Lesson III Spiritual Consciousness.

The Twenty-first precept of the first part of "Light on the Path” – the precept that refers directly to the thing that has been led up to by the preceding precepts – tells us to:

21. Look for the flower to bloom in the silence that follows the storm; not till then it shall grow, it will shoot up, it will make branches and leaves and form buds, while the storm continues, while the battle lasts. But not till the whole personality of the man is dissolved and melted--and until it is held by the divine fragment which has created it, as a mere subject for grave experiment and experience--not until the whole nature has yielded, and become subject unto its higher self, can the bloom open. Then will come a calm such as comes in a tropical country after the heavy rain, when nature works so swiftly that one may see her action. Such a calm will come to the harassed spirit. And, in the deep silence, the mysterious even will occur which will prove that the way has been found. Call it by what name you will. It is the voice that speaks where there is none to speak, it is a messenger that comes--a messenger without form or substance--or it is the flower of the soul that has opened. It cannot be described by any metaphor. But it can be felt after, looked for, desired, even amid the raging of the storm. The silence may last a moment of time, or it may last a thousand years. But it will end. Yet you will carry its strength with you. Again and again the battle must be fought and won. It is only for an interval that nature can be still.

The flower that blooms in the silence that follows the storm (and only then and there) is the flower of Spiritual Consciousness, for the production of which the Plant of Life has been striving – that which caused the sprouting of the seed – the putting forth of roots – the pushing of the plant through the soil of the material into the purer region above – the unfolding of leaf after leaf – the discarding of sheath after sheath – until finally the tiny bud of the Spirit was visible, and the real unfoldment began.

This appearance of the bud of Spiritual Consciousness – the first rays of Illumination – mark a most critical period in the evolution of the soul. And, as the little manual states, it occurs only after the storm – only when the silence has succeeded and replaced the rush of the winds – the roar and crash of the thunder – the terrifying incidents of the tempest. In the calm, restful period that follows the storm, great things await the soul. So, remember this, 0 soul, when you find yourself in the midst of the great storm of spiritual unrest, which is sweeping away all the old land-marks – which is tearing away all that you have been leaning against to support yourself – which causes you to imagine that all is being swept away from you, leaving you alone without comfort, or support. For in that moment of spiritual distress when all is being taken away from you, there is coming to you that peace which passeth all understanding, which will never leave you, and which is well worth the stress of a thousand storms. The time of mere blind belief is passing from you – the time of knowing is at hand.

It is difficult to speak of the higher spiritual experiences in the words of the lower plane Emerson, who had experienced that consciousness of which we speak, says of it: “Every man’s words, who speaks from that life, must sound vain to those who do not dwell in the same thought on their own part. I dare not speak for it. My words do not carry its august sense; they fall short and cold. Only itself can inspire whom it will. Yet I desire even by profane words, if sacred I may not use, to indicate the heaven of this deity, and to report what hints I have collected of the transcendent simplicity and energy of the Highest Law.” It is a thing to be felt rather than to he intellectually grasped – and yet the Intellect may partially grasp it, when the illumination of the Spirit has raised it (the Intellect) to higher planes.

Knowing what lies before it, the hand that writes these words trembles over its work. To attempt to put into plain words these experiences of the Higher Life seems futile and foolish – and yet we seem called upon to make the effort. Well, so be it – the task is set before us – we must not shrink from it.

In our “Fourteen Lessons” we have told of the three-fold mind of man – the three mental principles – the Instinctive Mind; the Intellect; the Spiritual Mind. We advise that you re-read the lessons bearing upon this subject, paying particular attention to what we have said regarding the Sixth Principle – the Spiritual Mind. This Illumination – this flower that blooms in the silence that follows the storm – comes from that part of your nature.

But, first, let us consider what is meant by "the storm” which precedes the blossoming of the flower.

