Chapter 4 - THE IMMORTAL TUZA

By Paul Twitchell

The bronze sun moved overhead into its noonday position and the hot light poured through the open door and window. The mountains in the far distance changed from a deep hue to a brilliant golden haze. The peaks sparkled like a million diamonds from glaciers and snow fields. They were a rugged outline against the white skies and here and there clouds hid the high- est peaks like children under covers of snow blankets.

A fly droned around the ceiling making noises as though it had a duty to perform within the mud hut, by its very ability to disturb the two in human shapes below it. It wheeled and dove with the agility of a fighter plane.

Nothing but the dirt floor upon which we were sitting while sipping at the buttered tea which Rebazar Tarzs had poured in the thick, heavy mugs, seemed real. This was something like a scene from a science-fic- tion novel which I seemed to have been reading, and it was working out in a dream.

For a moment I could not get my senses together be- cause of this unreality. Like a man grasping for a straw while struggling in water over his head, it was all too much at the present. To take in and absorb all that Rebazar Tarzs was saying was more than the mind could handle.

Most minds reject the truth when it is presented in full volume like this, coming from the great ECK master, Rebazar Tarzs. Naturally, he understood this and took his time making the presentation, for it was

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complex and needed much explanation along the way. He had taught many the wonders of the Far Country, and taken many of us through these high planes so that our feet would be steadied upon the ground when we left our physical bodies and went into the country beyond.

Finally he finished his cup of tea, wiped his lips with the sleeve of his left arm. He looked like a monk of the medieval days would have appeared. Visibly similar to the ancient looking followers of the older orders of mystery cults, he seemed to take pride in his manner- isms.

He drew a circle in the dirt with his left forefinger. "This is the Tuza," he began in his husky, deep voice. "This is what it looks like in the other worlds. It is nothing more than a viewpoint but it has wavelengths, the ability to know, can move about in the spiritual universes and has an uncanny awareness. This is the real center of man, what we call Soul, the divine self which becomes reality when you shift your conscious- ness from the external to the internal.

"This is what most mystics call 'going within', switching the positions of the consciousness. Once you take control of Soul, then you are able to do anything; there is no limitation.

"This consciousness is the awareness of the real self. It is that part which you dwell within, when you be- come the spiritual traveler and move through the worlds of spirit, upward to the SUGMAD.

"There is nothing greater in the eyes of the SUGMAD than Soul for It is that which holds the divine secret, -the sacred imagination, which the SUGMAD wants again for ITS own! This is why IT calls all Tuzas to return to ITS place in the far sky,

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because IT needs ITS eye as a whole, and not as a part as it is now, divided into many parts. IT must see every- thing through the eyes of the Tuzas and by ITS own.

"Soul can balance itself in the heavens of space with- out any visible support, but looking through the maya we can see that it flings up anchor points and estab- lishes them on some object in the heavens invisible to the eye, though strong enough to hold an anchor point. These points are golden balls with lines similar to very thin wires. They run out on a sort of a reel, and pull in, as Soul wishes.

"They can be flung into space and attached to a piece of the space world so the Tuza can hang there, swing- ing like a child on a summer swing. Soul can be steadied by flinging out anchor points in all directions until set within a web, similar to a spider's net. Nothing can dislodge one as long as he wishes to remain in this position.

"Now the Tuza is immortal, of course. The SUGMAD had a large number of Tuzas ages ago and released them upon Earth for the purpose of developing it into a garden spot of the universe. It had been a dull, garbage heap in this world of planets and stars, until in ITS mercy the decision was made to give it an opportunity to become beautiful, and peopled with homo sapiens who would take care of it.

"After IT generously gave ITS imagination faculty to all, the people were bound and determined to use it to steal their neighbor's possessions, and make war on one another.

"All Souls are immortal, and as the Gita says cannot be wetted, pierced by sword, burnt by fire nor be in- jured in any manner. It is all there is; that which is the hope of heaven and the scourge of all things, is willful

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and unhappy.

"The problem of the Tuza is unique. The individual Tuza can become aberrated like the mind. If It is dis- torted in the imaginary faculty, trouble is likely to fol- low for a long time, and there is hardly anything that can be done unless some spiritual traveler gives It help.

"The problems which it suffers are involved with the faculty of postulates and considerations, meaning of course that while the Tuza is capable of these, it may become a victim of another Tuza's postulates and con- siderations.

