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The seventh lesson, the Unfoldment of
Consciousness. We have thought it well to

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make a slight change in the arrangement
of these lessons, that is, in

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the order in which they should appear. We had contemplated making the seventh lesson

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a series of mental drills, and
tended to develop certain of the mental faculties.

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But we have decided to postpone the
same until a later lesson, believing

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that by so doing a more logical
sequence or order of arrangement will be preserved.

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In this lesson we will tell you
of the unfoldment of consciousness in man,

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and in the next lesson, and
probably in the one following it,

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we shall present to you a clear
statement regarding the states of mind below and

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over consciousness, the most wonderful region, we assure you, and one that

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has been greatly misunderstood and misinterpreted.
This will lead up to the subject of

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the cultivation of the various faculties,
both conscious and outside of consciousness, and

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the series will be concluded by three
lessons going right into the heart of this

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part of the subject, and giving
certain rules and instruction calculated to develop man's

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wonderful thought machine that will be of
the greatest interest and importance to all of

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our students. When the lessons are
concluded, you will see that the present

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arrangement is most logical and proper.
In this lesson we take up the subject

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of the unfoldment of consciousness, the
most interesting subject. Many of us have

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been in the habit of identifying consciousness
with mind. But as we proceed with

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a series of lessons, we will
see that that which is called consciousness is

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but a small portion of the mind
of the individual, and even that small

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part is constantly changing its states on
unfolding new states. Undreamed of consciousness is

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a word we use very often in
considering the science of the mind. Let

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us see what it means. Webster
defines it as one's knowledge of sensations and

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mental operations, or of what passes
in one's own mind. Hallick defines it

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as that undefinable characteristic of mental states
which causes one to be aware of them.

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But, as Halleck states, consciousness
is incapable of definition. To define

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anything, we are obligated to describe
it in terms of something else, and

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there is nothing else in the world
like consciousness. Hence, we can define

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it only in terms of itself,
and that is very much like trying to

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lift one's self by one's own footstraps. Consciousness is one of the greatest mysteries

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that confronts us. Before we can
understand what consciousness really is, we must

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know what mind really is, and
that knowledge is lacking. Notwithstanding the many

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ingenious theories evolved in order to explain
the mystery, metaphysicians do not throw much

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light on the subject. And as
for materialistic science, listen to what Huxley

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says. How it comes about that
anything so remarkable as a state of consciousness

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comes about by the result of irritating
nervous tissue is just as unaccountable as the

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appearance of the genie when Aladdin rubbed
his lamp. To many persons, the

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words consciousness and mental process or thought
are regarded as synonyms, and in fact

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psychologists so held until quite recently.
But now it is generally accepted as a

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fact that mental processes are not limited
to the field of consciousness, and it

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is now generally taught that the field
of subconsciousness, that is under consciousness mentation,

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is of a much greater extent than
that of conscious mentation. Not only

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is it true that the mind can
hold in consciousness but one fact to any

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one instant, and that consequently,
only a very small fraction of our knowledge

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can be in consciousness to any one
moment. But it is also true that

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the consciousness plays a very small part
in the totality of mental processes or mentation.

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The mind is not conscious of the
greater portion of its own activities.

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Maudsley says that only ten percent comes
into the field of consciousness. Taine has

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stated it in these words, of
the world which makes up our being,

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we only perceive the highest points,
the lighted up peaks of a continent,

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whose lower levels remain in the shade. But it is not our intention to

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speak of this great subconscious region of
the mind at this point, for we

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shall have much to do with it
later on. It is mentioned here in

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order to show that the enlargement or
development of consciousness is not so much a

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matter of growth as it is in
unfoldness, not a new creation or enlargement

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from the outside, but rather an
unfoldment outward from within. From the very

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beginning of life, among the particles
of inorganic substance may be found traces of

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something like sensation. In response,
hitherto, writers have not cared to give

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to this phenomenon the name of sensation
or sensibility, as the terms savored too

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much of senses and sense organs,
But modern science has not hesitated to bestow

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the name so long withheld. The
most advanced scientific writers do not hesitate to

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state that in reaction, chemical response, et cetera, may be seen indications

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of rudimentary sensation. Haeckel says,
I cannot imagine the simplest chemical and physical

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process without attributing the movement of the
material particles to unconscious sensation. The idea

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of chemical affinity consists in the fact
that the various chemical elements perceive the qualitative

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differences in other elements and experience pleasure
or revulsion at contacts with them, and

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execute their specific movements on this ground. He also speaks of the sensitiveness of

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plasm or the substance of living bodies, as being only a superior degree of

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the general irritability of substance. Chemical
reaction between atoms is spoken of by chemists

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as a sensitive reaction. Sensitiveness is
found even in the particles of inorganic substance,

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and may be regarded as the first
glimmerings of thought. Science recognizes this

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when it speaks of the unconscious sensation
of the particles as a thesis or feeling,

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and the unconscious will that responds there
too, as tropesis or inclination.

