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Page 1 of 11912 · PDF PAGE 97
…ave been destroyed; and so “ Death is swallowed up in victory.” We shall now only be interested in what Samadhi is in itself, and in the conditions which cause it. Let us try a final definition. Dhyana resembles Samadhi in many respects. There is a union of the ego and the non-ego, and a loss of the senses of time and space and causality. Duality in any form is abolished. The idea of time involves that of two consecutive things, that of space two non-coincident things, that of causality two connected things; These Dhyanic conditions contradict th…
1912 · PDF PAGE 34
… of subject and object. We propose to discuss this pheno— menon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequatelystudy its effects.
1912 · PDF PAGE 92
… writings, however, the deeply-seated dogmatic bias has rendered their documents worthless to the average man. They ignore the essential conditions of Dhyana, and insist on the inessential, to a much greater extent than the best lndian writers. But to any one with experienceand some knowledgeof comparativereligion the identity is certain. We may now proceed to Samadhi.
1912 · PDF PAGE 107
…ir experiments, and so confirm or dis- prove their results. . But their instructions differ widely! . Only in so far as each was bound by conditions of time, race, climate and language. There is an essential identity in the method. . Indeed! . It was the great work of the life of Frater Perdurabo to prove this. Studying each religious practice of each great religion on the spot, he was able to show the Identity-in-diversityof all, and to formulate a method free from all dogmatic bias, and based only on the ascer- tained facts of anatomy, physiol…
1912 · PDF PAGE 82
…ake the statement that this “ Sun” is far more brilliant than the sun of nature. The whole thing takes place on a higher level. Also the conditions of thought, time, and space are abolished. It is impossible to explain what this really means :i only experience can furnish you with apprehension. (This, too, has its analogies in ordinary life; the conceptions of higher mathematics cannot be grasped by the beginner, cannot be explained to the layman.) Α further development is the appearance of the Form which has been universallydescribed as human;…
1912 · PDF PAGE 25
…of the truth of things. Let us, however, continue our practice. Let us determine to be masters of our minds. We shall then soon find what conditions are favourable. There will be no need to persuade ourselves at great length that all
1912 · PDF PAGE 101
85 conditions of Samadhi; but in the meantime there seems no particular objection to our following tradition, and using the same objects of meditation as our predecessors,with the single exception which we shall note in due course. The first class of objects for serious meditation (as opposed to pre- liminary practice, in which one should keep to simple recognizable objects, whose definitenessis easy to maintain) is varz'ousparz'sofz‘lzelady. The Hindus have an elaborate system of anatomy and physiology which has apparently no reference to the fa…
1912 · PDF PAGE 24
…n diet, and finally a practice which some call prayer and some call meditation. (The former four may turn out on examination to be merely conditions favourable to the last.) On investigating what is meant by these two things, we find that they are only one. For what is the state of either prayer or meditation? It is the restraining of the mind to a single act, state, or thought. If we sit down quietly and investigate the contents of our minds, we shall find that even at the best 05 times the principal characteristics are wandering and distraction.…
1912 · PDF PAGE 99
…ight take him?,־and he could not be sure of getting it at all. One feels sure that one can walk a mile along a level road. One knows the conditions, and it would have to be a very extraordinary set of circumstances that would stop one. But though it would be equally fair to say: “I have climbed the Matterhorn and I know I can climb “it again,” yet there are all sorts of more or less probable circumstances any one of which would prevent success. Now we do know this, that if thought is kept single and steady, Dhyana results. We do not know whethe…
1912 · PDF PAGE 26
…the idea upon which it is determined to concentrate. We shall practice this twice daily; and, as we go, ex- perience will teach us which conditions are favourable and which not. Before we have been doing this for very long we are almost certain to get impatient, and we shall find that we have to practice many other things in order to assist us in our work. New problems will constantly arise which must be faced, and solved. For instance, we shall most assuredly find that we fidget. We shall
1912 · PDF PAGE 96
…uption of it.1 There are many kinds of Samadhi.2 Some auf/2073 consider Alma- dars/zana, z'lze Universe as a single plzenomenon wir/zeu! conditions, to öe z‘lzefirsz‘real Samao’nz'. If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different 1 The vulgarism and provincialism of the Buddhist canon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details o…
1912 · PDF PAGE 103
…s of “ God ” and of the “ Self” are tainted by form. In Atmadarshana the All is manifested as the One: it is the Universe freed from its conditions. Not only are all forms and ideas destroyed,but also those conceptions which are implicit in our ideas of those ideas.2 Each part of 1 Similarly Patanjali tells us that by making Samyama on the strength of an elephant or a tiger, the student acquires that strength. Conquer “ the nerve Udana,” and you can walk on the water; “ Samana,” and you begin to flash with light; the “ elements ” fire, air, earth…