Advanced Course in Yogi Philosophy and Oriental Occultism

 By Yogi Ramacharaka 

Lesson VII  Bhakti Yoga

As we have stated in previous lessons, the Yogi Philosophy is divided into several branches or forms, each specially adapted to the requirements of certain classes of students. And yet, each path leads to the same end - unfoldment, development, and growth. The man who wishes to grow by force of will, or by the steady pressure of the mind upon the sheaths enfolding the Higher Self, will he attracted to Raja Yoga. Another who wishes to knowing- by studying the Riddle of the Universe, and by an intellectual comprehension of the principles underlying Life, naturally is attracted toward Gnani Yoga. A third whose "religious nature is largely developed, prefers to grow into an understanding and union with the Absolute, by the power of Love - by the inspiration that comes from the love of some conception of God, and some form of worship that may accompany that conception of Deity. Such an one is a follower of Bhakti Yoga.

Of course one may be an ardent Raja Yogi, or a learned Gnani Yogi, and at the same time be filled with such a reverence and love of the Absolute that he is an advanced Bhakti Yogi. In fact, we fail to see how one may avoid being a Bhakti Yogi, if he studies any branch of Yoga. To know God is to love Him, and the more we know of Him, the more we must love Him. And, likewise, to know ourselves is to love God, for we perceive our relationship with Him. And the more we develop ourselves, the more we find ourselves filled with a love of the Absolute.

Bhakti Yoga supplies the craving of the human heart for the love for, and of the Absolute, which craving manifests itself in what we call the "religious instinct" - the instinct of worship. All men have this instinct, manifested in various forms. Even those who style themselves "free-thinkers," "agnostics, as well as those who deny the existence of God at all, and who accept the intellectual conceptions of the materialists, feel this instinctive urge, and manifest it in the love of "Nature," or Art, or Music, little dreaming that in so doing they are still loving and practically worshipping some of the manifestations of the God they deny.

But when we say that Bhakti Yoga is the science of the Love of God, we do not mean science which separates those who love and worship some certain other conceptions of Deity. On the contrary, the true Bhakti Yogi recognizes that the love and worship of any conception of Deity is a form of Bhakti Yoga. To the Bhakti Yogi all men are worshipers of the Absolute--the Center of Life--Spirit--God. Notwithstanding the crude and barbarous conception of Deity the ignorant savage may have, the Bhakti Yogi sees that that man is worshiping and loving the highest conception of Deity possible to him in his underdeveloped state, and that he is doing the best he can. And consequently he sees in the savage a brother Bhakti Yogi, in the elementary stages of knowledge. And he feels a sympathy with and an understanding of that savage mind, and his love goes out toward that humble brother (doing the best he knows how) and instead of denouncing as a heathen and an unbeliever, he calls him "brother, and understands him. You may see, readily, that there are no closely drawn lines among the Bhakti Yogis - no feeling of sectarianism - for they feel that the whole race may be included in their body, and they are already to extend the right hand of fellowship to all. '

The Absolute is unchangeable - the same as yesterday, but the conception of the race makes evolutionary progress. A man's God is always just a little in advance of the man--some have said that a man's God is the man at his best, and in so saying they have expressed the idea cleverly. The God of the Old Testament is a different being from the God of the New Testament. And the God of the Christian Church of today, is far different from the the God of the Church of fifty years ago. And yet, God is the same - no change - the difference comes from the growth and development of the minds of men and women composing the Church. As Man advances he sees higher attributes in God, and as he always loves and worships the best in his conception of his Deity, he transfers his from the lower idea of yesterday to the higher idea of today. And tomorrow, still higher ideas will be grasped, and the God of tomorrow will be a still higher conception of Deity than the God of today. And yet, God has not changed, and will not change the slightest, but Man has and will change his conception of Him. The ignorant savage believes in a God that seems to us like a Devil - but it is a God something like himself - only a little bit better. And he carves some hideous image to represent that God, and he falls down and worships it - perhaps offers sacrifices to it - perhaps sprinkles human blood upon its altar, imagining that, like himself, God loves to see the blood of his enemies. The savage's enemies are always his God's enemies - and this idea follows man for a long time, as we may see by looking around us a little in our own countries today. After a while the savage, or rather his descendants, increase in knowledge and understanding, and they cast down the God of their fathers, and erect one more in keeping with the higher conception of Deity that has come with knowledge and unfoldment. The improvement may be but slight, but still it is a move in the right direction and the new God is just a little bit better - just a little bit kinder - just a little bit more loving - than the one that went before. And, so on, step by step the race rises to higher and greater conceptions of God - each step marking a throwing down of old ideals and a building up of new and better ones. And yet God remains the same - although higher conceptions of Him come into the minds of Man.

