The Complete Works of Yogy Ramacharaka. William Walker Atkinson
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may claim to possess same—there can be no monopoly upon these possessions, for they are free as water to those who are ready and willing to receive them. Although the most valuable of all possessions, they are literally "without money and without price," and woe unto him who attempts to sell the gifts of the Spirit—far he sells that which cannot be delivered except to. those who are ready for them, and those who are ready fee them have no need to buy—they simply help them selves 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 are working for the race as well as for yourself. The race is benefited by its individual members attaining spiritual knowledge, and you are making it easier for others of the race—those new 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 together by those who have passed on during the ages, so will generations to come be benefited by that which you are accumulating now. We are but atoms in a mighty whole, and the gain of one is the gain of all. Nothing is lost, Therefore "Desire possessions above all."
"Seek out the way." Seek it not by strenuous endeavor, but by opening up yourself to the promptings of the Spirit—by recognizing the hunger of the soul for spiritual bread—the thirst for the draught from the spring of life. Draw knowledge by the Law of At traction. It will come to you in obedience to that law. It is yours for the asking, and nothing can keep it you, or you from it. As Emerson says: "The things that are for thee, gravitate to thee. Oh, believe, as thou livest, that every sound that is spoken over the round would which thou oughtest to hear, will vibrate on thine ear. Every proverb, every book, every by word that belongs to thee for aid or comfort, shall surely come home through open or winding passages."
And this will be your test of the truth: When a message comes to you that seems to awaken a memory of an almost forgotten truth, then that truth is yours—it may not be all of that truth, but as much as you feel is true is yours—the rest will come in time. Emerson is said to have been asked to prove certain statements which he had m de, 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 he proved." He was right. 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. It 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 goes beyond, and sees that which the Intellect cannot grasp. In reading, 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 cne sentence that so appeals to you—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 it—it cannot escape you. Be not worried if you cannot understand all you hear or read—pass by that which does not awaken the answering ting of the spiritual keynote within you. This is a safe test, and rule. Apply it to all writings and teachings—our own included. Be not disturbed by the apparently conflicting teachings which you hear and read. Each teacher must teach in his own way, and every teacher will reach some that the others will miss. All teachers have some of the truth—none 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 teachers—listen 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 soul—better, for you, in fact. For it knows what it needs, and is continually reaching out for it. Teachers are useful—books are useful—because they suggest to you—they supply missing links—they 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 counsellor—the most skilled teacher. Heed the voice of the Something Within. Trust your own soul, O student. Look within confidently, trustingly, and hopefully. Look within
—for there is the spark from the Divine Flame.
"Seek the way by retreating within." We have just spoken of this trust in the Something Within. This precept emphasizes this phase of occult teaching. Learn to retreat within the Silence, and listen to the voice of your soul—it will tell you many great things. In the Silence 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 Inte1lect will afterwards accept them, and reason from the premises thus obtained. Intellect is cold—Spiritua1 Mind is warm and alive with high feeling. The Spiritual Mind is the source of much that is called "inspiration." Poets, painters, sculptors, writers, preachers, orators, and others have received this inspiration in all times, and do so today. This is the source from which the seer obtains his vision—the prophet his foresight. By 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 the Intellect has not dared to dream. When we learn to trust the Spirit, it responds by sending us more frequent Rashes of illumination and enlightenment. As one unfolds in Spiritual Consciousness, he relies more upon the Inner Voice, and is more readily able to distinguish it from the impulses from the lower p1anes of the mind. He learns to follow the guidance of the Spirit, and to allow it to lend him a helping hand. To he "led by the Spirit" is a living and real fact in the 1ives of all who have reached a certain stage of spiritual development. "Seek the way by advancing boldly without." Re not afraid. Nothing can harm you. You are a living, eternal soul. Therefore, be bold. Look around you and see what is going on in the world—and learn lessons thereby. See the workings of the great loom of life—watch 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 which you have left behind you and with which you are through—but witness them all without horror of disgust. Remember that from the lowly phases, higher phases develop. From the mud of the river the beautiful lotus rears its stalk, and forcing its way through the water reaches the air, and unfolds its beautiful Rower. From the mud of the physical, the plant of life passes through the water of the mental plane, on to the air of the spiritual, and there unfolds. Look around you and see what men are doing—what they are saying—what they are thinking—it is all right, in all its phases, for those who are in it, 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 of it all It is all one
—and you are part of that one. Peel the swell of the wave beneath you—yield to its motion—you will not be submerged, for you are riding on its crest, and borne on its bosom. Do not fear the outside—even whi1e you retreat within—both are good—each in its place. Let your Inner Sanctuary be your real resting place, but be not afraid to venture without. Your retreat cannot he cut off. See the outer world, knowing that home is always awaiting you. There is no contradiction between the eighteenth and nineteenth precepts. Let us repeat them, that you may grasp them as but the two sides of the same truth: "Seek the way by retreating within—seek the way by advancing boldly without." Do you not see that they are both needed to form the whole statement of truth? "Seek it not by any one road." This is a necessary caution. As the writer of the precept says: "To each temperament there is one road which seems the most desirable." But there is a subtle temptation here—the student is very apt to rest content with that one road which suits his particular temperament, and, accordingly, is likely to shut his eyes to the other roads. He becomes bigoted, narrow, and one-sided. He should explore all the lanes which seem to lead to the truth, gaining a little here and a little there—holding fast to that which appeals to his inner consciousness, and letting the rest go—hut condemning not that which he does not see fit to accept. Do not be a partisan—or a bigot—or a sectarian. Because you favor any one form of teaching,