I. The Physical Body.

Of all the seven principles of man, the physical
body is of course the most apparent. )\1\ is the low.
est in the scale, and is the crudest manifestation of
the man.|t But this does not mean that the physical
should be despised or neglected. On the contrary,
it is a most necessary principle for the growth of
man in his present stage of development — the tem-
ple of the living Spirit — and it should be carefully
tended and cared for in order to render it a more per-
fect instrument. We have but to look around us
and see how the physical bodies of different men
Aow the different :idegrees of development under
mental control. It is a duty of each developed man
to train his body to the highest degree of perfection
in order that it may be used to advantage. The
body should be kept in good health and condition
and trained to obey the orders of the mind, rather
than to rule the mind, as is so often the case. The
care of the body, under the intelligent control of the
mind, is an important branch of Yogi philosophy,
^d i§ Vftown as " Hatha Yoga." We are preparing

^.yCoOglC

8 YOGI PHILOSOPHY.

a little text-book upon " Hatha Yoga," which will
soon be ready for the press, that will give the Yogi
teachings upon this most important branch of self-
development. The Yogi philosophy teaches that
the physical body is built up of cells, each cell con-
taining within it a miniature " life," which controls
its action. These "lives" are really bits of intelli-
gent mind of a certain degree of growth, which enable
the cells to perform their work properly. These
bits of intelligence are, of course, subordinate to the
control of the central mind of the man, and will read-
ily obey orders from headquarters, given either sub-
consciously or consciously. These cell intelligences
manifest a perfect adaptation for their particular
work. The selective action of the cells, extracting
from the blood the nourishment needed and rejecting
that which is not required, is an instance of this
intelligence. The process of digestion, assimilation,
etc., shows the intelligence of the cells, either sepa-
rately or collectively, in groups. The healing of
wounds, the rush of the cells to the points where
they are most needed, and hundreds of other exam-
ples known to the student of physiology, all mean to
the Yogi student examples of the "life" within each
atom. Each atom is to the Yogi a living thing,
leading its own independent life. These atoms
combine into groups for some end, and the group
manifests a group-intelligence, as long as it remains
a group; these groups again combining in turn, and

^.yCoOglC

ORIENTAL OCCULTISM. 9

fonning bodies of a more complex oature, which
serve as vehicles for higher forms of consciousness.

When death comes to the physical body the cells
separate and scatter, and that which we call decay
sets in. The force which has held the cells together
is withdrawn, and it becomes free to go its own way
and form new combinations. Some go into the body
of the plants in the vicinity, and eventually find
themselves again in the body of an animal ; others
remain in the organism of the plant; others remain
in the ground for a time, but the life of the atom
means incessant and constant change. As a leading
writer has said : " Death is but an aspect of life, and
the destruction of one material form is but a prelude
to the building up of another. "

We will not devote further space to the considera-
tion of the physical, as that is a subject by itself,
and, then, our students are no doubt anxious to be
led into subjects with which they are not quite so
familiar. So we will leave this first principle and
pass on to the second, wishing, however, again to
remind the student that the first step in Yogi devel-
opment consists of the mastery of the physical body
and its care and attention. We will have more to
say of this subject before we are through with this
course.

The Astral Body.

This second principle of man is not nearly so well
known as its physical brother, although it is closely

^.yCoOglC

lo root rBuasopBY.

connected witii the latter and is its exact oounterput
in ^qieaiaiice. The astral body has been known
td people in all ages, and has given rise to many
superstitions and mysteries, owing to a lack of knowl-
edge v& its nature. It has been called the " ethereal
body"; the "fluidic body"; the "double"; the
"wraith"; the " Doppelganger," eta It is com-
posed of matter of a finer quality thiui that compos-
ing our {^ysical bodies, but matter none the less.
In order to give you a clearer idea of what we mean,
we will call your attention to water, which manifests
in several well-known forms. Water at a certain
temperature is known as ice, a bard, solid substance;
It a little higher temperature it assumes its best-
known form, which we call " water " ; at a still higher
temperature it escapes in the form of a vapor which
we call " steam," although the real steam is invisible
to the htmian eye, and becomes apparent only when
it mixes with the air and has its temperature lowered
a little, when it becomes vapor visible to the ey^
and which vapor we call " steam."

The astral body is the exact counterpart of the
physical body and may be separated from it under
certain circumstances. Ordinarily, conscious sepa-
ration is ft matter of considerable difficulty, but in
persona of a certain degree of psychical development
the astral body may be detached and often goes on
Imig journeys. To the clairvoyant vision the antral
body is seen looking exactly like its oounteipart, the

^.yCoOglC

ORIENTAL OCCULTISU. II

phygical bodjr, and united to it by a slenda tiMtea
cord.

The astral body existi some time after the death
of the person to whom it belongs* and mider certain
circumstances it is visible to living persons, and is
called a " ghost " There are other means whereby
the spirits of those who have passed on may become
manifest^ and the astral shdl which is sometimes
seen after it has been sloughed off by the soul which
has passed on is in such cases nothing more than a
corpse of finer matter than its physical counterpart
In such cases it is possessed of no life or intelli-
gence, and is nothing more than a cloud seen in the
sky bearing a resemblance to a human form. It is
a shell, nothing more. The astral body of a dying
person is sometimes projected by an earnest desire,
and is at such times seen by friends and relatives
with whom he is in sympathy. There are many
cases of this kind on record, and the student proba-
bly is aware of occurrences of this kind. We will
have more to say about the astral body and ^Mkl
shells in other lessons in this course. We wjiihave
occasion to go into further detail when we reach the
subject of the astral plane, and* in fact, the astral
body will form a part of several lessons.

The astral body is invisible to the ordinary eye,
but is readily perceived by those having clairvoyant
power of a certain d^[ree. Under ceruin circum-
stances the astral body of a living person may be

^.yCoOglC

la YOGI PHILOSOPHY.

seen by friends and others, the mental condition of
the persons and the observer having much to do with
the matter. Of course, the trained and developed
occultist is able to project his astral body consciously,
and may make it appear at will ; but such powers are
rare and are acquired only after a certain stage of
development is reached.

The adept sees the astral body rising from the
physical body as the hour of death approaches. It is
seen hovering over the physical body, to which it is
bound by a slender thread. When the thread snaps
the person is dead, and the soul passes on carrying
with it the astral body, which in turn is discarded
as the physical body has been before. It must be
remembered that the astral body is merely a finer
grade of matter, and that it is merely a vehicle for
the soul, just' as is the physical, and that both are
discarded at the proper time. The astral body, like
the physical, disintegrates after the death of the per-
son, and persons of a psychic nature sometimes see
the dissolving fragments around cemeteries, in the
shape of violet light.

We are merely calling attention to the different
vehicles of the soul of man, his seven principles,
and we must hasten on to the next principle. We
would like to speak to you of the interesting phenom-
enon of the ego leaving the physical body in the
astral body while one is "asleep." We would like
to tell you just what occurs during sleep, and how

^.yCoOglC

OKISJfTAL OCCULTISM. 13

one may give orders to his astral self to gain certain
information or to work out certain problems while
he is wrapped in sleep, but that belongs to another
phase of our subject, and we must pass on after
merely whetting your appetite. We wish you to get
these seven principles well fixed in your mind, so
that you may be able to understand the terms when
we use them later on.

3. Prtaut, or Vital Font.
We have «aid something of Piana in our little
book, " The Science of Breath," which many of you
have read. As we said in that book, Prana is uai-
versal energy, but in our consideration of it we will
confine ourselves to that manifestation of Prana
which we call vital force. This vital force is
found in all forms of life — frcHn the amoeba to man
— from the most elementary form of plant life to the
highest form of animal life. Prana is all-pervad:ng.
It is found in all things having life, and as the
occult philosophy t^eaches that life is in all things —
in every atom — the apparent lifelessness of some
things being only a lesser degree of manifestation,
we may understand that Prana is everywhere, in
everything. Prana is not the Ego, but is merely a
form of enei^ used by the Ego in its material mani-
festation. When the Ego departs from the physical
body, in what we all " death," the Prana, being no
longer tmder the control of the Ego, responds only

^.yCoOglC

14 YOGI PRtLOSOPHY.

to the orders of the individual atoms or their groups,
which have formed the physical body, and as the
physical body disintegrates and is resolved back to
its original elements, each atom takes with it suffi-
cient Prana to enable it to form new combinations,
the unused Prana returning to the great universal
storehouse from whence it came. Prana is in all
forms of matter, and yet it is not matter — it is the
energy or force which animates matter. We have
gone into the matter of Prana in our little book pre-
viously referred to, and we do not wish to take up
the students' time in repeating what we said there.

But before taking up the next principle, we wish
to direct the student's attention to the fact that Prana
is the force underlying magnetic healing, much of
mental healing, absent treatment, etc. That which
has been spoken of by many as human magnetism is .
really Prana.

In " Science of Breath," we have given you direc- '
tions for increasing the Prana in your system ; dis-
tributing it over the body, strengthening each part
and organ and stimulating e\'ery cell. It may be di-
rected toward relieving pain in one's self and others by
sending to the affected part a supply of Prana ex-
tracted from the air. It may be projected to a dis-
tance so as to affect other persons. The thought of
the projector sends forth and colors the Prana gathered
for that purpose, and finds lodgment in the psychic
organism of the patient. Like the Marconi waves

^.yCoOglC

ORIENTAL OCCULTISM. IS

it is invisible to the eye of man (with the exception
of certain persons who have attained a high degree
of clairvoyant power) ; it passes through intervening
obstacles and seeks the person attuned to receive it.

This transferring of Prana under the direction of
the will is the underlying principle of thought
transference, telepathy, etc. One may surround
himself with an aura of Prana, colored with strong
positive thought, which will enable him to resist the
adverse thought waves of others, and which will en-
able him to live serene in an atmosphere of antago-
nistic and inharmonious thought.

We advise students to re-read that portion of " Sci-
ence of Breath '* which deals with tbe use of Prana.
We purpose going into greater detail regarding this
phase of the subject, during the course of these les-
sons, but " Science of Breath " gives a good funda-
mental idea of the nature of Prana and the methods
of its use, and students will do well to refresh their
minds on this subject.

We do not wish to weary you by this description
of each of the seven principles, and we are aware that
you are impatient to enter into the more interesting
phases of the subject. But it is absolutely necessary
that you obtain a clear idea of these seven principles,
in order that you may understand that which follows,
and to ibviate the necessity of your being " sent back "
to releam the lesson which you have "skipped."
We had this idea in mind when we started this class

^.yCoOglC

i6 KOff/ PNILOSOfMY.

in November, 1903, instead of waiting until Januarys
1904, and we give you the November and Decerobn
lessons as " good measure," so as to be able to reach
the more interesting part of the subject by the Janu-
ary lesson.

We will leave the subject of Prana and will pass
on to the next principle ; but we trust that you will
not leave this part of the lesson until you have ac-
quired a clear idea of Prana and its qualities and
uses. Study your "Science of Breath" until you
understand something of Frana.

The Mektal Principles.
The Western reader who has studied the writings
of some of the recent Western psychologists will
recognize in the Instinctive Mind certain attributes
of the so-called /.subjective" or "subconscious^^
minds spoken of so frequently by the said writers.
These writers discovered in man these characteristics,
as well as certain higher phases of the mind (coming
from the Spiritual Mind), and without stopping to
investigate further, they advanced a " new " theory
that man is possessed of two minds, i.e., the// objec-
tive" and "subjective,",' or as some have termed
them, the " conscious " and " subconscious.^^ This
was all very well so far as it went, but these investi-
gators set the " conscious " mitld aside and bundled
all the rest into their," subconscious " or "subjec-
tive " mind- ignoring the fact that they were mixing

=.;.Cooglc

ORIENTAL OCCUtTtSM. »7

t^e highest {tod lowest qualities of mind and putting
them in the same class, and leaving the middle quali-
ty by itself. i^The " subjective mind " and the " sub-
conscious " theories are very confusing, as the student
finds grouped together the most sublime flashes of
genius and the silliest nothings of the man of low
development, the mind of the latter being almost
altogether "subjective./.

If To those who have read up on these theories, we
would say that such reading will materially help
them to anderstand the three mental principles of
man, if they will remember that the "conscious" or
"objective" mind corresponds very nearly with the
"Intellect" principle in the Yogi philosophy; and
thftt the lowest portions of the " subjective " or " sub-
coi^scious " mind are what the Yogis term the " In-
stimctive Mind " principle ; while the higher and
suMime qualities which the Western writers have
nofiiced and have grouped with the lower qualities in
forping their " subjective mind " and "subconscious
tid " theories, is the " Spiritual Mind " principle
of the Yogis, with the difference that the " Spiritual
Mwid" has additional properties and qualities of

$ich these Western theorists have never dreamed.
i we touch upon each of these three mental princi-

les, you will see the points of resemblance and the
nts of difference between the Yogi teachings and
■Western theories, f*
ve wish it distinctly understood, however, that

^.yCoOglC

t» YOGI FHILOSOPSY.

we do not desire to detract from the praise justly
earned by these Western investigators; in fact, the
Yogis owe them a deht of gratitude for preparing
the Western mind for the fuller teachings. The stu-
dent who has read the works of the writers referred
to will find it very much easier to grasp the idea of
the three mental principles in man than if he had
never heard of any division in the functioning of the
mind of man. Our principal reason for calling at-
tention to the mistake of the Western dual-mind theo-
ries was that to the mind of the Yogi it is painful to
see that which he knows to be the highest manifes-
tation of mind, that which is the seat of inspiration
and flashes of genius, that which touches the pure
Spirit (the Spiritual Mind), which is just beginlning
to awaken tn men of development and growth — con-
fused and confounded with and placed in the tame
class with the lowest mental principle (the Ins tine-
tive Mind) which, while most necessary and u leftd
to roan, under the direction of his higher princ iple^
is still something which is common to the most u nde-
veloped man, even to the lower form of the at tnal
kingdom — yea, even to the plant life. We trust that
the student will free his mind of preconceived i \m
on this important subject, and will listen to whal we
say before forming his final opinion. In our , lext
lesson, we will go into detail regarding each o# tlK
three Mental Principles.

^^yCoo'; j

MEDITATION.

We win give the class a subject for meditation each month. The
concentrated thought of the numerous students composing the class
cannot help bringing about advant^eous results ia the direction of
spiritual unfoldment and growth.

The student should endeavor to give a few minutes each day to
silent meditation. He should find as quiet a place as possible, and
then sit or lie in an. easy position, relaxing every muscle of the body
and calmmg the mind. Then when the proper conditions are ob-
served he will experience that peculiar sensation of calmness and
quiet which indicates that he is "entering the silence." Then he
should dwell upon the subject given for medilation and allow it to
sink deep into his mind. At such times be will receive more or less
inspiration from his Spiritual Mind, and will feel stronger and freer
all day.

The subject to carry into the silence this month is the reality of the
^o— the "I." The real "I " is not the body, but is the spirit prin-
ciple. The real * I ° is independent of the body, which is but a vehicle
for its expression— it is indestructible and eternal. It cannot die or
become annihilated. Do not think of the soul as a thing apart from
you, for you are the soul, and all the rest is transitory and change-
able. Picture yourself, in your mind, as an entity independent of the
body, and able to leave the body. Think of yourself as spirit, and
of the body as a mere shell built for your convenience. Duric^ the
period of meditation ignore the body entirely, and you will find that
you will gradually awaken to a sense of the independent existence of
the spiritual part of your nature and come to a realization of the real

HAPTTRAH.

A mantram is a word, phrase, or verse used by the Eastern people
in order to concentrate upon an idea and to let it sink deep into the
mind. It is similar to the "statements,' or "affirmations," used by
the Mental Scientists and others of the Western world.

The mantram for the month is a verse from a Western poet, Mr.
Oit:

"Lord of ■ thoDund worldsanil.
Add I reiea ifncc lime befnin ;
And night und dav, In cyclic awBy,

VbI tim^hill' cuJ, ere'l ifod'^lBMa.
For I atn the Haal of Uan."

Commit thb verse to memory, and repeat it often, letting the mind
dwell upon the idea of immortality expressed so strongly, remember-
iag ahmys-tbat you are the " 1 ' referred to.

^.yCoOglC

CLASS NOTES.

We are glad to anaowtce that our call for die class has met wttii a
great response. We think that by the time this lesson reaches yen
there will have beta enrolled at least one thousand members, com-
prbii^ students from every State and Territory, and several from
abroad. This number will draw hundreds of others into the fold, and
we feel sure that the class will soon be one of the strongest ever
formed in this comitry. Persons of all shades of religious belief and
opinion are with us, all working toward the common end of develop-
ment, unfoldment, and growth. Spealc to your friends about this
movement and see whether you cannot interest one or more seekers
after truth. But, remember, we want only those who feel drawn
toward this subject; so please do not attempt to recruit the class
with curiosity seekers and others of that kind. It requires money to
publish these lessons and to pay the postage, but we would rather
have a few earnest students than a laige class of the undesirable kind.
You may speak to those whom you believe to be interested in these
subjects, but do not urge or persuade them to join. Merely sow &e
seed, and let the Law do the rest

A number have taken advantage of our invitation to join the class
and pay when they could, if they could not spare the money at the
time. Several have already paid, writing us that the money had come
to them in the most unexpected manner, and apparently in answer to
the need. We think that this experience will also come to a number
of those whom we have " trusted." When a confident, calm demand
for aid in the direction of spiritual growth is made, the way seems to
open out and the necessary means come. Do not trouble yourselves,
dear students, about the small sum you owe us, and do not send us
money which is really needed for other purposes. But when the sum
comes into your hand in on unexpected manner, in such a.wa^ that it
seems to have been sent you for just this purpose, then send it to us,
and it will be used in paying the cost of printing and mailing these
lessons. And don't feel uneasy about the indebtedness, for we are
not afraid to " trust " those who feel hungry for that which we have to
offer. We do not attract dishonest people to us, and the worthy man
or woman who has not the ready money, and who asks us to wait,
will find that the means to repay us will be socm forthcoming.

On December i, 1903, we remove the oS<x of The Y<«i Publica-
ti(Mi Society to Palhyra, New Jersey. Letters addressed to our
former location will, of course, be forwarded to us, but kindly bear
in mind our new address when writing us.

Aiuouncement of cirdw wiU tw m»de ie p«n«bv tHMu

UigitirB^yCoOglc

^.yCoOglC

^.yCoOglC

THE SECOND LESSON.

The Fourth and Fifth Principi.es.

Ik out First Lesson we called your attention
briefly to the three lower principles of man — t.e.,
(I) the physical body; (2) the astral body; (3)
Prana, or vital force. We also led up to the subject
of the mental principles, which form the fourth, 6fth,
and sixth, respectively, of the seven principles of
. man.

For convenience' sake, we will again enumerate
the four higher principles :

(7) Spirit

(6) Spiritual mind.

(5) Intellect.

(4) Instinctive mind.

This terminology is more or less unsatisfactory, but
we adopt it in preference to the Sanscrit terms
which prove so puzzling and elusive to the average
Western student.

The three lower principles are the most material,
and the atoms of which they are composed are, of
course, indestructible, and go on forever in countless
forms and aspects; but these principles, so far as

^.yCoOglC

ao VOGI PHILOSOPHY.

the ego is concerned, are things merely to be used
in connection with a particular earth-life, just as man
uses clothing, heat, electricity, etc., and they form
no part of his higher nature.

The four higher principles, on the contrary, go to
make up the thinking part of man — the intelligent
part, so to speak. Even the lowest of the four — the
instinctive mind, goes to form the higher part of the
man.

Those who have not considered the subject at all
are apt to regard as absurd the suggestion that the
mind of man functions on more than^ne plane.
Students of psychology, howe\'er, have long recog-
nized the varying phases of mentation, and many
theories have been advanced to account for the same.
Such students will find that the Yogi philosophy
alone gives the key to the mystery. Those who have
studied the dual-mind theories of certain Western
writers will also find it easier to conceive of more
than one plane of mentality.

At first sight it would seem that the conscious,
reasoning part of man's mind did the most work — if,
indeed, not all of it. But a little reflection will show
us that the conscious, reasoning work of the mind is
but a small fraction of its task. Man's mind func-
tions on three planes of effort, each plane shading
imperceptibly into the planes on either side of it — ■
the one next higher or the one next lower. The
student may think of the matter either as one mind

^.yCoOglC

ORIENTAL OCrULTtSM, ai

functioning along three lines, or as three minds shad-
ing into each other ; both views have more or less of
the truth in them; the real truth is too complex to
be considered in detail in an elementary lesson. The
principal thing is to get the idea fixed in the mind —
to form mental pegs upon which to hang future in-
formation. We will touch briefly upon the several
" minds," or planes of mental efifort, beginning with
the lowest, the instinctive mind.

(4) Tlu Institutive Mind.

This pla^e of mentation we share in connection
with the lower animals, in, at least, its lower forms.
It is the first plane of mentation reached in the scale
of evolution. Its lowest phases are along lines in
which consciousness is scarcely evident, and it ex-
tends from this lowly place in the scale until it mani-
fests a very high degree of consciousness in compari-
son with its lowest phases; in fact, when it begins to
shad« into the fifth principle, it is diflicult to distin-
guish it from the lowest forms of the latter.

The first dawn of the instinctive mind may be
seen even in the mineral kingdom, more particularly
in crystals, etc. Then in the plant kingdom it grows
more distinct and higher in the scale, some of the
higher families of plants showing even a rudimentary
form of consciousness. Then in the world of the
lower animals are seen increasing manifestations of
tha instinctive mind, from the almost plant-like in-

^.yCoOglC

a» YOGT PHTLOSOPHY.

telligence of the lower forms nntil we reach a
degree almost equal to that of the lowest form of
human life. Then, among men, we see it shading
gradually into the fifth principle, the intellect, until
in the highest form of man to-day we see the fifth
principle, intellect, in control to a certain extent, and
subordinating the fourth principle to it, either wisely
or unwisely. But, remember this, that even the
highest form of man carries about with him the
fourth principle, the instinctive mind, and in vary-
ing degrees uses it, or is used by it. The instinc-
tive mind is most useful to man in this stage of his
development — he could not exist as a physical being
without it, in fact — and he may malce a most valu-
able servant of it if he understands it ; but woe to
him if he allows it to remain in control or to usurp
prerogatives belonging to its higher brother. Now,
right here we must call your attention to the fact
that man is still a growing creature — he is not a fin-
ished product by any means. He has reached his
present stage of growth after a toilsome journey; but
it is merely sunrise yet, and the full day is afar off.
The fifth principle, the intellect, has unfolded to a
certain degree, particularly in the more advanced
men of to-day, but the unfoldment is merely begin-
ning with many. Many men are but little more
than animals, and their minds function almost en-
tirely upon the instinctive plane. And all men of
to-day, with the exceptions of a few very highly de-

^.yCoOglC

ORIENTAL OCCULTISM, »3

veloped individuals, have need to be on guard lest the
instinctive mind does not occasionally unduly assert
its power over them, when they are off their guard.

The lowest phase of the work of the instinctive
mind is akin to the same work manifesting in the
plant kingdom. The work of our bodies is per-
formed by this part of the mind. The constant work
of repair, replacement, change, digestion, assimila-
tion, elimination, etc., is being performed by this
part of the mind, all below the plane of conscious-
ness. The wondrous work of the body, in health
and sickness, is faithfully carried on by this part of
our minds, all without our conscious knowledge.
The intelligent work of every organ, part, and cell of
the body is under the superintendence of this part
of the mind. Read in "Science of Breath "of the
marvelous process of the circulation of the blood, its
purification, etc., and realize, faintly, what a wonder-
ful work is even this lowest phase of the instinctive
mind. We will show more of its workings in our
forthcoming work " Hatha Yoga," but any school
physiology will give you a clear idea of what it does,
although its writer does not tell the cause behind it.
This part of the work of the instinctive mind is well
performed in the lower animals, plants, and in man,
until the latter begins to unfold a little intellect,
when he often begins to meddle with the work prop-
erly belonging to this plane of the mind, and sends
to it adverse suggestions, fear thoughts, etc. How-

^.yCoOglC

*4 root pmLos>pay.

ever, thif troable is but tempoiaiy, as, when the in-
tellect unfolds a little farther, it sees the error into
which it has fallen and proceeds to rectify the trou-
ble and to prevent its recurrence.

But this is only a part of the province of the in-
stinctive mind. As the animal progressed along the
scale of evolution, certain things became necessary
for its protection and well-being. It could not reason
on these things, so that wonderful intelligence dwell-
ii^, subconsciously, in the instinctive mind unfolded
until it was able to grasp the situation and meet it.
It aroui^ed the " fighting instinct " in the brute for its
preservation, and this action of the instinctive mind,
very good for its purpose and essential to the preser-
vation of the life of the animal, is still with us and
occasionally projects itself into our mentality with a
surprising degree of strength. There is a great deal
of the old animal fighting spirit in us yet, although
we have managed to control it and to bold it in re-
straint, thanks to the light obtained from our unfold-
ing higher faculties. The instinctive mind also
taught the animal how to build its nests, how to mi-
grate before approaching winter, how to hibernate,
and thousands of other things well known to students
of natural history. And it teaches us how to do the
many things which we perform instinctively, as it
also assumes tasks which we learn how to perform,
by means of our intellect, and which we pass on to
the instinctive mind, which afterward performs them

^.yCoOglC

ORIENTAL OCCULTISM. «S

automatically or nearly so. It is astonishing how
many of our daily tasks are performed under the di-
rection of our instinctive mind, subject merely to a
casual supervision of the Intellect. When we learn
to do things "by heart," we have really mastered
them on the intellectual plane, and then passed them
on to the instinctive plane of mentation. The woman
with her sewing-machine, the man who runs his en-
gine, the painter with his brush, all find the instinc-
tive mind a good friend, in fact the intellect would
soon tire if it had these every-day tasks to perform.
Note the difference between learning to do a thing,
and then doing it after it has been learned. These
manifestations of the instinctive mind are of course
among its higher phases, and are due largely to its
contact with and blending with the unfolding intel-
lect

The instinctive mind is also the " habit " mind.
The intellect (either that of the owner of the in-
stinctive mind, or of some other man) passes on
ideas to it, which it afterward faithfully carries out
to the letter, unless corrected or given better instruc-
tions, or worse ones, by the intellect of some one.

The instinctive mind is a queer storehouse. It is
full of things received from a variety of sources. It
contains many things which it has received through
heredity ; other things which have unfolded within
it, the seeds of which were sown at the time of the
primal impulse which started life along the path;

^.yCoOglC

36 yoGi PfflLdSdPffY.

6ther things which it has received from the intellfttt,
including suggestions from others, as well as thought-
waves sent out from the minds of others, which h4ve
taken lodgment within its corridors. All sorts of
foolishness as well as wisdom is there. W* will
deal with this phase of the snbject in future lessons,
under the head of Suggestion and Auto-Su^^estion,
Thoi^ht I'ower, etc

Instinctive mind manifests varying degrees of con-
sciousness, varying from almost absolute suhcoti-
sciousness to the simple consciousness of the highest
of the lower animals and the lower forms of man.
Self-consciousness comes to man with the unfoM-
ment of the intellect, and will be spoken of in its
proper place. Cosmic or universal consciousness
comes with the unfoldment of the spiritual mind
and will be touched upon later on. This gradual
growth of consciousness is a most interesting and im-
portant branch of the subject before us, and will be
referred to, and spoken of, at different points in this
course.

Before we pass on to the next principle, we must
call your attention to the fact that the instinctive
mind is the seat of the appetites, passions, desires,
instincts, sensations, feelings, and emotions of the
lower Order, manifested in man as well as in the \o'ii&
animals. There are of course higher ideas, emotions,
aspirations, and desires, reaching the advanced man
from the unfolding spiritual mind, but the Uiitoai

^.yCoOglC

OSTEKTTAL OCCULTISM. a?

desires, and the ordinary feelings, emotions, etc., be-
long to the instinctive mind. All the "feelings"
belonging to our passional and emotional nature be-
long to this plane. All animal desires, such as hun-
ger and thirst, sexual desires (on the physical plane) ;
all passions, such as physical love, hatred, envy, mal-
ice, jealousy, revenge, are a part of it. The desire
for the physical (unless as a means of reaching higher
things), the longing for the material, all belong to
this plane. The " lust of the flesh, the lust of the
eyes, the pride of life," are on this plane. This prin-
ciple is the most material of the three mental princi-
ples, and is the one which is apt to bind us the clos-
est to the earth and earthly things. Remember, that
we are not condemning material or " earthly " things
— they are all right in their place; but man in his
unfoldment grows to see these things as only a means
to an end — only a step in the spiritual evolution.
And with clearer vision he ceases to be bound too
tightly to the material side of life, and, instead of re-
garding it as the end and aim of all things, sees that
it is, at the best, only a means to a higher end.

Many of the "brute" instincts are still with us,
and are much in evidence in undeveloped people.
Occultists learn to curb and control these lower in-
stincts, and to subordinate them to the higher mental
ideals which open up to them. Be not discouraged,
dear student, if you 6nd much of the animal still
within you. It is no sign of "badness," or evil; in

^.yCoOglC

28 YOGI PBILQSOPRY.

fact the recognition of it by one is a sign that his
unfoldment has begun, for, before, the same thing
was there and not recognized for what it is, whereas
now it is both seen and recognized. Knowledge is
power : learn to know the remnants of the brute na-
ture within you and become a tamer of wild beasts.
The higher principles will always obtain the mastery,
but patience, perseverance, and faith are required
for the task. These "brute" things were all right
in their time — the animal had need of them — they
were "good" for the purpose intended, but now that
man is reaching higher points on the path, he sees
clearer and learns to subordinate the lower parts of
himself to the higher. The lower instincts were
not implanted in your nature by " the devil " ; you
came by them honestly. They came in the process
of evolution as a proper and right thing, but have
been largely outgrown and can now be left behind.
So do not fear these inheritances from the past ; you
can put them aside or subordinate them to higher
things as you journey along the path. Do not despise
them, though you tread them under foot — they are
the steps upon which you have reached your present
high estate, and upon which you will attain stil!
greater heights.

(5) The Intellect.
We now reach the mental principle which distin-
guishes man from the brute. The first four princi-

^.yCoOglC

ORIENTAL OCCULTISM. 39

pies man shares in common with the lower forms of
life, but when the fifth principle begins to unfold he
has reached an important stage of the journey along
the path of attainment. He feels his manhood
manifesting within him.

Now, remember, that there is no violent change or
marked transition from the consciousness of the
fourth principle into that of the fifth. As we have
before explained, these principles shade into each
other, and blend as do the colors of the spectrum.
A& intellect unfolds, it illuminates faintly the fourth
principle, and endows instinctive life with reason.
Simple consciousness shades into self-consciousness.
Before the fifth principle dawns fairly, the creature
having the four principles well developed has pas-
sions but no reason ; emotions but no intellect ; de-
sires but no rationalized will. It is the subject
awaiting the monarch, the steeper awaiting the
magic touch of the one who has been sent to awaken
him from the enchanter's deep sleep. It is the
brute awaiting the coming of that which will trans-
form it into a man.

In some of the lower animals, the fourth principle
has attracted to itself the lowest shading of the
fifth principle, and the animal manifests signs of a
faint reasoning. On the other hand, in some of the
lower forms of man — the Bushman, for example —
the fourth principle has scarcely been perceptibly
colored by the incoming fifth principle, and the

^.yCoOglC

so YOGI PHILOSOPHY.

" man " is scarcely more than a brute, in fact is
more of a brute, mentally, than some of the higher
domesticated animals, who, having been for many
generations in close companionship with man, have
been colored by his mental emanations.

The first sign of the real unfoldment of the fifth
principle, intellect, is the dawning of self-conscious-
ness. In order more fully to understand this, let us
consider what consciousness really is.

Among the lower animals there is very little of
that which we call consciousness. The conscious-
ness of the lower animal forms is but little more than
mere sensation. Life in the early st^es is almost
automatic. The mentation is almost entirely along
subconscious lines, and the mentation itself is only
that which is concerned with the physical life of
the animal — the satisfaction of its primitive wants.
After a bit, this primitive consciousness developed
into what psychologists term simple consciousness.
Simple consciousness is an "awareness " of outside
things — a perception and recognition of things other
than the inner self. The conscious attention is
turned' outward. The animal, or low order of man,
cannot think of his hopes and fears, his aspirations,
his plans, his thoughts, and then compare them with
the like thoughts of others of his kind. He cannot
turn his gaze inward and speculate upon abstract
things. He simply takes things for granted and
asks no questions. He does not attempt to find

^.yCoOglC

ORIBitTAt OCCULTISM. %%

solutions for questions within himself, for he is oot
^warc that such questions exist.

With the advent of self-consciousness man begins
to forrn a conception of the " I." He begins to com-
pare himself with others and to reason about it. He
takes mental stock, and draws conclusions from what
he finds in his mind. He begins to think for him-
self, to analyze, classify, separate, deduce, etc. As
he progresses he begins to think out things for him-
self, and passes along new and fresh suggestions to
his instinctive mind. He begins to rely upon bi$
owp mind, rather than blindly accepting that which
emanate* from the mind of others. He begins to
create for himself, and is no longer a mere mental
automaton.

And from a mere glimmering of conscious intelli-
gence, there has grown the highest intelligence of
to-day. A modem writer forcibly expresses the
growth in the following words : " For some hun-
dreds of years, upon the general plane of self-con-
sciousness, an ascent, to the human eye gradually,
but from the point of view of cosmic evolution rapid,
has been made. In a race, large-brained, walking
«rect, gregarious, brutal, but king of all other brutes,
man in appearance but not in fact, was from the
highest simple-consciousness born the basic human
faculty self-consciousness, and its twin language.
From these and what went with these, through suffer-
ing, toil, and war; through bestiality, savageiy, bar-

^.yCoOglC

3a YOGI PHILOSOPHY.

barism; through slavery, greed, effort; through con-
quests infinite, through defeats overwhelming, through
struggle unending; through ages of aimless semi-
brutal existence; through subsistence on berries and
roots; through the use of the casually found stone
or stick; through life in deep forests, with nuts and
seeds, and on the shores of waters with mollusks,
crustaceans, and fish for food ; through that greatest,
perhaps, of human victories, the domestication and
subjugation of fire; through the invention and art of
bow and arrow ; through the taming of animals and
the breaking of them to labor; through the long
learning which led to the cultivation of the soil;
through the adobe brick and the building of houses
therefrom ; through the smelting of metals and the
slow birth of the arts which rest upon these ; through
the slow making of alphabets and the evolution of
the written word; in short, through thousands of
centuries of human life, of human aspiration, of hu-
man growth, sprang tlie world of men and women as
it stands before us and within us to-day with all its
achievements and possessions."

Self-consciousness is a thing easy to comprehend;
but difficult to define One writer has expressed it
well when he says that without self -consciousness a
creature may know ; but only by the aid of self-con-
sciousness is it possible for him to know t/iat be
knows.

