L. N. FowLEer & Co., 7 Imperial Arcade, Ludgate Circus.

NORTHEASTERN
Copyright, 1904 By THE YOGI PUBLICATION SOCIETY
Copyright, 1905 By THE Yocr PUBLICATION SOCIETY
PUBLISHER’S NOTICE
The twelve lessons forming this volume were originally issued in the shape of monthly lessons, known as ‘‘The Advanced Course in Yogi Philosophy and Oriental Occultism,’’ during a period of twelve months beginning with October 1904, and ending September 1905. These lessons were intended as a con- tinuation of, or sequel to ‘‘Tke Fourteen Lessons in Yogi Phil- osophy and Oriental Occultism’’ issued during the previous year.
We have been urged to print these ‘‘Advanced Course’ lessons in book form, and the present volume is the result.
Lessons I to IV, inclusive, consist of an analysis and ex- planation of the little occult manual known as ‘“‘Light on the Path,’ and have been highly praised by lovers of that little book as well as advanced students in occultism. They are said to be superior to anything ever written along these lines.
Lessons V to VII, inclusive, treat of the several branches of the Yogi Philosophy indicated by theirtitles. They contain very much information in a small space.
Lessons VIII and IX, treat of Dharma, the Yogi philosophy of Ethics or Right Action. They have been favorably received by students of ethics, and teachers of morality of different schools. They afford a common ground upon which the differing schools may meet.
Lessons X to XII, inclusive, form a wonderful trio of lessons upon the higher Yogi metaphysical and scientific teachings. Their clearness and comprehensiveness is startling, and the most perplexing metaphysical and scientific questions are an- swered in the simplest manner by the centuries old, Yogi phil- osophy expressed in modern terms.
We trust that the ‘‘Advanced Course’’ lessons may prove as popular in book form asin their original shape.
The author, as usual, declines to write a Preface for the book, saying that the lessons ‘‘should speak for themselves.’’
YOGI PUBLICATION SOCIETY. Masonic Temple, Chicago, Ill. September 1, 1905.
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LESSON I. SomE LIGHT ON THE PATH.
We greet our old students who have returned to us for the Advanced Course. We feel that, hereafter, it will not be necessary to repeat the elementary ex- planations which formed such an important part of the former class work, and we may be able to gc right to the heart of the subject, feeling assured that each student is prepared to receive the same. Many read the former lessons from curiosity—some have be- come so interested that they wish to go on—others have failed to find the sensational features for which they had hoped, and have dropped from the ranks. It is ever so. Many come, but only a certain percentage are ready to go on. Out of a thousand seeds sown by the farmer, only a hundred manifest life. But the work is intended for that hundred, and they will re- pay the farmer for his labor. In our seed sowing, it is even more satisfactory, for even the remaining nine hundred will show life at some time in the future. No occult teaching is ever wasted—all bears fruit in its own good time. We welcome the students in the Advanced Course—we congratulate ourselves in hav- ing such a large number of interested listeners—and we congratulate the students in having reached the stage in which they feel such an interest in the work, and in being ready to go on.
1
2 ADVANCED COURSE.
We will take for the subject of our first lesson the Way of Attainment—The Path. And we know of no better method of directing the student’s steps along The Path than to point out to him the unequaled precepts of the little manual “Light on the Path,” written down by “M. C.” (Mabel Collins, an English woman) at the request of some advanced mind (in or out of the flesh) who inspired it. In our notice in the last installment of the “Fourteen Lessons,’ we stated that we had in mind a little work which would per- haps make plainer the precepts of “Light on the Path.” But, upon second thought, we have thought it preferable to make such writing a part of the Ad- vanced Course, instead of preparing it as a separate book for general distribution and sale. In this way we may speak at greater length, and with less reserve, knowing that the students of the course will under- stand it far better than would the general public. So, the little book will not be published, and the teaching will be given only in these lessons. We will quote from the little manual, precept after precept, following each with a brief explanation.
In this connection it may be as well to state that “Light on the Path” is, practically, an inspired writ- ing, and is so carefully worded that it is capable of a variety of interpretations—it carries a message adapted to the varying requirements of the several planes and stages of life. The student is able to extract meanings suited to his stage of development. In this respect the work is different from ordinary writing. One must take something to the book, before he is able to obtain something from it. In ”The Illumined Way” the work is interpreted, in part, upon the lines of the
SOME LIGHT ON THE PATH. 3
psychic or astral plane. Our interpretation will be designed to apply to the life of the student entering upon The Path—the beginner. It will endeavor to explain the first several precepts in the light of “Karma Yoga,” and will then try to point out the plain meaning of the precepts, pertaining to the higher desires; then passing on to an explanation of the pre- cepts relating to the unfoldment of Spiritual Con- sciousness, which is indeed the key-note of the little manual. We will endeavor to make a little plainer to the student the hidden meanings of the little book— to put into plain homely English, the thoughts so beau- tifully expressed in the poetical imagery of the Orient. Our work will not contradict the interpretation given in “The Illumined Way’—it will merely go along side by side with it, on another plane of life. To some, it may seem a presumptuous undertaking to attempt to “interpret” that gem of occult teaching “Light on the Path’—but the undertaking has the approval of some for whose opinions we have respect—and has, what means still more to us—the approval of our Higher Self. Crude though our work may be, it must be intended to reach some—else it would not have been suggested.
‘‘These rules are written for all disciples. Attend you to them.’’
These rules are indeed written for all disciples, and it will be well for us all to attend to them. For the rules for the guidance of occultists have always been the same, and will always remain the same—in all time—in all countries—and under whatever name the teaching is imparted. For they are based upon the principles of truth, and have been tried, tested and
4 ADVANCED COURSE. -
passed upon long ages ago, and have come down to us bearing the marks of the careful handling of the multitudes who have passed on before—our elder brothers in the Spirit—those who once trod the path upon which we are now entering—those who have passed on to heights which we shall one day mount. These rules are for al] followers of The Path—they were written for such, and there are none better. They come to us from those who know,
‘¢ Before the eyes can see, they must be incapable of tears. Before the ear can hear, it must have lost its sensitiveness. Before the voice can speak in the presence of the Masters, it must have lost the power to wound. Before the soul can stand in the presence of the Masters. its feet must be washed in the blood of the heart.’’
Before the eyes can see with the clear vision of the Spirit, they must have grown incapable of the tears of wounded pride—unkind criticism—unmerited abuse —unfriendly remarks—slights—sarcasm—the annoy- ances of everyday life—the failures and disappoint- ments of everyday existence. We do not mean that one should harden his soul against these things—on the contrary “hardening” forms no part of the occult teachings. On the material plane, one is constantly at the mercy of others on the same plane, and the more finely constituted one may be, the more keenly does he feel the pain of life, coming from without. And if he attempts to fight back—to pay off these backbitings and pinpricks in like kind—the more does he become enmeshed in the web of material life. His only chance of escape lies in growing so that he may rise above that plane of existence and dwell in the upper regions of the mind, and Spirit. This does not mean that he should run away from the world—on the contrary, if
SOME LIGHT ON THE PATH. 5
One attempts to run away from the world before S¢ has learned its lessons, he will be thrust back into it, ¢gain and again, until he settles down to perform the task. But, nevertheless, one of spiritual attainment may so live that although he is in the midst of the fight of everyday life—yea, may be even a captain in the strug- gle—he really lives above it all—sees it for just what it is—sees it as but a childish game of child-like men and women, and although he plays the game well, he still knows it to be but a game, and not the real thing at all. This being the case, he begins by smiling through his tears, when he is knocked down in the rush of the game—then he ceases to weep at all, smiles taking the place of the tears, for, when things are seen in their true relation, one can scarcely repress a smile at himself, and at (or with) others. When one looks around and sees the petty playthings to which men are devoting their lives, believing that these playthings are real, he cannot but smile. And, when one awakens to a realization of the reality of things, his own particular part, which he is compelled to play, must evoke a smile from him. These are not mere dreams and impracti- cable ideas. If many of you had an idea of how many men, high in the puppet-play of worldly affairs, have really awakened to the truth, it would surprise you. Many of these men play their part well—with energy and apparent ambition—for they realize that there is a purpose behind it all, and that they are necessary parts of the machinery of evolution. But deep within the recesses of their souls, they know it all for what it is. One on The Path must needs be brave, and must acquire a mastery over the emotional nature. This pre- cept does not merely refer to physical tears—for they
6 ADVANCED COURSE.
often spring to the eyes involuntarily, and though we may be smiling at the time. It refers to the feeling that there is anything for us to really cry over. It is the thought back of the tears, rather than the tears themselves.
The lesson to be learned from these rules is that we should rise above the incidents of personality, and strive to realize our individuality. That we should de- sire to realize the I AM consciousness, which is above the annoyances of personality. That we should learn that these things cannot hurt the Real Self—that they will be washed from the sands of time, by the waters of eternity.
Likewise our ear must lose its sensitiveness to the unpleasant incidents of personality, before it can hear the truth clearly, and free from the jarring noises of the outward strife. One must grow to be able to hear these things, and yet smile, secure in the knowl- edge of the soul and its powers, and its destiny. One must grow to be able to hear the unkind word—the unjust criticism—the spiteful remark—without letting them affect his real self. He must keep such things on the material plane to which they belong, and never allow his soul to descend to where it may be affected by them. One must learn to be able to hear the truths which are sacred to him, spoken of sneeringly and contemptuously by those who do not understand— they cannot be blamed, for they cannot understand. Let the babes prattle, and scold, and laugh—it does them good, and cannot hurt you or the Truth. Let the children play—it is their nature—some day they wil (like you) have experienced the growing-pains of spiritual maturity, and will be going through just what
SOME LIGHT ON THE PATH. 7
you are now. You were once like them—they will be as you in time. Follow the old saying, and let such things “go in one ear, and out of the other’—do not let them reach your real consciousness. Then will the ear hear the things intended for it—it will afford a clear passage for the entrance of the Truth.
Yea, “before the voice can speak in the presence of the Masters, it must have lost its power to wound.” The voice that scolds, lies, abuses, complains, and wounds, can never reach the higher planes upon which dwell the advanced intelligences of the race. Before it can speak so as to be heard by those high in the order of life, and spiritual intelligence, it must have long since forgotten how to wound others by unkind words, petty spite, unworthy speech. The advanced man does not hesitate to speak the truth even when it is not pleasant, if it seems right to do so, but he speaks in the tone of a loving brother who does not criticize from the “I am holier than thou” position, but merely feels the other’s pain—sees his mistake— and wishes to lend him a helping hand. Such a one has risen above the desire to “talk back”—to “cut” an- other by unkind and spiteful remarks—to “get even” by saying, in effect, “You’re another.” These things must be cast aside like a worn-out cloak—the advanced man needs them not.
“Before the soul can stand in the presence of the Masters, its feet must be washed in the blood of the heart”—this is a “hard saying” to many entering The Path. Many are led astray from the real meaning of this precept by their understanding of the word “heart”—they think it means the love nature. But this is not the meaning—occultism does not teach
8 ADVANCED COURSE.
killing out true love—it teaches that love is one of the greatest privileges of man, and that as he advances his love nature grows until, finally, it includes all life. The “heart” referred to is the emotional nature, and the instincts of the lower and more animal mind. These things seem to be such a part of us, before we develop, that to get rid of them we seem to be literally tearing out our hearts. We part with first one thing and then another, of the old animal nature, with pain and suf- fering, and our spiritual feet become literally washed in the blood of the heart. Appetites—cravings of the lower nature—desires of the animal part of us—old habits—conventionalities—inherited thought—racial de- lusions—things in the blood and bone of our nature, must be thrown off, one by one, with much misgiv- ings and doubt at first—and with much pain and heart- bleeding until we reach a position from: which we can see what it all means. Not only the desires of the lower self are to be torn out, but we must, of neces- sity, part with many things which have always seemed dear and sacred to us, but which appear as but child- ish imaginings in the pure light which is beginning to be poured out from our Spiritual Mind. But even though we see these things for what they are, still it pains us to part from them, and we cry aloud, and our heart bleeds. Then we often come to a parting of the ways—a place where we are forced to part mental company with those who are dear to us, leaving them ‘to travel their own road while we take step upon a new and (tous) an untried path of thought. All this means pain. And then the horror of mental and spir- itual loneliness which comes over one soon after he has
SOME LIGHT ON THE PATH. 9
taken the first few steps on The Path—that first initia- tion which has tried the souls of many who read these words—that frightful feeling of being alone—with no one near who can understand and appreciate your feelings. And then, the sense of seeing the great problems of life, while others do not recognize the existence of any unsolved problem, and who accord- ingly go on their way, dancing, fighting, quarreling, and showing all the signs of spiritual blindness, while you were compelled to stand alone and bear the awful sight. Then, indeed, does the blood of your heart gush forth. And then, the consciousness of the world’s pain and your failure to understand its meaning—your feel- ing of impotence when you tried to find a remedy for it. All this causes your heart to bleed. And all these things come from your spiritual awakening—the man of the material plane has felt none of these things— has seen them not. Then when the feet of the soul have been bathed in the blood of the heart, the eye be- gins to see the spiritual truths—the ear begins to hear them—the tongue begins to be able to speak them to others, and to converse with those who have ad- vanced along The Path. And the soul is able to stand erect and gaze into the face of other advanced souls, for it has begun to understand the mysteries of life— the meaning of it all—has been able to grasp some- thing. of the Great Plan—has been able to feel the consciousness of its own existence—has been able to say: “I AM” with meaning—has found itself—has conquered pain by rising above it. Take these thoughts with you into the Silence, and let the truth
Ce) ADVANCED COURSE.
sink into your mind, that it may take root, grow, blos- som, and bear fruit.
