GUIDE TO ADVANCED YOGA TECHNIQUES - 313 PAGES OF INTENSE ADVANCED YOGA STANCES TO IMPROVE YOUR LIFE
PART 1
THE FIRST LESSON.
THE "I."
In India, the Candidates for Initiation into the science of "Raja Yoga,"
when they apply to the Yogi Masters for instruction, are given a series
of lessons designed to enlighten them regarding the nature of the Real
Self, and to instruct them in the secret knowledge whereby they may
develop the consciousness and realization of the real "I" within them.
They are shown how they may cast aside the erroneous or imperfect
knowledge regarding their real identity.
Until the Candidate masters this instruction, or at least until the truth
becomes fixed in his consciousness, further instruction is denied him,
for it is held that until he has awakened to a conscious realization of
his Actual Identity, he is not able to understand the source of his
power, and, moreover, is not able to feel within him the power of the
Will, which power underlies the entire teachings of "Raja Yoga."
The Yogi Masters are hot satisfied if the Candidate forms merely a clear
intellectual conception of this Actual Identity, but they insist that he
must feel the truth of the same--must become aware of the Real
Self--must enter into a consciousness in which the realization becomes a
part of his everyday self--in which the realizing consciousness becomes
the prevailing idea in his mind, around which his entire thoughts and
actions revolve.
To some Candidates, this realization comes like a lightning flash the
moment the attention is directed toward it, while in other cases the
Candidates find it necessary to follow a rigorous course of training
before they acquire the realization in consciousness.
The Yogi Masters teach that there are two degrees of this awakening
consciousness of the Real Self. The first, which they call "the
Consciousness of the 'I'," is the full consciousness of real existence
that comes to the Candidate, and which causes him to know that he is a
real entity having a life not depending upon the body--life that will go
on in spite of the destruction of the body--real life, in fact.
The
second degree, which they call "the Consciousness of the 'I AM'," is
the consciousness of one's identity with the Universal Life, and his
relationship to, and "in-touchness" with all life, expressed and
unexpressed. These two degrees of consciousness come in time to all who
seek "The Path." To some it comes suddenly; to others it dawns gradually;
to many it comes assisted by the exercises and practical work of "Raja
Yoga."
The first lesson of the Yogi Masters to the Candidates, leading up to the
first degree, above mentioned, is as follows: That the Supreme
Intelligence of the Universe--the Absolute--has manifested the being that
we call Man--the highest manifestation on this planet.
The Absolute has
manifested an infinitude of forms of life in the Universe, including
distant worlds, suns, planets, etc., many of these forms being unknown to
us on this planet, and being impossible of conception by the mind of the
ordinary man. But these lessons have nothing to do with that part of the
philosophy which deals with these myriad forms of life, for our time will
be taken up with the unfoldment in the mind of man of his true nature and
power. Before man attempts to solve the secrets of the Universe without,
he should master the Universe within--the Kingdom of the Self. When he
has accomplished this, then he may, and should, go forth to gain the
outer knowledge as a Master demanding its secrets, rather than as a slave
begging for the crumbs from the table of knowledge. The first knowledge
for the Candidate is the knowledge of the Self.
Man, the highest manifestation of the Absolute, as far as this planet is
concerned, is a wonderfully organized being--although the average man
understands but little of his real nature. He comprises within his
physical, mental and spiritual make-up both the highest and the lowest,
as we have shown in our previous lessons (the "Fourteen Lessons" and the
"Advanced Course"). In his bones he manifests almost in the form of
mineral life, in fact, in his bones, body and blood mineral substances
actually exist.
The physical life of the body resembles the life of the
plant. Many of the physical desires and emotions are akin to those of the
lower animals, and in the undeveloped man these desires and emotions
predominate and overpower the higher nature, which latter is scarcely in
evidence.
Then Man has a set of mental characteristics that are his own,
and which are not possessed by the lower animals (See "Fourteen
Lessons"). And in addition to the mental faculties common to all men, or
rather, that are in evidence in a greater or lesser degree among all men,
there are
still higher faculties latent within Man, which when manifested
and expressed render Man more than ordinary Man. The unfoldment of these
latent faculties is possible to all who have reached the proper stage of
development, and the desire and hunger of the student for this
instruction is caused by the pressure of these unfolding latent
faculties, crying to be born into consciousness. Then there is that
wonderful thing, the Will, which is but faintly understood by those
ignorant of the Yogi Philosophy--the Power of the Ego--its birthright
from the Absolute.
But while these mental and physical things belong to Man, they are
not the Man himself. Before the Man is able to master, control, and
direct the things belonging to him--his tools and instruments--he must
awaken to a realization of Himself. He must be able to distinguish
between the "I" and the "Not I." And this is the first task before the
Candidate.
That which is the Real Self of Man is the Divine Spark sent forth from
the Sacred Flame. It is the Child of the Divine Parent. It is
Immortal--Eternal--Indestructible--Invincible. It possesses within
itself Power, Wisdom, and Reality. But like the infant that contains
within itself the sometime Man, the mind of Man is unaware of its latent
and potential qualities, and does not know itself. As it awakens and
unfolds into the knowledge of its real nature, it manifests its
qualities, and realizes what the Absolute has given it. When the Real
Self begins to awaken, it sets aside from itself those things which
are but appendages to it, but which it, in its half-waking state, had
regarded as its Self. Setting aside first this, and then that, it finally
discards all of the "Not I," leaving the Real Self free and delivered
from its bondage to its appendages. Then it returns to the discarded
appendages, and makes use of them.
In considering the question: "What is the Real Self?" let us first stop
to examine what man usually means when he says "I."
The lower animals do not possess this "I" sense. They are conscious of
the outer world; of their own desires and animal cravings and feelings.
But their consciousness has not reached the Self-conscious stage. They
are not able to think of themselves as separate entities, and to reflect
upon their thoughts. They are not possessed of a consciousness of the
Divine Spark--the Ego--the Real Self. The Divine Spark is hidden in the
lower forms of life--even in the lower forms of human life--by many
sheaths that shut out its light. But, nevertheless, it is there, always.
It sleeps within the mind of the savage--then, as he unfolds, it begins
to throw out its light. In you, the Candidate, it is fighting hard to
have its beams pierce through the material coverings When the Real Self
begins to arouse itself from its sleep, its dreams vanish from it, and it
begins to see the world as it is, and to recognize itself in Reality and
not as the distorted thing of its dreams.
The savage and barbarian are scarcely conscious of the "I." They are but
a little above the animal in point of consciousness, and their "I" is
almost entirelya matter of the consciousness of the wants of the body;
the satisfaction of the appetites; the gratification of the passions; the
securing of personal comfort; the expression of lust, savage power, etc.
In the savage the lower part of the Instinctive Mind is the seat of the
"I."
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