And with this unfoldment of the intellect came

.yCOOgIC

ORIENTAL OCCULTISM. 33

the beginnings of all the wonderful achievements of
the human mind of to-day. But grear -^ are these
achievements, these are as nothing to what is yet be-
fore the race. From victory on to victory will the
intellect progress. In its unfoldment, as it begins
to receive more and more light from the next highest
principle, the spiritual mind, it will achieve things
as yet undreamed of. And yet, poor mortal, remem-
ber, intellect is third from the highest in the scale
on the principles of man. There are two principles
as much higher than intellect, as intellect is higher
than the principle below — instinctive mind. Do
not make a God of intellect ; do not allow the pride
of intellect to blind you.

The importance of the awakening of self -conscious-
ness may be more clearly recognized when we tell
you that the occult doctrine is that once the self-
consciousness is awakened into being, once the "I"
has been felt and recognized, the real awakened life
of the soul begins. We do not refer to the life that
comes after the spiritual awakening — that is a still
higher stage — but to the mental awakening of the
soul to the "I" consciousness. This is the stage
where the baby ego 6rst begins its waking existence.
Previous to that time it has slumbered on, alive but
not conscious of itself, and now the time of labor
pains and birth is at hand. The soul has to meet
new conditions, and has many an obstacle to over-
come before it reaches spiritual manhood. Many

^.yCoOglC

34 yOGJ PmiOSOPJtY.

experiences will it undergo, many trials will it be
forced to meet ; but still the progress is, on and on
and on.

At times there may be setbacks, and it may even
teem to retrograde, but such obstacles are soon sur-
mounted and the soul takes up its journey again.
There is no real going backward on the path, and
slow as the progress may seem, each of us is moving
steadily forward.

We had hoped to be able to reach the subject of
the sixth principle, spiritual mind, in this lesson,
but we see that we have not sufficient space at our
disposal, so we must defer that most interesting sub-
ject, as well as that of the seventh principle, spirit,
until the next lesson. We are aware that our stu-
dents are eager to press forward, and we are wasting
as little time as possible on the way; but there are
certain fundamental truths which must be clearly un-
derstood before we dare take another step.

There are a number of lessons to be drawn from
the subjects of the instinctive mind and the intel-
lect, and this is as good a place as any in which to
consider them.

One of these lessons is that the awakening of in:
tellect does not necessarily make the creature a bet-
ter being, in the sense of being " good." While it
is true that an unfolding principle or faculty will
give an upward tendency to man, it is equally true
that some men are so closely wrapped in the folds of

^.yCoOglC

ORIENTAL OCCUtTISM. 35

the animal sheath — so steeped in the material side of
things — that the awakened intellect only tends to
give them increased powers to gratify their low
desires and inclinations. "Man, if he chooses, may
excel the beasts in bestiality— he may descend to
depths of which the beast would never have thought.
The beast is governed solely by instinct, and his
actions, so prompted, are perfectly natural and proper,
and the animal is not blamed for following the im-
pulses of its nature. But man, in whom intellect
has unfolded, knows that it is contrary to his highest
nature to descend to the level of the beasts — yea,
lower by far. He adds to the brute desires the cun-
ning and intelligence which have come to him, and
deliberately prostitutes his higher principle to the
task of carrying out the magnified animal propensi-
ties. Very few animals abuse their desires — it is
left for some men to do so. The higher the degree
of intellect unfolded in a man, the greater the depths
of low passions, appetites, and desires possible to him.
He actually creates new brute desires, or rather,
builds edifices of his own upon the brute founda-
tions. It is unnecessary for us to state that all occul-
tists know that such a course will bring certain con-
sequences in its train, which will result in the soul
having to spend many weary years in retracing its
steps over the backward road it has trodden. Its
progress has been retarded, and it will be compelled
to retravel the road to freedom, in common with the

^.yCoOglC

$6 YOGI PHILOSOPHY.

beast-Hke natures of undeveloped creatures whose
proper state of the journey it is, having an additional
hurden in the shape of the horror of consciousness of
its surroundings, whereas its companions have do
such consciousness and consequently suffer not. If
you can imagine a civilized, refined man having to
live among Australian Bushmen for many years, with
a full recollection of what he has lost, you may form
a faint idea of the fate in store for one who deliber-
ately sinks his high powers to the accomplishment of
lowetids and desires. But even for such a soul there
is escape — in time.

Let your higher nature be on guard and refuse to
be drawn back into the brute life which has been
passed through. Keep your gaze upward, and let
your motto be " Forward. " The brute nature may
exert a pull downward, but the spiritual mind will
give you a helping hand, and will sustain you if you
but trust to it. The intellect is between the two,
and may be influenced by either or both. Take
your choice, oh, struggling soul. Your help is with-
in you ; look to it, and refuse to be dragged back into
the mire of the animal mind. Manifest the "I"
within you and be strong. You are an immortal
soul, and are moving on and on and on to still
greater things. Peace be yours./-

^.yCoOglC

MEDITATIOR

Let the student give a. few minutes each day to silent medita-
tion, according to the instructions given in the First Lesson.
The subject for students to carry with them into The Silence,
thb month, is that of the subjugating of the animal nature and
impulses to those of the higher mind — the £ut)duing of the beast
by the MAN. The brute nature should he relegated to its own
proper work of attending: to the physical part of man, under
control of the intellect, and should not be permitted to usurp
the prerogatives of the higher and growing parts of man's
nature. Picture to yourself the unfolding consciousness and
mind-power, and also see the lower mental principle doing its
work, but well in control of the higher parts of the mind. See
yourself as master of yourself, and not as a mere slave to your
lower passions and animal nature. See yourself as rising tri-
umphant after a straggle with the lower nature. See yourself
as master, and the lower nature as obedient to your will. Rec-
ognize that the " I " part of you is not resident in the lower part
of your nature, but in the higher. Think of yourself as a tamer
of the wild beast within you. See yourself as rising triumph-
, ant over the temptation to indulge in anger, malice, envy,
hatred, jealousy, fear, and other manifeslaiions of the lower

HANTRAM.

A mantram is a word, phrase, or verse, used by the Eastern
people in concentrating upon an idea and letting it sink deep
into the mind. It is similar to the "affirmations " or statements
of the Mental Scientists and other thinkers of the Western
world. Constant repetition of a mantram impresses upon the
mind the thought behind it— it is the die pressing into the wax.

The mantram for the month is the words " J AM MASTER
OF MYSELF." Commit these words to memory, and repeat
them often, letting the mind dwell upon the thoughts given in
our Meditation for this month. Rememljer always that the " ' '
is the highest part of you ■ ■ • ■ • ' ■ ■- --

sciousness, and should be
which you have emerged t<

^.yCooglc

CIRCLES.

Our moving fia^ delayed us aomewha.t in our work of ami^-
ing Circles for mutual development and help within the Class.
But wc have aot been entirely idle, and have cleared the way
to active Circle work in the future. We think by next month we
will have many Circles in full operation. It is not necessary for
students to write us regarding Circle work at this time. We
cannot undertake the duty of answering letters of inquiry, and
fall particulars will be furnished from lime to time.

We now have members in every State and Territory of the
United States, and in England, Scotland, Ireland, Gennany, .
France, Holland, Norway, Colombia, Australia, South Africa,
Sweden, Switzerland, Coata Rica, Japan, India, British Gui-
ana, British West Indies, Mexico, New Zealand, Italy, and
other countries and parts of the world. We have a chain of
thinking students, all workii^ tor their own advancement and
for the mutual benefit of all their fellow students. Now let us
proceed to help each other, and to receive the loving help of
others. Let us give and receive. We are not dependent upon
Others for growth ; but we are independent beings, interdepend-
ent upon each other.

The special time for sending out a helpful thought to our fel-
low students — and for receiving their helping thoughts — is upon
the even hour. When the clock strikes any hour of the day or
night, you may rest assured that some other member or mem-
bers of the Class is sending out a thought of mutual help. And
whenever the clock strikes and you have the time sena out the
thought of help to the others, and speak the Word for them.
It will take but a moment, and you will receive in the same pro-
portion that you send forth.

Speak the Word thus; ' I speak the Word of STRENGTH
for the Class, and for all inankind,and I bespeak the combined
Word of the Class for myself ." You need pause only a moment
in your ordinary tasks to so speak the Word, and you will feei
an influx of renewed strength, happiness, and peace almost im-
mediately. Speak the Word whenever you have an opportunity,
but endeavor to observe the even hour so far as possible.
Your teachers will join with you in this mutual help, and we are
sure that the Class will receive an uplifting between now and
the time the next lesson reaches them that will prove a thing
<rf joy to them,

We will be glad to hear from the Class regarding their Circle
experiences, but will not be able to answer such letters, as our
woik is dene by few, and there are many demands upon oitf

^.yCoOglC

CXASS NOTES.

We regret that our moving has caused us to be late in issuing
this lesson. It should have l>een in the mails on the fifteenth
of December, whereas it will be at least two weeks later this
month. We will, however, endeavor to get the January lesson
out a little earlier, and by gaining a few days each month soon
reach our promised date, the middle of each month. We thank
our students for their forbearance, and ask them to bear gently
with us until we get things running smoothly.

Ournoticeof last month regarding the forthcoming of money
needed by students who wished to take these lessons, but who
lacked the necessary cash, has been answered by a number of
the " trusted " students, who, as we predicted, found the money
coming to them from unexpected sources. We wish we had
space to devote to the telling of some of the experiences of
those who have remitted us the dollar which they had promised
to " pay when I can." We repeat what we said last month, that
the deserving and earnest student will find the necessary money
coming to him to pay for his lessons. We believe this so thor-
oughly that we tell those who wish to join this Class and who
have not tlie necessary dollar to spare to send in (heir Applica-
tion Blank, marking across the back of it * I will pay when I
can," and we give ourselves no concern about the result. We
are willing to put into practice our beliefs, and we have full
confidence in the operations of the law to carry this work
through to a successful conclusion. We have had offers of
financial assistance from friends who have the interest of the
work at heart, but have declined same with thanks, as the Class
work is self-supporting, and has been from the start, and will
be to the end. We inov this.

We print the announcement of our new book, " The Illumined
Way," on the second cover page of this lesson. This book,
written to explain " Light on the Path," is particularly interest-
ing to those who are taking this Course, as the lessons make
clear the hidden teachings of the book, and the book brings out
points of the teachings. We heartily recommend this book to
our students. Vou get it at half-price— and, if you do not like
it, you can return it and have your money refunded. Price to
members of Class only i3)i cents; rc^lar retail price, xi cents.

^.yCoOglC

^.yCoOglC

THE THIRD LESSON.

The Sixth and Seventh Principles.

In our Second Lesson we gave you a brief outline
of the Fourth and Fifth Principles of Man, i.e., (4)
Instinctive Mind, and (S) Intellect. As we have
told you before, man has passed through the Fourth
Principle stage to its extreme, and has now passed
on to a consciousness of the Fifth Principle, Intel-
lect. Some of us have developed the Intellectual
stage to a considerable extent (although we have
practically conquered but a few square miles of the
new territory of the mind, and there is still a great
task before us), while other men seem to have a con-
sciousness almost altogether within the borders of
the Instinctive Mind, and have only a glimmering of
Intellect. /; Not only is this true of the savage races,
but many, very many of so-called " civilized " people
have not learned lo do their own thinking, and seem
willing to allow others to do their thinking for them,
they following certain leaders with the stupid habit
of the sheep.;' But still the race is progressing,
slowly but surely, and many are thinking now who
never thought before — a greater number are refusing

^.yCoOglC

jS YOGI PHILOSOPHY.

to take their thinking second-hand, and are insisting
upon knowing for themselves.

When we consider that there are many men in
whom the Fifth Principle, the Intellect, has scarcely
unfolded, and that the race in general has taken but
a few steps into the land of the Intellect, we begin
to realize how difficult it is for any of us except the
man or woman of exceptional spiritual unfoldment
to comprehend even faintly the still higher Princi-
ples. It is something like a man bom blind trying
tocomptehend light; or one bom deaf endeavoring
to form a mental concept of sound. One can only
form an idea of something akin to his experiences.
A man who has never tasted anything sweet cannot
form an idea of sugar. Without experience or con-
sciousness of a thing, our minds are unable to form a
concept.

But nearly all of us who have been attracted to
these lessons or who have attracted these lessons to
us, have had experiences which will enable us to com-
prehend something of the Sixth Principle — have had
glimmerings of consciousness which help us to under-
stand something of the Spiritual Mind. A tendency
toward the occult — the hunger of the soul for more
light — are indications that the Sixth Principle, Spirit-
ual Mind, is beginning to shade into our consciousness,
and, although it may he ages before we awaken into
full Spiritual Consciousness, we are still being influ-
enced and helped by it This spiritual unrest often

^.yCoOglC

ORIENTAL OCCULTISM. 39

causes us great discomfort, until we find ourselves
on the right road to knowledge, and even thereafter
we feel more or less unsatisfied by the few crumbs
that drop to us from the table of Knowledge. But
despair not, seekers after the Truth ; these pains are
but the travail of spiritual birth — great things are
before you — take courage and fear not.

Toward the end of this lesson we will speak of the
process of "Illumination" or Spiritual Conscious-
ness, which has come, or is coming, to many of us,
and what we have to say may throw light upon many
experiences which have come to you, and for which
you have heretofore had no explanation.

We will now take up the subject of the Sixth
Principle, Spiritual Mind, which wi^ be more or less
plain to those who have had glimmerings of con-
sciousness from this plane of the soul, but which will
be full of " hard sayings " and " dark corners " to
those who have not as yet reached this stage of un-
foldment. The Seventh Principle, The Spirit, how-
ever, is beyond the comprehension of any except the
few enlightened and highly developed souls, in and
out of the body, who are as far above the ordinary
man as the average enlightened man is above the
Bushman. We can but pass on to you enough to
give you a general intellectual idea of what is meant
by " Spirit " — the consciousness of it is still far be-
yond the race in its present stage. It is well, how-
ever, to know of the existence of Spirit, as it helps

^.yCoOglC

4© YOCZ FHILOSOFHY.

US to understand something of the Spiritual Mind,
which is Spirit's means of communication with the
Intellectual consciousness. The comprehension of
Spiritual Mind, however, opens up such a wonderful
world of thought that we are satisfied to leave the
understanding of Spirit until such time as we will
grow into a consciousness of it.

(6) The Spiritual Mind,

The Sixth Principle, Spiritual Mind, has been
styled by some writers " The Superconscious Mind,"
which term is a fairly good one, as it distinguishes
between the lower Subconscious Mind or Instinctive
Mind, the Conscious Mind or Intellect, and itself,
which latter, while outside of the realm of ordinary
human consciousness, is still a very difiFerent thing
from the lower or Instinctive Mind.

While the actual existence of the Spiritual Mind
has been made manifest to hut a limited number of
the human race, there are many who are becoming
conscious of a higher "Something Within," which
leads them up to higher and nobler thoughts, desires,
aspirations, and deeds. And there is a still greater
number who receive a faint glimmering of the light
of the Spirit, and, though they know it not, are more
or less influenced by it. In fact, the entire race
receives some of its beneficent rays, although in
some cases the light is so bedimmed by the dense

^.yCoOglC

OSTSNTAt OCCUtTISM. 41

material obstacles surrounding the man that his spirit-
ual twilight is almost akin to the blackness of night.
But man is ever unfolding, discarding sheath after
sbeatb, and is slowly coming home. The light will
eventually shine full upon all.

All that we consider good, noble, and great in the
human mind emanates from the Spiritual Mind and
is gradually unfolded into the ordinary conscious-
ness. Some Eastern writers prefer the terra " pro-
jected " as more correctly indicating the process
whereby the ray of light is sent into the conscious-
ness of the man who has not yet reached the super-
human stage of full Spiritual Consciousness. All
that has come to man, in his evolution, which tends
toward nobility, true religious feeling, kindness, hu-
manity, justice, unselfish love, mercy, sympathy, etc.,
has come to him through his slowly unfolding Spirit-
ual Mind. His love of God and his love of Man has
come to him in this way. As the unfoldment goes
on, his idea of Justice enlarges ; he has more Com-
passion ; his feeling of Huraan Brotherhood increases ;
his idea of Love grows ; and he increases in all the
qualities which men of all creeds pronounce "good,"
and which may all be summed up as the practical
attempt to live out the teachings of that great spirit-
ual Master, when He enunciated that great truth
(well understood by the occultists of all creeds, but
so tittle understood by many who claim to be follow-
ers of Him), saying, "And thou shalt love the Lord,

^.yCoOglC

4» YOGI PHILOSOPHY.

thy God, with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength,"
and " Thou shalt love thy neighbor as thyself."

As man's Spiritual Consciousness begins to unfold,
he begins to have an abiding sense of the reality
of the existence of the Supreme Power, and, growing
along with it, he finds the sense of Human Brother-
hood — of human relationship — gradually coming into
consciousness. He does not get these things from
his Instinctive Mind, nor does his Intellect make him
ftel them. Spiritual Mind does not run contrary
to Intellect — it simply goes beyond Intellect. It
passes down to the Intellect certain truths which it
finds in its own regions of the mind, and Intellect
reasons about them. But they do not originate with
Intellect. Intellect is cold — Spiritual Consciousness
is warm and alive with high feeling.

Man's growth toward a better and fuller idea of
the Divine Power does not come from Intellect, al-
though the latter reasons upon the impressions re-
ceived and tries to form them into systems, creeds,
cults, etc. Nor does the Intellect give us our growing
sense of the relationship between man and man — the
Brotherhood of Man. Let us tell you why man is
kinder to his kind and to forms of life below him
than ever before. It is not alone because the Intel-
lect teaches him the value of kindness and love, for
man does not become kind or loving by cold reason-
ing. On the contrary, he becomes kind and loving

^.yCoOglC

ORIENTAL OCCULTISM. 43

because there arise within him certain impulses and
desires coming from some unknown place, which
render it impossible for him to be otherwise without
suffering discomfort and pain. These impulses are
as real as other desires and impulses, and as man
develops these impulses become more numerous and
much stronger. Look at the world of a few hundred
years ago, and look at it to-day, and see how much
kinder and more loving we are than in those days.
But do not boast of it, for we will seem as mere
savages to those who follow us and who will wonder
at our inhumanity to our brother-man from their
point of view.

As man unfolds spiritually he feels his relation-
ship to all mankind, and he begins to love his fellow*
man more and more. It hurts him to see others
suffering, and when it hurts him enough he tries to
do something to remedy it. As time goes on and
man develops, the terrible suffering which many
human beings undergo to-day will be impossible, for
the reason that the unfolding Spiritual Consciousness
of the race will make the pain felt so severely by all
that the race will not be able to stand it, and they
will insist upon matters being remedied. From the
inner recesses of the soul comes a protest against the
following of the lower animal nature, and, although
we may put it aside for a time, it will become more
and more persistent, until we are forced to heed it.
The old story of each . person having two advisors,

^.yCoOglC

44 YOGI PHILOSOPHY.

one at each ear, one whispering to him to follow the
higher teachings and the other tempting him to pur-
sue the lower path, is shown to be practically true by
the occult teaching regarding the three mental prin-
ciples. The Intellect represents the " I " conscious-
ness of the average person. This " I " has on one
side the Instinctive Mind sending him the old de-
sires of the former self — the impulses of the less
developed life of the animal or lower man, which
desires were all very well in lower stages of develop-
ment, but vihich are unworthy of the growing man.
On the other side is the Spiritual Mind, sending its
unfolding impulses into the Intellect, and endeavoring
to draw the consciousness up to itself — to aid in the
man's unfoldment and development, and to cause him
to master and control his lower nature.

The struggle between the higher and lower natures
has been noticed by all careful observers of the hu-
man mind and character, and many have been the
theories advanced to account for it. In former times
it was taught that man was being tempted by the
devil on the one hand, and helped by a guardian
angel on the other. But the truth is known to all
occultists that the struggle is between the two ele-
ments of man's nature, not exactly warring, but each
following its own line of effort, and the " I " being
torn and bruised in its efforts to adjust itself. The
Ego is in a transition stage of consciousness, and the
struggle is quite painful at times, but the growing

^.yCoOglC

ORIENTAl, QCCUlTlSii. 49

man in time rises above the attraction of the lower
natm^ and dawning Spiritual Consciousness enables
bim to understand the true state of affairs, and
aids him in asserting his mastery over the lower
self and in assuming a positive attitude toward iti
while at the same time be opens himself up to the
light from the Spiritual Mind and holds himself
in a negative attitude toward it, resisting not its
power.

The Spiritual Mind is also the source of the " in-
spiration " which certain poets, painters, sculptors,
writers, preachers, orators, and others have received
in all times and which they receive to-day. This is
the source from which the seer obtains his vision —
the prophet his foresight. Many have concentrated
themselves upon high ideals in their work, and have
received rare knowledge from this source, and have
attributed it to beings of another world — from angels,
spirits, from God Himself; but all came from within
— it was the voice of their Higher Self speaking to
them. We do not mean to say that no communica-
tions come to man from other intelligences — far
from this, we inow that higher intelligences do often
communicate with man through the channel of his
Spiritual Mind — but much that man has attributed to
outside intelligences has really come from himself.
And man, by the development of his Spiritual Con-
sciousness, may bring himself into a high relationship
and contact with this higher part of his nature, and

^.yCoOglC

4« YOGI PHILOSOPHY.

may thus become possessed of a knowledge of which
the Intellect has not dared dream.

Certain high psychic powers are also open to man
in this way, but such powers are rarely obtained by
one until be has risen above the attractions of the
lower part of his nature, for unless this were so man
might use these high gifts for base purposes. It is
only when man ceases to care for power for his per-
sonal use that power comes. Such is the Law.

When man learns of the existence of his Spiritual
mind and begins to recognize its promptings and
leadings, he strengthens his bond of communication
with it, and consequently receives light of a greater
brilliancy. When we learn to trust the Spirit, it
responds by sending us more frequent flashes of
illumination and enlightenment. As one unfolds in
Spiritual Consciousness he relies more upon this
Inner Voice, and is able more readily to distinguish
it from impulses from the lower planes of the mind.
He learns to follow Spirit's leadings and to allow it
to lend him a guiding hand. Many of us have learned
to know the reality of being " led by the Spirit." To
those who have experienced this leading we need not
say more, for they will recognize just what we mean.
Those who have not as yet experienced it must wait
until the time comes for them, for we cannot de-
scribe it, as there are no words to speak of these
things which are beyond words.

Toward the close of this lesson we will give a brief

^.yCoOglC

ORIENTAL OCCULTISM, 47

outline of some of the phases of " Illumination " or
awakening of Spiritual Consciousness, which has
come to some of us and will come to all in this or
future phases of their unfoldment. We must hasten
on to a brief consideration of that which can only be
faintly understood by any of us — the Seventh Prin-
ciple — Spirit.

(7) Spirit.

How shall we approach this subject, which even
the most advanced minds in the flesh to-day can but
faintly comprehend ? How can the finite express or
comprehend the infinite? Spirit, man's Seventh
Principle, is the Divine Spark — our most precious
inheritance from the Divine Power — a ray from the
Central Sun — the Real Self. Words cannot express
it Our minds fail to grasp it. It is the soul of the
Soul. To understand it we must understand God,
for Spirit is a drop from the Spirit Ocean — a grain
of sand from the shores of the Infinite — a particle of
the Sacred Flame. It is that something within us
which is the cause of our evolution through all the
weary ages. It was the first to be, and yet it will be
the last to appear in full consciousness. When man
arrives at a full consciousness of Spirit, he will be
so much higher than man that such a being is at
present inconceivable to the Intellect. Confined in
many sheaths of matter, it has waited through the
long and weary ages for even a faint recognition, and

^.yCoOglC

4& YOGI PHILOSOPHY.

is content to wait for ages more until it is fully
brought into consciousness. Man will ascend many
steps of development — from man to archangel — be-
fore Spirit will fully claim its own. The Spirit is
that within man which closest approaches the Cen-
ter — is nearest to God. It is only in an occasional
precious moment that we are aware of the existence
of Spirit within us, and in such moments we are con-
scious of coming into the awful presence of the Un-
known. These moments may come when one is en-
gaged in deep religious thought — while reading a
poem bearing a precious message from soul to soul
— in some hour of affliction when all human aid has
failed us and when human words seem but mockery
— in a moment when all seems lost and we feel the
necessity of a direct word from a being higher than
ourselves. When these moments come they leave
with us a peace which never afterward entirely es-
capes us, and we are ever after changed beings. In
the moment of Illumination or the dawn of Spiritual
Consciousness we also feel the real presence of the
Spirit, In these moments we become conscious of
our relationship with and connection with the Center
of Life. Through the medium of the Spirit God
reveals Himself to Man.

We cannot dwell longer on this subject — it over-
powers one, and mere words seem too weak for use in
connection with it. Those who have felt the im-
pulses of the Spiritual Mind have been made faintly

^.yCoOglC

ORIENTAL OCCULTISM. 49

conscious of the abiding sense of the Spirit, although
they cannot grasp its full significance. And those
who have not experienced these things would not
understand us if we wrote volumes of our imperfect
and undeveloped conceptions of the subject So we
will pass on, trusting that we have awakened in your
minds at least a faint desire to be brought into a
closer communion and contact with this, the highest
part of Self— Self itself. The Peace of the Spirit
abide with you.

Illumination or Spiritual Consciousness.
With many. Spiritual Mind unfolds gradually and
slowly, and, while one may feel a steady increase of
spiritual knowledge and consciousness, he may not
have experienced any marked and startling change.
Others have had moments of what is known as " Illu-
mination," when they seemed lifted almost out of
their normal state, and where they seemed to pass
into a higher plane of consciousness or being, which
left them more advanced than ever before, although
they could not cany back into consciousness a clear
recollection of what they had experienced while in
the exalted state of mind. These experiences have
come to many persons, in different forms and degrees,
of all forms of religious beliefs, and have been gen-
erally associated with some feature of the particular
religious belief entertained by the person experienc-
ing the illumination. But advanced occultists recog-

^.yCoOglC

5© YOGI PHILOSOPHY.

nize all of these experiences as differing forms of
one and the same thing — the dawning of the Spirit-
ual Consciousness — the unfoldment of the Spiritual
Mind. Some writers have styled this experience
" Cosmic Consciousness," which is a very appropriate
name, as_the illumination, at least in its higher forms,
brings one in touch with the whole of Life, malting
him feel a sense of kinship with all Life, high or
low, great or small, " good " or " bad."

These experiences, of course, vary materially ac-
cording to the degree of unfoldment of the individ-
ual, his previous training, his temperament, etc., but
certain characteristics are common to all. The most
common feeling is that of possessing almost complete
knowledge of all things — almost Omniscience. This
feeling exists only for a moment, and leaves one at
first in an agony of regret over what he has seen and
lost. Another feeling commonly experienced is that
of a certainty of immortality — a sense of .actual being,
and the certainty of having always been, and of being
destined to always be. Another feeling is the total
slipping away of all fear and the acquirement of a
feeling of certainty, trust, and confidence, which is
beyond the comprehension of those who have never
experienced it. Then a feeling of love sweeps over
one — a love which takes in all Life, from those near
to one in the flesh to those at the farthest parts of
the universe — from those whom we hold as pure and
holy to those whom the world regards as vile, wicked,

^.yCoOglC

ORIENTAL OCCULTISM. 51

and Utterly unworthy. All feelings of self-righteous-
ness and condemnation seero to slip away, and one's
love, like the light of the sun, falls upon all alikc^
irrespective of their degree of development or " good-
ness."

To some these experiences have come as a deep,
reverent mood or feeling, which took complete pos-
session of them for a few moments or longer, while
others have seemed in a dream and have become con-
scious of a spiritual uplifting accompanied with a
sensation of being surrounded by a brilliant and all-
pervading light or glow. To some certain truths
have become manifest in the shape of symbols, the
true meaning of which did not become apparent per-
haps long afterward.

These experiences, when they have come to one,
have left him in a new state of mind, and he has
never been the same man afterward. Although the
keenness of the recollection has worn off, there re-
mains a certain memory which long afterward proves
a source of comfort and strength to him, especially
when he feels faint of faith and is shaken like a reed
by the winds of conflicting opinions and speculations
of the Intellect. The memory of such an experience
is a source of renewed strength — a haven of refuge
to which the weary soul flies for shelter from the out-
side world, which understands it not.

These experiences are usually also accompanied
with a sense of intense joy ; in fact, the word and

^.yCoOglC

5» YOGI PHILOSOPHY.

thought "Joy" seems to be uppennost in the mind
at the time. But it is a joy not of ordinary experi-
ence — it is something which cannot be dreamed of
until after one has experienced it — it is a joy the
recollection of which will cause the blood to tingle
and the heart to throb whenever the mind reverts to
the experience. As we have already said, there also
comes a sense of a " knowing " of all things — an in-
tellectual illumination impossible to describe.

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 them — this unfold-
ment of the Spiritual Consciousness. We have not
the space to enumerate these numerous instances.
One has told of it in one way, the other in another ;
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, song, or
preaching of another, though centuries may roll be-
tween them. It is the song of the Soul, which when
once heard is never forgotten. Though it be sounded
by the crude instrument of the semibarbarous races
or 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

^.yCoOglC

ORIENTAL OCCULTISM. 5J

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 sounds of their instruments to the grand
diorus.

That much-misunderstood Western poet, Walt
Whitman, knew what he meant (and so do we) when
he blurted out in uncouth verse his strange experi-
ences. Read what he says — ^has it ever been better
expressed?

'As in a swoon, one instant.
Another sun, inefEable, full dazzles me.
And all the orbs I knew, and brighter, unknown orbs,
One instant of the future land, Heaven's land.'

Aiid when he rouses himself from his ecstasy, he
cries:

" I cannot be awake, for nothing looks to me as it did before.
Or else I am awake for the first time, and all before has been
a mean sleep."

And we must join with him when he expresses man's
inability to desqibe intelligently this thing in these
words:

"When I try to tell the best I find, 1 cannot;
My tongue is ineffectual on its pivots.
My breath will not be obedient to its organs,
I become a dumb man."

May this great Joy of Illumination be yours, dear
students. And it will be yours when the proper

^.yCoOglC

34 yOGI PHILOSOPHY.

time conies. When it comes do not be di^wLy^
and when it leaves you do not moum its loss — it will
come again. Live on, reaching ever upward toward
your Real Self and opening up yourself to its influ-
ence. Be always willing to listen to the Voice of
The Silence — willing always to respond to the toucfa
of The Unseen Hand. In the little manual, " Light
on the Path," you will find many thihgs whit* will
now perhaps seem plainer to you.

Do not fear again, for you have with yon always
the Real Self, which is a spark from the Divine
Flame, and which will be as a lamp to your feet to
show you the way.

Peace be unto you;

^.yCoOglC

MEDITATION.

Let the student carry into The Silence this month the thought
of Spirit in each of us, brooding silently, awaltiiig the time
when it will unfold into full consciousness — dreaming of the
day when man's consciousness will be able to grasp it-^hen
man will be fully aware of his Real Self. In the mean time,
Spirit sends lo the awakened soul messages of good cheer and
cacour^ement, by the medium of the Spiritual Mbd, and will
show forth a light to guide the steps of the one who will trust
it,and who has awakened toan awareness of its existence. The
mind cannot grasp the full significance of Spirit at this time,
but, as we develop, our idea of it will unfold and grow. Spirit
is eternal and unchangeable ; but man's conception of it grows
and changes as he advances. As we approach a great object,
it seems to increase in size ; but it is merely our chained point
of view ; the object remains the same. Let us carry into The
Silence the beautiful lines of Edwin Amold, from his " Song
Celestial," which is a translation of the great Hindu epic, the
" Bhagavad-Gita " :

"Never tbs spirit wai born ; tbe ipirit ahall ceaie tn be never ;
Never wai lime it wu not ; End and Beginniiit: ere dreama !
Birtbleu and deatblesi uid chanKelcBs. remalneth tbe apirit forever \
Death bath not louched it at all, dead though the bouse o( it Beems."

MAKTRAM.

The mantram for tiie month is the first verse of Cardinal
Newman's hymn, " Lead, Kindly Light," which contains the
deepest spiritual truth, but which is only imperfectly understood ■
by the majority of the thousands who sing it. We trust that
what we have said of Spirit will help you better to comprehend
tbe hidden beauties of this grand old hymn :

" Lead, kindly Light, amid tbe eDCirclins gloom

Lead thou me on.
The s^ht ia dark, and I am far from borne j

Lwd thon me on.
Keep thon my feet ; 1 do not ask to ua
Tarn distant scene ; one step enough for me.

Lead thou me ou."

^.yCoOglc

ORCLESL

We are hearing most encouraging reports from those who have
joined in the Circle work as outlined in the last number of the
Lesson. Many report that they are joining their fellow-students
in sending out the Word of Strei^th. And many write of the
benefits which they are receiving from joining in the combined
thought-impulse. Remember the even hour/ At that and
other times your fellow-students are spealcing the Word of
Strength for you,and by joining with them you receive the help
comii^ from sympathetic and harmonious minds. Send forth
a loving thot^ht for others, and you will receive in the same
measure that you send forth. If you are in poor health, or are
suffering from conditions which you desire improved or re-
moved, you can best " treat " yourself by " treating " others so
troubled. Much good will come from this Circle work. Speak
the Word thus : " / speak tht Word of Strength for the Class,
and for all mankind., and I bespeak the combined Word of the
Class for n^self

CLASS NOTES.

As we promised, we are a little earlier in getting out this
month, and will not be much behind the 15th in getting Into
the mails. Next month we hope to be doing even a little better.

We have been somewhat delaved in getting our new book,
"The Illumined Way," from the binders, but trust that all pur-
chasers have received it by this time. Printers are mostly well-
meaning people, but they have acquired the habit of making
reckless promises ; binders ditto. " All things come to him
who waits," but waiting grows rather monotonous sometimes.

Our notice of " The Illumined Way," as beinf a sequel to
" Light on the Path," has broi^ht us many inquiries regardii^
the last-mentioned book. We wouU state tnal we consider
" Light on the Path " to contain the highest form of occult spir-
itual teaching. Its meanii^ is veiled in poetic, mystic phras-
ing; but it is a book which, once read, will never be forgotten.
Our edition of this little book is bound in leatherette, and re-
tails for but ten cents — costing Class members 'b\ii five cents,
and we pay the postage. Not much profit in such sales; but
many new people get the book. That's the main thing.

^.yCoOglC

^.yCoOglC

^.yCoOglC

THE FOURTH LESSON.

The Human Aura.

In our previous three lessons we called your anen-
tion briefly, in turn, to the Seven Principles of Man.
The subject of the Constitution of Man, however, is
incomplete without a reference to what occultists
know as the Human Aura. This forms a most inter-
esting part of the occult teachings, and reference to
it is to be found in the occult writings and traditions
of all races. Considerable misapprehension and con-
fusion r^;arding the Human Aura have arisen, and
the truth has been obscured by the various specula-
tions and theories of some of the writers on the sub-
ject. This is not to be wondered at when we remem-
ber that the Aura is visible only to those of highly
developed psychic power. Some possessing inferior
sight, which has enabled them to see only certain of
the grosser manifestations of the emanation constitut-
ing the Aura, have thought and taught that what
they saw was all that could be seen ; while the real
truth is, that such people have seen but a pat:t of the
whole thing, the remainder being reserved for those
of higher development

^iyCoOglC

5* YOCt PHILOSOPHY.

