Lesson
14 The
Yogi Path of Attainment
THE student who
has carefully acquainted himself with the
fundamental principles of the Yogi
Philosophy, as set forth in these lessons,
will readily see that anyone who grasps and
accepts these teachings, and makes them a
part of his everyday life, will naturally
live a very different life from one to whom
this present earth-life is all, and who
believes that death extinguishes
individuality, and that there is no future
life or lives. It will also lead one to live
his life rather differently from the person
who believes that we are but creatures of a
rather capricious Providence, having but
little responsibility of our own, and that
our "salvation" depends upon a perfunctory
"belief" in certain teachings, and a set
form of attendance at certain forms of
religious worship. Remember, now, please,
that the Yogi Philosophy has no fault to
find with any form of religion--it teaches
that all forms of religion are good, and
each has its particular place to fill--each
fills the need of humanity in some of its
stages. It believes that no matter what form
of worship is followed--no matter what
conception of Deity is held--that every man
really worships the One Great Intelligence,
which we know under many names, and that the
varying forms of such worship are
immaterial, the motive behind each being the
real test to be applied.
But the Yogi Philosophy, and, in fact, the
teachings of all occultists, to whatever
race they may belong, or what particular
creed may be favored by them, hold that man
is a responsible being, that he really makes
his own conditions and bestows his own
rewards and punishments, as a natural
consequence of his acts. It also teaches
that man cannot escape his own good, and
that though he may slip backward a hundred
times, still will he always make some little
progress, and in the end will conquer his
material nature, and then move steadily
forward to the great goal. It teaches that
we are all God's children, no matter what
form of worship we may favor--that there are
none of God's children destined to be
utterly cut off or damned. It teaches that
we are punished by our sins instead of for
them, and that the law of cause and effect
brings its inevitable result. It emphasizes
the teachings that "as we sow so shall we
reap," and shows just how and why we reap
what we have sown. It shows how our lower
desires and passions will weigh us down, and
surround us with environments that will
cause us to outlive them, and make us so
thoroughly sick and tired of them that the
soul will, eventually, recoil in horror from
its past life of material grossness, and in
so doing will receive an impetus in the
right direction. It shows us that we have
the Spirit always with us, anxious and
willing to give us help and guidance, and
that, through the Spirit, we are always in
close connection with the source of all life
and power.
Men are of varying temperaments, and the
course that will best suit one will not be
adapted to the requirements of another. One
will seek progress and development in one
direction, and another in a different way,
and a third by a still different course. The
Yogi Philosophy teaches that the way that
seems to appeal the most to a man's general
temperament and disposition is the one best
adapted to his use at the present time. They
divide the Path of Attainment into three
paths leading up to the great main road.
They call these three paths, (1) Raja Yoga;
(2) Karma Yoga; (3) Gnani Yoga; each of
these forms of Yoga being a path leading to
the Great Road, and each being traveled by
those who may prefer it--but all lead to the
same place. In this lesson we will give a
brief description of each of the three
paths, which together are known to the Yogis
as "The Threefold Path."
Some of the teachers treat what is known as
"Bhakti Yoga" as if it were a separate path,
but we prefer thinking of it as being an
incident of each of the three paths, as
"Bhakti Yoga" is really what we might call
the "religious" form of Yoga, teaching the
love and worship of God, according to how he
appears to us through the colored glasses of
our own particular creed. We fail to see how
one may follow any of the several Yoga paths
without being filled with love and reverence
for the great Centre of all Life--the
Absolute--God--by whatever name we know it.
The term "Bhakti Yoga" really means the "way
of devotion." Let us trust that all our
students, no matter which of the three paths
they may elect to follow, will carry with
them the devotion inculcated in the "Bhakti
Yoga" of the particular religious body with
which they are affiliated, and not feel that
the "Threefold Path" calls for their
renouncing that which has been dear to them
from childhood. On the contrary, we think
that a careful study of the Yogi Philosophy
will awaken a new interest in religion, and
cause many to understand much that they
formerly but blindly "believed," and will
cause them to develop a deeper religious
spirit, rather than a lesser one.
