The Complete Works of Yogy Ramacharaka. William Walker Atkinson
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it as something different from the future—or 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 life. It is the old mistake which causes us to separate time from 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 we ever shall be. It does away with the error that a broad line is drawn between this time 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 man. 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 that 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 follow 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 as compared to the great life) is most important to us—it is a stage in our development that is needed by us, and we must not shirk it or despise 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 afford to spend this life in merely dreaming of the future, for we 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 all—but it is part of all—remember this.
These difficulties of the distinction between the present and the future vanish when we regard them from the absolute view-point. The moment that we become fully conscious that the eternal is the only real thing—and that Now is all of eternity that we are able to grasp with our consciousness—that it is always Now with us, and always will be Now—when we realize this, then do the relative terms "present" and "future" lose their former meanings to us, and time and eternity; yesterday, today and tomorrow; and forever and forever; are seen to be but slightly different manifestations of the great eternal Now, in which we live at each moment of our existence. This living in the eternal makes us enjoy every moment of our present life—allow us to look forward to the future without fear—causes 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 relation—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 on the Path" so beautifully says: "This giant weed cannot flourish there; this blot upon the existence is wiped out by the very atmosphere of eternal thought."
5. “Kill out all sense of separateness.”
6. “Kill out desire for sensation.”
7. “Kill out the hunger for growth.”
8. “Yet stand alone and isolated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out the eternal can aid you. Learn from sensation, and observe it; because only so can you commence the science of self-knowledge, and plant your foot on the first step of the ladder. Grow as the flower grows, unconsciously, but eagerly anxious to open its soul to the air. So must you press 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, you harden by forcible passion for personal stature.”
Here again are we confronted with a set of paradoxical precepts, the first three of which tell us to kill out certain things, and the fourth of which then proceeds to tell us (apparently) to do the very things which we have just been advised not to do. 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 10, Lesson I. What we have said there applies to nearly all of the precepts of "Light on the Path."
In the fifth precept we are told to "Kill out all sense of separateness." The eighth precept gives us the reverse side of the shield: "Yet stand alone and isolated, because nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal, can aid you." Here we have two vital truths imparted to us—and yet the two are but different sides of the same truth. 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 we are different from, and better than, other men—is error, and arises from the relative point of view. 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 heights—and if he learns his lessons better than do we, he may outstrip us in development. And besides this, we are bound up with the lives of every other man and woman. We participate in the conditions which 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—every garment we wear—every dollar we earn—has had some connection with other people, and their lives and ours are intermingled—we touch all mankind at thousands of points. 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, environment, 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 set 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 remember the precept of the great Master who warned us to cast the first stone only when we were free from sin ourselves. 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 feet. Each is accountable for his own acts. Each must reap that which he has sown. Each must suffer or enjoy according to his own acts. Man is responsible only to himself and the Eternal. Nothing outside of the Eternal and himself can aid him. each soul must work out its own destiny, and no other soul may do the work of another. Each soul contains 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 that help. The lesson of Courage and Self-Reliance 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 can harm it. The Ego is proof against all harm and hurt, once it realizes the fact. It is indestructible, and eternal. Water cannot drown it—fire cannot burn 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." And the eighth tells us to "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." Another paradox. 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 from 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 lower and higher degrees.