‘1, Kill out ambition.
‘
«3, Kill out desire of comfort.
664, Work as those work who are ambitious. Respect life as those who desire it. Be happy as those are who live for happiness. ’?
Much of the occult truth is written in the form of paradox—showing both sides of the shield. This is in accordance with nature’s plan. All statements of truth are but partial statements—there are two good sides to every argument—any bit of truth is but a half- truth, hunt diligently enough and you will find the opposite half—everything “is and it isn’t’—any full statement of truth must of necessity be paradoxical. This because our finite point-of-view enables us to see but one side of a subject at a time. From the point of view of the infinite, all sides are seen at the same time —all points of a globe being visible to the infinite seer, who is also able to see through the globe as well as around it.
The above mentioned four precepts are illustrations of this law of paradox. They are generally dismissed as non-understandable by the average person who reads them. And yet they are quite reasonable and abso- lutely true. Let us consider them.
The key to the understanding of these (and all) truths, lies in the ability to distinguish between the “relative” or lower, point of view, and the “absolute” or higher, one. Remember this well, for it will help you to see into many a dark corner—to make easy many a hard saying. Let us apply the test to these four precepts, ~
SOME LIGHT ON THE PATH. II
We are told to: “Kill out ambition.” The average man recoils from this statement, and cries out that such a course would render man a spiritless and worth- less creature, for ambition seems to be at the bottom of all of man’s accomplishments. Then, as he throws down the book, he sees, in the fourth precept: ‘Work as those who are ambitious”—and, unless he sees with the eyes of the Spiritual Mind, he becomes more con- fused than ever. But the two things are possible—yes, are absolutely feasible as well as proper. The ‘“ambi- tion” alluded to is that emotion which urges a man to attain from vainglorious, selfish motives, and which impels him to crush all in his path, and to drive to the wall all with whom he comes in contact. Such ambi- tion is but the counterfeit of real ambition, and is as abnormal as is the morbid appetites which counterfeit and assume the guise of hunger and thirst—the ridic- ulous customs of decorating the persons with barbar- ous ornamentations, which counterfeits the natural in- stinct of putting on some slight covering as protection from the weather—the absurd custom of burdening oneself and others with the maintenance of palatial mansions, which counterfeits man’s natural desire for a home-spot and shelter—the licentious and erotic prac- tices of many men and women, which are but coun- terfeits of the natural sexual instincts of normal man and woman, the object of which is, primarily, the pre- servation of the race. The “ambitious” man becomes insane for success, because the instinct has become per- verted and abnormal. He imagines that the things for which he is striving will bring him happiness, but he is disappointed—they turn to ashes like Dead Sea
12 ADVANCED COURSE.
fruit—because they are not the source of permanent happiness. He ties himself to the things he creates, and becomes their slave rather than their master, He regards money not as a means of securing necessities and nourishment (mental and physical) for himself and others, but as a thing valuable of itself—he has the spirit of the miser. Or, he may seek power for sel- fish reasons—to gratify his vanity—to show the world that he is mightier than his fellow men—to stand above the crowd. All poor, petty, childish ambitions, un- worthy of a real Man, and which must be outgrown before the man may progress—but perhaps the very lessons he is receiving are just the ones needed for his awakening. In short, the man of the abnormal ambi- tion works for things for the sake of selfish reward, and is inevitably disappointed, for he is pinning his hopes on things which fail him in the hour of need— is leaning on a broken reed.
Now let us look upon the other side of the shield. The fourth precept contains these words: “Work as those work who are ambitious.’ There it is. One who works this way may appear to the world as the typical ambitious man, but the resemblance is merely outward. The “ambitious” man is the abnormal thing. The Man who works for work’s sake—in obedience to the desire to work—the craving to create—because he gives full expression to the creative part of his nature —is the real thing. And the latter is able to do better work—more lasting work—than the first mentioned man. And, then, besides, he gains happiness from his work—he feels the joy which comes from doing—he lets the creative impulse of the All Life flow through
SOME LIGHT ON THE PATH. 13
him, and he does great things—he accomplishes, and is happy in his work and through his work. And so long as he keeps true to his ideals he will be safe and secure in that joy, and will be doing well his share in the world’s work. But, as he mounts the ladder of Success, he is subjected to terrible temptations, and often allows the abnormal ambition to take possession of him, the result being that in his next incarnation he will have to learn his lesson all over again, and again until he has mastered it.
Every man has his work in the world to do, and he should do it the best he knows how—should do it cheerfully—should do it intelligently. And he should let have full expression that instinct which impels him to do things right—better than they have been done before (not that he may triumph over others, but be- cause the world needs things done better).
True occultism does not teach that man should sit around doing nothing but meditating, with his gaze fastened upon his umbilicus, as is the custom with some of the ignorant Hindu fakirs and devotees, who ape the terms and language of the Yogi teachers, and prostitute their teachings. On the contrary, it teaches that it is man’s duty and glorious privilege to partici- pate in the world’s work, and that he who is able to do something a little better than it has ever been done before is blessed, and a benefactor to the race. It rec- ognizes the Divine urge to create, which is found in all men and women, and believes in giving it the fullest expression. It teaches that no life is fully rounded out and complete, unless some useful work is a part of it. It believes that intelligent work helps toward spiritual
14 ADVANCED COURSE.
unfoldment, and is in fact necessary to it. It does not teach the beauty of unintelligent drudgery—for there is no beauty in such work—but it teaches that in the humblest task may be found interest to the one who looks for it, and that such a one always finds a better way of doing the thing, and thus adds some- thing to the world’s store of knowledge. It teaches the real ambition—that love of work for work’s sake— rather than that work which is performed for the world’s counterfeit reward. Therefore when the pre- cept says: “Kill out Ambition * * * Work as those work who are ambitious,” you will understand it. This life is possible to those who understand “Karma Yoga,” one of the great branches of the Yogi Philosophy, upon which it may be our privilege to write at some future time. Read over these words, un- til you fully grasp their meaning—until you feel them as well as see them. The gist of these teachings upon the subject of Ambition, may be summed up by say- ing: Kill out the relative Ambition, which causes you to tie yourself to the objects and rewards of your work, and which yields nothing but disappointment and repressed growth—but develop and express fully the absolute Ambition, which causes you to work for work’s sake—for the joy which comes to the worker—from the desire to express the Divine instinct to create—and which causes you to do the thing you have to do, the best you know how—better than it has ever been done, if possible—and which enables you to work in har- mony and unison with the Divine work which is con- stantly going on, instead of in harmony and discord. Let the Divine energy work through you, and express
SOME LIGHT ON THE PATH. 15
itself fully in your work. Open yourself to it, and you will taste of the joy which comes from work of this kind—this is the true ambition—the other is but a miserable counterfeit which retards the growth of the soul.
“Kill out desire of life,” says the second precept— but the fourth precept answers back: “Respect life as those who desire it.” This is another truth expressed in paradox. One must eradicate from the mind the idea that physical life is everything. Such an idea prevents one from recognizing the fuller life of the soul, and makes this particular life in the body the whole thing, instead of merely a grain of sand on the shores of the everlasting sea. One must grow to feel that he will always be alive, whether he is in the body or out of it, and that this particular physical “life’’ is merely a thing to be used by the Real Self; which cannot die. Therefore kill out that desire of life which causes you to fear death, and which makes you attach undue im- portance to the mere bodily existence, to the impair- ment of the broader life and consciousness, Pluck from your mind that idea that when the body dies, you die—for you live on, as much alive as you are this mo- ment, possibly still more alive. See physical life for what it is, and be not deceived. Cease to look upon “death” with horror, whether it may come to you or to some loved one. Death is just as natural as life (in this stage of development) and as much to be happy about. It is hard to get rid of the old horror of physi- cal dissolution, and one has many hard battles before he is able to cast off the worn-out delusion, which has clung to the race in spite of its constantly sounded be-
16 ADVANCED COURSE.
lief in a future life. The churches teach of “the life beyond” to which all the faithful should look forward to, but the same “faithful” shiver and shudder at the thought of death, and clothe themselves in black when a friend dies, instead of strewing flowers around and rejoicing that the friend is “in a better land” (to use the cant phrase, which is so glibly used on such occasions, but which comforteth not), One must grow into a positive “feeling”? or consciousness, of life ever- lasting, before he is able to cast off this old fear, and no creed, or expressed belief, will serve the purpose, until this state of consciousness is reached. To the one who “feels” in his consciousness this fact of the survival of individuality, and the continuance of life beyond the grave, death loses its terror, and the grave its horror, and the “desire of life” (relative) is indeed killed out, because the knowledge of life (absolute) has taken its place.
But we must not forget the reverse side of the shield. Read again the fourth precept: “Respect life as those who desire it.” This does not mean alone the life of others, but has reference to your own physical life as well. For in your letting-go of the old idea of the relative importance of the life in the body, you must avoid going to the other extreme of neglect of the physical body. The body is yours in pursuance of the Divine plan, and is in fact the Temple of the Spirit. If it were not good for you to have a body, rest assured you would not have it. It is needed by you in this stage of development, and you would be unable to do your work of spiritual unfoldment with- out it. Therefore, do not be led into the folly of despis-
SOME LIGHT ON THE PATH. 17
ing the body, or physical life, as a thing unworthy of you. They are most worthy of you, at this stage, and you may make great things possible through them. To despise them is like refusing to use the ladder which will enable you to reach the heights. You should, in- deed, “respect life as those who desire it,” and you should respect the body as do those who think that the body is the self. The body should be recognized as the instrument of the soul and Spirit, and should be kept as clean, healthy and strong as may be. And every means should be used to prolong the “life” in the body which has been given you. It should be re- spected and well-used. Do not sit and pine over your confinement in this life—you will never have another chance to live out just the experiences you are getting now—make the best of it. Your “life” is a glorious thing, and you should live always in the “Now” stage, extracting to the full the joy which should come with each moment of life to the advanced man. “Life, life, more life’ has cried out some writer, and he was right. Live out each moment of your life, in a normal, healthy, clean way, always knowing it for what it is, and worry- ing not about the past or future. You are in eternity now as much as you ever will be—so why not make the most of it. It is always “Now” in life—and the supply of “Nows” never fails.
If you ask us for a summing-up of this idea of this non-desiring of life, and its opposite side of respect- ing it as if you really did desire it, we will say: The desire referred to is the relative desire, which springs from the mistaken idea that physical life is the only life. The absolute desire of life, arises from the knowl-
18 ADVANCED COURSE.
edge of what the whole life of man is, and what this brief physical life is—therefore while the advanced man does not desire it in the old way, he does not de- spise it, and really desires it because it forms a part of his whole life, and he does not wish to miss, or part with, any part of that which the Divine Plan has de- creed shall be his. The advanced man neither fears death, nor seeks it—he fears neither death nor life— he desires neither (relatively) and yet he desires both, from the absolute sense. Such a man or woman is in- vincible—neither life nor death have any terrors for such a one. When this consciousness is once reached, the person is filled with such power that its radiance is felt by the world in which he moves. Remember these words: Fear neither death, nor life. Neither fear death, nor seek it. When you have attained this stage, then indeed will you know what life is—what death is—for both are manifestations of LIFE.
The third precept, tells us to “Kill out desire of comfort’—but the fourth adds: “Be happy as those are who live for happiness.’”’ This teaching is also paradoxical, and follows the same line as the ones just spoken of. Its apparent contradiction arises from the two view-points, i. e. the relative and the abso- lute. Apply this solvent to all apparently contradic- tory occult teaching, and you will be able to separate each part so that you may carefully examine it. Let us apply it to this case.
“Kill out desire of comfort.” At first this would seem to advocate extreme asceticism, but this is not the real meaning. Much that is called asceticism is really a running away from things which we may
SOME LIGHT ON THE PATH. 19
think are too pleasant. There seems to be an idea in the minds of many people of all shades of religious be- lief, that because a thing produces pleasure it must necessarily be “bad.’’ Some writer has made one of his characters say: “It is so sad—it seems as if all the pleasant things in life are wicked.’ There seems to be a current belief that God takes pleasure in seeing peo- ple unhappy and doing unpleasant things, and accord- ingly many so-called “religious” people have frowned upon the normal pleasures of life, and have acted as if a smile was offensive to Deity. This is all a mis- take. All normal pleasures are given to Man to use— but none of them must be allowed to use Man. Man must always be the master, and not the slave, in his relation to the pleasures of life. In certain forms of occult training the student is instructed in the cultiva- tion of the Will, and some of the exercises prescribed for him consist of the doing of disagreeable and un- pleasant things. But this discipline is merely to strengthen the Will of the student, and not because there is any special merit in the disagreeable task, or any special virtue in the self-denial attendant upon the doing without certain pleasant accustomed things. The whole idea consists in the exercising of the Will to resist ; do without; and to do things; contrary to the usual custom and habits of the individual, which course, if practiced, will invariably result in a strengthening of the Will. It operates upon the principle of exercis- ing a muscle by calling it into play. These exercises and practices are good, and we may have occasion to refer to them in some of our lessons. The fast- days and penance prescribed by the Catholic church
20 ADVANCED COURSE.
have merit in the manner above indicated, outside of any particular religious significance.