Man passes through the higher stages of the Instinctive Mind on to the plane of the Intellect. The man on the Instinctive Plane (even in its higher stages where it blends into the lower planes of the Intellect) does not concern himself with the problems of Life – the Riddle of Existence. He does not recognize even that any such problem or riddle exists. He has a comparatively easy time, as his cares are chiefly those connected with the physical plane. So long as his physical wants are satisfied, the rest matters little to him. His is the childhood stage of the race. After a time, he begins to experience troubles on another plane. His awakened Intellect refuses to allow him to continue to take things for granted. New questions are constantly intruding themselves, calling for answers. He begins to be pestered by the eternal “Why” of his soul, As Tolstoy so forcibly puts it: “As soon as the mental part of a person takes control, new worlds are opened, and desires are multiplied a thousand-fold. They become as numerous as the radii of a circle; and the mind, with care and anxiety, sets itself first to cultivate and then gratify these desires, thinking that happiness is to be found in that way.” But no permanent happiness is to be found in this state – something fills the soul with a growing unrest, and beckons it on and on to higher flights. But the Intellect, not being able to conceive of anything higher than itself, resists these urgings as something unworthy – some relic of former superstitions and credulity. And so it goes around and around in its efforts to solve the great problems – striving for that peace and rest which it somehow feels is awaiting it. It little dreams that its only possible release lies in the unfoldment of something higher than itself, which will enable it to be used as a finer instrument.

Many who read these lines will recognize this stage of terrible mental unrest – of spiritual travail– when our Intellect confesses itself unable to solve the great questions pressing upon it for answers. We beat against the bars of our mental cages – or like the squirrel in the wheel, rush rapidly around and around, and yet remain just where we were at the beginning. We are in the midst of the mental storm. The tempest rages around and about us – the winds tear our cloaks from us, leaving us at the mercy of the tempest. We see swept away from our sight all that has seemed so firm, durable and permanent, and upon which we have found much comfort in leaning. All seems lost and we are in despair. Peace and comfort is denied us – the storm drives us hither and thither, and we know not what the end shall be. Our only hope is that reliance and trust in the Unseen Hand which prompted Newman to write those beautiful words, which appeal to thousands far removed from him in interpretation of the Truth, but who are, nevertheless, his brothers in the Spirit, and who therefore recognize his words:

"Lead, kindly light, amid the encircling gloom,

Lead thou me on.

The night is dark, and I am far from home;

Lead thou me on.

Keep thou my feet; I do not ask to see

The distant scene; one step enough for me,

Lead thou me on."

In due time there comes – and it always comes in due time – a little gleam of light piercing through the clouds, lighting up to the feet of the storm-beaten wanderer – one step at a time – a new path, upon which he takes a few steps. He soon finds himself in a new country. As a writer has said:

"Soon he becomes conscious that he has entered into a new and unknown land – has crossed the borders of a new country. He finds himself in a strange land – there are no familiar landmarks – he does not recognize the scene. He realizes the great distance between himself and the friends he has left at the foot of the hill. He cries aloud for them to follow him, but they can scarcely hear him, and seem to fear for his safety. They wave their arms, and beckon with their hands him to return. They fear to follow him, and despair of his safety. But he seems possessed of a new courage, and a strange impulse within him urges him on and on. To what point he is traveling, he knows not – but a fierce joy takes possession of him, and he presses on."

The light pouring forth from the Spiritual Consciousness, leads the traveler along the Path of Attainment – if he has the courage to follow it. The light of the Spirit is always a safe guide, but very few of us have the confidence and trust which will allow us to accept it. The original Quakers knew of this inner light, and trusted it – but their descendants have but a glimmer of what was once a bright light. Its rays may be perceived by all who are ready for it, and who look with hope and confidence to the day when their eyes may view it. For know you, that this inner light is not the special property of the Orientals – far from it. The men of the East have paid more attention to the subject than have those of the West – but this Illumination is the common property of the race, and is before each and every man and woman. Instances of it have been known among all peoples – in all times. And all the records agree in the main, although the interpretations vary widely. The first indications of the coming of Spiritual Consciousness, is the dawning perception of the reality of the Ego – the awareness of the real existence of the Soul. When one begins to feel that he, himself, is his soul, rather than that he possess a wonderful something called the "soul" of which he really knows nothing – when, we say, he feels that he is a soul, rather than that he has or will have a soul – then that one is nearing the first stages of Spiritual Consciousness, if indeed he is not already within its outer borders.

