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Page 1 of 31910 · PDF PAGE 289
THE HASHEESH EATER in the form of some visible symbol which most exquisitely embodied it. For hours every sound had its colour and its form to him as truly as scenery could have them. The fact, never witnessed by me before, of a mind in that state being able to give its phenomena to another and philo- sophise about them calmly, afforded me the means of a most clear investigation. I found that his case was exactly analogous to those of B. and myself; for, like us, he recog- nised in distinct inner types every possible sensation, our words making…
1910 · PDF PAGE 61
…is power of production? It is said there is no change, the medium remaining alike through- out. But we say there is a change—a change of form,* and not only a change, but a distinct birth and a distinct death of form. What creates this form? Sense perception. What will destroy this form, and reveal to us that which lies behind it? times more curious than all the musings of the mystics, works of the Rosi- crucians, or the mechanical contrivances which seem to-day so fine, and which our children will disdain as clumsy” (R. B, Cunninghame Graham i…
1910 · PDF PAGE 372
…tteyya” my good knight comrade in the Quest, I dedicate this imperfect account of it, in some small recognition of his suggestion of its form. MANDALAY, November 1905
1910 · PDF PAGE 143
…Avidy4) was the foundation of all Sorrow, and that all, possessing the essence of Change, was but illusion or Maya, a matter of name and form;* Buddha now pointed out that the true path of deliverance was through the Reason (Ruach) and not through the senses (Nephesh), as many of the Upanishads would give one to believe. Further, this was the path that Gotama had trod, and therefore, naturally he besought others to tread it. The Vedantist attempted to attain unity with the Atman (Kether) {+ by means of his Emotions (Nephesh) inter- mingled with…
1910 · PDF PAGE 65
…e, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our con- sciousness and independent of it; that, in other words, the sum total of external and internal experience always and only tells us how things are constituted for us, and for our intellectual capacities, not how they are in themselves and apart from intelligence…
1910 · PDF PAGE 154
…perishes, and of entering another that body revives. Can it be that we have got back to our old friend the Prana which in its individual form so closely resembles the individual Karma, and in its entirety the totality of Nibbana? Let us turn to Brihaddranyaka Upanishad. There in 1, 6, 3. we find a mystical formula which reads Amritam satyena channam. This means “The immortal (Brahman) veiled by the (empirical) reality;” and immediately afterwards this is explained as follows: “ The Prana (.e. the Atman) to wit is the immortal, name and form are…
1910 · PDF PAGE 126
THE TEMPLE OF SOLOMON THE KING 3. The vast shadowy form was very satisfactory and promising.* On the following day P. records first: Meditation upon Winged-Globe to compose himself. He then imagined D. A. sitting forward with his arms around his knees and his hands clasped. Around the figure was an aura of heaving surfaces, and then a focussing movement which brought the surfaces very close together. “ The figure then started growing rapidly in all dimensions till it reached a vast form, and as it grew it left behind it tiny emaciated withered …
1910 · PDF PAGE 68
…ber, Hercules, Mercury, are but different names of the same divine being” (Seneca, iv, 7. 8). * “Chandogya Upanishad,” 6. 1. 3. Also of “form,” + That is to say, when he gains knowledge. t This is the meaning of “Nequaquam Vacuum.” § Modern Materialism receives many a rude blow at the hands of Gustave le Bon. This great Frenchman writes: “These fundamental dogmas, the bases of modern science, the researches detailed in this work tend to destroy. If the principle of the conservation of energy—which, by the by, is simply a bold generalization of …
1910 · PDF PAGE 74
…ained to their followers its greatness and splendour by parable and fable, such as we find in Brihadaranyaka, 2. 1. 19. That is his real form, in which he is exalted above desire, and is free from evil and fear. For just as one who dallies with a beloved wife has no conscious- ness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. That is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. Then the fat…
1910 · PDF PAGE 69
…viduality, a self-consciousness—I am! This is explained in Brihadaranyaka, 1. 4. 1. as follows: “In the beginning the Atman alone in the form ofa man * was this universe. He gazed around; he saw nothing there but himself. Thereupon he cried out at the beginning: ‘It is I? Thence originated the name I. Therefore to-day, when anyone is summoned, he answers first ‘It is 1’; and then only he names the other name which he bears.”+ This Consciousness of “I” is the second veil which man meets on his upward journey, and, unless he avoid it and escape f…
1910 · PDF PAGE 226