The less developed races cannot form the concept of One God - they can see Him only as many Gods, each portraying and exhibiting some particular attribute of the One - some phase of Life - some form of human feeling, passion, or thought. They have their gods of war - of peace - of love - of agriculture - of trade - and what not, And they worship and try to propitiate these various gods, not realizing that underneath it all they are obeying the religious instinct that will in time lead the race to a worship of the One - the Absolute. They clothe their gods with human attributes (even after they have evolved from the worship of many gods into the worship of some one particular conception). They imagine that God divided men to two classes, friends and enemies, and rewards His friends and punishes His enemies. They make their God do just what they would do if they had the power to reward and punish. They imagine that they are the chosen people and special favorites of God and that He goes with them to battle and will help them to triumph over their enemies. They imagine that God delights in blood, and that he commands them to put their enemies to the sword, even to the extent of killing the women and little children, yea, even to the ripping open of pregnant women and the putting their unborn babes to the sword. Their God is a bloody and savage God - because they are bloody and savage themselves. And Absolute - God - is unchanged, and these people are worshipping and loving him the best they know how, calling him this name and that name, according to race and time. And the enemies of these people are likewise worshipping their own conception of God, calling Him by some name of their own, and imagining that He is helping them to fight their enemies and their false God. And yet these two Gods are both products of the minds of the two warring tribes, both being created in obedience to the unfolding "religious instinct."

We may shudder at these tales and thoughts, but are we so very much in advance of this idea of the savage? In modern wars we find the two peoples praying to their God for success over their enemies, each imagining that God is on their side. In the great war  between Japan and Russia each nation is praying to its particular conception of God, beseeching that He march with them to battle against His enemies. They do not realize that they are both worshiping the same God, under different names, and that this real God loves them both equally well. In the late Civil War in the United States, each side prayed for victory and believed that God must be with them. Churches were rent in twain by the war, and there was thought to be a God of the North and a God of the South - the one hating slavery and wishing to kill those who favored it - the other believing slavery to be a Divine Right and privilege, and wishing to defeat those who would abolish it. And yet, each side was merely seeing God through their own spectacles, and seeing him as themselves. somewhat magnified, And now both sides again agree upon certain conceptions of God, and see slavery as something that had its rise, progress, and fall, in the evolutionary progress of Man. And yet, God has not changed - but Man's conception of Him has.

Men have persecuted others because they had a different conception of God from the persecutors. And the persecuted, in turn, when they gained power, persecuted weaker men who held to a third conception of the same God. And each thought he was doing his God's will by persecuting, and the persecuted thought they were being persecuted in their God's cause. The Puritans were driven out of their native land because of their peculiar conception of Deity, and when they found themselves in a new land, they proceeded to punish the peaceful Quaker Friend whose conception of Deity offended them. And each thought he was pleasing God by punishing those who did not agree with him in his conception of Him. How childish it all seems to those who have attained the broader view, and are able to see all men as children of God, each doing the best he can, and worshiping the highest conception of Deity possible to them. And yet none are to be blamed for this narrowness and blindness - they, too, are doing the best they can. And all are worshiping God - the one God - the true God - the only God possible - the Absolute. And all are doing this because of the urge of the religious instinct pressing forward for unfoldment and growth. All these people are followers of Bhakti Yogi [sic] (in its elementary forms) although they know it not. They think they are worshiping different conceptions of Deity - different Gods - but they are not - they are all loving and worshiping the One - the Absolute - the Reality. Seen through different spectacles of the mind, the Absolute presents different and often grotesque forms to the viewers, but all the while the Reality remains unchanged - The One - The Eternal One - The Absolute.

