Advanced Course in Yogi Philosophy and Oriental Occultism

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The site uses cookies to offer you a better experience. By continuing to browse the site you accept our Cookie Policy, you can change your settings at any time. We can order this Usually dispatched within 3 weeks. Quantity Add to basket. This item has been added to your basket View basket Checkout. Added to basket. Derren Brown. Utopia for Realists.

Rutger Bregman. The Three Dimensions of Freedom. Billy Bragg. Jordan B. Jonathan Ree. The Republic. Shoukei Matsumoto. National Populism. Roger Eatwell. Hector Garcia. On the Shortness of Life. Erling Kagge. Marcus Aurelius. The History of Philosophy. A Little History of Philosophy. The advanced man does not hesitate to speak the truth even when it is not pleasant, if it seems right to do so, but he speaks in the tone of a loving brother who does not criticize from the "I am holier than thou" position, but merely feels the other's pain--sees his mistakeand wishes to lend him a helping hand.

Such a one has risen above the desire to "talk back"-to "cut" another by unkind and spiteful remarks-to "get even" by saying, in effect, "You're another! Many are led astray from the real meaning of this precept by their understanding of the word "heart"--they think it means the love nature. But this is not the meaning-occultism does not teach A Collection of Sacred-Magick. The "heart" referred to is the emotional nature, and the instincts of the lower and mote animal mind. These things seem to be such a part of us, before we develop, that ta get rid of them we seem to be literally tearing out our hearts.

Not only the desires of the lower self are to be torn out, but we must, of necessity, part with many things which have always seemed dear and sacred to us, but which appear as but childish imagining in the pure light which is beginning to. But even though we see these things for what they are, still it pains us to patt from them, and we cry aloud, and our heart bleeds. Then we often come to a parting of the wayplace where we are forced to part mental company with those who are dear to us, leaving them tto travel their own road while we take step rtpon a new and to US an untried path of thought.

All this means pain. And then, the sense of seeing the great problems of life, while others do not recognize the existence of any unsolved problem, and who atcordingly go on their way, dancing, fighting, qwarreling, and showing all the signs of spiritual blindness, while you were compelled to stand alone and bcar the awful sight. Then, indeed, does the blood of your hart gush forth. And then, the consciousness of the world's pain and your failure to understand its meaning-your feeling of impotence when you tried to find a remedy for it.

All this causes your heart to bleed, And all these things come from your spiritual awakening-the man of the material plane has felt none of these things-has seen them not. Then when the feet of the soul have been bathed in the blood of the heart, the eye begins to see the spiritual truthMhe ear begins to hear them--the tongue begins to be able to speak them to others, and to converse with those who have advanced along The Path.

And the soul is able to stand erect and gaze into the face of other advanced souls, for it has begun to understand the mysteries of lifethe meaning of it all--has been able to grasp something of the Great Plan--has been able to feel the mnsuousness of its awn existence-has been able to say: I AM" with meaning-has found itself--has conquered pain by rising above it. Kill out ambition, Kill out dedre of life. Kill out dedre of comfort. Work ae thom work who arc ambitious. Respect life as thme who desire it. Be happy as thone are who U r s for happineas, '' "2, "8, Much of the occult truth is written in the form of patadpx-showing both sides of the sljejd.

All staternmts of truth are but partial statements-there arc two p 1 sides to every argurnent-any hit of truth i s bttt a halftruth, liunt diligently enough and you will find the opposite half--everything "is and it isn't9'-any full statctnent of truth must of necessity bc paradoxical. This because our finite point-of-view enables us to see but onc side of a subject at a time. From the point of view of the infinite, all sides are seen at the same time --ell points of a globe being visible to the infinite seer, who is also able to ace tttrotrglt the globe as well as arortrtd it.

Thc above mentioned four preccpts are illustrations of this law of paradox. They are generally dismissed as non-understandable by the average person who reads them. And yet they arc quite rtasonable and absolutely true. The key to the understanding of these and all truths, lies in the ability to distinguish between the "relative" or lower, point of view, and the "absolute" or higher, one.

Remember this well, for it will help you to see into many a dark corner-to make easy many a hard saying. II We are told to: "Kill out ambition. But the two things arc possible-yes, are absolutely feasible as well as proper, The "ambition'' alluded to is that emotion which urges a man to attain from vainglorious, selfish motives, and which impels him to crush all in his path, and to drive to the wall all with whom he comes in contact. Such ambition is but the counterfeit of rval am. Uion, and is as abnormal as is the morhid appetites which counterfeit and assume the guise of hunger and thirst-the ridiculous customs of decorating the persons with barbarous ornamentations, which counterfeits the natural instinct of putting on some slight covcring as protection from thc watkcr-the absurd custom of burdening oneself and otlicrs with the maintenance of palatial mansions, which counterfeits man's natural desire for a home-spot and shelter-the licentious and erotic prac.

He imagines that the thingi for which be is striving will bring him happiness, but he is disappointed4hey turn to ashes like Dead Sea A Collection of Sacred-Magick. He t i e himself to the things he c y t e s , and becpmes their slave rather than their master. He regards money not as a mean8 of securing necessities and naurilshtnent mental and physical for himself and others, but as a thing valuable of itself-he has the spirit of the miser.