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Hakel says of this that sensation perceives
the different qualities of the stimuli and feeling

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the quantity. And also we may
ascribe the feeling of pleasure and pain in

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the contact with qualitatively different atoms to
all atoms, and so explain the elective

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affinity in chemistry attraction of loving atoms, inclination repulsion of hating atoms, this

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inclination. It is impossible to form
a clear or intelligent idea of the phenomena

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of chemical affinity, et cetera,
unless we attribute to the atoms something akin

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to sensation. It is likewise impossible
to understand the actions of the molecules unless

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we think of them as possessing something
akin to sensation. The law of attraction

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is based upon mental states and substance. The response of inorganic substance to electricity

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and magnetism is also another evidence of
sensation, and the response there too.

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In the movements and operations of crystal
life, we obtain evidences of still a

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little higher forms of sensation in response. There too, the action of crystallization

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is very near akin to that of
some low forms of plasmic action. In

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fact, the missing link between plant
life and the crystals is claimed to have

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been found in some recent discoveries of
science, the connection being found in certain

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crystals in the interior of plants,
composed of carbon combinations and resembling the inorganic

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crystals. In many ways, crystals
grow along certain lines and forms up to

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a certain size. Then they begin
to form baby crystals on their surfaces,

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which then take on the growth.
The processes, being almost analogous to cell

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life. Processes akin to fermentation have
been detected among chemicals in many ways.

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It may be seen that the beginning
of mental life must be looked for among

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the minerals and particles. The latter
be it remembered, composing not only inorganic

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but also the organic substance. As
we advance in the scale of life,

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we are met with constantly increasing unfoldment
of mentation, the simple giving place to

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the complex manifestations. Passing by the
simple vital processes of the monera or single

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celled things, we notice the higher
forms of cell life with growing sensibility or

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sensation. Then we come to the
cell groups in which the individual cells manifest

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sensation of a kind coupled with a
community sensation. Food is distinguished, selected

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and captured, and movements exercised in
pursuit of the same. The living thing

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is beginning to manifest more complex mental
states. Then the stage of the lower

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plants is reached, and we notice
the varied phenomena of that region evidencing an

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increased sensitiveness, although there are practically
no science of special organs of sense.

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Then we pass on to the higher
plant life and which begin to manifest certain

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sensitive cells or groups of such cells, which are rudimentary sense organs. Then

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the forms of animal life and considered, with rising degrees of sensations and growing

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sense apparatus or sense organs, gradually
unfolding into something like nervous systems. Among

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the lower animal forms there are varying
degrees of mentation, with accompanying nerve centers

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and sense organs, little or no
science of consciousness, gradually ascending until we

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have dawning consciousness in the reptile kingdom, et cetera, and fuller consciousness and

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a degree of intelligent thought in the
still higher forms, gradually increasing until we

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reach the plane of the highest mammals, such as the horse, dog,

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elephant, ape et cetera, which
animals have complex nervous systems, brains,

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and well developed consciousness. We need
not further consider the forms of mentation in

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the forms of life below the conscious
stage, for that would carry us far

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from our subject among the higher forms
of animal life. After a dawn period

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or semi consciousness, we come to
forms of life among the lower animals possessing

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a well developed degree of mental action
and consciousness, the latter being called by

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psychologists simple consciousness, but which term
we consider too indefinite, and which we

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will term physical consciousness, which will
give a fair idea of the thing itself.

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We use the word physical in the
double sense of external and relating to

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the material structure of living being,
both of which definitions are found in the

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dictionaries. And that is just what
physical consciousness really is, an awareness in

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the mind or a consciousness of the
external world, as evidenced by the senses

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and of the body of the animal
or person. The animal or person thinking

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on the plane of physical consciousness.
All the higher animals do, and many

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men seem unable to rise much higher
identifies itself with the physical body, and

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its conscious only of thoughts of that
body and the outside world it knows,

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but not being conscious of mental operations
or of the existence of its mind,

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it does not know that it knows. This form of consciousness while infinitely above.

