Magnetism

What magnetism is not

Man’s senses have misled him into believing in a force called magnetism which attracts compass needles and lifts tons of steel. These phenomena of motion are due to electricity and not to magnetism. The cosmic Light is absolutely still. It neither attracts nor repels.

Static / Spiritual universe

• God’s universe of magnetic Light is static.
• The foundation of the spiritual universe is stillness, the balanced stillness of the One magnetic Light of God.
• The still magnetic Light universe of God’s knowing is an invisible, unchanging, unconditioned and unmeasurable quality from which visible, changing, conditioned and measurable quantities spring to simulate those qualities through two-way wave motion.
• There is no one word in any language to express that quality so we must use many words, all having the same meaning but different connotations. These words are mind, consciousness, love, life, truth, desire, knowledge, power, balance and law.
• The product of idea is not the idea it simulates. Idea is cosmic and cannot be produced in matter. Idea must be conceived in the Mind before it can be simulated as product. Conceptions belong solely to the magnetic God-Light and never become matter. A watch expresses the idea of time, but the watch is not time.
• Not only is each particle in each mass electrically aware of its purpose, but each particle in the entire universe reacts in response to electrical messages sent to it from every other particle in the universe. This physical universe is controlled solely by electrical sensation which is measured and balanced by the still magnetic Light, centering all things.
• God’s division of the Light into a seeming two is manifested in Nature by electric waves of two opposing lights springing from the still sea of God’s magnetic Light, just as waves of water spring from the still ocean.

God, the Creator, is POWER. There is no other power. All energy lies within the stillness of the One Magnetic Light of God.

The still magnetic Light of the Father of all Creation is One. The One Light is the positive principle. It is CAUSE.

Positive electricity winds the light of motion into dense solids around points of still magnetic Light. It compresses motion into incandescent spheres surrounded by the vacuity of negative electricity.

POLARITY
We see the positive pole of a compass needle pointing toward the negative pole of a magnet and the negative pole of the magnet pointing toward the positive pole. This evidence is one of the bases of our conclusion. That is what our eyes see. What actually is happening is that they are voiding each other’s unbalanced condition to seek balance through each other.
Opposite poles get as far away from each other as they can, until their opposition is voided by balance in their fulcrum and they cease to be.
When the positive pole of a magnet is brought into contact with the negative pole of another magnet, that effect which we think of as attraction is one of voidance. It is a cessation of opposition or power to manifest anything. Polarity utterly ceases at that point and each opposite extends to each opposite end, each getting away from the other and through the other, spirally, as far as it can.
If opposite poles attracted each other, they would be together in the middle of a magnet instead of at its ends.

All space within wave fields is curved. Curvature ends at planes of zero curvature which bound all wave fields.
These boundary planes of omnipresent magnetic Light act as mirrors to reflect all curvature into all other wave fields in the universe, and as fulcrums from which motion in one wave field is universally repeated.

Points of rest, further extended to other points of rest, form three reflecting planes of still magnetic Light which are at right angles to each other.

Multiplication and division of expressed energy into the high and low potential of gravitation and radiation is made possible by the plan of Nature which causes all actions of Nature to extend radially from omnipresent points of magnetic Light.

Radiation is the negative electric principle which exerts its pressures centrifugally toward its wave field boundary planes of magnetic Light. It is the mother principle of Nature, the disintegrating principle of “downhill flow of energy” which forever balances its “uphill flow.”

Gravity begins its half cycle as the inward explosive reaction of an outward explosive action, thus fulfilling the law that all opposite expressions are born from each other and interchange to become the other. It ends its half cycle at a point of rest at the still point of magnetic light which centers every material body whether of microcosmic or macrocosmic dimension. Gravity then ceases when its motion ceases.
There is no “center of gravity” in Nature. The centering Light of every mass is still magnetic Light. Likewise the still axis of every vortex is still magnetic Light.
Radiativity then begins its half cycle from that point of rest and ends it on wave field boundary planes of magnetic Light where gravity began. Radiativity then ceases when its motion ceases.

Fig. 21 represents static and dynamic equators (or magnetic and electric) at ninety degrees from each other. As the two opposed conditions which extend from these planes of rest are equal, the lines of force which connect both are as symrnetrical to both diameters as though reflected by mirrors placed at right angles to each other. Such symmetry belongs to the cube and sphere alone.

Fig. 24 represents a bar magnet which has been divided into the two opposite pressure conditions of this electric universe by coiling a charged wire around the bar of steel, thus forming two opposed plus and minus electrical vortices with intensities measured at poles.