"Raja Yoga" is devoted to the development of
the latent powers in Man--the gaining of the
control of the mental faculties by the
Will--the attainment of the mastery of the
lower self--the development of the mind to
the end that the soul may be aided in its
unfoldment. It teaches as its first step the
care and control of the body, as taught in
"Hatha Yoga," holding that the body should
be rendered an efficient instrument, and
under good control, before the best results
may be attained along mental and psychic
lines. Much that the Western World has been
attracted to in late years under the name of
"Mental Science" and similar terms, really
comes under the head of "Raja Yoga." This
form of Yoga recognizes the wonderful power
of the trained mind and will, and the
marvelous results that may be gained by the
training of the same, and its application by
concentration, and intelligent direction. It
teaches that not only may the mind be
directed outward, influencing outside
objects and things, but that it may also be
turned inward, and concentrated upon the
particular subject before us, to the end
that much hidden knowledge may be unfolded
and uncovered. Many of the great inventors
are really practicing "Raja Yoga"
unconsciously, in this inward application of
it, while many leaders in the world of
affairs are making use of its outward,
concentrated application in their management
of affairs.
But the follower of the "Raja Yoga" path is
not content alone with the attainment of
powers for either of the above uses. He
seeks still greater heights, and manages by
the same, or similar processes, to turn the
searchlight of concentrated mind into his
own nature, thus bringing to light many
hidden secrets of the soul. Much of the Yogi
Philosophy has really been brought to light
in this way. The practice of "Raja Yoga" is
eminently practical, and is in the nature of
the study and practice of chemistry--it
proves itself as the student takes each
step. It does not deal in vague theories,
but teaches experiments and facts from first
to last. We hope to be able to give to our
students, in the near future, a practical
work on the subject of "Hatha Yoga," for
which work there seems to be a great need in
the Western world, which seems to be waiting
to be told "how" to do those things which
have been stated to be possible by numerous
writers who had grasped the theory but had
not acquainted themselves with the practice
accompanying the theory.
"Karma Yoga" is the "Yoga" of Work. It is
the path followed by those who delight in
their work--who take a keen interest in
"doing things€� with head or hand--those who
believe in work "for work's sake." "Karma"
is the Sanscrit word applied to the "Law of
Spiritual Cause and Effect," of which we
have spoken in a preceding lesson. "Karma
Yoga" teaches how one may go through life
working--and taking an interest in
action--without being influenced by selfish
consideration, which might create a fresh
chain of cause and effect which would bind
him to objects and things, and thus retard
his spiritual progress. It teaches "work for
work's sake" rather than from a desire for
results. Strange as this may seem to many of
our Western readers, it is a fact that many
of the men of the Western world who have
accomplished much, have really been
possessed of this idea, without realizing it
and have really worked for the joy of the
action and. creative effort, and have really
cared but little for the fruit of their
labors. Some of them say that they "have
worked because they could not help it,"
rather than from the mere desire for
material gain. The follower of "Karma Yoga,"
seems to himself, at times, as if he were
not the real worker, but that his mind and
body were doing the work, and he,
--himself--were standing off and watching
himself work or act. There are lower and
higher phases of "Karma Yoga", which cannot
be explained here, as each branch of Yoga is
a great subject in itself.
"Gnani Yoga" is the "Yoga" of Wisdom. It is
followed by those of a scientific,
intellectual type, who are desirous of
reasoning out, proving, experimenting, and
classifying the occult knowledge. It is the
path of the scholar. Its follower is
strongly attracted toward metaphysics.
Examples of the idea of "Gnani
Yogi"--apparently widely differing
examples--are to be seen in the great
philosophers of ancient and modern times,
and in the other extreme, those who have a
strong tendency toward metaphysical
teachings. As a matter of fact, nearly all
students of the Yogi Philosophy are more or
less attracted to "Gnani Yoga", even though
they be said to be following one of the
other of the three paths. These lessons, for
instance, are a part of the "Gnani Yoga"
work, although they are combined with other
forms of Yoga. Many Yogis combine in
themselves the attributes of the followers
of several forms of Yoga, although their
natural tendencies cause them to favor one
of the paths more than the others.
