ESSAYS IN PHILOSOPHY AND YOGA

 

CONTENTS

 

Pre-content

 

 

Part One

Essays from the Karmayogin (1909 – 1910)

 

The Ideal of the Karmayogin

Karmayoga

Man — Slave or Free?

Yoga and Human Evolution

Yoga and Hypnotism

The Greatness of the Individual

The Process of Evolution

Stead and the Spirits

Stead and Maskelyne

Fate and Free-Will

The Three Purushas

The Strength of Stillness

The Principle of Evil

The Stress of the Hidden Spirit

 

Part Two

The Yoga and Its Objects (circa 1912)

 

The Yoga and Its Objects

Appendix: Explanations of Some Words and Phrases

 

 

Part Three

Writings from the Arya (1914 – 1921)

 

Notes on the Arya

The “Arya’s” Second Year

Appendix: Passages Omitted from “Our Ideal”

The "Arya's" Fourth Year

 

On Ideals and Progress

On Ideals

Yoga and Skill in Works

Conservation and Progress

The Conservative Mind and Eastern Progress

Our Ideal

 

The Superman

The Superman

All-Will and Free-Will

The Delight of Works

 

Evolution

Evolution

The Inconscient

Materialism

 

Thoughts and Glimpses

Aphorisms

Thoughts and Glimpses

 

Heraclitus

Heraclitus

 

The Problem of Rebirth

Section I: Rebirth and Karma

Rebirth

The Reincarnating Soul

Rebirth, Evolution, Heredity

Rebirth and Soul Evolution

The Significance of Rebirth

The Ascending Unity

Involution and Evolution

Karma

Karma and Freedom

Karma, Will and Consequence

Rebirth and Karma

Karma and Justice

 

Section II: The Lines of Karma

The Foundation

The Terrestrial Law

Mind Nature and Law of Karma

The Higher Lines of Karma

Appendix I: The Tangle of Karma

Appendix II: A Clarification

 

Other Writings from the Arya

The Question of the Month

The Needed Synthesis

“Arya” — Its Significance

Meditation

Different Methods of Writing

Occult Knowledge and the Hindu Scriptures

The Universal Consciousness

 

The News of the Month

The News of the Month

 

South Indian Vaishnava Poetry

Andal: The Vaishnava Poetess

Nammalwar: The Supreme Vaishnava Saint and Poet

 

Arguments to The Life Divine

Arguments to The Life Divine

 

Part Four

From the Standard Bearer (1920)

 

Ourselves

 

 

Part Five

From the Bulletin of Physical Education (1949 – 1950)

 

The Supramental Manifestation upon Earth

Message

Perfection of the Body

The Divine Body

Supermind and the Life Divine

Supermind and Humanity

Supermind in the Evolution

Mind of Light

Supermind and Mind of Light

 

NOTE ON THE TEXTS

 

Stead and Maskelyne

 

THE VEXED question of spirit communication has become a subject of permanent public controversy in England So much that is of the utmost importance to our views of the world, religion, science, life, philosophy, is crucially interested in the decision of this question, that no fresh proof or disproof, establishment or refutation of the genuineness and significance of spirit communications can go disregarded But no discussion of the question which proceeds merely on first principles can be of any value It is a matter of evidence, of the value of the evidence and of the meaning of the evidence If the ascertained facts are in favour of spiritualism, it is no argument against the facts that they contradict the received dogmas of science or excite the ridicule alike of the enlightened sceptic and of the matter-of-fact citizen If they are against spiritualism, it does not help the latter that it supports religion or pleases the imagination and flatters the emotions of mankind Facts are what we desire, not enthusiasm or ridicule; evidence is what we have to weigh, not unsupported arguments or questions of fitness or probability The improbable may be true, the probable entirely false

In judging the evidence, we must attach especial importance to the opinion of men who have dealt with the facts at first hand Recently, two such men have put succinctly their arguments for and against the truth of spiritualism, Mr W T Stead and the famous conjurer, Mr Maskelyne We will deal with Mr Maskelyne first, who totally denies the value of the facts on which spiritualism is based Mr Maskelyne puts forward two absolutely inconsistent theories, first, that spiritualism is all fraud and humbug, the second, that it is all subconscious mentality The first was the theory which has hitherto been held by the opponents of the new phenomena, the second the  