And however crude and barbaric be the forms of worship, it all ascends to the One. Whether the visible objects be stick, stone, image, tree, snake, or some other form of man's desire for an outward form for his inward belief, the real thing worshiped is the One-unchangeable-eternal-omnipotent-omniscient-omnipresent. And the man who worships his highest concept of Deity does well. He does the best he knows how, and it is as worthy of respect as his more enlightened brother who also worships his highest conception of Deity. And the conceptions of both the savage and the advanced man, will grow higher and better, year by year, and the mind of each unfolds so as to allow the spiritual knowledge to flow into it. Let us lead our humbler brethren to better things, if we may and if they are capable of receiving instruction. But let us consider them not, for they are our brothers - children of God - all on the Path, and also are we. We are but children in various stages of growth - each doing that which his age impels him to do - each having the understanding that belongs to his age - each doing the best he knows how. Let us not sneer, nor condemn, nor hate - but let our love flow out toward all our brothers, though they may be but infants unborn in spiritual knowledge. This is Bhakti Yoga in one of its phases.

Bhakti Yoga is divided into two great branches or stages. The first is known as Gnani Bhakti, and the second, and higher, is called Para Bhakti, The first, Gnani Bhakti, is the preliminary stage, and consists of the science of the love and worship of God by means of the mental conception of God as a personal being - a "personal God. The second, or higher stage, Para Bhakti, consists of the worship and love of an impersonal God - the Absolute. Of course the same God is loved and worshiped in both cases, but the mental development of the follower of Gnani Bhakti does not admit of his forming a mental concept of an impersonal God, and he, doing the best he can, forms a mental image of a personal God. There are many sub-stages to both of these main stages, the conception of God depending upon the mental and spiritual development of the man. We will go over the question briefly in order that the student may distinguish the great difference between the two great stages of Bhakti Yoga, and at the same time may recognize that both ideas are of the same stock, the difference being a matter of mental and spiritual growth.

Primitive man feeling the urge of the religious instinct, but being unable to think clearly on the subject, vents his instinctive worship upon crude symbols. He worships sticks and stones - thunder and lightning - the sun, moon and stars - the winds - and other natural objects. A little later on the race begins to feel that God is some sort of person - some great big man, living somewhere in space - unseen but seeing. The mind of the savage conceives the idea of a God possessing the same characteristics as himself - only much bigger and stronger, The savage being cruel and bloodthirsty can imagine only a cruel and bloodthirsty God. If he is a black man his God likewise is black. If he is a Mongolian, his God has slanting eyes, and perhaps wears a queue. If he is an Indian, his God is red, with painted face and feathers, and carries a bow and arrows. If he is an uneducated Hindu, his God may ride a bull or an elephant, and be nearly naked. And so on, the God of every people bearing the characteristics of that people. Each nation, feeling the religious instinct, creates a conception of a personal God - and each conception of a personal God resembles those who create him. Each of these created Gods loves and hates the persons and things loved or hated by his creators. Each of these Gods is an ardent patriot of the country to which he belongs, and hates and despises all other countries and peoples.