There are two general stages of this blossoming of the flower, although they generally blend into each other. The first is the full perception of the "I Am" consciousness – the second the Cosmic Knowing. We will try at least clumsily and crudely to give an idea of these two stages, although to those who have experienced neither our words may appear meaningless. The perception of the "I Am" consciousness may be likened to the bud of the flower – the flower itself being the Cosmic Knowing. Many, who have not as yet experienced this "I Am" consciousness, may think that it is simply the intellectual conception of the self or perhaps the faith or belief in the reality of the soul which they may possess by reason of their religious training. But it is a far different thing. It is more than a mere intellectual conception, or a mere blind belief upon the word or authority of another – more indeed than even the belief in the Divine promise of immortality. It is a consciousness – a knowing – that one is a soul; an awareness that one is a spiritual being - an immortal. Here, dear friends, we are compelled to pause for lack of words adequate to describe the mental state. The race, having had no such experiences, have coined no words for it. The Sanskrit contains words which have been injected into the language by the ancient Yogis, and which may be at least intellectually comprehended by the educated Hindu, but our Western tongues contain no words whereby we may convey the meaning. We can only try to give you the idea by crude illustration. No one can describe Love, Sympathy, or any other emotion to a race which had never experienced the sensation. They are things which must be felt. And so it is with the "I Am" consciousness. It comes to a soul which has unfolded sufficiently to admit of the rays of knowledge from the Spiritual Mind, and then that soul simply knows – that's all. It has the actual spiritual knowledge that it is an entity – immortal – but it cannot explain it to others, nor can it, as a rule, even intellectually explain it to itself. It simply knows. And that knowing is not a matter of opinion, or reasoning, or faith, or hope, or blind belief. It is a consciousness – and like any other form of consciousness, it is most difficult to explain to one who has never experienced it. Imagine what it would be to explain light to a man born blind – sugar to one who had never tasted a sweet thing – cold to one who dwelt in a tropical country and who had never experienced the sensation. We simply cannot explain our spiritual experiences to those who have not experienced them – a fact that is well known to those who have at some time in their lives had what are generally known as "religious" experiences.

We know of a case in which this consciousness came to a man who lived in a community in which there seems to have been no one in a like stage of development. He was a business man of no mean ability, and his associations had been along entirely different lines. He felt the flood of light beating into his mind – the certainty of his spiritual existence impressed upon his consciousness – and he became very much disturbed and worried. He thought it must be a sign of approaching insanity, and he hoped it would pass off; although it gave him the greatest happiness. But it did not pass off, and he went so far as to make arrangements to transfer his business interests, fearing that he was becoming mentally unbalanced, for he had never heard of a similar case. However, one day he picked up a book, in which the writer gave utterances to words which could come only from one who had had a like experience. The man recognized the common language (although another would not) and throwing his hands above his head, he cried aloud: "Thank God, here's another crazy man."

This awareness of the "I Am" has come to many more people than is generally imagined, but those who have this consciousness, as a rule, say nothing about it, for fear that their friends, relatives and neighbors would consider them abnormal and mentally unsound. And, indeed, it is not always wise to relate these experiences to others, for those who have not reached the same plane cannot understand, and seeing in another a thing of which they can have no comprehension, are apt to consider him irrational. It is a strange thing – an amusing thing – that in a world made up of people who claim to believe that each man is (or "has" as the term goes) an immortal soul, one who claims to really know this to be a fact is regarded as abnormal. The belief of the race is only skin-deep, the people are as much afraid of death, or more so, than the man who believes that death ends all. They reject all evidences of other planes of existence, considering those who teach of and believe in them as being either imposters or lunatics. They live and act as if this earth-life were all, in spite of all their claims and expressed beliefs. They half-believe certain teachings, but have no real knowledge, and deny that anyone else may possess that which they themselves lack.

But to the one into whose field of consciousness have come some rays of the truth from the Spiritual Mind, these things are no longer mere beliefs – they are realities and although such a one may apparently conform to the beliefs of the world around him, he becomes a different being. Others notice a something different about him, keep he ever so quiet. They cannot explain just what it is, but they feel something.

It must not be imagined that this budding consciousness springs full grown into a man's mind at once. It has done so in some cases, it is true, but in the majority of instances, it is a matter of slow growth, but the man is never just the same after the growth commences. He apparently may lose his full consciousness of the truth, but it will come back to him again and again, and all the time it is working gradually to make over that man's nature, and his changed mental attitude manifests itself in his actions. He becomes more cheerful and happy. Things that worry his neighbors seem to have but little effect upon him. He finds it hard to manifest a respectable amount of regret and grief over things that bear heavily upon those around him. He is apt to be regarded as unfeeling and heartless, notwithstanding his heart may be full of Love and Kindness. His mental attitude is changed – his viewpoint has shifted. He finds himself ceasing to fear, and those around him are apt to consider him reckless or thoughtless. Time has less meaning to him, for the idea of eternity has come to him. Distance ceases to appall him, for is not all space his? Such a one had better keep quiet, or he will be sure to be considered a "queer fish," and people may tap their foreheads significantly when speaking of him (behind his back).

