How to Develop your Mind
How to Develop your MindPublishers' NoticeTHE FIRST LESSON. THE "I."THE SECOND LESSON. THE EGO'S MENTAL TOOLS.THE THIRD LESSON. THE EXPANSION OF THE SELF.THE FOURTH LESSON. MENTAL CONTROLTHE FIFTH LESSON. THE CULTIVATION OF ATTENTION.THE SIXTH LESSON. CULTIVATION OF PERCEPTION.THE SEVENTH LESSON. THE UNFOLDMENT OF CONSCIOUSNESS.THE EIGHTH LESSON. THE HIGHLANDS AND LOWLANDS OF MIND.THE NINTH LESSON. THE MENTAL PLANES.THE TENTH LESSON. SUB-CONSCIOUSING.THE ELEVENTH LESSON. SUBCONSCIOUS CHARACTER BUILDING.THE TWELFTH LESSON. SUB-CONSCIOUS INFLUENCES.Copyright
How to Develop your Mind
Yogi Ramacharaka
Publishers' Notice
The lessons which compose this volume, originally appeared in the
shape of monthly lessons, the first of which was issued in October,
1905, and the twelfth in September, 1906. These lessons met with a
hearty and generous response from the public, and the present
volume is issued in response to the demand for the lessons in a
permanent and durable form. There have been no changes made in the
text.
The publishers take the liberty to call the attention of the reader
to the great amount of information condensed within the space given
to each lesson. Students have told us that they have found it
necessary to read and study each lesson carefully, in order to
absorb the varied information contained within its pages. They have
also stated that they have found it advisable to re-read the
lessons several times, allowing an interval between each reading
and that at each re-reading they would discover information that
had escaped them during the course of the previous study. This has
been repeated to us so often that we feel justified in mentioning
it, that other readers might avail themselves of the same course
and plan of study.
Following his usual custom, the writer of the lessons has declined
to write a preface for this book, claiming that the lessons speak
for themselves, and that those for whom they are intended will
receive the message contained within them, without any prefatory
talk.
THE FIRST LESSON. THE "I."
In India, the Candidates for Initiation into the science of "Raja
Yoga," when they apply to the Yogi Masters for instruction, are
given a series of lessons designed to enlighten them regarding the
nature of the Real Self, and to instruct them in the secret
knowledge whereby they may develop the consciousness and
realization of the real "I" within them. They are shown how they
may cast aside the erroneous or imperfect knowledge regarding their
real identity.
Until the Candidate masters this instruction, or at least until the
truth becomes fixed in his consciousness, further instruction is
denied him, for it is held that until he has awakened to a
conscious realization of his Actual Identity, he is not able to
understand the source of his power, and, moreover, is not able to
feet within him the power of the Will, which power underlies the
entire teachings of "Raja Yoga."
The Yogi Masters are not satisfied if the Candidate forms merely a
clear intellectual conception of this Actual Identity, but they
insist that he must feel the truth of the same—must become aware of
the Real Self—must enter into a consciousness in which the
realization becomes a part of his everyday self—in which the
realizing consciousness becomes the prevailing idea in his mind,
around which his entire thoughts and actions revolve.
To some Candidates, this realization comes like a lightning flash
the moment the attention is directed toward it, while in other
cases the Candidates find it necessary to follow a rigorous course
of training before they acquire the realization in
consciousness.
The Yogi Masters teach that there are two degrees of this awakening
consciousness of the Real Self. The first, which they call "the
Consciousness of the 'I'," is the full consciousness of real
existence that comes to the Candidate, and which causes him to know
that he is a real entity having a life not depending upon the
body—life that will go on in spite of the destruction of the
body—real life, in fact. The second degree, which they call "the
Consciousness of the 'I AM'," is the consciousness of one's
identity with the Universal Life, and his relationship to, and
"in-touchness" with all life, expressed and unexpressed. These two
degrees of consciousness come in time to all who seek "The Path."
To some it comes suddenly; to others it dawns gradually; to many it
comes assisted by the exercises and practical work of "Raja
Yoga."
