INTRODUCTION TO BOOK IV
The third book of the Sutras has fairly completed the history of the
birth and growth of the spiritual man, and the enumeration of his
powers; at least so far as concerns that first epoch in his immortal life,
which immediately succeeds, and supersedes, the life of the natural
In the fourth book, we are to consider what one might call the
mechanism of salvation, the ideally simple working of cosmic law
which brings the spiritual man to birth, growth, and fulness of power,
and prepares him for the splendid, toilsome further stages of his great
The Sutras are here brief to obscurity; only a few words, for example,
are given to the great triune mystery and illusion of Time; a phrase or
two indicates the sweep of some universal law. Yet it is hoped that,
by keeping our eyes fixed on the spiritual man, remembering that he
is the hero of the story, and that all that is written concerns him and
his adventures, we may be able to find our way through this thicket of
tangled words, and keep in our hands the clue to the mystery.
The last part of the last book needs little introduction. In a sense, it is
the most important part of the whole treatise, since it unmasks the
nature of the personality, that psychical "mind," which is the wakeful
enemy of all who seek to tread the path. Even now, we can hear it
whispering the doubt whether that can be a good path, which thus sets
"mind" at defiance.
If this, then, be the most vital and fundamental part of the teaching,
should it not stand at the very beginning? It may seem so at first; but
had it stood there, we should not have comprehended it. For he who
would know the doctrine must lead the life, doing the will of his [ether
which is in Heaven.
1. Psychic and spiritual powers may be inborn, or they may be gained
by the use of drugs, or by incantations, or by fervour, or by
Spiritual powers have been enumerated and described in the preceding
sections. They are the normal powers of the spiritual man, the
antetype, the divine edition, of the powers of the natural man.
Through these powers, the spiritual man stands, sees, hears, speaks,
in the spiritual world, as the physical man stands, sees, hears, speaks
in the natural world.
There is a counterfeit presentment of the spiritual man, in the world
of dreams, a shadow lord of shadows, who has his own dreamy
powers of vision, of hearing, of movement; he has left the natural
without reaching the spiritual. He has set forth from the shore, but has
not gained the further verge of the river. He is borne along by the
stream, with no foothold on either shore. Leaving the actual, he has
fallen short of the real, caught in the limbo of vanities and delusions.
The cause of this aberrant phantasm is always the worship of a false,
vain self, the lord of dreams, within one's own breast. This is the
psychic man, lord of delusive and bewildering psychic powers.
Spiritual powers, like intellectual or artistic gifts, may be inborn: the
fruit, that is, of seeds planted and reared with toil in a former birth. So
also the powers of the psychic man may be inborn, a delusive harvest
from seeds of delusion.
Psychical powers may be gained by drugs, as poverty, shame,
debasement may be gained by the self-same drugs. In their action, they
are baneful, cutting the man off from consciousness of the restraining
power of his divine nature, so that his forces break forth exuberant,
like the laughter of drunkards, and he sees and hears things delusive.
While sinking, he believes that he has risen; growing weaker, he thinks
himself full of strength; beholding illusions, he takes them to be true.
Such are the powers gained by drugs; they are wholly psychic, since
the real powers, the spiritual, can never be so gained.
Incantations are affirmations of half-truths concerning spirit and
matter, what is and what is not, which work upon the mind and slowly
build up a wraith of powers and a delusive well-being. These, too, are
of the psychic realm of dreams.
Lastly, there are the true powers of the spiritual man, built up and
realized in Meditation, through reverent obedience to spiritual law, to
the pure conditions of being, in the divine realm.
2. The transfer of powers from one venture to another comes through
the flow of the natural creative forces.
Here, if we can perceive it, is the whole secret of spiritual birth,
growth and life Spiritual being, like all being, is but an expression of
the Self, of the inherent power and being of Atma. Inherent in the Self
are consciousness and will, which have, as their lordly heritage, the
wide sweep of the universe throughout eternity, for the Self is one
with the Eternal. And the conscious ness of the Self may make itself
manifest as seeing, hearing, tasting, feeling, or whatsoever perceptive
powers there may be, just as the white sunlight may divide into
many-coloured rays. So may the will of the Self manifest itself in the
uttering of words, or in handling, or in moving, and whatever powers
of action there are throughout the seven worlds. Where the Self is,
there will its powers be. It is but a question of the vesture through
which these powers shall shine forth. And wherever the consciousness
and desire of the ever-creative Self are fixed, there will a vesture be
built up; where the heart is, there will the treasure be also.