These created Gods often are given grotesque forms and shapes. Some have a dozen arms - some have several heads. They are armed with the weapons of the times to which they belong. Some hunt and chase - others indulge in warfare. They are supposed to grow angry, jealous, and to manifest hate, envy, and often change their minds. They are revengeful and, in short, are given all the attributes of a man of low development. And why not? The people who form these mental concepts cannot imagine a God very much in advance of them. These Gods generally demand flattery and sacrifices,'and have a large following of priests and attendants to sing their praises, and to render homage. The priests are supported by the people, under supposed Divine orders, and claim to have the ear of the Deity, and to dispense favors. They all seem to think it a part of their duty, to chant the praises of their Deity and to boast about his power, and claim that he can overcome the Gods of other peoples. These Gods seem to like to have men grovel in the dust before them, and loudly proclaim their slavery - following the desires and examples of the kings and chiefs of the time. They can be flattered and bribed into giving favors, and if the sacrifices and offerings are not sufficient, they visit some terrible affliction upon the people, in order to make them pay their tithes or to furnish a sufficient number of objects for sacrifice. These Gods delight in the smell of burning flesh, and the aroma of the burnt ox or sheep is a delight to them. They also favor incense and perfumes. Once in a while they demand that blood - human blood, often - be sprinkled upon their altars. They give revelations through their high priests, and woe unto him who doubts them. Many of the priests are sincere and honest, but many more are not, and use the superstitious people as a milch cow, to support them in comfort. Heavens and hells have been invented - the first to bribe the people to follow the laws of the church of priests, and the second to frighten them if the bribe failed. Temples are erected, and certain places are supposed to be "holier than others, and especially favored by God. Non-attendance at the temple is a serious offense, and God is particular to punish the stay-at-homes. Devils have been invented, as a means of frightening people, and to account for "evil, although, in some of the creeds, the devils are not much worse than is the conception of Deity.

Nearly all people have made images of their Gods, and the less learned of the people, could see but little difference between the image and the personal God somewhere afar off. The image was right before them, and partook of reality, while the Deity itself was a poorly understood being.

We are not mentioning these things in the spirit of unkindly criticism, or of ridicule. Not a particle of such feelings animate us in this writing. We merely mention the facts in order to show the student the rough places traveled over by Man in his search for God. No matter how crude the conception of Deity - no matter how cruel and barbarous the form of worship - no matter how buried in superstition are these forms of religion - each is a step in the progress of man to Union with God, and must be recognized as such. Man has discarded sheath after sheath of religious ignorance, each sheath revealing a better form than itself. And this process is still going on, and will go on. We are growing out of old forms into better ones. This is a part of the evolutionary process.

The materialist points out these same facts, and argues that all religions are false because the history of the past shows the falsity of the old conceptions of age after age. Rut he does not see that his own conceptions of matter and Nature are likewise steps in the evolutionary process, and that his present position is merely a step on the ladder, just as were the forms and conceptions at which he sneers. He like the savage and his successors, is seeking God, but he does not realize it.

The student of religions will notice that Man's conception of God is growing greater, broader, grander and kinder each year. Even in our own times is this so. The last twenty years has wrought a mighty change in this respect. We no longer hear of God burning infants a span long in eternal flames. We hear very little of hell, in these days. We hear more and more of the Loving God, and less and less of the God of Hate and Anger. The people are being taught to love God instead of to fear Him. The change is going on rapidly. And better things are ahead of us. But we must not forget that each form of religious teaching - each creed - each church - no matter how crude may seem their teachings and forms - fills a needed place in the religious evolution of the race. Each suits the requirements of those following them, and each should be respected, accordingly. When the pews outgrow certain forms and conceptions, the pulpits drop the objectionable teachings and modify and alter matters so as to fall into line. The preachers, as a rule, see quite a way ahead of their flocks, but know that the time is not yet ripe for the change. The change comes gradually. The teachings of the churches today - even the most orthodox - would seem like heresy and even blasphemy to our forefathers. Outgrown creeds fall aside, and new ones take their place, and yet the church organizations remain under the same old names. It is like the story of the boy who had a knife which had been repeatedly repaired. It had had four new handles and six new blades, and yet it was still the same old knife. Many of us, when we outgrow certain old conceptions, display an impatience and even contempt for those remaining in the fold from which we have strayed. This is all wrong. Those who remain are just where they belong - it is the best place for them for the time being. When they outgrow their creed, they will drop it from them like a worn-out garment. Intolerance on our part would be just as absurd as the intolerance shown by these people. The true student of Bhakti Yoga will feel the keenest sympathy and the greatest tolerance for all who are seeking God, no matter by what road they are journeying, or what may be the methods of their search. The undeveloped men try to prove their love of God, by starting in to hate all men who differ from them in their conception of Deity. They seem to feel that such non-belief, or difference of belief, is a direct affront to God, and that they as loyal servants of God must resent same. They seem to think that God needs their help against His "enemies. This is a most childlike attitude, and is entirely unworthy of those who are reaching the age of spiritual maturity. The developed man,, on the contrary, recognizes the relationship of all lovers of God - regardless of their conceptions - and sees them as fellow travelers on the same road. The way to love God is to Love Him instead of hating some fellow man.