The first lesson of the Yogi Masters to the Candidates, leading up
to the first degree, above mentioned, is as follows: That the
Supreme Intelligence of the Universe—the Absolute—has manifested
the being that we call Man—the highest manifestation on this
planet. The Absolute has manifested an infinitude of forms of life
in the Universe, including distant worlds, suns, planets, etc.,
many of these forms being unknown to us on this planet, and being
impossible of conception by the mind of the ordinary man. But
these lessons have nothing to do with that part of the philosophy
which deals with these myriad forms of life, for our time will be
taken up with the enfoldment in the mind of man of his true nature
and power. Before man attempts to solve the secrets of the Universe
without, he should master the Universe within—the Kingdom of the
Self. When he has accomplished this, then he may, and should, go
forth to gain the outer knowledge as a Master demanding its
secrets. rather than as a slave begging for the crumbs from the
table of knowledge. The first knowledge for the Candidate is the
knowledge of the Self.
Man, the highest manifestation of the Absolute, as far as this
planet is concerned, is a wonderfully organized being—although the
average man understands but little of his real nature. He comprises
within his physical, mental and spiritual make-up both the highest
and the lowest, as we have shown in our previous lessons (the
"Fourteen Lessons" and the "Advanced Course"). In his bones he
manifests almost in the form of mineral life, in fact, in his
bones, body and blood mineral substances actually exist. The
physical life of the body resembles the life of the plant. Many of
the physical desires and emotions are akin to those of the lower
animals, and in the undeveloped man these desires and emotions
predominate and overpower the higher nature, which latter is
scarcely in evidence. Then Man has a set of mental characteristics
that are his own, and which are not possessed by the lower
animals (See "Fourteen Lessons"). And in addition to the mental
faculties common to all men, or rather, that are in evidence in a
greater or lesser degree among all men, there are still higher
faculties latent within Man, which when manifested and expressed
render Man more than ordinary Man. The unfoldment of these latent
faculties is possible to all who have reached the proper stage of
development, and the desire and hunger of the student for this
instruction is caused by the pressure of these unfolding latent
faculties, crying to be born into consciousness. Then there is that
wonderful thing, the Will, which is but faintly understood by those
ignorant of the Yogi Philosophy—the Power of the Ego—its birthright
from the Absolute.
But while these mental and physical things belong to Man, they are
not the Man himself. Before the Man is able to master, control, and
direct the things belonging to him—his tools and instruments—he
must awaken to a realization of Himself. He must be able to
distinguish between the "I" and the "Not I." And this is the first
task before the Candidate.
That which is the Real Self of Man is the Divine Spark sent forth
from the Sacred Flame. It is the Child of the Divine Parent. It is
Immortal—Eternal—Indestructible—Invincible. It possesses within
itself Power, Wisdom, and Reality. But like the infant that
contains within itself the sometime Man, the mind of Man is unaware
of its latent and potential qualities, and does not know itself. As
it awakens and unfolds into the knowledge of its real nature,
It manifests its qualities, and realizes what the Absolute has
given it. When the Real Self begins to awaken, it sets aside from
itself those things which are but appendages to it, but which it,
in its half-waking state, had regarded as its Self. Setting aside
first this, and then that, it finally discards all of the "Not I,"
leaving the Real Self free and delivered from its bondage to its
appendages. Then it returns to the discarded appendages, and makes
use of them.
In considering the question: "What is the Real Self?" let us first
stop to examine what man usually means when he says "I."
The lower animals do not possess this "I" sense. They are conscious
of the outer world; of their own desires and animal cravings and
feelings. But their consciousness has not reached the
Self-conscious stage. They are not able to think of themselves as
separate entities, and to reflect upon their thoughts. They are not
possessed of a consciousness of the Divine Spark—the Ego—the Real
Self. The Divine Spark is hidden in the lower forms of life—even in
the lower forms of human life—by many sheaths that shut out its
light. But, nevertheless, it is there, always. It sleeps within the
mind of the savage—then, as he unfolds, it begins to throw out its
light. In you, the Candidate, it is fighting hard to have its beams
pierce through the material coverings When the Real Self begins to
arouse itself from its sleep, its dreams vanish from it, and it
begins to see the world as it is. and to recognize itself in
Reality and not as the distorted thing of its dreams.