Since through ages the desire of the Self has been toward the natural
world, wherein the Self sought to mirror himself that he might know
himself, therefore a vesture of natural elements came into being,
through which blossomed forth the Self's powers of perceiving and of
will: the power to see, to hear, to speak, to walk, to handle; and when
the Self, thus come to self-consciousness, and, with it, to a knowledge
of his imprisonment, shall set his desire on the divine and real world,
and raise his consciousness thereto, the spiritual vesture shall be built
up for him there, with its expression of his inherent powers. Nor will
migration thither be difficult for the Self, since the divine is no strange
or foreign land for him, but the house of his home, where he dwells
3. The apparent, immediate cause is not the true cause of the creative
nature-powers; but, like the husbandman in his field, it takes obstacles
The husbandman tills his field, breaking up the clods of earth into fine
mould, penetrable to air and rain; he sows his seed, carefully covering
it, for fear of birds and the wind; he waters the seed-laden earth,
turning the little rills from the irrigation tank now this way and that,
removing obstacles from the channels, until the even How of water
vitalizes the whole field. And so the plants germinate and grow, first
the blade, then the ear, then the full corn in the ear. But it is not the
husbandman who makes them grow. It is, first, the miraculous plasmic
power in the grain of seed, which brings forth after its kind; then the
alchemy of sunlight which, in presence of the green colouring matter
of the leaves, gathers hydrogen from the water and carbon from the
gases in the air, and mingles them in the hydro-carbons of plant
growth; and, finally, the wholly occult vital powers of the plant itself,
stored up through ages, and flowing down from the primal sources of
life. The husbandman but removes the obstacles. He plants and
waters, but God gives the increase.
So with the finer husbandman of diviner fields. He tills and sows, but
the growth of the spiritual man comes through the surge and flow of
divine, creative forces and powers. Here, again, God gives the
increase. The divine Self puts forth, for the manifestation of its
powers, a new and finer vesture, the body of the spiritual man.
4. Vestures of consciousness are built up in conformity with the
Boston of the feel- ing of selfhood.
The Self, says a great Teacher, in turn at- itself to three vestures: first,
to the physical body, then to the finer body, and thirdly to the causal
body. Finally it stands forth radiant, luminous, joyous, as the Self.
When the Self attributes itself to the physical body, there arise the
states of bodily consciousness, built up about the physical self.
When the Self, breaking through this first illusion, begins to see and
feel itself in the finer body, to find selfhood there, then the states of
consciousness of the finer body come into being; or, to speak exactly,
the finer body and its states of consciousness arise and grow together.
But the Self must not dwell permanently there. It must learn to find
itself in the causal body, to build up the wide and luminous fields of
consciousness that belong to that.
Nor must it dwell forever there, for there remains the fourth state, the
divine, with its own splendour and everlastingness.
It is all a question of the states of consciousness; all a question of
raising the sense of selfhood, until it dwells forever in the Eternal.
5. In the different fields of manifestation, the Consciousness, though
one, is the elective cause of many states of consciousness.
Here is the splendid teaching of oneness that lies at the heart of the
Eastern wisdom. Consciousness is ultimately One, everywhere and
forever. The Eternal, the Father, is the One Self of All Beings. And so,
in each individual who is but a facet of that Self, Consciousness is
One. Whether it breaks through as the dull fire of physical life, or the
murky flame of the psychic and passional, or the radiance of the
spiritual man, or the full glory of the Divine, it is ever the Light,
naught but the Light. The one Consciousness is the effective cause of
all states of consciousness, on every plane.
6. Among states of consciousness, that which is born of
Contemplation is free from the seed of future sorrow.
