The Complete Works of Yogy Ramacharaka. William Walker Atkinson

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СКАЧАТЬ this lesson, we will try to give our students a plain idea of the f«ndamental ideas and teachings of the Gnani Yogis, divested of the conflicting theories of their several schools of followers, each of whom accept the main premise, and then build up certain arguments and conclusions from the same. These fundamental truths are to be found in the esoteric teachings of all religions, among all races, and have been imparted to these religions by the original founders (who obtained them through their Spiritual Minds), through their favored disciples. These teachings become impaired with each generation of followers, until the original truths are almost entirely lost sight of, As an illustration of this fact, read the “Sermon on the Mount,” the teachings of which are understood and venerated by occultists and mystics of all schools and countries. Then see how His followers maintain the outward form while stating boldly and unblushingly that Christ’s teachings are "not practicahle.” Unbelievers may deny the truth of Christ's teachings, but it remains for professing Christians to pronounce them "foolish" and not fitted for the use of mankind. And so it is with the mass of the followers of all religions—they maintain the name and outward form, but accept only such the teachings as fit in with their lives. Instead of making their lives conform to the teachings, they make the teachings conform to their lives. We mention these things, not in the spirit of harsh criticism, but merely as an example of the difference between the esoteric and the exoteric teachings of all religions.

      In these fundamental teachings of the Gnani Yogis, there is nothing to conflict with the real teachings the esoteric teachings—of any religion, and one may retain his connection with any form of religion while accepting these fundamental truths. In fact, such knowledge will enable anyone to see the esoteric side of his own religion, and appreciate the beauties thereof, while his fellow worshippers tie themselves to forms and words, And, likewise, those having no special form of religion will find that these teachings accord to them the spiritual comfort that they have not been able to find elsewhere, and that, when the idea is fully grasped, these teachings are found to be in full accord with reason. And the unbeliever, and materialist. may find in these teachings the spirit of the thing to which he has held. He has been talking about “Nature”—let him consider that to the Gnanis the words “God” and “Nature” have the same sense, and the scales will drop from his eyes.

      In this lesson, we will state fundamentals only, and shall not attempt to build up any special theories or philosophy. The material furnished should give one to all philosophies, and each student may build up a little philosophy to suit himself, remembering always, that all such theories are to be used merely as working hypotheses, and not as fundamental truth. With this understanding, we will proceed with our work.

      In the consideration of one Riddle of the Universe we of necessity must go hack to first principles—to that which underlies everything evident to the senses. average man dismisses this thought with the remark that “God is back of everything, and we cannot understand Gad,” which is very true. But ask him for his conception of God, and you will find that it varies with each individual. Each has his own idea—or lack of idea—but nearly all will tell you that God is a thing or being outside of Nature, who has somehow started things going, and then left them to run themselves in some mysterious manner. The average man considers the answer “God did it” as a sufficient explanation of everything, notwithstanding the fact that such a man’s idea o! “God” is but very little advanced above the idea of Deity entertained by the savage. Unless we understand something about the nature of God, we can not understand anything about the nature of the Universe or of Life. Of course, the finite mind can grasp but little of the Infinite, but still it may grasp a little through the channel of the Spiritual Mind, and that "little" is what the Gnanis state to be the “truth”—not in the sense that it is “true” simply because it is their belief, but that it is “true” because the knowledge of it may be obtained by any man who will allow the Spiritual Mind to impart its knowiedge. The mere presentation of the truth often intuitively carries the evidence of its truth to the minds of those who are ready for it. It may transcend Intellect, but Intellect does not refuse it when the mind has been cleared of the rubbish that has been piled into it.

      To the student of Gnani Yoga, the teacher always advises that he go through a course of mental training discipline and self-examination, with the intent and idea that he shall “lay aside” former prejudices, preconceived opinions, dogmatic teachings, tendencies, unreasoned suggestions poured into his mind in childhood, and similar furniture of the mind.

      Remember, we say "lay aside,” not “discard”—merely “lay aside" to be taken up again and used if need be—but surely laid aside in order that the mind may grasp the new and full presentation of the truth, without interference and obstacle, and without danger of having the truth mixed up with old theories, limitations and misrepresentations. The Gnanis claim that. a mind ready for the truth, if cleared in this will intuitively recognize the truth when it is presented to them, and will know the true metal from the base, without trouble.

      We do not insist upon our students going through this course of preparation, at this time, but merely ask that they “lay aside” prejudice for the moment, and give this presentation a "fair field” for thought. If it does not appeal to you, lay it aside for some future consideration—there is no harm done, and you are not ready for it. If it does appeal to you –seems to fill your soul as it never has been filled before—then, you are ready for it—the Truth is yours. The Gnani Yogi’s conception of Deity is likened by many to a form of Pantheism, but it is much more than Pantheism. Pantheism teaches that God is the sum of all things, seen, felt, heard. tasted, or smelled—in fact, that the Universe as we know it is God. The Gnani Yoga teaching is that this is only a half-truth. It holds that all of the things of which we may become aware are only a infinitesimal part of the real Universe, and that to say that this is God would be like saying that the paring of a fingernail was The Man. Gnani Yaga teaches not that The Universe is God, but that God is manifest in all that comprises our Universe, and in a million times more. It claims that the true idea of God is beyond human conception, and that even beings as much more highly advanced than man in the scale of life, as man is higher than the beetle, can form merely a faint idea of his nature. But they claim that man may grow to know, actually, that God is in all Life. The teaching may be summed up, roughly, by the statement that God is present in all Life, manifest or unmanifest, created or not—created, seen or not seen, known or not known. This idea, you will see, is far diferent from the one that God is merely the sum of things known and seen, and, likewise, is different from the idea that He is a thing apart from his creations. The Gnanis speak not of “creations,” for their idea is that all things are “manifestations” of God.

      The student, who is accustomed to the ordinary use of the word “God,” may have a difficulty in forming a mental conception of the Gnani idea of Deity. He will be apt to carry in his mind the anthropomorphic conception of God—that is, the conception of God as a man, or, at least, as having the form, passions, habits and characteristics of man. This of God belongs to the infant stages of the race, and the great thinkers of all religions have long since outgrown this childish idea. Although Deity must possess all the higher attributes generally ascribed to the personal idea of God, yet He must so transcend any such personal idea that no thinking man, having the proper respect for the Source of Being, can continue to maintain the anthropomorphic conception no matter what his religious belief may be.

      And, in view of the conception and mental image ordinarily called forth by the word “God," and the possibility of misunderstanding of our meaning, we think it better to use the term “THE ABSOLUTE” speaking of God in this lesson. This course is rendered particularly desirable in view of the fact that Gnani Yoga is more of a philosophy than a religion—more of a study for the higher powers of the mind, than an emotional subject, or one inculcating devotion. When we come to the subject of "Bhakti Yoga,” which deals with the worship of God—the religious phase of the Yoga Philosophy, we may appropriately resume the use of the word “God” as applied to Deity, without danger of a misapprehension. So when, in this lesson, we speak of "The Absolute,” not attempting to set up a new God, merely are using a general term for the Source СКАЧАТЬ