Two nails of equal weight are suspended to these poles. It is not magnetism, however, which picks up these nails. It is the electric vortices which pick them up, for the vortices are still effective upon that steel bar even though the electrically charged wire has been removed.
It is the whirlpool motion of the electric vortex which performs the work of lifting those nails and not the stillness of the poles of magnetic Light.
If the bar magnet is enlarged at one end it becomes a cone. The division into the two opposed conditions will still be equal, as in Fig. 25, but the volume will be so
large in one as compared with the other that the nail which the positive end will still pick up cannot be lifted by the negative end unless the nail is ground to a fine powder. The negative end will then lift the same weight in total but only by dividing the nail over the whole volume.
Before this principle is applied to matter and space, it is necessary to correct the general impression that the earth is a magnet. By referring to the bar magnet pictured in Fig. 24 it can be seen that its poles alone express gravity. The earth, on the contrary, expresses gravity at its center. (Fig. 26)
The earth is formed between magnetic gaps of its wave as alt bodies are formed (Fig. 27). If two bar magnets are placed so that negative and positive ends are near each other, that still point which we call the center of gravity will evidence itself between the two ends. If iron filings are placed in this gap. conditions of gravity similar to those of the earth wilt be found there.
Gravity will end and radiation will begin at that center. Nails will fall toward it from any direction, as heavy objects do on earth, and compass needles will follow the vortical directions of lines of force which extend toward its poles.
The analogy between the unequal battery cells and bar magnets is now sufficiently complete to compare them with matter and space. In Fig. 28 two bar magnets have been fanned out into cones. The weight which the positive end will pick up as a solid has to be finely divided in order for the expanded volume of the negative end to pick it up.

THE TWO OPPOSITE ELECTRIC DIRECTIONS
The universe is dual–the still magnetic universe of reality and the dynamic electric, radial two-way universe of illusion which extends from the static universe at an angle of ninety degrees.
In the dynamic electric universe there are two directions–inward and outward radially from a still point of magnetic Light to still planes of magnetic Light. All motion within magnetic wave fields is controlled by the Creator. (Figs. 29, 30)

The inside-out outside-in turnings of all creating forms is due to the gradual unfolding-refolding principle of Nature. This process is controlled by spiral pairs which are motivated by still centering shafts of magnetic Light. Opposed pairs of spirals gradually expand centrifugally to planes meeting at static equators to complete the unfolding half of a cycle. They then contract as the opposite of what they were to complete the other half. During the entire journey they continue without reversal of direction.

Cyclones, waterspouts and tornadoes develop on our earth when spirals tighten around their shafts, for the more they thus contract, the greater their speed. When spirals are so wide at their bases that their angles to the earth’s surface are negligible, there is calmness and peace; but when they contract to thin pencils which furiously speed around centering shafts of magnetic stillness at ninety degrees to the earth’s surface, they then do inestimable damage.

The basis of all octaves is the keynote of rest from which the octave springs to express the idea which lies within the magnetic stillness of that keynote. The fulcrum of the wave of musical octaves is its keynote from which all tonal changes in the octave are mathematically calculated in wave frequencies and volume. That keynote is always in one’s consciousness whether the note is being sounded or not. It is the balance of its octave. All tones are out of balance with it at all times and forever desire balance. No state of motion can evade the keynote of rest from which it sprang, nor can it be separated from it electrically in matter–or consciously in Mind.

At the two points upon the still shaft of the turning sphere where the shaft penetrates its surface are the magnetic poles of still Light which control the balance of each sphere’s turning. One of these is the north magnetic pole which controls the winding of the sphere into density by centripetal electric force, and the other is the south magnetic pole which controls its unwinding centrifugally into space.
In a sphere such as our nearly mature sun, these magnetic poles are practically upon the sun’s pole of rotation, but upon oblating planets, such as our earth, the magnetic poles are removed from that pole of rotation in accordance with the measure of the earth’s oblateness.

Planets

Mercury

Mercury is the smallest and closest to the Sun of the eight planets in the Solar System,[a] with an orbital period of about 88 Earth days. Seen from Earth, it appears to move around its orbit in about 116 days, which is much faster than any other planet in the Solar System. It has no known natural satellites.

Because it has almost no atmosphere to retain heat, Mercury’s surface experiences the greatest temperature variation of the planets in the Solar System, ranging from 100 K (−173 °C; −280 °F) at night to 700 K (427 °C; 800 °F) during the day at some equatorial regions. The poles are constantly below 180 K (−93 °C; −136 °F). Mercury’s axis has the smallest tilt of any of the Solar System’s planets (about 1⁄30 of a degree), but it has the largest orbital eccentricity

Mercury is gravitationally locked and rotates in a way that is unique in the Solar System. As seen relative to the fixed stars, it rotates on its axis exactly three times for every two revolutions it makes around the Sun. As seen from the Sun, in a frame of reference that rotates with the orbital motion, it appears to rotate only once every two Mercurian years. An observer on Mercury would therefore see only one day every two years.

