The Complete Works of Yogy Ramacharaka. William Walker AtkinsonЧитать онлайн книгу.
are intelligent beings as far above us in the scale as we are above the jellyfish. And yet even the jellyfish, and still lower forms, are within the circle of the Divine Love. Then why should we fear—why should we lose courage? Wecannot die—we cannot be wiped out of existence—we are parts of a mighty Whole, ever advancing toward the centre—ever unfolding and growing. The why and wherefore of it all is wrapped within the Central Intelligence, although as Man advances spiritually he begins to grasp fragments of the truth. As he advances toward the Centre he grows in Power and Wisdom—both Divine attributes. All Power and Wisdom emanate from the Centre, and the nearer we approach the Centre the more powerful are the rays that beat upon us. The Divine Attributes—Omnipotence, Omniscience, Omnipresence—are partaken of by us in an increasing ratio as we approach the Centre. This is a hint of a mighty truth—are you prepared to receive it?
Do not for a moment imagine that the lover of God need assume an unnatural mode of life in order to please Deity. Let him lead a perfectly natural life, entering into all the occupations, recreations and pleasures that he may see fit. Be free to choose, and neither force yourself into things, nor away from them. Do not imagine that a stern, serious expression is more pleasing to God than a smiling, cheerful face. Just be natural—that’s all. The man or woman who feels the love of God flowing through him, is apt to be of a happy, cheerful disposition—radiating sunshine everyone need not be afraid to laugh, and sing, and if he feels like it, for these things are all good if we use them and do not let them use us. Let us the sun, the rain, the heat, the cold. Let us delight in the plain, the mountain, the sunrise, the sunset. Let us enjoy to the full the things of Nature. The closer we get to God, the closer do we enjoy the things of Nature. Let us lead the natural, simple life. Let us make the best of everything, and turn everything to good account. Let us be sunny—let us be sweet. Let the keynote of our life be “Joy, joy, joy!”
Edward Carpenter, in one at his poems, voices this sense of joy that comes to him who feels the great love of God surging through him, and who recognizes the nature of this God, and who feels his relationship to He says:
“I arise out of the dewy night sad shake my wings. Tears and lamentations are no more. Life and death lie stretched before me. I breathe the sweet aether blowing of the breath of God. “Deep as the universe is my life—and I know it) nothing can dislodge the knowledge of it; nothing ran destroy, nothing can harm me.
'Joy, joy arises—I arise. The sun darts overpowering piercing rays of joy through me, the night radiates it from me. I take wings through the night and pass through all the wildernesses of the worlds, and the old dark holds of tears and death—and return with laughter, laughter, laughter. Sailing through the starlit spaces on outspread wings, we two—O laughter! laughter I laughed! ”
The true lover of God is an optimist. He looks for—and finds—the bright side of things. He is able to extract sunshine from the darkest corner. He walks through life with a smile, a cheerful song, an abiding faith in the Absolute. He loves all of Life, and carries a message of hope, and courage, and a helpful suggestion to all. He is broad and tolerant—merciful and forgiving—devoid of hate, envy, and malice—free from fear and worry. He minds his own business, grants all the same privilege. He is full of Love, and radiates it to all the world. He goes through life in his own sunny way, joyfully meeting things that drive others to despair and misery—he passes over the stony road unharmed. His peace comes from within—and all who meet him feel his presence. He does not seek after friends or love—these things come to him as his right, for he attracts them. He is as much at home in the tenement of the laborer as in the palace of the wealthy—both places seem as home to him, and their occupants on a level. Brother to both saint and sinner is he, and he loves them both—for he feels that each is doing his best. He looks for good in the sinner, rather than sin in the saint. He knows that he himself is not without sin, so he casts not the stone. The outcast recognizes in him a brother—the woman who has passed through the fiery furnace trusts him and is not afraid, for she knows that he understands. He, being near the sun, knows that it shines on saint and sinner—he feels that when God withholds his sunbeams from his most disobedient child, then may man withhold his love from his most degraded sister or brother. He does not condemn—he does not attempt to usurp God’s prerogative. He works and works well. He finds joy in his work. He likes to create things—and he is proud of that desire for he feels that it is an inheritance from his father. He does not hurry, nor is he rushed. He has plenty of time—all the time there is—for eternity lasts a long time, and he is in it He has an abiding faith in the Absolute. He believes in Infinite Justice and Ultimate Good. He knows that the Father is near him, for he has felt the pressure of the Unseen Hand, In the darkness of the night he has felt his Father’s presence—by the glare of the flash of illumination he has seen His form for a moment, and that memory is burned into his mind. He is simple, loving, kind. He is a prophecy of the future. If you ivould be like him—if you feel the call—do not resist, but answer cheerfully, “I hear; I obey; I come.” When you feel the impulse, do not resist—open yourself to the Sun—receive its rays—and all will be well. Be not afraid—have within you the love that casteth out fear—place your hand in that of the Absolute, and say: “Lead Thou me on.” After long ages of wandering, you are coming home.
Perhaps you think that you do love God—do know how to love Him. Listen to this Hindu fable, and then see if you do. The fable runs thusly:
Once upon a time a chela (student) came to a Yogi guru (teacher) and asked to be taught the higher stages of Para—Bhakti. He said that he did not need the preliminary stages, as he already knew how to love God. The Yogi merely smiled at the youth. He came again and again, making the same demand, and receiving the same answer. At last he became very impatient, and insisted upon an explanation of the Yogi” conduct.
Then the Yogi took the youth to a great river, and leading him out into it, he plunged him beneath the water, and firmly held him there. The young man fought and struggled, but could not raise his head above the surface. At last the Yogi raised him out of the water, and asked him: 'Son, what did’st thou desire most when under the water?” “A breath of air,” replied the youth, gaspingly. “Yea, verily,” said the Yogi, "when thou desirest God as much as thou didst desire the breath of air, then wilt thou be ready for the higher stage of Bhakti—then indeed wilt thou love God.”
Peace be to thee!
Lesson VIII
Dharma
“Dharma” is a Sanscrit word which is translated into English as “Virtue”; “Duty”; “Law”; “Righteousness”; etc. None of these English words convey just the exact meaning of Dharma, We cannot improve one these definitions, but we may adopt one which fits closer into our particular conception of the truth of Dharma, so we will consider that, for the purposes of this lesson, “Dharma” means “Right-Action.” To be more defmite, we might say that Dharma is the rule of action and life best adapted to the requirements of the individual soul, and best calculated to aid that particular soul in the next highest step in its developnrent. When we speak of a man’s Dharma we mean the highest course of action for him, considering his development and the immediate needs of his soul.
We think that this lesson will be timely and will answer the demands of many of our students. We hear, on all sides, the old question, “What is right?" People are not satisfied with the old answers, which seem to belong to the past, and which make certain forms, ceremonies and observances equally as important, if not more so, that right—action and right-thinking. The advanced student sees the absurdity of the old divisions of “right and wrong,” and knows that many things which have been condemned as “wrong” are “wrong” only because certain men arbitrarily have called them so—and that many things that have been called “right” “right” only from the same reason. He looks around him and sees that right and wrong seem to differ with latitude and longitude, and that the conceptions of right and wrong vary with the ages and constantly are changing; being modified, improved upon, or rejected. This being the case, the student is apt to be puzzled regarding a code of ethics—he has lost his old landmarks