The savage and barbarian are scarcely conscious of the "I." They
are but a little above the animal in point of consciousness, and
their "I" is almost entirely a matter of the consciousness of the
wants of the body; the satisfaction of the appetites; the
gratification of the passions; the securing of personal comfort;
the expression of lust, savage power, etc. In the savage the lower
part of the Instinctive Mind is the seat of the "I" (See "Fourteen
Lessons" for explanation of the several mental planes of man.) If
the savage could analyze his thoughts he would say that the "I" was
the physical body, the said body having certain "feelings," "wants"
and "desires." The "I" of such a man is a physical "I," the body
representing its form and substance. Not only is this true of the
savage, but even among so-called "civilized" men of to-day we find
many in this stage. They have developed powers of thinking and
reasoning, but they do not "live in their minds" as do some of
their brothers. They use their thinking powers for the
gratification of their bodily desires and cravings, and really live
on the plane of the Instinctive Mind. Such a person may speak of
"my mind," or "my soul," not from a high position where he looks
upon these things from the standpoint of a Master who realizes his
Real Self, but from below, from the point-of-view of the man who
lives on the plane of the Instinctive Mind and who sees above
himself the higher attributes. To such people the body is the
"I." Their "I" is bound up with the senses, and that which conies
to them through the senses. Of course, as Man advances in "culture"
and "civilization," his senses become educated, and are satisfied
only with more refined things, while the less cultivated man is
perfectly satisfied with the more material and gross sense
gratifications. Much that we call "cultivation" and "culture" is
naught but a cultivation of a more refined form of sense
gratification, instead of a real advance in consciousness and
enfoldment. It is true that the advanced student and Master is
possessed of highly developed senses, often far surpassing those of
the ordinary man, but in such cases the senses have been cultivated
under the mastery of the Will, and are made servants of the Ego
instead of things hindering the progress of the soul—they are made
servants instead of masters.
As Man advances in the scale, he begins to have a somewhat higher
conception of the "I." He begins to use his mind and reason, and he
passes on to the Mental Plane—his mind begins to manifest upon the
plane of Intellect. He finds that there is something within him
that is higher than the body. He finds that his mind seems more
real to him than does the physical part of him, and in times of
deep thought and study he is able almost to forget the existence of
the body.
In this second stage, Man soon becomes perplexed. He finds problems
that demand an answer, but as soon as he thinks he has answered
them the problems present themselves in a new phase, and he is
called upon "explain his explanation." The mind, even although
not controlled and directed by the Will, has a wonderful range,
but, nevertheless, Man finds himself traveling around and around in
a circle, and realizes that he is confronted continually by the
Unknown. This disturbs him, and the higher the stage of "book
learning" he attains, the more disturbed does he become. The man of
but little knowledge does not see the existence of many problems
that force themselves before the attention of the man of more
knowledge, and demand an explanation from him. The tortures of the
man who has attained the mental growth that enables him to see the
new problems and the impossibility of their answer, cannot be
imagined by one who has not advanced to that stage.
The man in this stage of consciousness thinks of his "I" as a
mental thing, having a lower companion, the body. He feels that he
has advanced, but yet his "I" does not give him the answer to the
riddles and questions that perplex him. And he becomes most
unhappy. Such men often develop into Pessimists, and consider the
whole of life as utterly evil and disappointing—a curse rather than
a blessing. Pessimism belongs to this plane, for neither the
Physical Plane man or the Spiritual Plane man have this curse of
Pessimism. The former man has no such disquieting thoughts, for he
is almost entirely absorbed in gratifying his animal nature, while
the latter man recognizes his mind as an instrument of himself,
rather than as himself, and knows it to be imperfect in its
present stage of growth. He knows that he has in himself the key to
all knowledge—locked up in the Ego—and which the trained mind,
cultivated, developed and guided by the awakened Will, may grasp as
it unfolds. Knowing this the advanced man no longer despairs, and,
recognizing his real nature, and his possibilities, as he awakens
into a consciousness of his powers and capabilities, he laughs at
the old despondent, pessimistic ideas, and discards them like a
worn-out garment. Man on the Mental Plane of consciousness is like
a huge elephant who knows not his own strength. He could break down
barriers and assert himself over nearly any condition or
environment, but in his ignorance of his real condition and power
he may be mastered by a puny driver, or frightened by the rustling
of a piece of paper.
When the Candidate becomes an Initiate—when he passes from the
purely Mental Plane on to the Spiritual Plane—he realizes that the
"I," the Real Self—is something higher than either body or mind,
and that both of the latter may be used as tools and instruments by
the Ego or "I." This knowledge is not reached by purely
intellectual reasoning, although such efforts of the mind are often
necessary to help in the unfoldment, and the Masters so use it. The
real knowledge, however, comes as a special form of consciousness.
