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perfection has been barred, and the infinite tide behind it is
struggling to express itself. These struggles and compet-
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itions are but the results of our ignorance, because we do not
know the proper way to unlock the gate and let the water in.
This infinite tide behind must express itself, and it is the
cause of all manifestation, not competition for life, or sex
gratification, which are only momentary, unnecessary,
extraneous effects, caused by ignorance. Even when all
competition has ceased this perfect nature behind will make
us go forward until every one has become perfect. Therefore
there is no reason to believe that competition is necessary to
progress. In the animal the man was suppressed, but, as
soon as the door was opened, out rushed man. So, in man
there is the potential god, kept in by the locks and bars of
ignorance. When knowledge breaks these bars the god
becomes manifest.
4. From egoism alone proceed the created
minds.
The theory of Karma is that we suffer for our good or bad
deeds, and the whole scope of philosophy is to approach the
glory of man. All the Scriptures sing the glory of man, of
the soul, and then, with the same breath, they preach this
Karma. A good deed brings such a result, and a bad deed
such a result, but, if the soul can be acted upon by a good or
a bad deed it amounts to nothing. Bad deeds put a bart to the
manifestation of our nature, of the Purusa, and good deeds
take the obstacles off, and its glory becomes manifest. But
the Purusa itself is never changed. Whatever you do never
destroys your own glory, your own nature, because the soul
cannot be acted upon by anything, only a veil is spread
before it, hiding its perfection.
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5. Though the activities of the different
created minds are various, the one original
mind is the controller of them all.
These different minds, which will act in these different
bodies, are called made-minds, and the bodies made-bodies;
that is, manufactured bodies and minds. Matter and mind
are like two inexhaustible storehouses. When you have
become a Yogi you have learned the secret of their control.
It was yours all the time, but you had forgotten it. When you
become a Yogi you recollect it. Then you can do anything
with it, manipulate it any way you like. The material out of
which that manufactured mind is created is the very same
material which is used as the macrocosm. It is not that mind
is one thing and matter another, but they are different
existences of the same thing. Asmita, egoism, is the
material, the fine state of existence out of which these made-
minds and made-bodies of the Yogi will be manufactured.
Therefore, when the Yogi has found the secret of these
energies of nautre he can manufacture any number of bodies,
or minds, but they will all be manufactures out of the
substance known as egoism.
6. Among the various Chittas that which is
attained by Samadhi is desireless.
Among all the various minds that we see in various men,
only that mind which has attained to Samadhi, perfect
concentration, is the highest. A man who has attained
certain powers through medicines, or through words, or
through mortifications, still has desires, but that man who
has attained to Samadhi through concentration is alone free
from all desires.
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7. Works are neither black nor white for the
Yogis; for others they are threefold, black,
white, and mixed.
When the Yogi has attained to that state of perfection, the
actions of that man, and the Karma produced by those
actions, will not bind him, because he did not desire them.
He just works on: he works to do good, and he does good,
but does not care for the result, and it will not come to him.
But for ordinary men, who have not attained to that highest
state, works are of three kind, black (evil actions), white
(good actions), and mixed.
8. From these threefold works are manifested
in each state only those desires (which are)
fitting to that state alone. (The others are
held in abeyance for the time being.)
Suppose I have made the three kinds of Karma, good, bad,
and mixed; and suppose I die and become a god in heaven;
the desires in a god body are not the same as the desires in a
human body. The god body neither eats nor drinks; what
becomes of my past unworked Karmas, which produce as
their effect the desire to eat and drink? Where would these
Karmas go when I became a god? The answer is that desires
can only manifest themselves in proper environments. Only
those desires will come out for which the environment is
fitted; the rest will remain stored up. In this life we have
many godly desires, many human desires, many animal
desires. If I take a god body, only the god desires will come
up, because for them the environments are suitable. And if I
take an animal body, only the animal desires will come up,
and the god desires will wait. What does that show? That
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by means of environment we can check these desires. Only
that Karma which is suited to and fitted for the environments
will come out. These proves that the power of environment
is the great check to control even Karma itself.
9. There is connectiveness in desire, even
though separated by speices, space and
time, there being identifi-cation of memory
and impressions.
Experiences becoming fine become impressions;
impressions revivified become memory. The word memory
here includes unconscious co-ordination of past experience,
reduced to impressions, with present conscious action. In
each body the group of impressions acquired in a similar
body only will become the cause of action in that body. The
experiences of dissimilar bodies will be held in abeyance.
Each body will act as if it were a descendant of a series of
bodies of that species only; thus, consecutiveness of desires
will not be broken.
10. Thirst for happiness being eternal desires
are without beginning.
All experience is preceded by desire for becoming happy.
There was no beginning of experience, as each fresh
experience is built upon the tendency generated by past
experience; therefore desire is without beginning.
11. Being held together by cause, effect,
support, and objects, in the absence of these
is its absence.
These desires are held together by cause and effect; if a
desire has been raised it does not die without producing its
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effect. Then again, the mind-stuff is the great storehouse,
the support of all past desires, reduced to Samskara form;
until they have worked themselves out they will not die.
Moreover, so long as the senses receive the external objects
fresh desires will arise. If it be possible to get rid of these,
then alone desires will vanish.
12. The past and future exist in their own
nature, qualities having different ways.
13. They are manifested or fine, being of the
nature of the Gunas.
The Gunas are the three substances, Sattva, Rajas, and
Tamas, whose gross state is the sensible universe. Past and
future arise from the different modes of manifestation of
these Gunas. [ Pobierz całość w formacie PDF ]