Or, he may seck power for selfish reasons--to gratify his vanity-to show the world that he is mightier than his fellow men-to stand above the crowd. All poor, petty, childish ambitions, unworthy of a real Maw, and which must he outgrown before the man may progress-but perhaps the very lessons he is receiving are just the ones needed for his awakening" In short, the man of the abnormal ambition works for things fm the soke of scttEsh retmd, and is inevitably disappointed, for he is pinning his hopes on things which fail him in the hour of nadis leaning on a broken reed. Now let us look upon the other side of the shield.

The fourth precept contains these words: "Work as those work who are ambitious. And so long as he keeps true to his ideals he will be safe and secure in that joy, and will be doing well his share in the wotld's work. And he should let have full expression that instinct which impels him t o do things rig11t-better than they have been done before not that he may triumph over others, but because the world needs thiigs done better , True occultism does not teach that man should sit around doing nothing but meditating, with his gaze fastened upon his umbilicus, as is the custom with some of the ignorant Hindu fakirs and devotees, who ape the terms and language of the Yogi teachers, and prostitute their teachings.

On the contrary, it teaches that it is man's duty and glorious privilege to participate in the world's work, and that he who is able to do something a little better than it has ever bem done before is blessed, and a benefactor to the race. It recognizes the Divine urge to create, which is found in all men and women, and believes in giving it the fullest expression. It teaches that no life is fully rounded out and complete, unless some useful work is a psrt of it. This life is posdblc to those who understand "Karma Yoga,"one of thc great branches of the Yogi Philosophy, upon which it may bc our privilege to wtite at some future time.

Read over these words, until you fully grasp their meaning-until you feel them as well as see them. The gist of these teachings u p the subject of Ambition, may be summed up by saying: Kill out the rdatiw Ambition, which causes yw to tie yourself to the objects and rewards of your work,and which yields nothing but disappdntmnt and repressed growth-but develop and expras fully the absolutc Ambition, which causes you to work for work's sake--for the joy which comes to the worker-from t h desire to exptess the Divine instinct to create-and which causes you to do the thing you have to do, the best you know how--better than it has ever been done, if pssible-and which enables you to work in hatmony and unison with the Divine work w h i i is constantly going on, instead of in hammy and discord.

Open yourseli to it, and you will taste of the joy which comes from work of this kind--this is the true ambition-the other is but a miserable counterfeit which retards the growth of the ml. One must eradicate from the mind the idea that physical life is everything. Such an idea prevents one from recognizing the fuller life of the soul, and makes this particular life in the body the whole thing, instead of merely a grain of sand wr the shores of the everlasting sea.

O i e must grow to feel that he will always be dive, whether he is in the body or out of it, and that this particular physical "life" is merely a thing to be used by the Real Self, which cannot die. Therefore kill autr that desire of life which causes you to fear death, and which makes you attach undue importance to the mere bodily existence, to the impairment of the broader life and conscioltsness. Pluck from your mind that idea that when the body dies, you die-for you live on, as much alive as you are this moment, possibly still more alive.

See physical life for what it is, and be not deceived, Cease to look u p "death" with horror, whether it may come to you or to some loved one. Death is just as natural as life in this stage of development and as much to be happy about. It is hard to get rid of the old horror of physical d i l u t i o n , and one has many hard battles before he is able to cast off the worn-out delusion, which has clung to the race in spite of its constantly sounded be- A Collection of Sacred-Magick.

The churches teach of "the life beyond" to which all the faithful should look forward to, but the same "faithful" shiver and shudder at the thought of death, and clothe themselves in black when a friend dies, instead of strewing flowers around and rejoicing that the friend is "in a better hnd" to use the cant phrase, which is so glibly used on such occasions, but which comforteth not. One must grow into a positive "feeling" or consciousness, of life everlasting, before he is able to cast off this old fear, and no creed, or expressed belief, will serve the purpose, until this state of consciousness is reached, To the one who "feels" in his consciousness this fact of the survival of individuality, and the continuance of life beyond the grave, death loses its terror, and the grave its harror, and the "desire of life" relative is indeed killed out, because the knowledge of life absolute has taken its place.

But we must not forget the reverse side of the shield. Read again the fourth precept: "Respect life as those who desire it! For in your letting-go of the old idea of the relative importance of the life in the body, you must avoid going to the other extreme of neglect of the physical body. The body is yours in pursuance of the Divine plan, and is in fact the Temple of the Spirit. If it were not good for y w to have a body, rest assured you would not have it. It is needed by you in this stage of developmeat, and you would be unable to do your work of spiritual unfoldment without it.

Therefore, do not be letinto the folly of despis.

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They are most worthy of you, at this stage, and you may make great things possible through them To despise them is like refusing to use the ladder which will enable you to reach the heights. You should, indeed, "respect life as those who desire it," and you should respect the body as do those who think that the body is the self.

And every means should be used to prokng the "life" in the body which has been given you. It should'be respected and well-used. Do not sit and pine over your confinement in this life-you will never have another chance to live out just the expeknces you are getting now-make the best of it. Your "life" is a glorious thing, and you should live always in the ''Now" stage, extracting to the full the joy which should come with each moment of life to the advanced man. Live out each moment of your life, in a normal, healthy, dean way, always knowing it for whet it is, and worrying not about the past or future.

You are in eternity now as much as you ever will k o why not make the most of it. I t is always "Now" in life-tand the supply of "Nows" never fails, f f you ask us for a summing-up of this idea of this non-desiring of life, and its opposite side of respecting it as if you really did desire it, we will say: The desire refmed to is the relarive desire, which springs from the mistaken idea that physical life is the only life. The absolute desire of life, arises fmthe knowl- A Collection of Sacred-Magick.