 

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theory to which they are being driven by an accumulation of indisputable evidence Mr Maskelyne, himself a professed master of jugglery and illusion, is naturally disposed to put down all mediums as irregular competitors in his own art; but the fact that a conjuror can produce an illusory phenomenon, is no proof that all phenomena are conjuring He farther argues that no spiritualistic phenomena have been produced when he could persuade Mr Stead to adopt conditions which precluded fraud We must know Mr Maskelyne's conditions and have Mr Stead's corroboration of this statement before we can be sure of the value we must attach to this kind of refutation In any case we have the indisputable fact that Mr Stead himself has been the medium in some of the most important and best ascertained of the phenomena Mr Maskelyne knows that Mr Stead is an honourable man incapable of a huge and impudent fabrication of this kind and he is therefore compelled to fall back on the wholly unproved theory of the subconscious mind His arguments do not strike us as very convincing Because we often write without noticing what we are writing, mechanically, therefore, says this profound thinker, automatic writing must be the same kind of mental process The one little objection to this sublimely felicitous argument is that automatic writing has no resemblance whatever to mechanical writing When a man writes mechanically, he does not notice what he is writing; when he writes automatically, he notices it carefully and has his whole attention fixed on it When he writes mechanically, his hand records something that it is in his mind to write; when he writes automatically, his hand transcribes something which it is not in his mind to write and which is often the reverse of what his mind would tell him to write Mr Maskelyne farther gives the instance of a lady writing a letter and unconsciously putting an old address which, when afterwards questioned, she could not remember This amounts to no more than a fit of absentmindedness in which an old forgotten fact rose to the surface of the mind and by the revival of old habit was reproduced on the paper, but again sank out of immediate consciousness as soon as the mind returned to the present This is a mental phenomenon  

 

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essentially of the same class as our continuing unintentionally to write the date of the last year even in this year's letters In one case it is the revival, in the other the persistence of an old habit What has this to do with the phenomena of automatic writing which are of an entirely different class and not attended by absent-mindedness at all? Mr Maskelyne makes no attempt to explain the writing of facts in their nature unknowable to the medium, or of repeated predictions of the future, which are common in automatic communications

On the other side Mr Stead's arguments are hardly more convincing He bases his belief, first, on the nature of the communications from his son and others in which he could not be deceived by his own mind and, secondly, on the fact that not only statements of the past, but predictions of the future occur freely The first argument is of no value unless we know the nature of the communication and the possibility or impossibility of the facts stated having been previously known to Mr Stead The second is also not conclusive in itself There are some predictions which a keen mind can make by inference or guess, but, if we notice the hits and forget the misses, we shall believe them to be prophecies and not ordinary previsions The real value of Mr Stead's defence of the phenomena lies in the remarkable concrete instance he gives of a prediction from which this possibility is entirely excluded The spirit of Julia, he states, predicted the death within the year of an acquaintance who, within the time stated, suffered from two illnesses, in one of which the doctors despaired of her recovery On each occasion the predicting spirit was naturally asked whether the illness was not to end in the death predicted, and on each she gave an unexpected negative answer and finally predicted a death by other than natural means As a matter of fact, the lady in question, before the year was out, leaped out of a window and was killed This remarkable prophecy was obviously neither a successful inference nor a fortunate guess, nor even a surprising coincidence It is a convincing and indisputable prophecy Its appearance in the automatic writing can only be explained either by the assumption that Mr Stead has a subliminal self, calling  

 

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itself Julia, gifted with an absolute and exact power of prophecy denied to the man as we know him, —a violent, bizarre and unproved assumption, —or by the admission that there was a communicant with superior powers to ordinary humanity using the hand of the writer Who that was, Julia or another, ghost, spirit or other being, is a question that lies beyond This controversy, with the worthlessness of the arguments on either side and the supreme worth of the one concrete and precise fact given, is a signal proof of our contention that, in deciding this question, it is not a priori arguments, but facts used for their evidential value as an impartial lawyer would use them, that will eventually prevail  

 

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