Some teachers of late years have taught that the
Aura was really the several principles of man, pro-
jecting beyond the space occupied by his physical
body ; but this is only true in the same sense that
the light of the sun is a part of the sun — the rays of
the electric light a part of the light — the heat radiat-
ing from a stove the heat contained within the stove
— the odor of a flower the flower itself. The Aura
is really an emanation of one or more of the seven
principles of man — radiations sent forth from the
principle itself — ^and not, strictly speaking, a part of
the principle, excq>t in the sense above referred to.

Each of the seven principles of which man is com-
posed radiates energy which is visible to the devel-
oped psychic senses of certain of our race. This
radiated energy is akin to the radiations known as
the "X-Ray," and like them is invisible to the
human eye unless aided by something which the hu-
man eye does not ordinarily possess. Some of the
grosser forms of the Aura are visible to those pos-
sessing a comparatively undeveloped grade of psychic
power, while the higher forms become visible only as
the psychic faculties develop in power. There are
but comparatively few in the flesh to-day who have
ever seen the Aura emanating from the sixth princi-
ple, the Spiritual Mind. And the Aura of the seventh
principle, the Spirit, is visible only to those beings
far higher in the scale than the human race as we
know it. The Aura emanating from the lower five

UigitirB^yCoOglc

ORIMNTAL OCCULTISM. 57

principles is seen by many of us who have developed
psychic power, our clearness of vision and range of
sight being determined by the particular state of
development we have reached.

We will try to give our students a general idea of
the Human Aura and a hasty outline of that which
pertains to it in this lesson, but it will readily be
seen that the subject is one that could not be ex-
hausted in a volume of considerable size. It is a
difficult matter to condense information of this na-
ture, but we trust to be able to convey a fairly clear
impression of the subject to those of our students
who will follow us closely.

As we have already stated, each principle radiates
energy which, combining, constitutes what is known
as the Human Aura. The Aura of each principle,
if the other principles be removed, would occupy the
Bame space as that filled by the Aura of all or any of
the other principles. In other words, the several
Auras of the di£Ferent principles interpenetrate each
other, and, being of diEFerent rates of vibration, do
not interfere one with the other. When we speak of
The Aura, we mean the entire Aura of the man, visi-
ble to one of psychic sight When we speak of the
Aura emanating from any particular principle, we
distinctly refer to the principle.

The grossest form of the human Aura is, of course,
that emanating from the physical body. This is
sometimes spoken of as the " Health Aura," as it is

^.yCoOglC

58 YGGJ PNU,QSQfSy.

a sure indication of the state of the physical health
fA the person from whose body it radiates. Like ^1
other forms of the Aura, it extends from the body
to a distance of two to three feet, depending upon
certain circumstances which need not be mentioned
at this place. Like all other forms of the Aura, it
is oval or egg-shaped. (This shape common to the
several manifestations of the Aura has. caused some
writers to refer to it as the " Auric Egg. "} The
physical Aura is practically colorless (or possiUj
almost a bluish-white, resembling the color of clear
water), but possessing a peculiar feature not pos-
sessed by the other manifestations of Aura, in^much
as to the psychic vision it appears to be " streaked "
by numerous fine lines extending like stiff bristles
from the body outward. In normal health and vital-
ity these " bristles " stand out stiffly, w^ile ^n case^
of impaired vitality or poor health they droop like
the soft hair on an animal, and in some cases present
the appearance of a ruffled coat of hair, the several
" hairs " standing out in all directions, tangled,
twisted, and curled- This phenomenon is occasioned
by the current of prana enei^zing the body to a
greater or lesser extent,' the healthy body having the
normal supply of prana, while the diseased or weak
body suffers from an insufficient supply. This physi-
cal Aura is seen by many having a very limited de-
gree of psychic sight and to whom the higher forms
of Aura are invisible. To the developed psychic it

^.yCoOglC

ORIEMTAL OCCULTISM. 59

is sonetiraes difficult to distinguish, owing to its
being obscured by the colors in the higher fonns of
Aura, the psychic, in order to observe it, being com-
pelled to inhibit the impressions of the higher fonns
of Aura and to admit only the vibration of the par-
ticular form of Aura which he wishes to observe.
I^rticles detached from the physical Aura remain
around the spot or place where the person has beeni
and a strongly developed sense found in dogs and
other animals enables them to follow up the " scent "
of the person or animal they are tracking.

The Aura emanating from the second fwiociple, or
Astral Body, is, like the principle itself, of a vap<H'-
like appearance and color, having a resemblance to
steam just before it dissolves and disappears from
sight. It is difficult to distinguish when it is inter-
mingled with the other forms of Aura, but when the
astral body is seen apart from the physical body its
Aura may be perceived, particularly if the obseivw
is not open to the vibrations from the principles
sending forth Auras of various colors. Those of
our readers who have ever seen an astral form, or
what is commonly called a " ghost " of high or
low degree, will probably remember having seen a
cloudy egg-shape vapor surrounding the more dis-
tinct figure of the astral form. This faint, vapor-
like, oval cloud was the astral Aura, It, of course,
becomes visible to one to whom an astral form
'* materializes. "

^.yCoOglC

6o YOGI PHILOSOPHY.

The Aura of the third principle, or Frana, is diffi-
cult to describe except to those who have seen the
"X'Ray." It looks something like a vapory cloud
of the color and appearance of an electric spark. In
fact, all manifestations of Prana resemble electric
light or sparks. Prana has a faint rosy tint when it
is in or near the body, but loses this hue as it gets a
few inches away. Persons of psychic sight see
plainly the spark-like particles of Prana being shaken
from the finger-tips of persons giving so-called " mag-
netic treatments " or making mesmeric passes. It
may also be seen by many persons who make no
claims of psychic sight, to whom it appears like
heated air arising from a stove or from the heated
ground, that is to say, as a colorless something pulsat-
ing and vibrating. This pranic Aura is sometimes
drawn away from a healthy strong person by a weak
person who is lacking in vitality and who draws
away from the strong one that which is needed by
the weak one. In cases of this kind, the person
drawn upon without his consent will experience a
feeling of languor and lassitude after being in the
company of the person who has absorbed a share of
his vitality. In "Science of Breath," on page 6i,
under the head " (2) Forming an Aura," we have
^ven a method whereby one may render himself im-
mune to this form of vampirism, conscious or uncon-
scious. This method, while given in the book for
another purpose, is equally efficacious in this in-

^.yCoOglC

OJtlEffTAL OCCULTISM. 61

Stance. A stronger effect may be produced by f onn>
ing a mental image of an Auric shell throi^b which
no force can escape or no outside infiuence enter
without one's own consent. One may in this way
also guard himself against infection from sources
which might seriously afEect him unless so protected.
The pranic Aura is also poured out in mesmeric
passes or psychic " treatments " of the sicki but in
such cases the trained operator regulates the flow
and takes the trouble to replenish the supply of prana
within his system, which will generate and emanate
a constant flow of pranic Aura. We need not dwell
upon these points, as they are fully described in
" Science of Breath," which book will be read with a
new light by the student who reads and thinks over
what we have said about this feature of the Human
Aura. The little book in question was written for
the general public, who, while they will receive much
benefit from it, cannot read from it the meaning
which becomes perfectly clear to the student as he
passes from stage to stage of these lessons. The
little book, simple and unpretentious as it is, has
many things hidden away in it which may only be
read by the one who is able to understand. The stu-
dent is advised to re-read the tittle book from time
to time and notice how many things he finds in it
which he never before discovered.

We now approach the most interesting features
concerning the Human Aura, and we think that some

^.yCoOglC

6a YOGI PHILOSOPHY.

of fbe facts to be stated in this lesson will be a
revelation even to many who are perfectly familiar
with the three manifestations of the Aura which we
have just mentioned. Some may doubt many of the
statements which will be made, but we beg to say to
such people that they have the means at their disposal
to develop and unfold psychic powers of a sufficient
degree to see these things for themselves as thou-
sands of others before them have done. Nothing of
the occult teachings need remain hidden to any one
who doubts. Every one may enter the occult world
for himself — ^providing he pays the price of attain-
ment, which price is not of gold or silver, but of the
renunciation of the lower self and the devotion to
that whidi is highest in man. Some, it is true,
break into the psychic world without having fitted
and piuified themselves by the proper methods, but to
such the acquired faculties are a curse rather than a
blessing, and such are compelled to retrace their
steps with much sufiFering until they enter in by the
right door, the key of which is readily found by all
who seek for it in the proper spirit.

To return to the higher manifestations of the
Human Aura, we again call your attention to the
fact that the Aura is seen by the psychic observer as
a luminous cloud, nearly oval in shape, extending
from two feet to three feet in all directions from the
body. It does not terminate abruptly, but gradually
fades into faintness until it disappears entirely. It

^.yCoOglC

OniENTAL OCCULTISM. 63

really extends quite a distance beyond its visible
point. It presents the appearance of a luminous
cloud of constantly shifting colors, certain colors,
however, being predominant in each person, from
reasons ^ich we will consider in a few moments.
These colors originate from certain mental states of
the person whom the Aura surrounds. Each thought,
emotion, or feeling is manif^ted by a certain shade
or combination of colors belonging to that particular
thought, emotion, or feeling, which color or ct^ors
manifest themselves in the Aura of that particular
mental {sinciple in which the thought, emotion, or
feeling naturally originates, and are of course visible
to the observer studying the composite Aura of the
thinker. The developed psychic may read the thoughts
of a person as he can the pages of an open book,
providing he understands the language of the Auric
colors, which, of course, all developed occultists do,
although the person who stumbles accidentally into
the psychic world on rare occasions will see nothing
but the reflection of wonderful colors appearing in a
luminous cloud, the meaning of which is not known
to him.

We think it better, before proceeding further, to
give you a general idea of these Auric colors, and the
thought, feeling, or emotion to whidt each belongs.
These colors shade and bl«id into thousands of con-
biiiatioDs, but the fc^ewing table will perhaps gite
you a fail- idea of the subject, and will enable you

^.yCoOglC

64 YOGI PHILOSOPHY.

more readily to understand what we will have to say
a little later on in this lesson.

Auric Colors and Their Meanings,

Slack represents hatred, malice, revenge, and simi-
lar feelings.

Gray, of a bright shade, represents selfishness.

Gray, of a peculiar shade (almost that of a corpse),
represents fear and terror.

Gray, of a dark shade, represents depression and
melancholy.

Green, of a dirty shade, represents jealousy. If
much anger is mingled with the jealousy, it will ap-
pear as red flashes on the green background.

Green, of almost a slate-color shade, represents low
deceit

Green, of a peculiar bright shade, represents toler-
ance to the opinions and beliefs of others, easy ad-
justment to changing conditions, adaptability, tact,
politeness, worldly wisdom, etc., and qualities which
some might possibly consider " refined deceit."

Red, of a shade resembling the dull flame when
it bursts out of a burning building, mingled with the
smoke, represents sensuality and the animal passions.

Red, seen in the shape of bright-red flashes resem-
bling the lightning flash in shape, indicates anger.
These are usually shown on a black background in
the case of anger arising from hatred or malice, but
in cases of anger arising from jealousy they appear

^.yCoOglC

ORIENTAL OCCULTISM, 65

on a greenish background. Anger arising from in-
dignation or defense of a supposed "right," lacks
these backgrounds, and usually shows as red flashes
independent of a background.

Crimson represents love^ varying in shade accord-
ing to the character of the passion. A gross sensual
love will be a dull and heavy crimson, while one
mixed with higher feelings will appear in lighter
and more pleasing shades. A very high form of love
shows a color almost approaching a beautiful rose
color.

Brown, of a reddish tinge, represents avarice and
greed.

Orange, of a bright shade, represents pride and am-
Intion.

Yellow, in its various shades, represents intellect-
ual power. If the intellect contents itself with
things of a low order, the shade is a dark, dull yel-
low ; and as the field of the intellect rises to higher
levels, the color grows brighto* and clearer, a beau-
tiful golden yellow betokening great intellectual at-
tainment, broad and brilliant reasoning, etc.

Blue, of a dark shade, represents religious thought,
emotion, and feeling. This color, however, varies in
clearness according to the degree of unselfishness
manifest in the religious conception. The shades
and d^rees of clearness vary from a dull indigo to a
beautiful rich violet, the latter representing the
highest religious feeling.

^.yCoOglC

6* XQGI PifllOSOFffY.

Light Blue, of a peculiarly clear and lumipqus
shade, represents spirituality. Some of the higher
degrees of spirituality observed in ordinary inankind
show themselves in this shade of blue £lled with
luminous bright points, sparkling and twinkling like
stars on a cle^ winter night

The student wil} remember that these colore form
endless combinations and blendings, and show them-
selves in greatly varying degrees of brightness and
size, all of which have meanings to the developed
occultist.

In addition to the colors mentioned ;^bove, there
are several others for which we have no names, as
they are outside of the colore visible in the spec-
trum, and consequently science, not being able to
perceive them, has not thought it necessary to bestow
definite names upon them, although theoretically
they are known to exist. Science tells us that there
exist what are known as " ultra-violet " rays and
"ultra-red" rays, neither of which can be followed
by the human eye, even with the aid of mechanical
appliances, the vibrations being beyond our senses.
These two " ultra " colore (and several othere un-
known to science) are known to occultists and may
be seen by the person of a certain degree of psychic
power. The significance of this stat^ent may be
more fully grasped when we state that when seen in
the Human Aura either of these " ultra " colors indi-
cates psychic development, the degree of intensity

^.yCoOglC

OSmNTAL OCCULTISM. 67

dependinf; upon the degree of development Another
remarkable fact, to those who have not thought of
the matter, is that the " ultra-violet " color in the
Aura indicates psychic development when used on a
high and unselfish plane, while " the ultra-red " color,
when seen in the Human Aura, indicates that the
person has psychic development, but is using the
same for selfish and unworthy purposes — " black
magic," in fact. The "ultra-violet" rays lie just
outside of one extreme of the visible spectrum
known to science, while the " ultra-red " rays lie just
beyond the other extreme. The vibrations of the
6rst are too high for the ordinary human eye to sense,
while the second consists of vibrations as much too
low as the first is too high. And the real di£ference
between the two forms of psychic power is as great
as is indicated by the respective positions of these
two " ultra " colors. In addition to the two " ultra '
colors just alluded to, there is another which is invis
ibie to the ordinary sight — the true primary yellow,
which is indicative of the Spiritual Illumination and
which is faintly seen around the heads of the spiritu
ally great. The color which we are taught is charac
teristic of the seventh principle. Spirit, is said to be
of pure white light, of a peculiar brilliancy, the like
of which has never been seen by human eyes — in
fact, the very existence of absolute " white light " is
denied by Western science.
The Aura emanating from the Instinctive Mind

^.yCoOglC

68 YOGI PHILOSOPHY.

consists principally of the heavier and duller shades.
In sleep, when the mind is quiet, there appears chiefly
a certain dull red, which indicates that the Instinc-
tive Mind is merely performing the animal functions
of the body. This shade, of course, is always appa-
rent, but during the waking hours is often obscured,
by the brighter shades of the passing thoughts, emo-
tions, or feelings.

Right here it would be well to state that even
when the mind is calm there hover in the Aura the
shades indicative of the predominant tendencies of
the man, so that his stage of advancement and devel-
opment as well as his " tastes " and other features of
his personality may be easily distinguished. When
the mind is swept by a strong passion, feeling, or
emotion, the entire Aura seems to be colored by the
particular shade or shades representing it. For in-
stance, a violent fit of anger causes the whole Aura
to show bright red flashes upon a black background,
almost eclipsing the other colors. This state lasts
for a longer or shorter time, according to the strength
of the passion. If people could but have a glimpse
of the Human Aura when so colored, they would be-
come so horrified at the dreadful sight that they would
never again permit themselves to fiy into a rage — it
resembles the flames and smoke of the "pit " which
is referred to in certain orthodox churches, and, in
fact, the human mind in such a condition becomes a
veritable hell temporarily. A strong wave of love

..,.G(Vglc

ORIENTAL OCCULTISM. 69

sweeping over the mind will cause the entire Aura to
sliow crimson, the shade depending upon the charac-
ter of the passion. Likewise, a burst of religious
feeling will bestow upon the entire Aura a blue tinge,
as explained in the table of colors. In short, a strong
emotion, feeling, or passion causes the entire Aura to
take on its color while the feeling lasts. You will
see from what we have said that there are two aspects
to the color feature of the Aura ; the first depending
upon the predominant thoughts habitually manifest-
ing in the mind of the person ; the second depending
upon the particular feeling, emotion, or passion (if
any) being manifested at the particular time. The
passing color disappears when the feeling dies away,
although a feeling, passion, or emotion repeatedly
manifested shows itself in time upon the habitual
Auric color. The habitual color shown in the Aura,
of course, changes gradually from time to time as the
character of the person improves or changes. The
habitual colors shown indicate the " general charac-
ter " of the person ; the passing colors show what
feeling, emotion, or passion (if any) is dominating
him at that particular time.

The student who has read the preceding lessons
will realize readily that as the man develops and un-
folds he becomes less and less the prey of passing
passions, emotions, or feelings emanating from the
Instinctive Mind, and that Intellect, and then Spiri-
tual Mind, manifest themselves instead of lying dor-

^.yCoOglC

7« YOGI PHItOSOPHY.

mant in a latent condition. Remembering this, he
will readily see how great a difference there must be
between the Aura of an undeveloped man and that of
the developed man. The one is a mass of dull,
heavy, gross colors, the entire mass being frequently
flooded by the color of some passing emotion, feeling,
or passion. The other shows the higher colors and
is very much clearer, being but little disturbed by
feelings, emotions, and passions, all of which have
been brought lai^ly under the control of the will.

The man who has Intellect well developed shows
an Aura flooded with the beautiful golden yellow be-
tokening intellectuality. This color in such cases is
particularly apparent in the upper part of the Aura,
surrounding the bead and shoulders of the man, the
more animal colors sinking to the lower part of the
Aura. Read the remarks under the head of " Yel-
low " in the color table in this lesson. When the
man's Intellect has absorbed the idea of spirituality
and devotes itself to the acquirement of spiritual
power, development, and unfoldment, this yellow will
show around its edges a light blue of a peculiarly
clear and luminous shade. This peculiar light blue
is indicative of what is generally called " spirituality,"
but which is simply " intellectual-spirituality," if you
will pardon the use of the somewhat paradoxical term
— it is not the same thing as Spiritual Mind, but is
merely Intellect impregnated by Spiritual Mind, to
use another poor term. In some cases of a high

^.yCoOglC

OSlSlfTAL OCCULTISM. 7'

dievelopment of this intellectual state, the luminous
light blue shows as a broad fringe around the golden
yellow of the Intellect, the fringe or border often
b»ng larger tban the center itself, and in addition, in
special cases, the light blue is filled with brilliant
luminous points, sparkling and twinkling like stars
on a clear winter night. These bright points indi-
cate that the color of the Aura of the Spiritual Mind
is asserting itself, and shows that Spiritual Conscious-
ness has either been made momentarily evident to
the man or is about to be made so in the near future.
This is a point upon which much confusion has
arisen in the minds of students and even teachers of
occultism. The next paragraph will also have some
bearing upon the matter.

The Auia emanating from the Spiritual Mind, or
sixth ptinciple, bears the color of the true primary
yellow, which is invisible to ordinary sight and which
cannot be reproduced artificially by man. It centers
around the head of the spiritually illumined, and at
times produces a peculiar glow which can even be
seen by undeveloped people. This is particularly
true when the spiritually developed person is engaged
in earnest discourse or teachingi at which times his
countenance seems fairly to glow and to possess a
luminosity of a peculiar kind. The nimbus shown in
pictures of the great spiritual leaders of the race is
the result of a tradition arising from a fact actually
experienced by the early followers of such leaders.

^.yCoOglC

7 J YOGI PHILOSOFHY.

The "halo" or "glory" shown on pictures arises
from the same fact. When we again look upon
Hoffman's wonderful pictiu^ " Gethsemane," we will
experience a new understanding of the mystic glow
around the head of the great spiritual Teacher whose
deep and true teachings have been obscured from the
minds of many of those who claim His name, by
reason of the ignorance of the generations of teachers
who have lived since His death, but whose teachings
are a living truth to occultists of all races, lands, and
outward apparent differences of belief.

Of the Aura of the seventh principle. Spirit, we
can say but little, and that little has been handed
down to us by tradition. W« are told that it con-
sists of a " pure white " light, something unknown to
science. No man among us has ever seen this lig^t
and none of us ever will (in this stage of develop-
ment). The sight of this wonderful effulgence is
reserved for beings far higher in the scale than are
we, but who were once mortals like unto us, and like
whom we shall in due time be. " We are Sons of
God, and it doth not yet appear what we shall be " ;
but we are on The Path, and Those who have gone
before send back cheering messages to iis. After
long ages we are going home.

^.yCoOglC ■

HEDITATION.

The subject for silent meditation this month, according to
instructions given in First Lesson, is the forming of a mental
worthy of your Higher Self — the showing forth of the

colors representing the higher phases of the mind and the dawn-
ing of Spiritual Consciousness — the prohibition of the dark,
tnurlcy shades emanating from unworthy feelings, emotions, and

Bssions. Picture yourself as surrounded with an aura of
ealth, Happiness, and Strength, with the auric cloud radiat-
ing bright, luminous colors indicative of the bright, cheerful,
aiM happy mind, the pure heart, the developed soul. Cartv
tiiis picture in your mirtd, and you will do much toward devel-
oping within you the qualities and conditions you desire.

TheMantramforthemonthis:-! RADIATE THOUGHT
WAVES OF THE KIND I DESIRE TO RECEIVE
FROM OTHERS." This Mantram conveys a mighty occult
truth, and, if conscientiously repeated and lived up to, will
enable you to make rapid prioress in development and attain-
ment. Give and you will receive— measure for measure — kind
for kind — color for color. Your thought waves extend far be-
yond the visible aura, and afEect others, and draw to you the
thoughts of others corresponding in character and quahty with
those sent out by you. Thought is a living force — <ise it
wisely.

CLASS NOTES.

The Class membenhip is steadily increasing, and the liveliest
Interest is being manifested by the majority of our members.
Many have reported great benefits in the way of a clearer and
fuller understanding of the great truths underlying the occult
teachir^^, and not a few have written us, tellii^ of manifesta-
tions indicating the attainment of higher steps upon the ladder
of Attainment. We feel certain that as the Class work pro-
gresses there will be many more cases of this kind. Do not
undine that what the lessons have contained 50 far can give
jrou an idea of what we have in store for you. We intend lead-
mg you on by easy steps from the simple to the complex — by
steps so nicely graded that you will not fee! the fatigue of climb-
ing—and you will not realize how far you have progressed until
some day you will stop and look behind, when you will begin to
understana how far advanced you are compared to the point
from whence you started. To those who may have felt that
our teaching is too elementary, we wish to say that we have
deemed it proper to commence at the beginning, in order that
the elementary principles be well understood and that we may
not have to retrace our steps. If these lessons are merely going
over familiar ground to vou, study them as if jrou had never
seen them before— you will find that this course will fix the first

^.yCoOglC

Ktven you in a^ manner approved of by some who know wtutt
tney are doing, and if they come your way rest assured that
they contain soinethins; for YOU, no natter how much you
have previously studied nor how much you have attained. We
do not intend these lessons to be so "profound' as to be over
the heads of the beginner, and yet we know that they contain
truths worthy of the attention of the most advanced student,
but worded so simply and plainly that a child can understana
them. We are doinK kindergarten work; but despise not the
lesson, for we are indeed " all little children in the Kindeigarten
of God." And if you are but a begbner, be not discouraged,
forgreatthingsare ahead of you — you will not be forced unduly,
but as your mind opens to receive higher truths thev will be
given you. We urge upon all students to re-read the oack les-
sons, as by so doing they will see new features of the subject
openutg up before them, and will besides be more firmly im-
pressing upon their minds the fundamental principles of the
occult teachbgs. Without the simple we cannot understand
the complex. If you master the truUis taught in the first three
lessonSj you will have a key which will unlock much of the oc-
cult wntmgs which have heretofore been closed doors to you.
Get the idea of the tliree mental principles fixed firmly in yonr
mind, and you will have in your hand the loose end of the great
bxU of occult knowledge. Unwind the ball at your pleasure
thereafter.

Our new book, " Hatha Y<^i,° is not yet ready for the press,
so please do not order it until you see a notice of its publica-
tion. We do not care to be burdened with bookkeeping.

We have decided to publish nothing except the woiks of
Yogi Ramachoiaka hereafter (always excepting " Light on the
Path "), and consequendy intend disposmg of our stock of the
" I llumined Way " at " closing-out " prices until they are all sold.
We will sell the remainder of our stock of this book to Class
Members at TEN CENTS per copy (postpaid) until the edition
is exhausted. After they are all sold we will not be able to
supply them at any price. These books cost us nearly this
pnce to print— so take advantage of the bargain while it lasts.

copies (postpaid).

If you think that you could interest a few triads in the mat-
ter of forming a little local circle, write us for a copy of the
" CIRCLE OFFER," and see what we have in store for you.
If you think you can interest worthy friends and acquaintauces
in other places in our Class work and books, we have an offer
to make you which will be well worth your while to read. If
you wish to know more about it, write us for our " PROGRES-
SIVE AGENCY PLAN." These offers axe opeo ofily to
Class Members.

^.yCoOglC

Somethiiig about the Yogi Soelety's Wofk

yspkni

antempUte th« publtdiln^ of a aerie* of unique and
valuable works on THE HINDU-YOGI PHILOSOPHY, In
•II Ita phaaei, from the phyiicai plan* on to tho mental, psy-
chical and aplHtual planes of manifestalloD. The aeries will
be written by YOGI RAMACHAEUVKA, a student and vHter
who Is renowned for the prsfundlly of his thought, the clear-
ness of hli mental vision, the depth of his spiritual knowt^^,
and his remarkable simplicity and plainness of style. "ItiB
HINDU'YOGI SCIENCE OF BREATH"ls the first of the
series, and the others will be published at the earliest possible
moment. The series will cover the entire field of ORIENTAL
OCCULTISM, In all lis branches. The books will be wHtten
in a plain, practical style, and the most profound truths will
be presented In good, plain. English woida, so that the youngest
student may easily underatsnd them. Sanscrit words and
terms will be almost entirely dispensed with, aa we consider
that the EngKdi laneuage Is sufflolently rich to express the
most subtto forms of metaphysical or scientific thought, and
we feel that the study of Oriental Occultism has been retarded
heretofore by the frequent use of Sanscrit words and terms
which are not familiar to the Western student. Theories will
be merely touched upon In passing, the object of these txwks -
being the presentation of (acts. Each book will contain full
Instructions, examples exercises and directions. These books
will be diffemnj from anything else ever written upon Iheae
subjects, and will be authoritative and convincing. They will
not rest content with informing the student that certain things
can be done, and have been done, but they will tell him how
to do thsm. The Socioty will also reprint a number of class-
teal Occult works, by Oriental and othi^r writers, which works
have been kept (ram the public by their high prices and
limited editions. These works will be printed in large quan-
tities and sold at a nominal price, so that all may have an
opporiunlty of reading them. Dciaipttve dicilm uiled fice.

THE YOGI PUBUCATION SOCiETY

PAIMYBA, NEW lEHSEY

^.yCoOglC

THE HINDU YOGI

Science of Breatb

A complete manual of the
Oriental Philosophy of Phys-
ical, Mental, Psychic, and
Spiritual Development by
the Intelligent Control of
the Breath. ^ > j»

By Yogi Ramacharaka

Neatly printed. Bound In stiff paper covets.

Good papef. New type. 75 pages.

5x7 indiei.

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^.yCoOglC

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UigitirB.1 Google

.;Coogl,C

THE FTFTH LESSON.

Thought Dynamics.

Had these lessons been written twenty years ago,
instead otto-day, it would have been a most difficult
task to have awakened the understanding of the West*
em public to the importance of the power of thought,
its nature, its effects. Twenty years ago but com-
paratively few people in the Western world knew any-
thing about the subject in question, and, outside of a
few f>ccultist9, the words of the teacher would have
been regarded as the wildest utterances. But, during
the time mentioned, the Western world has been
tlowly educated to at least a partial understanding of
the power of thought, and echoes of the great Orien- ~
tal teachings on this subject have reached the ears of
nearly every thiftking person in the Western world,
this being particularly true of Great Britain and
America.

This awakening is iir accordance with natural laws,
and is a part of the evolution of the race. It is true
that much of the teaching has come from persons
who have had but a partial awakening to the truth,
and consequently the teachings have been more or
73

^.yCoOglC

74 ■ YOGI PHILOSOPH Y.

less crude and imperfect and more or less colored by
the personal theories and speculations of the various
teachers who have been writing and peaking upon
the subject. The average Western student, who has
been interested in the various movements which majr
be roughly grouped together under the style of " The
New Thought, " has been more or less confused by
the -apparently conflicting theories and teachings
which have resulted from the various speculations
wid theories of the numerous teachers who have
sprung up, grown, and in many cases afterward " gone
to seed." But a careful analysis will show that
underlying all of the teachings are certain funda-
mental facts which the awakened mind grasps as
truth. All of these teachers have done good work,
and, in fact, the teachings of each have reached cer-
tain minds which needed the particular thing taught
by the particular teacher, and which teaching was the
very best possible, considering the particular stage
of development of the student. Many students have
obtained much good from certain teachers, and have
then grown beyond the teacher and his teaching, and
have in turn become teachers themselves, giving forth
to others the truth as it came to them, more or less
colored by their own personality.

The careful student who has taken the trouble to
run down to fundamental principles the teachings of
these new schools of thought, will have discovered
that they all rest upon the Oriental teachings which

^.yCoOglC

ORIENTAL OCCULTISM. 75

reach back beyond written history, and which have
been the common property of occultists of all ages
and races. This " New Thought " is really the oldest
thought, but the modem presentation of it conies as
a new thing to those who hear it to-day, and the new
movement is entitled to full credit for its work, and
the advanced occultist knows that the fundamental
truth lying underneath all of these conflicting theories
win be gradually uncovered and brought to light, the
speculations and pet theories of the various teachers
being thrown aside.

The majority of those who read this lesson will
have heard something of this subject of the power
of thought, and will have doubtless had many experi-
ences of its effect. So this lesson may come as an
old story to nearly all of the members of the Class,
but we will endeavor to give a brief, plain outline of
the Yogi teachings upon the subject, which may
help to reconcile some of the apparently conflicting
theories which have been previously considered.

We shall not attempt to explain what thought U
— that is too complicated a subject for elementary
lessons. But we will begin by explaining some of
its properties, laws, and effects. We avoid the the-
ory for the time being, and get down to the "prac-
tical " side of the question.

You will remember what we said in our last lesson
about the Aura. We explained that the Aura was
projected into space by the several principles of man,

^.yCoOglC

7* YOGJ PHILOSOPHY.

just as is the light of the sua, the heat of a stove,
the odor of a flower, etc. Each of these sources
throws off vibrations, which we call light, heat, or
odor, respectively. In one sense these emanations
are minute particles of the thing which throws them
off. In this connection we must also remember that
the thing throwing off the emanations may be after-
ward withdrawn, but the emanations still remain for
a greater or lesser timeV/ For instance, astronomy
teaches that a distant star may be destroyed, and yet
the light rays thrown off from it will continue on
their journey, and may be seen by us of the Earth
years and years after the star itself has been de-
stroyed — in fact, what we really see at any time are
the rays of the star which left it many years before,
the time, of course, depending upon the distance of
the star from the earth. In the same way a fire in a
stove may be extinguished, and yet the heat will re-
main in the room for a long time afterward. Like-
wise, a small particle of musk may be exposed, in a
room and then removed, and yet the odor will be
perceptible for a long time. /; In the same way
thoughts may be in active existence which have been
sent out years before by some person, whose entire
mental character may have changed or who, in fact,
may have passed out of the body long since. Places
and localities are often permeated by the thought of
persons who formerly lived there, who have moved
away or died many years ago.f |

^.yCoOglC

ORIENTAL OCCULTISM, 77

The mind is continually throwing off emanations,
which may be seen as the Aura extending a few feet
from the person,. and which usually becomes thinner
and less easily perceived as it extends away from the
sender. We are constantly sending forth thought-
waves (to use a favorite term), and these waves, after
the initial force of projection is expended, float along
like clouds, mixing with other thought-waves of the
same character, and extending often to far distant
parts of the earth.f Some of the thought emanations
remain around the place from which they were
sent forth, and unless disturbed by strong thoughts
of a contrary nature will remain but slightly
changed for many years. Other thoughts sent
forth with a definite purpose or under a strong
desire, emotion, or passion, will go forth rapidly
toward the object to whom they are directed. We
shall see instances of this as we proceed with this
lesson.

The majority of persons put "very little force into
their thought; in fact, thinking with them becomes
almost a mechanical process, and consequently their
thought-waves have very little motion imparted to
them and do not travel very far, unless drawn by some
other person of similar thought who attracts them to
him. (We are merely stating general principles as
we go along, repeating them when necessary, so that
the student will gradually absorb the idea. We con-
sider this conversational method the most efifective-

^.yCoOglC

7* YOGI PHILOSOPHY.

fonn of teaching — far more so than the usual " cat*
and-dried" form.)

We wish the student to particularly understand
that when we say " Thoughts are Things," we are
not using the words in a figurative sense or in a fan-
ciful way, but ttiat we are expressing a literal truth.
c^We mean that thought is as much a "thing" as is
light, heat, electricity, or similar forms of manifesta-
tions. Thought can be seen by the psychic sight ;
can be felt by the sensitive; and, if the proper in-
struments were in existence, could be weighed.
Thought, after being sent forth, is of a cloudy ap-
pearance, bearing the color belonging to it, as de-
scribed in our lesson on the Aura. It is like a thin
vapor (the degree of density varying), and is just as
real as the air around us or the vapor of steam or the
numerous gases with which we are acquainted. And
it has power, just as have all of these forms of vapor
which we have just mentioned.

In this place let us mention that when a thought is
sent forth with strength, it usually carries with it a
certain amount of Prana, which gives it additional
power and strength, and often produces startling
effects. The Prana practically " vitalizes " it in some
cases, and makes of it almost a living force. We
will have more to say on this point a little later on.

So, friends and students, please remember always
that when we speak of thoughts being real things, we
nean just what we say. It may be necessary for you

^.yCoOglC

ORIENTAL OCCULTISM. T»

to fix this fact in your minds by picturing the mind
as sending forth thought emanations. Some find the
picture of the throwing off of light-waves an easy way
to fix the idea in their minds. Others prefer the
illustration of the throwing off of heat by a stove.
Others find it easier to think of a flower throwing
ofif a strong perfume. And one student (now far ad^
vanced) preferred to think of thought emanations as
akin to the steam being projected from a boiling tea-
kettle. Take your choice or invent illustrations of
your own, but get the idea fixed in your minds some
way. It is much easier to work out these things
by means of a material illustration than to attempt to
carry an abstract idea in the mind.

While, as a rule, the power of thought of a certain
kind depends upon the strength with which it has
been projected, there is another element of strength
which enables thoughts to manifest power. We al-
lude to the tendency of thought to attract to itself
other thoughts of a similar nature and thus combine
force. Not only does thought along any lines tend
to attract to the thinker corresponding thought at-
tracted from the thought-atmosphere within the field
of attraction, but thoughts have a tendency to flock
together — to coalesce, to blend together. The aver-
age thought-atmosphere of a community is the com-
posite thoughts of the people composing that commu-
nity. Places, like persons, have their peculiarities,
their characteristics, their strong and* weak points.