The advanced man neither fears death, nor seeks it-he fears neither death nor life-he dcsircs neither relatively and yet he desires both, from the absolute sense. Such a man or woman is invincible-ncither life nor death have any terrors for such a one. When this consciousness is once reached, the person is filled with such power that its radiance is felt by the world in which he moves. Neither few death, rtor seek it, When you have attained this stage, then indeed will you know what life is--what death is--for both are manifestations of LIFE.

The third precept, tells us to "Kill out desire of comfort"--but the fourth adds: "Re happy as those are who live for happiness. Its apparent contradiction arises from the two view-points, i. Apply this solvent to all apparently contradictory occult teaching, and you will bc able to separate each part so that you m a y carefully examine it.

Let us apply it to this case. There seems to be an idea in the minds of many people of all shades of religious belief, that because a thing produces pleasure it must necessarily be "bad. This is all a mistake. All normal pleasures are given to Man to usebut none of them must be allowed to use Man. Man must always be the master, and not the slave, in his relation to the pleasures of life. In certain fornu of occult training the student is instructed in the cultivation of the Will, and some of the exercises prescribed for him consist of the doing of disagreeable and unpleasant things.

But this discipline is merdy to strengthen the Will of the student, and not because there is any special merit in the disagreeable task, or any special virtue in the self-denial attendant upon the doing without certain plcasant accustomed things. The whole idea consists in the exercising of the Will to resist ;do without ;and to do things ;contrary to the usual custom and habits of the individual, which course, if practiced, will invariably result in a strengthening of the Will.

It operates upon the principle of exercising a muscle by calling it into play. These exercises and practices are good, and we may have occasion to refer to them in some of our lessons. Occultism does not insist upon that. It does teach, however, that one should not allow hhnselt to be tied to the pleasures and comforts of life to such an extent that he will cease to advance and develop his higher nature. Man may be ruined by too mtrch luxury, and many cases arc known where the higher influences at work under the Law took away from a man those things which hindered his growth, and placed him in a position in which he was forced to live normally, and thereby fi-row and unfold.

Occultism pteaches the "Sirpple Life. He becomes a slave rather than a master, "Kill out desite of comfort" daes not mean that one should sleep on rough boards, as a special virtuc pleasing to Deity, or that one should eat dry crusts in the hopes of obtaining Divine favowneither of thcsc things will have any such effect-Deity may not be bribed and is not specially pleased at the spectacle of one of his children making a fool of himself. But the precept does impress upon us that we should not be tied to any ideas of comfort, and that we should not imagine that true happiness can arise from any such cause.

Enjoy the normal and rational pleasures of lifc, but always retain your mastery over them, and never allow them to run away with you. These creature corn forts and luxuries are merely incidents of the physical plane, and do not touch the Real Self. The advanced man uses all these things, as instruments, tools or even toys if it is found necessary to join in the gamelife of others , but he always knows them for what they are and is never deceived.

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The idea that they are necessary for his happiness would seem absurd to him. And, as a man advances spiritually, his tastes are apt to become simpler. He may like well-made things of good quality, best suited for their purpose, but Ire does not want so many of them, and ostentation and display become very foreign to his tastes and inclinations. He does not necessarily have to "kill out" the last mentioned tastes-they are very apt to leave him of themselves, finding hi mental quartem not suited to their accommodation. Remember, also, that the fourth precept instructs you to "Be happy as those are who live for happiness.

It says "be happy" not "make believe you are happy" as happy as those who live for the so-called happiness coming from the things of the physical plane. That is the sane teaching, Be happy-so live that you may obtaii a healthy, normal happiness out of every hour of your life. The occuldst is not a miserable, sour-visaged, gloomy man, common beliefs to the contrary notwithstanding. When things become too unpleasant tb be bome on the relative plane, he simply rises into the higher negim of his mind where all is serene and calm, and he gains a peace that will abide with him when he again sinks to meet the trials and burdens of the day.

The multist is the happicst of men, for he has ceased to fear-he knows that there is nothing to be afraid of, And he has outgrown many of the superstitions of the race, which keep many people in torment. He has left Hate and Malice behind him, and has allowed Love to take their vacant places, and be must, necessarily, be happier by reason of the change.

H e has lcamcd that he i s a Child of Cad, dcstitlcd for great things, and that Deity is as a loving Father yes, and Mother rather than as a crucl taskmaster, He realizes that hc has arrived at the age of maturity, and that his destiny rests to some extent upon himself, The occultist is necessarily an optirnist-he sees that all things are working together for good-that life is on the path of attainrnent-and that Love is over, above, and in all. Happier than "those who live for happiness!

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It Uma MtW in the heart of the devoted disciple, m well ae in the heart of the man d desire. Only the strong can 'kW it out. And then the heart will bleed, and tho whale Hfe af the man seem to he utterlg dieaolved. This ordeal must be enduted; it may come at the first etep of the periloue ladder which learte to the path of life; it may not come until the last. But, 0 disciple, remember that it has to be endured, and fasten the energies of your eoul upon tbe taak. Live neither fa the preaent nor the future, but in the eternal. Thie giant weed cannot flower them; this blot upon existence is wiped out by the very atmoephere of eternal thought.

It bids the student seek out in his heart the relative idea of life and cast it from him, This relative idea of life carries with it the selfish part of our naturethat part of us which causes us to regard ourselves as better than our brother-as separate from our fcllowbeings-as having no connection with att of life. It is the idea of the lower part of our mind--our merely retined animalism.

