1. Psychic and spiritual powers may be inborn, or they may be gained by
the use of drugs, or by incantations, or by fervour, or by Meditation.
Spiritual powers have been enumerated and described in the preceding
sections. They are the normal powers of the spiritual man, the
antetype, the divine edition, of the powers of the natural man. Through
these powers, the spiritual man stands, sees, hears, speaks, in the
spiritual world, as the physical man stands, sees, hears, speaks in the
natural world.
There is a counterfeit presentment of the spiritual man, in the world
of dreams, a shadow lord of shadows, who has his own dreamy powers of
vision, of hearing, of movement; he has left the natural without
reaching the spiritual. He has set forth from the shore, but has not
gained the further verge of the river. He is borne along by the stream,
with no foothold on either shore. Leaving the actual, he has fallen
short of the real, caught in the limbo of vanities and delusions. The
cause of this aberrant phantasm is always the worship of a false, vain
self, the lord of dreams, within one’s own breast. This is the psychic
man, lord of delusive and bewildering psychic powers.
Spiritual powers, like intellectual or artistic gifts, may be inborn:
the fruit, that is, of seeds planted and reared with toil in a former
birth. So also the powers of the psychic man may be inborn, a delusive
harvest from seeds of delusion.
Psychical powers may be gained by drugs, as poverty, shame, debasement
may be gained by the self-same drugs. In their action, they are
baneful, cutting the man off from consciousness of the restraining
power of his divine nature, so that his forces break forth exuberant,
like the laughter of drunkards, and he sees and hears things delusive.
While sinking, he believes that he has risen; growing weaker, he thinks
himself full of strength; beholding illusions, he takes them to be
true. Such are the powers gained by drugs; they are wholly psychic,
since the real powers, the spiritual, can never be so gained.
Incantations are affirmations of half-truths concerning spirit and
matter, what is and what is not, which work upon the mind and slowly
build up a wraith of powers and a delusive well-being. These, too, are
of the psychic realm of dreams.
Lastly, there are the true powers of the spiritual man, built up and
realized in Meditation, through reverent obedience to spiritual law, to
the pure conditions of being, in the divine realm.
2. The transfer of powers from one venture to another comes through the
flow of the natural creative forces.
Here, if we can perceive it, is the whole secret of spiritual birth,
growth and life Spiritual being, like all being, is but an expression
of the Self, of the inherent power and being of Atma. Inherent in the
Self are consciousness and will, which have, as their lordly heritage,
the wide sweep of the universe throughout eternity, for the Self is one
with the Eternal. And the consciousness of the Self may make itself
manifest as seeing, hearing, tasting, feeling, or whatsoever perceptive
powers there may be, just as the white sunlight may divide into
many-coloured rays. So may the will of the Self manifest itself in the
uttering of words, or in handling, or in moving, and whatever powers of
action there are throughout the seven worlds. Where the Self is, there
will its powers be. It is but a question of the vesture through which
these powers shall shine forth. And wherever the consciousness and
desire of the ever-creative Self are fixed, there will a vesture be
built up; where the heart is, there will the treasure be also.
Since through ages the desire of the Self has been toward the natural
world, wherein the Self sought to mirror himself that he might know
himself, therefore a vesture of natural elements came into being,
through which blossomed forth the Self’s powers of perceiving and of
will: the power to see, to hear, to speak, to walk, to handle; and when
the Self, thus come to self-consciousness, and, with it, to a knowledge
of his imprisonment, shall set his desire on the divine and real world,
and raise his consciousness thereto, the spiritual vesture shall be
built up for him there, with its expression of his inherent powers. Nor
will migration thither be difficult for the Self, since the divine is
no strange or foreign land for him, but the house of his home, where he
dwells from everlasting.
3. The apparent, immediate cause is not the true cause of the creative
nature-powers; but, like the husbandman in his field, it takes
obstacles away.
