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Page 1 of 21910 · PDF PAGE 149
…ld transmit the sorrow of one generation to another, of one instant of time to the next; and, not being able to use the familiar idea of Atman, he instead made that of Karma doa double duty. ‘He does not die until that evil Karma is exhausted,” says Nagasena.{ Now this brings us to an extraordinary complex question, namely the Jractical difference between the Karma minus Atman of the Buddhists and the Karma plus Atman of the later Vedantists? The Brahman’s idea, at first, was of one complete whole, this, as the comment supplanted the text, got …
1910 · PDF PAGE 70
THE EQUINOX which is within all.” And also again in the same Upanishad (1. 4. 10.), “He who worships another divinity (than the Atman), and says ‘it is one and I am another’ is not wise, but he is like a house-dog of the gods.” And house-dogs shall we remain so long as we cling to a belief in a knowing sub- ject and a known object, or in the worship of anything, even of the Atman itself, as long as it remains apart from our- selves. Such a dilemma as this does not take long to induce one of those periods of “spiritual dryness,” one of those “da…
1910 · PDF PAGE 66
…g, but with that which cannot be explained by either, and which is the essence of the thing in itself, and which the Upanishads name the Atman. Identification with this Atman (Emerson’s “ Oversoul ”) is therefore the end of Religion and Philosophy alike. “Verily he who has seen, heard, comprehended and known the Atman, by him is this entire universe known.”{| Because there is but one Atman and not many Atmans. * Once the Unknown becomes known it becomes untrue, it loses its Virginity, that mysterious power of attraction the Unknown always posse…
1910 · PDF PAGE 73
THE TEMPLE OF SOLOMON THE KING one we possess irrespective of our not being able to under- stand it. We have a soul, a veritable living Atman, irrespect- ive of all codes, sciences, theories, sects and laws. What then is this Atman, and how can we understand it, that is to say, see it solely, or identify all with it? The necessity of doing this is pointed out in Chandogya, 8. 1. 6. He who departs from this world without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this worl…
1910 · PDF PAGE 68
… will never subdue until he has annihilated both.{ God, Immortality, Freedom, are appear- ances and not realities, they are Maya and not Atman; Space, Time and Causality§ are appearances and not realities, they also are Maya and not Atman. All that is not Atman is Maya, and Maya is ignorance, and ignorance is sin. Now the philosophical fall of the Atman produces the Macrocosm and the Microcosm, God and not-God—the Uni- verse, or the power which asserts a separateness, an indi- by different names: Liber, Hercules, Mercury, are but different name…
1910 · PDF PAGE 75
…sists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the Inner Self, Higher Self, Augoeides, Atman, or Adonai, shake itself free from the illusions of Maya—the world of plurality, and secure union with this Inner Self or Atman. 63
1910 · PDF PAGE 154
…The immortal (Brahman) veiled by the (empirical) reality;” and immediately afterwards this is explained as follows: “ The Prana (.e. the Atman) to wit is the immortal, name and form are the reality; by these the Prana is veiled.” Once again we are back at our starting-point. To become one with the Prana or Atman is to enter NibbAna, and as the means which lead to the former consisted of concentra- tion exercises such as Pranayama, etc.; so now shall we find almost identical exercises used to hasten the Aspirant into Nibbana. Frater P. by now wa…
1910 · PDF PAGE 145
…h this is an “Act of Truth,” the Power begot by Concentration and nothing else. We have seen at the commencement of this chapter how the Atman (that Essence beyond Being and Not Being) allegorically fell by crying “It is I,” and how the great Hypocrisy arose by supposing individual Atmans for all beings, and things which had to incarnate again and again before finally they were swallowed up in the One Atman of the Beginning. This Individualistic Conception Gotama banned, he would have none of it; a Soul, a Spirit, a separate entity was anathema…
1910 · PDF PAGE 69
…F SOLOMON THE KING viduality, a self-consciousness—I am! This is explained in Brihadaranyaka, 1. 4. 1. as follows: “In the beginning the Atman alone in the form ofa man * was this universe. He gazed around; he saw nothing there but himself. Thereupon he cried out at the beginning: ‘It is I? Thence originated the name I. Therefore to-day, when anyone is summoned, he answers first ‘It is 1’; and then only he names the other name which he bears.”+ This Consciousness of “I” is the second veil which man meets on his upward journey, and, unless he av…
1910 · PDF PAGE 148
…phy, and so it happened that, where the idealism of the Vedanta had failed the realism of Buddhism succeeded.* This denial ofa Universal Atman, and a personal Atman, soon brought the ethical and philosophical arguments of Gotama up against a brick wall (Kant’s “a priori”). As we have seen he could not prop up a fictitious beginning by the supposition of the former, and he dared not use Nibbana as such, though in truth the Beginning is just as incompre- hensible with or without an Atman. But, in spite of his having denied the latter, he had to a…