The worship of a personal God, whether such worship be of a God of the savage, or the personal God of the educated man, is all a form of Gnani Bhakti. It is only when man drops off the "personal idea of God that he passes into the stage of Para Bhakti, and has an understanding of God in His higher sense. that God is devoid of personality - He goes beyond personality, not contrary to it. The Absolute may be loved as one loves a father or mother - as one loves a child - as one loves a friend - as one loves a lover. He includes in His being all the attributes calling for such forms of love, and responds to each demand. In fact no demand for a return of love is necessary between Man and God. Just as man steps out into the sunshine and opens himself to its rays, so does the man who loves God step out in the rays of the Divine Love and receive its benefit. The very act of loving God opens up one to the Divine Love. If one feels the need of the protecting love of the Father, all he need do is to open himself to such love. If one needs the tender and sympathetic love of a mother, such love comes to him if he but opens himself to its inflow. If one would love God as one does a child, such love is open to him in the same way, and many who have felt the need of such a bestowal of love, but who have feared the apparent sacrilege of thinking of God as one does of a loved child, may find that such a giving of love will ease many a heartache and pain, and will bring to them the comforting response that comes from the answering pressure of the loved child. The Western religions take no account of this last form of love, but the religious Oriental knows it, and it is no uncommon thing to hear a Hindu woman (using the poetical language of her race) speaking of herself as a "Mother of God.˜ Startling as this may seem to the Western mind, it is but a recognition on the part of these women of the fact that God supplies every need of the human heart in its desire for Love. And one may love God as a friend and brother and companion. And one may feel toward God the burning love of a lover. All these forms of love of God are known to the Bhakti Yogi, Our Western conceptions of God have allowed us only to feel for Him the love of a child for a Father - while every human heart, at times, feels the need of a Mother-love from God. God is not a male being - nor is he a female. Both of these forms are but partial manifestations of Him, and he includes all forms within Himself - and many unknown to us today.

The Bhakti Yogi knows that by this constant love of God he will grow nearer to Him, and will in the end come to a consciousness and "knowing of the true relationship between them. The lover of God who has not advanced beyond the Gnani Bhakti stage, knows nothing of the wealth of love and nearness experienced by the end in the Para Bhakti stage. The one may be compared to the little child who is fond of its playmate, and thinks he knows what love is - the other is like the same child, grown to maturity, who feels the sweep of deep, pure and noble love for his true mate. The one touches God at but one point, at the best, while the other finds that God responds to every human need, and may be touched at a thousand points - He is always there, just as is the sun, and all that one needs is to step out into the sunshine. Nothing is asked by the sun, but the stepping out, and nothing is asked by God but the same thing - the need of Him.

The Western student must not suppose that this Bhakti Yoga love of God is akin to the hysterical, emotional thing he sees in his own countries among the followers of certain sects of church-people. On the contrary the followers of this form of Yoga are generally men of dignified bearing, and deep knowledge. They do not roll around shouting "Glory, glory, and working themselves up into a frenzy of emotional excitement. Instead, they go through life - doing their work, and living their lives - but filled with a deep and abiding sense of the love of God, coming from their consciousness of their relationship to, and nearness to Him, and from the consciousness of His accessibility. They realize that in Him, indeed, do they live and move and have their being, and that He is not a being afar off, but is right here, all the time, nearer than one's very body. They are not "goody-goody people, but men and women who see God everywhere, in everything, and who feel that they are worshiping Him in every act. They seek diligently the Kingdom of Heaven, but they realize that the Kingdom of Heaven is within themselves, and also all around them. They feel in Heaven every moment of their lives. They worship God, all the time, everywhere; in every act - they know that every act is a service to Him, and that every place is His Temple. They feel constantly filled with the Power of God - constantly within his sight and knowledge - constantly in His Presence. And they fear not - Love fills them so completely that there is no room for anything else. Love casts out all Fear, for them. Every day is Sunday to such people - every hill, plain, field, and house is the Temple. To them every man is His priest - every woman His priestess - every child an attendant at His altar. They are able to pierce the disguise of man, woman and child, and to see the soul underneath the often hideous fleshly covering.

