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Page 1 of 11912 · PDF PAGE 8
…t which was obscure to me was cleared up in some new discourse (the discourses have consequently been 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 sel…
1912 · PDF PAGE 59
…e there studied. Also see Liber XXX of the A. A. Also in Liber CCXX, the “Book of the Law,” it is said: “ DO WHAT THOU WILT shall be the Whole ofthe Law.” Remember that for the purpose of this treatise the Whole object of Yama and Niyama is to live so that no emotion or passion disturbs the mind.)
1912 · PDF PAGE 54
38 Four hours is a better period, a golden mean; sixteen hours is too much for most peOple. On the Whole, the ambulatory practices are more generally useful to the health than the sedentary; for in this way walking and fresh air are assured. But some of the Sedentary practice should be done, and combined with meditation. Of course when actually “ racing ” to get results, walking is a distraction.
1912 · PDF PAGE 72
56 the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itselfwill begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba,change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will…
1912 · PDF PAGE 50
…absolute or male aspect of the Deity,- “va” is energy, the mani- fested or female side of the Deity. This Mantra therefore expresses the Whole course ofthe Universe, from Zero through the finite back to Zero. Aum shi - va - ya Va-shi Aum shi - va - ya Va-shi 5. Allah. The syllables of this are accented equally, with a certain pause between them; and are usually combined by fakirs with a rhythm— .ical motion of the body to and fro. 6. Hfia allahu alazi lailaha illa Hua.
1912 · PDF PAGE 57
…Sermon on the Mount.” ' Yama means literally “control.” It is dealt With in detail in Part II, “The Wand.” 2 Not, however, original. The whole sermon is to be found in the Talmud. 4.1
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 66
…se the unhappy youth spends a disgusted week in thinking of little else. It is positively amazingwith what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become consciousthat one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attemp…
1912 · PDF PAGE 82
…cal eye cannot behold the sun, one is compelled to make the statement that this “ Sun” is far more brilliant than the sun of nature. The whole thing takes place on a higher level. Also the conditions of thought, time, and space are abolished. It is impossible to explain what this really means :i only experience can furnish you with apprehension. (This, too, has its analogies in ordinary life; the conceptions of higher mathematics cannot be grasped by the beginner, cannot be explained to the layman.) Α further development is the appearance of th…
1912 · PDF PAGE 41
25 sity, during their whole lives. One should not criticise such persons without a thorough knowledge of the subject. Such knowledgehas not yet been published. However, one may safely assert that since the great men previously mentioned did not do this, it will not be necessary for their followers. Let us then choose a suitable position, and consider what happens. There is a sort of happy medium between rigidity and limpness; the muscles are not to be strained; and yet they are not allowed to be altogether slack. It is difficult to find a good de…
1912 · PDF PAGE 58
…s not been strained, lest you should kill the animalcula. But this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. If the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it. A similar difficulty with wives has caused some masters to recommend celibacy. In all these questions common sense must be the guide. No fixed rule can be laid down. The “non-receiving of gifts,” for instance, is rather important for a Hindu,…
1912 · PDF PAGE 90
…ell aware that he has fallen from that state into “normal” life. It is probably rare for a single experience to upset thus radically the whole conception of the Universe, just as sometimes, in the first moments of waking, there remains a half-doubt as to whether dream or waking is real. But as one gains further experience, when Dhyana is no longer a shock, when the student has had plenty of time to make himself at home in the new world, this conviction will become absolute.1 ᾽It should be remembered that at present there are no data for determin…
1912 · PDF PAGE 20
6 flees into the land of Midian, and we hear nothing of what he did there, yet immediately on his return he turns the whole place upside down. Later on, too, he absents himself on Mount Sinai for a few days, and comes back with the Tables of the Law in his hand. St. Paul (again), after his adventure on the road to Damascus, goes into the desert of Arabia for many years, and on his return overturns the Roman Empire. Even in the legends of savages we find the same thing universal; somebody who is nobody in particular goes away for a longer or short…
1912 · PDF PAGE 42
…pen one day that the pain is suddenly forgotten, the fact of the presence of the body is forgotten, and one will realize that during the whole of one’s previous life the body was always on the borderland of con-
1912 · PDF PAGE 91
…ude all thoughts; for there is no connection between the object of meditation and the Dhyana. Why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as pain or fatigue? Surely this once, if never again, the Hindu image expressesthe simplest theory! That image is that of a lake into which five glaciers move. These glaciers are the senses. While ice (the impressions) is breaking off constantly into the lake, the waters are troubled. If the glaciers are stopped the surfa…
1912 · PDF PAGE 89
…fuses to rest in a belief of the unreality of its own experiences. It may not be what it seems; but it must be something, and if (on the whole) ordinary life is something, how much more mus that be by whose light ordinary life seems nothing! The ordinary man sees the falsity and disconnectedness and purpose-
1912 · PDF PAGE 96
80 with.” Ari/22' means “Lord,” and a reasonable translation of the whole word would be “Union with God,” the exact term used by Christian mystics to describe their attainment. Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to “ make Samadhi ” on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary to Samadhi, and of…
1912 · PDF PAGE 73
…ractise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the Whole of your will-power is not equal to keeping to a sub- ject at all for so long as three minutes, or even apparently con— centrating on it for so long as three seconds, or three-fifths of one second. By “keeping to it at all” is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater R’s record we…