signs of +mental unrest and discomfort becoming more and more apparent as the days +go by? The pain is growing greater, and the race is beginning to fret and +chafe, and moan. It knows not what it wants, but it knows that it feels +pain and wants something to relieve that pain. The old things are +beginning to totter and fall, and ideas rendered sacred by years of +observance are being brushed aside with a startling display of +irreverence. Under the surface of our civilization we may hear the +straining and groaning of the ideas and principles that are striving to +force their way out on to the plane of manifestation. + +Men are running hither and thither crying for a leader and a savior. They +are trying this thing, and that thing, but they find not that which they +seek. They cry for Satisfaction, but it eludes them. And yet all this +search and disappointment is part of the Great Change, and is preparing +the race for That-which-must-Come. And yet the relief will not come +from any Thing or Things. It will come from Within. Just as when, in +Well's story, things righted themselves when the vapor of the comet had +cleared men's minds, so will Things take their new places when the mind +of the race becomes cleared by the new unfoldment that is even now under +way. Men are beginning to feel each other's pains--they find themselves +unsatisfied by the old rule of "every man for himself, and the devil take +the hindmost"--it used to content the successful, but now it doesn't seem +to be so satisfying. The man on top is becoming lonesome, and +dissatisfied, and discontented--his success seems to appall him, in some +mysterious manner. And the man underneath feels stirring within himself +strange longings and desires, and dissatisfaction. And new frictions are +arising, and new and startling ideas are being suddenly advanced, +supported and opposed. + +And the relations between people seem to be unsatisfactory. The old +rules, laws, and bonds are proving irksome. New, strange, and wild +thoughts are coming into the minds of people, which they dare not utter +to their friends--and yet these same friends are finding similar ideas +within themselves. And somehow, underneath it all is to be found a +certain Honesty--yes, there is where the trouble seems to come, _the +world is tiring of hypocrisy and dishonesty in all human relations_, and +is crying aloud to be led back, someway, to Truth and Honesty in Thought +and Action. But it does not see the way out! And it will not see the way +out, until the race-mind unfolds still further. And the pain of the new +unfoldment is stirring the race to its depths. From the deep recesses of +the race-mind are rising to the surface old passions, relics from the +cave-dweller days, and all sorts of ugly mental relics of the past. And +they will continue to rise and show themselves until at last the bubbling +pot will begin to quiet down, and then will come a new peace, and the +best will come to the surface--the essence of all the experiences of the +race. + +To our students, we would say: During the struggle ahead of the race, +play well your part, doing the best you can, living each day by itself, +meeting each new phase of life with confidence and courage. Be not +deluded by appearances, nor follow after strange prophets. Let the +evolutionary processes work themselves out, and do you fall in with the +wave without struggling, and without overmuch striving. The Law is +working itself out well--of that be assured. Those who have entered into +even a partial understanding and recognition of the One Life underlying, +will find that they will be as the chosen people during the changes that +are coming to the race. They have attained that which the race is +reaching toward in pain and travail. And the force behind the Law will +carry them along, for they will be the leaven that is to lighten the +great mass of the race in the new dispensation. Not by deed, or by +action, but by Thought, will these people leaven the mass. The Thought is +even now at work, and all who read these words are playing a part in the +work, although they may know it not. If the race could realize this truth +of the One Life underlying, to-day, the Change would occur in a moment, +but it will not come in that way. When this understanding gradually dawns +upon the race--this new consciousness--then will Things take their proper +places, and the Lion and the Lamb lie down together in peace. + +We have thought it well to say these things in this the last lesson of +this course. They are needed words--they will serve to point out the way +to those who are able to read. "_Watch and wait for the Silence that will +follow the Storm_." + +In this series of lessons we have endeavored to give you a plain, +practical presentation of some of the more important features of "Raja +Yoga." But this phase of the subject, as important and interesting as it +is, is not the highest phase of the great Yoga teachings. It is merely +the preparation of the soil of the mind for what comes afterward. The +phase called "Gnani Yoga"--the Yoga of Wisdom--is the highest of all +the various phases of Yoga, although each of the lower steps is important +in itself. We find ourselves approaching the phase of our work for which +we have long wished. Those who have advised and directed this work have +counseled us to deal with the less advanced and simpler phases, in order +to prepare the minds of those who might be interested, so that they would +be ready for the higher teachings. At times we have felt an impatience +for the coming of the day when we would be able to teach the highest that +has come to us. And now the time seems to have come. Following this +course, we will begin a series of lessons in "GNANI YOGA"--the Yoga of +Wisdom--in which we will pass on to our students the highest teachings +regarding the Reality and its Manifestations--the One and the Many. The +teachings that "All is Mind" will be explained in such a manner as to be +understood by all who have followed us so far. We will be able to impart +to you the higher truths about Spiritual Evolution, sometimes called +"Reincarnation," as well as Spiritual Cause and Effect, often called +"Karma." The highest truths about these important subjects are often +obscured by popular misconceptions occasioned by partial teaching. We +trust that you--our students--will wish to follow us still higher--higher +than we have ventured so far, and we assure you that there is a Truth to +be seen and known that is as much higher than the other phases upon which +we have touched, as those phases have been higher than the current +beliefs of the masses of the race. We trust that the Powers of Knowledge +may guide and direct us that we may be able to convey our message so that +it may be accepted and understood. We thank our students who have +traveled thus far with us, and we assure them that their loving sympathy +has ever been a help and an inspiration to us. + +Peace be with you. + + + + + +End of the Project Gutenberg EBook of A Series of Lessons in Raja Yoga +by Yogi Ramacharaka + +*** END OF THIS PROJECT GUTENBERG EBOOK A SERIES OF LESSONS IN RAJA YOGA *** + +***** This file should be named 13656.txt or 13656.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/3/6/5/13656/ + +Produced by Rose Koven, Juliet Sutherland, Mary Meehan and the Online +Distributed Proofreading Team. + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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