But, to get back to our subject, this precept is not intended to preach asceticism. Occultism does not insist upon that. It does teach, however, that one should not allow himself to be tied to the pleasures and comforts of life to such an extent that he will cease to advance and develop his higher nature. Man may be ruined by too much luxury, and many cases are known where the higher influences at work under the Law took away from a man those things which hindered his growth, and placed him in a position in which he was forced to live normally, and thereby grow and unfold. Occultism preaches the “Simple Life.” It teaches that when a man has too many things he is apt to let the things own him, instead of his owning the things. He becomes a slave rather than a master. “Kill out desire of comfort’? does not mean that one should sleep on rough boards, as a special virtue pleasing to Deity, or that one should eat dry crusts in the hopes of obtaining Divine favor—neither of these things will have any such effect—Deity may not be bribed and is not specially pleased at the spec- tacle of one of his children making a fool of himself. But the precept does impress upon us that we should not be tied to any ideas of comfort, and that we should not imagine that true happiness can arise from any such cause. Enjoy the normal and rational pleasures of life, but always retain your mastery over them, and never allow them to run away with you. And, al- ways remember that true happiness comes from within, and that these luxuries and “comforts” are not neces-
SOME LIGHT ON THE PATH. 21
sities of the real man, and are merely things to be used for what they are worth. These creature com- forts and luxuries are merely incidents of the physical plane, and do not touch the Real Self. The advanced man uses all these things, as instruments, tools (or even toys if it is found necessary to join in the game- life of others), but he always knows them for what they are and is never deceived. The idea that they are necessary for his happiness would seem absurd to him, And, as a man advances spiritually, his tastes are apt to become simpler. He may like well-made things of good quality, best suited for their purpose, but he does not want so many of them, and ostentation and display become very foreign to his tastes and in- clinations. He does not necessarily have to “kill out” the last mentioned tastes—they are very apt to leave him of themselves, finding his mental quarters not suited to their accommodation.
Remember, also, that the fourth precept instructs vou to “Be happy as those are who live for happiness.” This does away with the long-face and dreary atmos- phere idea. It says “be happy” (not “make believe you are happy”) as happy as those who live for the so-called happiness coming from the things of the physical plane. That is the sane teaching. Be happy— so live that you may obtain a healthy, normal happiness out of every hour of your life. The occultist is not a miserable, sour-visaged, gloomy man, common beliefs to the contrary notwithstanding. His life and under- standing lifts him above the worries and fears of the race, and his knowiedge of his destiny is most inspiring. He is able to rise above the sterm, and, riding safely
22 ADVANCED COURSE.
on the crest of the wave—yielding to every motion of the swell—he escapes being submerged. When things become too unpleasant to be borne on the relative plane, he simply rises into the higher regions of his mind where all is serene and calm, and he gains a peace that will abide with him when he again sinks to meet the trials and burdens of the day. The occultist is the happiest of men, for he has ceased to fear—he knows that there is nothing to be afraid of. And he has outgrown many of the superstitions of the race, which keep many people in torment. He has left Hate and Malice behind him, and has allowed Love to take their vacant places, and he must, necessarily, be hap- pier by reason of the change. He has outgrown the idea of an angry Deity laying traps in which to enmesh him—he has long since learned to smile at the childish tale of the devil with cloven hoofs and horns, breath- ing fire and brimstone, and keeping a bottomless pit into which one will be plunged if he should happen to forget to say his prayers, or if he should happen to smile at God’s beautiful earth, some fine Sunday, in- stead of drowsing away an hour listening to some long- drawn-out theological sermon. He has learned that he is a Child of God, destined for great things, and that Deity is as a loving Father (yes, and Mother) rather than as a cruel taskmaster. He realizes that he has arrived at the age of maturity, and that his destiny rests to some extent upon himself. The occultist is necessarily an optimist—he sees that all things are working together for good—that life is on the path of attainment—and that Love is over, above, and in all. These things the occultist learns as he progresses—
SOME LIGHT ON THE PATH. 23
and he is Happy. Happier than “those who live for happiness.”
“‘Seek in the heart the source of evil, and expunge it. It lives fruitfully in the heart of the devoted disciple, as well as in the heart of the man of desire. Only the strong can kill it out. The weak must wait for its growth, its fruition, its death. And it is a plant that lives and increases through- out the ages. It flowers when the man has accumulated unto himself innumerable existences. He who will enter upon the path of power must tear this thing out of his heart, And then the heart will bleed, and the whole life of the man seem to be utterly dissolved. This ordeal must be endured; it may come at the first step of the perilous ladder which leads to the path of life; it may not come until the last. But, O disciple, remember that it has to be endured, and fasten the energies of your soul upon the task. Live neither in the present nor the future, but in the eternal. This giant weed cannot flower there; this blot upon existence is wiped out by the very atmosphere of eternal thought.’’
The above admonition is a summing up of the first three precepts, as explained by the fourth one. It bids the student seek out in his heart the relative idea of life and cast it from him. This relative idea of life carries with it the selfish part of our nature— that part of us which causes us to regard ourselves as better than our brother—as separate from our fellow- beings—as having no connection with all of life. It is the idea of the lower part of our mind—our merely refined animalism. Those who have carefully studied our former course will understand that this part of our mind is the brute side of us—the side of us which is the seat of the appetites, passions, desires of a low order, and emotions of the lower plane, These things are not evil of themselves, but they belong to the lower stages of life—the animal stage—the stage from which we have passed (or are now passing’) to the stage of
the Man existence. But these tendencies were long
24 ADVANCED COURSE.
ages in forming, and are deeply imbedded in our nature, and it requires the most heroic efforts to dislodge them—and the only way to dislodge them is to replace them by higher mental states. Right here, let us call your attention to a well established principle of occult training, and yet one that is seldom mentioned in teach- ings on the subject. We refer to the fact that a bad habit of thought or action is more easily eradicated by supplanting it with a good habit—one that is directly opposed to the habit of which one desires to get rid. To tear out a bad habit by the roots, requires almost superhuman strength of will, but to crowd it out by nursing a good habit in its place, is far more easier and seems to be nature’s plan. The good habit will gradually crowd the bad one until it cannot exist, and then after a final struggle for life, it will expire. This is the easiest way to “kill out” undesirable habits and traits.
Returning to the subject of the relative qualities of the mind, we would say that selfishness ; all the animal desires, including sexual desires on the physical plane (there is much more in sex than physical plane mani- festations) ; all passions, such as hatred, envy, malice, jealousy, desire for revenge, self-glorification, and self- exaltation; are also a part of it. Low pride is one of its most subtle and dangerous manifestations, and one which returns again, and again, after we think we have cast it off—each return being in a more subtle form—physical pride, being succeeded by the pride of the intellect—pride in psychic attainments—pride in spiritual development and growth—pride in moral worth, chastity and character—the “I am holier than
SOME LIGHT ON THE PATH. 25
thou” pride—and so on. Again and again does pride, the tempter, come to bother us. Its existence is based upon the delusion of separateness, which leads us to imagine that we have no connection with other mani- festations of life, and which causes us to feel a spirit of antagonism and unworthy rivalry toward our fel- low beings, instead of recognizing the fact that we are all parts of the One Life—some far back struggling in the mire of the lower stages of the road—others traveling along the same stage of the journey as our- selves—others still further advanced—but all on the way—all being bits of the same great Life. Beware of Pride—this most subtle enemy of advancement— and supplant it with the thought that we are all of the same origin—having the same destiny before us— having the same road to travel—brothers and sisters all—all children of God—all little scholars in Life’s great Kindergarten. Let us also realize that while each must stand alone before he is able to pass the test of initiation—yet are we all interdependent, and the pain of one is the pain of all—the sin of one is the sin of all—that we are all parts of a race working toward race improvement and growth—and that love and the feeling of brotherhood is the only sane view of the question.
The brute instincts are still with us, constantly forc- ing themselves into our field of thought. Occultists learn to curb and control these lower instincts, subor- dinating them to the ,higher mental ideals which unfold into the field of consciousness. Do not be discouraged if you still find that you have much of the animal within your nature—we all have—the only difference is that some of us have learned to control the brute,
THE MASTER'S COLLECE
DOW? tipHnanyv
26 ADVANCED COURSE.
and to keep him in leash and subordinate and obedient to the higher parts of our nature, while others allow the beast to rule them, and they shiver and turn pale when he shows his teeth, not seeming to realize that a firm demeanor and a calm mind will cause the beast to retreat to his corner and allow himself to be kept behind bars. If you find constant manifestations of the beast within you, struggling to be free and to as- sert his old power, do not be disturbed. This is no sign of weakness, but is really an indication that your spiritual growth has begun. For whereas you now recognize the brute, and feel ashamed, you formerly did not realize his presence—were not aware of his existence, for you were the brute himself. It is only because you are trying to divorce yourself from him, that you feel ashamed of his presence. You cannot see him until you begin to be “different” from him. Learn to be a tamer of wild beasts, for you have a whole menagerie within you. The lion; the tiger; the hyena; the ape; the pig; the peacock, and all the rest are there, constantly showing forth some of their char- acteristics. Do not fear them—smile at them when they show themselves—for you are stronger than they, and can bring them to subjection—and their appear- ance is useful to you in the way of instructing you as to their existence. They are an amusing lot, when you have reached the stage where you are able to prac- tically stand aside and see them perform their tricks, and go through their antics. You then feel strongly that they are not YOU, but something apart from you —something from which you are becoming rapidly di- vorced. Do not worry about the beasts—for you are the master.
SOME LIGHT ON THE PATH. 27
While the above quotation from “Light on the Path’ includes all of the foregoing manifestations of the lower, nature, it seems to dwell especially upon that delusion of the lower self—that dream of separateness—that exhibition of what has been called “the working fic- tion of the universe,’ which causes us to imagine our- selves things apart from the rest—something better, holier, and superior to the rest of our kind. This man- ifests in the emotion of Pride—the peacock part of our mental menagerie. As we have said, this is one of the most dangerous of our lower qualities, because it is so subtle and persistent. You will note that the writer speaks of it as living “fruitfully in the heart of the devoted disciple, as well as in the heart of the man of desire.” This may seem strange to you, but it is the experience of every advanced occultist that, long after he had thought he had left Pride behind him, he would be startled at it appearing in a new phase— the pride of psychic power—the pride of intellect— the pride of spiritual growth. And then he would have all his work to do over again. Let us state right here that there is a kind of pride which is not a man- ifestation of the lower self—it may be called the absolute form of pride, if you will. We allude to that pride in things as a whole—a pride that the whole is so great and grand and wonderful, and that we are parts of that whole—that the intellect we manifest is part of that universal mind—that the spiritual growth we have attained is a bit of the great possibilities of the race, and that much more is ahead for all the race. But the danger line is reached when we begin to shut out some others from that universal pride—the mo-
28 ADVANCED COURSE.
ment that we leave out one other manifestation of life (no matter how lowly) from our universal pride, then we make it a selfish pride. The moment we erect a fence with anyone on the outside, then are we indulg- ing in selfish pride. For there is no outside, at the last. We are all inside—there is no place outside of the All. When you feel a pride with all living things —with all of life—with all of being—then you are not selfish. But the moment you place yourself apart in a class—whether that class be composed of but your- self, or of yourself and all of mankind, except one individual—then you are yielding to a subtle form of selfishness. The last man must not be left out—cannot be left out. You are possessed of no quality or attain- ment that is not the property of the race—something that may be attained by all in time. All that you think is superiority is merely a little more age—a little more experience on this plane of existence. Your pride is the foolish infantile pride of the child who has just passed out of “the baby class” in the primary school, and looks condescendingly upon the new flock of little ones who are just entering the class from which he has just passed. To the eyes of those in higher classes, the second grade scholar is a subject for a kindly, pitying smile—but the little fellow does not know that—he feels “big,” and gives the peacock quality full sway. Now, before we leave this illustration, let us say that the little fellow is justified in feeling proud of having accomplished his advancement—it is a worthy feeling —the peacock part comes in only when he looks down upon those below him. This is the substance of the folly of Pride—this feeling of superiority toward those
SOME-LIGHT ON THE PATH.” 29
still in the lower grade. A feeling of joy from work attained—heights scaled—is not unworthy. But let us beware of the attendant feeling of superiority toward those who are still climbing—there lies the sting of Pride. Extract the sting, and your wasp is harmless.
If you feel tempted toward self-glorification, some- times, just remember that as compared to some of the intelligences, who have long since passed through your present stage of development, you are no more than is the intelligence of a black beetle as compared with your own inteliect—that, to the eyes of some of the greatly developed souls, the everyday life of even the highest of our race on earth to-day is but as are to us the antics and gambols; fights and tumbles; of a lot of Newfoundland puppies whose eyes have been opened but a few days—just remember this, we say, and you will get a better idea of just what place you fill in the scale of intelligence. But this does not mean self-debasement, either. Not at all. As low compara- tively, as we may be, we are still well on the way of advancement, and great things are before us—we can- not be robbed of a single bit of life—we cannot be de- nied our heritage—we are going on, and on, and on, to greater and still greater heights. But, impress this upon your soul—not only are you going there, but all of mankind besides—yes, even that last man. Do not forget this. On the plane of the eternal, there cannot be such a thing as selfish pride—understanding has forever wiped it out—“this giant weed cannot flower there; this blot upon existence is wiped out by the very at- mosphere of eternal thought.”