Where the consciousness breaks forth in the physical body, and the
full play of bodily life begins, its progression carries with it inevitable
limitations. Birth involves death. Meetings have their partings. Hunger
alternates with satiety. Age follows on the heels of youth. So do the
states of consciousness run along the circle of birth and death.
With the psychic, the alternation between prize and penalty is swifter.
Hope has its shadow of fear, or it is no hope. Exclusive love is
tortured by jealousy. Pleasure passes through deadness into pain.
Pain's surcease brings pleasure back again. So here, too, the states of
consciousness run their circle. In all psychic states there is egotism,
which, indeed, is the very essence of the psychic; and where there is
egotism there is ever the seed of future sorrow. Desire carries
bondage in its womb.
But where the pure spiritual consciousness begins, free from self and
stain, the ancient law of retaliation ceases; the penalty of sorrow
lapses and is no more imposed. The soul now passes, no longer from
sorrow to sorrow, but from glory to glory. Its growth and splendour
have no limit. The good passes to better, best.
7. The works of followers after Union make neither for bright pleasure
nor for dark pain The works of others make for pleasure or pain, or
a mingling of these.
The man of desire wins from his works the reward of pleasure, or
incurs the penalty of pain; or, as so often happens in life, his guerdon,
like the passionate mood of the lover, is part pleasure and part pain.
Works done with self- seeking bear within them the seeds of future
sorrow; conversely, according to the proverb, present pain is future
But, for him who has gone beyond desire, whose desire is set on the
Eternal, neither pain to be avoided nor pleasure to be gained inspires
his work. He fears no hell and desires no heaven. His one desire is, to
know the will of the Father and finish His work. He comes directly in
line with the divine Will, and works cleanly and immediately, without
longing or fear. His heart dwells in the Eternal; all his desires are set
on the Eternal.
8. From the force inherent in works comes the manifestation of those
dynamic mind images which are conformable to the ripening out of
each of these works.
We are now to consider the general mechanism of Karma, in order
that we may pass on to the consideration of him who is free from
Karma. Karma, indeed, is the concern of the personal man, of his
bondage or freedom. It is the succession of the forces which built up
the personal man, reproducing themselves in one personality after
Now let us take an imaginary case, to see how these forces may work
out. Let us think of a man, with murderous intent in his heart, striking
with a dagger at his enemy. He makes a red wound in his victim's
breast; at the same instant he paints, in his own mind, a picture of that
wound: a picture dynamic with all the fierce will-power he has put
into his murderous blow. In other words he has made a deep wound
in his own psychic body; and, when he comes to be born again, that
body will become his outermost vesture, upon which, with its wound
still there, bodily tissue will be built up. So the man will be born
maimed, or with the predisposition to some mortal injury; he is
unguarded at that point, and any trifling accidental blow will pierce the
broken Joints of his psychic armour. Thus do the dynamic
mind-images manifest themselves, coming to the surface, so that
works done in the past may ripen and come to fruition.
9. Works separated by different nature, or place, or time, are brought
together by the correspondence between memory and dynamic
Just as, in the ripening out of mind-images into bodily conditions, the
effect is brought about by the ray of creative force sent down by the
Self, somewhat as the light of the magic lantern projects the details of
a picture on the screen, revealing the hidden, and making secret things
palpable and visible, so does this divine ray exercise a selective power
on the dynamic mind-images, bringing together into one day of life the
seeds gathered from many days. The memory constantly exemplifies
this power; a passage of poetry will call up in the mind like passages
of many poets, read at different times. So a prayer may call up many
In like manner, the same over-ruling selective power, which is a ray
of the Higher Self, gathers together from different births and times and
places those mind-images which are conformable, and may be grouped
in the frame of a single life or a single event. Through this grouping,
visible bodily conditions or outward circumstances are brought about,
and by these the soul is taught and trained.
Just as the dynamic mind-images of desire ripen out in bodily
conditions and circumstances, so the far more dynamic powers of
aspiration, wherein the soul reaches toward the Eternal, have their
fruition in a finer world, building the vesture of the spiritual man.
10. The series of dynamic mind-images is beginningless, because
Desire is everlasting.