Those who have carcfutly studied our former course will understand that this part of our mind is the brute side of us--the side of us which is the seat of the appetites, passions, desires of a low order, and emotions of the lower plane. These things are not eoil of themselves, but they belong to the lower stages of life-the animal stage-the stage from which we have passed or are now passing to the stage of tbe Man raietence. But these tendencies were-long A Collection of Sacred-Magick. Right here, let us call your attention to a well established principle of occult training, and yet one that is seldom mentioned in teachings on the subject.

To tear out a bad habit by the toots, requires almost superhuman strength of will, but 60 crowd it out by nursing a gwd habit in its place, is far more easier and seems to be nature's plan, The good habit will gradually m w d the bad one until it cannot exist, and then after a final struggle for life, it will expire. This is the easiest way to "kill out" undesirable habits and traits. Returning to the subject of the relative qualities of the mind, we would say that selfishness ;all the animal desires, including sexual desires ort tiic physical plans there is much more in sex than physical plane manifestations ; all passions, such as hatred, envy, malice, jealousy, desire for revenge, self-glorification, and selfexaltation; are also a pact of it.

Low pride is one of its most subtle and dangerous manifestations, and one which returns again, and again, after we think we have cast it ofb-each return k i n g in a more subtle form-physical pride, being succeeded by the pride of the intellect-pride in psychic attainments-pide In spiritual development and growth--pride in m o d worth, chastity and chancter-the "I am holier than SOME LIGHT ON THE PATH. Again and again does pride. Beware of Pridethis most subtle enemy of advancemcntand supplant it with the thought that we are all of the same origin-having the same destiny before ushaving the same road to travel-brothers and sisters all children of God--all little scholars in Life's great Kindergarten.

Let us also realize that while each must stand alone before he is able to pass the test of initiation-yet are we all interdependent, and the pain of one is the pain of all-the sin of one is the sin of all-that we are all parts of a race working toward race improvement and growth-and that love and the feeling of brotherhood is the only sane view of the question. The brute instincts are still with us, constantly forcing themselves into our field of thought. Occultists learn to curb and control these lower instincts, subordinating them to theJligher mental ideals which unfold into the field of mscimsness.

If you find constant manifestations of the beast within you, struggling to be frec and to assert his old power, do not bc disturbed. This is no sign of tvcakness, but is really an indication that your spiritual growth has begun. For whereas you now rccognizc the brute, and fcel ashamed, you formerly did not rcalizc his presence-were not aware of his existence, for you rcfcre the brute himself. It is onlj hccatise you are trying to divorce yourself from him, that you feel ashamed of his prcscncc.

You cannot sce him until you begin to be "different" from him. Lcarn to be a tamer of wild beasts, for you have a wholc mcnagcric within you. Do not fcar them-sndc at them when thcy show thcmsclves--for you are stronger than thcy, and can bring them to snbjection--and their appearancc is tiseful to you in the way of instructing you as to their existencc.

They are an amusing tot, when you have reached the stage where you are able t o practically stand aside and we them perform their tricks, and go through their antics. You then feel strongly that they arc not YOU, but something apart from you -something from which you are becoming rapidly die vorced. This manifests in the emotion of Pride--the peacock part of our mental menagerie. As we have said, this is one of the most dangerous of our lower qualities, because it is so subtle and persistent, You will note that the writer speaks of it as living "fruitfully in the heart of the dcwted disciple, as well as in the heart of the man of desire.

And then he would have all his work to do over again. Let us state right here that there is a kind of pride which is not a manifestation of the lower self-it may be called the absolrtfe form of pride, if you will. We allude to that pride in things as a wholpride that the whole is so great and grand and wonderful, and that we are parts of that whole--that the intellect we manifest is part of that universal mind-that the spiritual growth we have attained is a bit of the great possibilities of the race, and that much more is ahead for all the race, But the danger line is reached when we begin to shut out some others from that universal pride--the mo- A Collection of Sacred-Magick.

The moment we erect a fence with anycme on the outside, then ate we Mulging in selfish pride. For there is no outside, at the lest. We are dl inside-there is no glace outside of the All. When you feel a pride with all living things -with all of life--with all of being-then you are not selfish. But the moment you place yourself apart in a class-whether that class be composed of but p r self, or of yourself and all of mankind, except one individual--then you are yielding to a subtle form of selfishness.

The last man must not be left aut--cIuInot be left out. Your ptidc ia the foolish infantile pride of the child who has just passed out of "the baby class" in the primary school, and looks condescendingly upon the new flock of little ones who are just entering the class from which he has just passed. Now, before we leave this illustration, let us say that the little fellow is justified in feeling pmud of having accompfished his advancement-it is a worthy feeling -the yeacock part comes in only when he lwks down upon those below him.

A feeling of joy from work attained-heights scaled-is not unworthy. But let us beware of the attendant feeling of superiority towad those who are still climbingthere lies the sting of Pride. E m the sting, and your wasp is harmless. But this does not mean self-debasement, either.

"The Fifth Lesson" - Thought Dynamics—The nature, quality and power of Thought

Not at all. As tow canparatively, as we m a y be, we are still well on the way of advancement, and great things are before us-we cannot be robbed of a single bit of l i f e w e cannot be denied our heritage--we are going on, and on, and on, to greater and still greater heights. But, impress this upon your soul-not only are you going there, but all of mankind besides-yes, even that last man.