The husbandman tills his field, breaking up the clods of earth into
fine mould, penetrable to air and rain; he sows his seed, carefully
covering it, for fear of birds and the wind; he waters the seed-laden
earth, turning the little rills from the irrigation tank now this way
and that, removing obstacles from the channels, until the even How of
water vitalizes the whole field. And so the plants germinate and grow,
first the blade, then the ear, then the full corn in the ear. But it is
not the husbandman who makes them grow. It is, first, the miraculous
plasmic power in the grain of seed, which brings forth after its kind;
then the alchemy of sunlight which, in presence of the green colouring
matter of the leaves, gathers hydrogen from the water and carbon from
the gases in the air, and mingles them in the hydro-carbons of plant
growth; and, finally, the wholly occult vital powers of the plant
itself, stored up through ages, and flowing down from the primal
sources of life. The husbandman but removes the obstacles. He plants
and waters, but God gives the increase.
So with the finer husbandman of diviner fields. He tills and sows, but
the growth of the spiritual man comes through the surge and flow of
divine, creative forces and powers. Here, again, God gives the
increase. The divine Self puts forth, for the manifestation of its
powers, a new and finer vesture, the body of the spiritual man.
4. Vestures of consciousness are built up in conformity with the Boston
of the feeling of selfhood.
The Self, says a great Teacher, in turn attaches itself to three
vestures: first, to the physical body, then to the finer body, and
thirdly to the causal body. Finally it stands forth radiant, luminous,
joyous, as the Self.
When the Self attributes itself to the physical body, there arise the
states of bodily consciousness, built up about the physical self.
When the Self, breaking through this first illusion, begins to see and
feel itself in the finer body, to find selfhood there, then the states
of consciousness of the finer body come into being; or, to speak
exactly, the finer body and its states of consciousness arise and grow
together.
But the Self must not dwell permanently there. It must learn to find
itself in the causal body, to build up the wide and luminous fields of
consciousness that belong to that.
Nor must it dwell forever there, for there remains the fourth state,
the divine, with its own splendour and everlastingness.
It is all a question of the states of consciousness; all a question of
raising the sense of selfhood, until it dwells forever in the Eternal.
5. In the different fields of manifestation, the Consciousness, though
one, is the elective cause of many states of consciousness.
Here is the splendid teaching of oneness that lies at the heart of the
Eastern wisdom. Consciousness is ultimately One, everywhere and
forever. The Eternal, the Father, is the One Self of All Beings. And
so, in each individual who is but a facet of that Self, Consciousness
is One. Whether it breaks through as the dull fire of physical life, or
the murky flame of the psychic and passional, or the radiance of the
spiritual man, or the full glory of the Divine, it is ever the Light,
naught but the Light. The one Consciousness is the effective cause of
all states of consciousness, on every plane.
6. Among states of consciousness, that which is born of Contemplation
is free from the seed of future sorrow.
Where the consciousness breaks forth in the physical body, and the full
play of bodily life begins, its progression carries with it inevitable
limitations. Birth involves death. Meetings have their partings. Hunger
alternates with satiety. Age follows on the heels of youth. So do the
states of consciousness run along the circle of birth and death.
With the psychic, the alternation between prize and penalty is swifter.
Hope has its shadow of fear, or it is no hope. Exclusive love is
tortured by jealousy. Pleasure passes through deadness into pain.
Pain’s surcease brings pleasure back again. So here, too, the states of
consciousness run their circle. In all psychic states there is egotism,
which, indeed, is the very essence of the psychic; and where there is
egotism there is ever the seed of future sorrow. Desire carries bondage
in its womb.
But where the pure spiritual consciousness begins, free from self and
stain, the ancient law of retaliation ceases; the penalty of sorrow
lapses and is no more imposed. The soul now passes, no longer from
sorrow to sorrow, but from glory to glory. Its growth and splendour
have no limit. The good passes to better, best.
7. The works of followers after Union make neither for bright pleasure
nor for dark pain The works of others make for pleasure or pain, or a
mingling of these.
