A Series of Lessons in Raja Yoga by William Walker Atkinson (pdf ebook reader TXT) 📖

many things we do "automatically" in this way. Writers have called our attention to the fact that the average man cannot consciously inform you how he puts on his coat in the morning—which arm goes in first, how the coat is held, etc. But the habit mind knows—knows very well. Let the student stand up and put on his coat in the regular way, following the leadings of the habit mind. Then, after removing it, let him attempt to put it on by inserting the other arm first, for instance. He will be surprised to find out how awkward it will be for him, and how completely he has been depending upon the habit mind. And tomorrow morning let him find out which shoe the habit mind has been putting on him first and then try to reverse the order and notice how flurried and disturbed the habit mind will become, and how frantically it will signal to the conscious mind: "Something wrong up there!" Or try to button on your collar, reversing the order in which the tabs are placed over the button—right before left, or left before right, as the case may be, and notice the involuntary protest. Or, try to reverse the customary habit in walking and attempt to swing your right arm with the movement of your right leg, and so on, and you will find it will require the exercise of great will power. Or, try to "change hands" and use your knife and fork. But we must stop giving examples and illustrations. Their number is countless.

Not only does the habit mind attend to physical actions, etc., but it also takes a hand in our mental operations. We soon acquire the habit of ceasing to consciously consider certain things, and the habit mind takes the matter for granted, and thereafter we will think automatically on those particular questions, unless we are shaken out of the habit by a rude jolt from the mind of someone else, or from the presentation of some conflicting idea occasioned by our own experience or reasoning processes. And the habit mind hates to be disturbed and compelled to revise its ideas. It fights against it, and rebels, and the result is that many of us are slaves to old outgrown ideas that we realize are false and untrue, but which we find that we "cannot exactly get rid of." In our future lessons we will give methods to get rid of these old outgrown ideas.

There are other planes of mind which have to do with the phenomena known as "psychic," by which is meant the phases of psychic phenomena known as clairvoyance, psychometry, telepathy, etc., but we shall not consider them in this lesson, for they belong to another part of the general subject. We have spoken of them in a general way in our "Fourteen Lessons in Yogi Philosophy, etc."

And now we come to the plane of mind known to us as Intellect or the Reasoning Faculties. Webster defines the word Intellect as follows: The part or faculty of the human soul by which it knows, as distinguished from the power to feel and to will; the thinking faculty; the understanding. The same authority defines the word Reason as follows: "The faculty or capacity of the human mind by which it is distinguished from the intelligence of the inferior animals." We shall not attempt to go into a consideration of the conscious Intellect, for to do so we would be compelled to take up the space of the remaining lessons of the course, and besides, the student may find extended information on this subject in any of the text books on psychology. Instead we will consider other faculties and planes of mind which the said text books pass by rapidly, or perhaps deny. And one of these planes is that of Unconscious Reasoning, or Intellect. To many this term will seem paradoxical, but students of the unconscious will understand just what is meant.

Reasoning is not necessarily conscious in its operations, in fact, a greater part of the reasoning processes are performed below or above the conscious field. In our last lesson we have given a number of examples proving this fact, but a few more remarks may not be out of place, nor without interest to the student.

In our last lesson you will see many instances stated in which the sub-conscious field of the Intellect worked out problems, and then after a time handed to the conscious reason the solution of the matter. This has occurred to many of us, if not indeed to all of us. Who has not endeavored to solve a problem or question of some sort and after "giving it up" has had it suddenly answered and flashed into consciousness when least expected. The experience is common to the race. While the majority of us have noticed these things, we have regarded them as exceptional and out of the general rule. Not so, however, with students of the mental planes. The latter have recognized these planes of reason, and have availed themselves of their knowledge by setting these unconscious faculties to work for them. In our next lesson we will give directions to our students regarding this accomplishment, which may prove of the greatest importance to those who will take the trouble to practice the directions given. It is a plan that is known to the majority of men who have "done things" in the world, the majority of them, however, having discovered the plan for themselves as the result of a need or demand upon the inner powers of mind.

The plane of mind immediately above that of Intellect is that known as Intuition. Intuition is defined by Webster as follows: "Direct apprehension or cognition; immediate knowledge, as in perception or consciousness, involving no reasoning process; quick or ready insight or apprehension." It is difficult to explain just what is meant by Intuition, except to those who have experienced it—and these people do not need the explanation. Intuition is just as real a mental faculty as is Intellect—or, to be more exact, is just as much a collection of mental faculties. Intuition is above the field of consciousness, and its messages are passed downward, though its processes are hidden. The race is gradually unfolding into the plane of Intuition, and the race will some day pass into full consciousness on that plane. In the meantime it gets but flashes and glimpses from the hidden region. Many of the best things we have come from that region. Art, music, the love of the beautiful and good poetry, the higher form of love, spiritual insight to a certain degree, intuitive perception of truth, etc., etc., come from this region. These things are not reasoned out by the intellect, but seem to spring full born from some unknown region of the mind.

