Page 14 - CosmicConsciousness
P. 14




CHAPTER I 13


Many, very many, are the years of isolation and preparation which such an earnest one accepts in order that he 

may attain to that state of supra-consciousness in which "nothing is hidden that shall not be revealed" to his 

clarified vision.


In the inner temples throughout Japan, for example, there are persons who have not only attained this state of 

consciousness, but who have also retained it, to such a degree and to such an extent, that no event of cosmic 
import may occur in any part of the world, without these illumined ones instantly becoming aware of its 

happening, and indeed, this knowledge is possessed by them before the event has taken place in the external 

world, since their consciousness is not limited to time, space, or place (relative terms only), but is cosmic, or 
universal.



This power is not comparable with what Occidental Psychism knows as "clairvoyance," or "spirit 
communication."



The state of consciousness is wholly unlike anything which modern spiritualism reports in its phenomena. Far 
from being in any degree a suspension of consciousness as is what is known as mediumship, this power 

partakes of the quality of omniscience. It harmonizes with and blends into all the various degrees and qualities 

of consciousness in the cosmos, and becomes "at-one" with the universal heart-throb.


A Zen student priest was once discovered lying face downward on the grass of the hill outside the temple; his 

limbs were rigid, and not a pulse throbbed in his tense and immovable form. He was allowed to remain 
undisturbed as long as he wished. When at length he stood up, his face wore an expression of terrible anguish. 

It seemed to have grown old. His guru stood beside him and gently asked: "What did you, my son?"


"O, my Master," cried out the youth, "I have heard and felt all the burdens of the world. I know how the 

mother feels when she looks upon her starving babe. I have heard the cry of the hunted things in the woods; I 

have felt the horror of fear; I have borne the lashes and the stripes of the convict; I have entered the heart of 
the outcast and the shame-stricken; I have been old and unloved and I have sought refuge in self-destruction; I 

have lived a thousand lives of sorrow and strife and of fear, and O, my Master, I would that I could efface this 

anguish from the heart of the world."


The guru looked in wonder upon the young priest and he said, "It is well, my son. Soon thou shalt know that 

the burden is lifted."


Great compassion, the attribute of the Lord Buddha, was the key which opened to this young student priest, 

the door of mukti, and although his compassion was not less, after he had entered into that blissful realization, 
yet so filled did he become with a sense of bliss and inexpressible realization of eternal love, that all 

consciousness of sorrow was soon wiped out.


This condition of effacement of all identity, as it were, with sorrow, sin, and death, seems inseparable from 

the attainment of liberation, and has been testified to by all who have recorded their emotions in reaching this 

state of consciousness. In other respects, the acquisition of this supra-consciousness varies greatly with the 
initiate.



In all instances, there is also an overwhelming conviction of the transitory character of the external world, and 
the emptiness of all man-bestowed honors and riches.



A story is told of the Mohammedan saint Fudail Ibn Tyad, which well illustrates this. The Caliph 
Harun-al-Rashid, learning of the extreme simplicity and asceticism of his life exclaimed, "O, Saint, how great 

is thy self-abnegation."


To which the saint made answer: "Thine is greater." "Thou dost but jest," said the Caliph in wonderment.






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