The whole series of dynamic mind-images, which make up the entire
history of the personal man, is a part of the mechanism which the Self
employs, to mirror itself in a reflection, to embody its powers in an
outward form, to the end of self-expression, selfrealization,
self-knowledge. Therefore the initial impulse behind these dynamic
mind- images comes from the Self and is the descending ray of the
Self; so that it cannot be said that there is any first member of the
series of images, from which the rest arose. The impulse is
beginningless, since it comes from the Self, which is from everlasting.
Desire is not to cease; it is to turn to the Eternal, and so become
11. Since the dynamic mind-images are held together by impulses of
desire, by the wish for personal reward, by the substratum of mental
habit, by the support of outer things desired; therefore, when these
cease, the self reproduction of dynamic mind-images ceases.
We are still concerned with the personal life in its bodily vesture, and
with the process whereby the forces which have upheld it are
gradually transferred to the life of the spiritual man, and build up for
him his finer vesture in a finer world.
How is the current to be changed ? How is the flow of
self-reproductive mind-images, which have built the conditions of life
after life in this world of bondage, to be checked, that the time of
imprisonment may come to an end, the day of liberation dawn?
The answer is given in the Sutra just translated. The driving-force is
withdrawn and directed to the upbuilding of the spiritual body.
When the building impulses and forces are withdrawn, the tendency
to manifest a new psychical body, a new body of bondage, ceases with
12. The difference between that which is past and that which is not yet
come, according to their natures, depends on the difference of phase
of their properties.
Here we come to a high and difficult matter, which has always been
held to be of great moment in the Eastern wisdom: the thought that
the division of time into past, present and future is, in great measure,
an illusion; that past, present, future all dwell together in the eternal
The discernment of this truth has been held to be so necessarily a part
of wisdom, that one of the names of the Enlightened is: "he who has
passed beyond the three times: past, present, future."
So the Western Master said: "Before Abraham was, I am"; and again,
"I am with you always, unto the end of the world"; using the eternal
present for past and future alike. With the same purpose, the Master
speaks of himself as "the alpha and the omega, the beginning and the
end, the first and the last."
And a Master of our own days writes: "I feel even irritated at having
to use these three clumsy wordsÄpast, present, and future. Miserable
concepts of the objective phases of the subjective whole, they are
about as ill adapted for the purpose, as an axe for fine carving."
In the eternal Now, both past and future are consummated.
Bjorklund, the Swedish philosopher, has well stated the same truth:
"Neither past nor future can exist to God; He lives undividedly,
without limitations, and needs not, as man, to plot out his existence in
a series of moments. Eternity then is not identical with unending time;
it is a different form of existence, related to time as the perfect to the
imperfect ... Man as an entity for himself must have the natural
limitations for the part. Conceived by God, man is eternal in the divine
sense, but conceived ., by himself, man's eternal life is clothed in the
limitations we call time. The eternal is a constant present without
beginning or end, without past or future."
13. These properties, whether manifest or latent, are of the nature of
the Three Potencies.
The Three Potencies are the three manifested modifications of the one
primal material, which stands opposite to perceiving consciousness.
These Three Potencies are called Substance, Force, Darkness; or
viewed rather for their moral colouring, Goodness, Passion, Inertness.
Every material manifestation is a projection of substance into the
empty space of darkness. Every mental state is either good, or
passional, or inert. So, whether subjective or objective, latent or
manifest, all things that present themselves to the perceiving
consciousness are compounded of these three. This is a fundamental
doctrine of the Sankhya system.
14. The external manifestation of an object takes place when the
transformations ore in the same phase.
We should be inclined to express the same law by saying, for example,
that a sound is audible, when it consists of vibrations within the
compass of the auditory nerve; that an object is visible, when either
directly or by reflection, it sends forth luminiferous vibrations within
the compass of the retina and the optic nerve. Vibrations below or
above that compass make no impression at all, and the object remains
invisible; as, for example, a kettle of boiling water in a dark room,
though the kettle is sending forth heat vibrations closely akin to light.
