Equinox I (04).pdf
Equinox I (04).pdf Equinox I (04).pdf
138 THE EQUINOX so the Karma, released from the body of the dead man, will circle round until it finds the body of a new-born child tuned or syntonized to its particular waves. Now we are not concerned here with stray children who like the receivers of a wireless telegraph pick up either good or evil messages; but it is an interesting fact to learn that at least certain orthodox Buddhists attribute so complex and considerable power to the brain, that by the fact of leaving one body that body perishes, and of entering another that body revives. Can it be that we have got back to our old friend the Prâna which in its individual form so closely resembled the individual Karma, and in its entirety the totality of Nibbâna? Let us turn to Brihadâranyaka Upanishad. There in 1, 6, 3. we find a mystical formula which reads Amritam satyena channam. This means “The immortal (Brahman) veiled by the (empirical) reality;” and immediately afterwards this is explained as follows: “The Prâna (i.e. the Âtman) to wit is the immortal, name and form are the reality; by these the Prâna is veiled.” Once again we are back at our starting-point. To become one with the Prâna or Âtman is to enter Nibbâna, and as the means which lead to the former consisted of concentration exercises such as Prânâyâma, etc.; so now shall we find almost identical exercises used to hasten the Aspirant into Nibbâna. Frater P. was by now well acquainted with the Yoga Philosophy, further he was beginning to feel that the crude Animism employed by many of its expounders scarely tallied with his attainments. The nearer he approached the Âtman the less did it appear to him to resemble what he had been
THE TEMPLE OF SOLOMON THE KING taught to expect. Indeed its translation into worldly comments was a matter of experience, so it came about that he discovered that the Great Attainment per se was identical in all systems irrespective of the symbol man sought it under. Thus Yahweh as a clay phallus in a band-box was s much a reality to the Jews of Genesis as Brahman in Brahma-loka was to the Aryas of Vedic India; that the vision of Moses when he beheld God as a burning bush is similar to the vision of the fire-flashing Courser of the Chaldean Oracles; and that Nibbâna the Non-existent is little removed, if at all, from the Christian heaven with its harps, halos, and hovering angels. And the reason is, that the man who does attain to any of these states, on his return to consciousness, at once attributes his attainment to his particular business partner—Christ, Buddha, Mrs. Besant, etc., etc., and attemts to rationalize about the suprarational, and describe what is beyond description in the language of his country. P., under the gentle guidance of Ânanda Metteta, at first found the outward simplicity most refreshing; but soon he discovered that like all other religious systems Buddhism was entangled in a veritable network of words. Realizing this, he went a step further than Gotama, and said: “Why bother about Sorrow at all, or about Transmigration? for these are not ‘wrong viewyness,’ as Mr. Rhys Davids would so poetically put it, but matters of the Kindergarten and not of the Temple; matters for police regulation, and for underpaid curates to chatter about, and matters that have nothing to do with true progress.” He then divided life into two compartments; into the first he threw science, learning, philosophy, and all things built of words—the toys of life; and into 139
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138<br />
THE EQUINOX<br />
so the Karma, released from the body of the dead man, will<br />
circle round until it finds the body of a new-born child tuned<br />
or syntonized to its particular waves.<br />
Now we are not concerned here with stray children who<br />
like the receivers of a wireless telegraph pick up either good<br />
or evil messages; but it is an interesting fact to learn that at<br />
least certain orthodox Buddhists attribute so complex and considerable<br />
power to the brain, that by the fact of leaving one<br />
body that body perishes, and of entering another that body<br />
revives. Can it be that we have got back to our old friend the<br />
Prâna which in its individual form so closely resembled the<br />
individual Karma, and in its entirety the totality of Nibbâna?<br />
Let us turn to Brihadâranyaka Upanishad. There in 1, 6, 3.<br />
we find a mystical formula which reads Amritam satyena<br />
channam. This means “The immortal (Brahman) veiled by<br />
the (empirical) reality;” and immediately afterwards this is<br />
explained as follows: “The Prâna (i.e. the Âtman) to wit is the<br />
immortal, name and form are the reality; by these the Prâna is<br />
veiled.” Once again we are back at our starting-point. To<br />
become one with the Prâna or Âtman is to enter Nibbâna, and<br />
as the means which lead to the former consisted of concentration<br />
exercises such as Prânâyâma, etc.; so now shall we find<br />
almost identical exercises used to hasten the Aspirant into<br />
Nibbâna.<br />
Frater P. was by now well acquainted with the Yoga<br />
Philosophy, further he was beginning to feel that the crude<br />
Animism employed by many of its expounders scarely tallied<br />
with his attainments. The nearer he approached the Âtman<br />
the less did it appear to him to resemble what he had been