"There is an old story about a Soul which was given a set of considerations by another Soul, that it was a rock. So the poor Soul sat for ten thousand years, which is only a short time in the God realm, thinking that it was a rock, until one day another Soul wandered past and asked It for heaven's sake what was It doing? 'I'm a rock/ was the answer.

"So the first Soul, realizing what had happened, undid the spell by breaking the considerations which the other had accepted. Now this sounds silly but stop and think how many times throughout your earth life that you did accept somebody's consideration for your- self. Maybe a Healer said you would be a long time get- ting well, and you accepted his consideration. You didn't get well for a long time either.

"This is what I mean by postulates and considera- tions being a two edged sword. They can work against you, as well as for you. Once you're free, then nobody can make your considerations, but as long as you are on this Earth plane, you are in danger of having to accept other considerations which are not your own.

"Tuzas fight one another with electronic beams.

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Those which are aggressive do, and often a few are hurt, having to crawl off somewhere for recovery. You can never kill a Tuza under any circumstance, but you can cripple It temporarily with electronic beams.

"Now Tuza is the only thing in all the universes which can occupy the same space as anything else. Only spirit can do this, and of course Soul can occupy the same space as spirit.

"Let me give you an example. Two rocks cannot occupy the same space, neither can two bodies of the physical flesh. But Soul can slip into a body while it is occupied by another, and certainly can cause havoc, providing it is of that disposition. The spiritual traveler, better known as the Tuza, Soul, can go anywhere and do most anything within the Far Country.

"While It is limited in some respects with the SUGMAD, there is nothing within the physical planes which can be called greater and have greater freedom than Soul."

"There is no assured immortality until the Tuza has reached the regions of pure spirit, far beyond all mater- iality. Only then is Soul above the complications of mind and beyond the grasp of karma, beyond all dis- solutions and grand dissolutions which come to the worlds below the Sach Khand region.

"The length of life upon the Brahm Lok plane leads one to believe that this is the immortal world. It often extends into thousands and millions of years. But the spiritual traveler is familiar with the vast regions far beyond and above the highest regions known to those who seek without the help of the ECK Master.

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"The Christian religions speak of this plane, and so does the Bhagavad-Gita, but both are results of writers who never went beyond the Brahm Lok region. Both the Christian gospel and the Gita are purely works of dialectic fiction, not historical reports.

'The Sat Desh, or world of the SUGMAD which I have previously called Anami Lok, is the grand region of all creations and of immortality. It is unchangeable, perfect, deathless. It is forever untouched by dissolu- tion or grand dissolution, and so are its inhabitants.

"It is divided into four distinct worlds, each having its own characteristics and its own Lord or Governor. From above downward, they are named: The Anami Lok, Agam Lok and the Sach Khand.

' The light of these four planes is so very intense that it is impossible for any mortal to get an understanding of it. It simply cannot be described.

"There are two kinds of dissolution which occur in the Far Country. The one, simple dissolution, is that which dissolves all those worlds up to the Brahm Lok plane, after millions of years of existence. The grand dissolutions occur after immeasurably long periods of time, extending to the Sach Khand, but not including this plane, the first world of immortality.

"Both of these dissolutions include the entire physi- cal universe, every sun, moon and planet in it. At that time every star and all satellites are wiped out. There follows a period of darkness equal in duration to the life of the universe. When the period of darkness has expired, a new creation is projected, and the heavens once more are alive with sparkling stars. With each new creation begins a Golden Age for each planet and its inhabitants. But between the minor dissolutions there are also periods of renewal for the life of each

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planet, when Golden Ages succeed dark ages.

"Dissolution will come at a time when all the worlds of the physical universe will be dissolved; after periods of darkness and silence, new worlds will take their places. The inhabitants of all of these worlds to be dis- solved are drawn up to higher regions in a sort of coma- tose state, to be replaced upon the worlds when they are again ready for human habitation. They will then begin a new life here under more favorable conditions. These periods of dissolutions come to the physical uni- verse after many, many hundreds of millions of years.

"The spiritual traveler who will accept and listen to the creative sound current, the ECK, will find himself renewed in the spiritual worlds. It takes possession of you, it re-creates you, and then you find yourself a citi- zen of a new world. The attractions of sense disappear, and you are exalted. You are purified and your mind renewed. You will live anew, and never shall the shadow of death ever cross your path. You have definitely become immortal.

