Chapter 20
20 of a series of lessons in Raja Yoga. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Marianne Servasi. A series of lessons in Raja Yoga by Yogi Ramacharaka.
The Ninth Lesson. The Mental Planes. Part One. In our last lesson, we told you something about the operation of the mind outside of the field of consciousness.
In this lesson, we will attempt to classify these out-of-consciousness planes by directing your attention to the several mental planes above and below the plane of consciousness. As we stated in the last lesson, over 90% of our mental operations are conducted outside of the field of consciousness, so that the consideration of the planes is seen to be an important subject.
Man is a center of consciousness in the great One Life of the universe. His soul has climbed a great many steps before it reached its present position and stage of unfoldment. And it will pass through many more steps until it is entirely free and delivered from the necessity of its swaddling close.
In his mental being, man contains traces of all that has gone before, all the experiences of himself and the great race movement of which he is a part. And likewise, his mind contains faculties and mental planes which have not as yet unfolded into consciousness, and of the existence of which he is but imperfectly aware. All of these mental possessions, however, are useful and valuable to him, even the lowest.
The lowest may be used to advantage under proper mastery, and are only dangerous to the man who allows them to master him instead of serving him as they should, considering his present stage of development. In this consideration of the several mental planes, we shall not confine ourselves to the technical occult terms given to these several planes, but will place them in general
groups and describe the features and characteristics of each, rather than branch off into long explanations of the growth and reason of the several planes, which would take us far away from the practical consideration of the subject. Looking at the lowest point of the scale, we see that man has a body. The body is composed of minute cells of protoplasm.
These cells are built up of countless molecules, atoms, and particles of matter, precisely the same matter that composes the rocks, trees, air, etc. around him. The yogi philosophy tells us that even the atoms of matter have life and an elementary manifestation of mind, which causes them to group together according to the law of attraction, forming different elements, combinations, etc.
This law of attraction is a mental operation and is the first evidence of mental choice, action and response. Below this is prana, or force, which, strictly speaking, is also a manifestation of mind, although for convenience we designate it as a separate manifestation of the absolute. And therefore, we find that this law of attraction between the atoms and particles of matter
is a mental action, and that it belongs to man's mental kingdom, because he has a body and this mental action is continually going on in his body. So therefore, this is the lowest mental plane to be considered in the makeup of the man. This plane is, of course, far-sunken beneath the plane of consciousness and is scarcely identified with the personality of the man at all, but rather belongs to the life of
the whole, manifest in the rock as well as in the man. But after these atoms have been grouped by the law of attraction and have formed molecules of matter, they are taken possession of by a higher mental activity and built up into cells by the mental action of the plant. The life impulse of the plant begins by drawing to it certain particles of inorganic matter,
chemical elements, and then building them into a single cell. Oh, mystery of the cell! The intellect of man is unable to duplicate this wonderful process. The mind principle on the vegetative plane, however, knows exactly how to go to work to select and draw to itself just the elements needed to build up the single cell.
Then taking up its abode in that cell, using it as a basis of operations, it proceeds to duplicate its previous performance. And so cell after cell is added by the simple reproductive process of division and subdivision the primitive and elemental sex process until the mighty plant is built up. From the humblest vegetable organism up to the greatest oak, the process is the same.
And it does not stop there. The body of man is also built up in just this way. And he has this vegetative mind also within him, below the plane of consciousness, of course. To many this thought of a vegetative mind may be somewhat startling. But let us remember that every part of our body has been built up from the vegetable cell.
The unborn child starts with the coalition of two cells. These cells begin to build up the new body for the occupancy of the child. That is, the mind principle in the cells directs the work. Of course, drawing upon the body of the mother for nourishment and supplies. The nourishment in the mother's blood, which supplies the material for the building up
of the child's body, is obtained by the mother eating and assimilating the vegetable cells of plants, directly or indirectly. If she eats fruit, nuts, vegetables, etc., she obtains the nourishment of the plant life directly. If she eats meat, she obtains it indirectly, for the animal from which the meat was taken
built up the meat from vegetables. There is no two ways about this. All nourishment of the animal and human kingdom is obtained from the vegetable kingdom, directly or indirectly. And the cell action in the child is identical with the cell action in the plant.
Cells constantly reproducing themselves and building themselves up into bodily organs, parts, etc., under the direction and guidance of the mind principle. The child grows in this way until the hour of birth. It is born, and then the process is but slightly changed. The child begins to take nourishment, either from the mother's milk, or from the milk of
the cow, or other forms of food. And as it grows larger, it partakes of many different varieties of food. But always it obtains building material from the cell life of the plants. And this great building up process is intelligent, purposeful, to a wonderful degree. Man, with his boasted intellect, cannot explain the real thing-ness of the process.
