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Speaker 1: The second lesson, the Ego's mental tools, Part one. The

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first lesson, we gave instruction and exercises designed to awaken

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the consciousness of the candidate to a realization of the

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real eye. We confined our instructions to the preliminary teachings

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of the reality of the eye and the means whereby

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the candidate might be brought to a realization of his

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real self and its independence from the body and the

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things of the flesh. We try to show you how

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you might awaken to a consciousness of the reality of

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the eye, its real nature, its independence of the body,

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its immortality, its invincibility and invulnerability. How well we have

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succeeded may be determined only by the experience of each candidate,

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for we can but put out the way, and the

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candidate must do the real work himself. But there is

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more to be said and done in this matter of

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awakening to a realization of the eye. So far we

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have but told you how to distinguish between the material

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coverings of the ego and the eye itself. We have

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tried to show you that you had a real eye,

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and then to show you what it was and how

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it was independent of the material coverings, et cetera. But

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there is still another step in this self analysis, a

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more difficult step. Even when the candidate has awakened to

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a realization of his independence of the body and material coverings,

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he often confounds the eye with the lower principles of

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the mind. This is a mistake. The mind, in its

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various phases and planes, is but a tool and instrument

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of the eye, and is far from being the eye itself.

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We shall try to bring out this fact in this

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lesson and its accompanying exercises. We shall avoid and pass

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by the metaphysical features of the case, and shall confine

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ourselves to the yogi psychology. We shall not touch upon theories,

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nor attempt to explain the cause, nature, and purpose of

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the mind, the working tool of the ego, but instead

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shall attempt to point out a way whereby you may

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analyze the mind and then determine which is the not

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i and which is the real eye. It is useless

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to burden you with theories or metaphysical talk when the

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way to prove the thing is right within your own grasp.

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By using the mind, you will be able to separate

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it into its parts and force it to give you

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its own answer to the questions touching itself. In the

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second and third lessons of our fourteen Lessons, we pointed

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out to you the fact that man had three mental

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principles or subdivisions of mind, all of which were below

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the plane of spirit. The eye is spirit, but its

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mental principles are of a lower order. Without wishing to

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unduly repeat ourselves, we think it better to run hastily

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over these three principles. In the mind of man, first,

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there is what is known as the instinctive mind, which

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man shares in common with the lower animals. It is

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the first principle of mind that appears in the scale

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of evolution. In its lowest phases, consciousness is but barely perceptible,

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and merely sensation is apparent. In its higher stages, it

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almost reaches the plane of reason or intellect. In fact,

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they overlap each other, or rather blend into each other.

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The instinctive mind does valuable work in the direction of

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maintaining animal life in our bodies. It having charge of

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this part of our being, it attends to the constant

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work of repair, replacement, change, digestion, assimilation, elimination, et cetera,

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all of which work is performed below the plane of consciousness.

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But this is but a small part of the work

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of the instinctive mind. For this part of the mind

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has stored up all the experiences of ourselves and ancestors

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in our evolution from the lower forms of animal life

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into the present stage of evolution. All of the old

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animal instincts, which were all right in their place and

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quite necessary for the well being of the law forms

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of life, have left traces in this part of the mind,

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which traces are apt to come to the front under

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pressure of unusual circumstances, even long after we think we

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have outgrown them. In this part of the mind are

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to be found traces of the old fighting instinct of

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the animal, all the animal passions, all the hate, envy, jealousy,

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and the rest of it, which are our inheritances from

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the past. The instinctive mind is also the habit mind,

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in which is stored up all the little and great

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habits of many lives, or rather such as have not

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been entirely effaced by subsequent habits of a stronger nature.

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The instinctive mind is a queer storehouse, containing quite a

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variety of objects, many of them very good in their way,

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but others of which are the worst kind of old

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junk and rubbish. This part of the mind also is

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the seat of the appetites, passions, desires, instincts, sensations, feelings

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and emotions of the lower order man manifested in the

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lower animals, primitive man, the barbarian and the man of today,

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the difference being only in the degree of control over

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them that has been gained by the higher parts of

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the mind. There are higher desires, aspirations, et cetera, belonging

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to a higher part of the mind, which we will

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describe in a few minutes. But the animal nature belongs

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to the instinctive mind. To it also belong the feelings

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belonging to our emotional and passional nature. All animal desires

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such as hunger and thirst, sexual desires on the physical plane,

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All passions such as physical love, hatred, envy, malice, jealousy, revenge,

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et cetera, are part of this part of the mind.

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The desire for the physical unless means of reaching higher

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things and belonging for the material, belong to this region

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of the mind. The lust of the flesh, the lust

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of the eyes, the pride of life belong to the

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instinctive mind. Note, however, that we are not condemning the

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things belonging to this plane of the mind. All of

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them have their place. Many were necessary in the past,

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and many are still necessary for the continuance of physical life.

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All are right in their place and to those in

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the particular plane of development to which they belong, and

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are wrong only when one is mastered by them, or

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when he returns to pick up an unworthy thing that

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has been cast off in the unfoldment of the individual.

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This lesson has nothing to do with the right and

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wrong of these things. We have treated of that elsewhere,

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and we mention this part of the mind that you

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may understand that you have such a thing in your

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mental make up, and that you may understand the thought,

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et cetera coming from it when we start in to

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analyze the mind in the latter part of this lesson.

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All we will ask you to do at this stage

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of the lesson is to realize that this part of

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the mind, while belonging to you, is not you yourself.

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It is not the part of you. Next in order

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above the instinctive mind is what we have called the intellect,

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that part of the mind that does our reasoning, analyzing, thinking,

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et cetera. You are using it in the consideration of

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this lesson. But note this, you are using it, but

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it is not you any more than was the instinctive

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mind that you considered a moment ago. You will begin

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to make the separation. If you will think but a

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moment we will not take up your time with a

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consideration of intellect or reason. You will find a good

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description of this part of the mind, and any good

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elementary work on psychology. Our only idea in mentioning it

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is that you may make the classification, and that we

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may afterwards show you that the intellect is but a

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tool of the ego, instead of being the real eye itself,

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as so many seem to imagine. The third and highest

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mental principle is what is called the spiritual mind, that

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part of the mind which is almost unknown to many

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of the race, but which has developed into consciousness with

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nearly all who read this lesson. For the fact that

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the subject of this lesson attracts you is a proof

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that this part of your mental nature is unfolding into consciousness.