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The mentation of the non conscious plane
of sensation is like a different world

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of thought from the consciousness of the
highly developed intellectual man of our age and

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race. It is difficult for a
man to form an idea of the physical

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consciousness of the lower animals and savages, particularly as he finds it difficult to

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understand his own consciousness except by the
act of being conscious. But observation and

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reason have given us a fair degree
of understanding of what this physical consciousness of

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the animal is like, or at
least in what respect it differs from our

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own consciousness. Let us take a
favorite illustration. A horse standing out in

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the cold, sleet and rain undoubtedly
feels the discomfort and possibly pain, for

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we know by observation that animals feel
both. But he is not able to

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analyze his mental states and wonder when
his master will come out to him.

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Think how cruel it is to keep
him out of the warm stable, wonder

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whether he will be taken out in
the cold again tomorrow, feel envious of

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other horses who are indoors, wonder
why he is compelled to be out cold

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nights, et cetera, et cetera. In short, he does not think

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as would a reasoning man under such
circumstances. He is aware of the discomfort,

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just as would be the man,
and he would run home if he

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could, just as would the man. But he is not able to pity

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himself, nor to think about his
personality as would the man. Nor does

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he wonder whether such a life is
worth living. After all, he knows,

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but is not able to think of
himself as knowing. He does not

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know that he knows as we do. He experiences the physical pain and discomfort,

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but has spared the mental discomfort and
concern arising from the physical which man

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so often experiences. The animal cannot
shift its consciousness from the sensations of the

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outer world to the inner states of
being. It is not able to know

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itself. The difference may be clumsily
illustrated by the example of a man feeling,

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seeing or hearing something that gives him
a pleasurable sensation, or the reverse.

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He is conscious of the feeling and
sensation, and that it is pleasurable

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or otherwise. That is physical consciousness, and the animal may share it with

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him, but it stops right there
with the animal. But the man may

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begin to wonder why the sensation is
pleasurable, and to associate with other things

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in persons, or speculate why he
dislikes it, what will follow, and

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so on. That is mental consciousness. Because he recognizes an inward self and

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is turning his attention inward. He
may see another man in experience of feeling

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or sensation of attraction or aversion like
or dislike. This is physical consciousness,

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and an animal may also experience the
sensation. The man goes further than the

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animal and wonders just what there is
about the man he likes or detests,

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and may compare himself to the man
and wonder whether the latter feels as he

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does, and so on. This
is mental consciousness. In animals, the

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mental gaze is freely directed outward and
never returns upon itself and man, the

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mental gaze may be directed inward or
may return inward after its outward journey.

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The animal knows the man not only
knows, but he knows that he knows,

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and is able to investigate that knowing
and speculate about it. We call

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this higher consciousness mental consciousness, the
operation of physical consciousness. We call instinct

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the operation of mental consciousness. We
call reason. The man who has mental

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consciousness not only feels or senses things, but he has words or mental concepts

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of these feelings and sensations, and
may think of himself as experiencing them,

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separating himself the sensation or feeling and
the thing felt or sensed. The man

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is able to think, I feel, I hear, I see, I

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smell, I taste, I desire
I do, et cetera, et cetera.

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The very words indicate mental consciousness,
recognizing mental states and giving them names,

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and also recognizing something called I that
experiences the sensations. This latter fact

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has caused psychologists to speak of this
stage as self consciousness, but we reserve

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this idea of the eye consciousness for
a higher stage. The animal experiences something

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that gives it the impressions or feeling
that we call pain, hurt, pleasant,

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sweet, bitter, et cetera,
all being forms of sensation, but

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it is unable to think of them
in words. The pain seems to be

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a part of itself, although possibly
associated with some person or thing that caused

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it. The study of the unfoldment
of consciousness in a young baby will give

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one a far better idea of the
grades and distinctions than can be obtained from

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reading mere words. Mental consciousness is
a growth. As Hallick says, many

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persons never have more than a misty
idea of such a mental attitude. They

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always take themselves for granted, and
never turn the gaze inward. It has

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been doubted whether the savages have developed
self consciousness, and even many men of

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our own race seem to be but
little above the animals in intellect and consciousness.

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They do not seem able to know
themselves even slightly. To them.

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The eye seems to be a purely
physical thing, a body having desires and

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feeling, but little more. They
are able to feel an act, but

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scarcely more. They are not able
to set aside any physical not i,

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being utterly unable to think of themselves
as anything else but a body. The

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eye and the body are one with
them, and they seem incapable of distinguishing

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between them. Then comes another stage
in which mental consciousness proper sets in the

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man begins to realize that he has
a mind. He is able to know

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himself as a mental being and to
turn the gaze inward a little. This

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period of development may be noticed in
young children. For a time they speak

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of themselves as a third person,
until finally they begin to say aye.