The Candidate becomes "aware" of the real "I," and this
consciousness being attained, he passes to the rank of the
Initiates. When the Initiate passes the second degree of
consciousness, and begins to grow into a realization of his
relationship to the Whole—when he begins to manifest the Expansion
of Self—then is he on the road to Mastership.
In the present lesson we shall endeavor to point out to the
Candidate the methods of developing or increasing the realization
of this "I" consciousness—this first degree work. We give the
following exercises or development drills for the Candidate to
practice. He will find that a careful and conscientious following
of these directions will tend to unfold in him a sufficient degree
of the "I" consciousness, to enable him to enter into higher stages
of development and power. All that is necessary is for the
Candidate to feel within himself the dawn of the awakening
consciousness, or awareness of the Real Self. The higher stages of
the "I" consciousness come gradually, for once on the Path there is
no retrogression or going backward. There may be pauses on the
journey, but there is no such thing as actually losing that which
is once gained on The Path.
This "I" consciousness, even in its highest stages, is but a
preliminary step toward what is called "Illumination," and which
signifies the awakening of the Initiate to a realization of his
actual connection with and relation to the Whole. The full sight of
the glory of the "I," is but a faint reflected glow of
"Illumination." The Candidate, once that he enters fully inter the
"I" consciousness, becomes an "Initiate." And the Initiate who
enters into the dawn of Illumination takes his first step upon the
road to Mastery. The Initiation is the awakening of the soul
to a knowledge of its real existence—the Illumination is the
revelation of the real nature of the soul, and of its relationship
with the Whole. After the first dawn of the "I" consciousness has
been attained, the Candidate is more able to grasp the means of
developing the consciousness to a still higher degree—is more able
to use the powers latent within him; to control his own mental
states; to manifest a Centre of Consciousness and Influence that
will radiate into the outer world which is always striving and
hunting for such centres around which it may revolve.
Man must master himself before he can hope to exert an influence
beyond himself. There is no royal road to unfoldment and power—each
step must be taken in turn, and each Candidate must take the step
himself, and by his own effort. But he may, and will, be aided by
the helping hand of the teachers who have traveled The Path before
him, and who know just when that helping hand is needed to lift the
Candidate over the rough places.
We bid the Candidate to pay strict attention to the following
instruction, as it is all important. Do not slight any part of it,
for we are giving you only what is necessary, and are stating it as
briefly as possible. Pay attention, and follow the instruction
closely. This lesson must be mastered before you progress. And it
must be practiced not only now, but at many stages of the journey,
until full Initiation and Illumination is yours.
RULES AND EXERCISES DESIGNED TO AID THE CANDIDATE IN HIS
INITIATION.
The first instruction along the line of Initiation is designed to
awaken the mind to a full realization and consciousness of the
individuality of the "I." The Candidate is taught to relax his
body, and to calm his mind and to meditate upon the "I" until it is
presented clearly and sharply before the consciousness. We herewith
give directions for producing the desired physical and mental
condition, in which meditation and concentration are more readily
practiced. This state of Meditation .will be referred to in
subsequent exercises, so the Candidate is advised to acquaint
himself thoroughly with it.
State of Meditation. If possible, retire to a quiet place or room,
where you do not fear interruption, so that your mind may feel
secure and at rest. Of course, the ideal condition cannot always be
obtained, in which case you must do the best you can. The idea is
that you should be able to abstract yourself, so far as is
possible, from distracting impressions, and you should be alone
with yourself—in communion with your Real Self.
It is well to place yourself in an easy chair, or on a couch, so
that you may relax the muscles and free the tension of your nerves.
You should be able to "let go" all over, allowing every muscle to
become limp, until a feeling of perfect peace and restful calm
permeates every particle of your being. Rest the body and calm the
mind. This condition is best in the earlier stages of the practice,
although after the Candidate has acquired a degree of mastery he
will be able to obtain the physical relaxation and mental calm
whenever and wherever he desires.