We must carry over to the next lesson the remainder of our com- ments on the above quotation.
LESSON II. More LIGHT ON THE PaTH.
Before passing to the consideration of the next precept, we must again call your attention to the quota- tion from “Light on the Path’ which we had before. us at the close of the last lesson, but which we were compelled to carry over to this lesson, because of lack of space. In the quotation referred to appears the sen- tence: “Live neither in the present nor the future, but in the eternal.” This sentence has perplexed many students, in view of the fact that the teachings have impressed upon them the importance of living in the Now, and of looking forward to the future as the field for further development. And this sentence seems to run contrary to the previous teachings. But it is all a matter of absolute and relative point of view, again. Let us see if we can make it plain to you.
To live in the present, regarding it as something different from the future—or to live (in imagination) in the future, in the sense that it is considered as a separate thing from the present—is an error, spring- ing from the relative view of life. It is the old mis- take which causes us to separate time trom eternity. The absolute view of the matter shows us that time and eternity are one—that we are in eternity right now, as much as we ever shall be. It does away with the error that a broad line is drawn between this time
31
32 ADVANCED COURSE.
of mortal life and the “eternity” into which we enter after we have passed out of the body—it shows us that here—right here in the flesh—we are in eternity. It reveals to us that this life is but an infinitesimal part of the great life—that it is merely sunrise in the great day of consciousness—and that to live as if this petty period of life were all is the veriest folly of ignorant mankind. But right here, do not fall into the error of going to the other extreme and ignoring and despising the present life in your desire to “live in the future” —remember the paradox that is to be found in all statements of the truth—the reverse side of the shield. To despise the present life is as ridiculous as to live as if it were all the life there is. To follow this course is to commit the folly of “living in the future,” against which the little manual cautions us. This life (small and insignificant though it may be as compared to the great life) is most important to us—it is a stage in our development that is needed by us, and we must not shirk it or despise it. We are just where we are, be- cause it is the very best place for us at this stage of our development, and we cannot afford to spend this life in merely dreaming of the future, for we have tasks to perform—lessons to learn—and we will never be able to advance until we master our present grade duties. This present life is not all—but it is part of all —remember this.
These difficulties of the distinction between the pres- ent and future vanish when we regard them from the absolute view-point. The moment that we become fully conscious that the eternal is the only real thing—and that Now is all of eternity that we are able to grasp with our consciousness—that it is always Now with
MORE-EIGHT ON. THRE. PATH. 33
us, and always will be Now—when we realize this, then do the relative terms “present” and “future” lose their former meanings to us, and time and eternity; yesterday, today, tomorrow; and forever and forever; are seen to be but slightly different manifestations of the great eternal Now, in which we live at each mo- ment of our existence. This living in the eternal makes us enjoy every moment of our present life— allows us to look forward to the future without fear— causes us to feel the consciousness of what real life is—helps us to realize the I Am consciousness—allows us to perceive things in their right relations—in short, gives to life a reality that it otherwise lacks, and causes the old relative views to drop from us like the withered leaves from the rose. As the writer of “Light on the Path’ so beautifully says: “This giant weed cannot flourish there; this blot upon existence is wiped out by the very atmosphere of eternal thought.”
5. Kill out all sense of separateness.
6. Kill out desire for sensation.
7. Kill out the hunger for growth.
8. Yet stand alone and isolated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal can aid you. Learn from sensation, and observe it; because only so can you commence the science of self-knowledge, and plant your foot on the first step of the ladder. Grow as the flower grows, unconsciously, but eagerly anxious to open its soul to the air. So must -you press for- ward to open your soul to the eternal. But it must be the eternal that draws forth your strength and beauty, not desire of growth. For, in the one case, you develop in the luxuriance of purity; in the other, you harden by the forcible passion for personal stature.
Here again are we confronted with a set of para- doxical precepts, the first three of which tell us to kill out certain things, and the fourth of which then pro- ceeds to tell us (apparently) to do the very things
34 ADVANCED COURSE.
which we have just been advised not to do. This is another example of the Divine Paradox which under- lies all occult teachings—the two sides of the shield. Read what we have said on this subject, on page 10, Lesson I. What we have said there applies to nearly all of the precepts of “Light on the Path.”
In the fifth precept we are told to “Kill out all sense of separateness.” The eighth precept gives us the reverse side of the shield: “Yet stand alone and iso- lated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal, can aid you.” Here we have two vital truths imparted to us—and yet the two are but different sides of the same truth. Let us consider it.
The sense of separateness that causes us to feel as if we were made of different material from our fellow men and women—that makes us feel self-righteous— that makes us thank God that we are different from, and better than, other men—is error, and arises from the relative point of view. The advanced occultist knows that we are all parts of the One Life—varying only as we have unfolded so as to allow the higher parts of our nature to manifest through us. The lowly brother is but as we were once, and he will some day occupy the same position that we now do. And both he and we will surely mount to still greater heights— and if he learns his lessons better than do we, he may outstrip us in development. And besides this, we are bound up with the lives of every other man and wo- man. We participate in the conditions which contribute to their sin and shame. We allow to exist in our civili- zation conditions and environments which. contribute largely to crime and misery. Every mouthful we eat—
MORE LIGHT ON THE PATH. 35
every garment we wear—every dollar we earn—has had some connection with other people, and their lives and ours are intermingled—we touch all mankind at thousands of points. The law of cause and effect makes close companions of persons apparently as far apart as the poles. What we call sin is often the result of ignorance and misdirected energy—if we were in exactly the same position as those who do wrong—with the same temperament, training, environ- ment, and opportunity—would we do so very much better than they? All life is on the Path—we are all advancing slowly—often slipping back two feet for every three we advance, but still registering a net ad- vance of one foot. And all are really trying to do the best they can, although often the appearances are very much against them. None of us are so very good or perfect—then why should we be so-ready to condemn. Let us lend a helping hand whenever we can, but let us not say, “I am holier than thou.”’ Let us remember the precept of the great Master who warned us to cast the first stone only when we were free from sin our- selves. Let us avoid the sense of separateness in the relative sense, for it is a snare and a delusion, and the parent of nearly all error.
But now for the other side of the shield. Let us learn to stand alone—we must learn this lesson in order to advance. Our life is our own—we must live it our- selves. No one else may live it for us—and we may live the life of no one else. Each must stand squarely upon his own feet. Each is accountable for his own acts. Each must reap that which he has sown. Each must suffer or enjoy according to his own acts. Man is responsible only to himself and the Eternal. Noth-
36 ADVANCED COURSE.
ing outside of the Eternal and himself can aid him. Each soul must work out its own destiny, and no other soul may do the work of another. Each soul contains within it the light of the Spirit, which will give it all the help it requires, and each soul must learn to look within for that help. The lesson of Courage and Self- Reliance must be learned by the growing soul. It must learn that while nothing from without can help it, it is equally true that nothing from without can harm it. The Ego is proof against all harm and hurt, once it realizes the fact. It is indestructible, and eter- nal. Water cannot drown it—fire cannot burn it—it cannot be destroyed—it IS and always will be. It should learn to be able to stand erect—upon its own feet. If it needs the assurance of the presence of an unfailing helper—one that is possessed of unlimited power and wisdom—let it look to the Eternal—all that it needs is there.
The sixth precept tells us to “Kill out desire for sensation.” And the eighth tells us to “Learn from sensation, and observe it, because only so can you com- mence the science of self-knowledge, and plant your foot upon the first step of the ladder.” Another para- dox. Let us try to find the key.
The warning in the sixth precept bids us to let drop the desire for sense gratification. The pleasures of the senses belong to the relative plane. We begin by enjoy- ing that which appeals to the grosser senses, and from that we gradually work up the enjoyment of that which comes through higher senses. We outgrow certain forms of sense gratification. We pass from sensuality to sensuousness, in its lower and higher degrees. There ig a constant evolution in sense gratification in man.
MORE LIGHT ON THE PATH. 37
The things we enjoyed yesterday, seem crude and gross to us to-day, and so it will always be, as we pass onward and upward in the scale of life. We must cease to be tied to the gratification of the senses— the soul has higher pleasures awaiting it. The pleas- ures of the senses are all right in their place—they have their offices to perform in the evolution of the soul—but the soul must beware of allowing itself to be tied to them, as its progress will be retarded if it does so—useless baggage must be cast aside as the soul mounts the upward path—light marching order is the proper thing. The ties which bind you to sense grati- fication must be boldly cut, that you may go on your way. Therefore “Kill out desire for sensation.” Re- member, the precept does not say that you should kill out sensation—only the desire for sensation. Neither desire sensation, nor run away from it as an evil thing. Turn sensation to good account, by studying it, and learning its lessons, that you may see it for what it is really worth, and thus be able to drop it from you.
As the eighth precept tells you: “Learn from sensa- tion, and observe it; because only so can you commence the science of self-knowledge, and plant your foot upon the first step of the ladder.”
This does not mean that you should yield to sense- gratification in order to learn its lessons—the advanced soul should have passed beyond this stage. Sensations may be studied as if from the outside, and it is not necessary to indulge a sense in order to learn the les- son it has to teach you. The real meaning of this last precept is that when we find that we experience cer- tain sense feelings—sensations—we should weigh, measure, gauge and test them, instead of viewing them
38 ADVANCED COURSE.
with horror. These things are a part of us—they come from the Instinctive Mind, and are our heritage from our previous lowly states of existence. They are not bad in themselves, but are simply unworthy of us in our present stage of development. They are the shad- ows of our former selves—the reflection of things which were proper and natural in us in our more ani- mal states, but which we are now outgrowing. You may learn great lessons by noting the symptoms of these dying sense-manifestations, and thereby will be enabled to cast them away from you sooner than if you allow yourself to fear them as the manifestations of an evil entity outside of yourselfi—the temptings of a personal Devil. In time you will outgrow these things, their places being filled with something better and more worthy. But in the meantime, view them as you would the instinctive desire to perform some trick of childhood, which while once natural is now unnatu- ral and undesirable. Many grown persons have had much trouble in getting rid of the old baby trick of sucking the thumb, or twisting a lock of hair between the fingers, which while considered as quite “cute” in the baby days, nevertheless brought upon the growing child many reproaches and punishments, and in after years, often required the exercise of the will of the adult to cast it aside as an undesirable thing. Let us so view these symptoms of the baby-days of our soul- life, and let us get rid of them by understanding them, their nature, history, and meaning, instead of fearing them as the “work of the Devil.” There is no Devil but Ignorance and Fear.
The seventh precept tells us to “Kill out desire for growth,” and yet the eighth advises us to grow—
MORE LIGHT ON THE PATH. 39
“Grow as the flower grows, unconsciously, but eagerly anxious to open its soul to the air. So must you press forward to open your soul to the eternal. But it must be the eternal that draws forth your strength and beauty, not desire of growth. For in the one case you develop in the luxuriance of purity; in the other, you harden by the forcible passion for personal stature.”
The writer of the above words has made so plain the meaning of this two-fold statement of truth, that very little comment upon the same is needed, even for those just entering upon the Path. The distinction between the “desire for growth,’ and the unfoldment that comes to the advancing soul lies in the motive. ‘“De- sire for growth,” in the relative sense, means desire for growth for self-glorification—a subtle form of van- ity—and a refined form of selfish ambition. And this desire, as applied to spiritual, tends toward what occult- ists know as “black magic,” which consists of a desire for spiritual power to use for selfish ends, or even for the mere sense of power that such development brings. The student of occultism cannot be warned too often against such desires and practices—it is the dark side of the picture, and those who pursue the descending path meet with a terrible punishment by reason of their own acts, and are often compelled to labor for ages be- fore they find their way back to the Path upon which the sun of the Spirit shines brightly.
The natural growth of the soul—that growth which is compared to that of the flower—gradual and un- conscious, but yet eager in the sense of opening up one’s soul to the beneficient rays of the great Central Sun of Life—the growth which consists in “letting” rather than forcing, is the growth to be desired. This
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growth comes to us each day, if we but open ourselves to it. Let the soul unfold, and the Spirit will gradu- ally manifest itself to your consciousness. Many stud- ents torment themselves, and their teachers, by their eager questionings, ‘what shall I do?” The only an- swer is “stand aside from your labored efforts, and just let yourself grow.” And you will grow in this way. Every day will add to your experience—every year will find you further along the path. You may think that you are making no progress—but just com- pare yourself to the self of a year ago, and you will notice the improvement. Go on, living your life, the best you know how—doing the work before you in the manner that seems best for you, day-by-day—wor- rying not about your future life—living in the great and glorious Now—and allowing the Spirit to work through you in confidence and faith and love. And, dear student, all will be well with you. You are on the right road—keep to the middle of it—enjoy the scenery as you pass along—enjoy the refreshing breezes—enjoy the night as well as the day—it is all good—and you are making progress without feeling the strain of the journey. The man who counts the mile-stones and worries about how much farther he has to go, and how slow he is moving, makes his jour- ney doubly tiresome, and loses all the beauty of the roadside. Instead of thinking about what he is seeing, he is thinking merely of miles, miles, miles, and many more miles ahead. Which is the course of wisdom?