The Bhakti Yogi does not feel that God demands Man's love, or that He holds favors and benefits as a reward for those who love Him, or reserves punishments and penalties for those who do not manifest such love. On the contrary, his idea of God would cause him to regard such an idea as unworthy of a true lover of God. He knows that God is above such primitive feelings and characteristics. He knows that the love of God extends to all of his children, without regard to whether or not they love Him or worship Him. They know that God does not demand services or duty; worship, or even reverence. They compare God to the sun which is no respecter of persons or motives, and which shines on the just and unjust alike - his rays being open even to those who deny his existence. But the Bhakti Yogi also knows that there is a reward and benefit awaiting those who open themselves to God's love - not as an act depending upon God's favor, but as an effect resulting from the act of Man. Just as the man who steps out into the warm rays of the sun is relieved of cold, and is thus rewarded for his act, so is the man rewarded who steps out in the sunshine of God's love which is there awaiting his coming, and is thus relieved of the cold resulting from a failure to take advantage of the warmth of such love. It is not to be wondered that throughout many Oriental writings the Sun is used as a symbol of the Absolute. We find this symbol used in nearly all sacred writings, even in the Bible, which, of course, is of Oriental origin.

Some of these ideas about God may seem strange to the Western student, but if he will take the trouble to look into the matter he will find that this idea runs along through the Christian teachings like a golden thread upon which the beads of the teaching is strung. Christ's teachings are full of this truth, which, however, has been lost sight of during the centuries. early Christians saw these truths plainly, as may be seen by a reading of the works of some of the early fathers of the church, but the theologians have built much rubbish around the early teachings so that unless one looks under the surface the central truths are not seen.

The Bhakti Yogi prays to God. In the elementary stages of Gnani Bhakti he may word his prayers so that they seem to be asking God for favors - this, later, is discarded. The man of crude spiritual discernment may come to God as a beggar, asking for this thing and that (usually material benefit). A little later on, Man sees that this is not the way to approach God, and he asks to be given strength and courage and to be helped in spiritual unfoldment. In this stage the man thinks that God rewards the prayer by bestowing strength and courage and the rest, just as a king may bestow gifts to those asking for them. But the Yogi who follows the road of Para-Bhakti does not expect rewards of this kind, and yet he obtains the richest rewards. He knows that prayer does not help God, nor does God delight in being besought and praised in prayer. And yet prayer is of the greatest benefit to Man, for, by means of it, he brings himself in tune with the Infinite, and opens himself to the strength, courage, and wisdom that comes from the nearness to God - the nearness to the Centre of Power and Wisdom. This is the secret of prayer. The man who prays earnestly - from the heart - brings himself into a closer touch with the Absolute. No word may be uttered, but the mental condition of prayer brings man into a form of union with God, and allows the strength and wisdom of the Infinite to flow freely to him. And yet the most of us prefer to use words, and find them a great help in producing the proper condition of mind. But the words are merely helps to that end. God does not need to be spoken to in words - when the finite mind calls to the Infinite Mind its message is heard and understood.