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This region of the mind is the source of that

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which we call genius, inspiration, spirituality, and all that we

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consider the highest in our mental make up. All the

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great thoughts and ideas float into the field of consciousness

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from this part of the mind. All the great unfoldment

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of the race comes from there. All the higher mental

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ideas that have come to man in his upward evolutionary journey,

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that tend in the direction of nobility, true religious feeling, kindness, humanity, justice,

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unselfish love, mercy, sympathy, et cetera, have come to him

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through his slowly unfolding spiritual mind. His love of God

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and of his fellow man have come in this way.

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His knowledge of the great occult truths reach him through

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this channel. The mental realization of the eye, which we

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are endeavoring to teach in these lessons, must come to

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him by way of the spiritual mind unfolding its ideas

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into his field of consciousness. But even this great and

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wonderful part of the mind is but a tool, a

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highly finished one, it is true, but still a tool

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to the ego or eye. We propose to give you

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a little mental drill work toward the end that you

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may be able more readily to distinguish the eye from

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the mind or mental states. In this connection, we would

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say that every part, plain and function of the mind

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is good and necessary, and the student must not fall

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into the error of supposing that because we tell him

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to set aside first this part of the mind and

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then that part, that we are undervaluing the mind, or

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that we regard it as an encumbrance or hindrance. Far

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from this, we realize that it is by the use

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of the mind that man is enabled to arrive at

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an knowledge of his true nature and self, and that

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his progress through many stages yet will depend upon the

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unfolding of his mental faculties. Man is now using but

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the lower and inferior parts of his mind, and he

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has within his mental world great unexplored regions that far

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surpass anything of which the human mind has dreamed. In fact,

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it is part of the business of Raja yoga to

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aid in unfolding these higher faculties in mental regions. And

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so far from decrying the mind, the Raja yoga teachers

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are chiefly concerned in recognizing the mind's power and possibilities,

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and directing the student to avail himself of the latent

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powers that are inherent in his soul. It is only

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by the mind that the teachings we are now giving

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you may be grasped and understood and used to your

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advantage and benefit. We are talking direct to your mind

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now and are making appeals to it that it may

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be interested and may open itself to what is ready

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to come into it from its own higher regions. We

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are appealing to the intellect to direct its attention to

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this great matter, that it may interpose less resistance to

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the truths that are waiting to be projected from the

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spiritual mind which knows the truth. Part two Mental Drill.

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Place yourself in a calm, RESTful condition that you may

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be able to meditate upon the matters that we shall

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place before you for consideration. Allow the matters presented to

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meet with a hospitable reception from you, and hold a

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mental attitude of willingness to receive what may be waiting

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for you in the higher regions of your mind. We

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wish to call your attention to several mental impressions or conditions,

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one after another, in order that you may realize that

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they are merely something incident to you and not you yourself,

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that you may set them aside and consider them just

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as you might anything that you have been using you

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cannot set the eye aside, and so can considerate. But

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the various forms of the not eye may be so

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set aside and considered. In the first lesson, you gained

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the perception of the eye as independent from the body,

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the latter merely being an instrument for use. You have

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now arrived at the stage when the eye appears to

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you to be a mental creature, a bundle of thoughts, feelings, moods,

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et cetera. But you must go farther. You must be

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able to distinguish the eye from these mental conditions, which

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are as much tools as is the body and its parts.

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Let us begin by considering the thoughts more closely connected

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with the body, and then move up to the higher

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mental states. The sensations of the body, such as hunger, thirst, pain,

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pleasurable sensations, physical desires, et cetera, et cetera, are not

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apt to be mistaken for essential qualities of the eye

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by many of the candidates, for they have passed beyond

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this stage and have learned to set aside these sensations

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to a greater or lesser extent by an effort of

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the will, and are no longer slaves to them. Not

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that they do not experience these sensations, but they have

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grown to regard them as incidents of the physical life.

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Good in their place, but useful to the advanced man

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only when he has mastered them to the extent that

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he no longer regards them as close to the eye.

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And yet to some people these sensations are so closely

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identified with their conception of the eye that when they

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think of themselves, they think merely of a bundle of

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these sensations. They are not able to set them aside

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and consider them as things apart, to be used when

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necessary and proper, but as things not fastened to the eye.

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The more advanced demand becomes, the farther off seem these sensations.

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Not that he does not feel hungry, for instance, not

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at all, for he recognizes hunger and satisfies it within reason,

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knowing that his physical body is making demands for attention,

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and that these demands should be heated. But mark the difference.

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Instead of feeling that the eye is hungry, the man

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feels that my body is hungry, just as he might

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become conscious that his horse or dog was crying for food. Insistently,

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Do you see what we mean? It is that the

244
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man no longer identifies himself the eye with the body. Consequently,

245
00:14:20,559 --> 00:14:23,360
the thoughts which are most closely allied to the physical

246
00:14:23,399 --> 00:14:28,360
life seem comparatively separate from his eye conception. Such a

247
00:14:28,360 --> 00:14:32,440
man thinks my stomach this, or my leg that, or

248
00:14:32,440 --> 00:14:35,759
my body. Thus, instead of eye this or eye that,

249
00:14:36,639 --> 00:14:39,720
he is able almost automatically to think of the body

250
00:14:39,759 --> 00:14:43,399
and its sensations as things of him and belonging to him,

251
00:14:43,679 --> 00:14:47,279
which require attention and care, rather than as real parts

252
00:14:47,279 --> 00:14:50,159
of the eye. He is able to form a conception

253
00:14:50,279 --> 00:14:53,080
of the eye as existing without any of these things,

254
00:14:53,360 --> 00:14:56,480
without the body and its sensations, and so he has

255
00:14:56,519 --> 00:14:59,639
taken the first step in the realization of the eye.

