There are two entities which compose the whole Universe, the comprehensible and the incomprehensible Universe.
The perceptible is only a small part of the imperceptible, unimaginable. These two Universes are really one. It is not that they have split themselves into parts. They are like two aspects of the same coin.
At the base of everything, and all the powers of the mind, is Light. In metaphysics it is called Truth. It is not Light in the sense of the light of the sun and so on, but it is light in so far as it is self-luminous. Other lights borrow their light from the sun, and the sun and themselves die, as Astronomy tells us. This basic Light is that which does not decrease, though aeons may pass, and in it there are no fluctuations.
That Light is Consciousness and Awareness. Bertrand Russell says that when we are called by name and we respond, it is awareness. In dreamless sleep, or under an anaesthetic, or concussion, mental consciousness is blotted out, but that consciousness which remains expresses itself as an awareness. The man is not aware of not existing in anaesthesia, although he recognises that his mental activities are in abeyance. A man can imagine absence of anything—no time, no space, no sun, no stars—but he cannot imagine that he will cease to exist.
That awareness may be compared to an ocean. The ocean has two aspects, peace and agitation. When there is no motion in the ocean, there is peace. When there is no motion in consciousness, then Absolute God exists only.
This state undergoes a change and ripples, bubbles and waves appear on the ocean—this is the world of manifestation, the same consciousness and all existing in it.
Man has a body which is a materialised form of some of the aspects of his mind. Mind is a limited ray of the Spirit. On account of Hegel’s want of comprehension of Reality, he stressed the importance of manifestation, and not the importance of the Spirit behind it.
All beauty, material sacrifice or art or nature, is merely a drop of the real Beauty which exists in Atman (Self), and every man, intrinsically, substantially, potentially, is the reservoir of that Eternal Beauty. The joys and happiness that we are aware of through the five senses are negligible, compared to those experienced by those who can contact the spiritual planes through discipline and meditation.
God is discoverable only in ourselves. Man’s difficulty is that his position is always less enviable than another’s, and anything that the mind finds is equally unsatisfactory. The real Happiness is that from which the lesser happiness is derived through our senses; the lesser happiness is like the tail of a firefly that comes and goes.
The lesser happiness is so limited in its scope, and is like small glasses which only hold a very little portion of water, and the remainder of the ocean is comparable to the real Happiness. Unless the Spirit is known, and unless it is theoretically and intrinsically apprehended and experienced, we merely imagine that we have happiness, but it is not so.
Mind fluctuates and changes and is proverbially unstable. The more ignorant we are, the more is the mind unstable. Our mind wants permanence and seeks infinitude. Mind is partly subjective and partly objective, like a tree of which you cannot see the roots. The tree does not wish to be divorced from the earth, and grasps it with all the intensity of its roots. So we see a man’s eyes and his hands working, and sometimes we see a little of his mental process, but we do not see the real struggle or the roots of the mind. That part of our mind is called the causal body—higher mind or buddhi.
In that mind is only one desire, and that is to know the unity of all that exists. There is a permanent cry for unity. When will the senses cease to run after temporary satisfaction? The outer mind does not know of this cry. The joys experienced in the outer mind trickle down into the lower mind, and the stirrings caused express themselves in art, poetry, intellectual pleasure, patriotism and so on. We try experiment after experiment and are disillusioned. We want to call the conscious mind of man back to freedom and wisdom.
This problem is universal. Brahmins recite in the morning: “OM. O Infinite Bliss, O Atman, shine forth and through me; saturate my being with Thy Love. Make me impervious to Maya and devoted only to Thee, O Atman.”
All that we see on this planet is the result of the contact between the earth and the sun, the heat of the sun and the voluntary response of the earth passively receiving the heat.
Only when man has purified his heart will more be revealed to him. Many herbs are known to the Yogis, but not yet to man.
The activities of the mind are the result of the contact of the senses with eternal Spirit. A man is said to be dead when the capacity of the mind has ceased to draw its strength from the Absolute Consciousness. Immortality is a fact that has to be recognised and realised. As long as man is unaware of his source, he is like the blind mole in its dark furrow. The only thing is for man to establish contact with the Spirit. When the mind does this, the soul realises how ignorant it was before. When the sun of knowledge dawns, all worries, all anxieties, all disease is swept away, and waves of Bliss sweep through the man, and pulsate eternally in him.
The first step towards this goal is to learn that everything including our mind is temporary, and if we give our mind to temporary things we must of necessity suffer. Mind and senses must be controlled, for they are the robbers who rob the soul of peace and bliss. Avarice, inordinate pleasure-sense, egotism, must be expelled. How to do it is a matter of study of the Holy Truth and careful living. Study with a fixed purpose in view.
Careful living means self-controlled living above all pettiness, everyday to say “To-day I am not going to yield to egotism.”
The prayer man ought to offer morning and evening is “O, my Maker, let me move among human beings, serving them with sympathy and humility.” This is what opens the portals of the Spirit, to create in our heart a devotion to God. Real Love does not depend upon return.
If we can exercise sympathy, irrespective of any response, we can say “I am a worshipper of God.”
Then at one time of the day by deep breathing let us create a vacuum, and suspend all our thoughts with a great desire to know God.
If these rules are followed we shall be able to prove to ourselves whether these practices lead to Truth or not.