You ask me about the "three qualities sprung from Nature," mentioned
in the _Bhagavad-Gîtâ_. They exist potentially (latent) in _Purush_
(Spirit), and during that time spoken of in the _Bhagavad-Gîtâ_ as the
time when He produces all things after having devoured them (which is
the same thing as Saturn devouring his children), they come forth into
activity, and therefore are found _implicating_ all beings, who are
said not to be free from their influence.
"Being" here must refer to formed beings in all worlds. Therefore
in these forms the qualities _exist_ [for _form_ is derived from
Nature=Prakriti=Cosmic Substance.--J. N.], and at the same time
_implicate_ the spectator (soul) who is in the form. The Devas are
gods--that is, a sort of spiritual power who are lower than the Ishwara
in man. They are influenced by the quality of Satwa, or Truth. They
enjoy a period of immense felicity of enormous duration, but which
having _duration_ is not an eternity.
It is written: "Goodness, badness, and indifference--the qualities thus
called--sprung from Nature, influence the imperishable soul within the
body."
This imperishable soul is thus separated from the body in which the
qualities influence it, and also from the qualities which are not it.
It is Ishwara. The Ishwara is thus implicated by the qualities.
The first or highest quality is Satwa, which is in its nature pure and
pleasant, and implicates Ishwara by connection with pleasant things and
with knowledge. Thus even by dwelling in Satwa the soul is implicated.
The second quality is Raja and causes action; it implicates the soul
because it partakes of avidity and propensity, and causing actions thus
implicates the soul.
The third, Tamo quality, is of the nature of indifference and is the
deluder of all mortals. It is fed by ignorance.
Here, then, are two great opposers to the soul, _ignorance_ and
_action_. For action proceeding from Raja assisted by Satwa does not
lead to the highest place; while ignorance causes destruction. Yet when
one knows that he is ignorant, he has to perform actions in order to
destroy that ignorance. How to do that without always revolving in the
whirl of action [Karma, causing rebirths.--J. N.] is the question.
He must first get rid of the idea that he himself really does anything,
knowing that the actions all take place in these three natural
qualities, and not in the soul at all. The word "qualities" must be
considered in a larger sense than that word is generally given.
Then he must place all his actions on devotion. That is, sacrifice all
his actions to the Supreme and not to himself. He must either (leaving
out indifference) set himself up as the God to whom he sacrifices, or
the other real God--Krishna, and all his acts and aspirations are done
either for himself or for the All. Here comes in the importance of
motive. For if he performs great deeds of valor, or of benefit to man,
or acquires knowledge so as to assist man, and is moved to that merely
because he thinks _he_ will attain salvation, he is only acting for his
own benefit and is therefore sacrificing to himself. Therefore he must
be devoted inwardly to the All; that is, he places all his actions on
the Supreme, knowing that he is not the doer of the actions, but is the
mere witness of them.
As he is in a mortal body, he is affected by doubts which will spring
up. When they do arise, it is because he is ignorant about something.
He should therefore be able to disperse doubt "by the sword of
knowledge." For if he has a ready answer to some doubt, he disperses
that much. All doubts come from the lower nature, and _never_ in any
case from higher nature. Therefore as he becomes more and more devoted
he is able to know more and more clearly the knowledge residing in his
Satwa part. For it says:
"A man who, perfected in devotion (or who persists in its cultivation)
finds spiritual knowledge spontaneously in himself in progress of
time." Also: "The man of doubtful mind enjoys neither this world nor
the other (the Deva world), nor final beatitude."
The last sentence is to destroy the idea that if there is in us this
higher self it will, even if we are indolent and doubtful, triumph over
the necessity for knowledge, and lead us to final beatitude in common
with the whole stream of man.
The three qualities are lower than a state called Turya, which is a
high state capable of being enjoyed even while in this body. Therefore
in that state, there exists none of the three qualities, but there the
soul sees the three qualities moving in the ocean of Being beneath.
This experience is not only met with after death, but, as I said, it
may be enjoyed in the present life, though of course consciously very
seldom. But even consciously there are those high Yogees who can and
do rise up to Nirvana, or Spirit, while on the earth. This state is
the fourth state, called Turya. There is no word in English which will
express it. In that state the body is alive though in deep catalepsy.
[Self-induced by the Adept.--J. N.] When the Adept returns from it
he brings back _whatever he can_ of the vast experiences of that
Turya state. Of course they are far beyond any expression, and their
possibilities can be only dimly perceived by us. I cannot give any
description thereof because I have not known it, but I perceive the
possibilities, and you probably can do the same.
It is well to pursue some kind of practice, and pursue it either in a
fixed place, or in a mental place which cannot be seen, or at night.
The fact that what is called Dharana, Dhyana, and Samádhi may be
performed should be known. (See Patanjali's yoga system.)
Dharana is selecting a thing, a spot, or an idea, to fix the mind on.
Dhyana is contemplation of it.
Samâdhi is meditating on it.
When attempted, they of course are all one act.
Now, then, take what is called the well of the throat or pit of the
throat.
1st. Select it.--Dharana.
2d. Hold the mind on it.--Dhyana.
3d. Meditate on it.--Samádhi.
This gives firmness of mind.
Then select the spot in the head where the Shushumna nerve goes. Never
mind the location; call it the top of the head. Then pursue the same
course. This will give some insight into spiritual minds. At first it
is difficult, but it will grow easy by practice. If done at all, the
same hour of each day should be selected, as creating a habit, not
only in the body, but also in the mind. Always keep the direction of
Krishna in mind: namely, that it is done for the whole body corporate
of humanity, and not for one's self.
As regards the passions: Anger seems to be the _force_ of Nature; there
is more in it, though.
Lust (so-called) is the gross symbol of love and desire to create. It
is the perversion of the True in love and desire.
Vanity, I think, represents in one aspect the illusion--power of
Nature; Maya, that which we mistake for the reality. It is nearest
always to us and most insidious, just as Nature's illusion is ever
present and difficult to overcome.
Anger and Lust have some of the Rajasika quality; but it seems to me
that Vanity is almost wholly of the Tamogunam.
May you cross over to the fearless shore.