There is another peculiarity about this phase of Spiritual Consciousness, and that is that one who has it will recognize its language in the writings of others. He may pick up the works of some of the ancient writers, or even some of the modern ones, and where others see only beautiful language he will listen to a heart-to-heart talk from his brother-in-thought. Writers, having but a slight degree of spiritual insight will fall into a "mood" in which the Spiritual Mind deftly passes on its words to the lower mental principle, and the result is that the spiritual meaning is readily grasped by those ready for it, even though the writer may not fully understand what he has written. When Spirit speaks, Spirit hears.

Let those who read these words, if they have had this consciousness in a greater or lesser degree, take courage. Let not your loneliness oppress or depress you. There are thousands who are your brothers and sisters in this great understanding, and their thought will seek yours and both will be benefited. Keep quiet to those around you, if you see fit, but open up yourself to the sympathy and help that will surely come to you along the channels of the thought currents. Your thought will attract to you the similar thought of others of the same consciousness, and theirs will attract yours. In books, writings, pictures, you will find words which are written for you and your kind. Read over the old books, and see how different they appear to you, now that you understand. Read the Bible; read Shakespeare; read the poets and the philosophers; and see how soon you will recognize that the writers are your brothers. The dark corners and hard sayings will become plain to you now. You need not be alone – you are one of a great and growing family.

But, on the other hand, avoid being possessed of an inflated idea of your own development. You are but on the threshold, and the great hall of the Occult is before you, and in that hall there are many degrees, and an initiation must be met and passed before you may go on.

Before we pass to the next stage of the growth of the Rower, it may be interesting to our readers to listen to a description of a peculiar experience related by that great modern writer, Rudyard Kipling – be who understands much more than he tells his English and American readers – in his story of East Indian life, entitled "Kim," Many read what he has said and can "see nothing in it," but those who have had glimpses of this Spiritual Consciousness will readily understand it. Here it is:

"'Now am I alone – all alone,' he thought. 'In all India is no one else so alone as I! If I die today, who shall bring the news – and to whom? If I live and God is good, there will be a price upon my head, for l am a Son of the Charm – I, Kim.'

"A very few white people, but many Asiatics, can throw themselves into amazement, as it were, by repeating their own names over and over again to themselves, letting the mind go free upon speculation as to what is called personal identity.

"'Who is Kim – Kim – Kim?'

"He squatted in a corner of the clanging waiting room, rapt from all other thoughts; hands folded in lap, and pupils contracted to pin points. In a moment – in another half-second – he felt that he would arrive at the solution of the tremendous puzzle; but here, as always happens, his mind dropped away from those heights with the rush of a wounded bird, and passing his hand before his eyes, he shook his head.

"A long-haired Hindu bairagi (holy man) who had just bought a ticket, halted before him at that moment and stared intently.

"'I also have lost it,' he said sadly. 'It is one of the gates of the Way, but to me it has been shut many years.'

"'What is thy talk?' said Kim, abashed.

"'Thou wast wondering, there in thy spirit, what manner of thing thy soul might be. I know. Who should know but I?' " (Kim by Rudyard Kipling. Pages 295-96. Doubleday, Page & Co., New York.)

Tennyson, the poet, according to the testimony of intimate friends, at times produced an ecstatic mood and a mild degree of spiritual illumination by a similar process to that followed by "Kim." He would repeat his first name, over and over, meditating on his real identity, and he stated that at such times he would become perfectly aware of immortality and the reality of his existence as a living soul, independent of body.

Personally we do not favor this method of "breaking" into the Kingdom," but prefer that the unfolding Spiritual Mind should gradually throw its light into the field of consciousness. This we consider the better way although many Yogi teachers think otherwise, and instruct their students in exercises calculated to cause this consciousness to unfold. It is simply a difference of opinion as to methods, and we have no desire to urge our ideas upon our students, if they prefer the other method.

One of the most rational and reasonable of these Yogi exercises for aiding the unfoldment is given in the next several paragraphs.

Exercise.