^.yCoOglC

*0 YOGI PHILOSOPHY.

their prevailing atmosphere. This fact is apparent
to all who have thought at all upon these lines, but
the matter is usually dismissed without any attempt
at explanation. But it must be apparent that the
place itself is not an entity, and that these charac-
teristics are not inherent in them, but must have
some cause or origin, '''The occultist knows that this
thought-atmosphere of a village, town, city, or nation
is the composite thought of those dwelling in it or
who have previously dwelt there. Strangers coming
into the community feel the changed atmosphere
about it, and, unless they find it in harmony with
their own mental character, they feel uncomfortable
and desire to leave the place. If one, not under-
standing the laws operating in the thought world,
remains long in a place, he is most likely to be influ-
enced by the prevailing thought-atmosphere, and in
spite of himself a change begins to be manifest in
him and he sinks or rises to the level of the prevail-
ing thought//

In the older countries the characteristics of the
leading cities of the nation have grown more or less
alike, although there are still many points of differ-
ence which the stranger at once feels when he visits
them. But in America, where the country is larger
and newer, the differences to be noticed in localities
are most marked. This is true not only in different
sections of the country, but in cities near each
other. Let the thoughtful stranger visit in turn the

^.yCoOglC

ORIENTAL OCCULTISM. «i

leading cities o£ the United States, and he will be
struck with the spirit of each place, each having
its own personality and characteristics, the result of
certain lines of thought on the part of the early set-
tlers of the place, which in turn affected the new-
f»mers, who added their thought emanations to the
atmosphere of the place, and so on, from time to
time, until the several cities have grown farther apart
in their characteristics than have many different
nationalities. Let the stranger visit in turn, say
Boston, New York, Philadelphia, Chicago, Denver,
and San Francisco, dnd he will notice the greatest
differences in the characteristics of each place. This
difference does not appear so strongly when he talks
to individual citizens, but is quite noticeable when
he opens himself up to the " spirit of the place. "
People often speak of these characteristics as " the
air " of the place, and the real explanation has been
given above — it is the thought-atmosphere of the
town. These characteristics may be modified or even
greatly changed by a new set of people settling in a
town. A few energetic thinkers will send forth
strong waves of thought in their every-day life, which
will soon color the composite thought of the place.
The thought of one strong thinker will overcome the
weak, purposeless thought of very many people who
Knd forth only negative Noughts. The positive
is a sure antidote to the negative. In the same
way the " spirit " of the nation is a composite of the

^.yCoOglC

8» YOGI PHILOSOPHY.

"spirit" of its several parts. If one removes to a.
town in which the greatest energy is being mani-
fested, he soon feels the efiect of the positive tboi^ht
around him, which awakens similar thoughts within
himself. If one removes to a sleepy, " dead ", com-
munity, his activities will become deadened and he
will gradually sink to the level of the town. Of
course, the man or woman who has built up a strong,
positive individuality will not be affected so easily
as the one of opposite characteristics, and, in fact, he
may even act as a leaven for the mass; but in a gen*
eral way the average person is greatly influenced by
the composite thought-atmosphere of the locality in
which he spends most of his time.

In the same way dwellings, business-places, build-
ings, etc., take on the predominant thought of those
inhabiting them or who have dwelt in them. Some
places are notoriously "unlucky," and, although this
condition may be reversed by the man or woman of
strong will, the average person is affected by it.
Some houses carry with them an atmosphere of sun-
shine, good-fellowship, and good cheer, while others
are cold and repellent. A place of business is veiy
apt to reflect the prevailing thought of those at the
head of the enterprise or those who direct its affairs.
Certain shops inspire confidence in patrons, while
others cause one to keep a tight clutch on the
pocketbook and a close eye on the clerks.

Places in which crimes have been committed oftea

^.yCoOglC

ORIENTAL OCCULTISM. H

carry with them an unpleasant atmosphere, which
originally arose from the strong thoughts sent forth
from those participating in the occurrence, both the
criminal and the victim. The atmosphere of a prison
is horrifying to the sensitive. The atmosphere of a
place of vice or scene of low animal pleasures is
suffocating to one of higher mental traits. The at-
mosphere of a hospital isapt to influence those visit-
ing it. The atmosphere of an old church is apt to
produce in the mind of the visitor a feeling of quiet
and calm. We are speaking in generalities, of
course, as there are many influences modifying and
changing these tendencies.

Thus it is with individuals. Some carry about
them an atmosphere of cheer, sunniness, and courage,
while others bring into a room a feeling of inharmony,
distrust, and uneasiness. Many act as " lull- joys "
and as dampers upon enthusiasm and free expression.
Hundreds of instances illustrating this fact might
be ci_ted, but the student may supply these from hie
own experience and observation.

The various waves of thought sent forth by people
attract and are attracted by thoughts of a similar char-
acter. They form thought strata in the astral space,
just as clouds fall into groups in the atmosphere.
This does not mean that each stratum of thought
occupies a certain portion of space to the exclusion
of all other thought clouds. On the contrary, these
thought particles forming the clouds are of different

^.yCoOglC

84 YOGI PHILOSOPHY.

d^^ees of vibration, and the same space may be
filled with thought matter of a thousand kinds, pass-
ing freely about and interpenetrating, without inter-
ference with each other, but not assimilating except
with thoughts of similar character, although tempo-
rary combinations may be formed in some cases.
We cannot go into detail regarding this in this les-
son, and merely wish to give the student a general
idea of the subject, upon which he may build from
time to time.

''Each individual draws to himself the thoughts
corresponding to those produced by his own mind,
and he is of course in turn influenced by these at-
tracted thoughts. '> It is a case of adding fuel to the
fire. Let one harbor thoughts of malice or hate for
any length of time, and he will be horrified at the
vile flood of thoughts which come pouring into his
mind. And the longer he persists in the mental
state the worse matters will get with him. He is
making himself a center for thoughts of that kind.
And if he keeps it up until it becomes habitual to
him, he will attract to himself circumstances and
conditions which will give him an opportunity to
manifest these thoughts in action. Not only does a
mental state attract similar thoughts to it, but it
leads the thinker into circumstances and conditions
calculated to enable him to make use of these
thoughts and inclinations which he has been harbor-
ing. Let one's mind dwell on the animal passions.

^.yCoOglC

^ ORIENTAL OCCULTISM. 85

and all nature will seem to conspire to lead him into
position whereby these passions may he gratified.

On the other hand, let one cultivate the habit of
thinking higher and better thoughts, and he will in
time be drawn into conditions in harmony with the
habit of thought, and will also draw to himself other
thoughts which will readily coalesce with his own.
Not only is this true, but each person will draw to
himself other people of similar thoughts, and will in
turn be drawn to them. '9' We really make our own
surroundings and company by our thoughts of yester-
day or to-day. Yesterday's thoughts influence us to
a greater or lesser extent, but to-day's thought will
gradually supplant and drive out the cast-o£f thoughts
of the past if we will that such shall be so, ' /

We have said that thought charged with Prana
manifested a much stronger force than the ordinary
thought. In fact, all positive thought is sent forth
charged with more or less Prana, The man of strong
will sending forth a vigorous positive thought uncon-
sciously (or consciously if he understands the sub-
ject) sends with it a supply of Prana proportioned to
the force with which the thought was propelled.
Such thoughts are often sent like a bullet to the
mark, instead of drifting along slowly like an ordi-
nary thought emanation. Some public speakers have
acquired this art, and one can fairly feel the impact
of the thought behind their utterances. A strong,
vigorous thinker, whose thought is chai^d strongly

^.yCoOglC

86 YOGI PHILOSOPHY,

with Prana, often creates what are known as Thought-
Forms — that is to say, thoughts possessing such vital-
ity that they become almost like living forces. Suck
thought-forms, when they come into one's psychic
atmosphere, possess almost the same power that the
person sending them would possess were he present,
urging his thought upon you in an earnest conversa-
tion. Those high in occult development frequently
send thought-forms to aid and help their fellow-
beings when in distress or need, and many of us have
experienced the effect of helpful thoughts sent in
this manner while we did not dream of the cause <^
the changed feeling which came over us, bringing
with it the consciousness of renewed strength and
courage.

While thought-forms are often sent out uncon-
sciously by men of -selfish desires and aims and many
are affected by them, we wish to say that there need
be no fear of any one being affected against his oypi
good if he will maintain a mental atmosphere of
Love and Confidence. These two conditions will
repel the strongest thought-wave which may either
be directed against one or which may be encountered
in the astral atmosphere. The higher the order of
thought the stronger it is, and the weakest person,
providing his mind is filled with Universal Love and
Confidence in the One Power, is many times stronger
than the person of the strongest power who would
stoop to use that power for selfish ends, i \The high-

^.yCoOglC

ORIENTAL OCCULTISM. *^

est powers of this kind can be possessed only by
those of great spiritual development, who have long
since left behind them the low aims and ambitions
of undeveloped man. Such persons are constantly
sending forth thought-waves of strength and help,
whigh may be drawn upon by those who need such
help. All that otie has to do is to make the mental
demand for help from those who are able to give it,
and at once they attract to themselves the waves of
the strong, helpful spiritual thought which is being
constantly emanated from the minds of the helpers of
the race, both in the flesh and but of it. Were the
race at the mercy of those of selfish thoughts, it
would have perished long since, but things are other-
wise ordered, t*

The only things to be feared in the world of
thought-forms are those corresponding with any base
thoughts which we may be entertaining ourselves.
For instance, if we entertain low, selfish thoughts,
we are open to thought-forms of similar character
which may be lurking in the psychic atmosphere,
which may take hold of our minds and urge us on
to the doing of things which we would have shrunk
from doing in the beginning. '^We have the right to
invite what mental guests we wish — let us be careful
to whom we issue invitations^p
ft Our strong desires create thought-forms which
work toward the gratification of those desires, be
tbey good or bad. We draw things toward us and

^.iCooglc

88 YOGI PHILOSOPHY.

are drawn toward things by these thought-forms.
They become powerful helpers, and never sleep in
their work. Let us be careful how we send them
forth. Send forth no strong thought-desire unless it
meet with the approval of the Highest Self. Other-
wise you will become enmeshed in the consequences
' arising from it, and will suffer much in learning the
lesson that psychic powers must not be used for un-
worthy ends/i ^ou are punished by such things, not
for them^'/ Above all, never under any circumstances
send forth a strong desire-thought to injure another,
for there is but one consequence of such an act and
the experience will prove a bitter lesson. Such a
person is usually hanged on the gallows he builds for
others. Evil thought projected against a pure mind
will rebound at once to the sender, and will gather
force from the impact. We must apologize to our
students for laying so much stress on these matters,
but as there is always the chance of lessons of this
kind falling into the hands of those unprepared to
receive them, it is necessary for the warning to accom-
pany anything written on the subject, in order to
prevent thoughtless persons using the information
improperly and thereby injuring themselves as well
as others. It is the " Danger " signal displayed for
the careless or thoughtless.

Those who have made a study of the dynamics of
thought are aware of the wonderful possibilities open
for those who wish to take advantage of the stored-

^^iCooi^lc

ORIENTAL OCCULTISM. 89

up thought which has emanated from the minds of
thinkers in the past and present, and which is open
to the demand and attraction of the one who may
wish to use it and who knows how to avail himself
of it

There has been but little written on this phase of
the subject, which fact is somewhat surprising when
one considers the wonderful possibilities open to
those who wish to take advantage of them. Much
thought has been sent forth upon all subjects, and
the man who is working along any line to-day may
attract to himself most helpful thoughts relating to
his favorite subject In fact, some of the greatest
inventions and most wonderful plans have come to
some of the world's great people in this way, al-
though those to whom they came have not realized
from whence their information originated. Many a
man has been thinking intently upon a certain sub-
ject, and has thrown himself open to the outside
thought influences which have rushed toward his
, receptive mind, and lo t the desired plan — the miss-
ing link — came into the field of consciousness.
( y Unexpressed thought, originally sent out with con-
siderable force of desire, constantly seeks for expres-
sion and outlet, and is easily drawn to the mind of
one who will express it in action. That is to say, if
an ingenious thinker evolves ideas which he has not
the energy or ability to express in action, to take ad-
VEtntage of, the strong thoughts on the subject which

^.yCoOglC

90 YOGI PHILOSOPHY.

he throws off will for years after seek other minds as
a channel of expression ; and when such thoughts are
attracted by a man of sufBcient energy to manifest
them, they will pour into his mind like a flood until
he seems to be inspired.

If one is working upon some problem which baffles
him, he will do well to assume a receptive attitude
toward thoughts along the same line, and it is ex-
' tremely likely that when be has almost ceased to
think of the matter at all the solution will flash be-
fore him as if by magic. Some of the world's great-
est thinkers, writers, speakers, and inventors have
experienced examples of this law of the thought
world, although but few of them have realized the
cause behind it. The astral world is full of excellent
unexpressed thoughts waiting Cor the one who will
express them and use them up. This is merely a
hint of a great truth — let those make use of it who
are ready for it.

In the same way one may draw to himself strong,
helpful thought, which will aid him in overcoming
fits of depression and discouragement. There is an
immense amount of stored-up enetgy in the thought
world, and any one who needs it may draw to himself
that which he requires. It is simply a matter of
demanding your own. The world's stored-up thought
is yours — ^why do not you take itJ's

^.yCoOglC

Tbe Mantmn for the month is ' Thought is si Liriog Force
—I will use it wisely and well 1 "

MEDITATIOR

'} pur subject for Meditation this month is our responsibilitf
iii the matter of adding to the world's thought. When we thmk
that we are constantly adding to the supply of the world's
thought, and also realize the enormous quantity of undeveloped
thought which is being poured out from the minds of persons
of a low order of development, we are led to a realization of
our duty in the matter of helping to elevate and purify the vol-
ume of thought. We should guard ourselves against indulging
in unworthy thoughts, and should try to radiate thoughts of
help, comfort, cheer, and upliftii^ to our fellow-laeings. Each
of us can do his share of this work, and the help of each is
needed. Send out thought-forms of help and love to your
brothers and sisters— both in general and in particular. If you
know of a stn^gling soul, send to it thoughts of comfort and
encouragement. If you know of any in distress, send them
thoi^hts of strength and help. Send forth your best helpful
thoi^ht to the world. It may reach some fellow-being at a
critical moment. When in distress yourself, there is no better
way of rec^ving the help of stro:^ thought of others than to
send forth helpful thoughts to others who may be likewise dis-
tressed. We can help each other in this way, and will thus
open up channels of communication which will be helpful to
all. Misuse not the power of thought. Let this be your rule
and standard : Send no thought to another that you would not
care to attract to yourself . Peace be with yoM.n

ORCLE WORK.

Let the Circle work continue along the lines mentioned in
previous lessons. It is proving a blessing and help to many of
us. We are receiving some wonderful letters on this score.
This month's lesson will throw light on the causes underlying
the mutual help arising from the Circle work. Let the good
work go on.

^.yCoOglC

CLASS NOTES.

We will send out our pamphlets regarding "The PragTessiTe
Agency Plan" and "Local Circle Work" in » week or two.
Our plans are being carefully considered and matured, and the
result will be a great impulse in tlie direction of spreading the
Class work among those who need it. And at the same time
those members who may wish to employ some of their time in
die wwk will be remunerated for the same. Every man should
be paid for his time and work — the law of compensation frowns
upon "something for nothing"— and we know the law suffi-
cienfly well to realize that he who sows liberally will reap in
liken

We have received * number of requests for inf (nmation re-
garding various * courses," books, " lesstHis,' etc, published by
concerns in all parts of the country. Many of these publica-
tions we have never heard of and can express no opinim of
their merits. And anyway it is a dehcate matter for us to ex-
press ourselves regardii^ another's work. There is some good
in every one's honest work, and what may not suit one may be
the very thing for another. There is no set rule in such cases.
The best plan is for you to suggest to the publishers either diat
they send the work to yon for examination or that they sell it
to you with the privilege of return and refund of money if not
satisfactory aftN twenty-four hours' examination. This is ft
fair proposition— we follow it in our own bu^ess, and meet
with practically no losses by reason thereof, and, besides, hav«
the satisfaction of knowing that we have no dissatisfied cus-
tomers. It works well all around. When in doubt about a
" course," bty this plan. The character of the reply will be
your answer as to the value of the work which you have been
solicited to buy. " Examination with privilege of return and
refund of money" is the twentieth -century principle of doii%
business ; insist upon its adoption by those who solicit your
patronage.

We attach a list of the subjects to be covered ia hitan les-
sons. We dtink you will find it attractive. It is a difficult
task to condense so much in so small a space, but we feel that
we can do it to your satisfaction. We feel that we are givii^
you a good, practical elementary conne. We trnst &at you
agree with as.

^.yCoOglC

Thles o{ Lessons in the Yogi
Class G>urse of 1904

LESSON L (Novembo', no]). On Oe tlmihliold— Tba CoutUutioii
of Mail— The S«*fn Piindidei of Han— Tte I%Tsl«al Bodr-The A«tnl
Body— Piana or Vllal Force.

LESSONH (December, lau). The Foaith aod Fifth Piindples-The
Initincttm Hlnd-Tbe loteDect.

LESSON nL jJauDarf, raotK Tha Sixth and Seventh Principles—
The Sptiitaal Hind—Spirit— UlniDination, ot Spiritual Coosdousness.

and pomr (ri Tttoai^-TboiaM^a^^ThoaM' I^umcn— Ttw
Occol t Tea^lDiis on this great labiect

Dynunid — The nature, qui
LESSON VL <Ai

t^SSONVin. (Jane, I9M). Occult Therapeutits— Spiritual Heatins—
Uental Healing— Pniiic Healing— Theory and PiacticE.

LESSON Dt. (July, iqa*). Psichic Influence— Personal Magi
Hesmeriam, etc^ explained, vith insCnictiooB regarding aelf-pri.— -
and watnines a^inst misuse of the pomr— A tiAly lesson upon ai
portant subject.

JBSSONX. (Aiw
AsUal Bodr-AsG

LESSON XL (!

it does after t£c^ie ailed D^di

LESSON Xn. (October. iQotl. Spiritual ETotntkm— Tic Growth of

the Soul— Its travels— Its porpoK— Its goal.

LESSON Xm. CNoiember, I9i4)- Spiritual Cause and Effect— The
Yogi teachings regarding the puizling questioDS of Human Life, Coa-
di^— The Soiring and fix Reaping explained.

LESSON XrV. (December, iW. The Yogi's Path of Attalnment-
The Threefold Path— Melliods--Dinctions— Flans— Eierdses, etc—
Adrke and wcbxIs of Enccuragenient to the NeophTle.

^.yCoOglC

^.yCoOglC

(X>RRESPONDENCE CLASS
COURSE IN

Yogi Philosophy and
Oriental Occdtism

YOGI RAMACHARAKA

Ttx SM LoKM, Afrg, 1904

The Yogi Pubucation Soobty

4000 Cotuce Gton Avcaoc, CHICAGO; ILL.

UigitirB.1 Google

Tides of Lessons in the Yogi
Qass Giurse of 1904

Bodr— Praua or Vllal Force.

(December, >WS- TIk Fourth and Ftfth PrincipleB— The

LESSON m. Ilaniuri, lOotL. 1^ S
The Spiritual Mind— Spint-Dlmninali

The Hud
..„ the thTW* M - ' — ■

Colore, Phenomena, tt

LESSON V. (March,iqait).TfaiMidit Dynamics— Tie nature, qnalltf,
and poi«r cj Thought— Thought Fomu— Thought Influence— The
Occult TeachiDgi oothis great subject

LESSON VL (April, ifotl. Clairvoyairae, CkuFaudienn, Piycbonietiy,
Telepathr, etc.— How to devdop Piychlc poiten.

and wuninn against mlsuK (rf the power— A tiinely lesson upon ai
piKtant subject.

LESSONX. (August, ittH). The Astral World; Its Phenomena— The
Aitaal Body— Aitial He^pas, etc

LESSON XI. (September, 1904). Bevond the Border— The survival of
the Ego after Dasshig out^if the phnical (mdr—Wboe It goes and what
It does after the change called Deatli.

-SSON Xn. (October,
the Soul- Its tiaveb— Its

LESSON xm. (November, 1^04)- Spiritual Cause and EfiKt-The
Yogi teaching* i^aiding the puziling queitloni of Human Life, Con-
duct—The Sowing and the Rtaplng explained.

,,Cooglc

THE NINTH LESSON.

Psychic Influence, Etc.

One of the things which have puzzled scientific in-
vestigators and students of the History of mankind is
the persistent recurrence of stories, legends and tra-
ditions relating to the possession and practice of some
form of Psychic Influence by men of all races and in
all ages. The investigators have found it easy to
dismiss the more primitive forms of these stories by
the explanation that they were merely the result of
the crudest form of supersti^on among the unedu-
cated and undeveloped people. But as they turned
over the pages of history they found that the "idle su-
perstition" still maintained its original force, and that
its forms increased in number and variety. From the
repulsive Voodoo practices of the African savage, one
may trace a straight line to the Witchcraft epidemic
in New England, and thence on to the present time,
when the Western world has apparently gone wild
on "psychism," and the daily papers are filled with
sensational tales of mesmeric influence, hypnotism,
personal magnetism, etc The books of all ages are
filled with tales of psychic influence, the Bible con- ;
165

UigitirB^yCoOglc

iM Toax psiLoaopBr.

taitiing a number of instances of its practice for good
or evil.

At the present time, attention is often called to the
wonderful instances of the power of the mind, per-
sonal magnetism, etc, and it is quite common to hear
. the expression that one has, or has not, "personal
magnetism" — is, or is not, "magnetic." Much non-
sense has been written on this subject, and some of the
wildest assertions and theories regarding it have been
advanced. And, yet, the truth itself is far more won-
derful than are the wildest fictions which have been
written and taught regarding it. Underlying all the
popular notions and misconceptions regarding Psy-
chic Influence lies a solid basis of fact, the greater
portion of which is undreamt of by even many of
those who have been feeding the public taste for sen-
sationalism.

We need scarcely tell our students that the Orien-
tals have known and practiced, for centuries past, all
known forms of occultism, and, in fact, have pos-
sessed the secrets which the investigators of the West
have been striving so laboriously to uncover. Scraps
of the knowledge have filtered through, and have been
eagerly seized upon by Western writers, and used as
the basis for startling claims and theories.

And, much of this hidden knowledge will, and
must, remain hidden for years to come, because of
the undeveloped state of the race and the general un-
fitness of people for this secret wisdom. To spread be-
fore the general public even a small part- of certain of
the hidden teachings, at this time, would be dangerous

^.yCoOglC

OniBJSTTAL OCCULTISM. Iffl

indeed, and would bring upon th« race one of the
greatest curses known to man. This not because of
any wrong in the teachings themselves, but because
the selHshness of the average man or woman is stKh
that they would soon begin to use this knowledge for
their own personal profit and ends, to the detriment
and hurt of their fellow-men. This would avail them
nothing if the entire race knew enough of the sub-
ject — had advanced far enough intellectually and spir-
itually to grasp and comprehend these teachings, and
thus be able to protect themselves from the selfish at-
tempts of their unscrupulous brothers and sisters.
For, as all occultists know, no Black Magic can affect
the man or woman who knows his or her real place in
nature — his or her real powers to resist the practices
of those who have acquired bits of occult knowledge
without the spiritual growth which would teach them
how to use same properly. But the average person
of to-day does not know — and will not be convinced —
of his own power, and therefore is unable to protect
himself from the psychic attempts of even those who
have grasped some fragments of occult teachings, and
are usit^ them for selfish ends.

The improper use of psychic power has long been
known to occultists as "Black Magic," which, so far
from being a remnant of the superstition of the Mid-
dle Ages, is a very real thing, and is being practiced
to-day to a great extent Those so practicing it are
sowing the seeds of their own punishment, and every
bit of psychic force expended for base and selfish ends
will unquestionably rebound and react upon the user,

^.yCoOglC

m TOGZ PBTLOSOPSr.

but nevertheless these people are influencing others
that they may reap some material gain or pleasure,
and the public is being more or less imposed upon by
such people, althot^h it laughs at the idea — considers
the matter a joke — and regards those who teach the
truth as wild visionaries or being mentally weak.

Very fortunately, those who would so prostitute
psychic powers know comparatively little regarding
the subject, and can use only the simpler forms, but
when they come in contact with those entirely igno-
rant of the subject, they are able to accomplish more
or less by their arts. Many men find, sometimes by
accident, that they can influence others to their bid-
ding, and, not knowing the source of their power,
often use it just as they would any physical power, or
mental strength. Such people however usually have
gradually brought to their knowledge (in pursuance
with well-established occult laws) something which
will lead them to a better understanding of the sub-
ject, and they begin to see their mistake. Others pick
up a little bit of occult teaching, and "try it on" others,
and, seeing the effect, start on the road to "Black
Magic," although scarcely knowing what they arc
doing. These people, also, are warned in certain ways,
and given every chance to rectify their error. Others
seem to understand something of the risk they are
running, but willingly take it, being fascinated by
their new sense of power, and blinded by it

None of these people are allowed to go very far
with their selfish work, as there are certain influences
at work to counteract their efforts, and a little good

^.yCoOglC

ORIENTAL OCCULTISM. 16»

always counteracts a great deal of the selfish psychic
work — this being an old occult truth.

But outside of this bit of elementaty "Blade
Magic," of which we have spoken more in the way of
a warning and a caution, many people are endowed
with faculties which make them powers among their
fellow-men and women, and tlieir influence is felt in
every-day life, just as the influence of the physically
strong man is felt in a crowd of weaker people. It
needs but a moment's glance at one's acquaintances
to show that some of them have a greater influence
than have others. Some are naturally looked to as
leaders and teachers, while others naturally fall into
place as followers. These strong, positive men come
to the front in warfare, business life, the bar, the pul-
pit, in the practice of medidne, and in fact, in all
walks of life and all branches of human endeavor.
We notice this fact, and speak of this man being pos-
sessed of a great deal of "Personal Magnetism," or of
that one lacking it. But what do we mean by "Per-
sonal Magnetism"? Can anyone give an intelligent
answer? Many are the theories which have been ad-
vanced to account for this phenomenon, and many are
the plans advanced to develop this "power." Of late
years many teachers have sprung up, claiming to have
discovered this secret and offering to teach it to all
comers at so many dollars a head, many sensational
announcements having been made to attract purchas-
ers of "courses" of instruction, and many the appeals
to the most selfish motives have been made in order to
awaken an interest in what is oflfered for sale. In the

= .1. Google

110 Toei PHitjoaopar.

majority of cases these teachers have practically noth-
it^ to offer and teach, while in some few cases they
have woriced out a sufficient knowledge of the subject
to be able to give directions whereby one may possess
himself of a sufficient degree of psychic power to gain
a certain amount of influence over the ignorant and
weak of the race. But, fortunately, the majority of
these purchasers of these teachings have not sufficient
confidence in themselves or in the teachings to put into
practice even the comparatively meagre teachings
given them. But at least a few have sufficient self-
confidence to put these plans into practice, and are
able to do considerable harm by their ignorant and
selfish use of powers which are intended for high uses.
All these things must pass away as the race advances
in knowledge and understanding of the occult truths,
and, in the meantime, those who really understand
the subject are doii^^ what they can to educate the
race in its principles, that they may protect them-
selves, psychically, and may not be tempted to make a
selfish use of the higher powers.

The man or woman of spiritual growth and devd<
opment can afFord to smile at the efforts of these dab-
blers in "Black Magic," at least so far as the fear of
any personal injury to or effect upon themselves is
concerned. Such a one rises to a higher plane to
which the efforts of the selfish occultist ( ?) cannot
penetrate. We will have something to say on this
subject of Self Protection, toward the end of this les-
son, after we have given the student a general idea of
tiie several forms of Psychic Influence in general lue.

^.yCoOglC

ORIENTAL OOCULTiaU. 171

We wish to be distinctly understood, however, when
we say that no attempt will be made in this lesson to
uncover a degree of occult knowledge which might
place in the hands of the chance reader a weapon to
use for his own selfish ends. This is a lesson designed
for the Self Protection of those who read it — not for
the advancement of a knowledge of "Black Magic"
even in its elementary forms. And let us here caution
those who read what we will write on this subject tfiat
we are serious in what we say regarding the selfish
use of occult knowledge — ^if they knew but a fragment
of the trouble which one may bring upon himself by
improper occult practices, they would drop the sub-
ject as quickly as they would a venomous serpent
which was beginning to warm into life from the heat
of their hands. Occult powers are for the proper use
and protection of mankind, not for misuse or abuse,
and, like playing with the wires of a dynamo, med-
dling with these powers is apt to prove unpleasant to
the person who will not heed the warning.

Although many Western writers deny it, all true
occultists know that all forms of Psychic Influence,
including what is called "Personal Magnetism," "Mes-
merism," "Hypnotism," "Suggestion," etc., are but
different manifestations of the same thing. What this
"thing" is may be readily imagined by those who have
followed us in our preceding lessons. It is the power
of the Mind of the individual, operated along the lines
mentioned in our preceding lessons. We trust that the
student has acquainted himself with what we have
said regarding "The Instinctive Mind," "Thought Dy-

^.yCoOglC

172 Toai PEiLosopnr.

namics," "Telepathy," "Thought Forms," etc., as well
as the potency of Prana, that he may understand this
lesson without too much repetition.

Psychic Influence — and by this we mean all forms
of it — what does it mean? Of what does it consist?
How is it called into operation? What is its effect?
Let us try to answer these questions.

We must b^n with the Instinctive Mind — one of
the Seven Prindptes of Man. We told >xiu (in Lesson
II) that this is a plane of mentation shared in common
with us by the lower animals, at least in its lowest
forms. It is the first fonn of mentation reached in the
scale of evolution, and, in its lowest stages manifests
entirely along sub-conscious lines. Its beginnings are
seen as far back as the mineral life, manifesting here
in the formation of crystals, etc. In the lower forms
of plant life it shows but feebly, and is scarcely a de-
gree above that manifested by the mineral. Then, by
easy and progressive stages it grows more distinct
and higher in the scale, in plant life, until in some of
the higher forms of plants it even manifests a rudi-
mentary form of consciousness. In the kingdom of
the lower animals, the Instinctive Mind is seen in va-
rying stages, from the almost plant-like intelligence
of the lowest forms of animal life, until the almost
human intelligence of some of the higher animals.
Then in the tower forms of human life we find it
scarcely removed from the highest form shown in the
lower animals, and as we ascend in the scale we find it
becoming shaded, colored, and influenced by the fifth
principle, the Intellect, until we reach the highest form

^.yCoOglC

OaiSNTAL OOOUWISM. m

of man known to us at this time where we see the
Intellect in control, asserting its proper position, and
influencing the lower principle only for good, and
avoiding the mistakes of the less developed man who
pours harmful auto-suggestions into the Instinctive
Mind, and works actual harm to himself.

In tliis consideration of the Instinctive Mind, we
must pass over its wonderful work in superintending
the work of the physical body, and also some of its
other manifestations, and must confine ourselves to the
subject of the part the Instinctive Mind plays in the
matter of Psychic Influence — a most important part,
by the way, as, without the Instinctive Mind there
could be no operation of Psychic Influence, as there
would be nothing to be acted upon. The Instinctive
Mind is the instrument played- upon by Psychic Influ-
ence. We speak, often, as if one's Intellect were in-
fluenced in this way, but this is incorrect, for the per-
son is influenced in spite of his Intellect, not by means
of it — the influence is so strongly impressed upon the
Instinctive Mind tliat it runs away heedless of the
protests of the Intellect, as many persons afterwards
recollect to their sorrow. Many are the persons who,
in their own words, "knew better all the time, but did
it just the same."

We will start with what is known as "Suggestion,"
and which really lies at the bottom of all forms of Psy-
chic Influence, personal or "absent." By Suggestion
we mean the influendi^ or control of the thoughts
and actions of another by means of a positive com-
mand, or a subtle insintiatioo of the desired thought.

^.yCoOglC

m TOff/ patLoaopB r

or any combination of the two, or anything that may
come between these two extremes. Personal Sugges-
tion is quite common in everyday life, in fact, we are
constantly giving and taking suggestions, consciously
and unnmsciously, and one can scarcely get away
from the giving and taking, so long as he associates
with other persons — hears their voices or reads what
others have written or printed. But these everyday
suggestions are relatively unimportant, and lack the
force of a conscious and deliberate suggestion by one
who understands the "Art of Suggesting." Let us
first see how and why the suggestions are received and
acted upon.

As we have said, in the early forms of life the In-
stinctive Mind worked on alone, uninfluenced by Intel-
lect {for Intellect had not yet unfolded or developed)
totally unconscious, as in plant life. As the scale of
evolution was mounted, the animal began to become
dimly conscious, and commenced to be "aware" of
things, and to perform a something like primitive rea-
soning about them. In order to protect itself from its
enemies, the animal had to be guided by the rudi-
mentary consciousness which was beginning to unfold,
and which manifested in and through the Instinctive
Mind. Some animals progressed more rapidly than
others of their kind, and naturally began to assert
themselves and their peculiar power — ^they found
themselves dcung the th■nkiI^r for their fellows. They
came to be recognized as being the ones to look to in
cases of danger, or when food became scarce, and
thtir leadini; was generally recognized and followed.

^.yCoOglC

ORIENTAL OGOULTIBU. IW

Leaders sprang up in flocks and herds, and not alone
(as has been commonly taught in the text-books) be-
cause of their brute strength, but also because of their
superior brain-power, which may be described as
"cunning." The "cunning" animal was quick to rec-
ogaxzK danger, and to take means to avoid it — quick
to discover new ways to gain food, and overcome the
common enemy, or the prey. Anyone who has been
much around domestic animals — or who has studied
the ways of the wild animals who flock together — will
realize exactly what we mean. The few led and di-
rected, and the many blindly followed and were led.

And, as the development went on, and Man was
evolved, the same thing manifested itself — leaders
sprang into prominence and were obeyed. And aU
along the history of the race up until the present time,
this same state of affairs exists. A few lead and the
many follow. Man is an obedient and imitative ani-
mal. The great majority of people are like sheep —
give them a "bell-wether" and they will gladly fol-
low the tinkle of the bell.

But mark this fact — tt is a most important one — ^it
is not always the man or woman of the greatest
amount of what we call "intellectual attainment," ed-
ucation or "book-learning" who is the leader of men
—on the contrary, many of such people are often the
most confirmed followers of leaders. The man or wo-
man who leads is the one who feels within himself, or
herself, that something which may be called a con-
sciousness of power — an awareness of the real source
of strength and power behind them and in them. This

UigitirB^yCoOglc

I'M TOOI PSTLOSOPHT.

"awareness" may not be recognized by. the Intellect,
it may not be understood, but the individual feels
somehow that he is possessed of power and force, or
is in contact with power and force which he may use.
And (speaking of the ordinary man) he consequently
gives himself a personal credit for it, and begins to
use his power. He feels the reality of the word "I."
He feels himself as an individual — a real thing — an
entity — and he, instinctively, proceeds to assert him-
self. These people, as a rule, do not understand the
source of their power, but it is a matter of "feeling"
with them, and they naturally make use of the power.
They influence others, without understanding just
"how," and often wonder how it all comes about. And
how does it come about ? Let us see.