But he must guard against acquiring a "dreamy" way of going around,
wrapped in meditation when he should be attending to the affairs of
life. Remember this, the State of Meditation should be entirely
under the control of the Will, and should be entered into only
deliberately and at the proper times. The Will must be master of
this, as well as of every other mental state. The Initiates are not
"day dreamers," but men and women having full control of themselves
and their moods. The "I" consciousness while developed by
meditation and consciousness, soon becomes a fixed item of
consciousness, and does not have to be produced by meditation. In
time of trial, doubt, or trouble, the consciousness may be
brightened by an effort of the Will (as we shall explain in
subsequent lessons) without going into the State of
Meditation.
The Realization of the "I." The Candidate must first acquaint
himself with the reality of the "I," before he will be able to
learn its real nature. This is the first step. Let the Candidate
place himself in the State of Meditation, as heretofore described.
Then let him concentrate his entire attention upon his Individual
Self, shutting out all thought of the outside world, and other
persons. Let him form in his mind the idea of himself as a real
thing—an actual being—an individual entity—a Sun around which
revolves the world. He must see himself as the Centre around
which the whole world revolves. Let not a false modesty, or sense
of depreciation interfere with this idea, for you are not denying
the right of others to also consider themselves centres. You are,
in fact, a centre of consciousness—made so by the Absolute—and you
are awakening to 'the fact. Until the Ego recognizes itself as a
Centre of Thought, Influence and Power, it will not be able to
manifest these qualities. And in proportion as it recognizes its
position as a centre, so will it be able to manifest its qualities.
It is not necessary that you should compare yourself with others,
or imagine yourself greater or higher than them. In fact, such
comparisons are to be regretted, and are unworthy of the advanced
Ego, being a mark and indication of a lack of development, rather
than the reverse. In the Meditation simply ignore all consideration
of the respective qualities of others, and endeavor to realize the
fact that YOU are a great Centre of Consciousness—a Centre of
Power—a Centre of Influence—a Centre of Thought. And that like the
planets circling around the sun, so does your world revolve around
YOU who are its centre.
It will not be necessary for you to argue out this matter, or to
convince yourself of its truth by intellectual reasoning. The
knowledge does not come in that way. It comes in the shape of a
realization of the truth gradually dawning upon your consciousness
through meditation and concentration. Carry this thought of
yourself as a "Centre of Consciousness— Influence—Power" with
you, for it is an occult truth, and in the proportion that you are
able to realize it so will be your ability to manifest the
qualities named.
No matter how humble may be your position—no matter how hard may be
your lot—no matter how deficient in educational advantages you may
be—still you would not change your "I" with the most fortunate,
wisest and highest man or woman in the world. You may doubt this,
but think for a moment and you will see that we are right. When you
say that you "would like to be" this person or that, you really
mean that you would like to have their degree of intelligence,
power, wealth, position, or what not. What you want is something
that is theirs, or something akin to it. But you would not for a
moment wish to merge your identity with theirs, or to exchange
selves. Think of this for a moment. To be the other person you
would have to let yourself die, and instead of yourself you would
be the other person. The real you would be wiped out of existence,
and you would not be you at all, but would be he.
If you can but grasp this idea you will see that not for a moment
would you be willing for such an exchange. Of course such an
exchange is impossible. The "I" of you cannot be wiped out. It is
eternal, and will go on, and on, and on, to higher and higher
states—but it always will be the same "I." Just as you, although a
far different sort of person from your childhood self, still you
recognize that the same "I" is there, and always has been there.
And although you will attain knowledge, experience, power and
wisdom in the coming years, the same "I" will be there. The "I" is
the Divine Spark and cannot be extinguished.
The majority of people in the present stage of the race development
have but a faint conception of the reality of the "I." They accept
the statement of its existence, and are conscious of themselves as
an eating, sleeping, living creature—something like a higher form
of animal. But they have not awakened to an "awareness" or
realization of the "I," which must come to all who become real
centres of Influence and Power. Some men have stumbled into this
consciousness, or a degree of it, without understanding the matter.
They have "felt" the truth of it, and they have stepped out from
the ranks of the commonplace people of the world, and have become
powers for good or bad. This is unfortunate to some extent, as this
"awareness" without the knowledge that should accompany it may
bring pain to the individual and others.
The Candidate must meditate upon the "I," and recognize it—feel
it—to be a Centre. This is his first task. Impress upon your mind
the word "I," in this sense and understanding, and let it sink deep
down into your consciousness, so that it will become a part of you.
