Cosmic Consciousness

, before the advent of Budd

came, and to him all things shall return. As has been stated previously, the chie

and includes the belief that all persons ultimately reac

we read of the "heathen" belief that Kami himself dwells in pe

evotees, much as among the ignorant Catholics we find the unquestioned belief t

ies," of the Mystic Brotherhoods, and typifies the fact that within and not without, will be found the

he way to God, and since his ancestors were directly responsible, as a favor, for his occasion to

isgruntled with Shintoism, because of its emphasis upon the never-to-be questioned postulate that the Mikado an

attach the qualities of justice and mercy-left the masses ready and eager to grasp at a religion tha

th the Mikado, and as he exhibited the qualities of humility and mercy and tolerance, he was welcomed. The religion of Japan is to-day

he corresponding sects in India, we find that there have been nine different inca

ether we believe in them as especially "divine" or as mere humans who have attained to the realization of their godhood (avatars,) a complete unity of pu

tly with the age and character of those whom

"the way," we mean the way to a realization of the god

s and all races, will find that, while there are many and diverse paths to the goal of "s

problem as to whether this attainment or completement means an absorption of individual consciousness, or whether it will be an addin

experiences, and the effect of this attainment, the system best known to the Occident, is contained in t

odox Hinduism. It bears the same relation to the old religious systems of India that Unita

mber of Hindus regard as the latest incarnation of Aum-the Absolute. Not that the reader is to understand, that Sri Ramakrishna's me

rpretations of meaning exists in the Orient, as in the weste

Vedanta system, as founded by Vyasa, or by Badarayana, authorities failing to agree as to wh

r field of effort, and a more intellectual consideration of Hindu religion than that of t

purpose of mental control, and psychic development. Patanjali's sutras are almost ide

in a subsequent chapter, devoted to the development of spiritua

a in the early part of the fifteenth century. Gauranga was worshipped as the Lord God, whether with his consent

s had never before been known." But, as this claim is made for all teachers and founders of religions and philos

ich shed light upon his attainment of cosmic consciousness. Certainly his breadth of mind, and his standards of tol

ey alone of all religious faiths, admit the divine

g tenaciously to their prophets as the only true messengers from heaven, and the Mohammedans have refused, until the present c

se great teachers, and that it is almost certain that not any one of them made such c

thers who have sought to express the feeling of security, of deathlessness

crush me by that embrace, it is all the same to me. For

indeed, much more a gospel of love, than of m

e key-note of the message, and this great joy or bliss comes to

l of Jesus, as taught by orthodoxy, than it does the Vedantic systems, since it does, not claim that God is within each hum

would worship God in simple love, He will send love. The real devotee seeks to establish a relationship with God which will endure. He will ask only to worship

self and so great and all-powerful a being, as God, when His Omnipotence is considered. The idea is similar to that of the Roman church, which bids its untutored children to select some patron saint

f India and, according to a recent biographer, "he had all the frailties of a man; he ate and slept like a man. In short, he behaved gener

coming of a day when "behaving like a man" will not be considered ungodly. When that time shall have

smic consciousness upon Tukaram, considered to be one of the greatest saints and poets of Anc

mination, in which he likens the human soul to the bride, and the bridegroom is God. This poem is

earning and struggle for that peace of soul which he craved. One of his chroniclers thus descri

bukes of his second wife. After a long mental struggle, the agonies of which he has recorded in heart-rending words, now entreating God in the tenderest of terms, now resigning himself to despair, now appealing with the petulance of a pet child for what he deemed

India, left a Sanskrit poem called Atmavidyavilasa, which gives a comprehensive

ure (Existence, Intelligence, and Bliss Absolute), that great Illumined one, wise,

braced peace, who is magnanimous and whose feelings other than those of the at

e moonlight of intelligence that dispels the darkness of ignorance causes the lily of

tion, but they emphasize the same point that we find throughout all writings of the Illuminati, namely, the realization of the kingdo

ddha, whose influence is still stronger in all parts of the world than

is the method of worship, the influence of Buddhism may be seen. So too, we find in Japan, a form of Buddhism, which shows evidences of th

it is used to describe the attainment of cosmic consciousness, is what is meant, rather t

ans also illumination, or realization of

s it typifies the divine flame or illumination (which

rays to light the way of those who are traveling "in the gloom," and by so doing, it lights the

o have eyes may see the objects, even so has the doctr

" Another symbol used throughout Japan as a means of teaching the masses the essential doctrines of "The Compassionate One

ee no evil; hear no evil; speak no evil," and the reason that the monkey is employed as the symbol, is because the monkey, more than any other animal, resembles primiti

tor. But the fundamental doctrine of Buddha is essentially one of renunciation as applied to the things of the world. Nevertheless this quality of renunciation

sage was for that supraconsciousness wherein change and decay were not, ra

t of human joys; but only that I see on all the impress o

ow will seek a noble law, unlike the worldly methods known to men. I will oppose dise

kaya, the twelve Nidanas (or

ance depe

depends co

ness depends

depends the six

t depends

tion depe

depends a

ent depends

ence depe

death, sorrow, lamentation,

ntire aggregation

"existence" means. The common acceptance of the word, as used in the English, seems to include being; but if we will consider the wo

t has been created, or that will terminate. Being is, therefore, to cease to ex-ist, is to

he sense of complete loss of consciousness, it means the eternal retent

obvious necessity is to claim the soul's right to Being. This is done b

of karma ceases co

is consciousness of sel

name and form, ceas

ion of sense,

on of contact,

on of sensation

on of desire ce

n of attachment

on of existence

h; sorrow; lamentation; misery; grief and despair.

terpretation of all the

om, grasp not the meaning of the truth; but to receive the law, not skillfully to handle words and sentences, the meaning the

es which have elapsed since the Lord Buddha lived and taught the precepts of his Illumination. Modern Buddhism, as a re

he world have been formed will aid us in perceiving the unity of thought and character of the Illumined, a