Of the three forms of Yoga, the second, or
"Karma Yoga" is perhaps the easiest one to
follow, for the student. It requires less
study, and less practice--less of the
research of "Gnani Yoga", and less of the
training of "Raja Yoga." The Karma Yogi
simply tries to lead a good life, doing his
work to the best of his ability, without
being carried away with the hope of
reward--he grows into a realization of the
truth regarding his nature, and is content
to gradually unfold, like a rose, from life
to life, until he reaches a high stage of
attainment. He does not long for unusual
powers, and consequently does not endeavor
to develop them. He does not long for the
solution of the great problems of nature and
life, but is content to live on, one day at
a time, knowing and trusting that all will
be well with him--and it will. Many of the
"New Thought" people of, America, are really
Karma Yogis. The Raja Yogi, on the contrary,
feels a desire to develop his latent powers
and to make researches into his own mind. He
wishes to manifest hidden powers and
faculties, and feels a keen longing to
experiment along these lines. He is
intensely interested in psychology and
"psychic phenomena", and all occult
phenomena and teachings along similar lines.
He is able to accomplish much by determined
effort, and often manifests wonderful
results by means of the concentrated will
and mind. The Gnani Yogi's chief pleasure
consists in metaphysical reasoning, or
subtle intellectual research. He is the
philosopher; scholar; preacher; teacher;
student; and often goes to extreme lengths
in following his favorite line of work,
losing sight of the other sides of the
subject.
The man best calculated to make general
advancement along occult lines is the one
who avoids running to extremes in any one of
the branches of the subject, but who, while
in the main following his own inclinations
toward certain forms of "Yoga", still keeps
up a general acquaintance with the several
phases of the great philosophy. In the end,
man must develop on alt his many sides, and
why not keep in touch with all sides while
we journey along. By following this course
we avoid onesidedness; fanaticism;
narrowness; short-sighted-ness, and bigotry.
Yogi students may be divided into three
general classes: (1) Those who have made
considerable progress along the same lines,
in past incarnations, and who have awakened
to consciousness in the present life with
the strongest tendencies toward occultism
and similar subjects. These people learn
rapidly and are conscious of the fact that
they are but relearning some lesson learned
in the past. They grasp occult truths
intuitively and find in such studies food
for the hunger of the soul. These souls are,
of course, in various stages of development.
Some have but an elementary acquaintance
with the subject, their knowledge in the
past incarnation having been but slight;
others have progressed further, and are able
to go much further in their present work
than those who are less developed; still
others are quite highly developed, and lack
but little of having reached the "conscious"
stage of incarnation, that is, the state of
being able to awaken to a conscious
knowledge of past lives. The last mentioned
sub-class are apt to be regarded as "queer"
by their associates, particularly in early
life--they appear "old" and "strange" to
their companions. They feel as if they were
strangers in a strange land, but sooner or
later are sure to be brought into contact
with others, or made acquainted with
teachings, which will enable then to take up
their studies again.
(2) Those who awaken to a conscious
knowledge, to a greater or lesser degree, of
their past lives, and what they have learned
there. Such people are comparatively rare,
and yet there are far more of them than is
generally supposed, for these people are not
apt to bestow their confidence upon chance
acquaintances, and generally regard their
knowledge and memory of the past as
something sacred. These people go through
the world, sowing a little seed here, and a
little there, which seed falling on fertile
ground bears fruit in the future
incarnations of those who receive them.
(3) Those who have heard some occult truths
in past incarnations--some words of wisdom,
knowledge or advice dropped by some of those
who have advanced further along the path. In
their mental soil, if rich, they let these
seed-thoughts sink deep into them, and in
the next life the plant appears. These
people are possessed of an unrest, which
makes them dissatisfied with the current
explanations of things, and which causes
them to search here and there for the truth,
which they intuitively know is to be found
somewhere. They are often led to run after
false prophets, and from one teacher to
another, gaining a little truth here, having
an error corrected there. Sooner or later
they find an anchorage, and in their rest
they lay up stores of knowledge, which
(after being digested in the period of
soul-rest in the Astral World) will be of
great value to them in their next
incarnation.
