Equinox I (04).pdf
Equinox I (04).pdf Equinox I (04).pdf
106 THE EQUINOX When once Dhâranâ or concentration has progressed so far as to train the mind to remain fixed on one object then Dhyâna or meditation may be practised. And when this power of Dhyâna becomes so intensified as to be able to pass beyond the external perception and brood as it were upon the very centre or soul of the object held by the will, it becomes known as Samâdhi or Superconsciousness. The three last stages Dhâranâ, Dhyâna and Samâdhi, which are so intimately associated, are classed under the one name of Samyâma.* Thus meditation should rise from the object to the objectless. Firstly the external cause of sensations should be perceived, then their internal motions, and lastly the reaction of the mind. By thus doing will the Yogi control the waves of the mind, and the waters of the great Ocean will cease to be disturbed by their rise and fall, and they will become still and full of rest, so that like a mirror will they reflect the unimaginable glory of the Âtman. And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the Holy City, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.† And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.‡ we obtain the right distance. In the above the Will takes the place of the hand. * See also “The Yogasara-Sangraha,” p. 74. † It is to be noted that the symbolism made use of here is almost dentical with that so often made use of in the Yoga Shastras and n the Vedanta. The union of Kundalini (Shakti) and Shiva. ‡ Revelation, xxi, 1-4.
THE TEMPLE OF SOLOMON THE KING Compare this with the following: That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the Muni who seeth. He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water but remaineth unmoved—not he who desireth desires. He who, through the likeness of the Âtman, O Arjuna, seeth identity in everything, whether pleasant or painful, he is considered a perfect Yogi.* Now that we have finished our long account of the Vedânta Philosophy and the theories of Yoga which directly evolved therefrom, we will leave theory alone and pass on to practical fact, and see how Frater P. turned the above knowledge to account, proving what at present he could only believe. The following is a condensed table of such of his meditation practices as have been recorded between January and April 1901. OBJECT MEDITATED UPON. TIME. REMARKS. Winged-Globe.† 4 min. The entire meditation was bad. Tejas Akâsa.‡ 3 ,, There was no difficulty in getting the object clear; but the mind wanderered. Apas-Vâyu.§ ? ,, Result not very good. Winged-Globe and Flam- ing Sword.ƒƒ ? ,, Meditation on both of these was only fair. * “The Bhagavad-Gîta," ii, 69, 70; vi, 32. Cf. “Konx om Pax,” pp. 73-77. † The ordinary Egyptian Winged-Globe is here meant, but as visualized by the mind’s eye; the meditation then takes place on the image in the mind. so with the following practises. ‡ Tejas-Akâsa is the Element of Fire. It is symbolized by a red triangle of fire with a black egg in the centre. See 777, col. LXXV, p. 16. See Diagram 84. § Apas-Vâyu is the Element of Water and is symbolized by a black egg of Spirit in the Silver Crescent of Water. See 777, col. LXXV, p. 16. See Diagram 84. ƒƒ The Golden Dawn symbol of the Flaming Sword. See Diagram 12. 107
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106<br />
THE EQUINOX<br />
When once Dhâranâ or concentration has progressed so far as<br />
to train the mind to remain fixed on one object then Dhyâna<br />
or meditation may be practised. And when this power of<br />
Dhyâna becomes so intensified as to be able to pass beyond<br />
the external perception and brood as it were upon the very<br />
centre or soul of the object held by the will, it becomes known<br />
as Samâdhi or Superconsciousness. The three last stages<br />
Dhâranâ, Dhyâna and Samâdhi, which are so intimately<br />
associated, are classed under the one name of Samyâma.*<br />
Thus meditation should rise from the object to the<br />
objectless. Firstly the external cause of sensations should be<br />
perceived, then their internal motions, and lastly the reaction<br />
of the mind. By thus doing will the Yogi control the waves of<br />
the mind, and the waters of the great Ocean will cease to be<br />
disturbed by their rise and fall, and they will become still and<br />
full of rest, so that like a mirror will they reflect the<br />
unimaginable glory of the Âtman.<br />
And I saw a new heaven and a new earth: for the first heaven and the first<br />
earth were passed away; and there was no more sea. And I John saw the Holy<br />
City, new Jerusalem, coming down from God out of heaven, prepared as a bride<br />
adorned for her husband.† And I heard a great voice out of heaven saying,<br />
Behold the tabernacle of God is with men, and he will dwell with them, and they<br />
shall be his people, and God himself shall be with them and be their God. And<br />
God shall wipe away all tears from their eyes; and there shall be no more death,<br />
neither sorrow, nor crying, neither shall there be any more pain: for the former<br />
things are passed away.‡<br />
we obtain the right distance. In the above the Will takes the place of the<br />
hand.<br />
* See also “The Yogasara-Sangraha,” p. 74.<br />
† It is to be noted that the symbolism made use of here is almost dentical<br />
with that so often made use of in the Yoga Shastras and n the Vedanta. The<br />
union of Kundalini (Shakti) and Shiva.<br />
‡ Revelation, xxi, 1-4.