1910 · PDF PAGE 158
THE NOBLE EIGHTFOLD PATH In place of producing a dissolution of the individual Atman in the universal Atman, the method of Buddha pro- duced a submersion of Karma in the bournless ocean of Nibbana. In Chapter I of Book II of ‘The Questions of King Mi- linda” NAgasena lays down that he who escapes rebirth does so through Wisdom (Pafifia) and Reasoning (Yonisomanasikara) and by other “Good Qualities.” The Reason grasps the object and Wisdom cuts it off, whilst the good qualities seem to be the united action of these two, thus we get Good Con- duc…
1910 · PDF PAGE 90
…s sway over the body; and little by little, as the mind asserts its sway, does it come gradually, little by little under the rule of the Atman, until ultimately the Atman, Augoeides, Higher Self or Adonai fills the Space which was once occupied solely by the body and mind of the aspirant. Therefore through the death of the body as it were is the resurrection of the Higher Self accomplished, and the pinnacles of that Temple, whose foundations are laid deep in the black earth, are lost among the starry Palaces of God. In the “ Hatha-~Yoga Pradipi…
1910 · PDF PAGE 207
…a formula in one great operation, an operation not leading to Chastity, the symbol, but beyond Chastity to the essence itself—namely the Atman,—Adonai. Further he proved to his own satisfaction that, though absolute Chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest hindrance to another, who was by nature chaste.+ flax, a frog; ifa cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear. “ Institutes of Manu,” xii, 55-67. * We find Christ insisting on th…
1910 · PDF PAGE 81
…hat Yoga which commences with a study of the impermanent wisdom of this world and ends with the knowledge of the permanent wisdom of the Atman. Its first stage is Viveka, the discernment of the real from the unreal. Its second Vairagya, indifference to the knowledge of the world, its sorrows and joys. Its third Mukti, release, and unity with the Atman. In the fourth discourse of the Bhagavad-Gita we find Gnana Yoga praised as follows: 69
1910 · PDF PAGE 164
…te of a Peaceful Mind. The glass vanishes and with it the reflection, the illusion of Mara or of Maya. He is Reality! He is Truth! He is Atman! He is God. Then Reality vanishes. Truth vanishes. Atman vanishes. God vanishes. He himself vanishes. He is past; he is present; he is future. He is here, he is there. He is everything. He is nowhere. He is nothing. He is blessed, he has attained to the Great Deliverance. He IS; he IS NOT. He is one with Nibbana.+ * Tbid., p. 216. + Another and perhaps a more comprehensive way of attributing the Noble Ei…
1910 · PDF PAGE 146
…ch according to Nagasena is cessation,* a passing away in which nothing remains, an end.+ Soon however, under Mah4yana-Buddhism, was the Atman to be revived in all its old glory under the name of Amitabha, or that Source of all Light, which so enlightens a man who is aspiring to the Bodhi that he becomes a Buddha. “ Amitabha,” so Paul Carus informs us, “is the final norm of wisdom and of morality+ (séc), the standard of truth and of righteousness, the ultimate vazsou a’étre of the Cosmic Order.” This of course is “bosh.” AmitAbha, as the Atman,…
1910 · PDF PAGE 74
…un, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. Thus the Atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in Brihadaranyaka, 2. 1. 19. That is his real form, in which he is exalted above desire, and is free from evil and fear. For just as one who dallies with a…
1910 · PDF PAGE 143
…the path that Gotama had trod, and therefore, naturally he besought others to tread it. The Vedantist attempted to attain unity with the Atman (Kether) {+ by means of his Emotions (Nephesh) inter- mingled with his Reason (Ruach), but the Buddha by means of his Reason (Ruach) alone. Buddha attempted to cut off all joy from the world, substituting in its place an implacable rationalism, a stern and inflexible morality, little seeing that the sorrows of Earth which his system substituted in place of the joys of Heaven, though they might not ruffle…
1910 · PDF PAGE 85
…, grieves not, hates not, does not delight, makes no effort. 6. Knowing it he becomes intoxicated, transfixed, and rejoices in the Self (Atman), This is further explained at the end of Swatmaram Swami’s “ Hatha-Yoga.” Bhakti really means the constant perception of the form of the Lord by the Antahkarana. There are nine kinds of Bhaktis enumerated. Hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul), behaving as his servant, becoming his companion and offering up one’s …
1910 · PDF PAGE 82
…isdom reduce all actions to ashes. Verily there is nothing so pure in this world as wisdom; he that is perfected in Yoga finds it in the Atman in due season.* KARMA YOGA. Union through Work. Very closely allied to Gnana Yoga is Karma Yoga, Yoga through work, which may seem only a means towards the former. But this is not so, for not only must the aspirant commune with the Atman through the knowledge or wisdom he attains, but also through the work which aids him to attain it. A good example of Karma Yoga is quoted from Chuang- Tzu by Flagg in hi…