Do not forget this. On the plane of the eternal, there cannot be such a thing as selfish pridevnderstanding has forever wiped it out--"this giant weed cannot flower there; this blot upon existence is wiped out by the very atmosphere of eternal thought. In the quotation referred to appears the sentence: "Live neither in thc present nor the future, but in the eternal. And this sentence seems to run contrary to the previous teachings. But it is all a matter of absolute and relative point of view; again, Let us see if we can make it plain to you.

To live in the present, regarding it as something different from the f u t u r e o r to live in imagination in the future, in the sense that it is considered as a separate thing from the present-is an error, springing from the relative view of Iife. It is the old mistake which causes us to separate time tram eternity. The absolute view of the matter shows us that time and eternity are one--that we are in eternity right now, as much as tve ever shall be.

It does away with the error that a broad line is drawn between this time A Collection of Sacred-Magick. Com 'ADVANCED COURSE, of mortal life and the "eternity" into which we enter after we have passed out of the body-it shows us that here--right here in the flesh-we are in eternity, It reveals to us that this life is but an infinitesimal part of the great life-that it is merely sunrise in the great day of consciousness-and that to live as if this petty period of life were all is the veriest folly of ignorant mankind.

But right here, do not fall into the error of going to the other extreme and ignoring and despising the present life in your desire to "live in the future" -remember the paradox that is to be found in all statements of the truth-the reverse side of the shield. To despise the present life is as ridiculous as to live as if it were all the life there is. To follotv this course is to commit the folly of "living in the future," against which the little manual cautions us.

This life small and insignificant though it may be a s compared to the great lifc is most important to us-it is a stage in our development that is needed by us, and we must not shirk it or rlcspise it. We are just where we are, because it is the very best place for us at this stage of our development, and we cannot a f i r d to spend this life in merely dreaming of the future, for tvc have tasks to perform-lessons to learn-and we will never be able to advance until we master our present grade duties.

This present life is not ail-but it is part of all -remember this. These difficulties of the distinction between the pres ent and future vanish when we regard them from the absolute view-point. This living in the eternal makes us enjoy every moment of our present lifeallows us to look forward to the future without fearcauses us to feel the consciousness of what real life is-helps us to realize the I Am consciousness-allows us to perceive things in their right relations-in short, gives to life a reality that it otherwise lacks, and causes the old relative views to drop from us like the withered leaves from the rose.

As the writer of 'Light ou tlha Path" so beautifully says: "This giant weed cannot flourish there; this blot upon existence is wiped out by the very atmosphere of eternal thought! Kill out all senae of separateness. Kill out desire for lensation. Kill out the hunger for growth. Yet etand alone and iealated, becauae aothin that is smbadktl, nothing that in c o u c l w of rparation, notkng that ie out of the eternal can aid you.

Grow ae the flower growe, unconseionaly, but eagerly Ontion8 to open ite wul to the air. This is another example of the Divine Paradox which underlies all occult teachings-the two sides of the shield. Read what we have said on this subject, on page ro, Lesson I. What we have said there applies to nearly all of the precepts of "Ligltt on the Path. Let us consider it. The sense of separateness that causes us to feel as if we were made of different material from our fellow men and women-that makes us feel self-righteous-that makes us thank God that we are different from, and better than, other men-is error, and arises from the relative point of view.


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The advanced occultist knows that we are all parts of the One Life-varying only as we have unfolded so as to allow the higher parts of our nature to manifest through us. The lowly brother is but as we were once, and he will some day occupy the same position that we now do. And both he and we will surely mount to still greater heightsand if he learns his lessons better than do we.

And besides this, we ak bound up with the lives of every other man and woman. We participate in the conditions A i c h contribute to their sin and shame. We allow to exist in our civilization conditions and environments which contribute largely to crime and misery. Every mouthful we eat- 9 The law of cause and effect makes close companions of persons apparently as far apart as the poles, What we call sin is often the result of ignorance and misdirected energy-if we were in exactly the same position as those who do wrong-with the same temperament, training, envimnment, and opportunity-would we do so very much better than they?

All life is on the Path-we are all advancing slowly--often slipping back two feet for every three we advance, but still registering a net advance of one foot. And all are really trying to do the best they can, although often the appearances are very much against them. None of us are so very good or perfect-then why should we be so ready to condemn, Let us lend a helping hand whenever we can, but let us not say, "I am holier than thou! Let us avoid the sense of separateness in the relative sense, for it is a snare and a delusion, and the parent of nearly all error.

But now for the other side of the shield. Let us learn to stand alone-we must learn this lesson in order to advance. Our life is our own-we must live it ourselves. No one else may live it for us-and we may live the life of no one else, Each must stand squarely upon his own fed. Each is accountable for his own acte. Each must reap that which he has sown. Each muat suffer or enjoy according to his own acts.

Man is responsible only to himself and the Eternal. Ekb soul containe within it the light of the Spirit, which will give it all the help it requires, and each soul must learn to look within for h a t help, The lesson of Courage and SelfReliance must be learned by the growing soul. It must learn that while nothing from without can help it, it is equally true that nothing from without an brrn it. The Ego is proof against dl h a m and hurt, once it realizes the fact.

It is indestructible, and etere nal. Water cannot drown it-6re cannot bum it-it cannot be destroyed-it IS and always will be. It should learn to be able to stand erect-upon its own feet. If it needs the assurance of the presence of an unfailing helper--one that is possessed of unlimited power and wisdom-let it look to the Eternal--all that it needs is there. The sixth precept tells us to "Kill out desire for sensation. Let US try to find the key. The warning in the sixth precept bids us to let drop the desire for sense gratification, The pleasures of the senses belong to the relative plane.