Let us look to the persons who are influenced. What
part of their mental mechanism or armament is af-
fected? The Instinctive Mind, of course. And why
are their Instinctive Minds affected so easily, while
others are so much less so? That's just the point; let
us look into the matter.

In the original state, and during the process of
evolution, the Instinctive Mind was not influenced
thusly, because there was nothing to influence it.
But as Man developed, the individuals who became
aware of the dawning sense of their "individuality"
and real power, began to assert themselves, and their
own Instinctive Minds and the Instinctive Minds of
others began to be influenced. The man whose con-
sciousness o£ individuality — whose awareness of the
"I" — ^is lai^y devel(q)ed, invariably influences the

ORIENTAL OCCULTISM. 117

Instinctive Mind of the one in whom the conscious-
ness is not so fully developed. The Instinctive Mind
of the less conscious man takes up and acts upon the
suggestions of the stronger "I," and also allows the
latter's thought-waves to beat upon it and to be ab-
sorbed.

Remember, once more, that it is not the man of
purely intellectual attainment, culture, or "teaming"
who has this consciousness, although, of course, the
higher the intellectual attainment of the man the
greater the scope of the power of the conscious "I"
he may possess. Uneducated men are seen to have
this power, as well as the most highly educated, and
although Oieir deficient education and training pre-
vents them making use of their power to the extent
possible to their more favored brother, still they ex-
ert an influence upon all in their "class," and also
upon many who have greater Intellectual powers than
have they. It is not a matter of education, or of ab-
stract reasoning, etc. — it is a mailer of "conscious-
ness." Those who possess it somehow feel the "I"
within them, and although it often leads one to an
absurd degree of egotism, vain Self-pride and conceit,
yet a man possessing this consdousriess to any extent
invariably influences ofhers and forces his way
through the world. The world has given to this man-
ifestation of this consciousness the name of "self-
confidence," etc. You will readily recc^ize it, if
you think a moment and look around you a little.
There are, of amrse, many degrees of this conscious-
ness, and, everything: else being equal, the man or

^.yCoOglC

178 Toai phizjobopbt.

woman will exert an influence upon others in pre-
cisely the degree that they possess this power. This
consciousness may be developed and increased. It is,
however, inferior to the consciousness of the man or
woman of spiritual attainment, or development, whose
powers greatly exceed this consciousness on the men-
tal plane.

But to get back to our subject of how the Instinc-
tive Mind is influenced. The man whose conscious-
ness of "I" is sufficiently developed, si^gests to his
own Instinctive Mind, and the latter naturally looks
to its master as the only source of command or in-
struction. But the one who has not this consciousness
has given but feeble commands of this kind, and his
Instinctive Mind is not instilled with that confidence
that it should possess, and finds its master frequently
(often invariably) allowing it to receive the com-
mands and instructions of others, until it automatically
takes up and acts upon almost any forcible su^estion
coming from without Such outside suggestions m^
be either' verbal suggestions or suggestions conveyed
by tiie thought-waves of others.

Many p«^le have no confidence whatever in their
own "I"— rthey are like human sheep, and naturally
follow their leader — in fact, are unh^ipy unless they
are led. The more fordhle the commands, the more
ready they are to obey. Any statement made to them
positively and authoritatively is accepted and acted
upon. Such pecq>le live upon "authority," and con-
stantly seek for "precedents" and "examples"— tfiey
need somebody to lean upon.

^.yCoOglC

ORIBNTAL OCCULTISM. 179

To sum up the matter — they are mentally lazy so
far as exerdsJi^ the "I" consciousness and develop-
ing the same >s concerned — and they consequently
have not asserted their control over their Instinctive
Mind, but allow it to be open to the suggestions and
influence of others, who, very often, are less quali-
fied to direct it than they are themselves, but who hap-
pen to have a little more "self-confidence" and "as-
surance"— a little more consciousness of the "I,"

Now as to the means whereby the Instinctive Mind
is influenced. There are innumerable methods and
iexras of practices, conscious and unconscious, where-
by such effects are produced, but they may be roughly ,
g:i:ouped into three general classes, viz. (i) Personal
Suggestion; (2) Thought Influence, present and dis-
tant, and (3) Mesmeric or Hypnotic Influence. These
three forms shade into each other, and are generally
combined, but it is as well to separate them here, that
we may understand them the better. We will take
them up in turn, briefly.

Let us first consider Personal Suggestion. As we
have said, this is most common, and is constantly
practiced more or less by all of us, and we are all
miM'e OF le59 effected by it. We will confine ourselves
to Ae most striking forms. Persona] Suggestions are
conveyed by the voice, the manner, the appearance,
«tc. The Instinctive Mind takes for granted, and ac-
cepts as truth the words, appearance and manners of
the positive pers<Mi, and acts upon the same, according
to degree of its reactivity. This degree varies in per-
sons, according to tfie d^ree to which they have de-

^.yCoOglC

180 TOei PBIW80PBY.

vdoped the "I" consciousness, as we have before
stated. The greater the amount of the "I" conscious-
ness, the less the degree of receptivity, unless the per-
son is tired, his attention is distracted, is off his guard,
or voluntarily opens himself to the influence of the
other's mind or words.

The more positive or authoritative the sug^stion
the more readily is it taken up by the receptive In-
stinctive Mind. Su^estion affects a person not
through his Intellect but through his Instinctive Mind
— it operates not by argument but by assertions, de-
mands and commands. Suggestions gain force by
beit^ repeated, and where one is not influenced by a
single su^cstion, repeated si^gestions along the
same lines have a much greater power. Some persons
have cultivated such a proficiency in the art of Si^-
gestion that one has to be on his guard not to uncon-
sciously accept some of the subtle suggestions insin-
uated into the conversation. But one who realizes the
"I" consciousness, or, better still, the Real Self and
its relation to AH, has no need to fear the power of
the Euggestionist, as the suggestions will not be able
to penetrate his well-guarded Instinctive Mind, or
even if it does lodge around the outer surface of the
mind, it will soon be detected and discarded with a
smile of amusement. But, a word of caution; be on
your guard towards those who attempt to lead you not
by ailment or reason, but by assertion, pretended au-
thority, plausible manner and a general "taking it for
granted" way with you. Also keep your eye on those
who ask you questions and answer them in advance

^.yCoOglC

ORIENTAL OOOULTISM. 181

for you, thus: 'Tou like this pattern, don't you?"
or "This is what you want, isn't it?" Suggestion and
assertion go hand in hand. You can generally tell a
Suggestion by the company it keeps.

Secondly, let us consider Thought Influence, present
and distant. As we have stated in previous lessons,
every thought results in the projection of thought-
waves of greater or lesser strength, size and power.
We have explained how these thought-waves are sent
forth, and how they are received by another individ-
ual. We are all receiving thought-waves at all times,
but comparatively few affect us, as they are not in
harmony with our own thoughts, moods, character and
tastes. We attract to our inner consciousness only
such thoughts as are in harmony with our own. But,
if we are of a negative character, and allow our In-
stinctive Mind to go without its proper master, and
become too receptive, we are in danger of having it
accept, assimilate and act upon the passing thought-
waves surrounding us. We have explained the action
of the thought-waves in other lessons, but we did not
point out this phase of the matter, preferrii^ to take
it up here. The unguarded Instinctive Mind is not
only affected by all sorts of passing thought-waves,
which are floated down to it, but is also peculiarly li-
able to be affected by a strong, positive, conscious
thought-wave directed toward it by another who
wishes to influence its owner. Everyone who is try-
ing to influence another person, for good or evil, un-
consciously throws off thought-waves of this kind
with greater or less effect And some who have

UigitirB^yCoOglc

m YOGI PBIL080PET.

learned some of the raditnentary occult truths and
have prostituted them into Black Magpc, consciously
and deliberately send thought-waves towards persons
whom they wish to influence. And if the Instinctive
Mind is unguarded by its proper master, it is more
or less apt to be affected by these efforts of sel6sh
and malicious minds.

The tales of Witchcraft days are not all mere de-
lusions and superstitions, but underneath the exag-
gerated reports and tales may be found a great foun-
dation of occult truth, readily recc^ized by the
advanced occultist as rudimentary occult power prosti-
tuted into Black Magic. All the combined BlacJc
Magic or Witchcraft in the world could not affect
a man or woman who possessed the higher form of
consciousness, but one of a fearful, superstitious turn
of mind, with little or no self-confidence or self-reli-
ance, would be apt to have an Instinctive Mind ready
and ripe for the entrance of such hurtful thougiit-
waves or thought-forms. All the conjurations,
"spells," etc., of the voodoos, "witches," conjurers,
etc., etc, have no efficacy beyond the thought sent out
with their use — and the thought is made more power-
ful because it is concentrated by means of the rites,
ceremonies, "spells," images, etc., of the unholy devo-
tees of Black Magic. But it would be just as power-
ful if concentrated by some other means. But, no
matter how concentrated or sent forth, it can have no
effect unless the Instinctive Mind is ready to receive
and assimilate it, and'act upon it The man or woman
"who knows" need have no fear of these practices.

^.yCoOglC

OSIBNTAL OO0ULTI8X. 18»

In fact, the very reading of this lesson will clear
away from many minds the receptivity which might
have, or has had, allowed them to be influenced to a
greater or lesser extent by the selfish thoughts of oth-
ers. This, mind you, not because of any virtue in this
lesson (we are claiming nothing of the sort), but
merely because the reading of it has caused the stu-
dent's mind to awaken to its own power, and to assert
itself.

Remember, the mind attracts only such thoughts as
are harmonious with its own thoughts — and the In-
stinctive Mind is infiuenced against its own interests,
only when its owner has admitted his own weakness
and lack of ability to master and guard it. You must
guard your own Instinctive Mind, and assert your
master and ownership of it, as, otherwise, that owner-
ship may be asserted, claimed and usurped by others
more masterful than yourself. You have the strer^h
and power necessary within you, if you but assert it.
It is yours for the asking — why don't you demand it ?
You may awaken the "I" consciousness and develop
it by the power of assertion, which will aid in its un-
foldment We will have more to say on this point in
the following pages.

We will now consider the third form of Psychic In-
fluence, which is known as Mesmerism, Hypnotism,
etc We can merely touch upon that subject here, as
its varied forms and phenomena would fill books, if
spread out But we think we can make it clear to
you in a few words, as you have followed our thoughts
in this and the preceding lessons.

.yCOOgIC

IM TOOT PB/LOaOPBr.

Tke first thing to remen^r is that Mesmerism or
Hypnotism is but a combination of the two methods
just mentioned, plus a greater amount of Prana pro-
jected with the Personal Suggestion or Thought-
Wave. In other words, the Suggestion or Thought-
Wave becomes charged with Prana to a greater de-
gree than is ordinarily the case, and becomes as much
stronger than the ordinary suggestion or thought-
wave, as a thought-form is stronger than an ordinary
thought- wave. In short, mesmerism or hypno-
tism is practically the bathing of the person
in a How of thought-forms, kept stimulated and
active by a constant supply of Prana, which has
in such cases often been called "the mesmeric fluid."
And, another thing to remember is that no person can
be mesmerized or hypnotised unless his Instinctive
Mind is unguarded or without its proper master, un-
less the person agrees to be mesmerized and actually
consents to it. So that, in the end, it comes down to
the fact that no person need be mesmerized or hypno-
tised unless he is willing or unless he believes that he
may be, which is the same thing in the end. Mesmer-
ism has its uses in the hands of the advanced occultist
who understands its laws, but in the hands of those
ignorant of its proper use it is a thing to be avoided.
Be careful about allowing yourself to be hypnotised
by the ignorant. pretender. Assert your own power,
and you may accomplish for yourself all that anyone
else can, on the same plane.

We have, in the brief space at our disposal, touched
upon the various forms of Psychic Influence, and may

.y Google

ORIBSTAL OCOULTiaU. 185

have an opportunity at some future time of gotug
deeper into the subject with you. But we trust that
we have said enough to give you at least a general
knowledge of the subject, and have at the same time
given you a timely warning and caution. We will con-
clude by saying something to you about the "I" con-
sciousness and its development, which we trust you
will read with the attention it merits, and will put
into practice that which is indicated.

There is, of course, a still higher form of conscious-
ness than the "I" consciousness — the spiritual con-
sciousness which causes one to be aware of his rela-
tion to, and connection with, the source of all power.
And those possessing this higher consciousness are
far beyond the influence of Psychic Influence of oth-
ers, for tliey are surrounded with an aura which repels
vibrations on a lower plane. Such do not need the
"I" consciousness, as it is included in their higher
consciousness. But those on the mental plane of de-
velopment (and but few of us have progressed fur-
ther) will find it well to develop and unfold their
consciousness of the "I" — ^the sense of individuality,
You will be aided in this by carrying in mind, and
meditating often, that you are a real being — that you
are an Ego— a bit of the Universal Life set apart as
an individual that you may work out your part of the
Universal Plan, and progress to higher forms of man-
ifestation. That YOU are independent of the body,
and only use same as an instrument — that YOU are
indestructible, and have eternal life — that YOU can-
not be destroyed by fire, water or anything else which

^.yCoOglC

IM TOSI PBILOBOPHr.

the physical man looks upon as a things which will
"kill" him — that no matter what becomes of your
body YOU will survive. YOU are a soul, and have
a body. (Not that you are a body having a soul, as
most persons think and act upon.) Think of yourself
as an independent being, using the body as a con-
venience. Cultivate the feeling of immortality and re-
. ality, and you will gradually begin to realize that you
really exist and will always exist, and Fear will drop
from you like a discarded cloak, for Fear is really
the thought weakening the ill-guarded Instinctive
Mind— once get rid of Fear, and the rest is easy. We
have spoken of this matter in "Science of Breath,"
under the title of "Soul Consciousness," on page 70.
In the same book, on page 61, under title "Fonning an
Aura," we have hinted at a plan whereby weak and
fearful persons may protect themselves while they are
building up a sure foundation of self-confidence and
strength. The affirmation or mantram which has
proven of more benefit than any other in these cases
is the positive assertion of "I AM," which expresses a
truth, and tends to a mental attitude which is taken up
by the Instinctive Mind and renders it more positive
to others, and less liable to be affected by su^estions,
etc. The mental attitude expressed by "I AM" will
surround you with a thought aura, which will act as
a shield and a protection, until such time as you have
fully acquired the higher consciousness, which carries
with it a sense of self-confidence and assurance of
stretch.
From this point you will gradually develop into that

^.yCoOglC

OBIBNTAL OCCULTISM. 187

consciousness which assures you that when you say
"I," you do not speak only of the individual entity,
with all its strength and power, but know that the
"I" has behind it the power and strength of the Spirit,
and is connected with an inexhaustible supply of force,
which may be drawn upon when needed. Such a one
can never experience Fear — for he has risen far ?bove
it Fear is the manifestation of weakness, and so long
as we hug it to us and make a bosom friend of it, we
will be open to the influences of others. But by cast-
ing aside Fear we take .several steps upward in the
scale, and place ourselves in touch with the strong,
he^ful, fearless, courageous thought of the world, and
leave behind us all the old weaknesses and troubles
of the old life.

When man learns that nothing can really hann him,
Fear seems a folly. And when man awakens to a re-
alization of his real nature and destiny, he knows that
nothing can harm him, and consequently Fear is dis-
carded.

It has been well said, "There is nothing to fear,
but Fear," and in this epigram is concealed a truth
which all advanced occultists will recognize. The
abolishing of Fear places in the hands of Man a
weapon of defense and power which renders him al-
most invincible. Why do you not take this gift which
is so freely offered you? Let your watchwords be:
"I AM." "I AM FEARLESS AND FREE."

,,Cooglc

MANTRAM AND MEDITATION.

The Mantnun for the month ia "I AM."

When you gay "I AM" you assert the leality of jfoni wdstence—
not the mere reality of the phyrical existence which is but ton-
porary and relative — bat yoor real existence in tlie Spirit, vhieli ia
Dot temporaiy or relative, but is eternal and absolute. You axe as-
serting the reality of the Ego— the "I." The real "I" ia not the
body, but is tlie Spirit principle which is manifesting in body and
mind. The real "I" is independoBt of the body, which is hnt a
rehicle for its expression — it is indestructible and etemaL It can-
Dot die nor become annihilated. It may change the form of ita
espresidoD, or the vehicle of manifestation— but it ia always the
same "I" — a bit of the great ocean of Spirit — a spiritual atom
manifesting in your present coaseienBoess along the lines of spiritual
unfoldment. Do not think of yonr soul as a thing apart from yon,
for TOU are the soul, and all the rest is transitoiy and changrable,
Fictnie yourself in your mind as an entity apart from, and inde-
pendent of, the body, which is but your shell — realife tliat it ia
possible for yon to leave the body, and still be YOU. During a
part of the period of meditation mentally ignore the body entirdy,
and yon will find that you will graduslly awaken to a sense of the
independent existence of yonr soul — YOUBSEIiP — and come to a
eonscionsnesa of yoor real nature.

The student should endeavor to ^ve a few minutes each clay to
silent meditation, finding as quiet a place as possible, and then lying
or sitting in an easy position, relaxing every muscle of the body ana
calming the mind. Then when the proper conditions are observed
he will experience that peculiar sensation of calmness and qniet
which indicate that he is " entering the silence. ' ' Then he should
dwell upon the subject given for meditation, repeating the Mautram
in order to impress the meaning npon his mind. At such times ha
will receive more or lees inspiration from his Spiritual Mind, and
will feel stronger and freer all day.

The Mantram for this month, if clearly understood and impressed
npon the consciousness, will give to the student an air of quiet dig-
mty and calm manifestation of power which will have its effect upon
people with whom he comes in contact. It will surround him with
a thought aura of strength and power. It will enable him to cast
off fear and to look the world of men and women calmly in the eyes,
knowing that he is an eternal soul, and that naught can really harm
him. A full realization of "I AM" will eanse fear to fade away,
for why should the Spirit fear anythingT — nothing can harm it.
We urge the cultivation of this state of conscioosnesa upon our stn-
dents. It will lift you above the petty worries, hates, fears, and
jealousies of the lower mental states, and will cause you to be men
and women "of the Spirit" in reality. You will find tiiat the re-
sult will be felt by those with whom yon come in contact There ia
an undefinable aura surrounding these people of the "I AM" eon-
BcioasnesB which causes them to be respected by the world arooacl
them.

.yCOOgIC

CLASS NOTES.

We beg to call the sttention of those of our etudents who hav«
changed their eddresa^ or who contemplate doing bo, to the fact
that the Post Office does not forward printed matter imless tlie extra
postage for Ae forwarding is paid. Letters are forwarded without
extra postage, bnt unleBs the extra postage is paid upon printed
matter it is sent to the Dead Letter OCGce. We are conetantlj io
receipt of complaints from subscribers who saj they cannot under-
stand whj thej have not received certain issues of these leesons, and
who seem to tliiiik that the trouble is caused b; some CBrelcssneee in
onr mailing department. Investigation frequently shows that the
subscribers have removed and have faUed to notify ua, and conse-
qnently their lessons go to the Dead Letter OfGce to be destroyed.
A little care will save the student (and ourselves) much trouble.
In notifying us of a change of address be sure to give the old ad*
dress as well as the neu>. We index by states, and if a man in Iowa
moves to Kansas, and merely writes us to change his address to the
Kansas town or city, withont naming the Iowa town, we are com-
pelled to bunt over each state until we find him — a task which con-
fmmes very much time. Then again, if you have changed your ad*
dress for the Bnnuner and have notified us, do not forget to again
notify US when yon return to yoor winter home, again giving both
addresses.

We have received a number of letters during the past few months
which illustrate the workings of the Law of Attraction, leading to
tjie reaHzatiion of a desire for occult knowledge — an illustration of
the workings of the law which anawers the mental appeal that
"Mine own shall come to me," One of our correBpondents states
that he went to the poet-office in his little town, and wishing to make
a memorandum of a business matter which be feared might escape
his memory, he picked up a piece of paper from the waste-paper
basket. It was an envelope, torn in two, which had enclosed one of
our circulars advertising the Class Course, As he picked it ap the
torn halves of the circular fluttered to the floor, bringing into view
the red-letter lines "Yogi" and "Oriental." This aroused his curi-
osity, and he picked up the other portion of the torn eircnlar and
placed the torn halves side by side and read the contents. He at
once felt that this was just what he had been looking for for years,
and he procured a money order before leaving the office and sent
OS his application for membership. He has since become a most en-
tbaeiastic student and has procured us many other students from
Ms circle of friends. Another student writes us that his flrst knowl-
edge of our work was gained by his having picked up one of onr
lessons along the line of a transcontinental railroad while on a camp-
ing vacation, the lesson having evidently been blown from the win-
dow of a passing train, upon which was evidently one of onr stn-
dents. He read the lesson to pass away an idle hour, and found
that it was what he "had always thought," and he lost no time in
"making connections." Many of similar instance are brought to
our notice every once in a whUe. One's "own" often comes to hiin
in a strange manner.

I),,,.;-..,C00'^|C ■■

ORCLB WORK.

Our referWM to the formatioD of local ciTClw witbiii the CIam
haa brought forth a number of lettera from onr students. A num-
ber of them have formed little Cirdefi amoDc; their friends who are
m«mberB of the Class, and much benefit and pleaaure haa been de-
rived from the co-operative work and study. But a great varied
of plans have been suggested bj these different Circles, the opinions
of the members apparently bemg quite diverae. Some wish as to
adopt this form of conducting the Circles, and others wish that
form, and so on, each having (very properly) his or her own idea
of the way in which the Circles should be conducted and managed in
order to got the beet results. On the other hand, a number of our
students have suggested to us that any attempt on onr part to rega-
late or direct the Circle work would only result in the formation
of an organization, to which idea a great number are firmly opposed,
believing that organizations are apt to grow into "cults" or
"chnrches," and that such cryataHizatlou will only result in stag-
nation and a nanownesa — the fomation of "creeds" and the pro-
ninlgation of dogmas. We are inclined to anee with this last
named class, although we think the danger is less than tttey sup-
pose. Our idea has always been to keep away from any attempt at
organization, or anything which might seem to tend in that direc-
tion. We believe so thoroughly in the supremacy of the "indi-
vidual" and in the utmost freedom of thought and opinion, that
any attempt at organiiing our students into a "cult" or "church"
would be quite imposfflble on our part. We have, in the ranks of
our students, people of all shades of belief and opinion — members
of nearly every religions denomination, in fact, many clergymen of
all denominations — and many people who are not connected with
any denomination at all. We also have persons belonging to a num-
ber of organizations, and "cults," all of whom feel at home in our
ranks, knowing that we recognize Truth in all, but do not believe
that any one set of people have all the Truth. In view of theae
facts, wo have deemed it beat to announce that The Yogi Publica-
tion Society and those behind it will ezercise no kind of control or
direction over any Circles which may be formed by its students.
The Circle members must make their own rules and regulations,
and must conduct their meetings as they see best. They may use
our Lessons entirely, or they may combine our work with that of
other writers — let tbem seek Truth wherever they find it, and use
that which seems fitted to their needs, whether it is onr work or that
of others. Our work blends with that of a number of other teachers
— touching one at this point and another at that one. Onr stndenta
are a union of individuals, and we wish to keep them so — we have
no idea or desire to form a "cult" or "church" — there are enough
without it. Lot every man form his own cult— if he desires. Tratb
is free and thought must be also free — rules, dogmas and "creeds"
are apt to cramp. So let our students undemtand our positian —
let them form their Circles and manage them themselves — free from
our control or direction. We will be with each of them in thought
and spirit. But we do not ask our students to "belong" to koj-

^^iCooi^lc

"HATHA YOGA."

Our long promiied hoot, "HATHA TOGA," by To^ Bama-
charakiL, ig rapidly approaching completion. A {lortion of its pages
are in the hands of the printers, and the remaining portion will be
fnrniBhed them by the time this Isbbod Teaches our students. We
expect to have the book ready for delivery an or about Angnst 1.
The book will occupy a unique poaitian among books along these
lines, inasmuch aa it will b« in a class by itself, just as is " Science
of Breath." Like the last mentioned book, it will be "different"
from other books, and will stand out as distinct from other books
oa Oriental occultism. This chiefly becanse there has been prac-
tically nothing "worth while" ever written on. the subject of "Hatha
Yoga," which, as our students know, is one branch of the Yogi
pbiloeopby — that branch which has to do with the development, care
and training of the physical body. There have been many and val-
uable books written on the other branches of "Yoga," but this
subject of Hatha Yoga has been dismissed with a few words or a,
brief reference. This is largely due to the fact that in India there
exists a horde of ignorant mendicants of the lower fakir class, who
poee as Hatha Yogis, but who have not the slightest idea of the
underlying principles of that great branch of the Yogi philosophy.
They content themselves with obtaining control over some of the
involuntary muscles of the body, thereby acquiring certain atmormal
"tricks," which they exhibit to amuse and entertain (or disgust)
Western travelers. Some of their feats are quite wonderful, when
regarded from the standpoint of curiosity, and the performers would
be worthy applicants for the "dime museums" of America, indeed,
tbeir feats being very umilar to those performed by some of the
Western "frea^" These people are regarded with pity by the
real Yo^, to whom Hatha Yogi is an important branch of their
philosophy. It is true that the Yogi philosophy leads one to h^her
things and teaches the real and higher natiu-e of man, but it aoea
not commit the error of certain sebools of Western thought and deny
the existence of the body, or teach that the body is unworthy of
■eriouB consideration and fit only for neglect. On the contrary, the
Yogi philosophy teaches that the body is a very real thing, and is
given to man in pursuance of a well defined plan, and is therefore^
necessary for his development and progress in this particular stage*
of his evolution. This being so, they teach that the care and dev5-
opment of the body is a most worthy task, for with an unhealthy and
imperfectly developed bo3y the mind of man cannot function prop-
erly, nor can the physical instrument be properly used to the best
advantage of its master, the Spirit. The Yogi insists that the body
be brought under the perfect control of the mind — that the instru-
ment be finely toned so as to be responsive to the hand of the mas-
ter. Bnt the Yogi knows that the highest degree of responsiveness
on the part of the body can be obtain^ only when the body is prop-
erly cared for, nourished and developed. The highly trained body
must first of all be a strong, healthy body. For these reasons .
the Yogi pays such great attention and care to this side of hie na-
ture, and for the same reason the OrientaJ syston of physical culture
forms a part of the Yogi science of Hatha Yoga. The Western

phjaical eoltorut develop! hit bodf for his hoij'a aftke,- belierlng
that the bod^ is He. The Yogi develops tbe bodj knowing it to be
but the iuatmment for the uae of the teal part of himself, and solely
that he m/ty perfect the iuitromeDt to the end that it be used in the
work of Soul growth. The physical oulturifit coatents himself vrith
mere mechanical movements for developing the muscles. The Yogi
throws Mind into the task, and develops not onlj the muscle, bat
ever? organ, cell, and part of his body as well.

In tluB new book we have endeavored to state in plain, simple
Enelish the fandamental principles of this great branch of the Togi
phiToeop^. Some of the things taught will be more or less familiar
to the Western readers, although the Yogi explanation will throw
new light lipon the subject and show the real reason for that which
has putzled the student before. But there will be much that is new
to the Western reader in this book. It will be a plain, homely sort
of book, which does not indulge in fine phrases or beautiful writing —
but it gets "right down to business" (to use the Western phrase^
which so aptlj expresses the Western habit of thought) and goes
right to the point. It tells its readers bow to do things, and the
reason for doing them. It gives directions, exercises, plana, etc. In
this respect it is tbe same sort of book that "Science of Breath" is.
We do not deem it wise to poblish a list of contents, or index, until

the moDthlj' lessons. We maj safelj say, however, that this book
vcill contain information which, if followed and practiced, will enable
a man to get well and to stay well, unless he is afflicted with some
organic trouble which has progress^ too far. It is not a "doctor-
book," and contains nothing about medicine, nor is it dengned as
a treatise upon the cure of msease. Its keynote is the healthy man,
and its idea is to help the average man to conform to the standard
of that healthy man. But it believes that that which will keep a
man healthy will tend to restore health to those who have lost it.
It preaches a sane, normal, simple manner of hfe and living which, if
followed, cannot but help to benefit those who study it. It keeps
close to nature and advises a return to natural method in preference
to those which have grown up along with onr artificial haUts of liv-
ing. We know that our students will like this book, and we have no
hesitation in recommending it to them, even though we happen to
be its pubUshers. It vriU be sold for ONE DOLLAR, but it wiU
cost members of the Class but FIFTY CENTS, net, after dednctlag
the Class discount. Advance ordera may be placed at once, and the
orders will be filled in the order of their receipt, as soon as the book
leaves the press. We will appreciate advacce orders, as they vriU
enable us to fill the Class demand before the general sale of the book
begins. APPLICATION BLANK and return envelope is enclosed in
thia lesson. Sign the Application Blank, enclose iMj cents, place
in the envelope, stamp and send us, and we will do tba rest. We
will return your money if the book doesn't suit you.

Gooi^lc

AGENCY WOBK

YX^B wish to call the attention of those who
have been securing new membera for the
Claaa, and new pnrchasera for onr booka — alao
those who may wish to t&ke np such work— to
m new plan of Belling these publications, etc.
This is a new idea, and is a genuinely attractive
offer, which will be taken advantage of by hnn-
dreda of people to whom it Is presented, so we
suggest that yon write ns about It, if yon feel
like doing anythit^ In the direction of selling
our publications. It gives the purchaser the
opportunity of getting nearly double the valne
of his money, and still leaves the agent a good
commission for his trouble. When yon write,
ask us for particulars regarding " Tba Kew Com-
Unation kitnej Plan." and please enclose a two-
cent Btamp for postage.

YOGI PUBLICATION SOCIETY,
4000 Cottage Grove Avenue,
Chicago, 111.

^.yCoOglC

.yCoo;;!

,,j;

,,Cooglc

noiict <o glass members

THIS Booklet contaiiui tie Tenth,
Eleventh, Twelfth, Thirteenth and
FoDiteeuth Lessons of the Correspon-
dence ClEBS Course in YOGI PHILOSOPHY
AND ORIENTAL OCCULTISM^ bound t(^
gether for convenience. These Lessons were
advertised to be issued in August, September,
October, November and December, 1904,
reapectivelf, but owing to the requests of
many members of the Claga, we have ad-
vanced the date of the pablicatioc of the
last three Lessons, and have issued the five
last Lessons on September 15, 1904, in this
shape. The Class Course terminateB with
the Fourteenth Lesson, so that there will
be no further lessons sent to Class Mem-
bers of 1904, but the Class MIembersbip, with
its other privUeges, of course, continueB
until December 31, 1904, and stndents are
entitled to purchsse their books, etc., at
I^lass Discounts until that time. We make
this explanation in order to prevent mis-
onderstanding and confusion.

ToGi Pdbucation Bootbtt.
Chicago, 111., September IS, 1904.

UigitirB^yCoOglc

THE TENTH LESSON.

The Astral World.

We are confronted with a serious difficulty at the
beginning of this lesson, which will be apparent to
those of our students who are well advanced in occult
studies. We allude to the matter of the description
of "planes" of existence. These lessons are intended
as elementary studies designed to give the beginner
a plain, simple idea of the general principles of oc-
cultism, without attempting to lead him into the more
c(»nplicated stages of the subject. We have tried to
avoid technicalities, so far as is possible, and believe
that we have at least fairly well accomplished our task
of presenting elementary principles in a plain manner,
and we know that we have succeeded in interesting
many persons in the study, who had heretofore been
deterred from taking it up because of the mass of tech-
nical description and complicated description of details
that met their view upon taking up other works on
the subject.

So, in this lesson on the Astral World, and the
three lessons that follow it, we will be compelled to
deal in generalities instead of gcnng into minute and ^
189 C\*^

^.yCoOglc

190 TOei PEIL0S0PB7.

careful descriptions such as would be needed in a work
taking up the "higher-grade" work. Instead of en-
deavoring to describe just what a "plane" is, and then
gang on to point out the nice little differences be-
tween "planes," and "sub-planes" we shall treat the
whole subject of the higher planes of existence under
the general tenn of "The Astral World," makit^ that
term include not OTiIy the lower divisions of the As-
tral Plane, but also some of the higher planes of life,
This plan may be objected to by some who have fol-
lowed other courses of reading on the subject, in which
only the lower Astral Plane has been so styled, the
higher planes receiving other names, which has led
many to regard the Astral Plane with but scanty c<wi-
sideration reserving their careful study for the higher
planes. But we ask these persons to remember that
many of the ancient occultists classed the entire group
of the upper planes (at least until the higher spiritual
planes were reached) under the general term "The
Astral World," or similar terms, and we have the
best of authority for this general divistcxi. There
is as much difference between the lowest astral planes
and the highest mental <x spiritual planes, as there
is between a gorilla and an Emerson, but in order to
keep the beguiner from getting lost in a wilderness of
terms, we have treated all the planes above the physi-
cal (at least such as our lessons touches upon) under
the general style of "The Astral World."

It is difiicult to convey clearly, in sin:q)le terms, the
meaning of the word "plane," and we shall use it but
little, preferring the word "state," for a plane is really

^.yCoOglC

THE ASTBAL WOBLD. 191

a "state" rather than a place — that is, any one place
may be inhaWted on several planes. Just as a room
may be filled with rays of the sun ; light frcsn a lamp ;
rays from an X-ray apparatus; ordinary magnetic
vibrations ; air, etc, etc., each acting according to the
laws of its being, and yet not affecting the others, so
may several planes of being be in full operation in a
given space, without interfering with each other. We
cannot go into detail regarding the matter, in this
elementary lesson, and hope merely to give the student
a good working mental conception, in order that he may
understand the incidents and phenomena of the several
planes comprising "The Astral World."

Before going into the subject of the several planes
of the Astral WcM-ld, itwill be better for us to con-
sider some of the general phenomena classified under
the term "astral." In our Sixth Lesson, we have told
you that man (in the body), in addition to his physical
senses of sight, hearing, tasting, smelling and feeling,
has five astrat senses (counterparts of the physical
senses) operating on the astral plane, by which he may
receive sense impressions without the aid of the physi-
cal sense organs. He also possesses a "sixth-sense"
physical organ (the organ of the "telepathic" sense)
which also has a corresponding astral sense.