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Then a little later comes the ability
to know their own mental states. As

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such, they know that they have
a mind and are able to distinguish between

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it and the body. It is
related that some children experience a feeling of

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terror when they pass into this stage. They exhibit signs of bashfulness and what

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is commonly termed self consciousness. In
that sense, Some tell us in after

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years that when they became aware of
themselves as an entity, they were overcome

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with alarm, as if by a
sense of loneliness and a partness from the

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universe. Young people often feel this
way for several years. There seems to

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be a distinct feeling that the universe
is antagonistic to and set apart from them.

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And although this feeling of separateness and
apartness grows less acute as the man

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grows older, yet it is always
present to a greater or less degree,

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until a still higher stage the ego. Consciousness is reached when it disappears,

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as we shall see. And this
mental conscious stage is a hard one for

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many. They are entangled in a
mass of mental states which the man thinks

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is himself, And the struggle between
the real eye and its confining sheaths is

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painful, and it becomes still more
painful as the end is neared. For

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as man advances in mental consciousness and
knowledge, he feels more keenly and suffers.

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Accordingly, man eats the fruit of
the tree of knowledge and begins to

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suffer, and is driven out of
the garden of Eden, of the child

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and primitive races, who live like
birds of the air and can concern themselves

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not about mental states and problems.
But there is deliverance ahead in the shape

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of a higher consciousness, although but
few realize it, and still fewer have

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gained it. Perhaps this lesson may
point out the way for you. With

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the birth of mental consciousness comes the
knowledge that there is a mind in others.

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Man is able to speculate and reason
about the mental states of other men

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because he recognizes these states within himself. As man advances in the mental consciousness,

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he begins to develop a constantly increasing
degree and grade of intellect, and

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accordingly he attaches the greatest importance to
that part of his nature. Some men

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worship intellect as a god, ignoring
its limitations which other thinkers have pointed out.

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Such people are apt to reason that
because the human intellect in its present

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state of development reports that such a
thing must be or cannot possibly be,

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that the matter is forever settled.
They ignore the fact that it is possible

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that man's intellect, in its present
state of unfoldment, may be able to

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take cognizance of only a very small
part of the universal fact, and that

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there may be regions upon regions of
reality and fact of which he cannot even

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dream, so far are they removed
from his experience. The unfoldment of a

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new sense would open out a new
world, and might bring to light facts

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that would completely revolutionize our entire world
of conceptions by reason of the new information

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00:19:42,319 --> 00:19:48,200
it would give us. But nevertheless, from this mental consciousness has come the

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wonderful work of intellect, as shown
in the achievements of man up to this

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time. And while we must recognize
its limitations, we gladly join in singing.

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If praises reason is the tool with
which man is digging into the mind

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00:20:04,519 --> 00:20:10,480
of facts, bringing to light new
treasures. Every day. This stage of

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mental consciousness is bringing to man knowledge
of himself, knowledge of the universe that

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is well worth the price he pays
for it. For man does pay a

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price for entrance into this stage,
and he pays an increasing price as he

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advances in its territory. For the
higher he advances, the more keenly he

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feels and suffers as well as enjoys. Capacity for pain is the price man

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pays for attainment. Up to a
certain stage, his pain passes from the

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physical to the mental consciousness, and
he becomes aware of problems that he never

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dreamt existed, and the lack of
an intelligent answer produces mental suffering. And

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the mental suffering that comes to him
from unsatisfied longings, disappointment, the pain

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of others whom he loves, et
cetera, is far worse than any physical

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suffering. The animal lives its animal
life and is contented, for it knows

264
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no better. If it had enough
to eat, a place to sleep,

265
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a mate, it is happy,
and some men are likewise, But others

266
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find themselves involved in a world of
mental discomfort. New wants arise, and

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the lack of satisfaction brings pain.
Civilization becomes more and more complex and brings

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its new pains as well as new
pleasures. Man attaches himself to things,

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and each day creates for himself artificial
wants which he must labor to meet.

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His intellect may not lead him upward, but instead may merely enable him to

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invent new and subtle means and ways
of gratifying his senses to a degree impossible

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to the animals. Some men make
a religion of the gratification of their sensuality,

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their appetite, and become beasts magnified
by the power of intellect. Others

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become vain, conceited, and puffed
up with a sense of importance of their

275
00:22:08,559 --> 00:22:17,039
personality the false eye. Others become
morbidly introspective and spend their time analyzing and

276
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dissecting their moods, motives, feelings, et cetera. Others exhaust their capacity

277
00:22:23,079 --> 00:22:29,200
for pleasure and happiness but looking outside
for it instead of within, and become

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blaise, bored, enewed, and
an affliction to themselves. We mention these

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things not in a spirit of pessimism, but merely to show that even this

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great mental consciousness has a reverse and
ugly side, as well as the bright

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face that has been ascribed to it. As man reaches the higher stages of

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this mental consciousness, and the next
higher stage begins to dawn upon him,

283
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he is apt to feel more keenly
than ever the insufficiency of life as it

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00:23:00,039 --> 00:23:06,720
appears to him. He is unable
to understand himself, his origin, destiny,

285
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purpose, and nature, and he
chafes against the bars of the cage

286
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of intellect in which he is confined. He asks himself the question, whence

287
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come I, Whither go I?
What is the object of my existence?

