the Equinox - The Hermetic Library
the Equinox - The Hermetic Library the Equinox - The Hermetic Library
64 ATTAINMENT BY YOGA. ACCORDING to the Shiva Sanhita there are two doctrines found in the Vedas: the doctrines of “Karma Kânda” (sacrificial works, etc.) and of “Jnana Kânda” (science and knowledge). “Karma Kânda” is twofold—good and evil, and according to how we live “there are many enjoyments in heaven,” and “in hell there are many sufferings.” Having once realized the truth of “Karma Kânda” the Yogi renounces the works of virtue and vice, and engages in “Jnana Kânda” —knowledge. In the Shiva Sanhita we read:* In the proper season, various creatures are born to enjoy the consequences of their karma.† As through mistake mother-of-pearl is taken for silver, so through the error of one's own karma man mistakes Brahma for the universe. Being too much and deeply engaged in the manifested world, the delusion arises about that which is manifested—the subject. There is no other cause (of this delusion). Verily, verily, I tell you the truth. If the practiser of Yoga wishes to cross the ocean of the world, he should renounce all the fruits of his works, having preformed all the duties of his âshrama.‡ * Shiva Sanhita, ii. 43. 45. 51. † Work and the effects of work. The so-called law of Cause and Effect in the moral and physical worlds. ‡ The four âshramas are (1) To live as a Brahmachârin—to spend a portion of one’s life with a Brahman teacher. (2) To live as a Grihastha—to rear a family and carry out the obligatory sacrifices. (3) To live as a Vânaprastha— to withdraw into solitude and meditate. (4) To live as a Sannyâsin—to await the spirit’s release into the Supreme Spirit.
THE TEMPLE OF SOLOMON THE KING “Jnana Kânda” is the application of science to “Karma Kânda,” the works of good and evil, that is to say of Duality. Little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the Aim, i.e., Knowledge. This is most beautifully described in the above-mentioned work as follows: 34. That Intelligence which incites the functions into the paths of virtue and vice “am I.” All this universe, moveable and immovable, is from me; all things are seen through me; all are absorbed into me;* because there exists nothing but spirit, and “I am that spirit.” There exists nothing else. 35. As in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable, but the vivifying spirit like the sun is one. 49. All this universe, moveable or immoveable, has come out of Intelligence. Renouncing everything else, take shelter of it. 50. As space pervades a jar both in and out, similarly within and beyond this ever-changing universe there exists one universal Spirit. 58. Since from knowledge of that Cause of the universe, ignorance is destroyed, therefore the Spirit is Knowledge; and this Knowledge is everlasting. 59. That Spirit from which this manifold universe existing in time takes its origin is one, and unthinkable. 62. Having renounced all false desires and chains, the Sannyâsi and Yogi see certainly in their own spirit the universal Spirit. 63. Having seen the Spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of Samâdhi.† As in the West there are various systems of Magic, so in the East are there various systems of yoga, each of which purports to lead the aspirant from the realm of Mâyâ to that of Truth in Samâdhi. The most important of these are: 1. Gnana Yoga. Union by Knowledge. 2. Raja Yoga. Union by Will 3. Bhakta Yoga. Union by Love. * At the time of the Pralaya. † “Shiva Sanhita,” chap. i. 65
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64<br />
ATTAINMENT BY YOGA.<br />
ACCORDING to <strong>the</strong> Shiva Sanhita <strong>the</strong>re are two doctrines<br />
found in <strong>the</strong> Vedas: <strong>the</strong> doctrines of “Karma Kânda” (sacrificial<br />
works, etc.) and of “Jnana Kânda” (science and knowledge).<br />
“Karma Kânda” is twofold—good and evil, and according to<br />
how we live “<strong>the</strong>re are many enjoyments in heaven,” and “in<br />
hell <strong>the</strong>re are many sufferings.” Having once realized <strong>the</strong><br />
truth of “Karma Kânda” <strong>the</strong> Yogi renounces <strong>the</strong> works of<br />
virtue and vice, and engages in “Jnana Kânda” —knowledge.<br />
In <strong>the</strong> Shiva Sanhita we read:*<br />
In <strong>the</strong> proper season, various creatures are born to enjoy <strong>the</strong> consequences of<br />
<strong>the</strong>ir karma.† As through mistake mo<strong>the</strong>r-of-pearl is taken for silver, so through<br />
<strong>the</strong> error of one's own karma man mistakes Brahma for <strong>the</strong> universe.<br />
Being too much and deeply engaged in <strong>the</strong> manifested world, <strong>the</strong> delusion<br />
arises about that which is manifested—<strong>the</strong> subject. <strong>The</strong>re is no o<strong>the</strong>r cause (of<br />
this delusion). Verily, verily, I tell you <strong>the</strong> truth.<br />
If <strong>the</strong> practiser of Yoga wishes to cross <strong>the</strong> ocean of <strong>the</strong> world, he should<br />
renounce all <strong>the</strong> fruits of his works, having preformed all <strong>the</strong> duties of his<br />
âshrama.‡<br />
* Shiva Sanhita, ii. 43. 45. 51.<br />
† Work and <strong>the</strong> effects of work. <strong>The</strong> so-called law of Cause and Effect in<br />
<strong>the</strong> moral and physical worlds.<br />
‡ <strong>The</strong> four âshramas are (1) To live as a Brahmachârin—to spend a portion<br />
of one’s life with a Brahman teacher. (2) To live as a Grihastha—to rear a<br />
family and carry out <strong>the</strong> obligatory sacrifices. (3) To live as a Vânaprastha—<br />
to withdraw into solitude and meditate. (4) To live as a Sannyâsin—to await<br />
<strong>the</strong> spirit’s release into <strong>the</strong> Supreme Spirit.