256
00:15:00,360 --> 00:15:03,440
Before going on, we ask the students to stop a

257
00:15:03,440 --> 00:15:07,000
few moments and mentally run over these sensations of the body,

258
00:15:07,720 --> 00:15:10,519
form a mental image of them, and realize that they

259
00:15:10,559 --> 00:15:13,519
are merely incidents to the present stage of growth and

260
00:15:13,639 --> 00:15:16,679
experience of the eye, and that they form no real

261
00:15:16,759 --> 00:15:20,279
part of it. They may and will be left behind

262
00:15:20,320 --> 00:15:23,559
in the ego's higher planes of advancement. You may have

263
00:15:23,600 --> 00:15:28,000
attained this mental conception perfectly long since, but we ask

264
00:15:28,120 --> 00:15:31,279
that to give yourself the mental drill at this time

265
00:15:31,639 --> 00:15:34,799
in order to fasten upon your mind this first step

266
00:15:35,519 --> 00:15:38,399
in realizing that you are able to set aside mentally

267
00:15:38,679 --> 00:15:41,600
these sensations, that you are able to hold them out

268
00:15:41,639 --> 00:15:44,720
at arm's length and consider them as an outside thing.

269
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You mentally determine that they are not I things, and

270
00:15:48,960 --> 00:15:51,960
you set them down in the not I collection, the

271
00:15:52,039 --> 00:15:54,879
first to be placed there. Let us try to make

272
00:15:54,919 --> 00:15:57,919
this still plainer, even at the risk of wearying you

273
00:15:58,080 --> 00:16:01,639
by repetitions, for you must get this idea firmly fixed

274
00:16:01,639 --> 00:16:04,360
in your mind. To be able to say that a

275
00:16:04,440 --> 00:16:07,720
thing is not I. You must realize that there are

276
00:16:07,759 --> 00:16:12,000
two things in question, one the not I thing, and

277
00:16:12,200 --> 00:16:15,879
two the eye, who is regarding the not I thing,

278
00:16:16,279 --> 00:16:19,320
just as the eye regards a lump of sugar or

279
00:16:19,360 --> 00:16:22,600
a mountain. Do you see what we mean? Keep at

280
00:16:22,639 --> 00:16:27,080
it until you do. Next, consider some of the emotions

281
00:16:27,240 --> 00:16:32,519
such as anger, hate, love in its ordinary forms, jealousy, ambition,

282
00:16:32,919 --> 00:16:36,320
and the hundred and other emotions that sweep through our brains.

283
00:16:37,039 --> 00:16:39,120
You will find that you are able to set each

284
00:16:39,279 --> 00:16:42,080
one of these emotions or feelings aside and study it,

285
00:16:42,600 --> 00:16:46,519
dissect it, analyze it, consider it. You will be able

286
00:16:46,559 --> 00:16:49,559
to understand the rise, progress, and end of each of

287
00:16:49,600 --> 00:16:52,759
these feelings as they have come to you, and as

288
00:16:52,799 --> 00:16:56,320
you recall them in your memory or imagination, just as

289
00:16:56,360 --> 00:16:59,399
readily as you would were you observing their recurrence in

290
00:16:59,440 --> 00:17:02,159
the mind of a friend. You will find them all

291
00:17:02,200 --> 00:17:05,119
stored away in some parts of your mental makeup. And

292
00:17:05,240 --> 00:17:08,759
you may, to use a modern American slang phrase, make

293
00:17:08,839 --> 00:17:12,240
them trot before you and show their paces. Don't you

294
00:17:12,319 --> 00:17:15,200
see that they are not you, that they are merely

295
00:17:15,279 --> 00:17:18,039
something that you carry around with you in a mental bag.

296
00:17:18,480 --> 00:17:21,400
You can imagine yourself as living without them and still

297
00:17:21,400 --> 00:17:25,279
being I. Can you not? And the very fact that

298
00:17:25,359 --> 00:17:27,759
you are able to set them aside and examine and

299
00:17:27,839 --> 00:17:31,559
consider them is a proof that they are not I things.

300
00:17:32,079 --> 00:17:34,880
For there are two things in the matter, one you,

301
00:17:35,039 --> 00:17:39,319
who are examining and considering them, and two the thing itself,

302
00:17:39,359 --> 00:17:42,799
which is the object of the examination and consideration at

303
00:17:42,839 --> 00:17:47,000
mental arm's length. So into the not I collection go

304
00:17:47,119 --> 00:17:52,279
these emotions, desirable and undesirable. The collection is steadily growing

305
00:17:52,519 --> 00:17:56,680
and will attain quite formidable proportions after a while. Now,

306
00:17:56,799 --> 00:17:59,480
do not imagine that this is a lesson designed to

307
00:17:59,519 --> 00:18:02,680
teach you how to discard these emotions. Although if it

308
00:18:02,799 --> 00:18:05,519
enables you to get rid of the undesirable ones, so

309
00:18:05,640 --> 00:18:08,720
much the better. This is not our object, for we

310
00:18:08,799 --> 00:18:12,400
bid you place the desirable at this time ones in

311
00:18:12,440 --> 00:18:15,400
with the opposite kind, the idea being to bring you

312
00:18:15,519 --> 00:18:20,160
to a realization that I is higher above and independent

313
00:18:20,240 --> 00:18:23,319
of these mental somethings. And then when you have realized

314
00:18:23,359 --> 00:18:26,359
the nature of the eye, you may return and use

315
00:18:26,640 --> 00:18:29,440
as a master the things that have been using you

316
00:18:29,680 --> 00:18:32,640
as a slave. So do not be afraid to throw

317
00:18:32,720 --> 00:18:36,200
these emotions, good and bad, into the not eye collection.