288
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He becomes dissatisfied with the answers the
world has to give him to these questions,

289
00:23:26,960 --> 00:23:33,079
and he cries aloud in despair,
And but the answer of his own

290
00:23:33,200 --> 00:23:37,559
voice comes back to him from the
impassable walls with which he is surrounded.

291
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He does not realize that his answer
must come from within. But so it

292
00:23:44,319 --> 00:23:51,400
is. Psychology stops when it reaches
the limits of mental consciousness, or as

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it calls it self consciousness, and
denies that there is anything beyond any unexplored

294
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regions of the mind. It laughs
at the reports that come from those who

295
00:24:03,000 --> 00:24:08,160
have penetrated farther within the recesses of
their being, and dismisses the reports as

296
00:24:08,240 --> 00:24:15,519
mere dreams, phantasies, illusions,
ecstatic imagings, abnormal states, et cetera,

297
00:24:15,759 --> 00:24:21,279
et cetera. But nevertheless, there
are schools of thought that teach of

298
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these higher states, and there are
men of all ages and races that have

299
00:24:25,720 --> 00:24:30,519
entered them and have reported concerning them, And we feel justified in asking you

300
00:24:30,960 --> 00:24:37,839
to take them into consideration. There
are two planes of consciousness of which we

301
00:24:37,920 --> 00:24:41,640
feel it proper to speak, for
we have obtained more or less information regarding

302
00:24:41,680 --> 00:24:47,759
them. There are still higher planes, but they belong to higher phases of

303
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life than we are dealt with here. The first of these plains or states

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of consciousness, above the self consciousness
of the psychologists, which we have called

305
00:25:00,079 --> 00:25:06,279
mental consciousness, may be called ego
consciousness, for it brings an awareness of

306
00:25:06,319 --> 00:25:11,000
the reality of the ego. This
awareness is far above the self consciousness of

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00:25:11,039 --> 00:25:15,559
the man who is able to distinguish
I from you and to give it a

308
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name, and far above the consciousness
that enables a man as he rises in

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00:25:22,839 --> 00:25:29,200
the scale, to distinguish the eye
from faculty after faculty of the mind which

310
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he is able to recognize as not
I, until he finds left a mental

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something that he cannot set aside,
which he calls I. Although this stage

312
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alone is very much higher than that
of the average of the race, and

313
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is a high degree of attainment itself, it is akin to this last stage,

314
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and yet still fuller and more complete. In the dawning of ego consciousness,

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the eye recognizes itself still more clearly
and more than this, is fully

316
00:26:03,920 --> 00:26:08,359
imbued with a sense and awareness of
its own reality unknown to it before.

317
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This awareness is not a mere matter
of reasoning. It is a consciousness,

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just as is physical consciousness and mental
consciousness. Something different from an intellectual conviction.

319
00:26:22,240 --> 00:26:27,319
It is a knowing, not a
thinking or believing. The eye knows

320
00:26:27,720 --> 00:26:33,440
that it is real, that it
has its roots in the supreme reality underlying

321
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all the universe, and partakes of
its essence. It does not know what

322
00:26:37,920 --> 00:26:42,640
this reality is, but it knows
that it is real and something different from

323
00:26:42,640 --> 00:26:48,799
anything in the world of name,
form, number, time, space,

324
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cause and effect, something transcendental and
surpassing all human experience. And knowing this,

325
00:26:56,759 --> 00:27:00,000
it knows that it cannot be destroyed
or hurt, not die, but

326
00:27:00,119 --> 00:27:06,200
is immortal, and that there is
something which is the very essence of good,

327
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behind, of underneath, and even
in itself. And in this certainty

328
00:27:11,640 --> 00:27:18,759
and consciousness is their peace, understanding, and power. When it fully bursts

329
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upon one, doubt, fear,
unrest, and dissatisfaction drop from him like

330
00:27:25,279 --> 00:27:30,359
worn out garments, and he finds
himself clothed in the faith that knows fearlessness,

331
00:27:30,799 --> 00:27:37,119
restfulness, satisfaction. Then he is
able to say, understandingly and with

332
00:27:37,279 --> 00:27:45,000
meaning, I am. This ego
consciousness is coming to many as a dawning