These astral senses function on the lower astral
plane — the plane next removed trota the physical
plane — and the phenomena of clairvoyance is produced
by the use of these astral senses, as we have described
in the Sixth Lesson. There are, of course, higher
forms of clairvoyance, which operate on planes far

^.yCoOglC

192 TOai PBILOSOFET.

above that used in ordinary clairvoyance, but such
powers are so rare, and are possessed only by those of
high attainment, that we need scarcely do more than
mention them here. On this lower astral plane, the
clairvoyant sees; the clairaudient hears; the psycho-
metrist feels. On this plane the astral body moves
about, and "i^osts" manifest. Disembodied souls liv-
ing on the higher planes of the Astral World, in order
to communicate with those on the physical plane, must
descend to this lowest plane, and clo&e themselves
with coarse astral matter in order to accomplish their
object On this plane moves the "astral bodies" of
those in the flesh, who have acquired the art of pro-
jecting themselves in the astral. It is possible for a
person to project his astral body, or travel in his astral
body, to any point within the linuts of the earth's
attraction, and the trained occultist may do so at will,
under the proper conditions. Others may occasionally
take such trips (without knowing just how they do it,
and having, afterwards, the remembrance of a par-
ticular and very vivid dream) ; in fact many of us do
take such trips, when the physical body is wrapped in
sleep, and one often gains much information in this
way, upon subjects in which he is interested, by hold-
ing astral communication with others interested in the
same subject, all unconsciously of course. The con-
scious acquirement of knowledge in this way, is possible
only to those who have prc^ressed quite a way alcmg
the path of attainment The trained occultist merely
places himself in the proper mental condition, and then
wishes himself at scsne particular place, and his astral

,,Googlc

TEE ASTBAL WOBLD. 193

travels there with the rapidity of light, or even more
rapidly. The untrained occultist, of course, has no such
degree of control over his astral body and is more or
less clumsy in his management of it. The Astral Body
is always connected with the physical body (during the
life of the latter) by a thin silk-like, astral thread,
which maintains the communication between the two.
Were Ihis cord to be severed the physical body would
die, as the connection of the soul with it would be
terminated.

On this lower Astral Plane may also be perceived
the auric colors of men, as described in our Fourth
Lesson. Likewise it is on this plane that the emana-
tions of thought may be observed by the clairvoyant
vision, or the astral of one who visits that plane in
his astral body. The mind is continually throwing off
emanations, which extend some distance from the
person, for a time, and which then, if strong enough,
gradually pass off, drawn here and there by the cor-
responding thoughts of others. These thought emana-
tions resemble clouds, some delicate and beautiful,
while others are dark and murky. To the psychic or
astral vision, places are seen to be filled with this
■thought-stuff, varying in character and appearance
with the quality and nature of the original thought
which produced them. Some places are seen to be
filled with bright attractive thought-stuff showing that
the general character of the thought of those who in-
habit it is of an uplifting and cheerful character, while
other places are filled with a hazy, murky mass or
cloud of thought-stufE, showing that those who live

^.yCoOglC .

194 TOGI PHILOSOPHY.

there (or some visitors) have been dwelling on the
lower planes of thought, and have filled the place with
depressit^ reminders of their sojourn there. Such
rooms should be opened wide to the sun, and air, and
one moving into them should endeavor to fill them with
bright, cheerful and happy thoughts which will drive
out the lower quality of thought-stufi. A mental com-
mand, such as "I command you to move away from
this place," will cause <Mie to throw out stnMig thou^t
vibrations, which will either dissolve the objectionable
thought-stuff, or will cause it to be repelled and driven
away frtnn the immediate vicinity of the person making
the command.

If people could see but for a few minutes the
thought-atmosphere of groggeries, gambling-rooms, and
places of that kind, they would not care to again visit
them. Not only is the atmosphere fairly saturated
with degrading thou^ts, but the lower class of dis-
embodied souls flock in large numbers around the
congenial scene, striving to break the narrow bounds
which separate them from the physical plane in sucli
places.

Perhaps the best way to make plain to you the gen-
eral aspects and phenomena of the Astral World, would
be to describe to you an imaginary trip made by your-
self in that world, in chaige of an experienced occultist.
We will send you, in imagination, on such a trip, in this
lesson, in charge of a competent guide — it being pre-
supposed that you have made considerable spiritual
progress, as otherwise even the guide could not take
you very far, except by adopting heroic and very un-

^.yCoOglC

TSS ASTSAL WOSLD. 1B5

usual methods, which he probably would not see fit
to do in your case. Are you ready for your trip?
■Well, here is your g:uide.

You have gone into the silence, and suddenly beconie
aware of having passed out of your body, and to be
now occupying only your astral body. You stand be-
side your physical body, and see it sleeping mi the
couch, but you realize that you are connected with it
by a bright silvery thread, looking something like a
lai^ bit of bright spider-web. You are conscious of the
presence of your guide, who is to ccmduct you on your
journey. He also has left his physical body, and is
in his astral form, which reminds you of a vapory
something, the shape of the human body, but which
can be seen tiirough, and which can move through
solid objects at will. Your guide takes your han^
in his and says, "Come," and in an instant you have
left your room and are over the city in which you
dwell, floating along as does a summer cloud. You
begin to fear lest you may fall, and as soon as the
thought enters your mind you find yourself sinking.
But your guide places a hand under you and sustains
you, saying, "Now just realize that you cannot sink
unless you fear to — hold the thought that you are
buoyant and you will be so." You do so, and are
delighted to find that you may float at will, moving
hereand there in accordance to your wish or desire.

You see great volumes of thought-clouds arising
from the city like great clouds of smoke, rolling along
and settling here and there. You also see some finer
vapory thought-clouds in certain quarters, which seem

^.yCoOglC

IM YOQI FEILOSOPST.

to have the property of scattering the dark clouds
when they CMne in contact with them. Here and there
you see bright thin lines of brigiit li^t, like an elec-
tric spark, traveling rapidly throu^i space, which your
guide tells you are telepathic messages passing from
one person to another, the light being caused by the
Prana with which the thought is chained. You see,
as you descend toward the ground, that every per-
son is surrounded by an egg-shaped body of color, —
his aura — in which is reflected his thought and pre-
vailing mental state, the character of the thought be-
ing represented by varying colors. Some are sur-
rounded by beautiful auras, while others have around
them a black, smc^ aura, in which are seen flashes of
red light Some of these auras make you heart-side
to observe, as they give evidence of sudi base, gross,
and animal thoughts, that they cause you pain, as you
have become more sensitive now that you are out of
your physical body. But you have not much time to
spare here, as your trip is but a short one, and your
guide bids you come on.

You do not seem to change your place in space, but
a change seems to have come over everything — like the
lifting of a gauzy curtain in the pantomine. You no
longer see the physical world with its astral jAenome-
na, but seem to be in a new world — a land of queer
shapes. You see astral "shells" floating about — dis-
carded astral bodies of those who have shed them as
they passed on. These are not pleasant to look upon,
and you hurry on with your guide, but before you leave
this second ante-room to the real Astral World, your

^.yCooglc

THE ABTBAL WOBLD. 197

guide bids you relax your mental dependence upon
your astral body, and much to your surprise you find
yourself slipping out of it, leaving it in the world of
shells, but being still connected with it by a silk-like
cord, or thread, just as it, in turn, is connected with
your physical body, which you have almost forgotten
by this time, but to which you are still bound by these
almost invisible ties. You pass on clothed in a new
body, or rather an inner garment of ethereal matter, for
it seems as if you have been merely shedding one cloak,
and then another, the YOU part of yourself remains
unchanged — you smile now at the recollection that
once upon a time you thought that the body was "you."
The plane of the "astral shells" fades away, and you
seem to have entered a great room of sleeping forma,
lying at rest and in peace, the only moving shapes
being those from higher spheres who have descended
to this plane in order to perform tasks for the good of
their humbler brethren. Occasionally some sleeper will
show signs of awakening, and at once some of these
helpers will cluster around him, and seem to melt away
into some other plane with him. But the most wonder-
ful thing about this region seems to be that as the
sleeper awakens slowly, his astral body slips away
from him just as did yours a little before, and passes
out of that plane to the place of "shells," where it
slowly disintegrates and is resolved into its original
elements. This discarded shell is not connected with
the physical body of the sleeping soul, which physical
body has been buried or cremated, as it is "dead ;" nor
is the shell connected with the soul which has gone on,

^.yCoOglC

198 YOOI PEIL030PEY.

as it has finally discarded it and thrown it off. It is
different in your case, for you have merely left it in
the ante-room, and will return and resume its use,
presently.

The scene again changes, and you find yourself in
the regions of the awakened souls, through which you,
with your guides, wander backward and forward.
You notice that as the awakening souls pass alcaig, they
seem to rapidly drop sheath after sheath of their
mental-bodies (for so these higher forms of etiiereal
coverings are called), and you notice that as you move
toward the higjier planes your substance becomes more
and more etherealized, and that as you return to the
lower planes it becomes coarser and grosser, although
always far more etherealized than even the astral body,
and infinitely finer than the material physical body.
You also notice that each awakening soul is left to
finally awaken on some particular plane. Your guide
tells you diat the particular plane is determined by the
spiritual progress and attainment made by the soul
in its past lives {for it has had many earthly visits or
lives), and that it is practically impossible for a soul
to go beyond the plane to which it belongs, although
those on the upper planes may freely revisit the lower
planes, this being the rule of the Astral World — not
an arbitrary law, but a law of nature. If the student
will pardon the commonplace comparison, he may get
an understanding of it, by imagining a large screeiit
or series of screens, such as used for sorting coal
into sizes. The large coal is caught by the first screen,
the next size by the second, and so cm until the tiny

^.yCoOglC

TSB ASTBAL WOSLD. 199

coal is reached. N«w the large coal cannot get into
the receptacle of the smaller sizes, but the small sizes
may easily pass through the screen and join the large
sizes, if force be imparted to them. Just so in the
Astral World, the soul with the greatest amount of
materiality, and coarser nature, is stopped by the screen
of a certain plane, and cannot pass on the higher ones,
while one 'which has passed on to the higher planes,
having cast off more confining sheaths, can easily pass
backward and forward among the lower planes. In
fact souls often do so, for the purpose of visiting
friends on the lower planes, and giving them enjoy-
ment and comfort in this way, and, in cases of a highly
developed soul, much spiritual help may be given in
this way, by means of advice and instruction, when
the soul on the lower plane is ready for it. All of
the planes, in fact, have Spiritual Helpers, from the
very highest planes, some devoted souls preferring to
so devote their time in the Astral World rather than
to take a well earned rest, or to pursue certain studies
for their own development. Your guide explains these
things to you as you pass backward and forward,
among the lower set of planes (the reason you do not
go higher will be explained to you bye-and-bye), and
he also informs you that the only exception to the rule
of free passage to the planes below the plane of a
soul, is the (Mie which prevents the lower-plane souls
from entering the "plane of the sleepers," which plane
may not be entered by souls who have awakened on a
low plane, but may be freely entered by those pure and
exalted souls who have attained a high plane. The

^.yCoOglC

200 TOQI TSILOSOPBY.

plane of die chamber of slumber is sacred to those oc-
cupying it, and those higher souls just mentioned,
and is in fact in the nature of a distinct and separ3te(i
state rather than one of the series of planes just
mentioned.

The soul awakens on just the plane for which it is
fitted — on just the sub-plane of that plane which its
highest desires and tastes naturally select for it It is
surrounded by congenial minds, and is able to pursue
that which the heart of the man had longed for during
earth life. It may make considerable progress during
this Astral World life, and so when it is reborn it is
able to take a great step forward, when compared to
its last incarnation. There are planes and sub-planes
innumerable, and each finds an opportunity to develop
and enjoy to the fullest the highest things of which
it is capable at that particular period of development,
and as we have said it may perfect itself and devel(V
so that it will be bom under much mOTe favorable am-
ditions and circumstances in the next earth life. But,
alas, even in this higher world, all do not live up to
their best, and instead of making the best of their op-
portunities, and growing spiritually, they allow their
more material nature to draw them downward, and
they spend much of their time on the planes beneath
them, not to help and assist, but to live the less spiritual
life^ of the denizens of the lower planes — the more
material planes. In sudi cases the soul does not get
the benefit of the Astral World sojourn and is ham
back into just about the same condition as the last
earth-life — it is sent back to leam its lesson over again.

^.yCoOglC

THE A8T&AL WOBLD. 201

The very lowest planes of the Astral World are
filled with souls of a gross type — undeveloped and ani-
mal like — who live as near as possible the lives they
lived on earth (about the only thing they gain being
the. possibility of their "living-out" their gross tastes,
and becoming sick and tired of it all, and thus allowing
to develop a longing for hi^er things which will
manifest in a "better-chance" when they are reborn).
These undeveloped souls cannot, of course, visit the
upper planes, and the only plane below them being the
[dane of shells and the astral sub-plane immediately
above the material plane (which is one of the so-called
ante-rooms of the Astral World) they often flock back
as near to earth as is possible. They are able to get so
near back to earth that they may become conscious of
much that is transpiring there, particularly when the
conditions are such that they are in harmony with their
own natures. They may be said to be able to practi-
cally live (Ml the low material plane, except that they
are separated from it by a tantalizing thin veil, which
prevents them from actively participating in it except
on rare occasions. They may see, but not join in, the
earth-life. They hang around the scenes of their old
degrading lives, and often take possession of the
brain of one of their own kind who may be under the
influence of liquor, and thus add to his own low desires.
This is an unpleasant subject, and we do not care to
dwell upon it — ^happily it does not concern those who
read these lessons, as they have passed beyond this stage
of development. Such low souls are so attracted by
earth-life, on its lower planes, that their keen desires

^.yCoOglC

£02 YOQl PBILOSOFET.

cause them to speedily reincarnate in similar conditions,
although there is always at least a slight improvement —
there is never a going backward. A soul may make sev-
eral attempts to advance, in spite of the dragging-back
tendencies of its lower nature — but it never slips back
quite as far as the place from which it started.

The souls in the higher planes, having far less at-
traction for earth-life, and having such excellent op-
portunities for advancement, naturally spend a much
longer time in the Astral World, the general rule be-
ing that the higher the plane, the longer the rest and
sojourn. But sowier or later the lesson is fully learned,
and the soul yearns for that further advancement that
can only come from the experience and actitm of an-
other earth-life, and through the force of its desires
(never against its will, remember) the soul is grad-
ually caught in the current sweeping on toward re-
birth, and becoming drowsy, is helped toward the plane
of the room of slumber and, then falling into the soul-
slumber it gradually "dies" to the Astral World, and
is reborn into a new earth-life in accordance to its
desires and tastes, and for whith it is fit at that partic-
ular stage of its develt^Mnent. It does not fully awaken
upon physical birth, but exists in a dreamy state of
gradual awakening during the years of early child-
hood, its awakening being evidenced by the gradual
dawning of intelligence in the child whose l»ain keeps
pace with the demands made upon it. We will go more
into detail regarding this matter, in the succeeding
chapters.

All of these things, your guide has pointed out to

^.yCoOglC

TEE A8TBAL WOBLD. 203

you, and he has shown you examples of all the things
we have just mentioned. You have met and talked
with friends and loved ones who have passed out of
the body and occupy some of the planes through which
you iiave passed. You have noticed with wcmder that
these souls acted and spoke as if their life was the only
natural one, and in fact seemed to think that you had
come to them from some outside world. You also
noticed that while those on each plane were more or
less acquainted with the planes beneath them, they
often seemed in total ignorance of those above them —
excepting in the case of those on the higher planes who
had awakened to a conscious realization of what it all
meant, and knew that they were merely in a class
working their way upward. Those on the lower planes
seemed more or less unconscious of the real meaning
of their existence, net having awakened to the con-
scious spiritual stage. You also noticed how few
changes these souls seemed to have undergone — ^how
very little more they seemed to know about things
spiritual and occult than when on earth. You also
noticed on the lower planes an old friend, who in earth-
life was a pronounced materialist, who did not seem to
realize that he was "dead" and who believed that, by
some catastrc^e of nature, he had been transported to
some other planet or physical world, and who was as
keen as ever for his argument that "death ended all,"
and who flew into a rage with the visitors from the
higher spheres who told him wh(Hn they were and
from whence they came, calling them rogues and im-
pcsters, and demanding that they show him something

^.yCoOglC

804 TOQI FSILOSOFSr.

of their claimed "higher spheres" if they were realities.
He claimed that their sudden appearances and dis-
pearances were simply the [^ysical phenomena of the
new planet upcm which they were living. Passing
away fran him in the midst of his railing at you for
agreeing with the "imposters" and "visionaries," who,
to use his expressicn, were "little better than the spir-
itualists of the old world," you sadly asked your guide
to take you to the highest spheres. Your guide smiled
and said, "I will take you as far as yoii can go," and
then took you to a plane which so titted in with your
desires, aspirations, tastes, and development, that you
begged him to allow you to remain there, instead of
taking you back to earth, as you felt that you had
reached the "seventh heaven" of the Astral World.
He insisted upon your return, but before starting told
you that you were still in one of the sub-planes of the
comparatively lower planes. You seemed to doubt his
words, and like the materialist asked to be shown the
greater things. He replied, "No, my son, you have
progressed just as far as your limitations will allow — ■
you have reached that part of the 'other life' which
will be yours when you part with the body, unless you
manage to develop still more and thus pass into a
hi^er grade — thus far may you go but no farther.
You have your limitaticms, just as I have mine, still
farther on. No soul may travel beyond its spiritual
boundaries."

"But," continued your guide, "beyond your plane
and beyond mine are plane after plane, connected with
our earth, the splendors of which man cannot conceive.

^.yCoOglC

TEE ASTEAL WORLD. 205

And there are likewise many planes around the other
planets of our chain— and there are millions of other
worlds — and there are chains of universes just as there
are chains of planets — and then greater groups of these
chains — and so on greater and grander, beyond the
power of man to imagine — on and on and on and on,
higher and higher to inconceivable heights. An in-
finity of infinities of worlds are before us. Our world
and our planetary chain and our system of suns, and
our systems of solar systems, are but as grains of sand
on the beach."

"Then what am I — poor mortal thing — lost among
all this inconceivable greatness," you cried, "You are
that most precious thing — a living soul," replied your
guide, "and if you were destroyed the whole system
of universes would crumble, for you are as necessary
as the greatest part of it — it cannot do without you —
you cannot be lost or destroyed — ^you are a part of it
all, and are eternal."

"And beyond all of this of which you have told me,"
you cried, "what is there, and what is the center of it
all?" Your guide's face took on a rapt expression.
"THE ABSOLUTE," he replied.

And when you reached your physical body again —
just before your guide faded away — you asked him,
"How many million miles away from Earth have we
been, and how long were we gone ?" He replied, "You
never left the Earth at all — and your body was left
alone but a moment of time — time and space belong
not to the Astral World."

^.yCoOglC

SEE NOTICE OF
THE ADVANCED COURSE

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ADVANCED GRADE WORK FOR STUDENTS

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^.yCoOglC

THE ELEVENTH LESSON.

Beyond the Border.

In these lesspns we have not attempted to force upon
the student any conception of the truth which did not
appeal to him, or which did not harmonize with his
own conception. We grant to all the liberty of their
own convictions, preferring that they should accept
only such of the Yogi teachings as may appeal to them,
letting the rest pass by as not being needed just at that
time. We merely state the Yogis' conception of the
matter, as simply and plainly as we are able, that the
student may understand the theory — whether ot not it
appeals to him as truth is a matter with which we have
no concern. If it w true, then it is true, no matter
what the student may think of it, and his belief or un-
belief does not change matters. But, the Yc^s do
not hold to the idea that anyone is to be punished for .
unbelief, nor is one to be rewarded for belief — they
hdd that belief and unbelief are not matters of the
will, but of the growth of understanding, therefote,
it is not consistent with Justice to suppose that one
is rewarded or punished for belief or unbelief. The
Yogis are flie most tolerant of people. They see good,
and truth, in all forms of belief, and conceptions of

^.yCoOglC

208 YOQl PRIL080PST.

truth, and never blame any for not agreeii^ with them.
They have no set creeds, and do not ask their followers
to accept as a matter of course all that they teach.
Their advice to students is: "Take what appeals to
you, and leave the rest — tomorrow come back and
take some of what you have rejected today, and so on,
until you receive all we have to give you — do not force
yourself to accept unpalatable truths, for when the
time comes for you to receive them they will be pleas-
ant to your mental taste — take what you please, and
leave what you please — our idea of hospitality does
not consist in forcing unpalatable things upon you,
insisting that you must eat them to gain our favor, or
that you will be punished for not hking them — take
your own wherever you find it ; but take nothing that
is not yours by right of understanding; and fear not
that anything that belongs to you may be withheld."
With this understanding we proceed with our lesson
— a most important one.

When the Ego leaves the body, at the moment of
what we call Death, it leaves behind it the lower prin-
ciples, and passes onward to states which will be con-
sidered by us presently. It leaves behind it, first, the
physical body. This physical body, as we have told
you in the First Lesson, is composed of millions of
tiny cells — little lives having a bit of mind or intelli-
gence, under control of the central mind of the man;
having also a supply of prana, or vital force, and a
material casing or body, the sum of which little bodies
makes the whole body of the man. We have devoted
a chapter of our book upon "Hatha Yc^" to the con-

^.yCoOglC

BETOlfD TSS SOiDSS. 209

stderation of these little lives, and we must refer the
student to that book for fuller particulars of their life
and woiic. When the death of the man occurs — when
the Ego leaves its material sheath which it has used
for the period of that particular "life," the cells sep-
arate and scatter, and that which we call decay sets in.
The force which has held the cells together is with-
drawn, and they are free to go their own way and form
new comlnnations. Some are absorbed into the bodies
of the plants in the vicinity, and eventually find them-
selves formang the parts of the body of some animal
which has eaten the plant, or a part of s<»ne other man
who has eaten the plant or the meat of the animal
which had eaten the plant. You will, of course, imder-
stand that these little cell-lives have nothing to do with
the real soul or ^o of the man — they are but his
late servants, and have no connecticm with hts con-
sciousness. Others of these atoms mnain in the ground
for swne time, until taken up by some other form of
living thing which needs nourishment. As a leading
writer has said, "Death is but an aspect of life, and the
destruction of one material form is but a prelude to
the building up of another."

From the moment that the Ego leaves the physical
body, and the influence of the commanding mind is
withdrawn from the cells and the cell-groups, dis-
order reigns among them. They become a disor-
ganized army, rushing hither and thither, interfering
with each other — jostling and pushing each other —
even fighting each other, their only object being to get
away from the crowd — to escape from the general

^.yCoOglC

810 YOQI PBILOSOPSr.

confusion. During the life of the body their maio
object is to work together and in harmony, under the
orders of their cheers — after the death of the body
their only object seems to separate and each go its
own way. Rrst the groups separate one frtMn the
other — then each group breaks up into smaller groups
— and so on until each individual cell bec<»nes freed
from its fellows, and goes its own way, or where it is
called by some form of life needing it. As a writer
on the subject has said, "The body is never more
alive when it is dead ; but it is alive in its units, -and
dead in its totality."

When the Ego departs from the physical body, at
the moment of death, the Prana being no l<Miger under
control of the central mind, respcmds only to the orders
of the individual atoms or their groups, which have
formed the individual body, and as the physical body
disintegrates and is resolved into its original elements,
each atom takes with it sufficient Prana to maintain its
vitality, and to enable it to form new combinations, the
unused Prana returning to the great universal stwe-
house, from which it came.

When the Ego leaves the body, at the moment of
death, it carries with it the Astral Body as well as the
higher principles. This astral body, you will remem-
ber, is the exact counterpart of the physical body,
but is composed of a finer quality of matter, and is
invisible to the ordinary vision, but may be plainly
seen by clairvoyant or astral sight, and may therefore
be sometimes seen by persons under certain psychic
conditions. Clairvoyants describe the parting of the

^.yCoOglC

SXTOSD TBE BOBDEB. 211

Astral Body from the Physical Body as most inter-
esting. They describe it as rising from the physical
body, like a cloud of thin luminous vapor, but being
connected with the physical body by a slender, silken,
v^)ory cord, which cord becomes thinner and thinner
until it becomes invisible to even the fine clairvoyant
vision, just before it breaks entirely. The Astral Body
exists s(»ne time after the physical death of the man,
' and under certain circumstances it becomes visible
to living persons, and is called a "ghost." The Astral
Body of a dying person is sometimes projected by an
earnest desire and may become visible to relatives or
friends with whom the dead man is in sympathy.

After a time, differing in various cases, as we will
see later on, the Astral Body is discarded by the Ego,
and it in turn begins to disintegrate. This discarded
Astral Body is nothing more than a corpse of finer
material, and is what occultists know as an "astraJ
shell." It has no life or intelligence, when thus dis-
carded, and floats around in the lower astral atmos-
phere, until it is resolved into its original elements.
It seems to have a peculiar attraction toward its late
physical counterpart, and will often return to the
neighborhood of the physical body, and disintegrate
with it. Persons of psychic sight, either normal or
influenced by fear or similar emotions, frequently see
these astral shells floating aroimd graveyards, over
battle-fields, etc., and are often mistaken for the
"spirits" of departed people, whereas they are no more
the person than is the physical corpse beneath the
ground. These astral shells may be "galvanized" into a

^.yCoOglC

212 TQQl PHZLOSOPST.

semblance of life by coming into contact with die vital-
ity of some "medium," the prana of die latter animat-
ing it, and the sub-consdous mentality of the medium
causing it to manifest signs of life and partial intelli-
gence. At some of the seances of the mediums these
astral shells are materialized by means of the vitality of
the medium, and talk in a stupid, disconnected way with
those around, but it is not the person himself talking,
but a mere shell animated by the life principle of the
medium and the "circle," and acting and talking like
an automaton. There are, of course, other forms of
spirit return, which are far different, but those investi-
gating spiritualistic phenomena should beware of con-
founding these astral shells with the real intelligence
of their deceased friends. And ncnv let us return to
the Ego, which has left the physical body.

While the Ego, encased in its Astral Body, is slowly
passing out of the Physical Body, the whole life of the
person, from infancy to old age, passes before his
mental vision. The memory gives up its secrets, and
picture after picture passes in swift succession before
the mind, and many things are made plain to the de-
parting soul — the reason of many things is discovered,
and the soul sees what it all means — that is, it under-
stands its whole life just complete, because it sees it as
a whcde. This is in the nature of a vivid dream to
the dying individual, but it leaves a deep impress, and
the memories are recalled and made use of at a later
period, by the soul. Occultists have always urged
that the friends and relatives of a dying person should
maintain quiet and calm around him, that he may

^.yCoOglC

BETOND TEE SOSDES. 213

not be disturbed by conflicting emotions, or distracting
sounds. The soul should be allowed to go on its way
in peace and quiet, withost being held back by the
wishes <x conversation of those around him.

So the Ego passes on, and out from the body. To
where? Let ue say h«re that the future states of the
soul, between incarnations, have nothing to do with
places — it is a matter of "states" not of places. There
are numerous places of existence, and all interpene-
trate each other, so that a given space may contain
intelligences living on several different planes, those
living on the lower planes not being conscious of the
existence and presence of those living on the higher
ones. So get the idea of "place" out of your minds —
it is all a matter of "states," or "planes."

The soul after passing out of the body, if left undis-
turbed by emphatic calls from those whom it has left
behind (and which calls may consist of violent mani-
festations of grief, and earnest demands for the re-
turn of the departed one on the part of some loved
one, or from someone to whom the deceased person
was bound by ties of duty) falls into a semi-conscious
state — a blissful, peaceful, liappy, restful state — a dream
of the soul. This state continues for some time (vary-
ing in individuals as we shall see) until the astral shell
falls from it, and floats off in the astral atmosphere,
and until the lower portions of that etherealized-matter
which ccmfines the lower portions of the mind gradu-
ally disserves and also drops from the soul, leaving
it possessed of only the higher portions of its mentality.

The man of low spiritual development, and con-

= .i.Coog.lc

aU YOGI PBIL080FST.

sequently of a larger degree of the animal nature, will
part with but little of his mind-body, and soon reaches
the highest of which he has been mentally and spiritu-
ally capable in his earth-life. The man of high spiritu-
al attainment, will gradually "shed" much of his
mental-body, until he has thrown off all except the
highest portions developed in his earth life. Those
between the two mentioned types will act according to
their degree of spiritual attainment, of course. Then,
when the last possible remnant of the lower mentality
has dropped from the soul, it awakes, as it passes on to
, states which will be described a little later on in this
lesson. It will be seen that the man of gross mentality
and spiritual development will stay in the dream-like
state but a short time, as the process of casting off of
sheaths is a comparatively simple one, requiring but
little time. And it likewise will be seen that the man
who has reached a high degree of spiritual develop-
ment, will rest for a longer period, as he has much
more to get rid of, and this discarded material of the
mind, drops from him like the leaves of a rose, one
after the other, from the outer to the inner. Each
soul awakens when it has discarded all that it can
(or rather all that ivitt drop from it) and when it has
reached the highest state possible to it. Those who
have made material spiritual progress during the earth-
life just past, will have much useless and outgrown
matter to discard, while the one who has neglected
his opportunities, and dies about as he was bom, will
have but little to throw off, and will awaken in a very
short tinre. Each rests until the highest point of un-

^.yCoOglC

BEYOND THE BOBDEB. 215

foldment has n^uiifested itself. But before going on
further, let us stop a moment to say that both the
sinking into the restful state, and the soundness and
continuance of it may be interfered with by those left
in the earth life. A soul which has "sonething on its
mind" to communicate, or which is grieved by the pain
of those who have been left behind (especially if it
heat^ the lamentations and constant call for its return)
will fight off the dreamy state creeping over it, and
will nreke desperate efforts to return. And, likewise,
the mental calls of those who have been left behind,
will disturb the slumber, when it has been once entered
into, and will cause the sleeping soul to rouse itself
and endeavor to answer the calls, or at least will
partially awaken it and retard its unfoldment. These
half-awake souls often manifest in spiritualistic circles.
Our selfish grief and demands often cause our loved
ones who have passed over much pain and sorrow and
' unrest, unless they have learned the true state of
affairs before they have passed out, and refuse to be
called back to earth even by those they love. Cases
are known to occultists where souls have fought oflf
the slumber for years in order to be around their loved
ones on earth, but this course was unwise as it caused
unnecessary sorrow and pain to both the one who had
passed on, and those who had remained on earth. We
should avoid delaying the prepress of those who have
passed on, but our selfish demands — let them sleep on
and rest, awaiting the hour of their transformation.
It is like making them die their death several times in
succession — Aose who truly love and understand avoid

^.yCoOglC

2» Yooi FBJwsorar.

tfai5 — tbeir love and undersUndit^ bids them let the
soul depart in peace and take its well earned rest and
gain its full development. This period of soul'slumber
is like the existence of the bahe in its mother's woinb~
it sleq>s that it may awaken into life and strength.

Before passing on to the awakening, however, we
think it proper to state that it is only the soul of the
perscm who has died a natural death whidi sinks at
once (if not disturbed) into the soul-shimber. Those
who die by "accident," ca- who are killed — ^in other
words, those who pass out of the body suddenly, find
th«iiselves wide-awake and in full possession of the
mental faculties for some time. They often are not
aware that they have "died," and cannot understand
what is the matter with thenv They are often fully
conscious (for a short time) of life on earth, and can
see and hear all that is going on around them, hy means
of their astral faculties. They cannot imagine that
they have passed out of the body, and are sorely per-
plexed. Their lot would be most unhappy for a few
days, until the sleep overtook them were it not for
the Astral Helpers, who are souls from the higher
states of existence, who gather around them and gently
break to them the news of their real condition— offer
them words of comfc»i and advice, and "take care" of
them until they sink into the soul-slumber just as a
tired child sinks to sleep at night. These helpers never
fail in their duty, and no (»ie who passes out suddenly
is neglected, be he or she "good" w "bad," for these
Helpers know that all are God's children and their own
brothers and sisters. Men of high spiritual develop-

^.yCoOglC

SBYONO TSE BOBDSB. SIT

ni«it and powers have been known to pass out of their
physical bodies, temporarily (by means of their Astral
Bodies) for the purpose of giving aid and advice in
times of great catastrophies, or after a great battle,
when invnediate assistance and advice are needed. At
such times, also, some of the higher intelligences in
the scale of spiritual evolution descend from their lofty
states and appearing as men give words of encourage-
ment and the benefit of their wisdom. This not only
in civilized couintries but in all parts of the world, for
all are akin. Many who have reached high stages of
spiritual development, and who have advanced far
beyond the rest of the particular race-group to which
they belong, and who have earned a longer stay in the
higher states, awaiting the progress of their brothers,
devote themselves to this and similar tasks, voluntarily
relinquishing their earned rest and happiness for the
good of their less fortunate brethren. Persons dying
in the way of which we have spoken, of course, gradu-
ally fall into the slumber of the soul, and the process
of the casting oS of the confining sheaths goes on just
as in the cases of those dying a "natural" death.

When the soul has cast o£f the confining sheaths,
and has reached the state for which it is prepared by
its earth-lives, including that gained by development in
the last earth-life, it passes immediately to the plane
in the Astral World for which it is fitted, and to which
it is drawn by the Law of Attraction. Now the Astral
World, in all of its stages and planes, is not a "place"
but a state, as we have before stated. These planes
interpenetrate and those dwelling wi one plane are not

^.yCoOglC

218 TOai FBIL030PET.

conscious of those dwelling an another, nor can they
pass from one plane to another, witti this exception —
those dwelling on a higher plane are able to see (if
they desire) the planes below them in the order of
develoixnent, and may also visit the lower planes, if
they desire to do so. But those on the lower planes
are not able to either see or visit the h^her planes.
This not because there is a "watchman at the gate,"
or anything of that sort (for there can be no "gate"
to a plane or state) but from the same reason that a
fish is not able to soar above the w3ter into the air
like a bird — its nature does not permit it to do sa A
soul having another soid toward which it is attached
by some old tie, and finding that soul on a lower plane
than itself, is able to visit the less developed soul and
aid it in its development by advice and instructicm, and
to thus prepare it for its next incarnation so that when
the two shall meet again in earth-life the less devel-
oped soul will have grown far nearer to its higher
brother- or sister-soul, and may thereafter go hand in
hand throughout life, or lives. This, of course, pro-
viding the less developed soul is willing to be in-
structed. Souls after reaching a certain degree of
development, are quite willii^ to be instructed when
out of the body (as above stated) as they are freed
from the distracting influences of earth-life, and are
more open to the help of the Spirit. The Yogi teach-
ing goes so far as to state that in rare cases, the helping
soul may even bring his lower brother to such a state
that he is enabled to throw off some of the lower
mental principles which have clung to him after his '

^.yCoOglC

SrFOND THE BOBDEB. 219

awakenit^, and which kept hint in a certain plane, and
thus enable him to pass on to the next higher plane.
But this is rare, and can only happen when the soul
has been nearly but not quite able to throw off the
coniining sheath, unaided.

The lower planes of the Astra] Plane are filled with
souls of a gross, undeveloped type, who live lives very
similar to those lived on earth. In fact they are so
closely connected with the material plane, and are so
attracted to it, that they are so conscious of much that
goes on in it, that they may be said to be living on the
nraterial plane, and only prevented from active par-
ticipation in it by a thin veil which separates them from
their own Idnd in the body. These souls hang around
the old scenes of their earthly degradation, and often
influence one of their kind who is under the influence
of liquor and who is thereby open to influences of this
kind. They live their old lives over again in this way,
and add to the brutality and degradation of the living
by their influences and association. There are quite a
numfcer of these lower planes, as well as the higher
planes, each containing disembodied souls of the par-
ticular class belonging to it. These lower plane souls
are in very close contact with tiie material plane, and
are consequently the ones often attracted to seances
where the medium and sitters are on a low plane.
They nnsquerade as the "spirits" of friends of visitors,
and others, often claiming to be some well known and
celebrated personages. They play the silly pranks so
often seen at seances, and take a particular delight in
such things, and "general devibnent," if permitted to

^.yCoOglC

£20 root FBILOSOFBY.