318
00:18:36,839 --> 00:18:38,920
You may go back to them and use the good

319
00:18:38,920 --> 00:18:42,119
ones after the mental drill is over. No matter how

320
00:18:42,200 --> 00:18:44,599
much you may think that you are bound by any

321
00:18:44,640 --> 00:18:48,200
of these emotions, you will realize by careful analysis that

322
00:18:48,319 --> 00:18:50,799
it is of the not I kind. For the I

323
00:18:51,119 --> 00:18:54,319
existed before the emotion came into active play, and it

324
00:18:54,359 --> 00:18:58,000
will live long after the emotion has faded away. The

325
00:18:58,079 --> 00:19:00,559
principal proof is that you are able to hold it

326
00:19:00,599 --> 00:19:03,319
out at arm's length and examine it a proof that

327
00:19:03,440 --> 00:19:07,519
it is not I. Run through the entire list of

328
00:19:07,559 --> 00:19:11,079
your feelings, emotions, moods, and what not, just as you

329
00:19:11,119 --> 00:19:14,079
would those of a well known friend. Or relative, and

330
00:19:14,160 --> 00:19:16,839
you will see that each one, every one is a

331
00:19:17,039 --> 00:19:19,599
not i thing, and you will lay it aside for

332
00:19:19,640 --> 00:19:22,799
the time for the purpose of the scientific experiment. At least,

333
00:19:23,640 --> 00:19:26,799
then passing on to the intellect, you will be able

334
00:19:26,839 --> 00:19:30,599
to hold out for examination each mental process and principle.

335
00:19:31,319 --> 00:19:34,039
You don't believe it, you may say, then read and

336
00:19:34,119 --> 00:19:37,000
study some good work on psychology, and you will learn

337
00:19:37,079 --> 00:19:41,759
to dissect and analyze every intellectual process, and to classify

338
00:19:41,799 --> 00:19:45,440
it and place it in the proper pigeonhole. Study psychology

339
00:19:45,480 --> 00:19:48,200
by means of some good text book, and you will

340
00:19:48,240 --> 00:19:52,359
find that, one by one, every intellectual process is classified

341
00:19:52,720 --> 00:19:55,480
and talked about and labeled, just as you would a

342
00:19:55,519 --> 00:19:59,319
collection of flowers. If that does not satisfy, you turn

343
00:19:59,359 --> 00:20:02,200
the leaves of work on logic, and you will admit

344
00:20:02,240 --> 00:20:05,319
that you may hold these intellectual processes at arm's length

345
00:20:05,519 --> 00:20:09,359
and examine them and talk about them to others, so

346
00:20:09,400 --> 00:20:13,160
that these wonderful tools of man, the intellectual powers, may

347
00:20:13,200 --> 00:20:16,119
be placed in the not eye collection. For the eye

348
00:20:16,160 --> 00:20:19,240
is capable of standing aside and viewing them, it is

349
00:20:19,279 --> 00:20:23,279
able to detach them from itself. The most remarkable thing

350
00:20:23,319 --> 00:20:26,839
about this is that in admitting this fact, you realize

351
00:20:26,880 --> 00:20:30,599
that the Eye is using these very intellectual faculties to

352
00:20:30,680 --> 00:20:34,480
pass upon themselves. Who is the master that compels these

353
00:20:34,480 --> 00:20:37,920
faculties to do this to themselves, the master of the mind,

354
00:20:38,400 --> 00:20:41,680
the Eye, And reaching the higher regions of the mind,

355
00:20:42,000 --> 00:20:45,200
even the spiritual mind, you will be compelled to admit

356
00:20:45,400 --> 00:20:47,880
that the things that have come into consciousness from that

357
00:20:48,000 --> 00:20:51,279
region may be considered and studied, just as may be

358
00:20:51,440 --> 00:20:55,039
any other mental thing, And so even these high things

359
00:20:55,200 --> 00:20:58,519
must be placed in the not eye collection. You may

360
00:20:58,559 --> 00:21:01,039
object that this does not prove that all the things

361
00:21:01,039 --> 00:21:04,200
in the spiritual mind may be so treated, that there

362
00:21:04,200 --> 00:21:07,200
may be Eye things there that cannot be so treated.

363
00:21:07,920 --> 00:21:10,720
We will not discuss this question, for you know nothing

364
00:21:10,759 --> 00:21:13,839
about the spiritual mind except as it has revealed itself

365
00:21:13,880 --> 00:21:16,599
to you. And the higher regions of that mind are

366
00:21:16,720 --> 00:21:19,279
like the mind of a god when compared to what

367
00:21:19,400 --> 00:21:23,400
you call mind. But the evidence of the illumined those

368
00:21:23,480 --> 00:21:26,960
in whom the spiritual mind has wonderfully unfolded, tell us

369
00:21:26,960 --> 00:21:30,880
that even in the highest forms of development, the initiates yea,

370
00:21:31,079 --> 00:21:35,400
even the masters realize that above even their highest mental states,

371
00:21:35,680 --> 00:21:39,119
there is always that eternal eye brooding over them as

372
00:21:39,160 --> 00:21:42,359
the sun over the lake, and that the highest conception

373
00:21:42,480 --> 00:21:45,720
of the eye, known even to advanced souls, is but

374
00:21:45,799 --> 00:21:49,359
a faint reflection of the eye filtering through the spiritual mind,

375
00:21:49,640 --> 00:21:52,720
although that spiritual mind is as clear as the clearest

376
00:21:52,759 --> 00:21:57,839
crystal when compared with our comparatively opaque mental states. And

377
00:21:57,920 --> 00:22:00,759
the highest mental state is but a tool or instrument

378
00:22:00,799 --> 00:22:03,759
of the eye, and is not the eye itself. And

379
00:22:03,839 --> 00:22:06,200
yet the eye is to be found in the faintest

380
00:22:06,279 --> 00:22:10,480
forms of consciousness and animates even the unconscious life. The

381
00:22:10,559 --> 00:22:13,599
eye is always the same, but its apparent growth is

382
00:22:13,599 --> 00:22:17,279
the result of the mental unfoldment of the individual. As

383
00:22:17,279 --> 00:22:19,359
we described it in one of the lessons of the

384
00:22:19,440 --> 00:22:22,799
Advanced Course, it is like an electric lamp that is

385
00:22:22,920 --> 00:22:26,839
encased in many wrappings of cloth. As cloth, after cloth

386
00:22:26,960 --> 00:22:30,240
is removed, the light seems to grow brighter and stronger,

387
00:22:30,559 --> 00:22:33,400
and yet it has changed, not the change being in

388
00:22:33,440 --> 00:22:37,200
the removal of the confining and bedimming coverings. We do

389
00:22:37,279 --> 00:22:39,839
not expect to make you realize the eye in all

390
00:22:39,880 --> 00:22:43,039
its fullness that is far beyond the highest known to