And when you say "I," you must accompany the word with the picture
of your Ego as a Centre of Consciousness, and Thought, and Power,
and Influence. See yourself thus, surrounded by your world.
Wherever you go, there goes the Centre of your world. YOU are the
Centre, and all outside of you revolves around that Centre. This is
the first great lesson on the road to Initiation. Learn it!
The Yogi Masters teach the Candidates that their realization of the
"I" as a Centre may be hastened by going into the Silence, or State
of Meditation, and repeating their first name over slowly,
deliberately and solemnly a number of times. This exercise tends to
cause the mind to centre upon the "I," and many cases of dawning
Initiation have resulted from this practice. Many original thinkers
have stumbled upon this method, without having been taught it. A
noted example is that of Lord Tennyson, who has written that he
attained a degree of Initiation in this way. He would repeat his
own name, over and over, and the same time meditating upon his
identity, and he reports that he would become conscious and "aware"
of his reality and immortality—in short would recognize himself as
a real center of consciousness.
We think we have given you the key to the first stage of meditation
and concentration. Before passing on, let us quote from one of the
old Hindu Mastery. He says, regarding this matter: "When the soul
sees itself as a Centre surrounded by its circumference—when the
Sun knows that it is a Sun, and is surf minded by its whirling
planets—then is it ready for the Wisdom and Power of the
Masters."
The Knowledge of the Independence of the "I" from the Body. Many of
the Candidates find themselves prevented from a full
realization of the "I" (even after they have begun to grasp it) by
the confusing of the reality of the "I" with the sense of the
physical body. This is a stumbling block that is easily overcome by
meditation and concentration, the independence of the "I" often
becoming manifest to the Candidate in a flash, upon the proper
thought being used as the subject of meditation.
The exercise is given as follows: Place yourself in the State of
Meditation, and think of YOURSELF—the Real "I"—as being independent
of the body, but using the body as a covering and an instrument.
Think of the body as you might of a suit of clothes. Realize that
you are able to leave the body, and still be the same "I." Picture
yourself as doing this, and looking down upon your body. Think of
the body as a shell from which you may emerge without affecting
your identity. Think of yourself as mastering and controlling the
body that you occupy, and using it to the best advantage, making it
healthy, strong and vigorous, but still being merely a shell or
covering for the real "You." Think of the body as composed of atoms
and cells which are constantly changing, but which are held
together by the force of your Ego, and which you can improve at
Will. Realize that you are merely inhabiting the body, and using it
for your convenience, just as you might use a house.
In meditating further, ignore the body entirely, and place your
thought upon the Real "I" that you are beginning to feel to be
"you," and you will find that your identity—your "I"—is
something entirely apart from the body. You may now say "my body"
with a new meaning. Divorce the idea of your being a physical
being, and realize that you are above body. But do not let this
conception and realization cause you to ignore the body. You must
regard the body as the Temple of the Spirit, and care for it, and
make it a fit habitation for the "I" Do not be frightened if,
during this meditation, you happen to experience the sensation of
being out of the body for a few moments, and of returning to it
when you are through with the exercise. The Ego is able (in the
case of the advanced Initiate) of soaring above the confines of the
body, but it never severs its connection at such times. It is
merely as if one were to look out of the window of a room, seeing
what was going on outside, and drawing in his head when he wishes.
He does not leave the room, although he may place his head outside
in order to observe what is doing in the street. We do not advise
the Candidate to try to cultivate this sensation—but if it comes
naturally during meditation, do not fear.
Realizing the Immortality and Invincibility of the Ego. While the
majority accept on faith the belief in the Immortality of the Soul,
yet but few are aware that it may be demonstrated by the soul
itself. The Yogi Masters teach the Candidates this lesson, as
follows: The Candidate places himself in the State of Meditation,
or at least in a thoughtful frame of mind, and then endeavors to
"imagine" himself as "dead"—that is, he tries to form a mental
conception of himself as dead. This, at first thought, appears a
very easy thing to imagine, but as a matter of fact it is
impossible to do so, for the Ego refuses to entertain the
proposition, and finds it impossible to imagine it. Try it for
yourself. You will find that you may be able to imagine your body
as lying still and lifeless, but the same thought finds that in so
doing You are standing and looking at the body. So you see that You
are not dead at all, even in imagination, although the body may be.