We begin by enjoying that which appeals to the grosser senses, and fm that we gradually work up the enjoyment of that which comes through higher senses. We outgrow certain forms of sense gratification. We pass from sensuality to sensuousness, in its lowet and higher degrees. Tbem ir a constant wolution in sense gratification in mm. We Tbs things must cease to be tied to the gratification of the senses-the soul has higher pleasures awaiting it, The pleasures of the senses are all right in their place-they have their offices to perform in the evolution of the soul--but the soul must beware of allowing itself to be tied to them, as its progress will be retarded if it does useless baggage must be cast aside as the soul mounts the upward patblight marching order is the proper thing, The ties which bind you to sense gratification must be boldly cut, that you may go on your way.

Therefore "Kill out desire for sensation! N d t k desire senwtion, nor run m y from it as an evil thing. Turn sensation to good account, by studying it, and learning its lessons, that you may see it for what it is really worth, and thus be able to drop it from you. As the eighth precept tells you : "Learn from sensation, and observe it ;because only so can you commence the science of self-knowledge, and plant your foot upon the first step of the ladder! The real meaning of this last precept is that when we find that we experience cer.

These things are a part of us-they come from the Instinctive Mind, and are our heritage from our previous lowly states of existence. They are not bad in themselves, but are simply unworthy of us in our present stage of development. They are the shado w of our former selvcs-the reflection of things which were proper and natural in us in our more anima1 states, but which we are now outgrowing, You may learn great lessons by noting the symptoms of these dyiug sense-manifestations, and thereby will be cnablcd to cast them away from you sootam than if you allow yoursclf to fear them as the manifestations of an evil entity outside of yourself-the tempting8 of a personal Devil, In time you will outgrow these things, thcir places being filled with mnething bettet and more worthy.

But in the meantime, view them as you would the instinctive desire to perfonn some trick of childhood, which while once natural is now unnatural and undesirable. Many grown persons have had much trouble in getting rid of the old baby trick of sucking the thumb, or twisting a lock of hair between the fingers, which while considered as quite "cute" in the baby days, ncverthelcss brought upon the growing child many reproaches and punishments, and in after years, often required the exercise of the will of the adult to cast it aside as an undesirable thing.

Let us so view these symptoms of the baby-days of our soullife, and k t us get rid of them by understanding them, thcir nature, history, and meaning, instead of fearing than as the "work of the Devil. So must you presa forward to open your soul to the eternal. But it must be the eternal that draws forth your strength and beauty, not desire of growth. For in the one case you develop in the luxuriance of purity; in the other, yola harden by the forcible passion for personal stature," The writer of the above words has made so plain the meaning of this two-fold statement of truth, that very little comment upon the same is needed, even for those just entering upon the Path.

The distinction between the "desire for growth," and the unfoldment that comes to the advancing soul lies in the motive. And this desire, as applied to spiritual, tends toward what occultists know as "black magic," which consists of a desire for spiritual power to use for selfish ends, or even for the mere sense of power that such development brings.

The student of occultism cannot be warned too often against such desires and practices-it is the dark side of the picture, and those who pursue the descending path meet with a terrible punishment by reason of their own acts, and are often compelled to labor for ages be. Thia A Collection of Sacred-Magick.

You may think that you are making no progress-but just compare yourself to the self of a year ago, and you will notice the improvement. Go on, living your life, the best you know how-doing the work before you in the manner that seems best for you, day-by-day-worrying not about your future life-living in the great and glorious Now-and allowing the Spirit to work through you in confidence and faith and love.

And, dear student, ail will be well with you. You are on the right road-keep to the middle of it-enjoy the scenery as you pass along-enjoy the refreshing breezes--enjoy the night as well as the d a y 4 is all good-and you are making progress without feeling the strain of the journey. The man who counts the mile-stones and worries about how much farther he has to go, and how slow he is moving, makes his journey doubly tiresome, and loses all the beauty of the roadside. Instead of thinking about what he is seeing, he is thinking merely of miles, miles, miles, and many more miles ahead.

Which is the courrre of dadom? Deeire only that whlcb To those who have not found its key, these four ptecepts seem strangely contradictory and "wild! The four precepts refer to the unfoldment of Spiritual Consciousness-Illumination-which we attempted to faintly describe in our first series of lessons The Fourteen Lessons. This is the first great attainment before us on the path. It means everything to the occultist at this stage of the journey, for it takes him from the plane of mere "belief" or intellectual acquiescence, on to the plane where he knows that he IS.

It brings one face-toface perhaps only for a moment with the Real Self, and the great Reality of which that Self is but a part. If you arc unable to perceive it within you, it is useless to look for it elsewhere. All this is useful-because it teaches us that that which we seek is not to be found in this way. You may get a hint here, or a suggestion there--but tnc: real thing is right within yourself waiting patiently for that hour when yott will look within for it, confidently, hopefully, and lovingly, Oh, listen to the voice of the soul-look for the light of the Spirit.

You have them both within you-why seek further for that which can never reach you from the outside. Man must lose himself to find Himself. In this sense, the great thing to be desired is beyond the to-day "vou," although it is within you-it is really Yourskf, as you will be. Can we make this plainer? The child longs for manhood-it is beyond him, and yet the child is the embryo man, and the elcnrcnts of manhood are within him, awaiting the hour of develop ment. But when that child attains manhood, the child is gone-he has lost himself, and a larger self has taken ifs place.