"Beliefs and speculations offer very little support for the hope of immortal life. All the elements of the many world religions are of doubtful value for the reason they are dependent upon ancient books and metaphysi- cal theories. This takes the matter out of the category of knowledge, and so robs it of its chief value.

"Now in order to get to the roots of immortality we must look at the basis of the philosophy of ECKANKAR. It is not a religion, nor a philosophy as known to the scholars of the educational systems in this physical world.

"The sad fact remains that nobody on this physical plane knows anything about Soul, the real self. What are the component parts of It? This question is never

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answered in the laboratories of the earth world.

"The several parts of man will be a quick study for you, beginning with the lower stratum, which is man, the animal. He is a physical body, called by the Orient- als, Isthul Sharir. He has a body which gets hurt, sick and which finally dies and returns to the soil.

'There is another man inside the physical body, a much finer body, called by the spiritual travelers the Sukhsham Sharir, or subtle body; Nuri Sarup, or light body. It is commonly called the Astral body by the occultist. It makes connections with the outer world. "When seen by the physical senses it appears to sparkle with millions of little particles resembling star dust. It takes shape with the character of the indivi- dual, and has five senses, just the same as the physical body. When the physical body dies, this body remains as the instrument of expression on the Astral plane.

"Inside the Nuri Sarup and quite distinct from it, there is still another body, much finer and more subtle than the astral. It is known as the Karan Sharir, the Causal body. So named because in it is the real cause, or seeds of all that is to ever take place in the indivi- dual's life. It is also called Bij Sharir, the seed body. "This body is divided into two or more strata, each of which is given a different name. One is sometimes known as the mental body because it acts as a sheath around Soul, and is very sensitive to impressions from the mind. Its function is to receive and transmit im- pressions between the mind and Soul on one side, and between the mind and the astral body on the other.

"A perfect record of everything the individual has experienced is established from his countless ages of existence. Out of these experiences, character is formed, and from that character, all actions flow.

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"The mind body is the fourth unit in the construc- tion of Soul, or rather the man. It is so closely related to the Karan Sharir that it is not easy to distinguish between them. The mind body is a sort of sheath cover- ing Soul.

"When reaching the Daswan Dwar region all bodies have been shed except the mind body because Soul no longer needs them. It can without instrument of com- munication or contemplation know all things, rejoice in all things by direct perception.

"When Soul rises upward from Daswan Dwar, it sheds this mental body and becomes Self. It alone has the power of knowing by direct perception. All knowl- edge opens before it without any sort of instrument.

"The mind itself is sometimes divided into different sections, according to the plane upon which one is oper- ating. The Nij-manas, the inner mind, carries the seeds of all actions within itself. It carries the sanskaras, the impressions of all former lives. Sometimes we speak of the causal mind, the Suksham mind and the physical mind, according to the region or plane, upon which the mind is operating. But this is only a distinction for con- venience.

"Last of all we come to the real man, the Tuza. Soul. These two terms we use synonymously. This is the very core of his being, and It is the fifth unit in the structure of the being that is known as man, as you see him in this life. Remember he has all five of these ele- ments while living here now. All the lower units which are only instruments, he discards, one by one, as he ad- vances upward. This is because he has no use for them on the higher planes, each instrument being suited for expression only upon a particular plane of life.

"The Tuza is the real man, the spiritual traveler, or

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as some prefer to call it, the Purusha. The individual Tuza is the spark from the divine light, a drop from the ocean of the SUGMAD. It is in the Tuza that all con- sciousness resides, and all power. All below it, even the mind itself, is unconscious, automatic and mechanical in action.

"In fact, everything in existence is entirely depend* ent upon the ECK for its life and activity. Even the humblest plant, or the smallest insect, lives and carries on its activities, by virtue of the ECK, the spirit that gives it being.

"All else in man passes away, or is discarded by him on his upward flight toward perfect freedom. Were it not for Soul's temporary sojourn in these material regions, there would be no need for any of these instru- mentsthese bodies and the mind. Owing to the ex- treme subtleness of spirit, It cannot contact the coarser worlds without an intermediate instrument. It is obliged to clothe Itself in some sort of medium of contact. For this reason the Supreme SUGMAD, ITSELF, cannot manifest on these material planes or appear to men and give them instructions. A material body is necessary in all cases.

