In the Bhagavadgita a vision of this class is naturally attributed to the apparation of Vishnu, who was the local god of the period.
Anna Kingsford, who had dabbled in Hebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "Adonai" and "Maria."
Now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religious world than any other person had done for generations. She, and she alone, made Theosophy possible, and without Theosophy the world-wide interest in similar matters would never have been aroused. This interest is to the Law of Thelema what the preaching of John the Baptist was to Christianity.
We are now in a position to say what happened to Mohammed. Somehow or another his phenomenon happened in his mind. More ignorant than Anna Kingsford, though, fortunately, more moral, he connected it with the story of the "Annunciation," which he had undoubtedly heard in his boyhood, and said "Gabriel appeared to me." But in spite of his ignorance, his total misconception of the truth, the power of the vision was such that he was enabled to persist through the usual persecution, and founded a religion to which even to-day one man in every eight belongs.
The history of Christianity shows precisely the same remarkable fact. Jesus Christ was brought up on the fables of the "Old Testament," and so was compelled to ascribe his experiences to "Jehovah," although his gentle spirit could have had nothing in common with the monster who was always commanding the rape of virgins and the murder of little children, and whose rites were then, and still are, celebrated by human sacrifice.2
Similarly the visions of Joan of Arc were entirely Christian; but she, like all the others we have mentioned, found somewhere the force to do great things. Of course, it may be said that there is a fallacy in the argument; it may be true that all these great people "saw God," but it does not follow that every one who "sees God" will do great things.
This is true enough. In fact, the majority of people who claim to have "seen God," and who no doubt did "see God" just as much as those whom we have quoted, did nothing else.
But perhaps their silence is not a sign of their weakness, but of their strength. Perhaps these "great" men are the failures of humanity; perhaps it would be better to say nothing; perhaps only an unbalanced mind would wish to alter anything or believe in the possibility of altering anything; but there are those who think existence even in heaven intolerable so long as there is one single being who does not share that joy. There are some who may wish to travel back from the very threshold of the bridal chamber to assist belated guests.
Such at least was the attitude which Gotama Buddha adopted. Nor shall he be alone.
Again it may be pointed out that the contemplative life is generally opposed to the active life, and it must require an extremely careful balance to prevent the one absorbing the other.
As it will be seen later, the "vision of God," or "Union with God," or "Samadhi," or whatever we may agree to call it, has many kinds and many degrees, although there is an impassable abyss between the least of them and the greatest of all the phenomena of normal consciousness. "To sum up," we assert a secret source of energy which explains the phenomenon of Genius.3 We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. We propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects.
Chapter I.
Asana
The problem before us may be stated thus simply. A man wishes to control his mind, to be able to think one chosen thought for as long as he will without interruption.
As previously remarked, the first difficulty arises from the body, which keeps on asserting its presence by causing its victim to itch, and in other ways to be distracted. He wants to stretch, scratch, sneeze. This nuisance is so persistent that the Hindus (in their scientific way) devised a special practice for quieting it.
The word Asana means "posture; but, as with all words which have caused debate, its exact meaning has altered, and it is used in several distinct senses by various authors. The greatest authority on "Yoga"4 is Patanjali. He says, "Asana is that which is firm and pleasant." This may be taken as meaning the result of success in the practice. Again, Sankhya says, "Posture is that which is steady and easy." And again, "any posture which is steady and easy is an Asana; there is no other rule." Any posture will do.
In a sense this is true, because any posture becomes uncomfortable sooner or later. The steadiness and easiness mark a definite attainment, as will be explained later on. Hindu books, such as the "Shiva Sanhita," give countless postures; many, perhaps most of them, impossible for the average adult European. Others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the subject of Prana, which will be dealt with in its proper place. The positions illustrated in Liber E (Equinox I and VII) form the best guide.5
The extreme of Asana is practised by those Yogis who remain in one position without moving, except in the case of absolute necessity, during their whole lives. One should not criticise such persons without a thorough knowledge of the subject. Such knowledge has not yet been published.
However, one may safely assert that since the great men previously mentioned did not do this, it will not be necessary for their followers. Let us then choose a suitable position, and consider what happens. There is a sort of happy medium between rigidity and limpness; the muscles are not to be strained; and yet they are not allowed to be altogether slack. It is difficult to find a good descriptive word. "Braced" is perhaps the best. A sense of physical alertness is desirable. Think of the tiger about to spring, or of the oarsman waiting for the gun. After a little there will be cramp and fatigue. The student must now set his teeth, and go through with it. The minor sensations of itching, etc., will be found to pass away, if they are resolutely neglected, but the cramp and fatigue may be expected to increase until the end of the practice. One may begin with half an hour or an hour. The student must not mind if the process of quitting the Asana involves several minutes of the acutest agony.
It will require a good deal of determination to persist day after day, for in most cases it will be found that the discomfort and pain, instead of diminishing, tend to increase.
On the other hand, if the student pay no attention, fail to watch the body, an opposite phenomenon may occur. He shifts to ease himself without knowing that he has done so. To avoid this, choose a position which naturally is rather cramped and awkward, and in which slight changes are not sufficient to bring ease. Otherwise, for the first few days, the student may even imagine that he has conquered the position. In fact, in all these practices their apparent simplicity is such that the beginner is likely to wonder what all the fuss is about, perhaps to think that he is specially gifted. Similarly a man who has never touched a golf club will take his umbrella and carelessly hole a putt which would frighten the best putter alive.
In a few days, however, in all cases, the discomforts will begin. As you go on, they will begin earlier in the course of the hour's exercise. The disinclination to practise at