English
As Halleck says, -any persons never have more than a misty idea of or'n/\ mentaI attitude - The y always take themselves for dm,Kf , an , d ? ever turn the S aze inward.” It has been ubted whether the savages have developed Self-con- sciousness and even many men of our own race seem o be but little above the animals in intellect and con- lousness. They do not seem able to “ know themselves ” ven slightly. To them the “ I ” seems to be a purely Pnysical thing—a body having desires and feeling, but ntie more. They are able to feel an act, but scarcely << ore ' They are not able to set aside any physical not I,” being utterly unable to think of themselves as anything else but a Body. The “ I ” and the Body are between t? 61 ”’ ^ ^ inCapable of distinguishing Then comes another stage in which mental-conscious- css proper sets in. The man begins to realize that he as a mind.” He is able to “ know himself ” as a mental L!n g’ a nd to turn the gaze inward a little. This period of E* RAJA YOGA lOpment may be noticed in young children, they speak of themselves as a third person, Tnally they begin to say “ I.” Then - a little later comes the ability to know their own mental states as such— they know that they have a mind, and are able to distin¬ guish between it and the body. It is related that some children experience a feeling of terror when they pass into this stage. They exhibit signs of bashfulness and what is commonly termed “ self-consciousness ” in that sense. Some tell us in after years that when they became aware of themselves as an entity they were overcome with alarm, as if by a sense of loneliness and apartness from the Universe. Young people often feel this way for several years. There seems to be a distinct feeling that the Universe is antagonistic to and set apart from them. And, although this feeling of separateness and apart¬ ness grows less acute as the man grows older, yet it is always present to a greater or less degree until a still higher stage—the Ego-consciousness—is reached, w'hen it disappears, as we shall see. And this mental-conscious stage is a hard one for many. They are entangled in a mass of mental states which the man thinks is “ him¬ self,” and the struggle between the real “ I ” and its con¬ fining sheaths is painful. And it becomes still more painful as the end is neared, for as man advances in mental-consciousness and knowledge he feels more keenly and suffers accordingly. Man eats the fruit of the Tree of Knowledge and begins to suffer, and is driven out of the Garden of Eden of the child and primitive races, who live like the birds of the air and concern them¬ selves not about mental states and problems. But there is deliverance ahead in the shape of a higher conscious¬ ness, although but few realize it and still fewer have ^UNFOLDMENT OF CONSCIOUSNESS dyit. Perhaps this lesson may point out the wa; /ith the birth of mental-consciousness comes the knowledge that there is a mind in others. Man is able to speculate and reason about the mental states of other men, because he recognizes these states within himself. As man advances in the Mental Consciousness he begins to develop a constantly increasing degree and grade of Intellect, and accordingly he attaches the greatest import¬ ance to that part of his nature. Some men worship Intellect as a God, ignoring its limitations which other thinkers have pointed out. Such people are apt to reason that' because the human intellect (in its present state of development) reports that such a thing must be, or cannot possibly be, that the matter is for ever settled. They ignore the fact that it is possible that Man’s Intel¬ lect, in its present state of unfoldment, may be able to take cognizance of only a very small part of the Universal Fact, and that there may be regions upon regions of Reality and Fact of which he cannot even dream, so far are they removed from his experience. The unfoldment of a new sense would open out a new world and might bring to light facts that would completely revolutionize our entire world of conceptions by reason of the new information it would give us. But, nevertheless, from this Mental Consciousness has come the wonderful work of Intellect, as shown in the achievements of Man up to this time, and while we must recognize its limitations, we gladly join in singing its praises. Reason is the tool with which Man is digging into the mine of Facts, bringing to light new treasures every day. This stage of Mental Consciousness is bringing to Man knowledge of himself knowledge of the Universe—that is well worth the price he pays for it. For Man does pay a price for entrance into this stage—and he pays an increasing price as he RAJA YOGA jSvaifees in its territory, for the higher he advan llfore/keenly he feels and sulfers, as well as Capacity for pain is the price Man pays for Attainment, up to a