So, when the vibrations of the object and those of the perceptive
power are in the same phase, the external manifestation of the object
There seems to be a further suggestion that the appearance of an
object in the "present," or its remaining hid in the "past," or "future,"
is likewise a question of phase, and, just as the range of vibrations
perceived might be increased by the development of finer senses, so
the perception of things past, and things to come, may be easy from
a higher point of view.
15. The paths of material things and of states of consciousness are
distinct, as is manifest from the fact that the same object may produce
different impressions in different minds.
Having shown that our bodily condition and circumstances depend on
Karma, while Karma depends on perception and will, the sage
recognizes the fact that from this may be drawn the false deduction
that material things are in no wise different from states of mind. The
same thought has occurred, and still occurs, to all philosophers; and,
by various reasonings, they all come to the same wise conclusion; that
the material world is not made by the mood of any human mind, but
is rather the manifestation of the totality of invisible Being, whether
we call this Mahat, with the ancients, or Ether, with the moderns.
16. Nor do material objects defend upon a single mind, for how could
they remain objective to others, if that mind ceased to think of them?
This is but a further development of the thought of the preceding
Sutra, carrying on the thought that, while the universe is spiritual, yet
its material expression is ordered, consistent, ruled by law, not subject
to the whims or affirmations of a single mind. Unwelcome material
things may be escaped by spiritual growth, by rising to a realm above
them, and not by denying their existence on their own plane. So that
our system is neither materialistic, nor idealistic in the extreme sense,
but rather intuitional and spiritual, holding that matter is the
manifestation of spirit as a whole, a reflection or externalization of
spirit, and, like spirit, everywhere obedient to law. The path of
liberation is not through denial of matter but through denial of the
wills of self, through obedience, and that aspiration which builds the
vesture of the spiritual man.
17. An object is perceived, or not perceived, according as the mind is,
or is not, tinged with the colour of the object.
The simplest manifestation of this is the matter of attention. Our minds
apprehend what they wish to apprehend; all else passes unnoticed, or,
on the other hand, we perceive what we resent, as, for example, the
noise of a passing train; while others, used to the sound, do not notice
it at all.
But the deeper meaning is, that out of the vast totality of objects ever
present in the universe, the mind perceives only those which conform
to the hue of its Karma. The rest remain unseen, even though close at
This spiritual law has been well expressed by Emerson:
"Through solidest eternal things the man finds his road as if they did
not subsist, and does not once suspect their being. As soon as he
needs a new object, suddenly he beholds it, and no longer attempts to
pass through it, but takes another way. When he has exhausted for the
time the nourishment to be drawn from any one person or thing, that
object is withdrawn from his observation, and though still in his
immediate neighbourhood, he does not suspect its presence. Nothing
is dead. Men feign themselves dead, and endure mock funerals and
mournful obituaries, and there they stand looking out of the window,
sound and well, in some new and strange disguise. Jesus is not dead,
he is very well alive: nor John, nor Paul, nor Mahomet, nor Aristotle;
at times we believe we have seen them all, and could easily tell the
names under which they go."
18. The movements of the psychic nature are perpetually ob jects of
perception, since the Spiritual Man, who is the lord of them, remains
Here is teaching of the utmost import, both for understanding and for
To the psychic nature belong all the ebb and flow of emotion, all
hoping and fearing, desire and hate: the things that make the multitude
of men and women deem themselves happy or miserable. To it also
belong the measuring and comparing, the doubt and questioning,
which, for the same multitude, make up mental life. So that there
results the emotion-soaked personality, with its dark and narrow view
of life: the shivering, terror driven personality that is life itself for all
but all of mankind.
Yet the personality is not the true man, not the living soul at all, but
only a spectacle which the true man observes. Let us under stand this,
therefore, and draw ourselves up inwardly to the height of the
Spiritual Man, who, standing in the quiet light of the Eternal, looks
down serene upon this turmoil of the outer life.
One first masters the personality, the "mind," by thus looking down on
it from above, from within; by steadily watching its ebb and flow, as
objective, outward, and therefore not the real Self. This standing back
is the first step, detachment. The second, to maintain the
vantage-ground thus gained, is recollection.