391
00:22:43,160 --> 00:22:45,880
man of today. But we do hope to bring you

392
00:22:45,960 --> 00:22:48,839
to a realization of the highest conception of the eye

393
00:22:49,319 --> 00:22:52,640
possible to each of you in your present stage of unfoldment,

394
00:22:53,519 --> 00:22:56,559
and in the process we expect to cause to drop

395
00:22:56,599 --> 00:22:59,519
from you some of the confining sheaths that you have

396
00:22:59,559 --> 00:23:03,720
about ears. The sheaths are ready for dropping, and all

397
00:23:03,759 --> 00:23:06,480
that is required is the touch of a friendly hand

398
00:23:06,720 --> 00:23:10,039
to cause them to fall fluttering from you. We wish

399
00:23:10,119 --> 00:23:14,000
to bring you to the fullest possible to you realization

400
00:23:14,160 --> 00:23:17,400
of the eye in order to make an individual of you,

401
00:23:17,920 --> 00:23:20,640
in order that you may understand and have courage to

402
00:23:20,720 --> 00:23:23,400
take up the tools and instruments lying at your hand

403
00:23:23,960 --> 00:23:28,160
and do the work before you the Ego's mental Tools,

404
00:23:28,240 --> 00:23:32,839
Part three, And now back to the mental drill. After

405
00:23:32,920 --> 00:23:35,880
you have satisfied yourself that about everything that you are

406
00:23:35,880 --> 00:23:39,480
capable of thinking about is a not I thing, a

407
00:23:39,559 --> 00:23:42,799
tool and instrument for your use, you will ask, and

408
00:23:42,839 --> 00:23:45,240
now what is there left that should not be thrown

409
00:23:45,319 --> 00:23:49,000
in the not eye collection? To this question we answer

410
00:23:49,480 --> 00:23:53,079
the eye itself. And when you demand a proof, we say,

411
00:23:53,599 --> 00:23:57,160
try to set aside the eye for consideration. You may

412
00:23:57,200 --> 00:24:00,799
try from now until the passing away of infinities of infinities,

413
00:24:01,039 --> 00:24:03,160
and you will never be able to set aside the

414
00:24:03,160 --> 00:24:07,319
real eye for consideration. You may think you can, but

415
00:24:07,400 --> 00:24:09,960
a little reflection will show you that you are merely

416
00:24:10,000 --> 00:24:13,920
setting aside some of your mental qualities or faculties. And

417
00:24:14,039 --> 00:24:17,680
in this process what is the eye doing, simply setting

418
00:24:17,680 --> 00:24:21,000
aside and considering things? Can you not see that the

419
00:24:21,160 --> 00:24:24,880
eye cannot be both the considerer and the thing considered,

420
00:24:25,319 --> 00:24:28,920
the examiner and the thing examined. Can the sun shine

421
00:24:29,000 --> 00:24:32,200
upon itself by its own light? You may consider the

422
00:24:32,240 --> 00:24:35,440
eye of some other person, but it is your eye

423
00:24:35,440 --> 00:24:39,400
that is considering. But you cannot, as an eye, stand

424
00:24:39,440 --> 00:24:42,880
aside and see yourself as an eye. Then what evidence

425
00:24:42,920 --> 00:24:46,440
have we that there is an eye? To us? This,

426
00:24:47,160 --> 00:24:50,079
that you are always conscious of being the considerer and

427
00:24:50,160 --> 00:24:53,759
the examiner instead of the considered and the examined thing.

428
00:24:54,359 --> 00:24:57,519
And then you have the evidence of your consciousness. And

429
00:24:57,640 --> 00:25:01,240
what report does this consciousness give us? Simply this and

430
00:25:01,400 --> 00:25:05,400
nothing more. I am. That is all that the eye

431
00:25:05,480 --> 00:25:09,720
is conscious of regarding its true self. I am, but

432
00:25:09,799 --> 00:25:12,759
that consciousness is worth all the rest, for the rest

433
00:25:12,880 --> 00:25:16,279
is but not i tools that the eye may reach

434
00:25:16,359 --> 00:25:20,759
out and use. And so at the final analysis you

435
00:25:20,799 --> 00:25:23,240
will find that there is something that refuses to be

436
00:25:23,319 --> 00:25:27,039
set aside and examined by the eye. And that something

437
00:25:27,160 --> 00:25:32,039
is the eye itself, that I eternal, unchangeable, that drop

438
00:25:32,079 --> 00:25:35,720
of the great spirit ocean, that spark from the sacred flame.

439
00:25:36,480 --> 00:25:39,279
Just as you find it impossible to imagine the eye

440
00:25:39,319 --> 00:25:42,279
as dead, so will you find it impossible to set

441
00:25:42,319 --> 00:25:45,559
aside the eye for consideration. All that comes to you

442
00:25:45,720 --> 00:25:49,759
is the testimony I am. If you were able to

443
00:25:49,799 --> 00:25:52,799
set aside the eye for consideration, who would be the

444
00:25:52,799 --> 00:25:56,839
one to consider it? Who could consider except the eye itself?

445
00:25:57,200 --> 00:25:59,359
And if it be here, how could it be there?

446
00:26:00,039 --> 00:26:02,799
The eye cannot be the not iye. Even in the

447
00:26:02,839 --> 00:26:06,599
wildest flights of the imagination, the imagination, with all its

448
00:26:06,599 --> 00:26:10,920
boasted freedom and power, confesses itself vanquished when asked to

449
00:26:10,960 --> 00:26:14,519
do this thing. Oh students, may you be brought to

450
00:26:14,559 --> 00:26:17,880
a realization of what you are. May you soon awaken

451
00:26:17,960 --> 00:26:20,599
to the fact that you are sleeping gods, that you

452
00:26:20,759 --> 00:26:23,720
have within you the power of the universe, awaiting your

453
00:26:23,759 --> 00:26:27,720
word to manifest in action. Long ages have you toiled

454
00:26:27,720 --> 00:26:30,720
to get this far, and long must you travel before

455
00:26:30,759 --> 00:26:33,359
you reach even the first great temple. But you are

456
00:26:33,400 --> 00:26:37,880
now entering into the conscious stage of spiritual evolution. No

457
00:26:38,000 --> 00:26:40,480
longer will your eyes be closed. As you walk the

458
00:26:40,559 --> 00:26:44,119
path from now on, you will begin to see clearer

459
00:26:44,119 --> 00:26:47,400
and clearer each step. In the dawning light of consciousness.