4o SO. They are not fit company for people (m the
higher plane, whether they be emliodied or disem-
bodied.

These lower plane souls spend but little time in the
disembodied state, and are strongly attracted by the
material life, the consequence being that they are filled
with a great desire to reincarnate, and generally spend
but little time between two incarnations. Of course,
when fliey are reborn they are attracted to, and at-
tracted hy, parents of the same tendencies, so tiiat
the surroundings in thdr new earth-life will corres-
pond very closely to those of their old one. These
crude and undeveloped souls, as well as the souls of
the savage laces, progress but slowly, making but a
trifling advance in each life, and having to undergo
repeated and frequent incarnations in order to make
even a little progress. Their desires are strong ior
the material, and they are attracted to and by it — the
S[Hrit's influences exerting but a ccsnparatively slight
attraction upon them. But even these make some
progress — all are moving forward if even but a little.

The souls on each of the succeeding higher planes,
of course, make more rapid progress each earth-life,
and have fewer incamati<nis, and a much longer time
between them. Their inclinaticms and tastes being of
a higher order, they prefer to dwell on in the higher
planes of disembodied life, thinlnng of and contemplat-
ing the higher teachings, aided as they are by the
absence from material things, and encouraged by the
rays of the Spiritual Mind beating down upon them,
helping their unfoldment. They are able to prepare

^.yCoOglC

BEYOND TEE BOBDEB. 281

themselves for great progress in this way, and often
spend centuries on the higher planes, before reincarnat-
ing. In some cases where they have advanced far
beyond their race, they spend thousands of years in
the higher planes, waiting until the race grows up to
render their rebirth attractive, and in the meantime
they find much helpful work to do for less developed
souls.

But sooner or later, the souls feel a desire to gain
new experiences, and to manifest in earth-life some of
the advancement which has come to them since
"death," and for these reasons, and from the attrac-
tion of desires which have been smoldering there, not
lived out or cast off, or, possibly influenced by the fact
that some loved soul, on a lower plane, is ready to in-
carnate and wishing to be incarnated at the same time
in order to be with it (which is also a desire) the souls
fall into the current sweeping toward rebirth, and the
selection of proper parents and advantageous circum-
stances and surroundings, and in consequence again
fall into a soul-slumber, gradually, and so when their
time comes they "die" to the plane upon which they
have been existing and are "born" into a new physical
life and body. A soul does not fully awaken from its
sleep immediately at birth, but exists in a dream-like
state during the days of infancy, its gradual awakening
being evidenced by the growing intelligence of the
babe, the brain of the child keeping pace with the de-
mands made upon it. In some case the awakening is
premature, and we see cases of prodigies, child-genius,
etc., but such cases are more or less abnormal, and un-

^.yCoOglC

228 roei PEILOaOPBT.

healthy. Occasionally the dreaming soul in the child
half-wakes, and startles us by some profound observa-
tic»i, or mature remark or conduct.

Much of this process of preparing for reincaniati(Hi
is performed by the soul unconsciously, in obedience
to its inspirations, and desires, as it really has not
grown to understand what it all means, and what is
before it, and is swept alwig by the Law of Attraction
almost unconsciously. But after souls attain a certain
degree of development, they become conscious of the
process of reincarnation, and are thereafter c(»isciotis
of past- lives, and preceding a rebirth may take a con-
scious part in selecting the environments and sur-
roundings. The higher they rise in the scale, the
greater their conscious power, and ch(Mce.

It will readily be seen that there are planes upwi
planes of disembodied existence. The Yt^i Philos-
oirfiy teaches that they are Seven Great Planes (some-
times spoken of by uneducated Hindus as the "seven
heavens"), but each great plane has seven sub-divi-
sions, and each sub-division has seven minor divisions,
and so on.

It is impossible for us to begin to describe the nature
of the higher astral life. We have no words to describe
it, and no minds to comprehend it. Life on the lower
planes is veiy similar to earth-life, many of the inhabi-
tants seeming to think that it is a part of the ear^,
and not realizing that they are freed frc«n earthly
limitations imagine that fire can bum them, water
drown them, etc. They live practically on the earth
amidst its scenes. Above these are planes whose in-

^.yCoOglC

BEYOND THE BOBDEB. 9Sa

habitants have higher ideas and lives — uid so on and
on and on, until the bliss of the higher planes cannot
be comprehended by man of to-day. In some of the
intermediate planes, those who are fond of music in-
dulge to the utmost their love for it — artists their love
for their art — intellectual workers pursue their studies
— and so on, along these lines. Above these are those
who have awakened spiritually and have opportunities
.for developing themselves, and gaining knowledge.
Above these are states of which we cannot dream.
And, yet remember this, even these highest planes are
but parts of the high Astral Plane, which plane is but
one of the lower ones of the Universe, and above that
comes plane after plane of existence. But why speak
of this, friends — we cannot undertake to master the
problem of higher mathematics, when we scarcely
know how to add two figures tc^ether. But all this is
for us — all for us — and we cannot be robbed of our
inheritance.

^.iGooglc

SEE NOTICE OF
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^.yCoOglC

THE TWELFTH LESSON.

Spiritual Evolution.

The beautiful doctrine of Spiritual Evolution — that
gem in the diadem of the Ycgi Philosophy — is sadly
misunderstood and misinterpreted, even by many who
are its fnends. The mass of uninformed pec^le con-
fuse it with the crudest ideas of the ignorant races of
Asia and Africa — ^believe that it teaches that the souls
of men descend into the bodies of the lower animals
after death. And under the guise of high teachings
■ regarding Remcarnation, many prc»nu1gate thecwies
heading that the soul of man is bound to the wheel of
human rebirth, and must live in body after body —
wJieUier it will or not — until certain great cycles are
ps$t, when the race moves on to another planet.
All of these misconceptions, however, are based upon
the real truth — they are the truth, but not the whole
truth. It is true that tfie soul of a brutal, selfish,
bestial man, after death, will be drawn by the farce of
its own desires toward rebirth in the body of some of
the lower and more beast-like races of man — it has
failed in its class-work, and has been sent back to a
lower grade. But flie soul that has once reached the
stage of even primitive Manhood, never can sink back

^.yCoOglC

2a TOOi paiLosopar.

into the plane of the lower animal-life. As bestial as
it may be, it stilt has acquired something that the animal
lacks, and th^t something it can never lose. And like-
wise, although the race — as a race — must wait until
certain periods are reached before it may move on-
ward, yet the individual who has risen beyond the need
of immediate rebirth, is not compelled to reincarnate
as a man of the present stage of development, but may
wait until the race "catches up" to hin>, as it were,
when he may join it in its upward swing, the interven-
ing period being spent either in the higher planes of
the Astral World or in conscious temporary sojourn in
other material spheres, helping in the great work of
the evolution of all Life.

And, so far from the spiritually awakened Man be-
ing compelled to suffer continuous involimtary re-
births, he is not rebOTn except with his own consent^
and desire, and with a continuance of consciousness —
this continuance of consciousness depending upon the
spiritual attainment reached. Many who read these
lines are partially conscious of their past existences
in the flesh, and their attraction to this subject is due
to that semi-consciousness and recognition of the truth.
Others, now in the flesh, have varying degrees of con-
sciousness, reaching, in some cases, a full recollection
of their past lives. And, rest assured, dear student,
that when you reach a certain stage of spiritual awak-
ening (and you may have reached it even now) you
will have left behind you unconscious rebirth, and, after
you have passed out of your present body — and after
a period of spiritual rest — you will not be reborn, until

^.yCoOglC

BPISITUAL EVOLUTION. 227

you are ready and willing, and you will then carry with
you a continuous recollection of all that you choose to
carry with you into your new life. So can this fretting
about forced rebirth, without having any "say" about
it, and stop worrying about your fancied loss of con-
sciousness in future lives. Spiritual attainment is slow
and arduous, but every inch gained is so much further
<Mi,' and you can never slip back, nor lose the slightest
part of what you have gained.

Even those who are reborn, unconsciously, as are
the majority of the race, are not actually reborn against
their will or desire. On the contrary, they are reborn
iecause they desire it — because their tastes and desires
create longings that only renewed life in the flesh can
satisfy, and, although they are not fully conscious of
it, they place themselves again within the operations of
the Law of Attraction, and are swept on to rebirth, in
just the surroundings best calculated to enable them to
exhaust their desires, and satisfy their longings — these
desires and longings thus dying a natural death, and
making way for higher ones. So long as people earn-
estly desire material things — ^the tilings of the flesh
and the material life, and are not able to divorce them-
selves frcMn such things at will — just so long will
they be drawn toward rebirth that these desires may
be gratified or satisfied. But when one has, by experi-
ence in many lives, learned to see such things as they
are, and to recognize that such things are not a part
of his real nature, then the earnest desire grows
less and finally dies, and that person escapes from the
operation of the Law of Attraction, and need not

^.yCoOglC

228 TOei PBILOaOFBT.

undergo rebirth until some higher desire or ss^Mration
is appealed to, as the evi^utton of the race brings new
eras and races. It is as if one were to soar away up
above the atmosphere of the earth — beyond the s[^ere
of the earth's attraction — and would then wait until
the earth revolved beneath him and he saw, far below,
the spot which he wished to visit, when all he would
have to do would be to allow himself to sink down until
the force of gravity exerted by the earth would draw
him down to the desired place.
The idea of compulsory rebirth is horrible to the

.mind of the average man, and rightly so, for it violates
his intuitive sense of the justice and truth of this great
law of Life. We are here because we wished to be —
in obedience to the I-aw of Attraction, operating in
accordance with our desires and aspiration — ^yes, often,
longings — after our departure from our last fleshly
tenement, and the period of rest which always follows

. a life. And we will never be anywhere else, or in any
other life, unless by reason of that sante law, called
into effect in the same manner. It is quite true, that
the period between lives gives us an opportunity to
receive the higher knowledge of the Spirit more clear-
ly than when disturbed by material things, but even
with this additional aid, our desires are often suffi-
ciently strong to cause us to reject the gentle prompt-
ings of ttie Spirit, as to what is best for us (just as we
do in our everyday lives) and we allow ourselves to
be caught up in the current of desire, and are swept
onward toward rebirth in such conditions as to allow
us to manifest and express those desires and longings.

^.yCoOglC

BPIBITUAL BVOtUTJON. 2B1»

SMoetimes, the Spirit's voice influences us to a de-
gree, and we are born in conditions representing a
compromise between the Spirit's teaching and the
grosser desires, and the result is often a life torn with
conflicting desires and restless longings — hut all this
is a promise of better conditicms in the future.

When one has developed so far as to be open to tlie
influence of the Spiritual Mind in his physical life, he
may rest assured that his next choice of rebirth will be
made with the full approval and wisdom of that higher
part of his mind, and the old mistakes will be obvi-
ated.

As a general statement of truth, we may say that
those who actually feel within them that conscious-
ness of having always existed and of being intended
for an endless existence, need fear nothing on the
score of future unconscious rebirths. They have
reached the stage of consciousness in which, hence-
forth, they will be aware of the whole process of the
future incarnations, and will make the change (if they
wish to) just as one changes his place of residence, or
travels from one country to another. They are "de-
livered" from the necessity of the unconscious re-
birth, from blind desire, which has been their por-
tion in the past, and which is the lot of the majority
of the race.

And, now after this long preamble, let us see what
Spiritual Evoluticm, as taught by the Yogis, really
means.

The Yogi Riilosophy teaches that Man has always
lived and always will live. That that which we call

^.yCoOglC

2S0 roai FSILOSOFHT.

Death is but a falling to sleqi to awaken the lollowii^
morning. That Death is but a temporary loss o£ caa-
sdousness. That life is continuous, and that its ob-
ject is develoiHnent, growth, unfoldment, ITiat we ate
in Eternity Now as much as we ever can be. That the
Soul is the Real Man, and not merely an appendage
or attachm^it to his physical body, as many seem to
regard it. That the Soul may exist equally well out
of the body as in it, although certain experience and
knowledge may be obtained only by reason of a phy^-
cal existence — hence that existence. That we have
bodies now, just because we need them — when we have
progressed beyond a certain point, we will not need
the kind of bodies we have now, and will be relieved
of them. That on the grosser planes of life far more
material bodies than ours were occupied by the soul —
that on higher planes the soul will occupy finer bodies.
That as we live out the experiences of one earth Ufe,
we pass out of the body into a state of rest, and after
that are reborn into bodies, and into conditions, in ac-
cordance with our needs and desires. That the real
Life is really a succession of lives — of rebirths, and
that our present life is merely one of a countless num-
ber of previous lives, our present self being the re-
sult of the experiences gained in our previous exist-
ences.

The Yc^ Philosophy teaches that the Soul has ex-
isted for ages, working its way up through innamer-
able forms, from lower to higher, — always progressing,
always unfolding. That it will continue to develop
and unfold, through countless ages, in many forms and

^.yCoOglC

SPtBITVAL SrOLUTION, SSI

phases, but always higher and higher. The Universe
is great and large, and there are countless worlds and
spheres for its inhabitants, and we shall not be bound
to earth one moment after we are fitted to move on to
higher spheres and planes. The Yogis teach that
while the majority of the race are in the unconscious
stage of Spiritual Evolution, still there are many
awakening to the truth, and developing a spiritual
consciousness of the real nature and future of Man,
and that these spiritually awakened people will never
again have to go through the chain of continued un-
conscious rebirth, but that their future development
will be on a conscious plane, and that they will enjoy
to the full the constant progression and development,
instead of being mere pawns on the chessboard of
Life. The Yogis teach that there are many forms
of life, much lower than Man — so much lower that
we cannot conceive of them. And that there are de-
grees of life so far above our present plane of develc^
ment that our minds cannot grasp the idea. Those
souls who have traveled over the Path which we are
now treading — our Elder Brothers — are constantly
giving us their aid and encouragement, and are often
extending to us the helping hand — although we rec-
ognize it not. There are in existence, on planes be-
yond our own, intelligences which were once men as
are we, but who have now progressed so far in the
scale that ccHi:q>ared widi us they are angels and arch-
angels — and we shall be like unto them sometime.

The Yc^ Philosophy teaches that YOU who are
reading these lines, have lived many, many lives. You

.yCOOgIC

2M T06I PSIL080PST.

have lived in the lower forms of life, working your
way up gradually in the scale. After you passed into
the hunan phase of existence you lived as the cave-
man, the diff dweller, the savage,- the barbarian ; the
warrior, the knight; the priest; the scholar of the
Middle Ages ; — now in Europe ; now in India ; now in
Persia; now in the East; now in the West In all
ages, — in all climes — among all peoples — of all races —
have you lived, had your existence, played your part
and died. In each life have you gained expenences;
learned your lessons ; profited by your mistakes ; grown,
developed and unfcrfded. And when you passed out
of the body, and entered into the period of rest be-
tween incarnations, your memory of the past life grad-
ually faded away, but left in its place the result of the
experiences you had gained in it. Just as you may not
remember much about a certain day, or week, twenty
years ago, still the experiences of that day or week
have left indelible traces upon your character, and
have influenced your every action since — so while you
may have forgotten the details of your previous ex-
istences, still have they left their impress upon your
soul, and your everyday life now is just what it is by
reason of those past experiences.

After each life there is sort of a boiling down of the
experiences, and the result — the real result of the ex-
perience — goes to make up a part of the new self —
the improved self — which will after a while seek a
new body into which to reincaraate. But with many
of us there is not a total loss of memory of past lives —
as we progress we bring with us a little more of con-

^.yCoOglC

SPiaiTUAL EVOLUTION. 28S

sciousness each time — and many of us to-day have oc-
casicmal glimpses of remembrance of some past exist-
ence. We see a scene for the first time, and it seems
wonderfully familiar, and yet we cannot have seen it
before. There is sort of a haunting miemory which
disturbs. We may see a painting — some old master-
piece — and we feel instinctively as if we had gazed
upon it away in the dim past, and yet we have never
been near it before. We read some old boc^, and it
seems like an old friend, and yet we have no recollec-
tion of ever having seen it in our present life. We
hear some philoscq^ical theory, and we immediately
"take to it," as if it were something known and loved
in our childhood. Some of us learn certain things as
if we were releamii^ them — and indeed such is flie
case. Children are bom and develop into great musi-
cians, artists, writers cm* artisans, from early child-
hood, even though their parents possessed no talents
of the kind, Shakespeares spring from the families
whose members possess no talents, and astonish the
world. Abraham Lincolns come from similar walks
of life, and when responsibility is placed upon them
show the greatest genius. These and many similar
things can be explained only upon the theory of pre-
vious existence. We meet people for the first time,
and Ihe conviction is borne upon us, irresistibly, in
spite of our protests, that we have known them be-
fore — that they have been something to us in the past,
but when, oh I when ?

Certain studies come quite easy to us, while others
have to be mastered by hard labor. Certain occupa-

^.yCoOglC

SM TOOI FHILOaOFST.

tioaa seem the most congenial to us, and no matter how
many obstacles are placed in the way, we still work
our way to the congenial work. We are confronted
with some unforeseen obstacle, or circumstances call
for the di^Iay of unusual power or qualities c») our
part, and lot we find that we have the ability to per-
form the task. Some of the greatest writers and ora-
tors have discovered their talents "by accident." All
of these things are explained by the theory of Siurit-
ual Evolution. If heredity is everything, how does
it happen that several children of the same parents dif-
fer so widely from each other, from their parents,
and fr(»n the relations on both sides of the house?
Is it all heredity or reversion? Then pray tell us from
whom did Shakespeare inherit — to whom did he re-
vert?

Argument after argument might be piled up to
prove the reasonableness of the theory of rebirth, but
what would it avail ? Man might grasp it intellectual-
ly and admit that it was a reasonable working hypothe-
sis, but wdiat intellectual concepticMi ever gave peace to
the soul — gave it that sense of reality and truth that
would enable it to go down in the valley of the shadow
of death without faltering — with a smile on its face?
No! such certainty comes only frcm the light which
the Spiritual Mind sheds upon the lower mental Acui-
ties. The intellect may arrange the facts, and deduce
a course of action from them, but the soul is satisfied
only with the teachings of flie Spirit, and until it re-
ceives them must feel that unrest and uncertainty that
comes when the Intellect unfolds and asks that mighty

^.yCoOglC

SPISIIUAL BFOLUIION. 236

question "Why?" which it by itself cannot answer.

The only answer to the query "Is re-birth a fact," is
"Does your soul recc^ize it as such ?" Until the soul
feels of itself that the theory is true — because it coin-
cides with that inner conviction, there is no use in
arguing the matter. The soul must recognize it for it-
self — ^must answer its own question. It is true that
the presentation of the theory (we call it a "theory"
although the Yogis know it as a fact) will awaken
memories in the mind of some — may give them the
courage to consider as reasonable the half-formed
thoughts and queries which had floated around in their
minds for years — ^but that is all it can do. Until the
soul grasps and "feels" the truth of rebirth, it must
wander around working on the subconscious plane of
life, having rebirth forced upon it by its own desires
and longings, losing conscious to a great extent. But
after the soul has begun to "feel" the truth, it is never
the same — ^it carries with it memories of the past, some-
times faint and sometimes clear — and it begins to man-
ifest a conscious choice in the matter of rebirth. Just
as does the plant work on the sub-conscious plane, and
the animal on a semi-conscious plane — and the man on
the gradually increasing planes of consiousness, so
does man gradually evolve from the sub-conscious stage
of rebirth, cm to the semi-conscious plane, and then on
and on, increasing his consciousness from time to
time, until he lives on the conscious plane, both in his
physical Ufe, and during the rest period, and in the
new birth. There are men among us to-day (few, it is
true, but many more than most people imagine) who

_,,Cooglc

23« TOOl FBIL080FET.

are fully conscious of the past existences, and who
have been so since early childhood, only that their
days of infancy were passed in a dreamlike state, until
their physical brains were sufficiently developed to en-
able the soul to think clearly. In fact, many chil-
dren se^n to have a dim consciousness of the past, but
fearii^ the comments of their elders, learn to stifle
these bits of remembrance until they fail to evoke
them.

Those who have not awakened to the truth of re-
birth, cannot have it forced upon them by argument,
and those who "feel" the truth of it do not need the
ai^imient. So we have not attempted to argue the
matter in this short presentation of the theory. Those
who are reading this lesson, are attracted toward the
subject by reason of interest awakened in some past
life, and they really feel that there must be some
truth in it, although they may not as yet have arrived
at a point where they can fully assimilate it.

Many of those upon whom the truth of the proposi-
tion is borne home by their inmost feelings, or frag-
mentary recollections, evince a disinclination to fully
accept it. They fear the idea of being reborn without
their consent or knowledge. But as we have stated to
them, this is a groundless fear, and that if they are
really beginning to "fee!" the truth of rebirth, their
period of sub-consciousness manifestatiwi on that plane
is passing away.

Many say that they have no desire to live again, but
they really mean that they would not like to live just
the same life that they have— of course not, they do

^.yCoOglC

SPIBITUAL EVOLUXIOlf. 287

not want the same experiences over again — but if there
is a single thing in life that they would like; a single
position they would like to fill; a single desire that
they feel needs to be satisfied in order to make them
happy, — then they do really want to live again to se-
cure the missing thing. They are here because they
wanted to be here — or had desires which cried for
satisfaction — and they will live again in just the cir-
cumstances needed to gratify their desires, or wishes,
or likely to give them the necessary experience for
higher spiritual growth.

To the student of this subject of Spiritual Evolu-
tion, a great world of interesting facts opens
itself out Light is thrown upon history and the pro-
gress of mankind, and a most fascinating field of re-
search if presented. We must resist the temptation to
go into this branch of the subject, as it would lead
us in attractive paths which we are forbidden to take
up in these elementary lessons, owing to the lack of
space. We may however find room to say a little about
these matters.

The earth is one of a chain of planets, belonging to
our solar system, all of which are intimately connected
with the others in this great law of Spiritual Evolu-
tioD. Great waves of life sweep over the chain, carry-
ing race after race along the chain, from one planet to
another. Each race stays on each planet for a certain
period, and then having developed, passes on to the
planet next highest in the scale of evolution, finding
diere conditions best suited for its development. But
this progress from planet to planet is not circular — it

^.yCoOglC

2S8 TOOI PSILOSOPBT.

resembles a spiral, circling round and round and yet
rising higher and higher with each curve.

Let us suppose a soul dwelling upon any of the
planets of our planetary chain, in a cconparatively un-
developed state of spiritual growth — on a low place
in the scale of evolution. This soul gains the expe-
riences coming to it in that stage, in a number of
incarnations, and then is swept away toward the next
highest planet in the chain, together with the rest of
its particular race, and is reincarnated there. In this
new home it occupies a plane distinctly in advance of
the one occupied in the last one — its entire race forming
the nucleus of a new race there, some being pioneers,
and the others follow after. But still this advanced
stage (as compared with its stage on the planet just
left behind it) may be much lower in the scale of
progress than other races dwelling on the same planet
with it. Some of the races, lowest in the point of
evolution, now on this earth, may have been much
nearer the highest stage of development on the last
planet inhabited by them, and still they have progressed
greatly by the change — the highest on a lower planet
perhaps being less highly developed than the lowest
on one farther along the planetary chain. Many
of the races that formerly inhabited the Earth, traces
of whom we occasionally find, have passed on to a
higher stage of development. History shows us that
race after race came to the front in the earth's devel-
opment — played their part upon the stage of action—-
and then passed on — where? The occult philosophies
furnish the missing link of explanation. And our

^.yCoOglC

SPIBITVAL EVOLUTION. 239

race has grown from the stone-age stage— <ind still
further back — and will continue to progress — and will
then pass on, making way for some newer race which
may be even now sending out pioneers from some other
planet.

This does not mean, necessarily, that each race that
history tells us of has passed from the earth. On the
contrary, occultists know that some, and in fact most,
of the races known to history, have incarnated in some
of the races today. The confusion is explained by the
fact that each race has several sub-races, which really
belong to the main race. For instance, occultists
know that the ancient E^ptians — the Komans — the
Greeks — the Atlanfeans — ^the ancient Persians, etc.,
etc., are now living on this earth — that is the souls
which formerly incarnated in these races, are now in-
carnated in some of the modem races. But there are
other races — prehistoric races — which have paised
away from the earth's attraction entirely, and have
gone on to higher planes of action in the higher plan-
ets. There are a number of planets lower in the scale
of progress than our earth, and there are several
higher, toward which we are moving. There are of
course other soiar systems — other chains of suns —
other sub-Universes (if we may be pardoned for using"
the term), and all this is ahead of every soul, no mat-
ter how lowly or how humble.

Our race, at present, is going through a most import-
ant period of evolution. It is passing from the uncon-
scious stage of spiritual development, into the con-
scious stage. Many have already attained their con-

^.yCoOglC

SW TOOI PHILOaOPffT.

scious Stage, and many more are awakening to it The
whole race will ultimately have it, this being precedent
to their moving on. This gradual awakening to spir-
itual consciousness, is what is causing all this unrest
in the world of thought — this breaking away from old
ideals and forms — this hunger for the truth — this run-
ning to and fro after new truths, and t^d truths re-
stated. It is a critical period in the history of the race,
and many hold that it implies a possible division of the
race into two sub-races, one of whom will be possessed
of spiritual consciousness, and will move on ahead of
the remaining sub-race of slower brothers, who must
work up by degrees. But the race will again be united,
before it finally passes on from the earth, as it is bound
together by the Law of Spiritual Cause and Effect. We
are all interested in each other's progress — not only
because we are brothers but because our own soul must
wait until the whole race develtqis. Of course the
more rapidly developed soul does not have to be rein-
carnated simply because its slower brother has to do so.
On the contrary the highly developed soul spends a
long period of waiting on the higher plans of the
Astral World, while its slower brother works out his
evolution in repeated births, the sojourn in the higher
plans giving the developed soul great happiness and
benefit, as explained in other lessons. Many of these
"w'aiting souls," however, choose to sacrifice their well-
earned rest, by coming back to earth to help and uplift
their brethren, either in the form of Astral Helpers, or
even by a deliberate and conscious re-birth (which is
not needed for their development) they deliberately tak-

^.yCoOglC

SFimiVAL EVOLVIION. Ml

ing on the body of Sesh, with all its burdens, in order
to assist their weaker brothers toward the goal. The
great teachers of the races, have been largely composed
of these self-sacrificing souls, who voluntarily "re-
nounced heaven" for the love of their fellow-man. It
is very hard to imagine what a great sacrifice this is —
this coming back to a comparatively low developed
civilization, from a high plane of spiritual development
It is like an Emerson doing missionary work among
the Bushmen.

Toward what goal is all this evolution tending ? What
does it all mean? From the low forms of life, to the
highest — all are on The Path. To what place or state
does The Path lead? Let us attempt to answer by
asking you to imagine a series of millions of circles,
one within the other. Each circle means a stage of life.
The outer circles are filled with life in its lowest and
most material stages — each circle nearer the center
holding higher and higher forms — until men (or what
were men) become as gods. Still on, and on, and on,
does the form of Kfe grow higher, until the human
mind cannot grasp the idea. And what is in the center?
The brain of the entire Spiritual Body — ^The Abso-
lute— God!

And we are traveling toward that center !

^.yCoOglC

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^.yCoOglC

THE THIRTEENTH LESSON.

Spiritual Cause and Effect.

Life is the constant accumulation of knowledge —
the storing up of the result of experiences. The law
of cause and effect is in constant operation, and we
reap what we sow — not as a matter of punishment, but
as the effect following the cause. Theology teaches
us that we are punished for our sins, but the higher
knowledge shows us that we are punished by our
mistakes instead of for them. The child who touches
the hot stove is punished by reason of the act itself,
not by some higher power for having "sinned." Sin
is largely a matter of ignorance and mistake. Those
who have reached the higher plane of spiritual knowl-
edge have borne upon them such a convincing knowl-
edge of the folly and unwisdom of certain acts and
thoughts, that it becomes almost impossible for them
to commit them. Such persons do not fear there is
some superior being waiting to strike them to the
earth with a mighty club for doing certain things,
simply because that intelligence has laid down an ap-
parently arhitary law forbidding the commission of the
act. On the contrary they know that the higher intelli-
gences are possessed of nothing but intense love for all

^.yCoOglC

244 TOQI FSILOBOFHT.

living creatures, and are willing and ready to always
help them, so far as is possible under the workings of
the law. But such persons recognize the folly of the
act, and therefore refrain from concnitting it — in fact,
they have lost the desire to ccnnmjt it It is almost
exactly parallel to the example of the child and the
stove. A child who wants to touch the stove will do
so as soon as he finds an opportunity, notwithstanding
the commands of the parent, and in s[Mte of threatened
punishment But let that child once experience the
pain of the hum, and recognize that there is a close
connection between a hot stove and a burnt finger, and
it will keep away from the stove. The loving parent
would like to protect its child from the result of its
own foUies, but the child-nature insists upon learning
certain things by experience, and the parent is unable
to prevent it. In fact, the child who is too closely
watched, and restrained, usually "breaks out" later in
life, and leams certain things by itself. All that the >
parent is able to do is to surround the child with the
ordinary safeguards, and to give it the benefit of its
wisdon^ a portion of which the child will store away —
and then trust to the law of life to work out the re-
sult

And so the human soul is constantly applying (he
test of experience to all phases of life — passing from
one incarnation to another, constantly learning new
lessons, and gaining new wisdcmi. Sooner or later tt
finds out how hurtful certain courses of action are —
discovers the folly of certain actions and ways of liv-
ing, and like the burnt child avoids those things in the

^.yCoOglC

SPISJTUAL CAUSE AND EFFECT. 246

future. All of us know that certain things "are no
temptation to us," for we have learned the lesson at
some time in scnne past life and do not need to re-
leam it — while other things tempt us sorely, and we
suffer much pain by reason thereof. Of what use
would all this pain and sorrow be if this one life were
all? But we carry the benefit of our experience into
another Ufe, and avoid the pain there. We may look
around us and wonder why certain of our acquaint-
ances cannot see the folly of certain forms of action,
when it is so plain to us — but we forget that we have
passed through just the same stage of experience that
they are now undergoing, and have outlived the desire
and ignorance — we do not realize that in future lives
these people will be free from this folly and pain, for
they will have learned the lesson by experience, just as
have we.

It is hard for us to fully realize that we are what we
are just by the result of our experiences. Let us take
one single Ufe as an example. You think that you
would like to eliminate from your life some painful ex-
perience, some disgraceful episode; seme mortifying
drcumstances ; but have you ever stopped to think that
if it were possible to eradicate these things, you would,
of necessity, be forced to part with the experience and
knowledge that has come to you from those occur-
rences. Would you be willing to part with the knowl-
edge and experience that has come to you in the way
mentioned ? Would you be willing to go back to the
state of inexperience and ignorance in which you were
before the thing happened? Why, if you were to go

^.yCoOglC

246 7007 PBIL080FBT.

back to the old state, you would be extremely likdy to
OHnniit the same ioily over again. How many of as
would be willing to have complete^ wiped out the ex-
periences which have come to us? We are perfectly
willing to forget the occurreoce, but we know that
we have the resulting experience built into our char-
acter, and we would not be willing to part with it,
for it would be the taking away of a portioa of our
mental structure. If we were to part with experien-
ces gained through pain we would first part with tme
bit of ourselves, and then with another, until at last
we would have nothing left except the mental shell of
our former self.

But you may say, of what use are the experiences
gained in former lives, if we do not remember them —
they are lost to us. But they are not lost to you — they
are built into your mental structure, and nothing can
ever take them away from you — they are yours for-
ever. Your character is made up not only of your ex-
periences in this particular life, but also of the result
of your experiences in many other lives and stages of
existence. You are what you are to-day by reason of
these accumulated experiences — the experiences of the
past lives and of the present one. You remember some
of the things in the present life wdiich have built up
your character — ^but many other equally important, in
the present life, you have forgotten — but the result
stays with you, having been woven into your mental
being. And though you may remember but little, or
nothing, of your past lives, the experiences gained in
them continue with you , now and forever. It is these

^.yCoOglC

SPIBITUAL CAVSS AND EFFECT. 247

past experieoces which give you "predispositions" in
certain directions — which make it very difficult for
you to do certain things, and easy to do others — which
cause you to "instinctively" recognize certain things as
unwise and wrong, and to cause you to turn your back
upon them as follies. They give you your "tastes"
and inclinations, and make some ways seem better
than oUiers to you. Nothing is lost in life, and all
the experiences of the past contribute to your well-
being in the present — all your troubles and pains of
the present will bear fruit in the future.

We do not always learn a lesson at one trial, and
we are sent back to our task over and over again, un-
til we have accomplished it. But not the slightest ef-
fort is ever lost, and if we have failed at the task in. the
past, it is easier for us to accompUsh to-day.

An American writer, Mt. Berry Benson, in the
Cen'twy Magasine, of May, 1894, gives us a beautiful
illustration of one of the features of the workings of
the law of Spiritual Evolution, We reprint it, here-
with:

"A little boy went to school. He was very Uttle.
All that he knew he had drawn in with his mother's
milk. His teacher (who was God) placed him in the
lowest class, and gave him these lessons to learn:
Thou shalt not kill. Thou shalt do no hurt to any
living thing. Thou shalt not steal. So the man did
not kill ; but he was cruel, and he stole. At the end
of the day (when his beard was gray — ^when the night
was come) his teacher (who was God) said: Thou

^.yCoOglC

2W TOQI PBILOSOPBT.

bast learned not to kill, but the other lessons thou hast
not learned Qsne back tomorrow.

"Oi the morrow he came back a little boy. And
his teacher (who was God) put him in a class a little
higher, and gave him these lessons to learn: Thou
shalt do no hurt to any living thing. Thou shalt not
steal. Thou shalt not cheat. So the man did no hurt
to any living thing; but he stole and cheated. And
at the end of the day (when his beard was gray —
when the night was come) his teacher (who was God)
said : Thou hast leaned to be merciful. But the other
lessons thou hast not learned. Come back tomorrow.

"Again, on the morrow, he came back, a little boy.
And his teacher (who was God) put him in a class
yet a little higher, and gave him these lessons to
learn: Thou shalt not steal. Thou shalt not cheat.
Thou shalt ncri: covet. So the man did not steal ; but
he cheated and he coveted. And at the end of the day
(when his beard was gray — when the night was come)
his teacher (who was God) said: Thou hast learned
not to steal. But the other lessons thou hast not
learned. Come back, my child, tomorrow.

"This is what I have read in tiie faces of men and
women, in the bode of the world, and in the scroll of
the heavens, which is writ with stars."