The man of desire wins from his works the reward of pleasure, or incurs
the penalty of pain; or, as so often happens in life, his guerdon, like
the passionate mood of the lover, is part pleasure and part pain. Works
done with self-seeking bear within them the seeds of future sorrow;
conversely, according to the proverb, present pain is future gain.
But, for him who has gone beyond desire, whose desire is set on the
Eternal, neither pain to be avoided nor pleasure to be gained inspires
his work. He fears no hell and desires no heaven. His one desire is, to
know the will of the Father and finish His work. He comes directly in
line with the divine Will, and works cleanly and immediately, without
longing or fear. His heart dwells in the Eternal; all his desires are
set on the Eternal.
8. From the force inherent in works comes the manifestation of those
dynamic mind images which are conformable to the ripening out of each
of these works.
We are now to consider the general mechanism of Karma, in order that we
may pass on to the consideration of him who is free from Karma. Karma,
indeed, is the concern of the personal man, of his bondage or freedom.
It is the succession of the forces which built up the personal man,
reproducing themselves in one personality after another.
Now let us take an imaginary case, to see how these forces may work
out. Let us think of a man, with murderous intent in his heart,
striking with a dagger at his enemy. He makes a red wound in his
victim’s breast; at the same instant he paints, in his own mind, a
picture of that wound: a picture dynamic with all the fierce will-power
he has put into his murderous blow. In other words he has made a deep
wound in his own psychic body; and, when he comes to be born again,
that body will become his outermost vesture, upon which, with its wound
still there, bodily tissue will be built up. So the man will be born
maimed, or with the predisposition to some mortal injury; he is
unguarded at that point, and any trifling accidental blow will pierce
the broken Joints of his psychic armour. Thus do the dynamic
mind-images manifest themselves, coming to the surface, so that works
done in the past may ripen and come to fruition.
9. Works separated by different nature, or place, or time, are brought
together by the correspondence between memory and dynamic impression.
Just as, in the ripening out of mind-images into bodily conditions, the
effect is brought about by the ray of creative force sent down by the
Self, somewhat as the light of the magic lantern projects the details
of a picture on the screen, revealing the hidden, and making secret
things palpable and visible, so does this divine ray exercise a
selective power on the dynamic mind-images, bringing together into one
day of life the seeds gathered from many days. The memory constantly
exemplifies this power; a passage of poetry will call up in the mind
like passages of many poets, read at different times. So a prayer may
call up many prayers.
In like manner, the same over-ruling selective power, which is a ray of
the Higher Self, gathers together from different births and times and
places those mind-images which are conformable, and may be grouped in
the frame of a single life or a single event. Through this grouping,
visible bodily conditions or outward circumstances are brought about,
and by these the soul is taught and trained.
Just as the dynamic mind-images of desire ripen out in bodily
conditions and circumstances, so the far more dynamic powers of
aspiration, wherein the soul reaches toward the Eternal, have their
fruition in a finer world, building the vesture of the spiritual man.
10. The series of dynamic mind-images is beginningless, because Desire
is everlasting.
The whole series of dynamic mind-images, which make up the entire
history of the personal man, is a part of the mechanism which the Self
employs, to mirror itself in a reflection, to embody its powers in an
outward form, to the end of self-expression, selfrealization,
self-knowledge. Therefore the initial impulse behind these dynamic
mind-images comes from the Self and is the descending ray of the Self;
so that it cannot be said that there is any first member of the series
of images, from which the rest arose. The impulse is beginningless,
since it comes from the Self, which is from everlasting. Desire is not
to cease; it is to turn to the Eternal, and so become aspiration.
11. Since the dynamic mind-images are held together by impulses of
desire, by the wish for personal reward, by the substratum of mental
habit, by the support of outer things desired; therefore, when these
cease, the self reproduction of dynamic mind-images ceases.
We are still concerned with the personal life in its bodily vesture,
and with the process whereby the forces which have upheld it are
gradually transferred to the life of the spiritual man, and build up
for him his finer vesture in a finer world.