Prayer to be efficacious must not be mere lip-service - mere parrot-like repetition of words, for such performances do not tend to open up the mind to the inflow of the Divine Strength and Wisdom. One must have a heart-to-heart talk with God. Not that God needs to be told what we want - He knows far better than we do - but by a heartfelt confession and talk we open up our mind properly - we uncover the empty vessels needing filling, and the Divine pours into the void. The Divine Power and Wisdom is ours, if we but open ourselves to it. That is all there is to it. It is as free as the air and sunshine, but we must remove the barriers that we have erected. We have imagined God to be afar off from us, and we must cultivate the consciousness that he is right Here - Now. Talk to God as you would to your Father, or Mother, or loved Child, or Friend, or Husband or Wife, or Lover. He is all this and more, and whatever form represents to you the closest relationship, that is the form to use. Realize the sense of the nearness of God, and He will be near. Fine words are not necessary - use the same words that you would in addressing the person dearest to you and who loves you the best. God does not sit as a king on his throne, expecting you to prostrate yourself at his feet and stammer out your message. He bids you seat yourself beside Him, and He places His arm around you - makes you feel at home - and you forget your fear and bashfulness and tell him your story in your own words.

Do not imagine that God needs your advice or suggestions. You must have the confidence in Him, and know that He will abide with you, and guide your steps. Your mind will be filled with the knowledge that will enable you to know how to act - you will then be given the strength to act. If the mind does not seem able to grasp the situation - if no way opens out before you - open yourself to the inflow of the Divine, and you will be led by the Spirit to see the first step to be taken - then take that first step in confidence, This is not mere "churchy talk, such as has been poured into your ears from every pulpit as a matter of form. It is a great reality, and thousands live in this way. You gradually will gain courage and confidence in leading this life, and will begin to realize what a great field has been opened to your view.

The main idea in considering one's relation to God, is the fact that God is the great Centre of Life. He is the centre, and we are like atoms in the rays emanating from that centre. We are not apart from Him, although we are not the centre itself. We are connected with Him, as the rays are connected with the sun. The power and wisdom flowing out along the rays are ours, if we but elect to use them, and allow them to The little wheel in the centre of the symbol used by the publishers of these lessons (found on the front of the cover of all their books) - the little wheel within the triangle - represents this truth. The symbol is imperfect, for it shows that the rays terminate, while the rays of the Absolute never terminate - they are infinite. But infinity cannot he represented by finite symbols, and so a circle must be drawn around the rays, which circle represents the finite understanding of Man. If you will but fix this idea of God and His emanations in your mind, you will find yourself gradually growing into a better realization of the matter. The Centre is pure Spirit - God - and as we unfold spiritually we draw nearer and nearer to that centre. Those in whom the Spirit has not manifested so freely as in us are farther removed from the centre than are we. And those who are further advanced spiritually are still nearer it than are we. The further from the centre, the more material is the atom. The nearer the centre, the more spiritual does it become. There are far off from this planet, atoms of a still greater degree of materiality than we can dream of. And closer in to the centre are beings so far advanced beyond Man in the spiritual scale as to be impossible of comprehension to his intellect. Man, as we know him, is only midway between the two extremes of conscious life. There are intelligent beings as far above us in the scale as we are above the jelly-fish. And yet even the jelly-fish, and still lower forms, are within the circle of the Divine Love. Then why should we fear - why should we lose courage? We cannot die - we cannot be wiped out of existence - we are parts of a mighty Whole, ever advancing toward the centre - ever unfolding and growing. The why and wherefore of it all is wrapped within the Central Intelligence, although as Man advances spiritually he begins to grasp fragments of the truth. As he advances toward the Centre he grows in Power and Wisdom - both Divine attributes. All Power and Wisdom emanate from the Centre, and the nearer we approach the Centre the more powerful are the rays that beat upon us. The Divine Attributes - Omnipotence, Omniscience, Omnipresence - are partaken of by us in an increasing ratio as we approach the Centre. This is a hint of a mighty truth - are you prepared to receive it?

