English
The absurdity, not to say wickedness, of such an idea will be apparent to everyone, after a minute’s consideration. The secret of the Yogi theory and teachings regarding the development of the Mental powers lies in the word “ Mastery." The Yoga student accomplishes and attains this mastery in two ways. The first way is by subordin¬ ating all the feelings, sense-impressions, etc., to the Mas¬ tery of the “ I,” or Will, the Mastery being obtained in this way by the assertion of the dominancy of the “ I ” over the faculties and emotions, etc. The second step, or way, lies in the Yogi, once having asserted the mas¬ tery, beginning to develop and perfect the Mental instru¬ ment, so as to get better work and returns from it In this way he increases his kingdom and is Master over a much larger territory. In order for one to gain knowledge, it is necessary to use to the best advantage the mental instruments and tools that he finds at his disposal. And again, one must develop and improve such tools —put a keen edge upon them, etc. Not only does one gain a great benefit from a development of the faculties of perception, but he also acquires an additional benefit from the training of the whole mind arising from the mental discipline and train¬ ing resulting from the former exercises, etc. In our previ¬ ous lessons we have pointed out some of the means by which these faculties might be greatly improved, and their efficiency increased. In this lesson' we shall point out certain directions in which the Perceptive faculties may be trained. We trust that the simplicity of the idea may not cause any of our students to lose interest in the work. If they only knew just what such development would lead to they would gladly follow our suggestions RAJA YOGA ! matter. Every one of the ideas and exercised are intended to lead up to the strengthening c find, and the attainment of powers and the unfoidment of faculties. There is no royal road to Raja Yoga, but the student will be well repaid for the work of climbing the hill of Attainment. In view of the above, let us examine the question of The Senses. Through the doors of the senses Man receives all his information regarding the outside world. If he keeps these doors but half open, or crowdeJ up with obstacles and rubbish, he may expect to receive but few messages from outside. But if he keeps his doorways clear, and clean, he will obtain the best that is passing his way. If one were born without sense-organs—no matter how good a Mind he might have—he would be compelled to live his life in a dreamy plant-life stage of existence, with little or no consciousness. The Mind would be like a seed in the earth, that for some reason was prevented from growing. One may object that the highest ideas do not come to us through the senses, but the reply is that the things obtained through the senses are the “ raw material ” upon which the mind works, and fashions the beautiful things that it is able to produce in its highest stages. Just as is the body dependent for growth upon the nourishment taken into it, so is the mind dependent for growth upon the impressions received from the Universe—and these impressions come largely through the senses. It may be objected to that we know many things that we have not received through our senses. But does the objector in¬ clude the impressions that came through his senses in some previous existence, and which have been impressed upon his instinctive mind, or soul-memory? It is true that there are higher senses than those usually recognized. MIN ISTfty CULTIVATION OF PERCEPTION ture insists upon one learning the lessons grades before attempting those of the higher! not forget that all that we know we have “ worked There is nothing that comes to the idler or shirker. It we know is merely the result of “ stored-up accumu- ns of previous experience,” as Lewes has so well it will be seen that the Yogi idea that one should op all parts of the Mind is strictly correct, if one ke the trouble to examine into the matter. A man and knows but very little of what is going on about His limitations are great. His powers of vision t only a few vibrations of light, while below and the scale lie an infinity of vibrations unknown to The same is true of the powers of hearing, for only niparatively small portion of the sound-waves reach ind of Man—even some of the animals hear more he does. If a man had only one sense he would obtain but a oae-sense idea of the outside world. If another sense is added, his knowledge is doubled. And so on. The best proof of the relation between increased sense per¬ ception and development is had in the study of the evolu¬ tion of animal forms. In the early stages of life the organism has only the sense of feeling—and very dim at that—and a faint sense of taste. Then developed smell, hearing and sight, each marking a distinct advance in the scale of life, for a new world has been opened out to the advancing forms of life. And, when man develops new senses —and this is before the race— he will be a much wiser and greater being. Carpenter, many years ago, voiced a thought that will be familiar to those who are acquainted with the Yogi teachings regarding the unfoldment of new senses. He said: “ It does not seem at all improbable that there are misTfy RAJA YOGA ies of matter of which none of our senses cal iate cognizance, and which other beings migt to perceive in the same manner as we are sen iiMef to light, sound, etc.” And Isaac Taylor said: “It may be that within field occupied by the visible and ponderable univ^ * * there is existing and moving another element fraught whit another species of life—corporeal indeed, and various' • its orders, but not open to cognizance of those who .uv confined to the conditions of animal organization. Is - to be thought that the eye of man is the measure of ihc Creator’s power?—and that He created nothing but : h,:t which He has exposed to our present senses? The con¬ trary seems much more than barely possible. Ought vc not to think it almost certain? ” Another writer. Prof. Masson, has said: “ If a’ now 1 sense or two were added to the present normal number, in man, that which is now the phenomenal world for all of us might, for all that we know, burst into something amazingly different and wider, in consequence of tin. additional revelations of these new senses.” But not only is this true, but Man may increase his powers of knowledge and experience if he will but develop the senses he has to a higher degree of efficiency, instead of allowing them to remain comparatively atro¬ phied. And toward this end, this lesson is written. The Mind obtains its impressions of objects of the outside world by means of the brain and sense organs. The sensory organs are the instruments of the Mind, as is also the brain and the entire nervous system. By means of the nerves, and the brain, the Mind makes use of the sensory organs in order that it may obtain informa¬ tion regarding external objects. The senses are usually said to consist of five different forms, viz., sight, hearing, smell, touch, and taste. The CULTIVATION OF PERCEPTION * e ach that there are higher senses, undevel oparatively so, in the majority of the race. But rd the unfoldment of which the race is tending. But wc shall not touch upon these latent senses in this lesson, as they belong to another phase of the subject. In addition to the five senses above enumerated, some physiologists and psychologists have held that there were several others in evidence. For instance, the sense by which the inner organs revealed their presence and condition. The mus¬ cular system reports to the mind through some sense that is not that of “ touch,” although closely allied to it. And the feelings of hunger, thirst, etc., seem to come to us through an unnamed sense. Bernstein has distinguished between the five senses and the one just referred to as follows: “ The characteristic distinction between these common sensations and the sensations of the senses is that by the latter we gain knowledge of the occurrences and objects which belong to the external world (and which sensations we refer to external objects), whilst by the former we only feel conditions of our own body.” A sensation is the internal, mental conception result¬ ing from an external object or fact exciting the sense organs and nerves, and the brain, thus making the mind aware ” of the external object or fact. As Bain has said, it is the “ mental impression, feeling, or conscious state, resulting from the action of external things on some part of the body, called on that account sensitive.” Each channel of sense impressions has an organ, or organs, peculiarly adapted for the excitation of its sub¬ stance by the particular kind of vibrations through Which it receives impressions. The eye is most cunningly and carefully designed to receive the light-waves; and sound¬ waves produce no effect upon it. And, likewise, the delicate mechanism of the ear responds only to sound- RAJA YOGA s; light-waves failing to register upon it. 'ensations is entirely different, and the organi rves designed to register each particular set are pecu¬ liarly adapted to their own special work. The organs of sense, including their special nervous systems, may be compared to a delicate instrument that the mind has fashioned for itself, that it may investigate, examine and obtain reports from the outside world. We have become so accustomed to the workings of the senses that we take them as a “ matter of course,” and fail to recognize them as the delicate and wonder¬ ful instruments that they are—designed and perfected by the mind for its own use.