How is the current to be changed? How is the flow of self-reproductive
mind-images, which have built the conditions of life after life in this
world of bondage, to be checked, that the time of imprisonment may come
to an end, the day of liberation dawn?
The answer is given in the Sutra just translated. The driving-force is
withdrawn and directed to the upbuilding of the spiritual body.
When the building impulses and forces are withdrawn, the tendency to
manifest a new psychical body, a new body of bondage, ceases with them.
12. The difference between that which is past and that which is not yet
come, according to their natures, depends on the difference of phase of
their properties.
Here we come to a high and difficult matter, which has always been held
to be of great moment in the Eastern wisdom: the thought that the
division of time into past, present and future is, in great measure, an
illusion; that past, present, future all dwell together in the eternal
Now.
The discernment of this truth has been held to be so necessarily a part
of wisdom, that one of the names of the Enlightened is: “he who has
passed beyond the three times: past, present, future.”
So the Western Master said: “Before Abraham was, I am”; and again, “I
am with you always, unto the end of the world”; using the eternal
present for past and future alike. With the same purpose, the Master
speaks of himself as “the alpha and the omega, the beginning and the
end, the first and the last.”
And a Master of our own days writes: “I feel even irritated at having
to use these three clumsy words—past, present, and future. Miserable
concepts of the objective phases of the subjective whole, they are
about as ill adapted for the purpose, as an axe for fine carving.”
In the eternal Now, both past and future are consummated.
Bjorklund, the Swedish philosopher, has well stated the same truth:
“Neither past nor future can exist to God; He lives undividedly,
without limitations, and needs not, as man, to plot out his existence
in a series of moments. Eternity then is not identical with unending
time; it is a different form of existence, related to time as the
perfect to the imperfect … Man as an entity for himself must have the
natural limitations for the part. Conceived by God, man is eternal in
the divine sense, but conceived, by himself, man’s eternal life is
clothed in the limitations we call time. The eternal is a constant
present without beginning or end, without past or future.”
13. These properties, whether manifest or latent, are of the nature of
the Three Potencies.
The Three Potencies are the three manifested modifications of the one
primal material, which stands opposite to perceiving consciousness.
These Three Potencies are called Substance, Force, Darkness; or viewed
rather for their moral colouring, Goodness, Passion, Inertness. Every
material manifestation is a projection of substance into the empty
space of darkness. Every mental state is either good, or passional, or
inert. So, whether subjective or objective, latent or manifest, all
things that present themselves to the perceiving consciousness are
compounded of these three. This is a fundamental doctrine of the
Sankhya system.
14. The external manifestation of an object takes place when the
transformations ore in the same phase.
We should be inclined to express the same law by saying, for example,
that a sound is audible, when it consists of vibrations within the
compass of the auditory nerve; that an object is visible, when either
directly or by reflection, it sends forth luminiferous vibrations
within the compass of the retina and the optic nerve. Vibrations below
or above that compass make no impression at all, and the object remains
invisible; as, for example, a kettle of boiling water in a dark room,
though the kettle is sending forth heat vibrations closely akin to
light.
So, when the vibrations of the object and those of the perceptive power
are in the same phase, the external manifestation of the object takes
place.
There seems to be a further suggestion that the appearance of an object
in the “present,” or its remaining hid in the “past,” or “future,” is
likewise a question of phase, and, just as the range of vibrations
perceived might be increased by the development of finer senses, so the
perception of things past, and things to come, may be easy from a
higher point of view.
15. The paths of material things and of states of consciousness are
distinct, as is manifest from the fact that the same object may produce
different impressions in different minds.
Having shown that our bodily condition and circumstances depend on
Karma, while Karma depends on perception and will, the sage recognizes
the fact that from this may be drawn the false deduction that material
things are in no wise different from states of mind. The same thought
has occurred, and still occurs, to all philosophers; and, by various
reasonings, they all come to the same wise conclusion; that the
material world is not made by the mood of any human mind, but is rather
the manifestation of the totality of invisible Being, whether we call
this Mahat, with the ancients, or Ether, with the moderns.