It will be readily recognized that it is
practically impossible to give detailed
directions suited for the varying needs of
these different students. All that can be
done (outside of personal instruction from
some competent teacher) is to give words of
general advice and encouragement. But do not
let this discourage you. Remember this--it
is a great occult truth--when the student is
ready the teacher appears--the way will be
opened to you step by step, and as each new
spiritual need comes into existence, the
means to satisfy it will be on the way. It
may come from without--it may come from
within--but come it will. Do not let
discouragement creep over you because you
seem to be surrounded by the most
unfavorable environments, with no one near
to whom you can talk of these great truths
that are unfolding before your mental
vision. This isolation is probably just what
you need in order to make you self-reliant
and to cure you of that desire to lean upon
some other soul. We have these lessons to
learn--and many others--and the way that
seems hardest for us to travel is very often
the one laid out for us, in order that we
may learn the needed lesson well and "for
good."
It follows that one who has grasped the
fundamental ideas of this philosophy will
begin to find Fear dropping from him--for
when he realizes just what he is, how can he
fear? There being nothing that is able to
really hurt him, why should he fear? Worry,
of course, follows after Fear, and when Fear
goes, many other minor mental faults follow
after it. Envy, Jealousy and Hate--Malice,
Uncharitableness and Condemnation--cannot
exist in the mind of one who "understands".
Faith and Trust in the Spirit, and that from
which the Spirit comes, must be manifest to
the awakened soul. Such a one naturally
recognizes the Spirit's guidance, and
unhesitatingly follows it, with
fear--without doubt. Such a one cannot help
being Kind--to him the outside world of
people seem to be as little children (many
of them like babes unborn) and he deals with
them charitably, not condemning them in his
heart, for he knows them for what they are.
Such a one performs the work which is set
before him, knowing that such work, be it
humble or exalted, has been brought to him
by his own acts and desires, or his
needs--and that it is all right in any
event, and is but the stepping-stone to
greater things. Such a one does not fear
Life--does not fear Death--both seem as but
differing manifestations of the same
thing--one as good as the other.
The student who expects to make progress,
must make his philosophy a part of his every
day life. He must carry it around with him
always. This does not mean that he should
thrust his views and opinions upon
others--in fact, that is expressly contrary
to occult teachings, for no one has the
right to force opinions upon others, and it
is contrary to natural growth and freedom of
the individual soul. But the student should
be able to carry with him an abiding sense
of the reality and truth of his philosophy.
He need not be afraid to take it with him
anywhere, for it fits into all phases of
life. If one cannot take it with him to
work, something is wrong with either the
philosophy or the work, or the individual.
And it will help us to work better--to do
more earnest work--for we know that the work
is necessary for the development of some
part of us--otherwise it would not be set
before us--and no matter how disagreeable
the task, we may be able to sing with joy
when we realize just what we are and what
great things are before us. The slave
chained to the galley--if he have peace in
his soul and the knowledge in his mind--is
far less to be pitied than the king on his
throne who lacks these things. We must not
shirk our tasks, not run away from our
destiny--for we cannot really get rid of
them except by performing them. And these
very disagreeable things are really
strengthening our character, if we are
learning our lesson aright. And then,
remember "even these things shall pass
away."
One of the greatest hindrances to the
progress of the student into the higher
stages of occultism, particularly the
phenomenal phases, is the lack of
self-control. When one wishes to be placed
in possession of power, which, if carelessly
used or misused, may result in the hurt of
oneself or others, it is the greatest
importance that such a one should have
attained the mastery of self--the control of
the emotional side of his nature. Imagine a
man possessed of high occult powers losing
his temper and flying into a rage, sending
forth vibrations of Hate and Anger
intensified by the increased force of his
developed powers. Such exhibitions, in a man
who has attained occult powers, would be
very harmful to him, as they would, perhaps,
be manifested upon a plane where such things
have an exaggerated effect. A man whose
investigations lead him on to the Astral
Plane, should beware of such a loss of
self-control, as a failing of this kind
might be fatal to him. But, so nicely is the
world of the higher forces balanced that a
man of violent temper, or one who lacks
self-control, can make but little progress
in occult practices--this being a needed
check. So one of the first things to be
accomplished by the student who wishes to
advance is the mastery of his emotional
nature and the acquirement of self-control.
A certain amount of courage of the higher
sort is also needed, for one experiences
some strange sights and happenings on the
astral plane, and those who wish to travel
there must have learned to master fear. One
also needs calmness and poise. When we
remember that worry and kindred emotions
cause vibrations around us, it may readily
be seen that such conditions of mind are not
conducive to psychical research--in fact the
best results cannot be obtained when these
things are present.