"In any case Soul is a derivative of the SUGMAD and identical in substance. The entire world is filled with Souls. There is no place where Souls are not. Some have better minds and better bodies than the others. In this respect there is little difference between the amoeba and man, between an insect and a savant.

"Now I have moved you along to an understanding of the problem of Soul. From here I go to the mind and

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the very center of all worldly problems.

"In the region of Tirkuti, the second region of the spiritual worlds, and that of the Brahm Lok plane, the mental world, the mind is acquired. Soul in its descent through this region picks up the mind as its equipment for use on the lower planes.

"This region is the seat of the Universal or Cosmic mind, as sometimes called. It is the place from which all mind is derived. Just as Soul originates in the region of universal energy, so the mind is acquired in the region of the universal . mind. A small portion of this universal mind is detached, so to speak, and is joined to Soul, not in a permanent union, but in a temp- orary union.

"It is wrapped about It, covering the Tuza, and at the same time obscuring much of its light and hamper- ing its activity. The Tuza, equipped with this neces- sary handicap, begins its career in the regions of mind and matter. At that moment it begins to accumulate karma. Before this it had no karma except that which the eastern wisdom names Adi Karma. This is the primal karma, and it consists of the action of the crea- tive force, the real ECK, whose function is to bring the Tuzas to the material planes, in order that they might begin to accumulate experience.

"The Tuza begins to acquire experience upon its own initiative; its era of swadharma, self regulation, is now starting. It begins to establish an individual law of its own life, its own regime, and to create its own destiny. It begins to enjoy, to suffer, to reap rewards and to pay penalties.

"This is the beginning of its own karma. Thus it in- augurates its long, long series of Earth lives. By each and every act, from that time on, it stores up karma.

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Even when it is least active, still it is making karma, and in all of this activity, its mind is the chief instru- ment. It is the mind working always under the law of cause and effect that creates karma.

"The mind is not self-conscious, nor self-acting. It has no power of automation, or of initiative. It is simp- ly a machine, though highly sensitive and extremely powerful when motivated by the ECK. As a machine, it can be made to do what it was intended to do, just like any other machine. It will never do anything different from what it was fashioned and trained to do.

"The western teachers have always taught the mind had powers of origination and initiative, but this is un- true. Mind and ECK have been greatly confused in western psychology. Only the ECK can think, origi- nate and take the initiative. Mind works only when activated by Soul.

"Only the negative power and its subordinates have minds, just like human beings. The fundamental differ- ence between mind and the ECK between Tuza and instrument, must be understood, if you are to compre- hend the psychology of the ECK travelers.

"You see now that mind is no essential part of man himself. It is only an instrument which encumbers Soul, obscures its light and impedes its progress. But it is absolutely necessary while you are operating on these material planes.

"Again I say that mind alone is a machine. It cannot think, cannot will, cannot love, it cannot remember, nor suffer nor enjoy. To do all these things it must, in every instance be activated by the ECK. ECK alone is the motive power to mind, just as the electric current is the power that moves the machinery. We usually think of the mind as the chief power for moving the

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human body.

"Mind is matter, yet quite refined in its essential qualities. It is next to Soul in all of its essential quali- ties. The chief function of mind is to serve as an instru- ment of spirit for all contacts with the material worlds.

"Mind is a useful instrument, provided it is kept under the control of Soul. Mind is an excellent servant but a poor master. If it becomes the master, it may speedily bring disaster. We have always been taught that mind reasons; but it doesn't reason. It acts with automatic precision, exactly as it is stimulated to act.

"The mind is able to carry on deductive processes, but has no power of induction. This is often demon- strated in the cases of hypnosis. Give the subject cer- tain premises, no matter how absurd they may be, and he will act upon such premises, with automatic deduc- tions. But such a mind has no power of synthesis and rational induction. Soul alone has light in it, and Soul alone can work independently and rationally. You have only to observe a little, the actions of people the world over to see for yourself that they act more like ma- chines than they do like rational beings.

"They are moved by mind in grooves, just as they have been taught to act. It is a rare individual who does independent thinking and when one does that, it is because the ECK is in operation, emancipating self from the domineering control of mind.

"This subject is so very important that I must devote more time to it. You must make yourself fully acquainted with the mind in all its faculties, and its several methods of action.