certain stage. His pain passes from the Physical to the Mental consciousness, and he becomes aware of problems that he never dreamt existed, and the lack of an intelligent answer produces mental suffering. And the mental suffering that comes to him from unsatisfied long¬ ings, disappointment, the pain of others whom he loves, etc., is far worse than any physical suffering. The animal lives its animal life and is contented, for it knows no better. If it has enough to eat—a place to sleep—a mate—it is happy. And some men are likewise. But others find themselves involved in a world of mental discomfort. New wants arise, and the lack of satisfaction brings pain. Civilization becomes more and more com¬ plex, and brings its new pains as well as new pleasures. Man attaches himself to “ things,” and each day creates for himself artificial wants, which he must labour to meet. His Intellect may not lead him upward, but instead may merely enable him to invent new and subtle means and ways of gratifying his senses to a degree impossible to the animals. Some men make a religion of the gratification of their sensuality—their appetites—and become beasts magnified by the power of Intellect. Others become vain, conceited and puffed up with a sense of the importance of their Personality (the false “ I ”). Others become mor¬ bidly introspective, and spend their time analysing and dissecting their moods, motives, feelings, etc. Others exhaust their capacity for pleasure and happiness, but looking outside for it instead of within, and become blase, bored, ennuied and an affliction to themselves. We mention these things not in a spirit of Pessimism, but merely to show that even this great Mental Conscious- IJNFOLDMENT OF CONSCIOUSNESS P a reverse and ugly side as well as the bright fa as been ascribed to it. man reaches the higher stages of this Mental Con¬ sciousness, and the next higher stage begins to dawn upon him, he is apt to feel more keenly than ever the insufficiency of Life as it appears to him. He is unable to understand Himself—his origin, destiny, purpose and nature—and he chafes against the bars of the cage of Intellect in which he is confined. He asks himself the question, “ Whence come I—Whither go I—What is the object of my Existence? ” He becomes dissatisfied with the answers the world has to give him to these questions, and he cries aloud in despair—and but the answer of his own voice comes back to him from the impassable walls with which he is surrounded. He does not realize that his answer must come from Within—but so it is. Psychology stops when it reaches the limits of Mental Consciousness, or as it calls it “ Self-consciousness,” and denies that there is anything beyond—any unexplored regions of the Mind. It laughs at the reports that come from those who have penetrated farther within the recesses of their being, and dismisses the reports as mere “dreams,”. fantasies,’ “ illusions," “ ecstatic imaginings,” “ abnor¬ mal states,” etc., etc. But, nevertheless, there are schools of thought that teach of these higher states, and there are men of all ages and races that have entered them and have reported concerning them. And we feel justified in asking you to take them into consideration. There are tvyo planes of Consciousness, of which we feel it proper to speak, for we have obtained more or ess information regarding them. There are still higher planes, but they belong to higher phases of life than are dealt with here. The first of these planes or states of Consciousness, a ove the “ Self-consciousness ” of the psychologists RAJA YOGA we have called “ Mental Consciousness ”)' d “ Ego-consciousness,” for it brings an * of the Reality of the Ego. This “ awareness ” is far above the Self-consciousness of the man who is able to distinguish “ I ” from “ You,” and to give it a name. And far above the consciousness that enables a man, as he rises in the scale, to distinguish the “ I ” from faculty after faculty of the mind, which he is able to recognize as “ not I,” until he finds left a mental something that he cannot set aside, which he calls “ I ”—although this stage alone is very much higher than that of the average of the race, and is a high degree of Attainment itself. It is akin to this last stage, and yet still fuller and more complete. In the dawning of Ego Consciousness the “ I ” recog¬ nizes itself still more clearly and, more than this, is fully imbued with a sense and “ awareness ” of its own Reality, unknown to it before. This awareness is not a mere matter of reasoning—it is a “ consciousness,” just as is Physical Consciousness and Mental Consciousness some¬ thing different from an “ intellectual conviction.” It is a Knowing, not a Thinking or Believing. The “ I ” knows that it is Real—that it has its roots in the Supreme Reality underlying all the Universe, and partakes of its Essence.