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Page 1 of 11912 · PDF PAGE 92
…t have proved beyond all question. This matter, then, need not concern us. We may, however, provisionally accept the View that Dhyana is real; more real and thus of more importance to ourselves than all other experience. This state has been described not only by the Hindus and Buddhists, but by Mohammedans and Christians. In Christian 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…
1912 · PDF PAGE 7
…rove alike more intelligible and more convincing, and at least provide a pre- liminary study which will enable the student to attack his real work from a standpoint of some little general knowledge and understanding of his ideas, and of the form in which he figures them. Part II, “ Magick,” is more advanced in style than Part I ; the student is expected to know a little of the literature of the subject, and to be able to take an intelligent View of it. This part is, however, really explanatory of Part I, which is a crude outline sketch only. If …
1912 · PDF PAGE 90
…hat imperceptible parasite of earth ; it was only a bad dream.” And as you could not convince the normal man that his nightmare was more real than his awakening, so you cannot convince the other that his Dhyana was hallucination, even though he is only too well aware that he has fallen from that state into “normal” life. It is probably rare for a single experience to upset thus radically the whole conception of the Universe, just as sometimes, in the first moments of waking, there remains a half-doubt as to whether dream or waking is real. But a…
1912 · PDF PAGE 8
…uasive tongue or pen, or an efficient sword, with rack and stake, pro- duced this “belief,” which is contrary to, and destructive of, all real religious experience. The whole life of Frater Perdurabo is now devoted to seeing that you obtain this living experience of Truth for, by, and in yourselves! SOROR VIRAKAM (Mary d’Este Sturges).
1912 · PDF PAGE 64
…b- serve the mind it is seen to be more restless and painful still. (See 0722137627” opposite.) A similar curve might be plotted for the real and apparent painful- ness of Asana. Conscious of this fact, we begin to try to control it: “Not quite so many thoughts, please!” “Don’t think quite so fast, please!” “No more of that kind of thought, please!” It is only then that we discover that what we thought was a school of playful porpoises is really the con- volutions of the sea-serpent. The attempt to repress has the effect of exciting. When the u…
1912 · PDF PAGE 58
42 Some of these are only the “virtues” of a slave, invented by his master to keep him in order. The real point of the Hindu “ Yama ” is that breaking any of these would tend to excite the mind. Subsequent theologians have tried to improve upon the teachings of the Masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. Thus “ non-killing,”which originally meant “do not excite yourself by stalking tigers,” has been interpreted to mean tha…
1912 · PDF PAGE 29
…o 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 the unconscious is the torpid; and yet nothing is more certain than that bodily organs which are functioning well do so in silence. The best sleep is dreamless. Even in the case of games of skill our very best strokes are followed by the thought, “I don’t know how I did it ; ” and we cannot repeat those strokes at will. The moment we begin to think conscio…
1912 · PDF PAGE 76
…tmospherics.” There is afuri/ler kind ofweak, wink/z z's Με desired ïesu]! itself. It must be dealt with later in detail. Now there is a real sequence in these classes of breaks. As control improves, the percentage of primaries and secondaries will diminish, even though the total number of breaks in a meditation remain stationary. By the time that you are meditating two or three hours-a day, and filling up most of the rest of the day with other practices de- signed to assist, when nearly every time something or other happens,and there is constan…
1912 · PDF PAGE 74
… average number of breaks between ten and twenty. One would suppose that this implied that during the periods between the breaks one was really concentrated, but this is not the case. The mind is flickering, although imperceptibly. However, there may be sufficient real steadiness even at this early stage to cause some very striking phenomena, of which the most marked is one which will possibly make you think that you have gone to sleep. Or, it may seem quite inexplicable, and in any case with a flickering of the eyelid, and can be seen by him. Wit…
1912 · PDF PAGE 88
…senses, or detected by any instruments, and which possesses qualities which are, to use ordinary language, impossible, is very much more real than the chair he is sitting on. The chair is only one fact; and its existence is testified by one very falliole person. The ether is the necessary deduction from millions of facts, which have been verified again and again and checked by every pos- sible test of truth. There is therefore no ὰpriori reason for rejecting anything on the ground that it is not directly perceived by the senses. To turn to anothe…
1912 · PDF PAGE 83
…is ideas without the restraint which is imposed upon most persons by doubt, modesty, and diffidence,1 further there15, one may suppose, a real clarification. In any case, the mass of mankind is always ready to be swayed by anything thus authoritative and distinct. History is full of stories of officers who have walked unarmed up to a mutinous regiment, and disarmed them by the mere force of confidence. The power of the orator over the mob is well known. It is, probably, for this reason while that the prophet has been able to constrain mankind to ob…
1912 · PDF PAGE 87
…composition of the fixed stars. Yet this has been done, and with certainty. If you were to ask your man of science for his “theory of the real,”
1912 · PDF PAGE 28
…at something is about to happen. You may also be terrified with the idea that your brain may be giving way ; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness! At certain times you will feel as if there were a contest between the will and the mind; at other times you may feel as if they were in har- mony; but there is a third state, to be distinguished from the latter feeling. It is the certain sign of near success, the view-halloo. This is…
1912 · PDF PAGE 72
… before discovering that he is not meditating. When he does, the obstinacy‘of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will- development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana.
1912 · PDF PAGE 96
…y 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 of a psychology Whose princip…
1912 · PDF PAGE 103
…he “ideal sight.”1 The Samadhi par excellence, however, is Atmadarshana, which for some, and those not the least instructed, is the first real Samadhi; for even the visions 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, th…