Place your body in a relaxed, reclining position. Breathe rhythmically, and meditate upon the Real Self, thinking of yourself as an entity independent of the body, although inhabiting it and being able to leave it at will. Think of yourself, not as the body, but as a soul. Think of your body as but a shell, useful and comfortable, but merely an instrument for the convenience of the real You. Think of yourself as an independent being, using the body freely and to the best advantage, and having full control and mastery over it. While meditating, ignore the body entirely, and you will find that you will often become almost unconscious of it. You may even experience the sensation of being out of the body, and of returning to it when through with the exercise. (Rhythmic breathing is described in our little book, "Science of Breath,")

Mantram and Meditation.

In connection with the above Yogi exercise, the student may, if he desire, use the following Mantram and Meditation:

"I AM.. I assert the reality of my existence – not merely my physical existence, which is but temporal and relative – but my real existence in the Spirit, which is eternal and absolute. I assert the reality of the Ego – my Soul – Myself. The real 'I' is the Spirit principle, which is manifesting in body and mind, the highest expression of which I am conscious being Myself – my Soul. This 'I' cannot die nor become annihilated. It may change the form of its expression, or the vehicle of its manifestation, but it is always the same 'I' – a bit of the Universal Spirit – a drop from the great ocean of Spirit – a spiritual atom manifesting in my present consciousness, working toward perfect unfoldment. I am my Soul – my Soul is I – all the rest is but transitory and changeable. I Am – I Am – I Am." Repeat the words "I Am" a number of times.

The student should endeavor to give a few minutes each day to silent meditation, finding as quiet a place as possible, and then lying or sitting in an easy position, relaxing every muscle of the body and calming the mind. Then when the proper conditions are served, he will experience that peculiar sensation of calmness and quiet which indicate the condition known as "entering the Silence." Then he should repeat the above Mantram, or some similar one (there is no special virtue in the mere words), and should meditate along the lines indicated. The Mantram "I AM," if clearly understood and impressed upon the mind, will give to the student an air of quiet dignity and calm manifestation of power, which will be apparent to those with whom he comes in contact. It will surround him with a thought aura of strength and power. It will enable him to cast off fear and to look the world of men and women calmly in the eyes, knowing that he is an eternal soul, and that naught can really harm him. Even the more simple stages of this consciousness will lift one above the petty cares, worries, hates, fears, and jealousies of the lower mental states, and will cause one to be a man or woman "of the Spirit," in truth. Such people have a helpful effect upon those with whom they come in contact, as there is an undefinable aura surrounding them which causes others to recognize that they are worthy of confidence and respect.

These meditations and exercises will often aid one materially in developing a consciousness of the reality of the soul. The sense of immortality will come gradually as the consciousness unfolds. But the student must not allow himself to live too much in "the upper regions," or to despise his body or the world and people around him. This is known as "spiritual pride," and will have its downfall. You are here in the world for a purpose, and must get the experiences necessary to fully round you out. You are in exactly the best position for the experiences you need – and you will not be kept there one moment longer than is necessary for your ultimate good. Live, grow, and unfold – living your own life – doing the best you can. – and be Kind.

This "I Am" consciousness, while a great advance over the consciousness common to the race, is still but a preliminary to the Cosmic Knowing which awaits the unfolding soul. It is but the bud which will in time open out and grow into the perfect flower. If it has been difficult to explain in simple words the experiences just touched upon. It may be imagined how we feel about approaching this higher phase. But we will try to do our best, although of necessity our words must be weak and inadequate. To those not ready for the truth what we say must seem like the veriest nonsense, but even these people will remember what we say, and when the time comes may be partially prepared for it. As good old Walt Whitman has said: "My words will itch in your ears till you understand them."

This Cosmic Knowing is the full flower which will "bloom in the silence that follows the storm," as the writer, or transcriber, of "Light on the Path" has so beautifully expressed it. It is that which comes as the result of "Illumination."