16. Nor do material objects depend upon a single mind, for how could
they remain objective to others, if that mind ceased to think of them?
This is but a further development of the thought of the preceding
Sutra, carrying on the thought that, while the universe is spiritual,
yet its material expression is ordered, consistent, ruled by law, not
subject to the whims or affirmations of a single mind. Unwelcome
material things may be escaped by spiritual growth, by rising to a
realm above them, and not by denying their existence on their own
plane. So that our system is neither materialistic, nor idealistic in
the extreme sense, but rather intuitional and spiritual, holding that
matter is the manifestation of spirit as a whole, a reflection or
externalization of spirit, and, like spirit, everywhere obedient to
law. The path of liberation is not through denial of matter but through
denial of the wills of self, through obedience, and that aspiration
which builds the vesture of the spiritual man.
17. An object is perceived, or not perceived, according as the mind is,
or is not, tinged with the colour of the object.
The simplest manifestation of this is the matter of attention. Our
minds apprehend what they wish to apprehend; all else passes unnoticed,
or, on the other hand, we perceive what we resent, as, for example, the
noise of a passing train; while others, used to the sound, do not
notice it at all.
But the deeper meaning is, that out of the vast totality of objects
ever present in the universe, the mind perceives only those which
conform to the hue of its Karma. The rest remain unseen, even though
close at hand.
This spiritual law has been well expressed by Emerson:
“Through solidest eternal things the man finds his road as if they did
not subsist, and does not once suspect their being. As soon as he needs
a new object, suddenly he beholds it, and no longer attempts to pass
through it, but takes another way. When he has exhausted for the time
the nourishment to be drawn from any one person or thing, that object
is withdrawn from his observation, and though still in his immediate
neighbourhood, he does not suspect its presence. Nothing is dead. Men
feign themselves dead, and endure mock funerals and mournful
obituaries, and there they stand looking out of the window, sound and
well, in some new and strange disguise. Jesus is not dead, he is very
well alive: nor John, nor Paul, nor Mahomet, nor Aristotle; at times we
believe we have seen them all, and could easily tell the names under
which they go.”
18. The movements of the psychic nature are perpetually objects of
perception, since the Spiritual Man, who is the lord of them, remains
unchanging.
Here is teaching of the utmost import, both for understanding and for
practice.
To the psychic nature belong all the ebb and flow of emotion, all
hoping and fearing, desire and hate: the things that make the multitude
of men and women deem themselves happy or miserable. To it also belong
the measuring and comparing, the doubt and questioning, which, for the
same multitude, make up mental life. So that there results the
emotion-soaked personality, with its dark and narrow view of life: the
shivering, terror driven personality that is life itself for all but
all of mankind.
Yet the personality is not the true man, not the living soul at all,
but only a spectacle which the true man observes. Let us under stand
this, therefore, and draw ourselves up inwardly to the height of the
Spiritual Man, who, standing in the quiet light of the Eternal, looks
down serene upon this turmoil of the outer life.
One first masters the personality, the “mind,” by thus looking down on
it from above, from within; by steadily watching its ebb and flow, as
objective, outward, and therefore not the real Self. This standing back
is the first step, detachment. The second, to maintain the
vantage-ground thus gained, is recollection.
19. The Mind is not self-luminous, since it can be seen as an object.
This is a further step toward overthrowing the tyranny of the “mind”:
the psychic nature of emotion and mental measuring. This psychic self,
the personality, claims to be absolute, asserting that life is for it
and through it; it seeks to impose on the whole being of man its
narrow, materialistic, faithless view of life and the universe; it
would clip the wings of the soaring Soul. But the Soul dethrones the
tyrant, by perceiving and steadily affirming that the psychic self is
no true self at all, not self-luminous, but only an object of
observation, watched by the serene eyes of the Spiritual Man.
20. Nor could the Mind at the same time know itself and things external
to it.
The truth is that the “mind” knows neither external things nor itself.