The great lesson to be learned by every soul, is the
truth of the Oneness of All. This knowledge carries
with it all the rest It causes one to follow the precept
of the S<Mi of Mary who said : "And thou shalt love
the Lord, thy God, with all thy heart, and with all
thy soul, and with all thy nidnd, and with all thy

^.yCoOglC

SFIBITUAL CAUSE AND EFFECT. 249

Strength ;" and "Thou shalt love thy neighbor as thy-
self." When man grows into a consciousness of the
truth that All is Oie — that when one loves God he is
loving tiie Whole Thing — that his neighbor is indeed
himself — ^then he has but- few more classes to pass
through before he passes into the "High School" of
Spiritual Knowledge. This conviction of the Oneness
of All, carries with it certain rules of action — of di-
vine ethics — which transcends all written or spoken
human laws. The Fatherhood of God and the Broth-
erhood *of MatH beconte a reality rather tiian a mere
repetition of meaningless words. And this great les-
son must be learned by all — and all are learning it by
degrees. And this is the aim and end of Hie present
stage of Spiritual Evolution — ^to know God as He is;
to know your relationship with others — to know what
we are. There are greater schools, colleges and uni-
versities of spiritual knowledge beyond us, but these
truths are the lessons taught in the grades in which we
are at present. And all this pain, and trouble and sor-
row, and work, has been but to teach us these truths
— ^but the truth once gained is seen to be well wortli
even the great price paid for it

If you ask the Yogis what is one's duty toward God
(meaning God in the grandest conception of Him) they
will answer "Love Him, and the rest will be made
dear to jrou — and to know him is to Love him, there-
fore leam to Know him." And if you ask them what
is one's duty toward his fellow-men they will answer,
simply: "Be Kind — and you will be all the rest,"
These two precepts, if followed, will enable one to live

^.yCoOglC

2S0 YOai _ JPaiLOSOPST.

tfie Perfect Life. They are single, but they contain
all that is worth knowing concerning one's relations
with the Infinite Power, and with one's fellow-men.
All the rest is froth and sediment — the wcnthless rub-
bish which has accumulated around the Divine Flame
of the Truth. We mention them in this place, because
they sum up the idea the consdpusness of which all
the race is striving hard to acquire. If you arc able
to make them a part of yourself, you will have made
great progress on the Path — will have passed the
Great Exanrination.

The doctrine of Spiritual Cause and Effect is based
upon the great truth that under the Law each man is,
practically, the master of his own destiny — his own
judge — his own rewarder — his own awarder of pun-
ishment. That every thought, word «■ action, has its
effect upon the future life or lives of the man — not in
the nature of reward or punishment (as these words
are generally understood)— but as the inevitable re-
sult of the great Law of cause and effect. The oper-
ation of the Law in surrounding us with certain sets
of conditions in a new birth, is influenced by two
great general principles: (i) The prevailing desires,
aspirations, likes and dislikes, and longing of the indi-
vidual at that particular stage of his existence, and (2)
By the influence of the unffJding Spirit, which, press-
ing forward eagerly for fuller expression and less re-
straint, hrings to bear upon the reincarnating soul an
influence which causes it to be governed in its selec-
tion of the desirable conditions of its new birth. Upon
the apparently conflicting influences of these two great

^.yCoOglC

BPIBITUAL CAUSE AND SFFECT. 261

forces, rests the whole matter of the circumstances
and conditiiMi surrounding the rebirth of the soul, and
also many of the conditions surrounding the person-
ality in the new life — for these ccmditions are governed
greatly all through life by these conflicting (or ^-
parentiy conflicting) forces.

The urge of the desires, aspirations, and habits of
the past life, is strongly pressing the soul towards in-
carnation in conditions best fitted for the expression
and manifestation of these likes, tastes and desires —
the soul wishes to go on in the line of its past life,
and naturally seeks circumstances and surroundings
best fitted for the freest expression of its personality.
But, at the same time, the Spirit, within the soul,
knows that the soul's unfoldment needs certain other
conditicais to bring out certain parts of its nature which
have been suppressed or not developed, and so it exerts
an attraction upon the reincarnating soul, drawing it
a bit aside from its chosen course, and influencing that
choice to a certain degree. A man may have an over-
powering desire for material wealth, and the force of
his desire will cause him to choose circumstances and
conditions for a reWrth into a family where there is
much wealth, or into a body best suited for the attain-
ment of his desires, but the Spirit, knowing that the
soul has neglected the development of kindness, will
draw it a little aside, and cause it to be brought into
the sweep of circumstances which will result in the
man being made to suffer pain, disappointment and
loss, even though he attain great wealth in his new

^.yCoOglC

2S2 T06I FBILOSOPET.

life, to the end ttiat he may develop that part of his
nature.

We may see illustrations of this last mentioned oc-
currence in some of the very rich men of America.
They have been born into circumstances in which they
have had the freest expression of the desire for mate-
rial wealth — ^tbey have possessed themselves of facul-
ties best adapted to that one end, and have managed
to be surrounded with circumstances best calculated to
give the freest manifestation of Uiose faculties. They
have attained their heart's desire, and have piled up
wealth in a manner unknown to former ages. But
yet they are most unhappy, and dissatisfied as a rule.
Their wealth is a weight around their neck, and they
are tormented by fears of losing it, and the anxiety
of attending to it. They feel that it has brought them
no real happiness, but has on the contrary separated
them from their fellow-men, and from the happiness
known to those of moderate means. They are fever-
ish and restless, and constantly on the search for some
new excitement which will divert their minds from the
contemplation of their real condition. They feel a
sense of their duty toward the face, and although th^
do not quite understand the feeling behind it all, they
endeavor to balance matters by contributing to al-
leges, hospitals, charities, and other similar institu-
tions which have sprung up in response to the awaken-
ing conscious of the race to the reality of the Brother-
hood of Man and the Oneness of All. Before the end
COTnes, they will feel in the depths of their soul that
this success has not brought them real happiness, and

^.yCoOglC

8FIBITUAL CAUSE AND EFFECT. 253

in the period of rest which will follow their departure
from the physical body, they will "take stock" of them-
selves, and readjust their mental and spiritual affairs,
so that when they are again bom they will no longer
devote their entire energies toward the piling up of
wealth that they cannot use, but will live a more bal-
anced life, and will find happiness in unexpected
quarters, and will develop more spiritually. This not
because they have been impressed with the sense of
any special "wickedness" in abnormal money getting,
but because the soul has found that it did not secure
happiness in that way, and is seeking else^vhere for it,
and because it has lived out the desire for wealth, and
has turned its attention to other things. Had the
Spirit not exerted its influence, the man might have
been bom into the conditions tending to produce
wealth, and yet not have been made to see the one-
sidedness of such a life, in which case it would have
continued to be possessed of such an abnormal desire
for wealth, that it would have been bom again and
again, with increasing power each time, until it would
have become practically a money-demon. But the
Spirit's influence always counteracts abnormal desires,
although sometimes several incarnations have to be
lived through before the sou] wears out its desire, and
begins to be influenced by the Spirit to a niarked ex-
tent. Sometimes the Spirit's influence is not suffi-
ciently strong to prevent the rebirth into conditions
greatly favoring old desires, but in such cases it is
often able to manage affairs, during the life of the
man, so as to teach him the lesson needed to call a

^.yCoOglC

264 YOai PEILOSOFHZ.

bait Upon bis unbridled desires, by bringing him into
the sweep of tbe Law of Attraction and causing cer-
tain pain to befall him — certain disappointment — cer-
tiun failures — that will cause him to realize Uie pain,
disajipcHntnient, failures and sorrow of others, and to
bring upon him a onirse of living which will help to
unfold his higher faculties. Many of the sudden strokes
of "masfortune" are really brought about by this higher
principle of the man, in order to teach him certain les-
sons, for his own good. It is not necessarily a higher
power which makes a trtan realize these lessons of life,
but it is generally his own higher self — the Sfurit with-
in him — which brings about these results. The Spirit
knows what is really best for the man, and when it
sees his lower nature running away with him, tries to
swing him from his course, or bring him to a sudden
stop, if necessary. This not as a punishment, remem-
ber, but as the greatest kindness. The Spirit is a part
of that man, and not an outside power — although it is
of course the- Divine part of him — ^that part of him in
nearest touch to the great overruling Intelligence which
we call God. This pain is not brought about because
of any feeling of righteous indignation, revenge, im-
patience or similar feeling on the part of the Spirit,
but is akin to the feeling of the most loving parent,
who is forced to take from the hands of the little child
some dangerous thing which may injure the little one
— it is flie hand which draws back the child from the
brink of the precipice, although the little one screams
with rage and dis:^q>ointnient because its desires are
frustrated.

^.yCoOglC

3PISITUAL CAUSE AND EFFECT. 265

The man or woman in whom the Spiritual Mind is
developed, sees this condition of things, and instead of
fighting against the Spirit, yields himself or herself to
it without friction, and obeys its guiding hand, and is
thus saved much pain. But those who know not, rage
and rebel at the restraining and guiding hand, strike
at it, and attempt to tear away from it, thereby bring-
ing upon themselves bitter experience made necessary
by their rebellion. We are so apt to resent outside in-
fluence in our affairs, that this idea of restraint is not
[feasant to us, but if we will only rememfcer that it is
a part of ourselves — the higher part of us — that is do-
ing this directing, then we may sec the thing in a dif-
ferent light. And we must remember this: That no
matter how adverse circumetances or conditions seem
to be for us, they are exactly what we need under just
the circumstances of our lives, and have for their mily
object our ultimate good. We may need strengthening
along certain lines, in order to round us out — and we
are apt to get just the experiences calculated to round
out that particular part of us. We may be tending too
much in one direction, and we are given a check and
an ui^ in another direction. These little things — and
great things all mean something. And tiien our in-
terests are bound up more or less with those of others,
owing to the laws of attractiwi, and our acts may be
intended to reflect upon them, and theirs upon us, for
our mutual develc^ment and ultimate good. We will
have more to say on this subject, a little later on.

If we will stand still, and calmly consider our past
life (the present life, we mean) we will see fliat

^.yCoOglC

266 TOOI PBILOBOFBT.

certain things have led to certain other things, and that
small things have led to great things — that little turn-
ing points have resulted in an entire change in our life.
We may trace back the most important thing in our
life to some trifling incident or occurrence. We are
aUe to lock back and see how the painful experiences
of die past have strengthened us, and have brought
us to a larger and fuller life. We are able to see how
that particular thing in the past, which seemed need-
lessly cruel and uncalled for, was the very thing which
has brought us to some great thing in the present. All
that is needed is the perspective of years. And if we
get so that we are able to see this, we will be able to
bear with a far greater degree of t^ilosophy the pains
and disagreeable occurrences of the present, knowing
that they mean ultimate good. When we cease to
think of these things as piuiishment, or a wanton in-
terference of some outside power, or the cruelty of
Nature, and b^in to see them as either the conse-
quences of our own past lives, or the result of the
Spirit's directing hand, we will cease to protest and
struggle as we have been doing in the past, and will
endeavor to fall in with the working of the great Law,
■ and will thereby avoid friction and pain. And no
matter what pain, sorrow or trouble we may be under-
going, if we will open ourselves to the guidance of the
Spirit, a way will be opened out for us— one step at a
time — and if we follow it we will obtain peace and
strength. The Law does not heap upon a back more
than it can bear, and not only does it temper the wind

^.yCoOglC

8PIBITUAL CA USE AND EFFECT. 267

to the shorn lamby but tempers the shorn lamb to the
wind.

We have spoken of our interests being bound up
with those of others. This also is a principle of the
law of Spiritual Cause and Effect. In our past lives
we have attached ourselves to certain others, either by
love or hate — either by kind action or by cruelty. And
these people in this life, have certain relationships to
us, all tending toward mutual adjustment and mutual
advancement and development. It is not a law of re-
venge, but simply the law of cause and effect whicR
causes us to receive a hurt (when a hurt is needed)
from the hands of some one whom we have hurt in
some past life — and it is not merely a law of reward
for good, but that sapic law of cause and effect, that
causes some one to bind up our wounds and comfort
us, whom we have comforted and helped in some past
life. The person who is caused to hurt us, may have
no intention of doing so, being a perfectly innocent
party, but we are brought into conditions whereby we
receive pain from the acts of that person, althou^ he
be unconscious of it. If he hurts us consciously, and
still in obedience to the law, it is because he is still on
that plane, and is willing to hurt us, and is brought by
the Law of Attraction into a condition whereby we
may receive hurt from him. But eVen that hurt is
calculated to benefit us, in the end, so wonderful is
this law of cause and effect constituted Of course,
if we once reach the position where we see the truth,
we do not need so many of these lessons, and their

^.yCoOglC

968 TOSi PBILO80PHI.

necessity having passed, the law allows ns to escape
that whidi would otherwise have given us pain.

The above mentioned condition of affairs may be il-
lustrated by the case of one who in a past incamaticHi
deliberately won the love of another, for selfish rea-
sons, and then having gratified the desire wilfully
threw aside the other one, as one would a worn-out
toy. While not pretending to explain the exact
workings of the law in any particular case, we have
been informed by those who have watched these mat-
ters from a hig^ point-of-view, that in such a case as
above mentioned, the betrayer would probably in this
life, fall violently in love with the person who was the
victim in the last life, but the latter would be utterly
unable to return that affection, and the former would
suffer all the pain that comes to one who loves in vain,
the result being that he would be brought to a realiza-
tion of the sacredness of human affection, and the un-
kindness of trifling with it It will be noticed in this
case, that the person causing the pain in the present
life, is a perfectly innocent party to the whole thing,
and thereby does not start new causes and effects.

Those whom we have loved and have been friendly
to in past lives, are very apt to be connected with our
present life, being kept near us by the law of attrac-
tion. The people who are brought into close rdations
with us, are in all probability those with whom we have
been close in past lives. Sudden likes and dislikes, so
often observed between people may be accounted for
on this theory of rebirth, and many of the occurrences
of our every day lives come under this law of spiritual

^.yCoOglC

SPIRITUAL CAUSE AND EFFECT. 369

cause and effect. We are constantly bound up with
the lives of others, for pain or happiness, and the
law must work out its course. The only escape from
the complete working out of the law, is the acquire-
nent of the knowledge of the truth on our part, and
the consequent modelling of our lives on the lines of
»his higher truth, in which case we are relieved of the
unnecessary lessons, and we ride on the top of the wave,
instead of having it submerge us.

Let us beware how we start into operation this law
of cause and effect by Hate, Malice, Jealousy, Anger,
and general Unkindness toward others. Let us be as
Kind as we can, in all justice to ours'elves and others,
and let us avoid feelings of Hate and a desire for Re-
venge. Let us live on, bearing our burdens with as
much grace as we can summon, and let us always
trust in the guidance of the Spirit, and the help of the
highest Intelligence. Let us know that all is work-
ing together for good, and that we cannot be de-
prived of that good. Let us remember that this life is
as but a grain of sand in the desert of time, and that
we have long ages ahead of us, in which we will have
a chance to work out all our aspirations and high de-
sires. Be not discouraged, for God reigns, and all is
well.

^.yCoOglC

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THE FOURTEENTH LESSON.

The Yogi Path of Attainment.

The student who has carefully acquainted himself
with the fundamental principles of the Yogi Philoso-
phy, as set iorth in these lessons, will readily see that
anyone who grasps and accepts these teachings, and
makes them a part of his everyday life, will naturally
live a very different life from one to whom this present
earth-life is all, and who believes that death extin-
guishes individuality, and that there is no future life
or lives. It will also lead one to live his life rather dif-
ferently from the person who believes that we are but
creatures of a rather capricious Providence, having but
little responsibility of our own, and that our "salva-
tion" depends upon a perfunctory "belief" in certain
teachings, and a set form of attendance at certain
forms of religious worship. Remember, now, please,
that the Y(^ Philosophy has no fault to find with any
form of religion — it teaches that all forms of religions
are good, and each has its particular place to fill — each
fills the need of humanity in some of its stages. It
believes fliat no matter what form of worship is fol-
lowed — no matter what conception of Deity is held—
that every man really worships the One Great Intel-

^.yCoOglC

S62 YOQI PBILOSOPBY.

ligence which we know under many names, and that
the varying forms of such worship are inunaterial, the
motive behind each being the r^l test to be applied.
But the Yogi FhiloGcphy, and in fact, the teachings
of all occultists, to whatever race they may belong, or
what particular creed may be favored by them, hold
that man is a re^>onsible being, that he really tnakes
his own conditions, and bestows his own rewards and
punishments, as a natural consequence of bis acts. It
also teaches that man cannot escape his own good, and
that though he may slip backward a hundred times,
still will he always make some little prc^ess, and in
the end will conquer his material nature, and then
move steadily forward to the great goal. It teaches
that we are all God's children, no matter what form
of worship we may favor — that there are none of God's
children destined to be utterly cut off or damned. It
teaches that we axe punished by our sins instead of for
them, and that the law of cause and effect brings its in-
evitable result. It emphasizes the teachings that "as
we sow so shall we reap," and shows just how and
why we reap what we have sown. It shows how our
lower desires and passions will weigh us down, and
surround us with environments that will cause us
to outlive them, and make us so thoroughly sick and
tired of them that the soul will, eventually, reccnl in
horror from its past life of material grossness, and in
so dcAng will receive an impetus in the right direction.
It shows us that we have the Spirit always witfi us,
anxious and willing to give us help and guidance, and

^.yCoOglC

FATS OF ATTAHfUSKT. 263

that, through the Spirit, we are always in close con-
nection with the source of all life and power.

Men are of varying temperaments, and the course
that will best suit one will not be adapted to the re-
quirements of another. One will seek progress and
development in (wie direction, and another in a differ-
ent way, and a third by a still different course. The
Yogi Philosophy teaches that the way that seems to ap-
peal the most to a man's general temperament and dis-
position is the one best atlapted to his use at the present
time. They divide the Path of Attainment into three
paths leading up to the great main road. They call
these three paths, (i) Raja Yoga; (2) Karma Yoga;
(3) Gnani Yoga; each of these forms of Yoga being
a path leading to the Great Road, and each being trav-
eled by those who may prefer it — but all lead to tiie
same place. In this lesson we will give a brief de-
scription of each of the three paths, which together
are known to the Yogis as "TTie Threefold Path."

Some of the teachers treat what is known as "Bhak-
ti Yc^" as if it were a separate path, but we prefer
thinking of it as being an incident of each of the three
paths, as "Bhakti Yc^" is really what we might call
the "religious" form of Yoga, teaching the love and
worship of God, according as he appears to us through
the colored glasses of our own particular creed. We
fail to see how one may fcJlow any of the several
Yoga paths without being filled with love and rever-
ence for the great Centre of all Life — the Absolute —
God — by whatever name we know it. The term
"Bhakti Yoga" really means the "way of levotion.*

^.yCoOglC

264 YOQI PSIL030FHT.

Let US trust dut all our students, no matter whidi of
the three paths they may elect to follow, will carry
with them the devotion inculcated in the "Bhakti Yo-
ga" of the particular religious body with which they
are affiliated, and not feel that the "Threefdd Path"
calls for their renouncing that which has been dear to
them from childhood. On the contrary, we think that
a careful study of the Yog^ Philosof^y will awaken a
new interest in religion, and cause many to under-
stand much that they formerly but blindly "believed,"
and will cause them to develop a deeper religious
spirit, rather than a lesser one.

"Raja Yoga" is devoted to the developnient of the
latent powers in Man — the gaining of the control of the
mental faculties by the Will — the attainment of the
mastery of the lower self— the development of the mind
to the end that the soul nay be aided in its unfold-
ment It teaches as its first step the care and control
of the body, as taught in "Hatha Yc^," holding that
the body should be rendered an efficient instrument,
and under good control, before the best results may be
attained along mental and psychic lines. Much that
the Western World has been attracted to in late years
under the name of "Mental Science" and similar terms,
really comes under the head of "Raja Yoga." This
form of Yc^ rea^nizes the wonderful power of the
trained mind and will, and the marvelous results that
may be gained by the training of the same, and its ap-
plication by concentration, and intelligent direction.
It teaches that not only may the mind be directed out-
ward, influencing outside objects and things, but that

^.yCoOglC

PATB OF AITAISMSNT. 266

it may also be turned inward, and concentrated upcm
the particular subject before us, to the end that much
hidden knowledge may be unfolded and uncovered.
Many of the great inventors are really practicing "Raja
Yoga" unconsciously, in fliis inward application of it,
while many leaders in the world of affairs are making
use of its outward, concentrated application in their
management of affairs.

But the follower of the "Raja Yoga" path is not
content alone with the attainment of powers for either
of above uses. He seeks still greater heights, and man-
ages by the same, or similar processes, to turn the
searchlight of concentrated mind into his own nature,
thus bringing to light many hidden secrets of the soul.
Much of the Yogi Philosophy has really been brought
to light in this way. The practice of "Raja Yoga" is
eminently practical, and is in the nature of the study
and practice of chemistry — it proves itself as the stu-
dent takes each step. It does not deal in vague theo-
ries, but teaches experiments and facts, from first to
last. We hope to be able to give to our students, in
the near future, a practical work on the subject of
"Hatha Yoga," for which work there seems to be a
great need in the Western world, which seems to be
waiting to be told "how" to do those things which
have been stated to be possible by numerous writers
who had grasped the theory but had not acquainted
themselves with the practice accompanying the
theory.

"lOirma Yoga" is the "Yc^" of Work. It is the
path followed by those who delight in their wwk—

^.yCoOglC

2M TOai FEILOSOFST.

who take a keen interest in "doing things" with head
or hand — those who believe in work "for work's sake."
"Karma" is the Sanscrit word apphed to the "Law
of Spiritual Cause and Effect," of which we have
spokeii in a preceding lesson. "Karma Yoga" teaches
how one may go through life working — and taking
an interest in action — without being iuSuenced by sel-
fish consideration, which might create a fresh chain
of cause and effect which would bind him to objects
and things, and thus retard his spiritual progress. It
teaches "work for work's sake" rather than fran a de-
sire for results. Strange as this may seem to many of
our Western readers, it is a fact that many of the men
of the Western world who have accomplished much,
have really been possessed of this idea, without realiz-
ing it and have really worked for the joy of the action
and creative effort, and having really cared but little for
the fruit of their labors. Some of them say that they
"have worked because they could not help it," rather
than from the mere desire for material gain. The fol-
lower of "Karma Yoga," seems to himself, at times,
as if he were not the real worker, but that his mind
and body were doing the work, and he, — himself —
were standing off and watching himself work or act.
There are lower and higher phases of "Karma Yoga"
which cannot be explained here, as each branch of
Yoga is a great subject in itself.

"Gnani Yoga" is the "Yogs" of Wisdom. It is fol-
lowed by those of a scientific, intellectual type, who
are desirous of reasoning out, proving, experimenting,
and classifying the occult knowledge. It is the path

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of the scholar. Its follower is strongly attracted to-
ward metaphysics. Examples of the idea of "Gnani
Yogi" — apparently widely differing examples — are to
be seen in the great philosophers of ancient and mod-
em times, and in the other extreme, those who have a
strong tendency toward metaphysical teachings. As a
matter of fact, nearly all students of the Yogi Philo-
sophy, are more or less attracted to "Gnani Yc^",
even though they be said to be following one of the
other of the three paths. These lessons, for instance,
as a part of the "Gnani Y(^a" work, although they
are combined with other forms of Yoga, Many Yc^s
combine in themselves the attributes of the followers
of several forms of Yt^, although their natural ten-
dencies cause them to favor one of the paths more
than the others.

Of the three forms of Yoga, the second, or "Karma
Yoga" is perhaps the easiest wie to follow, for tiie
student It requires less study, and less practice —
less of the research of "Gnani Yoga", and less of the
training of "Raja Yoga." The Karma Yc^ simply
tries to lead a good life, domg his work to the best
of his ability, without being carried away with the
h(^)e of reward — he grows into a realization of the
truth regarding his nature, and is content to grad-
ually unfold, like a rose, from life to life, imtil he
reaches a high stage of attainment He does not
long for unusual powers, and consequently does not
endeavor to develop them. He does not long for the
solution of the great problems of nature and life, but
is content to live on, one day at a time, knowing and

^.yCoOglC

808 TOet PSILOaOPHT.

trusting that all will be well with him — and it will.
Many of the "New TTiou^t" people, of America,
are really Karma Y<^. The Raja Yogi, on the
contrary, feels a desire to develop his latent powers
and to make researches into his own mind. He
wishes to manifest hidden powers and faculties, and
feels a keen longing to experiment along these lines.
He is intensely interested in psychology and "physic
pheoomena", and all occult phenomena and teachings
along similar lines. He is able to accomplish much
by determined effort, and often manifests wonderful
results by means of the concentrated will and mind.
The Gnani Yogi's chief pleasure consists in meta-
physical reasoning, or subtle intellectual research. He
is the philosopher; scholar; preadier; teacher; stu-
dent ; and often goes to extreme lengths in following
his favorite line of work, k>sing sight of the other
sides of the subject

The man best calculated to make general advance-
ment along occult lines, is the one who avoids run-
ning to extremes in any one of the branches of the
subject, but who, while in the main following his
own inclinations toward certain forms of "Yoga",
still keeps up a general acquaintance with the sev-
eral phases of the great philosophy. In the end, man
must develop on all his many sides, and why not keep
in touch with all sides while we journey along. By
following this course we avoid one-sidedness ; fanati-
cism; narrowness; short-sightedness, and bigotry.

Yogi students may be divided into three general
classes: (r) Those who have made considerable

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FATE OF ATTAINMENT. 269

progress along the same lines, in past incarnations,
and awaken to consciousness in the present life with
the strongest tendencies toward occultism and sim-
ilar subjects. These people learn rapidly, and are
conscious of the fact that they are but re-leaming
some lesson learned in the past. They grasp occult
truths intuitively, and find in such studies food for
the hunger of the soul. These souls are, of course,
in various stages of development. Some have but an
elementary acquaintance with the subject, their
knowledge in the past incarnation having been but
slight; others have progressed further, and are able
to go much further in their present work than those
who are less developed ; still others are quite highly
developed, and lack but little of having reached the
"conscious" stage of incarnation, that is, the state of
being able to awaken to a conscious knowledge of
past lives. The last mentioned suh-class are apt to be
regarded as "queer" by their associates, particularly
in early life — they appear "old" and "strange" to
their companions. They feel as if they were stran-
gers in a strange land, but sooner or later are sure
to be brought into contact with others, or made ac-
quainted with teachings, which will enable them to
take up their studies again.

(2) Those who awaken to a conscious knowledge,
to a greater or lesser degree, of their past lives, and
what they have learned there. Such people are com-
paratively rare, and yet there are far more of them
tlian is generally supposed, for these people are not
apt to bestow their confidence upon chance acquaint-

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270 TOQI PEILOSOPBT.

ances, and generally regard their knowledge and
memory of the past as something sacred. These
people go through the world, sowing a Httle seed
here, and a little there, which seed falling on fertile
ground bears fruit in the future incarnations of those
who receive them,

(3) Those who have heard some occult truths in
past incarnations — some words of wisdom, knowledge
or advice dropped by some of those who have ad-
vanced further along the path. In their mental soil
if rich, they let these seed-thoughts sink deep into
them, and in the next life the plant appears. These
people are possessed of an unrest, which makes them
dissatisfied with the current explanations of things,
and which causes them to search here and there for
the truth which they intuitively know is to he found
somewhere. They are often led to run after false
prophets, and from one teacher to another, gaining a
little truth here, having an error corrected there.
Sooner or later they find an anchorage, and in their
rest they lay up stores of knowledge which (after
being digested in the period of soul-rest in the Astral
World) will be of great value to them in their next
incarnation.

It will be readily recognized that it is practically im-
possible to give detailed directions suited for the vary-
ing needs of these different students. All that can he
done (outside of personal instruction from some com-
petent teacher) is to give words of general advice and
encouragement. But do not let this discourage you.
Remember this — iV is a great occult truth — ^when the

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PATB OF ATTAINMENT. 271

student is ready the teacher appears — the way will be
opened to you step by step, and as each new spiritual
need comes into existence, the means to satisfy it will
be on the way. It may come from without — it may
come from within — but come it will. Do not let dis-
couragement creep over you because you seem to be
surrounded by the most unfavorable environments,
with no one near to whom you can talk of these great
truths that are unfolding before your mental vision.
This iscrfation is pVobably just what you need in order
to make you self-reliant and to cure you of that de-
sire to lean upon some other soul. We have these
lessons to learn — and many others — and the way that
seems hardest for us to travel is very often tlie one
laid out for us, in order that we may learn the needed
lesson well and "for good."

It follows that one who has grasped the fundamen-
tal ideas of this philosophy, will begin to find Fear
dropping from him — for when he realizes just what
he is, how can he fear? There being nothing that is
able to really hurt him, why should he fear? Worry, of
course, follows after Fear, and when Fear goes, many
other minor mental faults follow after it. Envy,
Jealousy and Hate — Malice, Uncharitableness and
Condemnation — cannot exist in the mand of one who
"understands". Faith and Trust in the Spirit, and
that from which the Spirit comes, must be manifest
to the awakened soul. Such a one naturally recog-
nizes the Spirit's guidance, and unhesitatingly fol-
lows it, with fear — without doubt Such a one can-
not help being Kind — ^to him the outside world of

^.yCoOglC

272 YOai FSILOSOPBT.

people seem to be as little children (many of them like
babes unborn) and he deals with them charitably, not
condemning them in his heart, for he knows them for
what they are. Such a one performs the work which
is set before him, knowing that such work, be it hum-
ble or exalted, has been brought to him by his own
acts and desires, or his needs — and that it is all right
in any event, and is but the stepping-stone to greater
things. Such a one does not fear Life — does not fear
Death — both seem as but differing manifestations of
the same thing— one as good as the other.

The student who expects to make jHX^ess, must
make his philosophy a part of his every day life. He
must carry it around with him always. This does
not mean that he should thrust his views and opinions
upon others — in fact, that is expressly contrary to oc-
cult teachings, for no one has the right to force opin-
ions upon others, and it is contrary to natural growth
and freedom of the individual soul. But the student
should be able to carry with him an abiding sense of
the reality and truth of his philosophy. He need not
be afraid to take it with him anywhere, for it fits into
all phases of life. If one cannot take it with him to
- work, something is wrong with either The philosophy
or the work, or the individual. And it will help us to
work better — to do more earnest work— for we know
that the work is necessary for the development of
some part of us— otherwise it would not be set before
us — and no matter how disagreeable flie task, we may
be able to sing with joy when we realize just what
we are and what great things are before us. The

^.yCoOglC

PATS OS ATTAISllEST. 273

slave chained to the galley — if he have peace in his
soul and the knowledge in his mind — is far less to be
pitied than the king on his throne who lacks these
things. We must not shirk our tasks, not run away
from our destiny — ^for we cannot really get rid of
them except by performing them. And these very
disagreeable things are really strengthening our char-
acter, if we are learning our lesson aright. And then,
remember "even these things shalf pass away."

One of the greatest hindrances to the progress of
the student into the higher stages of occultism, par-
ticularly the phenomenal phases, is the lack of self-
controL When one wishes to be placed in possession
of power, which if carelessly used, or misused, may
result in the hurt of oneself or others, it is the great-
est importance that such a one should have attained
the mastery of self — ^the control of the emotional side
of his nature. Imagine a man possessed of high oc-
cult powers, losing' his temper and flying into a rage,
sending forth vibrations of Hate and Anger intensi-
fied by the increased force of his developed powers.
Such exhibiticms, in a man who has attained oc-
cult powers would be very harmful to him, as they
would, perhaps, be manifested upon a plane where
such things have an exaggerated effect A man whose
investigations lead him on to the Astral Plane, should
beware of such a loss of self-control, as a failing of
this kind might be fatal to him. But, so nicely is the
world of the higher forces balanced, that a man of
violent temper, or one who lacks self-control can
make but little progress in occult practices — this being

^.yCoOglC

YOQI PBIL080PBT.

a needed check. So one of the first things to be ac-
complished by the student who wishes to advance, is
the mastery of his emotional nature, and the acquire-
ment of self-control.

A certain amount of courage of the higher sort is
also needed, for one experiences some strange sights
and haj^nings on the astral plane, and those who
wish to travel there must have learned to master fear.
One also needs calmness and poise. When we re-
member that worry and kindred emotions cause vibrar
tions around us, it may readily be seen that such con-
ditions of mind are not conducive to psychical re-
search — in fact the best results cannot be obtained
when these things are present

The occulist who wishes to attain great powers
must first purge himself of sellish grasping for these
things for the gratification of his own base ends, for
the pursuit of occult powers with this desire, will oa\y
pain and disappoint, and the one who attempts to
prostitute psychic power for base ends, will brin^
upon himself a whirlwind of undesirable results. Such
forces when misused, react as a boomerang upon the
sender. The true occultist is filled with love and
brotherly feeling for his fellow men, and endeavors
to aid themi instead of to beat them down in their
progress.

Of all the numerous books written for (tie purpose
of throwing light on the path of the student of occult-
ism, we know of none better fitted for the purpose
than that wonderful little book called "Light on flie
Path", written down by "M. C", at tfie instigation

^.yCoOglC

ipA,TU OF AITAISUEST. 275

of some intelligences far above the ordinary. It is
veiled in the poetic style common to the Orientals,
and at first glance may seem paradoxical. But it is
full of the choicest bits of occult wisdom, for those
who are able to read it It must be read "between the
lines", and it has a peculiarity that will become ap-
parent to any one who may read it carefully. That
is, it will give you as much truth as you are able to
grasp to-day; and tomorrow when you pick it up it
will give you more, from the same lines. Look at it
a year from now, and new truths will burst upon you
— and so on, and on. It contains statements of truth
so wonderfully stated — and yet half-concealed — that
as you advance in spiritual discernment — and are
ready for greater truths each day — you will find that
in this book veil after veil will be lifted from before
the truth, until you are fairly dazzled. It is also
remarkable as a book which will give consolation tq
those in trouble or sorrow. Its words (even though
they be but half-understood) will ring in the ears of
its readers, and like a beautiful melody will soothe
and comfort and rest those who hear it. We advise
all of our students to read this little book often, and
with care. They will find that it will describe various
spiritual experiences through which they will pass,
and will prepare them for the next stage. Many of
our students have asked us to write a little book, in
the way of an elementary explanation of "Lig^t on
the Path" — ^perhaps the Spirit may lead us to do so at
some time in the future — perhaps not.
tit is not without a feeling of something like sad-

^.yCoOglC

2W TOai PSJLOBOPBr.

ness that we write these concluding lines. When we
wrote our First Lesson, we bade our students be seated
for a course of talks — plain and simple — upon a great
subject. Our aim was to present these great truths
in a plain, practical simple manner, so that many would
take an interest in them, and be led toward ht^er
presentations of the truth. We have felt that love and
encouragement which is so necessary for a teacher,
and have been assured of the sympathy of the Qass
from the first But, on looking over our work it
seems that we have said so little — have left unsaid so
much — and yet we have done the best we could, con-
sidering the small space at our disposal, and the im-
mense field to be covered. We feel that we have really
only begun, and yet it is now time to say "good-bye".
Perhaps we have made some points a little clear to a
few who have been perplexed — ^perhaps we have
opened a door to those who were seeking entrance to
the temple — ^who knows? If we have done even a
little for only one person, our time has been well spent.
At some future time we may feel called upon to
pass on to you a higher and more advanced presenta-
tion of this great subject — ^that is a matter which de-
pends much upon your own desires — if you need us
you will find us ready and willing to join you in the
study of the great truths of the Yt^i Philosi^y. But,
before you take the next step onward, be sure that
you understand these elementary lessons thoroughly.
Go over and over them, until your rmnd has fully
grasped the principles. You will find new features
presenting themselves, with each reading. As your