9. Desire only that which is within you.
10. Desire only that which is beyond you.
11. Desire only that which is unattainable.
12. For within you is the ot of the world, the only light that can be shed upon the Path. If you are unable to
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perceive it within you, it is useless to look for it elsewhere. It is beyond you; because, when you reach it, you have lost yourself. It is unattainable, because it forever recedes. You will enter the light, but you will never touch the flame.
These four precepts form another of the many para- doxes contained in the wonderful little manual upon which we are commenting. To those who have not found its key, these four precepts seem strangely con- tradictory and “wild.” To be told to desire a thing that is within you—and yet beyond you—and which is unattainable, seems ridiculous to the average man on the street. But, when one has the key, the teach- ings seem very plain and beautiful. The four pre- cepts refer to the unfoldment of Spiritual Conscious- ness—lIllumination—which we attempted to faintly de- scribe in our first series of lessons (The Fourteen Les- sons). This is the first great attainment before us on the path. It means everything to the occultist at this stage of the journey, for it takes him from the plane of mere “belief” or intellectual acquiescence, on to the plane where he knows that he IS. It does not endow him permanently with universal knowledge, but it gives him that consciousness of real spiritual’ ex- istence, compared to which every other experience and knowledge sinks into nothing. It brings one face-to- face (perhaps only for a moment) with the Real Self, and the great Reality of which that Self is but a part. This state of consciousness is the great prize which is awaiting the efforts of the race to free itself, and it is a reward worth many lives of unfoldment to at- tain.
“Desire only that which is within you”—-for the Spirit is the only reality, and it is within each of us. As the text says: “For within you is the light of the
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world, the only light that can be shed upon the Path. If you are unable to perceive it within you, it is useless to look for it elsewhere.’ Why do not these anxious seekers after truth, take this advice and look within themselves for that which they seek, instead of run- ning hither and thither, after teachers, prophets, seers, and leaders—exhausting first one strange teaching, and then another. All this is useful—because it teaches us that that which we seek is not to be found in this way. And you will never find what you seek, in such ways. You may get a hint here, or a suggestion there—but the real thing is right within yourself waiting patiently for that hour when you will look within for it, confi- dently, hopefully, and lovingly. Oh, listen to the voice of the soul—look for the light of the Spirit. You have them both within you—why seek further for that which can never reach you from the outside.
“Desire only that which is beyond you.” “It is be- yond you; because when you reach it, you have lost yourself.” It is always just beyond you, and when you become one with it, the old relative self has faded away, and a greater, prander YOU has replaced it. Man must lose himself to find Himself. In this sense, the great thing to be desired is beyond the to-day “you,” although it is within you—it is really Your- self, as you will be. Can we make this plainer? The child longs for manhood—it is beyond him, and yet the child is the embryo man, and the elements of man- hood are within him, awaiting the hour of develop- ment. But when that child attains manhood, the child is gone—he has lost himself, and a larger self has taken ifs place. So that the thing for which the child longs, really causes him to lose his (child) self in its attain-
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ment. The butterfly is within the caterpillar—but it is also beyond him—and when he gains it he is no longer a caterpillar but a butterfly. These are crude illustrations, but perhaps they may help you to under- stand the matter more clearly.
“Desire only that which is unattainable.” This sounds discouraging, but, when understood, it really gives renewed energy. The text goes on: “It is un- attainable, because it forever recedes. You may enter the light, but you will never touch the flame.” As the soul gains in spiritual consciousness, it becomes greater and grander, but it is traveling but the first steps in the real journey—but that journey is becoming more and more pleasant. As we climb the mountain side of Attainment, the view becomes grander at each step. But the mountain top, which seemed so near at the beginning of the journey, seems constantly to recede as one climbs. And yet there is no disappointment, for every step of the way is now accompanied with the keenest pleasure. It is ever so in soul-unfoldment. As step after step is taken, greater heights appear to the view, emerging from the clouds which have surrounded them. There are undreamt of heights. You may, and will, gain the highest point now visible to you (be your attainment ever so great at this moment) but when you get there you will find that there is as much before you as you have left behind—far more in fact. But all this does not disappoint you, when you once grasp its significance. As you enter the great light you become conscious of gradually nearing the great center of Light—but although you are fairly bathed in the glo- rious effulgence, you have not touched the flame— and never will, as Man. But what of that—why fret
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because you cannot see the end—if end there be. You are destined to become something so much greater and grander than you are to-day, that your wildest imagin- ings cannot give you the faintest idea of it. And, still beyond that state, there are other states, and others, and others and others. Rejoice in the light, but sigh not because you are told that you will never touch the flame—you do not begin to realize what the bright light is—the flame is beyond your comprehension.
13, Desire power ardently.
14. Desire peace fervently.
15. Desire possession above all.
16. But those possessions must belong to the pure soul only, and be possessed therefore by all pure souls equally, and thus be the especial property of the whole only when united. Hun- ger for such possessions as can be held by the pure soul, that you may accumulate wealth for that united spirit of life which is your only true self. The peace you shall desire is that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons. And that power which the disciple shall covet is that which shall make him appear as nothing in the eyes of men.
17. Seek out the way.
18. Seek the way by retreating within.
19. Seek the way advancing boldly without.
Here is another example of the relative and the abso- lute. “Desire power ardently.” And yet power, sel- fish power, is the greatest curse of the man who pos- sess it, The power of the Spirit, which is “the power which the disciples shall covet,” may indeed make him “appear as nothing in the eyes of men” who are striv- ing after material power. For it is the conscious power of which the average man knows nothing—of which he is unable to form a mental image. And he is very apt to regard as a fool the man who possesses it, or who is reaching out for it. The power which is applied to unselfish uses is incomprehensible to the average man
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who seeks for worldly power—and yet that worldly power, and all that it is capable of accomplishing, will crumble before the flame of time, as a sheet of tissue before the match, and will be in ashes in the twinkling of an eye, while the real power of spiritual attainment grows stronger and mightier as the ages roll by. The one is the substance—the other the shadow—and yet the world reverses their position because of its im- perfect vision. Do not make the mistake of translating this sixteenth precept as meaning that the student should seek to “appear as nothing in the eyes of men.” This is not the meaning—the student should avoid seeking to “appear” as anything in the eyes of man, whether that anything be everything or nothing. Let the appearances go—they belong to the world of shad- ows and the true student has naught to do with them. Let the world attend to its own “appearances”—let it amuse itself with its childish toys, and soap bubbles. Do not seek to “appear’’—let the world attend to that, it will amuse the world, and will not hurt you. We say this because some have translated this precept as if it were an incentive to assumed humility which is akin to the “humbleness” of Uriah Heep. As if to “appear” as nothing were some particular virtue! The precept really means to point out the only power worth seek- ing, and at the same time to show the student how lightly the world is apt to regard such power as com: pared to what it calls “power,’ but which worldly power is but as the power of the lunatic who, sitting on a soap-box throne, with a pasteboard crown and a toy sceptre, imagines that he is Lord of All. Let the world amuse itself—it concerns you not—seek ye the
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reai power of the Spirit, no matter how you “appear” to men.
“Desire peace fervently.” But that peace is the peace which comes from within, and which you may enioy even though you be in the midst of the battle of life—though you be commander-in-chief of the worldly army, or its humblest soldier (all one, at the last). This peace of the awakened and conscious soul is in- deed ‘‘that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons.’’ This peace comes only to one who has awakened to the consciousness of his real spir- itual existence. This state once attained enables a man to set aside a part of his nature into which he may re- tire when the troubles and strife of the outer life dis- turb him, and which immediately surrounds him with a peace “that passeth understanding,” because it is beyond the realms of the understanding of the intellect. Such a sanctuary of the soul is a “haven of rest,” for the troubled mind, and in which it may seek shelter from the storms which are howling without. When one becomes conscious of what he really is, and is able to see the world of illusions for what they are, he finds this place of peace. And, although, the necessities of his life have placed him in a position in which he must be in the thick of the fight, he really is merely in it, and not of it. For while one part of his nature plays out the part allotted to him, his higher self rises above the tumult, and serenely smiles at it all. Establish for yourself a sanctuary of the soul, in which Silence reigns, and into which your tired soul may creep to rest, and recuperate. It is this peace to which the Yogis
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refer, when they say: “Peace be with Thee.” And may it be with you all! And abide with you.
“Desire possessions above all.’ This sounds like queer teaching along spiritual lines, but read on. “But those possessions must belong to the pure soul only, and be possessed therefore by all pure souls equally, and thus be the especial property of the whole only when united. Hunger for such possessions as can be held by the pure soul, that you may accumulate wealth for that united spirit of life which is your true self.” These possessions, obviously, are not material posses- sions, but the possessions of the soul. And what is a soul able to possess. Knowledge only, for all else is unreal, and passeth away, Therefore let the soul de- sire the possession and attainment of the knowledge which it needs—the knowledge of the Spirit. And this best knowledge may be possessed by the pure soul only—the other kind of souls do not care for it. And the pure soul is willing to hold such possessions in common for all other souls who are able to accept a share in it, or to make use of it, and no attempt is made to claim especial property rights in such possessions, and it is recognized as the property of the “united whole.” There can be no “corners” in spiritual knowl- edge, no matter how vigorously some mortals may claim to possess same—there can be no monopoly upon these possessions, for they are free as water to those who are ready and willing to receive them. Although the most valuable of all possessions, they are literally “without money and without price,’ and woe unto him who attempts to sell the gifts of the Spirit—for he sells that which cannot be delivered except to those who are ready for them, and those who are ready for
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them have no need to buy—they simply help them- selves from the feast. We call your attention to the sentence which says that you should desire to “accumu- late wealth for that united spirit of life which is your real self.” For when you attain spiritual knowledge you are not merely accumulating for yourself, but for others as well—you are working for the race as well as for yourself. The race is benefited by its individual members attaining spiritual knowledge, and you are making it easier for others of the race—those now living, and those who will come later. You are doing your part to raising the thought of the world. And, as you have enjoyed some of the treasures which have been gathered together by those who have passed on during the ages, so will generations to come be bene- fited by that which you are accumulating now. We are but atoms in a mighty whole, and the gain of one is the gain of all. Nothing is lost, Therefore “Desire possessions above all.”
“Seek out the way.” Seek it not by strenuous en- deavor, but by opening up yourself to the promptings of the Spirit—by recognizing the hunger of the soul for spiritual bread—the thirst for the draught from the spring of life. Draw knowledge by the Law of At- traction. It will come to you in obedience to that law. It is yours for the asking, and nothing can keep it from you, or you from it, As Emerson says: “The things that are for thee, gravitate to thee. Oh, believe, as thou livest, that every sound that is spoken over the round world which thou oughtest to hear, will vibrate on thine ear. Every proverb, every book, every by- word that belongs to thee for aid or comfort, shall surely come home through open or winding passages.”
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And this will be your test of the truth: When a message comes to you that seems to awaken a memory of an almost forgotten truth, then that truth is yours— it may not be all of that truth, but as much as you feel is true is yours—the rest will come in time. Emerson is said to have been asked to prove certain statements which he had made, in a lecture. He is reported as saying, in reply, “I trust that I shall never utter a statement of the truth which will need to be proved.” He was right. Truth is self-evident. When the awak- ening soul hears a statement of what truth it is ready to receive at that time, it instinctively recognizes it as such. It may not be able to explain it to others, or even to itself. But it knows, it knows. The awakening faculties of the Spiritual Mind perceives truth by methods of their own. The Spiritual Mind does not run contrary to reason—but it transcends Intellect—it goes beyond, and sees that which the Intellect cannot grasp. In reading, or hearing, statements of what is claimed to be the truth, accept only that which appeals to this higher reason, and lay aside, temporarily, that which does not so appeal to it. In a lecture, or in a book, there may be only one sentence that so appeals to you—accept that, and let the rest go. If that which is passed by be real truth, it will come to you when you are ready for it—it cannot escape you. Be not wor- ried if you cannot understand all you hear or read— pass by that which does not awaken the answering ring of the spiritual keynote within you. This is a safe test, and rule. Apply it to all writings and teachings— our own included. Be not disturbed by the apparently conflicting teachings which you hear and read. Each teacher must teach in his own way, and every teacher
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will reach some that the others will miss. All teachers have some of the truth—none have all of it. Take your own wherever you find it—and let the rest pass you by. Do not be a bigoted follower of teachers— listen to what they say—but apply the test of your own soul to all of it. Do not be a blind follower. Be an individual. Your soul is as good a judge as any other soul—better, for you, in fact. For it knows what it needs, and is continually reaching out for it. Teachers are useful—books are useful—because they suggest to you—they supply missing links—they give you loose ends of thought, which you may unwind at your leisure —they corroborate that which is lying half-awakened in your mind—they aid in the birth of new thought within your mind. But your own soul must do its own work—is the best judge of what is best for you—is the wisest counsellor—the most skilled teacher. Heed the voice of the Something Within. Trust your own soul, O student. Look within confidently, trustingly, and hopefully. Look within—for there is the spark from the Divine Flame.