The occultist who wishes to attain great
powers must first purge himself of selfish
grasping for these things for the
gratification of his own base ends, for the
pursuit of occult powers with this desire
will bring only pain and disappointment and
the one who attempts to prostitute psychic
power for base ends will bring upon himself
a whirlwind of undesirable results. Such
forces, when misused, react as a boomerang
upon the sender. The true occultist is
filled with love and brotherly feeling for
his fellow men, and endeavors to aid them
instead of to beat them down in their
progress.
Of all the numerous books written for the
purpose of throwing light on the path of the
student of occultism, we know of none better
fitted for the purpose than that wonderful
little book called "Light on the Path",
written down by "M. C.", at the instigation
of some intelligences far above the
ordinary. It is veiled in the poetic style
common to the Orientals, and at first glance
may seem paradoxical. But it is full of the
choicest bits of occult wisdom, for those
who are able to read it. It must be read
"between the lines", and it has a
peculiarity that will become apparent to any
one who may read it carefully. That is, it
will give you as much truth as you are able
to grasp to-day; and tomorrow when you pick
it up it will give you more, from the same
lines. Look at it a year from now, and new
truths will burst upon you--and so on, --and
on. It contains statements of truth so
wonderfully stated--and yet
half-concealed--that as you advance in
spiritual discernment--and are ready for
greater truths each day--you will find that
in this book veil after veil will be lifted
from before the truth, until you are fairly
dazzled. It is also remarkable as a book
which will give consolation to those in
trouble or sorrow. Its words (even though
they be but half-understood) will ring in
the ears of its readers, and like a
beautiful melody will soothe and comfort and
rest those who hear it. We advise all of our
students to read this little book often and
with care. They will find that it will
describe various spiritual experiences
through which they will pass, and will
prepare them for the next stage. Many of our
students have asked us to write a little
book in the way of an elementary explanation
of "Light on the Path"--perhaps the Spirit
may lead us to do so at some time in the
future--perhaps not.
It is not without a feeling of something
like sad~ ness that we write these
concluding lines. When we wrote our First
Lesson, we bade our students be seated for a
course of talks--plain and simple-- upon a
great subject. Our aim was to present these
great truths in a plain, practical simple
manner, so that many would take an interest
in them, and be led toward higher
presentations of the truth. We have felt
that love and encouragement, which is so
necessary for a teacher, and have been
assured of the sympathy of the Class from
the first. But, on looking over our work it
seems that we have said so little--have left
unsaid so much--and yet we have done the
best we could, considering the small space
at our disposal and the immense field to be
covered. We feel that we have really only
begun, and yet it is now time to say
"good-bye". Perhaps we have made some points
a little clear to a few who have been
perplexed--perhaps we have opened a door to
those who were seeking entrance to the
temple--who knows? If we have done even a
little for only one person, our time has
been well spent.
At some future time we may feel called upon
to pass on to you a higher and more advanced
presentation of this great subject--that is
a matter which depends much upon your own
desires--if you need us you will find us
ready and willing to join you in the study
of the great truths of the Yogi Philosophy.
But, before you take the next step onward,
be sure that you understand these elementary
lessons thoroughly. Go over and over them,
until your mind has fully grasped the
principles. You will find new features
presenting themselves with each reading. As
your minds unfold, you will find new truths
awaiting you even in the same pages that you
have read and re-read several times. This,
not because of any special merit in our work
(for this work is crude, very crude, to our
idea), but because of the inherent truth of
the philosophy itself, which renders any
thing written upon it to be filled with
subject for thought and earnest
consideration.
Good-bye dear students. We thank you for
your kindness in listening to us during the
term of this Class. We have felt your
sympathy and love, as many of you must have
felt ours. We feel sure that as you read
these lines--filled with our earnest
thoughts of kinship to you--you will feel
our nearness to you in the Spirit--will be
conscious of that warm hand-clasp which we
extend to you across the miles that separate
us in the flesh.
Remember these words, from "Light on the
Path": "When the disciple is ready to learn,
then he is accepted, acknowledged,
recognized. It must be so, for he has lit
his lamp and it cannot be hidden."
Therefore, we say "Peace be with You."
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