FOLLOW A WORD THROUGH THE COLLECTION
Search the corpus.
Phrase search ignores case and repeated whitespace. All-words search finds whole words anywhere on the same page. OCR errors can affect results.
13 matching pages
Page 1 of 11912 · PDF PAGE 67
…le to master the final section. In some people this inhibitory power may flower suddenly in very much the same way as occurred with Asana. Quite without any relaxa- tion of vigilance, the mind will suddenly he stilled. There will be a marvellousfeeling of peace and rest, quite different from the lethargic feeling which is produced by over-eating. It is difficult to say whether so definite a result would come to all, or even to most people. The matter is one of no very great importance. If you have acquired the power of checking the rise of thought …
1912 · PDF PAGE 64
…lar curve might be plotted for the real and apparent painful- ness of Asana. Conscious of this fact, we begin to try to control it: “Not quite so many thoughts, please!” “Don’t think quite so fast, please!” “No more of that kind of thought, please!” It is only then that we discover that what we thought was a school of playful porpoises is really the con- volutions of the sea-serpent. The attempt to repress has the effect of exciting. When the unsuspecting pupil first approaches his holy but Wily Guru, and demands magical powers, that Wise One re…
1912 · PDF PAGE 79
CHAPTER VI DHYANA HIS word has two quite distinct and mutually exclusive meanings. The first refers to the result itself. Dhyana is the same word as the Pali “Jhana.” The Buddha counted eight Jha'nas, which are evidently different degrees and kinds of trance. The Hindu also speaks of Dhyana as a lesser form of Samadhi. Others, however, treat it as if it were merely an intensification of Dharana. Patanjali says: “Dharana is holding the mind on to some particular object. An unbroken flow of knowledge in that subject is Dhyana. When that, giving up a…
1912 · PDF PAGE 105
… the positiveis merely the negative. The ultimate truth is perceived not only as false, but as the logical contradictory of truth. It is quite useless to elaborate this theme, which has baffled all other minds hitherto. We have tried to say as little as possible rather than as much as possible.1L Still further from our present purpose would it be to criticise the innumerable discussions which have taken place as to whether this is the ultimate attainment, or what it confers. It is enough if we say that even the first and most transitory Dhyana re…
1912 · PDF PAGE 104
88 the Universe has become the whole, and phenomena and noumena are no longer opposed. But it is quite impossible to describe this state of mind. One can only specify some of the characteristics, and that in language Which forms no image in mind. It is impossible for anyone who experiences it to bring back any adequate memory, nor can we conceive a state transcending this. There is, however, a very much higher state called Shivadarshana, of which it is only necessary to say that it is the destructionofthe previous state, its annihilation; and t…
1912 · PDF PAGE 8
…en re—arranged). Before printing, the whole work was read by several persons of rather less that average intelligence, and any point not quite clear even to them has been elucidated. ᾿ May the whole Path now be plain to all! Frater Perdurabo is the most honest of all the great religious teachers. Others have said: “Believe me! ” He says: “Don?believeme! ” He does not ask for followers; would despise and refuse them. He wants an independent and self—reliant body of students to follow out their own methods of research. If he can save them time an…
1912 · PDF PAGE 76
…re; otherwise the student had better see his doctor. The usual kind consists of odd sentences or fragments of sentences, which are heard quite distinctly in a recognizable human voice, not the student’s own voice, or that of any one he knows. A similar phenomenon is observed by wireless operators, who call such messages “ atmospherics.” There is afuri/ler kind ofweak, wink/z z's Με desired ïesu]! itself. It must be dealt with later in detail. Now there is a real sequence in these classes of breaks. As control improves, the percentage of primari…
1912 · PDF PAGE 74
…very striking phenomena, of which the most marked is one which will possibly make you think that you have gone to sleep. Or, it may seem quite inexplicable, and in any case with a flickering of the eyelid, and can be seen by him. With practice he could detect even very small breaks.
1912 · PDF PAGE 86
…pasm, or possibly even the breaking of a small vessel. There seems no reason to reject this ex- planation altogether, though it would be quite absurd to suppose that to accept it would be to condemn the practice. Spasm is a normal func- tion of at least one of the organs of the body. That the brain is not damaged by the practice is proved by the fact that many people who claim to have had this experience repeatedly continue to exercise the ordinary avocations of life without diminished activity. We may dismiss, then, the physiologicalquestion. …
1912 · PDF PAGE 83
…ower, by the way, is what has been described by magicians as the power of invisibility. Somebody or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and who all swore subsequently in presence of the dead body that no one had passed. None of them had seen the postman. The thieves who stole the “ Gioconda ” from the Louvre were ] This lack of restraint is not to be confused with that observed in intoxication and madness. Yet there is a very striking similarit…
1912 · PDF PAGE 27
…your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are “getting quite good,” you will be shocked to find a complete oblivion of yourself and
1912 · PDF PAGE 48
… it be for anything to stick. This is the proper way to practise a mantra. Utter it as loudly and slowly as possible ten times, then not quite so loudly and a very little faster ten times more. Continue this process until there is nothing but a rapid movement of the lips ; this movement should be continued with increased velocity and diminishing intensity until the mental muttering completelyabsorbs the physical. The student is by this time absolutely still, with the mantra racing in his brain; he should, however, continue to speed it up until …
1912 · PDF PAGE 73
…he can do on his fingers or on a string of beads.1 If these breaks seem to become more frequent instead 1 This counting can easily become quite mechanical. With the thought that reminds you of a break associate the notion of counting. The grosser kind of break can be detected by another person. It is accompanied