“Seek the way by retreating within.” We have just spoken of this trust in the Something Within. This precept emphasizes this phase of occult teaching. Learn to retreat within the Silence, and listen to the voice of your soul—it will tell you many great things. In the Silence the Spiritual Mind will unfold and pass on to your consciousness bits of the great truths which lie buried within its recesses. It will pass on to the In- tellect certain fragments of truth from its own great storehouse, and the Intellect will afterwards accept them, and reason from the premises thus obtained. Intellect is cold—Spiritual Mind is warm and alive
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with high feeling. The Spiritual Mind is the source of much that is called “inspiration.” Poets, painters, sculptors, writers, preachers, orators, and others have received this inspiration in all times, and do so to-day. This is the source from which the seer obtains his vision—the prophet his foresight. By development of his Spiritual Consciousness, Man may bring himself into a high relationship and contact with this higher part of his nature, and may thus become possessed of a knowledge of which the Intellect has not dared to dream. When we learn to trust the Spirit, it responds by sending us more frequent flashes of illumination and enlightenment. As one unfolds in Spiritual Con- sciousness, he relies more upon the Inner Voice, and is more readily able to distinguish it from the im- pulses from the lower planes of the mind. He learns to follow the guidance of the Spirit, and to allow it to lend him a helping hand. To be “led by the Spirit” is a living and real fact in the lives of all who have reached a certain stage of spiritual development. “Seek the way by advancing boldly without.” Be not afraid. Nothing can harm you. You are a living, eternal soul. Therefore, be bold. Look around you and see what is going on in the world—and learn les- sons thereby. See the workings of the great loom of life—watch the shuttles fly—see the cloth of various texture and colors that is being produced. See it all as Life. Be not dismayed. Lessons are lying all around you, awaiting your study and mastery. See life in all its phase—this does not mean that you should take a backward step and try to live over again phases which you have left behind you and with which you are through—but witness them all without horror or
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disgust. Remember that irom the lowly phases, higher phases develop. From the mud of the river the beau- ‘tiful lotus rears its stalk, and forcing its way through the water reaches the air, and unfolds its beautiful flower. From the mud of the physical, the plant of life passes through the water of the mental plane, on to the air of the spiritual, and there unfolds. Look around you and see what men are doing—what they are saying—what they are thinking—it is all right, in all its phases, for those who are in it. Live your own life—on your own plane of development—but scorn not those who are still on the lower planes. See Life in all its throbbing forms, and realize that you are part of it all. It is all one—and you are part of that one. Feel the swell of the wave beneath you—yield to its motion—you will not be submerged, for you are rid- ing on its crest, and borne on its bosom. Do not fear the outside—even while you retreat within—both are good—each in its place. Let your Inner Sanctuary be your real resting place, but be not afraid to venture without. Your retreat cannot be cut off. See the outer world, knowing that home is alwavs awaiting you. There is no contradiction between the eighteenth and nineteenth precepts. Let us repeat them, that you may grasp them as but the two sides of the same truth: “Seek the way by retreating within—seek the way by advancing boldly without.” Do you not see that they are both needed to form the whole statement of truth?
“Seek it not by any one road.” This is a necessary caution. As the writer of the precepts says: “To each temperament there is one road which seems the most desirable.” But there is a subtle temptation here—the student is very apt to rest content with that
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one road which suits his particular temperament, and, accordingly, is likely to shut his eyes to the other roads. He becomes bigoted, narrow, and one-sided. He should explore all the lanes which seem to lead to the truth, gaining a little here and a little there—hold- ing fast to that which appeals to his inner conscious- ness, and letting the rest go—but condemning not that which he does riot see fit to accept. Do not be a parti- san—or a bigot—or a sectarian. Because you favor any one form of teaching, do not hastily conclude that all teachings that do not agree with yours must be false. There are many forms of presentation of truth, each suited to the understanding of certain people. Many forms of expression, which at first sight appear contradictory, are afterwards seen to have the same fun- damental principle. Much of the apparent difference in teaching may be seen to be mefely a matter of the use (or misuse) of words. When we understand each other’s words and terms, we often find that we have much in common, and but little apart from each other.
20. Seek it not by any one road. To each temperament, there is one road which seems the most desirable. But the way is not found by devotion alone, by religious contempla- tion alone, by ardent progress, by self-sacrificing labor, by studious observation of life. None alone can take the disciple more than one step onwards. All steps are necessary to make up the ladder. The vices of men become steps in the ladder, one by one, as they are surmounted. The virtues of man are steps, indeed, necessary—not by any means to be dispensed with. Yet, though they create a fair atmosphere and a happy future, they are useless if they stand alone. The whole nature of man must be used wisely by the one who desires to enter the way. Each man is to himself ab- solutely the way, the truth, and life. But he is only so when he grasps his whole individuality firmly, and, by the force of his awakened spiritual will, recognizes this indi-
viduality as not himself, but that thing which he has with pain created for his own use, and by means of which he pur-
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poses, as his growth slowly develops his intelligence, to reach to the life beyond individuality. When he knows that for this his wonderful complex, separated life exists, then, indeed, and then only, he is upon the way. Seek it by plunging into the mysterious and glorious depths of your own inmost: being. Seek it by testing all experience, by utilizing the senses, in order to understand the growth and meaning of individuality, and the beauty and obscurity of those other divine fragments which are struggling side by side with you, and form the race to which you belong. Seek it by study of the laws of being, the laws of nature, the laws of the supernatural; and seek it by making the pro- found obeisance of the soul to the dim star that burns within. Steadily, as you watch and worship, its light will grow stronger. Then you may know you have found the be- ginning of the way. And, when you have found the end, its light will suddenly become the infinite light.
The twentieth precept should be read carefully by every student who wishes to live the life of the Spirit, and who desires to advance along the Path. It should be read—re-read—studied. It contains within it much that will not be grasped at the first reading—nor the tenth—nor the one-hundredth. Its meaning will un- fold as your experiences renders you ready to receive it. It tells you that your life must not be one-sided—it must be varied. You must avail yourself of the ad- vantages of the inner life—and yet you must not run away from the world, for it has lessons for you. You are needed by others in the world—others need you— and you must play your part. You cannot run away, even if you want to—so accept the part that is allotted to you, and use your present state as a thing upon which you may mount to greater things. You are a cog in the great machinery of life, and you must do your work. “The whole nature of man must be used wisely by the one who desires to enter the way.’”’ This life may be carried into your business, profession or
trade—if it cannot be taken with you everywhere,
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something is wrong with it, or with you. You must not expect the world to understand your view of life. There is no use inflicting your views upon the unready world—milk for babes, and meat for men, remember. The majority of the people around you are like unborn babes, spiritually—and but a very few have even drawn their first baby breath. Do not make the mistake of wearing your heart on your sleeve, for the daws to peck at. Play well your part in the game of life, in which you are forced to join. But though you sce it as but the sport of children, do not make yourself a nuis- ance to the babes—join in as if you enjoyed it—you will learn lessons from it. Do not make the mistake of thinking that you have to go around wearing a “Sunday face”—don’t try to pose as one of the “holy” and “‘too-good-for-life” sort of people. Just be natural -—that’s all. Don’t be afraid to smile or laugh. A sense of humor is one of God’s best gifts to man, and prevents him committing many follies. A laugh is often as good as a prayer. Don’t take things too seri- ously—do not let the play of the kindergarten of God seem too real to you. Much of life is really a joke to those who can rise above and view it from there. It is really a play preparing the children of God for the real life.
It is not necessary for us to comment upon the twen- tieth precept, at length, for that precept is so full and goes so into details, that it covers the ground fully. Study it carefully—it contains a rule of life for stud- ents. Its concluding sentences are magnificent—they tell you to open yourself to the unfoldment of your higher self, that by the light which burns within you all may be seen. Listen to its words: “Make the
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profound obeisance of the soul to the dim star that burns within—steadily as you watch and worship, its light will grow stronger. Then you may know that you have found the beginning of the way—and, when you have found the end, its light will suddenly become the infinite light.”
Read, also, the note accompanying this last men- tioned precept. All of these teachings lead up to the full dawn of Spiritual Consciousness.
The twenty-first precept bids you “look for the flower to bloom in the silence that follows the storm” —and which blooms only then. The rainbow of Spir- itual Consciousness appears only after the fierce storm which has swept you from your feet. It is the divine token of the peace which is coming to you.
Our next lesson will be devoted to the subject of Spiritual Consciousness. In it we will take up the twenty-first precept, and that to which it refers. It is the keystone of this teaching. The other side of the arch must be described, but the keystone must be stud- ied first. Study this second lesson well during the month, that you may understand the one to follow it.
LESSON III.
SPIRITUAL CONSCIOUSNESS.
The Twenty-first precept of the first part of “Light on the Path’—the precept that refers directly to the thing that has been led up to by the preceding pre- cepts—tells us to:
21. Look for the flower to bloom in the silence that fol- lows the storm; not till then.
It shall grow, it will shcot up, it will make branches and leaves and form buds, while the storm continues, while the battle lasts. But not till the whole personality of the man is dissolved and melted—not until it is held by the divine frag- ment which has created it, as a mere subject for grave experi- ment 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 oc- eur which will prove that the way has been found. Call it by what 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 amid the rag- ing 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 flower that blooms in the silence that follows the storm (and only then and there) is the flower of Spiritual Consciousness, for the production of which the Plant of Life has been striving—that which caused the sprouting of the seed—the putting forth of roots—
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the pushing of the plant through the soil of the ma- terial into the purer region above—the unfolding of leaf after leaf—the discarding of sheath after sheath —until finally the tiny bud of the Spirit was visible, and the real unfoldment began.
This appearance of the bud of Spiritual Conscious- ness—the first rays of [lumination—mark a most crit- ical period in the evolution of the soul. And, as the little manual states, it occurs only after the storm— only when the silence has succeeded and replaced the rush of the winds—the roar and crash of the thunder —the terrifying incidents of the tempest. In the calm, restful period that follows the storm, great things await the soul. So, remember this, O soul, when you find yourself in the midst of the great storm of spir- itual unrest, which is sweeping away all the old land- marks—which is tearing away all that you have been leaning against to support yourselfi—which causes you to imagine that all is being swept away from you, leaving you alone without comfort, or support. + For in that moment of spiritual distress when all is being taken away from you, there is coming to you that peace which passeth all understanding, which will never leave you, and which is well worth the stress of a thousand storms. » The time of mere blind belief is passing from you—the time of knowing is at hand.
It is difficult to speak of the higher spiritual experi- ences in the words of the lower plane. Emerson, who had experienced that consciousness of which we speak, says of it: ‘Every man’s words, who speaks from that life, must sound vain to those who do not dwell in the same thought on their own part. I dare not speak
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for it. My words do not carry its august sense; they fall short and cold. Only itself can inspire whom it will * * * Yet I desire even by profane words, if sacred I may not use, to indicate the heaven of this deity, and to report what hints I have collected of the transcendent simplicity and energy of the Highest Law.” It is a thing to be felt rather than to be in- tellectually grasped—and yet the Intellect may par- tially grasp it, when the illumination of the Spirit has raised it (the Intellect) to higher planes.
Knowing what lies before it, the hand that writes these words trembles over its work. To attempt to put into plain words these experiences of the Higher Life seems futile and foolish—and yet we seem called upon to make the effort. Well, so be it—the task is set before us—we must not shrink from it.
In our ‘Fourteen Lessons” we have told of the three- fold mind of man—the three mental principles—the Instinctive Mind; the Intellect; the Spiritual Mind. We advise that you re-read the lessons bearing upon this subject, paying particular attention to what we ‘have said regarding the Sixth Principle—the Spiritual Mind. This Illumination—this flower that blooms in the silence that follows the storm—comes from that part of your nature.
But, first, let us consider what is meant by “the storm” which precedes the blossoming of the flower.
Man passes through the higher stages of the In- stinctive Mind on to the plane of the Intellect. The man on the Instinctive Plane (even in its higher stages where it blends into the lower planes of the Intellect) does not concern himself with the problems of Life—
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the Riddle of Existence. He does not recognize even that any such problem or riddle exists. He has a comparatively easy time, as his cares are chiefly those connected with the physical plane. So long as his physical wants are satisfied, the rest matters little to him. His is the childhood stage of the race. After a time, he begins to experience troubles on another plane. His awakened Intellect refuses to allow him to continue to take things for granted. New ques- tions are constantly intruding themselves, calling for answers. He begins to be pestered by the eternal “Why” of his soul. As Tolstoi so forcibly puts it: “As soon as the mental part of a person takes control, new worlds are opened, and desires are multiplied a thousand-fold. They become as numerous as the radii of a circle; and the mind, with care and anxiety, sets itself first to cultivate and then gratify these desires, thinking that happiness is to be found in that way.” But no permanent happiness is to be found in this state—something fills the soul with a growing unrest, and beckons it on and on to higher flights. But the Intellect, not being able to conceive of anything higher than itself, resists these urgings as something un- worthy—some relic of former superstitions and cre- dulity. And so it goes around and around in its efforts to solve the great problems—striving for that peace and rest which it somehow feels is awaiting it. It little dreams that its only possible release lies in the un- foldment of something higher than itself, which will ‘enable it to be used as a finer instrument.
Many who read these lines will recognize this stage of terrible mental unrest—of spiritual travail—when
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our Intellect confesses itself unable to solve the great questions pressing upon it for answers. We beat against the bars of our mental cages—or like the squir- rel in the wheel, rush rapidly around and around, and yet remain just where we were at the beginning. We are in the midst of the mental storm. The tempest rages around and about us—the winds tear our cloaks from us, leaving us at the mercy of the tempest. We see swept away from our sight all that has seemed so firm, durable and permanent, and upon which we have found much comfort in leaning. All seems lost and we are in despair. Peace and comfort is denied us—the storm drives us hither and thither, and we know not what the end shall be. Our only hope is that reliance and trust in the Unseen Hand which prompted Newman to write those beautiful words, which appeal to thousands far removed from him in interpretation of the Truth, but who are, nevertheless, his brothers in the Spirit, and who therefore recognize his words:
‘Lead, kindly light, amid the encircling gloom,
Lead thou me on. The night is dark, and I am far from home; Lead thou me on. Keep thou my feet; I do not ask to see
The distant scene; one step enough for me, Lead thou me on.’’