Its measuring and analyzing, its hoping and fearing, hating and
desiring, never give it a true measure of life, nor any sense of real
values. Ceaselessly active, it never really attains to knowledge; or,
if we admit its knowledge, it ever falls short of wisdom, which comes
only through intuition, the vision of the Spiritual Man.
Life cannot be known by the “mind,” its secrets cannot be learned
through the “mind.” The proof is, the ceaseless strife and
contradiction of opinion among those who trust in the mind. Much less
can the “mind” know itself, the more so, because it is pervaded by the
illusion that it truly knows, truly is.
True knowledge of the “mind” comes, first, when the Spiritual Man,
arising, stands detached, regarding the “mind” from above, with quiet
eyes, and seeing it for the tangled web of psychic forces that it truly
is. But the truth is divined long before it is clearly seen, and then
begins the long battle of the “mind,” against the Real, the “mind”
fighting doggedly, craftily, for its supremacy.
21. If the Mind be thought of as seen by another more inward Mind, then
there would be an endless series of perceiving Minds, and a confusion
of memories.
One of the expedients by which the “mind” seeks to deny and thwart the
Soul, when it feels that it is beginning to be circumvented and seen
through, is to assert that this seeing is the work of a part of itself,
one part observing the other, and thus leaving no need nor place for
the Spiritual Man.
To this strategy the argument is opposed by our philosopher, that this
would be no true solution, but only a postponement of the solution. For
we should have to find yet another part of the mind to view the first
observing part, and then another to observe this, and so on, endlessly.
The true solution is, that the Spiritual Man looks down upon the
psychic nature, and observes it; when he views the psychic pictures
gallery, this is “memory,” which would be a hopeless, inextricable
confusion, if we thought of one part of the “mind,” with its memories,
viewing another part, with memories of its own.
The solution of the mystery lies not in the “mind” but beyond it, in
the luminous life of the risen Lord, the Spiritual Man.
22. When the psychical nature takes on the form of the spiritual
intelligence, by reflecting it, then the Self becomes conscious of its
own spiritual intelligence.
We are considering a stage of spiritual life at which the psychical
nature has been cleansed and purified. Formerly, it reflected in its
plastic substance the images of the earthy; purified now, it reflects
the image of the heavenly, giving the spiritual intelligence a visible
form. The Self, beholding that visible form, in which its spiritual
intelligence has, as it were, taken palpable shape, thereby reaches
self-recognition, self-comprehension. The Self sees itself in this
mirror, and thus becomes not only conscious, but self-conscious. This
is, from one point of view, the purpose of the whole evolutionary
process.
23. The psychic nature, taking on the colour of the Seer and of things
seen, leads to the perception of all objects.
In the unregenerate man, the psychic nature is saturated with images of
material things, of things seen, or heard, or tasted, or felt; and this
web of dynamic images forms the ordinary material and driving power of
life. The sensation of sweet things tasted clamours to be renewed, and
drives the man into effort to obtain its renewal; so he adds image to
image, each dynamic and importunate, piling up sin’s intolerable
burden.
Then comes regeneration, and the washing away of sin, through the
fiery, creative power of the Soul, which burns out the stains of the
psychic vesture, purifying it as gold is refined in the furnace. The
suffering of regeneration springs from this indispensable purifying.
Then the psychic vesture begins to take on the colour of the Soul, no
longer stained, but suffused with golden light; and the man red
generate gleams with the radiance of eternity. Thus the Spiritual Man
puts on fair raiment; for of this cleansing it is said: Though your
sins be as scarlet, they shall be white as snow; though they be as
crimson, they shall be as wool.
24. The psychic nature, which has been printed with mind-images of
innumerable material things, exists now for the Spiritual Man, building
for him.
The “mind,” once the tyrant, is now the slave, recognized as outward,
separate, not Self, a well-trained instrument of the Spiritual Man.
