English
These things are not “ bad ” of themselves—they came to us honestly—they are our heritage from the past. They belong to the animal part of our nature, and were neces¬ sary to the animal in his stage of development. We have the whole menagerie within us, but that does not mean that we should turn the beasts loose upon ourselves or others. It was necessary for the animal to be fierce, full of fight, passionate, regardless of the rights of others. WNlST/fy. RAJA YOGA (ct it we have outgrown that stage of development^ Ignoble for us to return to it, or to allow it to master us. This lesson is not intended as a discourse upon Ethics or morals. We do not intend going into a discussion of the details of “ Right and Wrong,”, for we have touched upon that phase of the subject in other works. But we feel justified in calling your attention to the fact that the human mind intuitively recognizes the “ Rightness ” of the living up to that which comes to us from the highest parts of the mind—the highest product of our unfoldment. And it likewise intuitively recognizes the “ Wrongness ” of the falling back into that which belongs to the lower stages of our mentality—to the animal part of us, that is, our heritage from the past and that which has gone before. While we may be puzzled about many details of morals and ethics and may not be able to “ explain ” why we consider certain things right or wrong, we still intuitively feel that the highest “ Right ” of which we are capable is the acting out of that which is coming to us from the high¬ est pole of our mental being, and that the lowest “Wrong” consists in doing that which carries us back to the life of the lower aninials, in so far as mentality is concerned. Not because there is anything absolutely “ Wrong ” in the mental processes and consequent of the animal in themselves—they are all right and perfectly natural in the animals—but we intuitively recognize that for us to fall back to the animal stage is a “ going backward ” in the scale of evolution. We intuitively"shrink at an exhibition of brutality and animality on the part of a man or woman. We may not know just why, but a little reflection will show us that it is a sinking in the evolu¬ tionary scale, against which the spiritual part of us revolts and protests. THE MENTAL PLANES this must not be construed to mean that vanced soul looks upon the animal world with disgust or horror. On the contrary, there is nowhere to be found a higher respect for animal life and being than among the Yogi and other advanced souls. They delight in watching the animals filling their places in life—play¬ ing out their parts in the divine scheme of life. Their animal passions and desires are actions viewed sympa¬ thetically and lovingly by the advanced soul, and nothing “ Wrong ” or disgusting is seen there. And even the coarseness and brutality of the savage races are so regarded by these advanced souls. They see everything as natural according to the grade and degree of develop¬ ment of these people. It is only when these advanced souls view the degenera¬ cies of “ civilized ” life that they feel sorrow and pain. For here they see instances of devolution instead of evolution—degeneration instead of regeneration and advancement. And not only do they know this to be the fact, but the degenerate specimens of mankind them¬ selves feel and know it. Compare the expression of the animal or savage going through their natural life actions and performances. See how free and natural are their expressions, how utterly apart are evidences of wrong¬ doing. They have not as yet found out the fatal secret of Good and Evil—they have not as yet eaten the for¬ bidden fruit. But, on the contrary, look into the faces of the degenerates and fallen souls of our civilized life. See the furtive glance and the self-consciousness of “ Wrong ” evident in every face. And this consciousness of “ Wrong ” bears heavily upon these people—it is heavier than the punishments heaped upon them. That nameless something called “ conscience ” may be smoth¬ ered for a while, but sooner or later it comes to light and demands the pound of flesh from its victim. MIN/S7-0 RAJA YOGA „Sl / yet you will say that it seems hard to think.___ r _, same thing can be Right in one person and Wrong in another. This seems like a hard saying and a dangerous doctrine, but it is the Truth. And. man instinctively recognizes it. He does not expect the same sense of moral responsibility in a young child, or in a savage, that he does in a mature, developed, civilized man. He may restrain the child and the savage, for self-protection and the welfare of all, but he realizes the distinction, or at feast should do so. And not only is this true, but as man advances in the scale he casts off many ideas of “ Wrong ” that he once held, having outgrown the old ideas and having grown into new conceptions. And the tendency is always upward and onward. The tendency is constantly from Force and Restraint toward Love and Freedom. The ideal condition would be one in which there were no laws and no necessity for them—a condition in which men had ceased to do wrong because they had outgrown the desire rather than from fear or restraint or force. And while this condition as yet seems afar off, there is constantly going on an unfoldment of higher planes and faculties of the mind, which when once fully manifest in the race will work a complete revolution in ethics and laws and government—and for the better, or course. In the meantime Mankind moves along doing the best it can, making a steady though slow progress. There is another plane of the mind which is often called the “ Instinct,” but which is but a part of the plane of the Intellect, although its operations are largely below the field of consciousness. We allude to what may be called the Habit Mind,” in order to distinguish it from the Instinctive Plane. The difference is this: The Instinctive plane of mind is made up of the ordinary operations of the mind below the plane of the Intellect, and yet above the plane of the Vegetative mind —and also THE MENTAL PLANES Acquired experiences of the race, which have Ismitted by heredity, etc. But the “ Habit Mind ” contains only that which has been placed there by the person himself and which he has acquired by experience, habit, and observation, repeated so often until the mind knows it so well that it is carried below the field of con¬ sciousness and becomes “ second nature,” and akin to Instinct. The text books upon psychology are filled with illus¬ trations and examples of the habit phase or plane of the mental operations, and we do not think it necessary to repeat instances of the same kind here. Everyone is familiar with the fact that tasks which at first are learned only by considerable work and time soon become fixed in some part of the mind until their repetition calls for little or no exercise of conscious mental operation. In fact, some writers have claimed that no one really “ learns ” how to perform a task until he can perform it almost automatically. The pupil who in the early stages of piano playing finds it most difficult to control and manage his fingers, after a time is able to forget all about his fingering and devote his entire attention to the pages of his music, and after this he is able apparently to let his fingers play the entire piece of music by themselves, without a thought on his part. The best performers have told us that in the moments of their highest efforts they are aware that the out-of-conscious portion of their mind is doing the work for them, and they are practically standing aside and witnessing the work being done. So true is this that in some cases it is related that if the performer’s conscious mind attempts to take up the work the quality is impaired and the musician and tiie audience notice the difference. The same thing is true in the case of the woman learn- ; ng to operate the sewing machine. It is quite difficult RAJA YOGA PV but gradually it grows to “ run itself.” Those" •Sl HayC'mastered the typewriter have had the same experi¬ ence. At first each letter had to be picked out with care and effort. After a gradual improvement the operator is enabled to devote her entire attention to the “ copy ” and let the fingers pick out the keys for themselves. Many operators learn rapid typewriting by so training the habit mind that it picks out the letter-keys by reason of their position, the letters being covered over in order to force the mind to adapt itself to the new requirements. A similar state of affairs exists wherever men or women have to use tools of any kind. The tool soon is recog¬ nized by the mind and used as if it were a part of the body, and no more conscious thought is devoted to the manipulation than we devote to the operation of walking, which, by the way, is learned by the child only by the expenditure of time and labour. It is astonishing how many things we do “ automatically ” in this way. Writers have called our attention to the fact that the average man cannot consciously inform you how he puts on his coat in the morning—which arm goes in first, how the coat is held, etc. But the habit mind knows—knows very well. Let the student stand up and put on his coat in the regular way, following the leadings of the habit mind. Then after removing it, let him attempt to put it on by inserting the other arm first, for instance. He will be surprised to find out how awkward it will be for him, and how completely he has been depending upon the habit mind.