19. The Mind is not self-luminous, since it can be seen as an object.
This is a further step toward overthrowing the tyranny of the "mind":
the psychic nature of emotion and mental measuring. This psychic self,
the personality, claims to be absolute, asserting that life is for it and
through it; it seeks to impose on the whole being of man its narrow,
materialistic, faithless view of life and the universe; it would clip the
wings of the soaring Soul. But the Soul dethrones the tyrant, by
perceiving and steadily affirming that the psychic self is no true self at
all, not self-luminous, but only an object of observation, watched by
the serene eyes of the Spiritual Man.
20. Nor could the Mind at the same time know itself and things
external to it.
The truth is that the "mind" knows neither external things nor itself.
Its measuring and analyzing, its hoping and fearing, hating and
desiring, never give it a true measure of life, nor any sense of real
values. Ceaselessly active, it never really attains to knowledge; or, if
we admit its knowledge, it ever falls short of wisdom, which comes
only through intuition, the vision of the Spiritual Man.
Life cannot be known by the "mind," its secrets cannot be learned
through the "mind." The proof is, the ceaseless strife and contradiction
of opinion among those who trust in the mind. Much less can the
"mind" know itself, the more so, because it is pervaded by the illusion
that it truly knows, truly is.
True knowledge of the "mind" comes, first, when the Spiritual Man,
arising, stands detached, regarding the "mind" from above, with quiet
eyes, and seeing it for the tangled web of psychic forces that it truly
is. But the truth is divined long before it is clearly seen, and then
begins the long battle of the "mind,' against the Real, the "mind"
fighting doggedly, craftily, for its supremacy.
21. If the Mind be thought of as seen by another more inward Mind,
then there would be an endless series of perceiving Minds, and a
confusion of memories.
One of the expedients by which the "mind" seeks to deny and thwart
the Soul, when it feels that it is beginning to be circumvented and seen
through, is to assert that this seeing is the work of a part of itself, one
part observing the other, and thus leaving no need nor place for the
To this strategy the argument is opposed by our philosopher, that this
would be no true solution, but only a postponement of the solution.
For we should have to find yet another part of the mind to view the
first observing part, and then another to observe this, and so on,
The true solution is, that the Spiritual Man looks down upon the
psychic nature, and observes it; when he views the psychic pictures
gallery, this is "memory," which would be a hopeless, inextricable
confusion, if we thought of one part of the "mind," with its memories,
viewing another part, with memories of its own.
The solution of the mystery lies not in the "mind" but beyond it, in the
luminous life of the risen Lord, the Spiritual Man.
22. When the psychical nature takes on the form of the spiritual
intelligence, by reflecting it, then the Self becomes conscious of its
own spiritual intelligence.
We are considering a stage of spiritual life at which the psychical
nature has been cleansed and purified. Formerly, it reflected in its
plastic substance the images of the earthy; purified now, it reflects the
image of the heavenly, giving the spiritual intelligence a visible form.
The Self, beholding that visible form, in which its spiritual intelligence
has, as it were, taken palpable shape, thereby reaches self-recognition,
self-comprehension. The Self sees itself in this mirror, and thus
becomes not only conscious, but self-conscious. This is, from one
point of view, the purpose of the whole evolutionary process.
23. The psychic nature, taking on the colour of the Seer and of things
seen, leads to the perception of all objects.
In the unregenerate man, the psychic nature is saturated with images
of material things, of things seen, or heard, or tasted, or felt; and this
web of dynamic images forms the ordinary material and driving power
of life. The sensation of sweet things tasted clamours to be renewed,
and drives the man into effort to obtain its renewal; so he adds image
to image, each dynamic and importunate, piling up sin's intolerable
Then comes regeneration, and the washing away of sin, through the
fiery, creative power of the Soul, which burns out the stains of the
psychic vesture, purifying it as gold is refined in the furnace. The
suffering of regeneration springs from this indispensable purifying.
Then the psychic vesture begins to take on the colour of the Soul, no
longer stained, but suffused with golden light; and the man red
generate gleams with the radiance of eternity. Thus the Spiritual Man
puts on fair raiment; for of this cleansing it is said: Though your sins
be as scarlet, they shall be white as snow; though they be as crimson,
they shall be as wool.