460
00:26:48,240 --> 00:26:50,640
You are in touch with all of life, and the

461
00:26:50,680 --> 00:26:54,039
separation of your eye from the great universal eye is

462
00:26:54,079 --> 00:26:57,480
but apparent and temporary. We will tell you of these

463
00:26:57,519 --> 00:27:00,480
things in our third lesson. But before or you can

464
00:27:00,559 --> 00:27:03,880
grasp that, you must develop the eye consciousness within you.

465
00:27:04,640 --> 00:27:07,559
Do not lay aside this matter as one of no importance.

466
00:27:08,119 --> 00:27:13,079
Do not dismiss our weak explanation as being merely words words, words,

467
00:27:13,359 --> 00:27:16,720
as so many are inclined to do. We are pointing

468
00:27:16,759 --> 00:27:19,799
out a great truth to you. Why not follow the

469
00:27:19,880 --> 00:27:23,240
leadings of the spirit, which, even now this moment while

470
00:27:23,279 --> 00:27:26,319
you read, is urging you to walk the path of attainment.

471
00:27:27,039 --> 00:27:30,240
Consider the teachings of this lesson and practice the mental

472
00:27:30,319 --> 00:27:34,079
drill until your mind has grasped its significance, and then

473
00:27:34,440 --> 00:27:38,039
let it sink deep down into your inner consciousness. Then

474
00:27:38,119 --> 00:27:40,400
will you be ready for the next lessons and those

475
00:27:40,440 --> 00:27:44,240
to follow. Practice this mental drill until you are fully

476
00:27:44,319 --> 00:27:47,279
assured of the reality of the eye and the relativity

477
00:27:47,279 --> 00:27:50,039
of the not i in the mind. When you once

478
00:27:50,119 --> 00:27:52,519
grasp this truth, you will find that you will be

479
00:27:52,559 --> 00:27:55,480
able to use the mind with far greater power and effect,

480
00:27:55,839 --> 00:27:58,720
for you will recognize that it is your tool and instrument,

481
00:27:58,920 --> 00:28:02,000
fitted and intended to do your bidding. You will be

482
00:28:02,039 --> 00:28:05,519
able to master your moods and emotions when necessary, and

483
00:28:05,599 --> 00:28:08,240
will rise from the position of a slave to a master.

484
00:28:09,079 --> 00:28:11,759
Our words seem cheap and poor when we consider the

485
00:28:11,759 --> 00:28:14,279
greatness of the truth that we are endeavoring to convey

486
00:28:14,359 --> 00:28:17,119
by means of them, For who can find words to

487
00:28:17,200 --> 00:28:20,720
express the inexpressible. All that we may hope to do

488
00:28:21,079 --> 00:28:24,079
is to awaken a keen interest and attention on your part,

489
00:28:24,279 --> 00:28:27,160
so that you will practice the mental drill and thus

490
00:28:27,160 --> 00:28:30,000
obtain the evidence of your own mentality to the truth.

491
00:28:30,799 --> 00:28:33,279
Truth is not truth to you until you have proven

492
00:28:33,319 --> 00:28:36,720
it in your own experience, and once so proven, you

493
00:28:36,799 --> 00:28:39,079
cannot be robbed of it, nor can it be argued

494
00:28:39,119 --> 00:28:43,039
away from you. You must realize that in every mental effort,

495
00:28:43,400 --> 00:28:47,119
you the eye, are behind it. You bid the mind

496
00:28:47,240 --> 00:28:50,319
to work. It obeys your will. You are the master

497
00:28:50,480 --> 00:28:53,200
and not the slave of your mind. You are the driver,

498
00:28:53,559 --> 00:28:56,839
not the driven. Shake yourself loose from the tyranny of

499
00:28:56,839 --> 00:29:00,559
the mind that has oppressed you for so long, yourself

500
00:29:00,559 --> 00:29:03,160
and be free. We will help you in this direction

501
00:29:03,319 --> 00:29:06,000
during the course of these lessons, but you must first

502
00:29:06,079 --> 00:29:09,799
assert yourself as a master of your mind. Sign the

503
00:29:09,799 --> 00:29:14,559
mental declaration of independence from your moods, emotions, and uncontrolled thoughts,

504
00:29:15,000 --> 00:29:18,559
and assert your dominion over them. Enter into your kingdom,

505
00:29:18,799 --> 00:29:22,480
thou manifestation of the spirit. While this lesson is intended

506
00:29:22,480 --> 00:29:25,759
primarily to bring clearly into your consciousness the fact that

507
00:29:25,759 --> 00:29:28,799
the eye is a reality separate and distinct from its

508
00:29:28,880 --> 00:29:32,240
mental tools, and while the control of the mental faculties

509
00:29:32,279 --> 00:29:34,359
by the will forms a part of some of the

510
00:29:34,400 --> 00:29:37,799
future lessons, still we think that this is a good

511
00:29:37,880 --> 00:29:41,119
place to point out to you the advantages arising from

512
00:29:41,119 --> 00:29:44,240
a realization of the true nature of the eye and

513
00:29:44,319 --> 00:29:48,079
the relative aspect of the mind. Many of us have

514
00:29:48,160 --> 00:29:51,599
supposed that our minds were the masters of ourselves, and

515
00:29:51,720 --> 00:29:54,440
we have allowed ourselves to be tormented and worried by

516
00:29:54,480 --> 00:29:59,440
thoughts running away with us and presenting themselves at inopportune moments.

