Page 12 - CosmicConsciousness
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CHAPTER I 11


He well recognizes that physical death is but a procedure in existence. Death does not of itself, change the 

condition of maya, in which the disciple is bound until such a time, as he has earned liberation--mukti, which 

condition may be defined as immunity from further incarnation.


Immortality is our rightful heritage but it must be claimed,--yea, it must be earned.


It is a mistake to imagine that death makes man immortal. Immortality is an attribute of the gods. But since all 

souls possess a spark of the divine essence of Brahman (The Absolute), mukti may be attained by earnest 

seeking, and thus immortality be realized.


This condition of awakening, is variously named among Oriental sages and chelas, such for instance as 

glimpsing the _Brahmic splendor; mutki; samadhi; moksha; entering Nirvana_; becoming "_twice-born_."


In recent years there have come to light in the Occident a number of instances of the attainment of this state, 

and these have been described as "cosmic consciousness;" "illumination;" "liberation;" the "baptism of the 
Holy Ghost;" and becoming "immersed in the great white light."



Baptism, which is a ceremony very generally incorporated into religious systems, is a symbol of this esoteric 
truth, namely the necessity for Illumination in order that the soul may be "saved" from further 

incarnations--from further experience.


The term cosmic consciousness as well describes this condition of the disciple, as any words can, perhaps, 

although the term liberation is more literal, since the influx of this state of being, is actually the liberation of 

the atman, the eternal Self, from the illusion of the external, or maya.


Contrary to the general belief, instances of cosmic consciousness are not extremely rare, although they are not 

at all general. Particularly is this true in the Orient, where the chief concern as it were, of the people has for 
centuries been the realization of this state of liberation.



The Oriental initiate in the study of religious practices, realizes that these devotions are for the sole purpose of 
attaining mukti, whereas in the Occident, the very general idea held by the religious devotee, is one of 

penance; of propitiation of Deity. This truth applies essentially to the initiate, the aspirant for priesthood, or 

guru-ship. No qualified priest or guru of the Orient harbors any doubt regarding the object, or purpose of 
religious practices. The attainment of the spiritual experience described in occidental language as "cosmic 

consciousness" is the goal.


The goal is not a peaceful death; nor yet an humble entrance into heaven as a place of abode; nor is it the 

ultimate satisfying of a God of extreme justice; the "eye for an eye" God of the fear-stricken theologian.


One purpose only, actuates the earnest disciple, like a glorious star lighting the path of the mariner on life's 

troublous sea. That goal is the attainment of that beatific state in which is revealed to the soul and the mind, 

the real and the unreal; the eternal substance of truth, and the shifting kaleidoscope of maya.


Nor can there be any purpose in the pursuit of either religion or philosophy other than this attainment; nor 

does the unceasing practice of rites and ceremonies; of contemplation; renunciation; prayers; fasting; penance; 
devotion; service; adoration; absteminousness; or isolation, insure the attainment of this state of bliss. There is 

no bartering; no assurance of reward for good conduct. It is not as though one would say, "Ah, my child, if 

thou wouldst purchase liberation thou shalt follow this recipe."


No golden promises of speedy entrance into Paradise may be given the disciple. Nor any exact rules, or laws 

of equation by virtue of which the goal shall be reached. Nor yet may any specific time be correctly estimated 
in which to serve a novitiate, before final initiation.






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