The occult writers of all times have spoken of this thing, and it has also been partially described by people in all times – of all forms of religious belief. Many have supposed it to have come as the result of the worship of some particular conception of Deity, or as the incident of some particular form of creed. But it is really a thing above creeds or particular conceptions of the Absolute – it is a part of the Divine heritage of the race. Many of the Oriental writers have described this thing in their own words – many of the old Quakers experienced it, and have given it their own names – many Catholic saints describe it in their writings, and even some of the great Protestant leaders and preachers have given bewildered accounts of the great thing that came upon them. Each, as a rule, however, attributed it to some particular thing in their faith. Great poets have felt its influence, and testimony along the same general lines comes to us from many different sources. Some have had it gradually dawn upon them, wax strong, and then fade away, leaving them changed beings, living afterwards in hope of again experiencing the great thing. Others have had it burst upon them suddenly, with an impression that they were submerged in a brilliant light (from whence comes the term "illumination"), which also passed away, leaving them changed beings. The experience seems to come to no two souls in exactly the same way, and yet there is a common point of resemblance between the testimony of all. A Western writer (now passed out of the body) one Dr. Richard Maurice Bucke, of London, Ontario, Canada, having experienced this illumination, and having found that his friend Walt Whitman and other friends had had similar experiences, has gathered the testimony of a number of people whom he believed to have undergone the same unfoldment. He published the result of his research in a very valuable book entitled "Cosmic Consciousness: a Study in the Evolution of the Human Mind" (Innes & Sons, Philadelphia, Perma., U. S. A.), which book was issued in the shape of a limited edition of five hundred copies, and is now, we believe, out of print. It may possibly be found in some of the great libraries in our principal cities, and is well worth a careful reading. The Oriental writings are full of this subject, and Western literature is beginning to show signs of its recognition.

In nearly all the Western writings, however, what is described are but typical incidents of spontaneous flashes of this great consciousness. Occultists of great degree of advancement are able to produce the state at will, and certain most highly advanced in the flesh, who are not before the public as teachers or writers, are believed to dwell in this condition almost continually, their work for the world being done through others (less highly developed), whom they inspire with fragments of their great wisdom.

In a general way, the experience may be described as an actual realisation of the Oneness of all, and of one's connection with that One. The atom of light helping to compose the ray, realizes for an instant its connection with the Central Sun – the drop in the ocean realizes for a moment its relation to the Ocean of Spirit. The Hindus have spoken of the more intense manifestation of this breaking in upon the consciousness of the light from the Spiritual Mind, as the "Brahmic Splendor."

The prevailing emotion during this experience is a feeling of intense joy – something far above any other joy that has ever been felt – a sensation of Absolute Joy, if the term may be permitted. And the memory of this great Joy – the reflection from its light – lingers with the soul forever after. Those who have once experienced this thing, are even after more cheerful, and happy, and seem to have a hidden and secret fount of joy from which they may drink with the soul thirsts. The intense joy fades away gradually, but something is left behind to comfort and cheer. The feeling of joy is so strong that it can ever after be thought of with the keenest delight – its very recollection will cause the blood to tingle and the heart to throb whenever the mind reverts to the experience.

Then there is experienced an intellectual illumination, or pouring in of "knowing," impossible to describe. The soul becomes conscious that it possess [sic] in itself absolute knowledge--knowledge of all things – the "why and wherefore" of everything is recognized as being constant within itself. The sensation cannot be described even faintly. It is so far above anything that the human mind has ever experienced that there are simply no words with which to tell that which has been felt and known. Everything seems made plain – it is not a sense of an increased ability to reason, deduce, classify, or determine – the soul simply knows. The feeling may last but a fraction of a second of time – one loses all sense of time and space during the experience – but the subsequent intense feeling of regret over the great thing that has slipped away from the consciousness can scarcely be imagined by one who has not experienced it. The only thing that enables the mind to bear the loss is the certainty that some time – some where – the experience will be repeated, and that certainly makes existence "worth while." It is a foretaste of what is before the soul.

One of the principal things indelibly impressed upon the mind by this glimpse of the higher consciousness is the knowledge – the certainty – that Life pervades everything – that the Universe is filled with life, and is not a dead thing. Eternal Life is sensed. Infinity is grasped. And the words "Eternal" and "Infinite," ever after have distinct and real meanings when thought of, although the meaning cannot be explained to others.

Another sensation is that of perfect Love for all of Life – this feeling also transcends any feeling of love ever before experienced. The feeling of Fearlessness possess one during the experience – perhaps it would be better to say that is not conscious of Fear – there seems to be no reason for it, and it slips away from one. One does not even think of Fear during the experience, and only realizes that he was entirely free from it where he afterwards recalls some of his sensations. The feeling of knowledge, certainty, trust and confidence possesses one, leaves no room for Fear.

Another sensation is that that something which we might style "the consciousness of Sin" has slipped from one. The conception of "Goodness" of the entire Universe takes its place. By "goodness" we do not mean the goodness of one thing as compared to another, but a sense of absolute Goodness.