…Shade, a Thing Unmade, Stood Lost by the silent Sea; And shuddering fought the o’erwhelming thought Of Its own Identity. Is the frenzied form that derides the storm A ghost of the days to Be? And the restless wave but the troubled grave Of Its own dread Imagery? Or merely a wraith cast up without faith From the jaws of a Phantom Sea? To his Love Unborn in that grey dim Dawn Did the Shade of the Dreamer flee; Nor marked he the Flood where the Vision had stood Which mocks for Eternity. For the Soul he would wed was the Hope that had fled In the b…
1910 · PDF PAGE 183
…rably alone.*] But behind the glory of its coruscations seemed to shape, an idea less solid than a shadow! an Idea of some Human-seeming Form! Now grew doubt and thought in P.’s miserable mind; and the One Wave grew many waves and all was lost! Alas! Alas! for P.!| And Glory Eternal unto Her, She the twin-Breasted that hath encroached even upon the other half of the Destroyer! “OM Namo Bhavaniya OM.” Filled with the glory of the great light that had arisen in him, for many days P. communed in silence with the Vision that days upon days of labou…
1910 · PDF PAGE 134
THE EQUINOX May 19th. 1. Assumption of the god-form of Harpocrates: it lasted nine minutes: the result was good, for I got a distinct aura around me. 2. Physical Astral Projection. I formed a sphere which took a human shape but rather corpse-like. I then projected a gray* ray from the left side of my head; this was very tiring and there was no result physically. 3. Concentrated on imaginary self for ten minutes, and then pro- jected self into it with fearful force. Chiah nearly passed.t 4. Red sphere darkened and glorified and returned to light…
1910 · PDF PAGE 109
…it leads one to the supreme seat of Vishnu. You should awake the sleeping serpent (Kundalini) by taking hold of its tail... As a special form of Kumbhaka is mentioned, most prob- ably this Mudra is but one of the numerous Pranayama practices, which we shall deal with shortly. 11. The Vajroli-Mudra. In the “Shiva Sanhita” § there is a long account of this Mudra in which the God says: “It is the most secret of all * “Hatha Yoga Pradipika,” p. 62; “Shiva Sanhita,” chap. iv, 45-47. Again this is the union of Shiva and Shakti, and that of the solar …
1910 · PDF PAGE 122
…s morning and “ E” evening. } The Egyptian Key of Life. See Diagram 61. § Lamp of the Invisible Light. || In the mind. {1 The visualized form of the goddess Isis. ** That is to say she kept on moving out of the line of mental sight. tt See Diagram 80. A scarlet rose on a gold cross. tf At this point P. made the following resolve: “I resolve to increase my powers very greatly by the aid of the Most High, until I can meditate for twenty-four hours on one object.” 108
1910 · PDF PAGE 268
… unstrung muscles and an enervated mind could have been resisted much more effectually when they pleaded for renewed indulgence than the form which the fascination actually took. For days I was even unusually strong ; all the forces of life were in a state of pleasurable activity, but the memory of the wondrous glories 250
1910 · PDF PAGE 91
…stages we need not deal with them at any length. Strictly speaking, they come under the headings of Karma and Gnana Yoga, and as it were form the Evangelicism of Yoga—the “Thou shalt” and “ Thou shalt not.” They vary according to definition and sect.* However, one point must be explained, and this is, that it must be remembered that most works on Yoga are written either by men like Patanjali, to whom continence, truthfulness, etc., are simple illusions of the mind; or by charlatans, who imagine that, by displaying to the reader a mass of middle…
1910 · PDF PAGE 269
… severest will could not banish nor dim. Now through an immense and serene sky floated luxurious argosies of clouds continually changing form and tint through an infinite cycle of mutations. Now, suddenly emerging from some deep embowerment of woods, I stood upon the banks of a broad river that curved far off into dreamy distance, and glided noiselessly past its jutting headlands, reflecting a light which was not of the sun nor of the moon, but midway between them, and here and there thrilling with subdued prismatic rays. Temples and gardens, f…
1910 · PDF PAGE 78
…ad-Gita are: Yoga by Saiikhya (Raja Yoga), and Yoga by Action (Karma Yoga). But the difference between these two is to be found in their form rather than in their substance; for, as Krishna himself says: Renunciation (Raja Yoga) and Yoga by action (Karma Yoga) both lead to the highest bliss; of the two, Yoga by action is verily better than renunciation by action . . . Children, not Sages, speak of the Safikhya and the Yoga as different; he who is duly established in one obtaineth the fruits of both. That place which is gained by the Safikhyas i…
1910 · PDF PAGE 86
…of D. A. he betook himself to the practice of Hatha and Raja Yoga. Hatha Yoga and Raja Yoga are so intimately connected, that instead of forming two separate methods, they rather form the first half and second half of one and the same. Before discussing either the Hatha or Raja Yogas, it will be necessary to explain the conditions under which Yoga should be performed. These conditions being the conventional ones, each individual should by practice discover those more particularly suited to himself. i. The Guru. Before commencing any Yoga practi…