333
00:27:45,079 --> 00:27:48,920
knowledge. The light is just rising
from behind the hills. To others,

334
00:27:49,160 --> 00:27:53,960
it has come gradually and slowly,
but fully, and they now live in

335
00:27:55,000 --> 00:27:59,839
the full light of the consciousness.
Others, it has burst upon like a

336
00:27:59,880 --> 00:28:04,440
flash or vision, like a light
falling from the clear sky, almost blinding

337
00:28:04,480 --> 00:28:10,200
them at first, but leaving them
changed men and women possessed of that something

338
00:28:10,240 --> 00:28:15,480
that cannot be understood by or described
to those who have not experienced it.

339
00:28:15,440 --> 00:28:22,839
This last stage is called illumination.
In one of its forms, the man

340
00:28:22,920 --> 00:28:26,359
of the ego consciousness may not understand
the riddle of the universe, or be

341
00:28:26,440 --> 00:28:30,359
able to give an answer to the
great questions of life, but he has

342
00:28:30,359 --> 00:28:36,160
ceased to worry about them. They
now disturb him. Not he may use

343
00:28:36,240 --> 00:28:40,559
his intellect upon them as before,
but never with the feeling that in their

344
00:28:40,680 --> 00:28:45,640
intellectual solution rests his happiness or peace
of mind. He knows that he stands

345
00:28:45,720 --> 00:28:51,160
on solid rock, and though the
storms of the world of matter and force

346
00:28:51,279 --> 00:28:55,440
may beat upon him, he will
not be hurt. This and other things,

347
00:28:55,480 --> 00:28:59,799
he knows. He cannot prove these
things to others, for they are

348
00:28:59,839 --> 00:29:03,759
not demonstratable by argument. He himself
did not get them in that way,

349
00:29:04,480 --> 00:29:08,920
and so he says but little about
it, but lives his life as if

350
00:29:08,960 --> 00:29:15,519
he knew them, not so far
as outward appearances go. But inwardly he

351
00:29:15,599 --> 00:29:18,519
is a changed man. His life
is different from that of his brothers,

352
00:29:19,000 --> 00:29:25,240
for while their souls are wrapped in
slumber or tossing in troubled dreams, his

353
00:29:25,440 --> 00:29:30,079
soul has awakened and is gazing upon
the world with bright and fearless eyes.

354
00:29:30,039 --> 00:29:34,480
There are, of course, different
stages or degrees of this consciousness, just

355
00:29:34,519 --> 00:29:40,000
as there are in the lower planes
of consciousness. Some have it to a

356
00:29:40,039 --> 00:29:45,880
slight degree, while others have it
fully. Perhaps this lesson will teach some

357
00:29:45,000 --> 00:29:48,880
of its readers, just what is
the thing that has happened to them,

358
00:29:49,200 --> 00:29:53,640
and which they hesitate to speak of
to their closest friend or life companion.

359
00:29:55,440 --> 00:29:59,880
To others, it may open the
way to a fuller realization. We sincerely

360
00:30:00,079 --> 00:30:03,279
trust so, for one does not
begin to live until he knows the eye

361
00:30:03,640 --> 00:30:10,200
as reality. There is a stage
still higher than this last mentioned, but

362
00:30:10,279 --> 00:30:14,880
it has come to but very few
of the race reports of it come from

363
00:30:14,960 --> 00:30:21,519
all times, races countries. It
has been called cosmic consciousness, and is

364
00:30:21,599 --> 00:30:26,119
described as an awareness of the oneness
of life, that is, a consciousness

365
00:30:26,200 --> 00:30:33,079
that the universe is filled with one
life, an actual perception and awareness that

366
00:30:33,160 --> 00:30:37,119
the universe is full of life,
motion, and mind, and that there

367
00:30:37,200 --> 00:30:42,519
is no such thing as blind force
or dead matter, but that all is

368
00:30:42,599 --> 00:30:48,759
alive, vibrating, and intelligent.
That is, of course, that the

369
00:30:48,799 --> 00:30:52,440
real universe, which is the essence
or background of the universe of matter,

370
00:30:53,079 --> 00:30:59,079
energy, and mind, is as
they describe. In fact, the description

371
00:30:59,240 --> 00:31:03,599
of those who have had glimpses of
this state would indicate that they see the

372
00:31:03,720 --> 00:31:08,839
universe as all mind, that all
is mind. At the last, this

373
00:31:10,000 --> 00:31:15,880
form of consciousness has been experienced by
men here and there only a few in

374
00:31:15,039 --> 00:31:21,559
moments of illumination, the period lasting
but a very short space of time,