Or, if you refuse to disentangle yourself from your body, in
imagination, you may think of your body as dead but You who refuse
to leave it are still alive and recognize the dead body as a thing
apart from your Real Self. No matter how you may twist it you
cannot imagine yourself as dead. The Ego insists upon being alive
in any of these thoughts, and thus finds that it has within itself
the sense and assurance of Immortality. In case of sleep or stupor
resulting from a blow, or from narcotics or anaesthetics, the mind
is apparently blank, but the "I" is conscious of a continuity of
existence. And so one may imagine himself as being in an
unconscious state, or asleep, quite easily, and sees the
possibility of such a state, but when it comes to imagining the "I"
as dead, the mind utterly refuses to do the work. This wonderful
fact that the soul carries within itself the evidence of its own
immortality is a glorious thing, but one must have reached a
degree of unfoldment before he is able to grasp its full
significance.
The Candidate is advised to investigate the above statement for
himself, by meditation and concentration, for in order that the "I"
may know its true nature and possibilities, it must realize that it
cannot be destroyed or killed. It must know what it is before it is
able to manifest its nature. So do not leave this part of the
teaching until you have mastered it. And it is well occasionally to
return to it, in order that you may impress upon the mind the fact
of your immortal and eternal nature. The mere glimmering of this
conception of truth will give you an increased sense of strength
and power, and you will find that your Self has expanded and grown,
and that you are more of a power and Centre than you have
heretofore realized.
The following exercises are useful in bringing about a realization
of the invincibility of the Ego—its superiority to the
elements.
Place yourself in the State of Meditation, and imagine the "I" as
withdrawn from the body. See it passing through the tests of air,
fire and water unharmed. The body being out of the way, the soul is
seen to be able of passing through the air at will—of floating like
a bird—of soaring—of traveling in the ether. It may be seen as able
to pass through fire without harm and without sensation, for the
elements affect only the physical body, not the Real "I." Likewise
it may be seen as passing through water without discomfort or
danger or hurt.
This meditation will give you a sense of superiority and strength,
and will show you something of the nature of the real "I." It is
true that you are confined in the body, and the body may be
affected by the elements, but the knowledge that the Real "I" is
superior to the body—superior to the elements that affect the
body—and cannot be injured any more than it can be killed, is
wonderful, and tends to develop the full "I" consciousness within
you. For You—the Real "I"—are not body. You are Spirit. The Ego is
Immortal and Invincible, and cannot be killed and harmed. When you
enter into this realization and consciousness, you will feel an
influx of strength and power impossible to describe. Fear will fall
from you like a worn-out cloak, and you will feel that you are
"born again." An understanding of this thought, will show you that
the things that we have been fearing cannot affect the Real "I,"
but must rest content with hurting the physical body. And they may
he warded off from the physical body by a proper understanding and
application of the Will.
In our next lesson, you will be taught how to separate the "I" from
the mechanism of the mind—how you may realize your mastery of the
mind, just as you now realize your independence of the body. This
knowledge must be imparted to you by degrees, and you must place
your feet firmly upon one round of the ladder before you take the
next step.
The watchword of this First Lesson is "I." And the Candidate must
enter fully into its meaning before he is able to progress. He
must realize his real existence—independent of the body. He must
see himself as invincible and impervious to harm, hurt, or death.
He must see himself as a great Centre of Consciousness—a Sun around
which his world revolves. Then will come to him a new strength. He
will feel a calm dignity and power, which will be apparent to those
with whom he comes in contact. He will be able to look the world in
the face without flinching, and without fear, for he will realize
the nature and power of the "I." He will realize that he is a
Centre of Power—of Influence. He will realize that nothing ran harm
the "I," and that no matter how the storms of life may dash upon
the personality, the real "I"—the Individuality—is unharmed. Like a
rock that stands steadfast throughout the storm, so does the "I"
stand through the tempests of the life of personality; And he will
know that as he grows in realization, he will be able to .control
these storms and bid them be still.
In the words of one of the Yogi Masters: "The 'I' is eternal. It
passes unharmed through the fire, the air, the water. Sword and
spear cannot kill or wound it. It cannot die. The trials of the
physical life are but as dreams to it. Resting secure in the
knowledge of the 'I,' Man may smile at the worst the world has to
offer, and raising his hand he may bid them disappear into the mist
from which they emerged. Blessed is he who can say
(understandingly) 'I'."
