FOLLOW A WORD THROUGH THE COLLECTION
Search the corpus.
Phrase search ignores case and repeated whitespace. All-words search finds whole words anywhere on the same page. OCR errors can affect results.
13 matching pages
Page 1 of 11912 · PDF PAGE 102
… to deny positively that it is very much easier to take some idea towards which the mind would naturally flow. The Hindus assert that the nature of the object determines the Samadhi; that is, the nature of those lower Samadhis which confer so— called “magic powers.” For example, there are the Yogapravritti. Meditating on the tip of the nose, one obtains what may be called the “ideal smell”; that is, a smell which is not any particular smell, but is the archetypal smell, of which all actual smells are modifications. It is “the smell which is no! a…
1912 · PDF PAGE 34
…rrence in the brain characterized essentially by the uniting 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 108
…b the mind. Thirdly, by Pratyahara we analyse the mind yet more deeply, and begin to control and suppress thought in general of whatever nature. Fourthly, we suppress all other thoughts by a direct concentration upon a single thought. This process, which leads to the highest results, consists of three parts, Dharana, Dhyana, and Samadhi, grouped under the single term Samyama. . How can I obtain further knowledge and experience of this? . The A3. A:. is an organization whose heads have obtained by personal experience to the summit of this scienc…
1912 · PDF PAGE 21
…gious organizations. St. Paul had not been intriguing with an ambitious general. Each came back poor; each came back alone. What was the nature of their power? What happened to them in their absence? History will not help us to solve the problem, for history is silent. We have only the accounts given by the men themselves. It would be very remarkable should we find that these accounts agree. Of the great teachers we have mentioned Christ is silent; the other four tell us something; some more, some less. Buddha goes into details too elaborate to …
1912 · PDF PAGE 80
…ds! In discussing Dhyana, then, let it be clearly understood that some- thing unexpected is about to be described. We shall consider its nature and estimate its value in a perfectly unbiassed way, without allowing ourselves the usual rhapsodies, or deducing any theory of the universe. One extra fact may destroy some
1912 · PDF PAGE 82
…gh the physical eye cannot behold the sun, one is compelled to make 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 appe…
1912 · PDF PAGE 22
… The Mohammedan insists that God is, and did really send Gabriel with messages for Mohammed: but all others contradict him. And from the nature of the case proof is impossible. The lack of proof has been so severely felt by Christianity (and in a much less degree by Islam) that fresh miracles have been manufactured almost daily to support the tottering structure. Modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. As if organization could spring from disorganization! Even if epilepsy were the cause of …
1912 · PDF PAGE 18
…this a miracle? There is, however, one form of miracle which certainly happens, the influence of the genius. There'18 no known analogy in Nature. One cannot even think of a “super-dog” transforming the
1912 · PDF PAGE 30
…led to act freely of its own accord. This is the same phenomenon referred to above as being a good sign. Finally something happens Whose nature may form the subject of a further discussion later on. For the moment let it suffice to say that this consciousness of the Ego and the non-Ego, the seer and the thing seen, the knovver and the thing known, is blotted out. There is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been ex- hausted again and again in the attempt to desc…
1912 · PDF PAGE 75
…w much is really observed by the senses without the mind becoming conscious of it. Zsz'rdly, there is a class of breaks partaking of the nature of reverie or “ day-dreams.” These are very insidious-one may go on for a long time without realizing that one has wandered at all. Fowl/21y, we get a very high class of break, which is a sort of aberration of the control itself. You think, “ How well I am doing it! ” or perhaps that it would be rather a good idea if you were on a desert
1912 · PDF PAGE 29
… buckjumper mind begins again. Like every other physiological process, consciousness of it implies disorder or disease. In analysing the nature of this work of controlling the mind, the student will appreciate without trouble the fact that two things are involved—the person seeing and the thing seen—the person knowing and the thing known; and he will come to regard this as the necessary condition of all consciousness. We are too accustomed to assume to be facts things about which we have no real right even to guess. We assume, for example, that…
1912 · PDF PAGE 101
…l, to think of those things, which will consequently be easier to think of than others. That this is the explanation is evident from the nature of the preceding and subsequent classes. You can also meditate on elm/Ming illa! especially appeals loyou. But in all this one feels inclined to suggest that it will be better
1912 · PDF PAGE 86
…ts solution. Let us see what explanations we can find. The first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental cata- strophe. Just as a blow on the head will make a man “see stars,” so one might suppose that the terrific mental strain of Dharana has some— how over-excited the brain, and caused a spasm, or possibly even the breaking of a small vessel. There seems no reason to reject this ex- planation altogether, though it would be quite absurd to suppose that to accept it wou…