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"The mind is divided into four parts, called Antish- karans; functions or modes of action. It has four pri- mary attributes, faculties, or qualities. These are its antishkarans. These four divisions of mind are named: Chitta, Manas, Buddhi and Ahankar.

Chitta is that function or faculty, which takes cogni- zance of form, beauty, color, rhythm, harmony and perspective. It enjoys these things and what it doesn't like, it rejects. It receives its impressions mostly through the eyes as instruments of perception. It then passes on its finding to the Buddhi. In all of these reac- tions, its processes are as regular and automatic as are the reactions of chemistry.

Manas, is mind stuff, per se. It is that which receives and registers impressions through the senses of smell, taste, hearing and feeling. Its chief function is taste. It tastes, relishes, enjoys, or rejects what it doesn't like. Feeling and taste are practically the same thing. All of its reactions are automatic. The manas enjoys what it has been trained to like, and its reactions are instantaneous. It either likes a taste, or it rejects it automatically, then passes it on to the Buddhi, for final judgment.

Buddhi, is the intellect proper; that power the Tuza uses as its chief instrument of thought. When empow- ered by spirit, it produces thought. It discriminates and decides. It passes judgment upon all the findings of the other two faculties, its decisions are then passed on to the final court of execution, Ahankar.

Ahankar accepts the decisions of the other faculties, handed on to it by the Buddhi and executes the man- dates. It is the executive faculty of the mind. It is also the I-Ness of the individual, the faculty by which the individual differentiates self from all else, and it is the

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faculty which enables the individual to distinguish between his own interests and that of others. It is the faculty which, when unduly exaggerated, becomes vanity, or egotism.

"To sum up what I have just said: Manas receives and tastes; Chitta takes notice of form and beauty; Buddhi is the instrument of thought, discrimination and decision; and Ahankar executes orders.

"Let us not condemn nature, but try to understand and obey it. It is man's best friend, if you first learn to obey.

"With understanding you work in close cooperation with nature to your best advantage.

"There is practically no limit to the powers of the mind, but few people know how to awaken or invoke its forces. It's a good thing they don't in their present state of spiritual evolution. When man learns to accept responsibility, these mind powers will automatically increase,

"When properly awakened, trained and vitalized by the ECK the mind can do anything for you. A trained spiritual traveler, knowing how to awaken and control the powers of his own mind, can stop a train at any place he may wish it to stop. He can start a downpour of rain in seconds out of the clear sky; or he can dry up a flood of waters. He can do anything he wishes. But this is only playing with natural forces. All miracles are but the play of mind. They are not the operations of any divine power, as most people believe. But to do these things one must learn two things he must become morally responsible for his actions, and he must learn to control his own mind. After that he can do what he wishes. He must be responsible in the sense that if he isn't he would lose his powers at once. It

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stands to reason, and it is substantiated by all of our daily experiences, that if such gigantic powers were let loose out of control, or if they were invoked by an evil mind, it might bring about disaster of the most terrible sort.

"It is a provision of the SUGMAD that no man is able to invoke such powers until he has first learned to control his own passions, to check all evil tendencies and all selfish impulses. Otherwise, such a man might wreck the whole physical world. Only the spiritual travelers can do these things.

"The essential point here is that the mind is a very great power, and must be kept in control. Rightly used, it may be made to work marvels; but if allowed to assert itself in a lawless manner, it can bring unspeak- able disaster to its owner, and sometimes others as well.

"I have given you the essences of the five passions: Kama, Krodha, Lobha, Moha and Ahankara. These are in English lust, anger, greed, attachment to worldly things, and vanity. These passions take possession when mind is allowed to run wild, out of control of the spirit.

"So long as the ECK controls the mind, the four fac- ulties perform their proper functions and these pas- sions cannot manifest themselves. But when the mind runs wild, out of control, under the impulses of one or more of the five passions, it is generally headed for destruction.

"Whenever any of the five evil passions are allowed to run wild, in each and every case, a mighty force which was meant for our good has been turned into an instrument of destruction. No faculty of mind ever works itself. It is motivated by spirit, and it is as auto-

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matic in its actions as is the explosion of a stick of dynamite. It is only when spirit takes control, that mind is directed in safe and sane channels. It may then be compared with a fine car that has a good driver at the wheel.

