The Yogis not only bring about desired mental qualities and properties by will-power coupled with rhythmic breathing, but they also develop spiritual faculties, or rather aid in their unfoldment, in the same way. The Oriental philosophies teach that man has many faculties which are at present in a dormant state, but which will become unfolded as the race progresses. They also teach that man, by the proper effort of the will, aided by favorable conditions, may aid in the unfoldment of these spiritual faculties, and develop them much sooner than in the ordinary process of evolution. In other words, one may even now develop spiritual powers of consciousness which will not become the common property of the race until after long ages of gradual development under the law of evolution. In all of the exercises directed toward this end, rhythmic breathing plays an important part. There is of course no mystic property in the breath itself which produces such wonderful results, but the rhythm produced by the Yogi breath is such as to bring the whole system, including the brain, under perfect control, and in perfect harmony, and by this means, the most perfect condition is obtained for the unfoldment of these latent faculties.
In this work we cannot go deeply into the philosophy of the East regarding spiritual development, because this subject would require volumes to cover it, and then again the subject is too abstruse to interest the average reader. There are also other reasons, well known to occultists, why this knowledge should not be spread broadcast at this time. Rest assured, dear student, that when the time comes for you to take the next step, the way will be opened out before you. "When the chela (student) is ready, the guru (master) appears." In this chapter we will give you directions for the development of two phases of spiritual consciousness, i.e., (1) the consciousness of the identity of the Soul and (2) the consciousness of the connection of the Soul with the Universal Life. Both of the exercises given below are simple, and consist of mental images firmly held, accompanied with rhythmic breathing. The student must not expect too much at the start, but must make haste slowly, and be content to develop as does the flower, from seed to blossom.
The real Self is not the body or even the mind of man. These things are but a part of his personality, the lesser self. The real Self is the Ego, whose manifestation is in individuality. The real Self is independent of the body, which it inhabits, and is even independent of the mechanism of the mind, which it uses as an instrument. The real Self is a drop from the Divine Ocean, and is eternal and indestructible. It cannot die or be annihilated, and no matter what becomes of the body, the real Self still exists. It is the Soul. Do not think of your Soul as a thing apart from you, for YOU are the Soul, and the body is the unreal and transitory part of you which is changing in material every day, and which you will some day discard. You may develop the faculties so that they will be conscious of the reality of the Soul, and its. independence of the body. The Yogi plan for such development is by meditation upon the real Self or Soul, accompanied by rhythmic breathing. The following exercise is the simplest form.
Exercise.—Place your body in a relaxed, reclining position. Breathe rhythmically, and meditate upon the real Self, thinking of yourself as an entity independent of the body, although inhabiting it and being able to leave it at will. Think of yourself, not as the body, but as a spirit, and of your body as but a shell, useful and comfortable, but not a part of the real You. Think of yourself as an independent being, using the body only as a convenience. While meditating, ignore the body entirely, and you will find that you will often become almost entirely unconscious of it, and will seem to be out of the body to which you may return when you are through with the exercise.
This is the gist of the Yogi meditative breathing methods, and if persisted in will give one a wonderful sense of the reality of the Soul, and will make him seem almost independent of the body. The sense of immortality will often come with this increased consciousness, and the person will begin to show signs of spiritual development which will be noticeable to himself and others. But he must not allow himself to live too much in the upper regions, or to despise his body, for he is here on this plane for a purpose, and he must not neglect his opportunity to gain the experiences necessary to round him out, nor must he fail to respect his body, which is the Temple of the Spirit.
THE UNIVERSAL CONSCIOUSNESS
The Spirit in man, which is the highest manifestation of his Soul, is a drop in the ocean of Spirit, apparently- separate and distinct, but yet really in touch with the ocean itself, and with every other drop in it. As man unfolds in spiritual consciousness he becomes more and more aware of his relation to the Universal Spirit, or Universal Mind as some term it. He feels at times as if he were almost at-one-ment with it, and then again he loses the sense of contact and relationship. The Yogis seek to attain this state of Universal Consciousness by meditation and rhythmic breathing, and many have thus attained the highest degree of spiritual attainment possible to man in this stage of his existence. The student of this work will not need the higher instruction regarding adept-ship at this time, as he has much to do and accomplish before he reaches that stage, but it may be well to initiate him into the elementary stages of the Yogi exercises for developing Universal Consciousness, and if he is in earnest he will discover means and methods whereby he may progress. The way is always opened to him who is ready to tread the path. The following exercise will be found to do much toward developing the Universal Consciousness in those who faithfully practice it.
Exercise.—Place your body in a reclining, relaxed position. Breathe rhythmically, and meditate upon your relationship with the Universal Mind of which you are but an atom. Think of yourself as being in touch with All, and at-one-ment with All. See All as One, and your Soul as a part of that One. Feel that you are receiving the vibrations from the great Universal Mind, and are partaking of its power and strength and wisdom. The two following lines of meditation may be followed.
(a) With each inhalation, think of yourself as drawing in to yourself the strength and power of the Universal Mind. When exhaling think of yourself as passing out to others that same power, at the same time being filled with love for every living thing, and desiring that it be a partaker of the same blessings which you are now receiving. Let the Universal Power circulate through you.
(b) Place your mind in a reverential state, and meditate upon the grandeur of the Universal Mind, and open yourself to the inflow of the Divine Wisdom, which will fill you with illuminating wisdom, and then let the same flow out from you to your brothers and sisters whom you love and would help.
This exercise leaves with those who have practiced it a new-found sense of strength, power and wisdom, and a feeling of spiritual exaltation and bliss. It must be practiced only in a serious, reverential mood, and must not be approached triflingly or lightly.
The exercises given in this chapter require the proper mental attitude and conditions, and the trifler and person of a non-serious nature, or one without a sense of spirituality and reverence, had better pass them by, as no results will be obtained by such persons, and besides it is a willful trifling with things of a high order, which course never benefits those who pursue it. These exercises are for the few who can understand them, and the others will feel no attraction to try them.
During meditation let the mind dwell upon the ideas given in the exercise, until it becomes clear to the mind and gradually manifests in real consciousness within you. The mind will gradually become passive and at rest, and the mental image will manifest clearly. Do not indulge in these exercises too often, and do not allow the blissful state produced to render you dissatisfied with the affairs of everyday life, as the latter are useful and necessary for you, and you must never shirk a lesson, however disagreeable to you it may be. Let the joy arising from the unfolding consciousness buoy you up and nerve you for the trials of life, and not make you dissatisfied and disgusted. All is good, and everything has its place. Many of the students who practice these exercises will in time wish to know more. Rest assured that when the time comes we will see that you do not seek in vain. Go on in courage and confidence, keeping your face toward the East, from whence comes the rising Sun.
Peace be unto you, and unto all men.
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