Equinox I (04).pdf
Equinox I (04).pdf Equinox I (04).pdf
78 THE EQUINOX which teach him how to control his mind. Little by little, as the body comes under control, does the mind assert its sway over the body; and little by little, as the mind asserts its sway, does it come gradually, little by little under the rule of the Âtman, until ultimately the Âtman, Augœides, Higher Self or Adonai fills the Space which was once occupied solely by the body and mind of the aspirant. Therefore though the death of the body as it were is the resurrection of the Higher Self accomplished, and the pinnacles of that Temple, whose foundations are laid deep in the black earth, are lost among the starry Palaces of God. In the “Hatha-Yoga Pradipika” we read that “there can be no Raja Yoga without Hatha Yoga, and vice versa, that to those who wander in the darkness of the conflicting Sects unable to obtain Raja Yoga, the most merciful Swâtmârâma Yogi offers the light of Hathavidya.”* In the practice of this mystic union which is brought about by the Hatha Yoga and the Raja Yoga exercises the conditions necessary are: 1. Yama: Non-killing (Ahinsa); truthfulness (Satya); nonstealing (Asteya); continence (Brahmacharya); and nonreceiving of any gift (Aparigraha). 2. Niyama: Cleanliness (S'ancha); contentment (Santosha); mortification (Papasaya); study and self surrender (Swádhyáya); and the recognition of the Supreme (I's'wara pranidháná). 3. A'sana: Posture and the correct position of holding the body, and the performance of the Mudras. * “Hatha-Yoga Pradipika,” p. 2.
THE TEMPLE OF SOLOMON THE KING 4. Prânâyâma: Control of the Prâna, and the vital forces of the body. 5. Pratyâhâra: Making the mind introspective, turning it back upon itself. 6. Dhâranâ: Concentration, or the will to hold the mind to certain points. 7. Dhyâna: Meditation, or the outpouring of the mind on the object held by the will. 8. Samâdhi: Ecstasy, or Superconsciousness. As regards the first two of the above stages we need not deal with them at any length. Strictly speaking, they come under the heading of Karma and Gnana Yoga, and as it were form the Evangelicism of Yoga—the “Thou shalt” and “Thou shalt not.” They vary according to definition and sect.* However, one point must be explained, and this is, that it must be remembered that most works on Yoga are written either by men like Patanjali, to whom continence, truthfulness, etc., are simple illusions of the mind; or by charlatans, who imagine that, by displaying to the reader a mass of middle-class “virtues,” their works will be given so exalted a flavour that they themselves will pass as great ascetics who have outsoared the bestial passions of life, whilst in fact they are running harems in Boulogne or making indecent proposals to flower-girls in South Audley Street. These latter ones generally trade under the exalted names of The Mahatmas; who, * In all the Mysteries the partakers of them were always such as had not committed crimes. It will be remembered that Nero did not dare to present himself at the Eleusinia (Sueton. vit. Nero, e. 3A). And Porphyry informs us that “in the Mysteries honour to parents was enjoined, and not to injure animals” (“de Abstinentia,” iv, 22). 79
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THE TEMPLE OF SOLOMON THE KING<br />
4. Prânâyâma: Control of the Prâna, and the vital forces of the<br />
body.<br />
5. Pratyâhâra: Making the mind introspective, turning it back<br />
upon itself.<br />
6. Dhâranâ: Concentration, or the will to hold the mind to<br />
certain points.<br />
7. Dhyâna: Meditation, or the outpouring of the mind on the<br />
object held by the will.<br />
8. Samâdhi: Ecstasy, or Superconsciousness.<br />
As regards the first two of the above stages we need not<br />
deal with them at any length. Strictly speaking, they come<br />
under the heading of Karma and Gnana Yoga, and as it were<br />
form the Evangelicism of Yoga—the “Thou shalt” and “Thou<br />
shalt not.” They vary according to definition and sect.*<br />
However, one point must be explained, and this is, that it must<br />
be remembered that most works on Yoga are written either by<br />
men like Patanjali, to whom continence, truthfulness, etc., are<br />
simple illusions of the mind; or by charlatans, who imagine<br />
that, by displaying to the reader a mass of middle-class<br />
“virtues,” their works will be given so exalted a flavour that<br />
they themselves will pass as great ascetics who have outsoared<br />
the bestial passions of life, whilst in fact they are<br />
running harems in Boulogne or making indecent proposals to<br />
flower-girls in South Audley Street. These latter ones generally<br />
trade under the exalted names of The Mahatmas; who,<br />
* In all the Mysteries the partakers of them were always such as had not<br />
committed crimes. It will be remembered that Nero did not dare to present<br />
himself at the Eleusinia (Sueton. vit. Nero, e. 3A). And Porphyry informs us<br />
that “in the Mysteries honour to parents was enjoined, and not to injure<br />
animals” (“de Abstinentia,” iv, 22).<br />
79