The Complete Works of Yogy Ramacharaka. William Walker Atkinson
Читать онлайн книгу.
writing a part of the Advanced Course, instead of preparing it as a separate book for general distribution and sale. In this way we may speak at greater length, and with less reserve, knowing that the students of the course will understand it far better than would the general public. So, the little book will not be published, and the teaching will be given only in these lessons. We will quote from the little manual, precept after precept, following each with a brief explanation.
In this connection it may be as well to state that "Light on the Path" is, practically, an inspired writing, and is so carefully worded that it is capable of a variety of interpretations—it carries a message adapted to the varying requirements of the several planes and stages of life. The student is able to extract meanings suited to his stage of development. In this respect the work is different from ordinary writings. One must take something to the book before he is able to obtain something from it. In "The Illumined Way" the work is interpreted, in part, upon the lines of the psychic or astral planes. Our interpretation will be designed to apply to the life of the student entering upon The Path—the beginner. It will endeavor to explain the first several precepts in the light of "Karma Yoga," and will then try to point out the plain meaning of the precepts, pertaining to the higher desires; then passing on to an explanation of the precepts relating to the unfoldment of Spiritual Consciousness, which is indeed the key-note of the little manual. We will endeavor to make a little plainer to the students the hidden meanings of the little book—to put into plain homely English, the thoughts so beautifully expressed in the poetical imagery of the Orient. Our work will not contradict the interpretation given in "The Illumined Way"—it will merely go along side by side with it, on another plane of life. To some, it may seem a presumptuous undertaking to attempt to "interpret" that gem of occult teaching "Light on the Path"—but the undertaking has the approval of some for whose opinions we have respect—and has, what means still more to us—the approval of our Higher Self. Crude though our work may be, it must be intended to reach some—else it would not have been suggested.
"These rules are written for all disciples. Attend you to them."
These rules are indeed written for all disciples and it will be well for us to attend to them. for the rules for the guidance of occultists have always been the same, and will always remain the same—in all time—in all countries—and under whatever name the teaching is imparted. For they are based upon the principles of truth, and have been tried, tested and passed upon long ages ago, and have come down to us bearing the marks of the careful handling of the multitudes who have passed on before—our elder brothers in the Spirit—those who once trod the path upon which we are now entering—those who have passed on to heights which we shall one day mount. These rules are for all followers of The Path—the were written for such, and there are none better. They come to us from those who know.
"Before the eyes can see, they must be incapable of tears. Before the ear can hear, it must have lost its sensitiveness. Before the voice can speak in the presence of the Masters, it must have lost the power to wound. Before the soul can stand in the presence of the Masters, its feet must be washed in the blood of the heart."
Before the eyes can see with the clear vision of the Spirit, they must have grown incapable of the tears of wounded pride—unkind criticism—unmerited abuse—unfriendly remarks—slights—sarcasm—the annoyances of everyday life—the failures and disappointments of everyday existence. We do not mean that one should harden his soul against these things—on the contrary "hardening" forms no part of the occult teachings. On the material plane, one is constantly at the mercy of others on the same plane, and the more finely constituted one may be, the more keenly does he feel the pain of life, coming from without. And if he attempts to fight back—to pay off these backbitings and pinpricks in like kind—the more does he become enmeshed in the web of material life. His only chance of escape lies in growing so that he may rise above that phase of existence and dwell in the upper regions of the mind, and Spirit. This does not mean that he should run away from the world—on the contrary, if one attempts to run away from the world before he has learned its lessons, he will be thrust back into it, again and again, until he settles down to perform the task. But, nevertheless, one of spiritual attainment may so live that although he is in the midst of the fight of everyday life—yea, may even be a captain in the struggle—he really lives above it all—sees it for just what it is—sees it but as a childish game of child-like men and women, and although he plays the game well, he still knows it to be but a game, and not the real thing at all. This being the case, he begins by smiling through his tears, when he is knocked down in the rush of the game—then he ceases to weep at all, smiles taking the place of the tears, for, when things are seen in their true relation, one can scarcely repress a smile at himself, and at (or with) others. When one looks around and sees the petty playthings to which men are devoting their lives, believing that these playthings are real, he cannot but smile. And, when one awakens to a realization of the reality of things, his own particular part, which he is compelled to play, must evoke a smile from him. these are not mere dreams and impracticable ideas. If many of you had an idea of how many men, high in the puppet-play of worldly affairs, have really awakened to the truth, it would surprise you. many of these men play their part well—with energy and apparent ambition—for they realize that there is a purpose behind it all, and that they are necessary parts of the machinery of evolution. But deep within the recesses of their souls, they know it all for what it is. One on The Path must needs be brave, and must acquire a mastery over the emotional nature. This precept does not merely refer to physical tears—for they often spring to the eyes involuntarily, and though we may be smiling at the time. It refers to the feeling that there is anything for us to really cry over. It is the thought back of the tears, rather than the tears themselves.
The lesson to be learned from these rules is that we should rise above the incidents of personality, and strive to realize our individuality. That we should desire to realize the I AM consciousness, which is above the annoyance of personality. That we should learn that these things cannot hurt the Real Self—that they will be washed from the sands of time by the waters of eternity.
Likewise our ear must lose its sensitiveness to the unpleasant incidents of personality, before it can hear the truth clearly, and free from the jarring noises of the outward strife. One must grow to be able to hear these things, and yet smile, secure in the knowledge of the soul and its powers, and its destiny. One must grow to be able to hear the unkind word—the unjust criticism—the spiteful remark—without letting them affect his real self. He must keep such things on the material plane to which they belong, and never allow his soul to descend to where it may b affected by them. one must learn to be able to hear the truths which are sacred to him, spoken of sneeringly and contemptuously by those who do not understand—they cannot be blamed, for they cannot understand. Let the babes prattle, and scold, and laugh. It does them good, and cannot hurt you or the Truth. Let the children play—it is their nature—some day they will (like you) have experienced the growing-pains of spiritual maturity, and will be going through just what you are now. You were once like them—they will be as you in time. Follow the old saying, and let such things "go in one ear, and out of the other"—do not let them reach your real consciousness. Then will the ear hear the things intended for it—it will afford a clear passage for the entrance of the Truth.
Yea, "before the voice can speak in the presence of the Masters, it must have lost its power to wound." The voice that scolds, lies, abuses, complains, and wounds, can never reach the higher planes upon which dwell the advanced intelligences of the race. Before it can speak so as to be heard by those high in the order of life, and spiritual intelligences, it must have long since forgotten how to wound others by unkind words, petty spite, unworthy speech. 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 mistake—and 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." These things must be cast aside like a worn-out cloak—the advanced man needs them not.
"Before the soul can stand in the presence of the Masters, its feet must be washed in the blood of the heart"—this is a "hard saying"