517
00:30:00,119 --> 00:30:03,279
The initiate is relieved from this annoyance, for he learns

518
00:30:03,279 --> 00:30:05,720
to assert his mastery over the different parts of the

519
00:30:05,799 --> 00:30:09,720
mind and controls and regulates his mental processes just as

520
00:30:09,759 --> 00:30:13,279
one would a fine piece of machinery. He is able

521
00:30:13,319 --> 00:30:16,839
to control his conscious thinking faculties and direct their work

522
00:30:16,880 --> 00:30:19,799
to the best advantage. And he also learns how to

523
00:30:19,839 --> 00:30:23,759
pass on orders to the subconscious mental region and bid

524
00:30:23,759 --> 00:30:26,720
it work for him while he sleeps, or even when

525
00:30:26,720 --> 00:30:30,279
he is using his conscious mind in other matters. These

526
00:30:30,319 --> 00:30:33,160
subjects will be considered by us in due time during

527
00:30:33,160 --> 00:30:36,640
the course of lessons. In this connection, it may be

528
00:30:36,680 --> 00:30:39,880
interesting to read what Edward Carpenter says of the power

529
00:30:39,920 --> 00:30:43,680
of the individual to control his thought processes in his

530
00:30:43,799 --> 00:30:48,880
book From Adam's Peak to Eleplumta. In describing his experience

531
00:30:48,920 --> 00:30:53,279
while visiting a Hindu Gnani yoga, he says, and if

532
00:30:53,279 --> 00:30:56,400
we are unwilling to believe in this internal mastery over

533
00:30:56,440 --> 00:31:00,319
the body, we are perhaps almost equally unaccustomed to the

534
00:31:00,359 --> 00:31:04,119
idea of mastery over our own inner thoughts and feelings.

535
00:31:04,839 --> 00:31:07,039
That a man should be a prey to any thought

536
00:31:07,079 --> 00:31:10,119
that chances to take possession of his mind is commonly

537
00:31:10,160 --> 00:31:13,920
among us assumed as unavoidable. It may be a matter

538
00:31:14,000 --> 00:31:16,400
of regret that he should be kept awake all night

539
00:31:16,440 --> 00:31:19,319
from anxiety as to the issue of a lawsuit on

540
00:31:19,359 --> 00:31:21,960
the morrow, But that he should have the power of

541
00:31:22,039 --> 00:31:25,279
determining whether to be kept awake or not seems an

542
00:31:25,319 --> 00:31:29,480
extravagant demand. The image of an impending calamity is no

543
00:31:29,599 --> 00:31:33,599
doubt odious, But its very odiousness, we say, makes it

544
00:31:33,680 --> 00:31:37,200
haunt the mind all the more pertinaciously, and it is

545
00:31:37,319 --> 00:31:40,640
useless to try to expel it. Yet this is an

546
00:31:40,680 --> 00:31:44,079
absurd position for man, the heir of all the ages,

547
00:31:44,480 --> 00:31:47,319
hag ridden by the flimsy creatures of his own brain.

548
00:31:48,079 --> 00:31:51,079
If a pebble in our boot torments us, we expel it.

549
00:31:51,559 --> 00:31:53,920
We take off the boot and shake it out. And

550
00:31:54,039 --> 00:31:57,119
once the matter is fairly understood, it is just as

551
00:31:57,160 --> 00:32:01,160
easy to expel in intruding an obnoxious thoughts from the mind.

552
00:32:01,519 --> 00:32:04,680
About this, there ought to be no mistake, no two opinions.

553
00:32:05,200 --> 00:32:08,960
The thing is obvious, clear and unmistakable. It should be

554
00:32:09,000 --> 00:32:12,000
as easy to expel an obnoxious thought from your mind

555
00:32:12,119 --> 00:32:14,400
as it is to shake a stone out of your shoe.

556
00:32:14,559 --> 00:32:17,400
And till a man can do that, it is just

557
00:32:17,559 --> 00:32:21,000
nonsense to talk about his ascendancy over nature and all

558
00:32:21,039 --> 00:32:23,799
the rest of it. He is a mere slave, and

559
00:32:23,880 --> 00:32:26,480
pray to the bat winged phantoms that flit through the

560
00:32:26,519 --> 00:32:30,559
corridors of his own brain. Yet the weary and careworn

561
00:32:30,640 --> 00:32:33,960
faces that we meet by thousands, even among the affluent

562
00:32:34,000 --> 00:32:38,160
classes of civilization, testify only too clearly how seldom this

563
00:32:38,279 --> 00:32:41,559
mastery is obtained, how rare indeed, to meet a man,

564
00:32:42,039 --> 00:32:45,799
how common, rather to discover a creature hounded on by

565
00:32:45,839 --> 00:32:50,480
tyrant thoughts or cares or desires, cowering, wincing under the lash,

566
00:32:50,799 --> 00:32:54,400
or perchance priding himself to run merrily in obedience to

567
00:32:54,440 --> 00:32:57,160
a driver that rattles the reins and persuades him that

568
00:32:57,240 --> 00:33:01,079
he is free, whom we cannot converse with in careless

569
00:33:01,119 --> 00:33:04,680
tete a tete, because that alien presence is always there

570
00:33:04,759 --> 00:33:07,960
on the watch. It is one of the most prominent

571
00:33:08,000 --> 00:33:11,880
doctrines of Raja yoga that the power of expelling thoughts, or,

572
00:33:11,920 --> 00:33:14,920
if need be, killing them dead on the spot, must

573
00:33:15,039 --> 00:33:19,880
be obtained naturally. The art requires practice, but like other arts,

574
00:33:20,079 --> 00:33:23,319
when once acquired, there is no mystery or difficulty about it,

575
00:33:23,759 --> 00:33:27,160
and it is worth practice. It may, indeed fairly be

576
00:33:27,279 --> 00:33:30,519
said that life only begins when this art has been acquired.

577
00:33:30,799 --> 00:33:34,640
For obviously, when instead of being ruled by individual thoughts,

578
00:33:34,799 --> 00:33:37,599
the whole flock of them, in their immense multitude and

579
00:33:37,680 --> 00:33:41,400
variety and capacity, is ours to direct and dispatch and

580
00:33:41,440 --> 00:33:45,720
employ where we list. For he maketh the winds, his messengers,

581
00:33:45,759 --> 00:33:49,240
and the flaming fire his minister. Life becomes a thing

582
00:33:49,400 --> 00:33:52,559
so vast and grand compared with what it was before,

583
00:33:52,720 --> 00:33:57,200
that its former condition may well appear almost antinnatal. If

584
00:33:57,240 --> 00:33:59,759
you can kill a thought dead for the time being,

585
00:34:00,119 --> 00:34:02,240
you can do anything else with it that you please.