In due time there comes—and it always comes in due time—a little gleam of light piercing through the clouds, lighting up to the feet of the storm-beaten wanderer—one step at a time—a new path, upon which he takes a few steps. He soon finds himself in a new country. As a writer has said:
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“Soon he becomes conscious that he has entered into a new and unknown land—has crossed the borders of a new country. He finds himself in a strange land —there are no familiar landmarks—he does not recog- nize the scene. He realizes the great distance between himself and the friends he has left at the foot of the hill. He cries aloud for them to follow him, but they can scarcely hear him, and seem to fear for his safety. _ They wave their arms, and beckon with their hands for him to return. They fear to follow him, and despair of his safety. But he seems possessed of a new courage, and a strange impulse within him urges him on and on. To what point he is traveling, he knows not—but a fierce joy takes possession of him, and he presses on.”
The light pouring forth from the Spiritual Con- sciousness, leads the traveler along the Path of Attain- ment—if he has the courage to follow it. The light of the Spirit is always a safe guide, but very few of us have the confidence and trust which will allow us to accept it. The original Quakers knew of this inner light, and trusted it—but their descendants have but a glimmer of what was once a bright light. Its rays may be perceived by all who are ready for it, and who look with hope and confidence to the day when their eyes may view it. For know you, that this inner light is not the special property of the Orientals—far from it. The men of the East have paid more attention to the subject than have those of the West—but this Illumi- nation is the common property of the race, and is be- fore each and every man and woman. Instances of it have been known among all peoples—in all times. And
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all the records agree in the main, although the inter- pretations vary widely.
The first indications of the coming of Spiritual Con- sciousness, is the dawning perception of the reality of the Ego—the awareness of the real existence of the Soul. When one begins to feel that he, himself, is his soul, rather than that he possess a wonderful some- thing called the “soul” of which he really knows noth- ing—when, we say, he feels that he zs a soul, rather than that he has or will have a soul—then that one is nearing the first stages of Spiritual Consciousness, if indeed he is not already within its outer borders.
There are two general stages of this blossoming of the flower, although they generally blend into each other. The first is the full perception of the “I Am” ~ consciousness—the second the Cosmic Knowing. We will try at least clumsily and crudély to give an idea of these two stages, although to those who have ex- perienced neither our words may appear meaningless.
The perception of the “I Am” consciousness may be likened to the bud of the flower—the flower itself being the Cosmic Knowing. Many, who have not as yet experienced this “I Am’ consciousness, may think that it is simply the intellectual conception of the self, or perhaps the faith or belief in the reality of the soul which they may possess by reason of their religious training. But it is a far different thing. It is more than a mere intellectual conception, or a mere blind belief upon the word or authority of another—more indeed than even the belief in the Divine promise of immor- tality. It is a consciousness—a knowing—that one is a soul; an awareness that one is a spiritual being—
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an immortal. Here, dear friends, we are compelled to pause for lack of words adequate to describe the mental state. The race, having had no such experi- ences, have coined no words for it. The Sanscrit con- tains words which have been injected into the language by the ancient Yogis, and which may be at least intel- lectually comprehended by the educated Hindu, but our Western tongues contain no words whereby we may convey the meaning. We can only try to give you the idea by crude illustration. No one can de- scribe Love, Sympathy, or any other emotion to a race which had never experienced the sensation. They are things which must be felt. And so it is with the “T Am” consciousness. It comes to a soul which has unfolded sufficiently to admit of the rays of knowledge from the Spiritual Mind, and then that soul simply knows—that’s all. It has the actual spiritual knowl- edge that it is an entity—immortal—but it cannot ex- plain it to others, nor can it, as a rule, even intellec- tually explain it to itself. It simply knows. And that knowing is not a matter of opinion, or reasoning, or faith, or hope, or blind belief. It is a consciousness— and like any other form of consciousness, it is most difficult to explain to one who has never experienced it. Imagine what it would be to explain light to a man born blind—sugar to one who had never tasted a sweet thing—cold to one who dwelt in a tropical coun- try and who had never experienced the sensation. We simply cannot explain to those who have not experi- enced them our spiritual experiences—a fact that is well known to those who have at some time in their
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lives had what are generally known as “religious” ex- periences.
We know of a case in which this consciousness came to a man who lived in a community in which there seems to have been no one in a like stage of devel- opment. He was a business man of no mean ability, and his associations had been along entirely different lines. He felt the flood of light beating into his mind —the certainty of his spiritual existence impressed upon his consciousness—and he became very much dis- turbed and worried. He thought it must be a sign of approaching insanity, and he hoped it would pass off, although it gave him the greatest happiness. But it did not pass off, and he went so far as to make arrangements to transfer his business interests, fear- ing that he was becoming mentally unbalanced, for he had never heard of a similar case. However, one day he picked up a book, in which the writer gave utterances to words which could come only from one who had had a like experience. The man recognized the common language (although another would not) and throwing his hands above his head, he cried aloud: “Thank God, here’s another crazy man.”
This awareness of the “I Am’ has come to many more people than is generally imagined, but those who have this consciousness, as a rule, say nothing about it, for fear that their friends, relatives and neighbors would consider them abnormal and mentally unsound. And, indeed, it is not always wise to relate these ex- periences to others, for those who have not reached the same plane cannot understand, and seeing in an- other a thing of which they can have no comprehen-
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sion, are apt to consider him irrational. It is a strange thing—an amusing thing—that in a world made up of people who claim to believe that each man is (or “has” as the term goes) an immortal soul, one who claims to really know this to be a fact is regarded as abnormal. The belief of the race is only skin-deep— the people are as much afraid of death, or more so, than the man who believes that death ends all. They reject all evidences of other planes of existence, con- sidering those who teach of and believe in them as be- ing either imposters or lunatics. They live and act as if this earth-life were all, in spite of all their claims and expressed beliefs. They half-believe certain teachings, but have no real knowledge, and deny that anyone else may possess that which they themselves lack.
But to the one into whose field of consciousness have come some rays of the truth from the Spiritual Mind, these things are no longer mere beliefs—they are realities, and although such a one may apparently conform to the beliefs of the world around him, he becomes a different being. Others notice a something different about him, keep he ever so quiet. They can- not explain just what it is, but they feel something.
It must not be imagined that this budding conscious- ness springs fullgrown into a man’s mind at once. It has done so in some cases, it is true, but in the ma- jority of instances, it is a matter of slow growth, but the man is never just the same after the growth com- mences. He apparently may lose his full conscious- ness of the truth, but it will come back to him again and again, and all the time it is working gradually to make
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over that man’s nature, and his changed mental atti- tude manifests itself in his actions. He becomes more cheerful and happy. Things that worry his neighbors seem to have but little effect upon him. He finds it hard to manifest a respectable amount of regret and grief over things that bear heavily upon those around him. He is apt to be regarded as unfeeling and heart- less, notwithstanding his heart may be full of Love and Kindness. His mental attitude is changed—his viewpoint has shifted. He finds himself ceasing to fear, and those around him are apt to consider him reckless or thoughtless. Time has less meaning to him, for the idea of eternity has come to him. Distance ceases to appal him, for is not all space his? Such a one had better keep quiet, or he will be sure to be considered a “queer fish,” and people may tap their foreheads significantly when speaking of him (behind his back).
There is another peculiarity about this phase of Spir- itual Consciousness, and that is that one who has it will recognize its language in the writings of others. He may pick up the works of some of the ancient writers, or even some of the modern ones, and where others see only beautiful language, he will listen to a heart-to-heart talk from his brother-in-thought. Some writers, having but a slight degree of spiritual insight, will fall into a “mood” in which the Spiritual Mind deftly passes on its words to the lower mental prin- ciple, and the result is that the spiritual meaning is readily grasped by those ready for it, even though the writer may not fully understand what he has writ- ten. When Spirit speaks, Spirit hears.
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Let those who read these words, if they have had this consciousness in a greater or lesser degree, take courage. Let not your loneliness oppress or depress you. There are thousands who are your brothers and sis- ters in this great understanding, and their thought will seek yours and both will be benefited. Keep quiet to those around you, if you see fit, but open up yourself to the sympathy and help that will surely come to you along the channels of the thought currents. Your thought will attract to you the similar thought of others of the same consciousness, and theirs will attract yours. In books, writings, pictures, you will find words which are written for you and your kind. Read over the old books, and see how different they appear to you, now that you understand. Read the Bible; read Shake- speare; read the poets and the philosophers; and see how soon you will recognize that the writers are your brothers. The dark corners and hard sayings will be- come plain to you now. You need not be alone—you are one of a great and growing family.
But, on the other hand, avoid being possessed of an inflated idea of your own development. You are but on the threshold, and the great hall of the Occult is before you, and in that hall there are many degrees, and an initiation must be met and passed before you may go on.
Before we pass to the next stage of the growth of the flower, it may be interesting to our readers to listen to a description of a peculiar experience related by that great modern writer, Rudyard Kipling—he who understands much more than he tells his English and American readers—in his story of East Indian
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life, entitled “Kim.” Many read what he has said and can “see nothing in it,” but those who have had glimpses of this Spiritual Consciousness will readily understand it. Here it is:
““Now am I alone—all alone,’ he thought. ‘In all India is no one else so alone as I! If I die to-day, who shall bring the news—and to whom? If I live and God is good, there will be a price upon my head, for I am a Son of the Charm—I, Kim.’
“A very few white people, but many Asiatics, can throw themselves into amazement, as it were, by re- peating their own names over and over again to them- selves, letting the mind go free upon speculation as to what is called personal identity. * * *
“Who is Kim—Kim—Kim?
“He squatted in a corner of the clanging waiting room, rapt from all other thoughts; hands folded in lap, and pupils contracted to pin points. In a moment —in another half-second—he felt that he would ar- rive at the solution of the tremendous puzzle; but here, as always happens, his mind dropped away from those heights with the rush of a wounded bird, and passing his hand before his eyes, he shook his head.
“A long-haired Hindu bairagi (holy man) who had just bought a ticket, halted before him at that mo- ment and stared intently.
““‘T also have lost it,’ he said sadly. ‘It is one of the gates of the Way, but to me it has been shut many years.’
“What is thy talk?’ said Kim, abashed.
““Thou wast wondering, there in thy spirit, what inanners of
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know. Who should know but I?’” (Kim, by Rudyard Kipling. Pages 295-96. Doubleday, Page & Co., New York.)
Tennyson, the poet, according to the testimony of intimate friends, at times produced an ecstatic mood and a mild degree of spiritual illumination by a similar process to that followed by “Kim.” He would repeat his first name, over and over, meditating on his real identity, and he stated that at such times he would become perfectly aware of immortality and the reality of his existence as a living soul, independent of the body.
Personally we do not favor this method of “breaking into the Kingdom,” but prefer that the unfolding Spir- itual Mind should gradually throw its light into the field of consciousness. This we consider the better way, although many Yogi teachers think otherwise, and in- struct their students in exercises calculated to cause this consciousness to unfold. It is simply a difference of opinion as to methods, and we have no desire to urge our ideas upon our students, if they prefer the other method.
One of the most rational and reasonable of these Yogi exercises for aiding the unfoldment is given in the next several paragraphs.
EXERCISE.
Place your body in a relaxed, reclining position. Breathe rhythmically, and meditate upon the Real Self, thinking of yourself as an entity independent of the body, although inhabiting it and being able to leave
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it at will. Think of yourself, not as the body, but as a soul. Think of your body as but a shell, useful and comfortable, but merely an instrument for the con- venience of the real You. Think of yourself as an in- dependent being, using the body freely and to the best advantage, and having full control and mastery over it. While meditating, ignore the body entirely, and you will find that you will often become almost uncon- scious of it. You may even experience the sensation of being out of the body, and of returning to it when through with the exercise. (Rythmic breathing is de- scribed in our little book, “Science of Breath.’’)
MANTRAM AND MEDITATION.
In connection with the above Yogi exercise, the stu- dent may, if he desire, use the following Mantram and Meditation :
“T AM. I assert the reality of my existence—not merely my physical existence, which is but temporal and relative—but my real existence in the Spirit, which is eternal and absolute. I assert the reality of the Ego —my Soul—My-self. The real ‘I’ is the Spirit prin- ciple, which is manifesting in body and mind, the high- est expression of which I am conscious being Myself —my Soul. This ‘Il’ cannot die nor become annihi- lated. It may change the form of its expression, or the vehicle of its manifestation, but it is always the same ‘l’—a bit of the Universal Spirit—a drop from the great ocean of Spirit—a spiritual atom manifesting in my present consciousness, working toward perfect un- - foldment. I am my Soul—my Soul is I—all the rest
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beautifully expressed it. .It is that which comes as the result of “Illumination.”