375
00:31:22,039 --> 00:31:26,319
then fading away, leaving but a
memory. In the moment of the illumination,

376
00:31:27,039 --> 00:31:33,200
there came to those experiencing it a
sense of in touchness with universal knowledge

377
00:31:33,240 --> 00:31:41,359
and life impossible to describe, accompanied
by a joy beyond understanding. Regarding this

378
00:31:41,559 --> 00:31:48,599
last cosmic consciousness, we would state
that it means more than an intellectual conviction,

379
00:31:48,119 --> 00:31:53,240
belief, or realization of the facts
as stated, for an actual vision

380
00:31:53,599 --> 00:32:01,119
and consciousness of these things came in
the moment of illumination. Some others report

381
00:32:01,359 --> 00:32:07,319
that they have a deep, abiding
sense of the reality of the facts described

382
00:32:07,400 --> 00:32:12,480
by the report of the illumined,
but they have not experienced the vision or

383
00:32:12,559 --> 00:32:17,200
ecstasy referred to. These last people
seem to have with them always the same

384
00:32:17,279 --> 00:32:22,720
mental state as that possessed by those
who had the vision and passed out of

385
00:32:22,759 --> 00:32:29,680
it, carrying with them the remembrance
and feeling, but not the actual consciousness

386
00:32:29,680 --> 00:32:35,480
attained at the moment. They agree
upon the essential particulars of the reports.

387
00:32:36,279 --> 00:32:40,279
Doctor Maurice Buck, now passed out
of this plain of life, wrote a

388
00:32:40,279 --> 00:32:46,000
book entitled Cosmic Consciousness, in which
he describes a number of these cases,

389
00:32:46,200 --> 00:32:52,680
including his own, Walt Whitman's,
and others, and in which he holds

390
00:32:52,799 --> 00:32:57,920
that this stage of consciousness is before
the race, and will gradually come to

391
00:32:58,000 --> 00:33:02,480
it in the future. He holds
that the manifestation of it, which has

392
00:33:02,519 --> 00:33:07,680
come to some few of the race, as above stated, is but the

393
00:33:07,720 --> 00:33:10,839
first beams of the sun which are
flashing upon us, and which are but

394
00:33:12,039 --> 00:33:16,640
prophecies of the appearance of the great
body of light itself. We shall not

395
00:33:16,680 --> 00:33:22,079
here consider at length the reports of
certain great religious personages of the past,

396
00:33:22,440 --> 00:33:29,559
who have left records that in moments
of great spiritual exaltation, they became conscious

397
00:33:29,599 --> 00:33:34,359
of a being in the presence of
the Absolute, or perhaps within the radius

398
00:33:34,359 --> 00:33:39,200
of the light of its countenance.
We have great respect for these reports,

399
00:33:39,400 --> 00:33:45,000
and have every reason for believing many
of them authentic, notwithstanding the conflicting reports

400
00:33:45,039 --> 00:33:51,319
that have been handed down to us
by those experiencing them. These reports are

401
00:33:51,359 --> 00:33:55,480
conflicting because of the fact that the
minds of those who had these glimpses of

402
00:33:55,559 --> 00:34:02,279
consciousness were not prepared or trained to
fully under the nature of the phenomena they

403
00:34:02,319 --> 00:34:08,400
found themselves in the spiritual presence of
something of awful grandeur and spiritual rank,

404
00:34:08,960 --> 00:34:15,119
and they were completely dazed and bewildered
at the sight. They did not understand

405
00:34:15,159 --> 00:34:19,840
the nature of the absolute, and
when they had sufficiently recovered, they reported

406
00:34:19,920 --> 00:34:23,039
that they had been in the presence
of God, the word God, meaning

407
00:34:23,119 --> 00:34:29,400
their particular conception of deity, that
is, the one appearing as deity in

408
00:34:29,440 --> 00:34:34,440
their own particular religious creed or school. They saw nothing to cause them to

409
00:34:34,480 --> 00:34:39,320
identify this something with their particular conception
of deity, except that they thought that

410
00:34:39,440 --> 00:34:45,239
it must be God, And knowing
no other God except their own particular conception,

411
00:34:45,760 --> 00:34:50,960
they naturally identifying the something with God
as they conceived him to be,

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and their reports naturally were along these
lines. Thus the reports of all religions

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00:34:58,400 --> 00:35:04,559
are filled with accounts of the so
called miraculous occurrences. The Catholic saint reports

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that he saw the light of God's
countenance, and the non Catholic reports likewise,

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regarding God as he knows him.
The Mohammedan reports that he caught a

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glimpse of the face of Allah,
and the Buddhist tells us that he saw

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Buddha under the tree. The Brahman
has seen the face of Brahma and the

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various Hindu sects have men who give
similar reports regarding their own particular deities.