So dear Candidate, we leave you to master the First Lesson. Be not
discouraged if your progress be slow. Be not cast clown if you slip
back a step after having gained it. You will gain two at the next
step. Success and realization will be yours. Mastery is before. You
will Attain. You will Accomplish. Peace be with you.
_________________________
MANTRAMS (AFFIRMATIONS)
FOR THE FIRST LESSON.
"I" am a Centre. Around me revolves my world. "I" am a Centre of
Influence and Power.
"I" am a Centre of Thought and Consciousness. "I" am Independent of
the Body.
"I" am Immortal and cannot be Destroyed. "I" am Invincible and
cannot be Injured.
THE SECOND LESSON. THE EGO'S MENTAL TOOLS.
In the First Lesson we gave instruction and exercises designed to
awaken the consciousness of the Candidate to a realization of the
real "I." We confined our instructions to the preliminary teachings
or the reality of the "I," and the means whereby the Candidate
might be brought to a realization of his real Self, and its
independence from the body and the things of the flesh. We tried to
show you how you might awaken to a consciousness of the reality of
the "I"; its real nature; its independence of the body; its
immortality; its invincibility and invulnerability. How well we
have succeeded may be determined only by the experience of each
Candidate, for we can but point out the way, and the Candidate must
do the real work himself.
But there is more to be said and done in this matter of awakening
to a realization of the "I." So far, we have but told you how to
distinguish between the material coverings of the Ego and the "I"
itself. We have tried to show you that you had a real "I," and then
to show you what it was, and how it was independent of the material
coverings, etc. But there is still another step in this self
analysis—a more difficult step. Even when the Candidate has
awakened to a realization of his independence of the body, and
material coverings, he often confounds the ''I" with the lower
principles of the mind. This is a mistake. The Mind, in its
various phases and planes, is but a tool and instrument of the "I,"
and is far from being the "I" itself. We shall try to bring out
this fact in this lesson and its accompanying exercises. We shall
avoid, and pass by, the metaphysical features of the case, and
shall confine ourselves to the Yogi Psychology. We shall not touch
upon theories, nor attempt to explain the cause, nature and purpose
of the Mind—the working tool of the Ego—but instead shall attempt
to point out a way whereby you may analyze the Mind and then
determine which is the "not I" and which is the real "I." It is
useless to burden you with theories or metaphysical talk, when the
way to prove the thing is right within your own grasp. By using the
mind, you will be able to separate it into its parts, and force it
to give you its own answer to the questions touching itself.
In the second and third lessons of our "Fourteen Lessons," we
pointed out to you the fact that man had three Mental Principles,
or subdivisions of mind, all of which were below the plane of
Spirit. The "I" is Spirit, but its mental principles are of a lower
order. Without wishing to unduly repeat ourselves, we think it
better to run hastily over these three Principles in the mind of
Man.
First, there is what is known as the Instinctive Mind, which man
shares in common with the lower animals. It is the first principle
of mind that appears in the scale of evolution. In its lowest
phases, consciousness is but barely perceptible, and mere
sensation is apparent. In its higher stages it almost reaches
the plane of Reason or Intellect, in fact, they overlap each other,
or, rather, blend into each other. The Instinctive Mind does
valuable work in the direction of maintaining animal life in our
bodies, it having charge of this part of our being. It attends to
the constant work of repair; replacement; change digestion;
assimilation; elimination, etc., all of which work is performed
below the plane of consciousness.
But this is but a small part of the work of the Instinctive Mind.
For this part of the mind has stored up all the experiences of
ourselves and ancestors in our evolution from the lower forms of
animal life into the present stage of evolution. All of the old
animal instincts (which were all right in their place, and quite
necessary for the well-being of the lower forms of life) have left
traces in this part of the mind, which traces are apt to come to
the front under pressure of unusual circumstances, even long after
we think we have outgrown them. In this part of the mind are to be
found traces of the old fighting instinct of the animal; all the
animal passions; all the hate, envy, jealousy, and the rest of it,
which are our inheritances from the past. The Instinctive Mind is
also the "habit mind" in which is stored up all the little, and
great, habits of many lives, or rather such as have not been
entirely effaced by subsequent habits of a stronger nature. The
Instinctive Mind is a queer storehouse, containing quite a variety
of objects, many of them very good in their way, but others of
which are the worst kind of old junk and rubbish.