586
00:34:02,759 --> 00:34:06,119
And therefore it is that this power is so valuable,

587
00:34:06,799 --> 00:34:09,400
and it not only frees a man from mental torment,

588
00:34:09,679 --> 00:34:12,320
which is nine tenths at least of the torment of life,

589
00:34:12,719 --> 00:34:15,840
but it gives him a concentrated power of handling mental

590
00:34:15,840 --> 00:34:20,000
work absolutely unknown to him before. The two things are

591
00:34:20,039 --> 00:34:23,840
correlative to each other. As already said, this is one

592
00:34:23,840 --> 00:34:27,360
of the principles of Raja Yoga. While at work, your

593
00:34:27,400 --> 00:34:31,199
thought is to be absolutely concentrated in it, undistracted by

594
00:34:31,239 --> 00:34:35,000
anything whatever irrelevant to the matter in hand, pounding away

595
00:34:35,159 --> 00:34:38,599
like a great engine with giant power and perfect economy,

596
00:34:39,119 --> 00:34:42,440
no wear and tear of friction or dislocation of parts

597
00:34:42,519 --> 00:34:45,679
owing to the working of different forces at the same time.

598
00:34:46,559 --> 00:34:48,920
Then when the work is finished, if there is no

599
00:34:49,039 --> 00:34:55,119
more occasion for the use of the machine, it must stop, equally, absolutely, stop, entirely,

600
00:34:55,599 --> 00:34:58,639
no worrying, as if a parcel of boys were allowed

601
00:34:58,679 --> 00:35:01,199
to play their devilments with the all locomotive as soon

602
00:35:01,239 --> 00:35:03,719
as it was in the shed, and the man must

603
00:35:03,760 --> 00:35:06,880
retire into that region of his consciousness where his true

604
00:35:06,920 --> 00:35:11,119
self dwells. I say, the power of the thought machine

605
00:35:11,159 --> 00:35:14,920
itself is enormously increased by this faculty of letting it

606
00:35:14,960 --> 00:35:17,559
alone on the one hand, and of using it singly

607
00:35:17,599 --> 00:35:20,719
and with concentration on the other. It becomes a true

608
00:35:20,760 --> 00:35:23,960
tool which a master workman lays down when done with,

609
00:35:24,400 --> 00:35:27,280
but which only a bungler carries about with him all

610
00:35:27,320 --> 00:35:30,199
the time to show that he is the possessor of it.

611
00:35:31,159 --> 00:35:34,440
We ask the students to read carefully the above quotations

612
00:35:34,440 --> 00:35:37,679
from mister Carpenter's book, for they are full of suggestions

613
00:35:37,679 --> 00:35:40,159
that may be taken up to advantage by those who

614
00:35:40,239 --> 00:35:44,400
are emancipating themselves from the slavery of the unmastered mind,

615
00:35:44,480 --> 00:35:47,039
and who are now bringing the mind under control of

616
00:35:47,079 --> 00:35:50,840
the ego by means of the will. Our next lesson

617
00:35:50,880 --> 00:35:53,239
will take up the subject of the relationship of the

618
00:35:53,280 --> 00:35:56,280
eye to the universal eye, and will be called the

619
00:35:56,559 --> 00:35:59,960
expansion of the self. It will deal with the subject

620
00:36:00,199 --> 00:36:03,519
not from a theoretical standpoint, but from the position of

621
00:36:03,559 --> 00:36:06,920
the teacher, who is endeavoring to make his students actually

622
00:36:06,960 --> 00:36:09,880
aware in their consciousness of the truth of the proposition.

623
00:36:10,679 --> 00:36:12,880
In this course, we are not trying to make our

624
00:36:12,920 --> 00:36:16,880
students past masters of theory, but are endeavoring to place

625
00:36:16,960 --> 00:36:19,920
them in a position whereby they may know for themselves

626
00:36:20,159 --> 00:36:24,599
and actually experience the things of which we teach. Therefore,

627
00:36:25,039 --> 00:36:27,880
we urge upon you not to merely rest content with

628
00:36:28,000 --> 00:36:31,840
reading this lesson, but instead to study and meditate upon

629
00:36:31,880 --> 00:36:35,679
the teachings mentioned under the head of mental drill until

630
00:36:35,719 --> 00:36:39,079
the distinctions stand out clearly in your mind, and until

631
00:36:39,119 --> 00:36:42,119
you not only believe them to be true, but actually

632
00:36:42,159 --> 00:36:45,480
are conscious of the eye and its mental tools. Have

633
00:36:45,719 --> 00:36:49,400
patience and perseverance. The task may be difficult, but the

634
00:36:49,400 --> 00:36:53,360
reward is great. To become conscious of the greatness, majesty,

635
00:36:53,639 --> 00:36:56,800
strength and power of your real being is worth years

636
00:36:56,840 --> 00:37:00,519
of hard study, do you not think so? The study

637
00:37:00,519 --> 00:37:05,400
and practice, hopefully diligently and earnestly. Peace be with you

638
00:37:06,360 --> 00:37:12,400
mantrums affirmations. For the second lesson, I am an entity.

639
00:37:12,840 --> 00:37:17,639
My mind is my instrument of expression. I exist independent

640
00:37:17,760 --> 00:37:20,559
of my mind, and am not dependent upon it for

641
00:37:20,639 --> 00:37:24,760
existence or being. I am master of my mind, not

642
00:37:24,880 --> 00:37:30,800
its slave. I can set aside my sensations, emotions, passions, desires,

643
00:37:31,119 --> 00:37:34,599
intellectual faculties, and all the rest of my mental collection

644
00:37:34,679 --> 00:37:39,559
of tools has not I things. And still there remains something.

645
00:37:39,840 --> 00:37:43,000
And that something is I, which cannot be set aside

646
00:37:43,039 --> 00:37:46,480
by me, for it is my very self, my own self,

647
00:37:46,559 --> 00:37:50,760
my real self. I that which remains, after all that

648
00:37:50,880 --> 00:37:58,360
may be set aside, is set aside as the eye, myself, eternal, constant, unchangeable,