For it is not ordained for the Spiritual Man that, finding his high
realm, he shall enter altogether there, and pass out of the vision of
mankind. It is true that he dwells in heaven, but he also dwells on
earth. He has angels and archangels, the hosts of the just made
perfect, for his familiar friends, but he has at the same time found a
new kinship with the prone children of men, who stumble and sin in the
dark. Finding sinlessness, he finds also that the world’s sin and shame
are his, not to share, but to atone; finding kinship with angels, he
likewise finds his part in the toil of angels, the toil for the
redemption of the world.
For this work, he, who now stands in the heavenly realm, needs his
instrument on earth; and this instrument he finds, ready to his hand,
and fitted and perfected by the very struggles he has waged against it,
in the personality, the “mind,” of the personal man. This once tyrant
is now his servant and perfect ambassador, bearing witness, before men,
of heavenly things and even in this present world doing the will and
working the works of the Father.
25. For him who discerns between the Mind and the Spiritual Man, there
comes perfect fruition of the longing after the real being of the Self.
How many times in the long struggle have the Soul’s aspirations seemed
but a hopeless, impossible dream, a madman’s counsel of perfection. Yet
every finest, most impossible aspiration shall be realized, and ten
times more than realized, once the long, arduous fight against the
“mind,” and the mind’s worldview is won. And then it will be seen that
unfaith and despair were but weapons of the “mind,” to daunt the Soul,
and put off the day when the neck of the “mind” shall be put under the
foot of the Soul.
Have you aspired, well-nigh hopeless, after immortality? You shall be
paid by entering the immortality of God.
Have you aspired, in misery and pain, after consoling, healing love?
You shall be made a dispenser of the divine love of God Himself to
weary souls.
Have you sought ardently, in your day of feebleness, after power? You
shall wield power immortal, infinite, with God working the works of
God.
Have you, in lonely darkness, longed for companionship and consolation?
You shall have angels and archangels for your friends, and all the
immortal hosts of the Dawn.
These are the fruits of victory. Therefore overcome. These are the
prizes of regeneration. Therefore die to self, that you may rise again
to God.
26. Thereafter, the whole personal being bends toward illumination,
toward Eternal Life.
This is part of the secret of the Soul, that salvation means, not
merely that a soul shall be cleansed and raised to heaven, but that the
whole realm of the natural powers shall be redeemed, building up, even
in this present world, the kingly figure of the Spiritual Man.
The traditions of the ages are full of his footsteps; majestic,
uncomprehended shadows, myths, demi-gods, fill the memories of all the
nobler peoples. But the time cometh, when he shall be known, no longer
demi-god, nor myth, nor shadow, but the ever-present Redeemer, working
amid men for the life and cleansing of all souls.
27. In the internals of the batik, other thoughts will arise, through
the impressions of the dynamic mind-images.
The battle is long and arduous. Let there be no mistake as to that. Go
not forth to this battle without counting the cost. Ages have gone to
the strengthening of the foe. Ages of conflict must be spent, ere the
foe, wholly conquered, becomes the servant, the Soul’s minister to
mankind.
And from these long past ages, in hours when the contest flags, will
come new foes, mind-born children springing up to fight for mind,
reinforcements coming from forgotten years, forgotten lives. For once
this conflict is begun, it can be ended only by sweeping victory, and
unconditional, unreserved surrender of the vanquished.
28. These are to be overcome as it was taught that hindrances should be
overcome.
These new enemies and fears are to be overcome by ceaselessly renewing
the fight, by a steadfast, dogged persistence, whether in victory or
defeat, which shall put the stubbornness of the rocks to shame. For the
Soul is older than all things, and invincible; it is of the very nature
of the Soul to be unconquerable.
Therefore fight on, undaunted; knowing that the spiritual will, once
awakened, shall, through the effort of the contest, come to its full
strength; that ground gained can be held permanently; that great as is
the dead-weight of the adversary, it is yet measurable, while the
Warrior who fights for you, for whom you fight, is, in might,
immeasurable, invincible, everlasting.
29. He who, after he has attained, is wholly free from self, reaches
the essence of all that can be known, gathered together like a cloud.
