The Complete Works of Yogy Ramacharaka. William Walker Atkinson
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not the same in degree or expression. They differ in consciousness. Just as in man, while he is one, there is a part where consciousness, intelligence and volition are especially located, and the other parts differ in their greater or lesser distance from that—in their greater or less resemblance to it—so is the Universal One, there probably, somewhere, is a part which is “God” (better Father, Mother, or Parent) in the peculiar sense—consciousness, life, intelligence, (orce, in the pure or essence—and other parts may be classified by their greater or less distance from this Center—their greater or less resemblance to it.”
We mention these illustrations and views that the student may have different presentations of the same thought, colored by the mentality of their writers. Some will grasp the truth better from one presentation and others from another. Personally, we favor the illustration of the “Sun”—its centre and its emanations and rays—for we believe that it conveys a closer analogy to the real idea of the Gnanis than does any other. But any illustration that will help the student best is the best one for him. A Hindu teacher once showed his students a fragrant flower, calling their attention to the fact that the Rower was throwing all particles of itself constantly, which, when perceived by the sense of smell, caused the sensation of fragrance—and yet while the fragrance was of the rose, a part of itseif, the fragrance was not the rose. Of it, but not it.
We find that we have touched merely upon one phase of Gnani Yoga. We will take un some of its other features in subsequent lessons. Our next lesson will be upon Bhakti Yoga—the Yoga of the Love of God—a subject which naturally follows that part of Gnani Yoga which we have touched upon. It will tell of man’s real relation to God—will remind that in God doeth man indeed live and move and have his being. The lesson evil not be like a conventional sermon, although Bhakti Yoga addresses itself to the heart instead of the intellect. But it is in accord with reason, instead of contrary to it. In the lessons following the next one we will take up the other parts of Gnani Yogi. under appropriate headings. The Yogi Philosnphy is suited to all the need of man—some parts will appeal to each more than certain other parts—hut all parts are good and necesasry. So do not neglect any part, simply because ther part appeals to yon more. You will get something from each.
In conclusion, we call your attention to the fact that it is a truth that the Universe is not a dead thing—it is alive, pulsating with life, energy and intelligence. It is a living thing, and YOU are part of it. You are not The Absolute, but you are an atom comprising one of its rays—its life force is playing through you. You are in touch with the Centre, and the Centre is conscious of YOU and of its relation to While but an atom, you are necessary to the Wole. You are part of IT. Nothing can hurt you destroy you. And you are growing to a onsciousnessof your union with God—not a mere intellectual understanding, but a real, actual, living KNOWLEDGE. Peace be with thee!
Lesson VII
Bhakti Yoga
As we have stated in previous lessons, the Yogi Philosophy is divided into several branches or forms, each specially adapted to the requirements of certain classes of students. And yet, each path leads to the same end—unfoldment, development, and growth. The man who wishes to grow by force of will, or by the steady pressure of the mind upon the sheaths enfolding the Higher Self, will he attracted to Raja Yoga. Another who wishes to knowing– by studying the Riddle of the Universe, and by an intellectual comprehension of the principles underlying Life, naturally is attracted toward Gnani Yoga. A third whose "religious nature” is largely developed, prefers to grow into an understanding and union with the Absolute, by the power of Love—by the inspiration that conies irom the love of some conception of God, and some form of worship that may accompany that conception of Deity. Such an one is a follower of Bhakti Yoga.
Of course one may be an ardent Raja Yogi, or a learned Gnani Yogi, and at the same time be filled with such a reverence and love of the Absolute that he is an advanced Bhakti Yogi. In fact, we fail to see how one may avoid being a Bhakti Yogi, if he studies any branch of Yoga. To know God is to love Him, and the more we know of Him, the more we must love Him. And, likewise, to know ourselves is to love God, for we perceive our relationship with Him. And the more we develop ourselves, the more we find ourselves filled with a love of the Absolute.
Bhakti Yoga supplies the craving of the human heart for the love for, and of the Absolute, which craving manifests itself in what we call the “religious instinct"—the instinct of worship. All men have this instinct, manifested in various forms. Even those who style themselves "free—thinkers," “agnostics,” as well as those who deny the existence of God at all, and who accept the intellectual conceptions of the materialists, feel this instinctive urge, and manifest it in the love of "Nature," or Art, or Music, little dreaming that in so doing they are still loving and practically worshipping some of the manifestations of the God they deny.
But when we say that Bhakti Yoga is the science of the Love of God, we do not mean science which separates those who love and worship some certain other conceptions of Deity. On the contrary, the true Bhakti Yogi recognizes that the love and worship of any conception of Deity is a form of Bhakti Yoga. To the Bhakti Yogi all men are worshipers of the Absolute—the Center of Life—Spirit—God. Notwithstanding the crude and barbarous conception of Deity the ignorant savage may have, the Bhakti Yogi sees that that man is worshiping and loving the highest conception of Deity possible to him in his underdeveloped state, and that he is doing the best he can. And consequently he sees in the savage a brother Bhakti Yogi, in the elementary stages of knowledge. And he feels a sympathy with and an understanding of that savage mind, and his love goes out toward that humble brother (doing the best he knows how) and instead of denouncing as a heathen and an unbeliever, he calls him “brother,” and understands him. You may see, readily, that there are no closely drawn lines among the Bhakti Yogis—no feeling of sectarianism—for they feel that the whole race may be included in their body, and they are already to extend the right hand of fellowship to all. '
I'he Absolute is unchangeable—the same yesterday, conception of the race makes evolutionary progress. A man's God is always just a little in advance of the man—some have said that a man's God is the man at his best, and in so saying they have expressed the idea cleverly. The God of the Old Testament is a different being from the God of the New Testament. And the God of the Christian Church of today, is far different from the the God of the Church of fifty years ago. And yet, God is the same—no change—the difference comes from the growth and development of the minds of men and women composing the Church. As Man advances he sees higher attributes in God, and as he always loves and worships st and best in his conception of his Deity, he transfers his from the lower idea of yesterday to the higher idea of today. And tomorrow, still higher ideas will be grasped, and the God of tomorrow will be a still higher conception of Deity than the God of today. And yet, God has not changed, and will not change the slightest, but Man has and will change his conception of Him. The ignorant savage believes in a God that seems to us like a Devil—but it is a God something like himself—only a litle bit better. And he carves some hideous image to represent that God, and he falls down and worships it—perhaps oBers sacrifices to it—perhaps sprinkles human blood upon its altar, imagining that, like himself, God loves to see the blood of his enemies. The savage’s enemies are always his God’s enemies—and this idea follows man for a long time, as we may see by looking around us a little in our own countries today. After a while the savage, or rather his descendants, increase in knowledge and understanding, and they cast down the God of their fathers, and erect one more in keepinp with the higher conception of Deity that has come with knowledge and unfoldment. The improvement may be but slight, but still it is a move in the right direction and the new God is just a little bit better—just a little bit kinder—just a little bit more loving—than the one that went before. And, so on, step by step the race rises to higher and greater conceptions of God—each step marking a throwing down o!' old ideals and a building up of new and better ones. And yet God remains the same—although higher conceptions of Him come into the minds of Man.
The less developed races cannot form the concept of One God—they