24. The psychic nature, which has been printed with mind-images of
innumerable material things, exists now f or the Spiritual Man,
building for him.
The "mind," once the tyrant, is now the slave, recognized as outward,
separate, not Self, a well-trained instrument of the Spiritual Man.
For it is not ordained for the Spiritual Man that, finding his high realm,
he shall enter altogether there, and pass out of the vision of mankind.
It is true that he dwells in heaven, but he also dwells on earth. He has
angels and archangels, the hosts of the just made perfect, for his
familiar friends, but he has at the same time found a new kinship with
the prone children of men, who stumble and sin in the dark. Finding
sinlessness, he finds also that the world's sin and shame are his, not to
share, but to atone; finding kinship with angels, he likewise finds his
part in the toil of angels, the toil for the redemption of the world.
For this work, he, who now stands in the heavenly realm, needs his
instrument on earth; and this instrument he finds, ready to his hand,
and fitted and perfected by the very struggles he has waged against it,
in the personality, the "mind,' of the personal man. This once tyrant is
now his servant and perfect ambassador, bearing witness, before men,
of heavenly things and even in this present world doing the will and
working the works of the Father.
25. For him who discerns between the Mind and the Spiritual Man,
there comes perfect fruition of the longing after the real being of the
How many times in the long struggle have the Soul's aspirations
seemed but a hopeless, impossible dream, a madman's counsel of
perfection. Yet every finest, most impossible aspiration shall be
realized, and ten times more than realized, once the long, arduous
fight against the "mind," and the mind's worldview is won. And then
it will be seen that unfaith and despair were but weapons of the
"mind," to daunt the Soul, and put off the day when the neck of the
"mind" shall be put under the foot of the Soul.
Have you aspired, well-nigh hopeless, after immortality? You shall be
paid by entering the immortality of God.
Have you aspired, in misery and pain, after consoling, healing love?
You shall be made a dispenser of the divine love of God Himself to
Have you sought ardently, in your day of feebleness, after power ?
You shall wield power immortal, infinite, with God working the works
Have you, in lonely darkness, longed for companionship and
consolation ? You shall have angels and archangels for your friends,
and all the immortal hosts of the Dawn.
These are the fruits of victory. Therefore overcome. These are the
prizes of regeneration. Therefore die to self, that you may rise again
26. Thereafter, the whole personal being bends toward illumination,
toward Eternal Life.
This is part of the secret of the Soul, that salvation means, not merely
that a soul shall be cleansed and raised to heaven, but that the whole
realm of the natural powers shall be redeemed, building up, even in
this present world, the kingly figure of the Spiritual Man.
The traditions of the ages are full of his footsteps; majestic,
uncomprehended shadows, myths, demi-gods, fill the memories of all
the nobler peoples. But the time cometh, when he shall be known, no
longer demi-god, nor myth, nor shadow, but the ever-present
Redeemer, working amid men for the life and cleansing of all souls.
27. In the internals of the batik, other thoughts will arise, through the
impressions of the dynamic mind-images.
The battle is long and arduous. Let there be no mistake as to that. Go
not forth to this battle without counting the cost. Ages have gone to
the strengthening of the foe. Ages of conflict must be spent, ere the
foe, wholly conquered, becomes the servant, the Soul's minister to
And from these long past ages, in hours when the contest flags, will
come new foes, mind-born children springing up to fight for mind,
reinforcements coming from forgotten years, forgotten lives. For once
this conflict is begun, it can be ended only by sweeping victory, and
unconditional, unreserved surrender of the vanquished.
28. These are to be overcome as it was taught that hindrances should
These new enemies and fears are to be overcome by ceaselessly
renewing the fight, by a steadfast, dogged persistence, whether in
victory or defeat, which shall put the stubbornness of the rocks to
shame. For the Soul is older than all things, and invincible; it is of the
very nature of the Soul to be unconquerable.
Therefore fight on, undaunted; knowing that the spiritual will, once
awakened, shall, through the effort of the contest, come to its full
strength; that ground gained can be held permanently; that great as is
the dead-weight of the adversary, it is yet measurable, while the
Warrior who fights for you, for whom you fight, is, in might,
immeasurable, invincible, everlasting.
