WEDNESDAY, July 24, 1895.
The powers acquired by the practice of Yoga are not obstacles for the Yogi who is perfect, but are apt to be so for the beginner, through the wonder and pleasure excited by their exercise. Siddhis are the powers which mark success in the practice; and they may be produced by various means, such as the repetition of a Mantra, by Yoga practice, meditation, fasting, or even by the use of herbs and drugs. The Yogi, who has conquered all interest in the powers acquired and who renounces all virtue arising from his actions, comes into the “cloud of virtue” (name of one of the states of Samadhi) and radiates holiness as a cloud rains water.
Meditation is on a series of objects, concentration is on one object.
Mind is cognised by the Atman, but it is not self-illuminated. The Atman cannot be the cause of anything. How can it be? How can the Purusha join itself to Prakriti (nature)? It does not; it is only illusively thought to do so. . . .
Learn to help without pitying or feeling that there is any misery. Learn to be the same to enemy and to friend; then when you can do that and no longer have any desire, the goal is attained.
Cut down the banyan tree of desire with the axe of non-attachment, and it will vanish utterly. It is all illusion. “He from whom blight and delusion have fallen, he who has conquered the evils of association, he alone is âzâd (free).”
To love anyone personally is bondage. Love all alike, then all desires fall off.
Time, the “eater of everything”, comes, and all has to go. Why try to improve the earth, to paint the butterfly? It all has to go at last. Do not be mere white mice in a treadmill, working always and never accomplishing anything. Every desire is fraught with evil, whether the desire itself be good or evil. It is like a dog jumping for a piece of meat which is ever receding from his reach, and dying a dog’s death at last. Do not be like that. Cut off all desire.
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Paramâtman as ruling Maya is Ishvara; Paramâtman as under Maya is Jivâtman. Maya is the sum total of manifestation and will utterly vanish.
Tree-nature is Maya, it is really God-nature which we see under the veil of Maya. The “why” of anything is in Maya. To ask why Maya came is a useless question, because the answer can never be given in Maya, and beyond Maya who will ask it? Evil creates “why”, not “why” the evil, and it is evil that asks “why”. Illusion destroys illusion. Reason itself, being based upon contradiction, is a circle and has to kill itself. Sense-perception is an inference, and yet all inference comes from perception.
Ignorance reflecting the light of God is seen; but by itself it is zero. The cloud would not appear except as the sunlight falls on it.
There were four travellers who came to a high wall. The first one climbed with difficulty to the top and without looking back, jumped over. The second clambered up the wall, looked over, and with a shout of delight disappeared. The third in his turn climbed to the top, looked where his companions had gone, laughed with joy, and followed them. But the fourth one came back to tell what had happened to his fellow-travellers. The sign to us that there is something beyond is the laugh that rings back from those great ones who have plunged from Maya’s wall.
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Separating ourselves from the Absolute and attributing certain qualities to It give us Ishvara. It is the Reality of the universe as seen through our mind. Personal devil is the misery of the world seen through the minds of the superstitious.