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The Persians have given similar reports,
and even the ancient Egyptians have left records

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of similar occurrences. These conflicting reports
have led to the belief on the part

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00:35:43,719 --> 00:35:46,840
of those who did not understand the
nature of the phenomena, that these things

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were all imagination and fancy, if
indeed not rank falsehood and imposture. But

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the yogis no better than this.
They know that underneath all these varying reports

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is a common ground of truth,
which will be apparent to anyone investigating the

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00:36:05,199 --> 00:36:09,400
matter. They know that all of
these reports, except a few based upon

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00:36:09,519 --> 00:36:15,800
fraudulent imitation of the real phenomenon,
are based upon truth, and are but

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00:36:15,880 --> 00:36:22,039
the bewildered reports of various observers.
They know that these people were temporarily lifted

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00:36:22,039 --> 00:36:25,920
above the ordinary plane of consciousness and
were made aware of the existence of a

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00:36:27,000 --> 00:36:31,840
being or beings higher than mortal.
It does not follow that they saw God

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00:36:32,519 --> 00:36:37,880
or the Absolute, for there are
many beings of high spiritual growth, and

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00:36:37,960 --> 00:36:44,719
the development would appear to the ordinary
mortal as a very God. The Catholic

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00:36:44,800 --> 00:36:50,400
doctrine of angels and archangels is corroborated
by those among the Yogis who have been

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00:36:50,679 --> 00:36:55,079
behind the veil, and they give
us reports of the divas and other advanced

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00:36:55,119 --> 00:37:00,519
beings. So the Yogi accepts these
reports of the various mystics, saints,

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00:37:00,559 --> 00:37:06,360
and inspired ones, and accounts for
them, all by laws perfectly natural to

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00:37:06,440 --> 00:37:10,760
the students of the Yogi philosophy,
but which appear as supernatural to those who

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00:37:10,800 --> 00:37:15,880
have not studied along these lines.
But we cannot speak further of this phase

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of the subject in this lesson,
for a full discussion of it would lead

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00:37:21,360 --> 00:37:25,559
us far away from the phase of
the general subject before us. But we

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wish to be understood as saying that
there are certain centers in the mental being

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00:37:30,159 --> 00:37:36,599
of man from which may come light
regarding the existence of the absolute and higher

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00:37:36,679 --> 00:37:42,239
order of beings. In fact,
from these centers come to man that part

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00:37:42,320 --> 00:37:49,320
of his mental feelings that he calls
the religious instinct or intuition. Man does

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00:37:49,360 --> 00:37:53,880
not arrive at that underlying consciousness of
something beyond by means of his intellect.

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00:37:54,599 --> 00:37:59,159
It is the glimmer of light coming
from the high centers of the self.

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00:38:00,039 --> 00:38:04,599
He notices these gleams of light,
but not understanding them, he proceeds to

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00:38:04,639 --> 00:38:09,159
erect elaborate theological and credal structures to
account for them. The work of the

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00:38:09,199 --> 00:38:16,840
intellect, however, always lacking that
feeling that the intuition itself possesses true religion,

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00:38:17,199 --> 00:38:22,559
no matter under what name it may
masquerade, comes from the heart and

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00:38:22,679 --> 00:38:29,239
is not comforted or satisfied with these
intellectual explanations, and hence comes that unrest

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00:38:29,320 --> 00:38:34,519
and craving for satisfaction which comes to
man when the light begins to break through.

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00:38:35,559 --> 00:38:38,280
But we must postpone a further discussion
of this part of the subject for

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the present. We shall consider it
again in a future lesson, in connection

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with other matters. As we have
said, our next two lessons will take

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00:38:47,360 --> 00:38:52,639
upon the inquiry regarding the regions outside
of the consciousness of the ordinary man.

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00:38:53,679 --> 00:38:59,119
You will find it a most fascinating
and instructive inquiry, and one that will

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00:38:59,119 --> 00:39:06,559
open up news fields of thought for
many of you. Mantram affirmation, I

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00:39:06,599 --> 00:39:12,079
am a being far greater and grander
than I have as yet conceived. I

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00:39:12,119 --> 00:39:17,679
am unfolding gradually but surely into higher
planes of consciousness. I am moving forward

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00:39:17,760 --> 00:39:23,199
and upward constantly. My goal is
the realization of the true self, and

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00:39:23,280 --> 00:39:29,960
I welcome each stage of unfoldment that
leads me toward my aim. I am

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00:39:30,079 --> 00:39:32,360
a manifestation of reality. I am