As we have said, this experience when it has once come to the soul, leaves it as a changed entity. The man is never the same afterward. Although the keen recollection wears off, gradually, there remains a certain memory which afterward proves a source of comfort and strength to him, especially when he feels weak of faith and faint of heart – when he is shaken like a reed by the winds of conflicting opinions and speculations of the Intellect. The memory of the experience is a source of renewed strength – a haven of refuge to which the weary soul flies for shelter from the outside world, which understands it not.

Let us conclude this feeble attempt to describe that which may not be described, by repeating our own words, spoken to you in the Third of the Fourteen Lessons:

From the writings of the ancient philosophers of all races; from the songs of the great poets of all peoples; from the preachings of the prophets of all religions and times; we can gather traces of this illumination which has come to Man – this unfoldment of the Spiritual Consciousness. One has told of it in one way, the other in another form – but all tell practically the same story. All who have experienced this illumination, even in a faint degree, recognize the like experience in the tale, the song, the preaching of another, though centuries roll between them. It is the song of the Soul, which once heard is never forgotten. Though it be sounded by the crude instrument of the semi-barbarous races, or by the finished instrument of the talented musician of today, its strains are plainly recognized. From old Egypt comes the song – from India in all ages – from Ancient Greece and Rome – from the early Christian saint – from he Quaker Friend – from the Catholic monasteries – from the Mohammedan mosque – from the Chinese philosopher – from the legends of the American Indian hero-prophet – it is always the same strain, and it is swelling louder and louder, as many more are taking it up and adding their voices or the sound of their instrument to the grand chorus.

May this great joy of Illumination be yours, dear students. And it will be yours when the proper time comes. When it comes be not dismayed – when it leaves you mourn not its loss, for it will come again. Live on, reaching ever upward toward your Real Self and opening up yourself to its influence. Be always willing to listen to the Voice of the Silence – willing always to respond to the touch of the Unseen Hand. Do not fear, for you have within you always the Real Self, which is a spark from the Divine Flame – it will be as a lamp to your feet, to point out the way.

We would call the attention of the students to what the "Light on the Path" says about the blossoming of the flower. It tells us that while the storm continues – while the battle lasts – the plant will grow; shoot up; will make branches and leaves; will form buds (note what we have said about the budding stage which precedes the full bloom), but that the bloom cannot open until the "whole personality of the man is dissolved and melted – not until it is held by the divine fragment which has created it, as a mere subject for grave experiment and experience – not until the whole mature has yielded, and become subject unto its higher self."

The "whole personality" referred to is the lower part of the soul – its lower principles. Not until the lower nature is brought under the mastery of the highest that has unfolded in one, can this longed for event occur. So long as the lower part of one's nature is allowed to rule and master him, he shuts out the divine light. Only when he asserts the real "I" does he become ready for further unfoldment. We have told you what the bloom or bud is – the "I Am" consciousness. When you have fully grasped this, and realize what you are, and have made that highest (as yet) consciousness the master of your lower principles, then you are ready for the bloom to open. Listen to the beautiful words, from the text: "Then will come a calm such as crosses in a tropical country after the heavy rain, when nature works so swiftly that one may see her action. Such a calm will come to the harassed spirit. And, in the deep silence, the mysterious even will occur which will prove that the way has been found." We have tried to tell you what is that mysterious event. We trust that we have at least made possible a clearer conception of it on your part.

The writer of the little manual evidently shared the difficulty that confronts everyone who attempts to describe the great experience. She goes on to say: "Call it by whatever name you will, it is a voice that speaks where there is none to speak; it is a messenger that comes – a messenger without form or substance – or it is the flower of the soul that has opened. It cannot be described by any metaphor. But it can be felt after, looked for, and desired, even amid the raging of the storm."

Sh goes on then to speak of the duration of "the silence that follows the storm," in which occurs the "mysterious event." She says: "The silence may last a moment of time, or it may last a thousand years. But it will end. Yet you will carry its strength with you. Again and again must the battle be fought and won. It is only for an interval that nature can be still."

In this last paragraph, the text evidently refers to the partial or temporary illumination to which we have referred in this lesson. The time when the Spiritual Consciousness will become permanent – when the Brahmic Splendor remains with the soul continuously, is far beyond us – those who enjoy that state are now beings far beyond us in the spiritual scale. And yet they were once as we are – we shall some day be as they now are. These flashes of Illumination come to the advanced student as he progresses along the Path. And although they leave him, he carries their strength with him.