A leading scientist who placed the egg of a small lizard under microscopic examination and then watched it slowly develop has said that it seemed as if some hand was tracing the outlines of the tiny vertebrae and then building up around it. Think for a moment of the development of the germ within the egg of the hummingbird, or the ant, or the gnat, or the eagle.
Every second a change may be noticed. The germ cell draws to itself nourishment from the other part of the egg, and then it grows and reproduces another cell. Then both cells divide, then subdivide, until there are millions and millions and millions of cells.
And all the while the building up process continues, and the bird or insect assumes shape and form until at last the work is accomplished and the young bird emerges from the egg. And the work thus commenced continues until the death of the animal. For there is a constant using up and breaking down of cell and tissue which the organism
must replace. And so the vegetative mind of the plant, or insect, or animal, or man, is constantly at work building up new cells from the food, throwing out worn out and used up material from the system. Not only this, but it attends to the circulation of the blood in order that the materials for
the building up may be carried to all parts of the system. It attends to the digestion and assimilation of the food, the wonderful work of the organs of the body. It attends to the healing of wounds, the fight against disease, the care of the physical body.
And all this out of the plane of consciousness. In the infant man, the animal world, the vegetable kingdom, ever at work, untiring, intelligent, wonderful. And this plane of mind is in man as well as in the plant. And it does its work without aid from the conscious part of man, although man may interfere
with it by adverse conscious thought, which seems to paralyze its efforts. Mental healing is merely the restoring of normal conditions so that this part of the body may do its work without the hindrance of adverse conscious thought. On this plane of the mind is found all of the vital functions and operations. The work is done out of consciousness.
And the consciousness is aware of this part of the mind only when it makes demands upon the conscious for food, etc. On this plane also resides the elementary instinct that tends toward reproduction and sexual activity. The demand of this part of the mind is always increase and multiply.
And according to the stage of growth of the individual is the mandate carried out as we shall see presently. The elementary impulses and desires that we find rising into the field of consciousness come from this plane of the mind. Hunger, thirst, and the reproductive desires are its messages to the higher parts of the
mind. And these messages are natural and free from the abuses and prostitution often observed attached to them by the intellect of man in connection with his unrestrained animal impulses. Gluttony and unnatural lust arise not from the primitive demand of this plane of the mind, for the lower animals even are free from them to a great extent.
But it is reserved for man to so prostitute these primitive natural tendencies in order to gratify unnatural and artificial appetites, which serve to frustrate nature rather than to aid her. As life advanced in the scale and animal forms appeared on the scene, new planes of mind were unfolded in accordance to the necessity of the living forms.
The animal was compelled to hunt for his food, to prey upon other forms, and to avoid being preyed upon by others. He was compelled to struggle for the unfoldment of latent powers of his mind that would give him means to play his part in the scheme of life. He was compelled to do certain things in order to live and reproduce his kind.
And he demanded not in vain. For there came to him slowly an unfolding knowledge of the things necessary for the requirements of his life. We call this instinct. But pray remember, by instinct we do not mean the still higher something that is really
rudimentary intellect that we notice in the higher animals. We are speaking now of the unreasoning instinct observed in the lower animals, and to a certain degree in man. This instinctive plane of mentality causes the bird to build its nest before its eggs are laid, which instructs the animal mother how to care for its young when born and after
birth, which teaches the bee to construct its cell and to store up its honey. These and countless other things in animal life and in the higher form of plant life are manifestations of instinct, that great plane of the mind. In fact, the greater part of the life of the animal is instinctive, although the higher forms of animals have developed something like rudimentary intellect or reason, which
enables them to meet new conditions where intellect alone fails them. And man has this plane of mind within him, below consciousness. In fact, the lower forms of human life manifest but little intellect, and live almost altogether according to their instinctive impulses and desires. Every man has this instinctive mental region within him, and from it are constantly arising
impulses and desires to perplex and annoy him, as well as to serve him occasionally. The whole secret consists in whether the man has mastery of his lower self or not. From this plane of the mind arises the hereditary impulses coming down from generations of ancestors, reaching back to the cavemen, and still further back into the animal kingdom. A queer storehouse is this.