So that the thing for which the child longs, really causes him to lose his child self in its attain-. These are crude illustrations, but perhaps they may help you to understand the matter more clearly. The text goes on: "It is unattainable, because it forever recedes.

You may enter the light, but you will never touch the flame. As we climb the mountain side of Attainment, the view becomes grander at each step. But the mountain top, which seemed so near at the beginning of the journey, seems constantly to recede as one climbs. And get thcrc is no disappointment, for every step of the way is now accompanied with the keenest pleasure, It is ever so in soul-unfoldment. As step after step is taken, greater heights appear to the view, emerging from the clouds which have surrounded them. There are undreamt of heights.

You may, and will, gain the highest point now visible to you be your attainment ever so great at this moment but when you get there you will find that there is as much before you as you have left behind-far more in fact. But all this does not disappoint you, when you once grasp its significance.

As you enter the great light you become conscious of gradually nearing the great center of Light-but although you are fairly bathed in the g10rious effulgence, you have not touched the flameand never will, as Man. But what of that-why fret A Collection of Sacred-Magick. And, still beyond that state, there are other states, and others, and cithers and others. Rejoice in the light, but sigh not because you are told that you will newr touch the flameyou do not begin to realize what the bright light i-the flame is beyond your camptehcnsion. Desire power ardently. Deaire possession above all. But those poeaesaione muat belong to the pure mu1 only, m d be poscmed thorefore by a11 pure mule eqnnllp, and tbua be the enpcini property of the whole only when united.

Seek tho way by retreating within. Beck the way ndwncing boldly withoat. The power of the Spirit, which is "the power which the disciples shall covet," may indeed make him "appear as nothing in the eyes of men'' who are striving after material power. For it is the conscious power of which the average man knows nothing-of which he is unable to form a mental image.

And he is very apt to reprd as a fool the man who possesses it, or who is reaching out for it. The one is the substance-the other the shadow-and yet the world reverses their position because of its imperfect vision. Do not make the mistake of translating this sixteenth precept as meaning that the student should seek to "appear as nothing in the eyes of men. Let the appearances go-they belong to the world of shadows and the true sttident has naught to do with them.

Let the world attend to its own "appearances"-let it amuse itself with its cllildish tops, and soap bubbles. Do not seek to "appear"-let the world attend to that, it will amuse the world, anti will not hutt you. We say this because sotne have translated this precept as if it were an incentive to assumed humility which is akin to the "humtfcncss" of Uriah Hecp, As if to "appear" as nothing were some particular virtue!

Let the world amuse itself-it concern you not--seek ye the A Collection of Sacred-Magick. This peace of the awakened and conscious soul is indeed "that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons. This state once attained enables a man to set aside a part of his nature into which he map retire when the troubles and strife of the outer life disturb him, and which immcdiatcly surrounds him with a peace "that passcth tmdcrstanding," bccausc it is beyond the realms of the undcrstariding of the intellect.

Such a sanctuary of the soul is a "haven of rest," for the troubled mind, anti in which it may seek shelter from the stonns which are howling without, When one bccomcs conscious of what hc rcallg is, and is able to see the world of illusions for what tlicy arc, he finds this place of peace. And, although, the ncccssities of his life have placed him in a position in which he must be in the thick of the fight, lie really is merely ira it, kt and not of it.

For while one part of his nature plays out the part allotted to him, his hiqhcr self rises above the tumult, and serenely smiles at it all. Establish for yourself a sanctuary of the soul, in which Silence reigns, and into which your tirtd soul may creep to rest, and recuperate. And abide with you. Hunger for such possessions as can be held by the pure soul, that you may accumulate wealth for that unitcd spirit of life which is your true self.

And what is a soul able to posscss. Knowledge only, for all else is unreal, and passet11 away, Therefore let the soul de sire the possession and attainment of the knowledge which it nccds-the knowledge of the Spirit. And this best knowledge may be possessed by the pure soul only-the other kind of souls do not care for it. And the pure soul is willing to hold such possessions in common for all other souls who are able to accept a share in it, or to make use of it, and no attempt is made to claim especial property rights in such possessions, and it is rccognizcd as the property of the "united whole.

Although the most valuable of all possessions, they are literally "without money and without price," and woe unto him who attetrpts to sell the gifts of the Spirit-for he sells that which cannot be delivered except to those who are ready for them, and those who are ready for A Collection of Sacred-Magick. Com simply help themselves from the feast. We call your attention to the sentence which says that you should desire to "accumulate wealth for that united spirit of life which is your real self," For when you attain spiritual knowledge you are not merely accumulating for yourself, but for others as well-you arc working for the race as well as for yourself.

Thc race is benefited by its individual members attaining spiritual knowledge, and you are making it easier for others of the race-those now living, and those who will come later. You are doing your part to raising the thought of the world. And, as you have enjoyed some of the treasures which have been gathered togctlicr by those who have passed on during the ages, so will generations to cotne be benefited by that which you are accumtilating now.

We are but atoms in a mighty whole, and the gain of one is the gain of all. Nothing is lost, Therefore "Dcsire possessions above all. Draw knowvledgc by the Law of Attraction. It tviII come to you in obedience to that! It is yours for the asking, and nothing can keep it from you, or you from it. As Emerson says: "The things that are for thee, gravitate to thee. Oh, believe, as thou livest, that every sartnd that is spoken over the round world which t11otr ottghtest to hear, will vibrate on thine ear.