We would also call the attention of the student to the foot note accompanying this precept, as it contains a wonderful occult truth in the shape of a promise. This promise has cheered thousands along The Path – has nerved them for further efforts – has given them renewed ardor and courage. Listen to it: "Know, O disciple! that those who have passed through the silence, and felt its peace, and retained its strength, they long that you shall pass through it also. Therefore, in the Hall of Learning, when he is capable of entering there, the disciple will always find his master."

The last foot note in Part I, of "Light on the Path" (the one that concludes that part of the little manual), should be read carefully by the student, as it contains important information. We think it better to insert it here, lest it may be overlooked. We trust that we have enabled you to understand it a little more clearly than before. When one has the key he is able to open the many doors in the Hall of Learning; and gaze upon its wonderful contents, even though he may not as yet be privileged to enter.

Here is the foot note referred to:

NOTE. Those that ask shall have. But, though the ordinary man asks perpetually, his voice is not heard. For he asks with his mind only, and the voice of the mind is only heard on that plane on which the mind acts. Therefore, not until the first twenty-one rules are past, do I say those that ask shall have.

To read in the occult sense, is to read with the eyes of the spirit. To ask, is to feel the hunger within – the yearning of spiritual aspiration. To be able to read, means having obtained the power in a small degree of gratifying that hunger. When the disciple is ready to learn, then he is accepted, acknowledged, recognized. It must be so; for he has lit his lamp, and it cannot be hidden. But to learn is impossible until the first great battle has been won. The mind may recognize truth, but spirit cannot receive it. Once having passed through the storm, and attained the peace, it is then always possible to learn, even though the disciple waver, hesitate and turn aside. The voice of the silence remains within him; and though he leave the path utterly, yet one day it will resound, and render him asunder, and separate his passion from divine possibilities. Then, with pain and desperate cries from the deserted lower self, he will return.

Therefore I say, Peace be with you. "My peace I give unto you" can only be said by the Mater to the beloved disciple who are as himself. There are some, even among those who are ignorant of the Eastern wisdom, to whom this can be said; and to whom it can daily be said with more completeness.

This concludes our consideration of the first part of "Light on the Path." The second part lies before us. It may be objected to that the second part refers to the experience of the student, after he has passed through the silence which followed the storm, and that it concerns not the student who has not as yet reached that stage. To this we answer, that the experiences of the privileged student have very close correspondences in the experiences of the student who has not yet attained. The Path is a spiral, and although the traveler along it constantly mounts higher, yet he goes around and around, a single turn of the spiral above the place where he walked a little while back. Therefore these experiences have correspondences on the higher and lower levels of the spiral. We feel impressed to continue this consideration of this wonderful little manual, and we feel that the student on the lower levels may receive encouragement, benefit and understanding from the same. The second part of the manual contains great truths, which may profit us all. Let us face them.

Many of our students have asked for some of the Yogi exercises for developing Spiritual Illumination. Answering this, we say that the best Yogi authorities do not encourage many of the practices indulged in by the less enlightened of their brethren. They believe that such practices are more or less abnormal, and instead of producing the real illumination desired, simply help to bring on a psychic condition which is but a reflection of the desired state – a moon instead of the Sun. And such psychic states do not aid in spiritual unfoldment, although they undoubtedly do produce an ecstatic condition, pleasing for the moment – a psychic intoxication, if we are permitted to use the term.

Meditation along the lines of thought reached in this lesson, or similar writings, is of course a benefit, and many Yogi students accompany this with rhythmic breathing which has a tranquilizing effect. But at the best, those things merely prepare the ground for the growth of the plant from which the blossom springs. The plant itself comes when its time is ripe, and cannot be forced unduly. Let us prepare the best conditions for its growth and welfare. Give it welcome when it comes – and until that time let us live up to the highest within us. The fact you (the student) are attracted toward these subjects, is a sign that you are unfolding spiritually. Otherwise they would not attract you. If these words find a response in your soul, be assured that your own is coming to you, and that you are well along The Path. Look for the light, for it will come – be worthy of its coming.

In conclusion, listen to these words of Edward Carpenter:

"O, let not the flame die out! Cherished age after age in its dark caverns, in its holy temples cherished. Fed by pure ministers of love-let not the flame die out."

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