This is the true spiritual consciousness.
It has been said that, at the beginning of the way, we must kill out
ambition, the great curse, the giant weed which grows as strongly in
the heart of the devoted disciple as in the man of desire. The remedy
is sacrifice of self, obedience, humility; that purity of heart which
gives the vision of God. Thereafter, he who has attained is wrapt about
with the essence of all that can be known, as with a cloud; he has that
perfect illumination which is the true spiritual consciousness. Through
obedience to the will of God, he comes into oneness of being with God;
he is initiated into God’s view of the universe, seeing all life as God
sees it.
30. Thereon comes surcease from sorrow and the burden of toil.
Such a one, it is said, is free from the bond of Karma, from the burden
of toil, from that debt to works which comes from works done in
self-love and desire. Free from self-will, he is free from sorrow, too,
for sorrow comes from the fight of self-will against the divine will,
through the correcting stress of the divine will, which seeks to
counteract the evil wrought by disobedience. When the conflict with the
divine will ceases, then sorrow ceases, and he who has grown into
obedience, thereby enters into joy.
31. When all veils are rent, all stains washed away, his knowledge
becomes infinite; little remains for him to know.
The first veil is the delusion that thy soul is in some permanent way
separate from the great Soul, the divine Eternal. When that veil is
rent, thou shalt discern thy oneness with everlasting Life. The second
veil is the delusion of enduring separateness from thy other selves,
whereas in truth the soul that is in them is one with the soul that is
in thee. The world’s sin and shame are thy sin and shame: its joy also.
These veils rent, thou shalt enter into knowledge of divine things and
human things. Little will remain unknown to thee.
32. Thereafter comes the completion of the series of transformations of
the three nature potencies, since their purpose is attained.
It is a part of the beauty and wisdom of the great Indian teachings,
the Vedanta and the Yoga alike, to hold that all life exists for the
purposes of Soul, for the making of the spiritual man. They teach that
all nature is an orderly process of evolution, leading up to this,
designed for this end, existing only for this: to bring forth and
perfect the Spiritual Man. He is the crown of evolution: at his coming,
the goal of all development is attained.
33. The series of transformations is divided into moments. When the
series is completed, time gives place to duration.
There are two kinds of eternity, says the commentary: the eternity of
immortal life, which belongs to the Spirit, and the eternity of change,
which inheres in Nature, in all that is not Spirit. While we are
content to live in and for Nature, in the Circle of Necessity, Sansara,
we doom ourselves to perpetual change. That which is born must die, and
that which dies must be reborn. It is change evermore, a ceaseless
series of transformations.
But the Spiritual Man enters a new order; for him, there is no longer
eternal change, but eternal Being. He has entered into the joy of his
Lord. This spiritual birth, which makes him heir of the Everlasting,
sets a term to change; it is the culmination, the crowning
transformation, of the whole realm of change.
34. Pure spiritual life is, therefore, the inverse resolution of the
potencies of Nature, which have emptied themselves of their value for
the Spiritual man; or it is the return of the power of pure
Consciousness to its essential form.
Here we have a splendid generalization, in which our wise philosopher
finally reconciles the naturalists and the idealists, expressing the
crown and end of his teaching, first in the terms of the naturalist,
and then in the terms of the idealist.
The birth and growth of the Spiritual Man, and his entry into his
immortal heritage, may be regarded, says our philosopher, either as the
culmination of the whole process of natural evolution and involution,
where “that which flowed from out the boundless deep, turns again
home”; or it may be looked at, as the Vedantins look at it, as the
restoration of pure spiritual Consciousness to its pristine and
essential form. There is no discrepancy or conflict between these two
views, which are but two accounts of the same thing. Therefore those
who study the wise philosopher, be they naturalist or idealist, have no
excuse to linger over dialectic subtleties or disputes. These things
are lifted from their path, lest they should be tempted to delay over
them, and they are left facing the path itself, stretching upward and
onward from their feet to the everlasting hills, radiant with infinite
Light.