In this wonderful region dwells Genius. Many, if not all of the great writers, poets, musicians, artists and other examples of genius have felt that their power came to them from some higher source. Many have thought that it emanated from some being kindly to them, who would inspire them with power and wisdom. Some transcendent power seemed to have been called into operation, and the worker would feel that his product or creation was not his handiwork, but that of some outside intelligence. The Greeks recognized this something in man, and called it man's "Daemon." Plutarch in his discourse on the daemon that guided Socrates speaks of the vision of Timarchus, who, in the case of Trophonius, saw spirits which were partly attached to human bodies, and partly over and above them, shining luminously over their heads. He was informed by the oracle that the part of the spirit which was immersed in the body was called the "soul," but that the outer and unimmersed portion was called the "daemon." The oracle also informed him that every man had his daemon, whom he is bound to obey; those who implicitly follow that guidance are the prophetic souls, the favorites of the gods. Goethe also spoke of the daemon as a power higher than the will, and which inspired certain natures with miraculous energy.

We may smile at these conceptions, but they are really very close to the truth. The higher regions of the mind, while belonging to the individual, and a part of himself, are so far above his ordinary consciousness that to all intents and purposes messages from them are as orders from another and higher soul. But still the voice is that of the "I," speaking through its sheaths as best it is able.

This power belongs to every one of us, although it manifests only in the degree that we are able to respond to it. It grows by faith and confidence, and closes itself up, and withdraws into its recesses when we doubt it and would question its veracity and reality. What we call "originality" comes from this region. The Intuitive faculties pass on to the conscious mind some perception of truth higher than the Intellect has been able to work out for itself, and lo! it is called the work of genius.

The advanced occultist knows that in the higher regions of the mind are locked up intuitive perceptions of all truth, and that he who can gain access to these regions will know everything intuitively, and as a matter of clear sight, without reasoning or explanation. The race has not as yet reached the heights of Intuition—it is just beginning to climb the foothills. But it is moving in the right direction. It will be well for us if we will open ourselves to the higher inner guidance, and be willing to be "led by the Spirit." This is a far different thing from being led by outside intelligence, which may, or may not, be qualified to lead. But the Spirit within each of us has our interests at heart and is desirous of our best good, and is not only ready but willing to take us by the hand and lead us on. The Higher Self is doing the best it can for our development and welfare, but is hampered by the confining sheaths. And alas, many of us glory in these sheaths and consider them the highest part of ourselves. Do not be afraid to let the light of the Spirit pierce through these confining sheaths and dissolve them. The Intuition, however, is not the Spirit, but is one of its channels of communication to us. There are other and still higher planes of mind, but the Intuition is the one next in the line of unfoldment, and we should open ourselves to its influence and welcome its unfoldment.

Above the plane of Intuition is that of the Cosmic Knowing, upon which we will find the consciousness of the Oneness of All. We have spoken of this plane in our lesson on the Unfoldment of Consciousness. When one is able to "conscious" on this plane—this exalted plane of mind—he is able to see fully, plainly and completely that there is One Great Life underlying all the countless forms and shapes of manifestation. He is able to see that separateness is only "the working fiction of the Universe." He is able to see that each Ego is but a Centre of Consciousness in the great Ocean of Life—all in pursuance of the Divine Plan, and that he is moving forward toward higher and higher planes of manifestation, power and individuality, in order to take a greater and grander part in the Universal work and plans.

The Cosmic Knowing in its fulness has come to but few of the race, but many have had glimpses, more or less clear, of its transcendent wonder, and others are on the borderland of this plane. The race is unfolding gradually, slowly but surely, and those who have had this wonderful experience are preparing others for a like experience. The seed is being sown, and the harvest will come later. This and other phases of the higher forms of consciousness are before the race. The individuals who read this lesson are perhaps nearer to it than they think; their interest in the lessons is an indication of that hunger of the soul which is a prophecy of the satisfaction of the cry for spiritual bread. The Law of Life heeds these cries for aid and nourishment and responds accordingly, but along the lines of the highest wisdom and according to the real requirements of the individual.

Let us close this lesson with a quotation from "Light on the Path," which bears directly upon the concluding thought. Read it carefully and let it sink down deep into your inner consciousness, and you will feel the thrill of joy that comes to him who is nearing the goal.

"Look for the flower to bloom in the silence that follows the storm; not till