Evew proverh, every book, every byW r d that belongs to thee for aid or comfort, shall surefv mme home through open at winding passages. Emerson is said to have been asked to prove certain statements which he had made, in a lecture, He is reported as saying, in reply, "I trust that I shall never utter a statement of the truth which will need to be proved. Truth is self-evident. When the awakening soul hears a statement of what truth it is ready to receive at that time, it instinctively recognizes it as such I t may not be able to explain it to others, or even to itself.

But it knows, it knows. The awakening faculties of the Spiritual Mind perceives truth by methods of their own. The Spiritual Mind does not run contrary to reason-but it transcends Intellect-it gaes beyond, and sees that which the Intellect cannot grasp. In read'ig, or hearing, statements of what is claimed to be the truth, accept only that which appeals to this higher reason, and lay aside, temporarily, that which does not so appeal to it. In a lecture, or in a book, there may be only one sentence that so appeals to yow-accept that, and let the rest go. If that which is passed by be real truth, it will come to you when you are ready for b i t cannot escape you.

Be not worried if you cannot understand all you hear or readpass by that which does not awaken the answering ring of the spiritual keynote within you. This is a safe test, and rule. Apply it to all writings and teachingsoccr opon included. Be not disturbed by the apparently conflicting teachings which you hear and read. Each t d e t must teach in his own way, and every teacher A Collection of Sacred-Magick. All teachers have some of thc trutb-nonc have all of it, Take your own wherever you find it-and let the rest pass you by. Do not be a bigoted follower of teacherslisten to what they say-but apply the test of your own soul to all of it.

Do not be a blind follower. Be an individual. Your soul is as good a judge as any other sod-better, for p r r , in fact. For it knows what it needs, and is continually reaching out for it, Teachers are uscful-5ooks are useful--because they suggest to you-they supply missing linksthey give you loose ends of thought, which you may unwind at your leisure -they corroborate that which is lying half-awakened in your mind-they aid in the birth of new thought within your mind. But your own soul must do its own work-is the best judge of what is best for you-is the wisest counscltor-the most skilled teacher.

Heed the voice of the Something Within. Trust your own soul, 0 student. Look within confidently, trustingly, and hopefully. Learn to retreat within the Silence, and listen to the voice of p u r soul-it will tell you many great things. In the Silcnce the Spiritual Mind will unfold and pass on to your consciousness bits of the great truths which lie buried within its recesses.

It will pass on to the Intellect certain fragments of truth from its own great storehouse, and the Intellect d l 1 afterwards accept them, and reason from the premises thus obtained. This is the source from which the seer obtains his vision-the prophet his foresight. Uy development of his Spiritual Consciousness, Man may bring himself into a high relationship and contact with this higher part of his nature, and may thus become possessed of a knowledge of which tlie Intellect has not dared to dream.

When we lcarn to trust the Spirit, it responds by sending us morc frequent flashes of illumination and enlightenment, As one unfolds in Spiritual Consciousncss, he relies more upon the Inner Voice, and is morc reaclily able to distinguish it from the impulses from the lowcr planes of the mind, He learns to follow tlie guidancc of the Spirit, and to allow it to lend him a helping hand.

Advanced Course in Yogi Philosophy and Oriental Occultism

To be "led by the Spirit" is a living and real fact in the lives of all who have reached a certain stage of spiritual development, "Seek the way by advancing boldly without. Nothing can harm you. You are a living, eternal soul. Look around you and see what is going on in the world-and learn lessons thereby. See the workings of the great loom of lifewatch the shuttles fly-see the cloth of various texture and colors that is being produced. See it all as Life. Be not dismayed. Lessons are lying all around you, awaiting your study and mastery, See life in all its phase--this does not mean that you should take a backward step and try to live over again phases Hfhich you have left behind you and with which p u are through-but witness them all without horror ot A Collection of Sacred-Magick.

Com diqpt.


  1. Advanced Course Yogi Philosophy Oriental Occultism.
  2. Is Mars habitable? A critical examination of Professor Percival Lowells book Mars and its canals, with an alternative explanation.
  3. Advanced course in Yogi philosophy and oriental occultism!
  4. Handbook of Classroom English - Oxford Handbooks for Language Teachers!
  5. Remnkthatftolnthelowlyphaeeqhigtrsr phasee develop, F m the mud of the river the besutiful lotus rear8 its stalk, and forcing its way througb the water reaches the air, and unfold8 its beautiful flower, From the mud of the physical, the plant of life p a w s through the water of the mental plane, on to the air of the spiritual, and there unfolds.

    Live your own life-on your own plane of development-but scorn not those who are still on the lower planes. See Life in all its throbbing forms, and realize that you are part 06 it all. It is a11 one-and you are part of that one. Feel the swell of the wave beneath you-yield to its motion-you will not bc submerged, for you are riding on its crest, and borne on its bosom.

    Do not fear the outside--evcn whilc you retreat within-both are pd--each in its place. Let your Inner Sanctuary be your real resting place, but be not afraid t o venture without. Your retreat cannot be cut off. See the outer world, knowing that home is always awaiting you. There is no contradiction between the eighteenth and ninctecnth precepts. Let us repeat them, that you may grasp them as but the two ddea of the aame truth: "Seek the way by retreating within--seek the way by advancing boldly without.

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