"Every agitation, stimulation, or excitation of mind, in any of its functions, creates thought-forms which may be seen on the subtle planes. Thoughts are things, just as much as clouds, or houses. The four faculties of the mind when set in motion by any sort of stimulus begin automatically to create thought-forms and set waves in motion. The mind will do these things with the regularity of chemistry, or machinery. It works in this pattern and can do nothing else but this. It has no power to originate independent thought, nor can it rea- son upon any proposed course of action.

"I am aware this is all contrary to the western psy- chology, but western psychology does not understand the mechanism of mind. Mind cannot depart from its beaten path, any more than a locomotive can will to leave the track upon which it has been set. Habit is the chief method of mental action. Habits are likened to grooves in which actions run. The first thing which mind does, after it is agitated and brought into action, is to establish a groove, which you call habit. Man is usually a driven slave of habit and custom.

'The mind resents innovation, dislikes change, and accepts without question, what it has been taught to believe as truth or right. The mind adores routine, and it can be trained to a very high degree of skill in a given line of activity. This marks one very great advantage of its automatic quality.

"The mind when activitated by the ECK, forms thoughts, and each thought takes a definite shape on

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the astral plane. They may be seen there by anyone who enjoys astral vision."

* * *

"Now," he said, pacing the floor of the hut furiously, attacking the subject of mind as though it were a per- son, "Can you teach a machine to believe that it is not good to run into trees? Can you convince it that the highway is better? You can argue with it for years and then turn it loose on full power and it will run straight into a tree, if that tree is in its path.

"So it is with most people. They will usually go on doing as they did before, in spite of all rational persua- sion. If a little light filters in from the spirit, a person may change his course of thinking or acting, but never otherwise.

"If the mind enjoys a certain sensation, it wishes to repeat that sensation as often as possible, quite regard- less of whether the sensation is good for the person or not. This is why there are so many drunkards, liber- tines and dope fiends. It is why people indulge in anger and vanity. Mind will usually do what it likes, regard- less of consequences, unless checked by fear, or some higher impulse, from the spirit. It is only when Buddhi interferes that the mind will forego an indulgence of f er- edit.

"Of course if it feels pain from a certain performance, it instantly rejects that mode of action, regardless of its own ultimate good. It is not easy for a man to stick a lance into his own abscess, or allow someone else to do it, even though he knows it is best for him. It is only when the ECK asserts itself that one will do such a thing for his own ultimate good. Unreasoning children will never consent to be hurt, even when they know it is

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best for them. Perhaps, in such cases, the Buddhi has not reached sufficient development for the ECK to make use of it.

"Mind alone is neither moral nor immoral, any more than your automobile. It is a machine as much as your car. The cannibal can see no more harm in eating a man than you do in eating a piece of beef. To some other people, both are harmful. Morality, sin and righteous- ness are largely matters of custom, and geography. So- cial customs, ceremonies, rites, religions and politics are based upon mental habits, and are usually handed down from one generation to another.

"Customs make it wrong in one country to enter a temple with shoes on, while in another country it is wrong to keep your hat on. Custom makes it wrong in one section to have more than one wife, while in another it is a sign of poverty or inferiority to be so limited. Mental habits have all the inflexibility of an iron ma- chine. In fact, iron may be bent; but you try to change a long established custom and your neighbors will seek your immediate destruction. The whole human race is a slave to custom. Every single individual in the coun- try may condemn that custom, but at the same time every one will do his best to perpetuate it. All of this is because mind, both individual and social, is machine like in its action. It cannot reason.

"Can you imagine vast armies going out with delib- erate aim to destroy each other, if they had the power to reason? Crime and moral rectitude are both mental habits. International strife is only blind passion run wild, en masse.

"There are some advantages in this machinelike action of mind, but there are equally grave dangers in it. If the mind, through a gradual process of suggestion

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and experience, becomes accustomed to certain grooves of action, it often leads to the wreck and ruin of the individual in spite of himself. This is an extreme- ly pathetic aspect of the matter. People become entan- gled in the net of habits and customs, while deep in their hearts they ardently wish to get out of them; but have not the power of will, or strength of character to extricate themselves. They go deliberately and know- ingly to destruction, in spite of themselves.

"The more a habit is indulged in, the more easily and certainly the mind will run in that groove. At the same time, Soul Itself becomes less and less able to impress Itself and Its wishes upon the mind, or even to get a hearing at all.