The occult writers of all times have spoken of this thing, and it has also been partially described by people in all times—of all forms of religious belief. Many have supposed it to have come as the result of the worship of some particular conception of Deity, or as the incident of some particular form of creed. But it is really a thing above creeds or particular conceptions of the Absolute—it is a part of the Divine heritage of the race. Many of the Oriental writers have described this thing in their own words—many of the old Quak- ers experienced it, and have given it their own names —many Catholic saints describe it in their writings, and even some of the great Protestant leaders and preachers have given bewildered accounts of the great thing that came upon them. Each, as a rule, however, attributed it to some particular thing in their faith. Great poets have felt its influence, and testimony along the same general lines comes to us from many differ- ent sources. Some have had it gradually dawn upon them, wax strong, and then fade away, leaving them changed beings, living afterwards in hope of again ex- periencing the great thing. Others have had it burst upon them suddenly, with an impression that they were submerged in a brilliant light (from whence comes the term “illumination”), which also passed away, leay- ing them changed beings. The experience seems to come to no two souls in exactly the same way, and yet there is a common point of resemblance between the testimony of all. A Western writer (now passed out of the body) one Dr. Richard Maurice Bucke, of
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London, Ontario, Canada, having experienced this illumination, and having found that his friend Walt Whitman and other friends had had similar experi- ences, has gathered the testimony of a number of peo- ple whom he believed to have undergone the same un- foldment. He published the result of his research in a very valuable book entitled “(Cosmic Consciousness: a Study in the Evolution of the Human Mind” (Innes & Sons, Philadelphia, Penna., U. S. A.), which book was issued in the shape of a limited edition of five hundred copies, and is now, we believe, out of print. It may possibly be found in some of the great libraries in our principal cities, and is well worth a careful read- ing. The Oriental writings are full of this subject, and Western literature is beginning to show signs of its recognition.
In nearly all the Western writings, however, what is described are but typical incidents of spontaneous flashes of this great consciousness. Occultists of great degree of advancement are able to produce this state at will, and certain most highly advanced souls in the flesh, who are not before the public as teachers or writers, are believed to dwell in this consciousness al- most continually, their work for the world being done through others (less highly developed), whom they in- spire with fragments of their great wisdom.
In a general way, the experience may be described as an actual realization of the Oneness of all, and of one’s connection with that One. The atom of light helping to compose the ray, realizes for an instant its connection with the Central Sun—the drop in the ocean realizes for a moment its relation to the Ocean of Spirit.
7 dor
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The Hindus have spoken of the more intense manfesta- tions of this breaking in upon the consciousness of the light from the Spiritual Mind, as the “Brahmic Splen-
The prevailing emotion during this experience is a feeling of intense joy—something far above any other joy that has ever been felt—a sensation of Absolute Joy, if the term may be permitted. And the memory of this great Joy—the reflection from its light—lingers with the soul forever after. Those who have once ex- perienced this thing, are ever after more cheerful, and happy, and seem to have a hidden and secret fount of joy from which they may drink with the soul thirsts. The intense joy fades away gradually, but something is left behind to comfort and cheer. This feeling of Joy is so strong that it can ever after be thought of with the keenest delight—its very recollection will cause the blood to tingle and the heart to throb whenever the mind reverts to the experience.
Then there is experienced an intellectual illumina- tion, or a pouring in of “knowing,” impossible to de- scribe. The soul becomes conscious that it possess in itself absolute knowledge—knowledge of all things— the “why and wherefore” of everything is recognized as being contained within itself. The sensation cannot be described, even faintly. It is so far above anything that the human mind has ever experienced that there is simply no words with which to tell that which has been felt and known. Everything seems made plain— it is not a sense of an increased ability to reason, de- duce, classify, or determine—the soul simply knows. The feeling may last but a fraction of a second of time
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—one loses all sense of time and space during the ex- perience—but the subsequent intense feeling of regret over the great thing that has slipped away from the con- sciousness can scarcely be imagined by one who has not experienced it. The only thing that enables the mind to bear the loss is the certainty that some time—some where—the experience will be repeated, and that cer- tainty makes existence “worth while.” It is a foretaste of what is before the soul.
One of the principal things indelibly impressed upon the mind by this glimpse of the higher consciousness is the knowledge—the certainty—that Life pervades everything—that the Universe is filled with life, and is not a dead thing. Life and Intelligence is seen to fill everything. Eternal Life is sensed. Infinity is grasped. And the words “Eternal” and “Infinite,” ever after have distinct and real meanings when thought of, although the meaning cannot be explained to others.
Another sensation is that of perfect Love for all of Life—this feeling also transcends any feeling of love ever before experienced. The feeling of Fearlessness possesses one during the experience—perhaps it would be better to say that one is not conscious of Fear— there seems to be no reason for it, and it slips away from one. One does not even think of Fear during the ex- perience, and only realizes that he was entirely free from it when he afterwards recalls some of his sensa- tions. The feeling of knowledge, certainty, trust and confidence that possesses one, leaves no room for Fear.
Another sensation is that that something which we might style “the consciousness of Sin” has slipped from one. The conception of “Goodness” of the entire
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Universe takes its place. .By “goodness” we do not mean the goodness of one thing as compared to an- other, but a sense of absolute Goodness.
As we have said, this experience when it has once come to the soul, leaves it as a changed entity. The man is never the same man afterward. Although the keen recollection wears off, gradually, there remains a certain memory which afterward proves a source of comfort and strength to him, especially when he feels weak of faith and faint of heart—when he is shaken like a reed by the winds of conflicting opinions and speculations of the Intellect. The memory of the ex- perience is a source of renewed strength—a haven of refuge to which the weary soul flies for shelter from the outside world, which understands it not.
Let us conclude this feeble attempt to describe that which may not be described, by repeating our own words, spoken to you in the Third of the Fourteen Lessons:
From the writings of the ancient philosophers of all races ; from the songs of the great poets of all peoples; from the preachings of the prophets of all religions and times; we can gather traces of this illumination which has come to Man—this unfoldment of the Spiritual Consciousness. One has told of it in one way, the other in another form,—but all tell practically the same story. All who have experienced this illumination, even in a faint degree, recognize the like experience in the tale, the song, the preaching of another, though centuries roll between them. It is the song of the Soul, which once heard is never forgotten. Though it be sounded by the crude instrument of the semi-barbarous races,
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or by the finished instrument of the talented musician of to-day, its strains are plainly recognized. From old Egypt comes the song—from India in all ages—from Ancient Greece and Rome—from the early Christian saint—from the Quaker Friend—from the Catholic monasteries—from the Mohammedan mosque—from the Chinese philosopher—from the legends of the American Indian hero-prophet—it is always the same strain, and it is swelling louder and louder, as many more are taking it up and adding their voices or the sound of their instruments to the grand chorus.
May this great joy of Illumination be yours, dear students. And it will be yours when the proper time comes. When it comes be not dismayed—when it leaves you mourn not its loss, for it will come again. Live on, reaching ever upward toward your Real Self and opening up yourself to its influence. Be always willing to listen to the Voice of the Silence—willing always to respond to the touch of the Unseen Hand. Do not fear, for you have within you always the Real Self, which is a spark from the Divine Flame—it will be as a lamp to your feet, to point out the way.
We would call the attention of the student to what the “Light on the Path” says about the blossoming of the flower. It tells us that while the storm continues —while the battle lasts—the plant will grow; shoot up; will make branches and leaves; will form buds (note what we have said about the budding stage which precedes the full bloom), but that the bloom cannot open until the “whole personality of the man is dis- solved and melted—not until it is held by the divine fragment which has created it, as a mere subject for
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grave experiment and experience—not until the whole nature has yielded, and become subject unto its higher self.”
The “whole personality” referred to is the lower part of the soul—its lower principles. Not until the lower nature is brought under the mastery of the high- est that has unfolded in one, can this longed for event occur. So long as the lower part of one’s nature is allowed to rule and master him, he shuts out the divine light. Only when he asserts the real “I” does he be- come ready for further unfoldment. We have told you what the bloom or bud is—the “I Am” conscious- ness. When you have fully grasped this, and realize what you are, and have made that highest (as yet) con- sciousness the master of your lower principles, then are you ready for the bloom to open.
Listen to these beautiful words, from the text: ““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 wiil come to the harassed spirit. And, in the deep silence, the mys- terious event will occur which will prove that the way has been found.” We have tried to tell you what is that mysterious event. We trust that we have at least made possible a clearer conception of it on your part.
The writer of the little manual evidently shared the difficulty that confronts everyone who attempts to de- scribe the great experience. She goes on to say: “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
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be described by any metaphor. But it can be felt after, looked for, and desired, even amid the raging of the storm.”
She goes on then to speak of the duration of “the silence that follows the storm,” in which occurs the “mysterious event.” She says: “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 must the battle be fought and won. It is only for an interval that nature can be still.”
In this last paragraph, the text evidently refers to the partial or temporary Illumination to which we have referred in this lesson. The time when the Spiritual Consciousness will become permanent—when the Brahmic Splendor remains with the soul continuously, is far beyond us—those who enjoy that state are now beings far beyond us in the spiritual scale. And yet they were once are as we—we shall some day be as they now are. These flashes of Illumination come to the advanced student as he progresses along the Path. And although they leave him, he carries their strength with him.
We would also call the attention of the student to the foot note accompanying this last precept, as it contains a wonderful occult truth in the shape of a promise. This promise has cheered thousands along The Path— has nerved them for further efforts—has given them renewed ardor and courage. Listen to it: “Know, disciple! that those who have passed through the silence, and felt its peace, and retained its strength, they long that you shall! pass through it also. Therefore, in the
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Hall of Learning, when he is capable of entering there, the disciple will always find his master.”
The last foot note in Part I, of “Light on the Path” (the one that concludes that part of the little manual), should be read carefully by the student, as it contains important information. We think it better to insert it here, lest it may be overlooked. We trust that we have enabled you to understand it a little more clearly than before. When one has the key he is able to open the many doors in the Hall of Learning, and gaze upon its wonderful contents, even though he may not as yet be privileged to enter.
Here is the foot note referred to:
Notr.—Those that ask shall have. But, though the ordinary man asks perpetually, his voice is not heard. For he asks with his mind only, and the voice of the mind is only heard on that plane on which the mind acts. Therefore, not until the first twenty-one rules are past, do I say those that ask shall have.
To read in the occult sense, is to read with the eyes of the spirit. To ask, is to feel the hunger within—the yearning of spiritual aspiration. To be able to read, means having ob- tained the power in a small degree of gratifying that hunger. When the disciple is ready to learn, then he is accepted, ack- nowledged, recognized. It must be so; for he has lit his lamp, and it cannot be hidden. But to learn is impossible un- til the first great battle has been won. The mind may recognize truth, but the spirit cannot receive it. Once having passed through the storm, and attained the peace, it is then always possible to learn, even though the disciple waver, hesitate and turn aside. The voice of the silence remains within him; and though he leave the path utterly, yet one day it will resound, and render him asunder, and separate his passions from his divine possibilities. Then, with pain and desperate cries from the deserted lower self, he will return,
Therefore, I say, Peace be with you. ‘‘My peace I give unto you’’ can only be said by the Master to the beloved dis- ciples who are as himself. There are some, even among those who are ignorant of the Eastern wisdom, to whom this can be said; and to whom it can daily be said with more completeness.
This concludes our consideration of the first part of
SPIRITUAL. CONSCIOUSNESS. 83
“Light on the Path.’ The second part lies before us. It may be objected to that the second part refers to the experience of the student, after he has passed through the silence which followed the storm, and that it con- cerns not the student who has not as yet reached that stage. To this we answer, that the experiences of the privileged student have very close correspondences in the experiences of the student who has not yet at- tained. The Path is a spiral, and although the traveler along it constantly mounts higher, yet he goes around and around, a single turn of the spiral above the place where he walked a little while back. Therefore these experiences have correspondences on the higher and lower levels of the spiral. We feel impressed to con- tinue this consideration of this wonderful little manual, and we feel that the student on the lower levels may receive encouragement, benefit and understanding from the same. The second part of the manual contains great truths, which may profit us all. Let us face them.
Many of our students have asked them for some of the Yogi exercises for developing this Spiritual Illumi- nation. Answering this, we say that the best Yogi aus thorities do not encourage many of the practices in- dulged in by the less enlightened of their brethren. They believe that such practices are more or less ab- normal, and instead of producing the real illumination desired, simply help to bring on a psychic condition which is but a reflection of the desired state—a moon instead of the Sun. And such psychic states do not aid in spiritual unfoldment, although they undoubtedly do produce an ecstatic condition, pleasing for the mo-
84. ADVANCED COURSE.
ment—a psychic intoxication, if we are permitted to use the term. .
Meditation along the lines of thought touched upon in this lesson, or similar writings, is of course of bene- fit, and many Yogi students accompany this with rhyth- mic breathing which has a tranquilizing effect. But at the best, these thirigs merely prepare the ground for the growth of the plant from which the blossom springs. The plant itself comes when its time is ripe, and cannot be forced unduly. Let us prepare the best conditions for its growth and welfare. Give it welcome when it comes—and until that time let us live up to the highest within us. The fact that you (the student) are at- tracted toward these subjects, is a sign that you are un- folding spiritually. Otherwise they would not attract you. If these words find a response in your soul, be assured that your own is coming to you, and that yon are well along The Path. Look for the light, for it will come—be worthy of its coming.
In conclusion, listen to these words of Edward Car- penter :
“O, let not the flame die out! Cherished age after age in its dark caverns, in its holy temples cherished. Fed by pure ministers of love—let not the flame die out.”
LESSON IV.
THE VOICE OF THE SILENCE.