29. He who, after he has attained, is wholly free from self, reaches the
essence of all that can be known, gathered together like a cloud. This
is the true spiritual consciousness.
It has been said that, at the beginning of the way, we must kill out
ambition, the great curse, the giant weed which grows as strongly in
the heart of the devoted disciple as in the man of desire. The remedy
is sacrifice of self, obedience, humility; that purity of heart which gives
the vision of God. Thereafter, he who has attained is wrapt about with
the essence of all that can be known, as with a cloud; he has that
perfect illumination which is the true spiritual consciousness. Through
obedience to the will of God, he comes into oneness of being with
God; he is initiated into God's view of the universe, seeing all life as
God sees it.
30. Thereon comes surcease from sorrow and the burden of toil.
Such a one, it is said, is free from the bond of Karma, from the burden
of toil, from that debt to works which comes from works done in
self-love and desire. Free from self-will, he is free from sorrow, too,
for sorrow comes from the fight of self-will against the divine will,
through the correcting stress of the divine will, which seeks to
counteract the evil wrought by disobedience. When the conflict with
the divine will ceases, then sorrow ceases, and he who has grown into
obedience, thereby enters into joy.
31. When all veils are rent, all stains washed away, his knowledge
becomes infinite; little remains for him to know.
The first veil is the delusion that thy soul is in some permanent way
separate from the great Soul, the divine Eternal. When that veil is rent,
thou shalt discern thy oneness with everlasting Life. The second veil
is the delusion of enduring separateness from thy other selves,
whereas in truth the soul that is in them is one with the soul that is in
thee. The world's sin and shame are thy sin and shame: its joy also.
These veils rent, thou shalt enter into knowledge of divine things and
human things. Little will remain unknown to thee.
32. Thereafter comes the completion of the series of transformations
of the three nature potencies, since their purpose is attained.
It is a part of the beauty and wisdom of the great Indian teachings, the
Vedanta and the Yoga alike, to hold that all life exists for the purposes
of Soul, for the making of the spiritual man. They teach that all nature
is an orderly process of evolution, leading up to this, designed for this
end, existing only for this: to bring forth and perfect the Spiritual Man.
He is the crown of evolution: at his coming, the goal of all
development is attained.
33. The series of transformations is divided into moments. When the
series is completed, time gives place to duration.
There are two kinds of eternity, says the commentary: the eternity of
immortal life, which belongs to the Spirit, and the eternity of change,
which inheres in Nature, in all that is not Spirit. While we are content
to live in and for Nature, in the Circle of Necessity, Sansara, we doom
ourselves to perpetual change. That which is born must die, and that
which dies must be reborn. It is change evermore, a ceaseless series
But the Spiritual Man enters a new order; for him, there is no longer
eternal change, but eternal Being. He has entered into the joy of his
Lord. This spiritual birth, which makes him heir of the Everlasting,
sets a term to change; it is the culmination, the crowning
transformation, of the whole realm of change.
34. Pure spiritual life is, therefore, the in- verse resolution of the
potencies of Nature, which have emptied themselves of their value for
the Spiritual man; or it is the return of the power of pure
Consciousness to its essential form.
Here we have a splendid generalization, in which our wise philosopher
finally reconciles the naturalists and the idealists, expressing the crown
and end of his teaching, first in the terms of the naturalist, and then in
the terms of the idealist.
The birth and growth of the Spiritual Man, and his entry into his
immortal heritage, may be regarded, says our philosopher, either as
the culmination of the whole process of natural evolution and
involution, where "that which flowed f rom out the boundless deep,
turns again home"; or it may be looked at, as the Vedantins look at it,
as the restoration of pure spiritual Consciousness to its pristine and
essential form. There is no discrepancy or conflict between these two
views, which are but two accounts of the same thing. Therefore those
who study the wise philosopher, be they naturalist or idealist, have no
excuse to linger over dialetic subtleties or disputes. These things are
lifted from their path, lest they should be tempted to delay over them,
and they are left facing the path itself, stretching upward and onward
from their feet to the everlasting hills, radiant with infinite Light.