"Soul is an exceedingly fine and delicate reality. It has tremendous power in its own sphere of action. But on the fields of coarse material, it has but little power of self-expression. On the other hand, if the Tuza has a trained, and responsive mind, it may do almost any- thing it decides to do. This is why mind control, through spirit, is so important, and is so insisted upon by the ECK travelers.

"Mind may be divided in another way, besides the four faculties. It may be spoken of as the higher and lower minds, which is the common, the scientific classi- fication.

"There is only one mind, acting on different planes. It may also be divided into three partsthe Pinda, or lower world mind; mind which manifests itself in the common affairs of this world. Second, the Sukhsham, that mind which works on the Astral plane, and last, the Karan mind, nij-mind, inner mind, or the causal mind.

"These correspond to the three bodies of man, and

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the three worlds in which the three bodies operate, each in its own sphere. With equal logic you might say there are six minds, because the three I've just men- tioned may be divided into two, a higher and lower.

44 In this world, for example, you may speak of a high- er mind which engages itself in the highest forms of thought activity, e.g. philosophy, literature, music and art. The lower mind engages itself in' grossly material things, money making, digging, eating, drinking, and the indulgence of any of the passions. But in any case there is only one mind, functioning on different planes, and upon higher or lower things on each plane.

"At the top of all, the mind which lies next to spirit is the real nij-mind, the purest. Below that, each sub- stratum of the mind becomes more adulterated with coarser and lower substances. Last of all, at the very lowest stratum, there is a sort of mind which is but little more than electro-magnetism. When the atten- tion is on this lower plane, it is the lower mind working.

"It is here engrossed in its own desires, its passions and its plays,

"When the attention is on the astral plane, it is the Sukhsham mind which is used; when the attention is on the causal plane, it is that mind which is working. But in each and every case, it is the same mind, but playing upon the different planes of existence.

"The higher mind, the nij, is sort of a pilot, or gyro- scope, whose function is to receive the impressions of the Tuza and pass them on to the subordinate minds for their regulation. The important point is that all aspects of the mind are automatic.

"None of them ever calculate results, or assign a moral content. Each of them accepts what is given to it, and reacts upon it, without question or consider-

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ation. Neither does any aspect of the mind ever con- sider what is best for the individual, except just what it has been taught by experience to like or dislike. In other words, mind is not a rational entity. It reacts automatically and always upon the basis of what it likes or dislikes; it never considers what is best. If the element of calculation enters into the process you may be sure a little of the light of spirit has entered into the affair.

"The mind, if given a stimulus, or as one says, a temptation, will always act in accord with the sum total of its own past experiences. It cannot act in any other way. It cannot even will to act in any other way.

"Now if the mind always acts automatically and in exact line with its previous training, how do we account for any new or radical departure from the beaten path of its habits and desires? The answer is on the basis of a new driving force entering the machine from without.

"It is because a different driving force enters the ma- chine that mind obeys, has to obey, the stronger of the two impelling forces. Physics is the best field for the study of mental phenomena. There is not a single action of mind which cannot be reduced to Newton's Laws of Motion, and the reactions of chemistry. It is no wonder that modern physicists are inclined to bring all mental reactions under their mechanistic theory of the universe. In the absence of complete knowledge, they are fully justified in their conclusions. If we had to deal always with mind alone, and spirit never enter- ed into the problem, the mechanistic theory would apply with perfect accuracy. It would fit every fact of experience. But when the ECK begins to enter the play there is no foretelling what may happen. Soul operates

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by Its own light. Mind must follow, whether it likes it or not.

"Now that you see that mind is only an automatic thing, you know that all intelligence, light and power come from Soul. But Soul works under a serious handi- cap, for this world is not Its native habitat. All the coverings worn by Soul serve to burden It and to weak- en Its powers of expression.

"Soul is in enemy country, and always surrounded by the five faithful servants of the Negative Power, Kama, Krodha, Lobha, Moha and Ahankara; lust, anger, greed, attachment and vanity.

"These five are commissioned to mislead Soul and mind and make trouble for them. It is their business. The worst feature is the mind itself being swayed by them. It has close relationships with them and lends a ready ear to their whispering.

"But Soul, the spiritual traveler, has a safe harbor into which It can sail when these five negative powers start working up too great a whirlpool. It can always go into the higher realms beyond the mind planes and enjoy the world of the SUGMAD."

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