Do not for a moment imagine that the lover of God need assume an unnatural mode of life in order to please Deity. Let him lead a perfectly natural life, entering into all the occupations, recreations and pleasures that he may see fit. Be free to choose, and neither force yourself into things, nor away from them. Do not imagine that a stern, serious expression is more pleasing to God than a smiling, cheerful face. Just be natural - that's all. The man or woman who feels the love of God flowing through him, is apt to be of a happy, cheerful disposition - radiating sunshine everyone need not be afraid to laugh, and sing, and if he feels like it, for these things are all good if we use them and do not let them use us. Let us love the sun, the rain, the heat, the cold. Let us delight in the plain, the mountain, the sunrise, the sunset. Let us enjoy to the full the things of Nature. The closer we get to God, the closer do we enjoy the things of Nature. Let us lead the natural, simple life. Let us make the best of everything, and turn everything to good account. Let us be sunny - let us be sweet. Let the keynote of our life be "Joy, joy, joy!

Edward Carpenter, in one at his poems, voices this sense of joy that comes to him who feels the great love of God surging through him, and who recognizes the nature of this God, and who feels his relationship to He says:

The true lover of God is an optimist. He looks for - and finds - the bright side of things. He is able to extract sunshine from the darkest corner. He walks through life with a smile, a cheerful song, an abiding faith in the Absolute. He loves all of Life, and carries a message of hope, and courage, and a helpful suggestion to all. He is broad and tolerant - merciful and forgiving - devoid of hate, envy, and malice - free from fear and worry. He minds his own business, grants all the same privilege. He is full of Love, and radiates it to all the world. He goes through life in his own sunny way, joyfully meeting things that drive others to despair and misery - he passes over the stony road unharmed. His peace comes from within - and all who meet him feel his presence. He does not seek after friends or love - these things come to him as his right, for he attracts them. He is as much at home in the tenement of the laborer as in the palace of the wealthy - both places seem as home to him, and their occupants on a level. Brother to both saint and sinner is he, and he loves them both - for he feels that each is doing his best. He looks for good in the sinner, rather than sin in the saint. He knows that he himself is not without sin, so he casts not the stone. The outcast recognizes in him a brother - the woman who has passed through the fiery furnace trusts him and is not afraid, for she knows that he understands. He, being near the sun, knows that it shines on saint and sinner - he feels that when God withholds his sunbeams from his most disobedient child, then may mean withhold his love from his most degraded sister or brother. He does not condemn - he does not attempt to usurp God's prerogative. He works and works well. He finds joy in his work. He likes to create things - and he is proud of that desire for he feels that it is an inheritance from his father. He does not hurry, nor is he rushed. He has plenty of time - all the time there is - for eternity lasts a long time, and he is in it He has an abiding faith in the Absolute. He believes in Infinite Justice and Ultimate Good. He knows that the Father is near him, for he has felt the pressure of the Unseen Hand, In the darkness of the night he has felt his Father's presence - by the glare of the flash of illumination he has seen His form for a moment, and that memory is burned into his mind. He is simple, loving, kind. He is a prophecy of the future. If you would be like him - if you feel the call - do not resist, but answer cheerfully, "I hear; I obey; I come. When you feel the impulse, do not resist - open yourself to the Sun - receive its rays - and all will be well. Be not afraid - have within you the love that casteth out fear - place your hand in that of the Absolute, and say: "Lead Thou me on. After long ages of wandering, you are coming home.

Perhaps you think that you do love God - do know how to love Him. Listen to this Hindu fable, and then see if you do. The fable runs thusly:

Once upon a time a chela (student) came to a Yogi guru (teacher) and asked to be taught the higher stages of Para-Bhakti. He said that he did not need the preliminary stages, as he already knew how to love God. The Yogi merely smiled at the youth. He came again and again, making the same demand, and receiving the same answer. At last he became very impatient, and insisted upon an explanation of the Yogi conduct.

Then the Yogi took the youth to a great river, and leading him out into it, he plunged him beneath the water, and firmly held him there. The young man fought and struggled, but could not raise his head above the surface. At last the Yogi raised him out of the water, and asked him: 'Son, what did'st thou desire most when under the water? "A breath of air, replied the youth, gaspingly. "Yea, verily, said the Yogi, "when thou desirest God as much as thou didst desire the breath of air, then wilt thou be ready for the higher stage of Bhakti - then indeed wilt thou love God.

Peace be to thee!

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