All instincts, passion, appetites, desires, feelings, sensations, emotions, etc., are there. Hate, envy, jealousy, revenge, the lust of the animal seeking the gratification of his sexual impulses, etc., etc., are there, and are constantly intruding upon our intention until we have asserted our mastery. And often the failure to assert this mastery comes from an ignorance of the nature of the
desire, etc. We have been taught that these thoughts were bad without being told why, and we have feared them and thought them the promptings of an impure nature, or a depraved mind, etc. This is all wrong. These things are not bad of themselves.
They came to us honestly. They are our heritage from the past. They belong to the animal part of our nature and were necessary to the animal in his stage of development. We have the whole menagerie within us, but that does not mean that we should turn the
beasts loose upon ourselves or others. It was necessary for the animal to be fierce, full of fight, passionate, regardless of the rights of others, etc. But we have outgrown that stage of development, and it is ignoble for us to return to it or to allow it to master us.
This lesson is not intended as a discourse upon ethics or morals. We do not intend going into a discussion of the details of right and wrong, for we have touched upon that phase of the subject in other works. But we feel justified in calling your attention to the fact that the human mind intuitively recognizes the rightness of the living up to that which comes to us from the highest
parts of the mind, the highest product of our enfoldment. And it likewise intuitively recognizes the wrongness of the falling back into that which belongs to the lower stages of our mentality, to the animal part of us. That is our heritage from the past, and that which has gone before. While we may be puzzled about many details of morals and ethics, and may not be able
to explain why we consider certain things right or wrong, we still intuitively feel that the highest right of which we are capable is the acting out of that which is coming to us from the highest pole of our mental being, and that the lowest wrong consists in doing that which carries us back to the life of the lower animals, insofar as mentality is concerned.
Not because there is anything absolutely wrong in the mental processes and consequence of the animals in themselves. They are all right and perfectly natural in the animals. But we intuitively recognize that for us to fall back to the animal stage is a going backward in the scale of evolution.
We intuitively shrink at the exhibition of brutality and animality on the part of a man or woman. We may not know just why, but a little reflection will show us that it is a sinking in the evolutionary scale against which the spiritual part of us revolts and protests. But this must not be construed to mean that the advanced soul looks upon the animal world
with disgust or horror. On the contrary, there is nowhere to be found a higher respect for animal life and being than among the yogi and other advanced souls. They delight in watching the animals filling their places in life, playing out their parts in the divine scheme of life.
Their animal passions and desires are actions viewed sympathetically and lovingly by the advanced soul and nothing wrong or disgusting is seen there. And even the coarseness and brutality of the savage races are so regarded by these advanced souls. They see everything as natural according to the grade and degree of development of these
people. It is only when these advanced souls view the degeneracies of civilized life that they feel sorrow and pain. For here they see instances of devolution instead of evolution, degeneration instead of regeneration and advancement.
And not only do they know this to be the fact, but the degenerate specimens of mankind themselves feel and know it. Compare the expression of the animal or savage going through their natural life actions and performances. See how free and natural are their expressions.
How utterly apart are evidences of wrongdoing. They have not as yet found out the fatal secret of good and evil. They have not as yet eaten the forbidden fruit. But on the contrary, look into the faces of the degenerates and fallen souls of our civilized life.
See the furtive glance and the self-consciousness of wrong evident in every face. And this consciousness of wrong bears heavily upon these people. It is heavier than the punishments heaped upon them. That nameless something called conscience may be smothered for a while, but sooner or later it comes to light and demands the pound of flesh from its victim.
And yet you will say that it seems hard to think that the same thing can be right in one person and wrong in another. This seems like a hard saying and a dangerous doctrine, but it is the truth. And man instinctively recognizes it. He does not expect the same sense of moral responsibility in a young child or in a savage
that he does in a mature, developed, civilized man. He may restrain the child and the savage for self-protection and the welfare of all, but he realizes the distinction, or at least should do so. And not only is this true, but as man advances in the scale, he casts off many ideas of wrong that he once held, having outgrown the old ideas and having grown into new conceptions.
And the tendency is always upward and onward. The tendency is constantly from force and restraint toward love and freedom. The ideal condition would be one in which there were no laws and no necessity for them, a condition in which men had ceased to do wrong because they had outgrown the desire rather than from fear or restraint or force.
And while this condition as yet seems afar off, there is constantly going on an unfoldment of higher planes and faculties of the mind, which when once fully manifest in the race will work a complete revolution in ethics and laws and government, and for the better, of course. In the meantime, mankind moves along, doing the best it can, making a steady, though slow,
progress. End of Section 20, recording by Marion Cervasi.