Mercury’s density is the second highest in the Solar System at 5.427 g/cm3, only slightly less than Earth’s density of 5.515 g/cm3

Despite its small size and slow 59-day-long rotation, Mercury has a significant, and apparently global, magnetic field. According to measurements taken by Mariner 10, it is about 1.1% the strength of Earth’s. The magnetic-field strength at Mercury’s equator is about 300 nT. Like that of Earth, Mercury’s magnetic field is dipolar.[74] Unlike Earth, Mercury’s poles are nearly aligned with the planet’s spin axis. Measurements from both the Mariner 10 and MESSENGER space probes have indicated that the strength and shape of the magnetic field are stable

During its second flyby of the planet on October 6, 2008, MESSENGER discovered that Mercury’s magnetic field can be extremely “leaky”. The spacecraft encountered magnetic “tornadoes” – twisted bundles of magnetic fields connecting the planetary magnetic field to interplanetary space – that were up to 800 km wide or a third of the radius of the planet.

Mercury has the most eccentric orbit of all the planets; its eccentricity is 0.21 with its distance from the Sun ranging from 46,000,000 to 70,000,000 km (29,000,000 to 43,000,000 mi).

 

—————–

Venus

Venus orbits the Sun every 224.7 Earth days.[ With a rotation period of 243 Earth days, it takes longer to rotate about its axis than any planet in the Solar System and goes in the opposite direction to all but Uranus (meaning the Sun rises in the west and sets in the east).Venus does not have any natural satellites, a distinction it shares only with Mercury among planets in the Solar System

It has the densest atmosphere of the four terrestrial planets, consisting of more than 96% carbon dioxide. The atmospheric pressure at the planet’s surface is 92 times that of Earth, or roughly the pressure found 900 m (3,000 ft) underwater on Earth. Venus is by far the hottest planet in the Solar System, with a mean surface temperature of 735 K (462 °C; 863 °F), even though Mercury is closer to the Sun.

 

Movies

Thunderbolts of the Gods

Russellian Science: TEC Part 16 – The Creator’s Still White Magnetic Light of Omniscience

Secrets of Magnets & Hidden Sciences – Jason Verbelli

Cavitation – Sonoluminescence – Implosion Technology – Sacred Sciences Part 2

10 Upanishads

The works that go by the name Upanishad exceeds 1000 in number. But only few are available today.

 

JAGADGURU SRI ADI SANKARACHARYA, the earliest commentator, wrote his commentary on ten Upanishads (DASOPANISADS). SRIMAD RAMANUJACHARYA tried to amplify some of their concepts in his ‘Vedartha Sangraha’. SRI MADHVACHARYA wrote the brief commentaries on these ten Upanishads.

 

1. ISAVASYA UPANISHAD

This Upanishad is in the end of the Sukla Yajurveda Samhita. This is a small Upanishad with 18 mantras. This Upanishad starts with the words ‘Isavsyam Idam Sarvam….’ hence the name. It says that the whole world is pervaded by the Isa of the Supreme Brahman. It advocates that one should not cease the actions (Karma) but should work and live the full span of life. It beautifully describes the nature of Atman and declares that the one who has realized this Atman transcends sorrow and delusion.

 

2. KENA UPANISHAD

This Upanishad is in the Talavakara Brahmana of Jaimini sakha of Samaveda. This is also called Talavakara Upanishad. This has four chapters and 35 mantras. This Upanishad gets its name by its very first word ‘Kena’ which means ‘by what.’ The question which is the base of depth  psychology was asked in the very opening verse of this Upanishad ‘Willed  by whom does the directed mind goes towards its Object ? This Upanishad has a beautiful exposition on the Self, which is the eye of the eye, ear of ear, mind of the mind etc. The Supreme Self can only be experienced. One can never become the knower of the Self, for to know one must inevitably be separate from the Self ! This Upanishad says- “It is known to him to whom It is unknown; he  does not know to whom It is known. It is unknown to those who know well and known to those who do not know”. The second half of this Upanishad has a didactical parable of the gods and the Brahman. This Upanishad specially mentions the basic disciplines needed to attain knowledge of Brahman and ends with these following words – “Any one who knows Brahman to be supreme reality, he, having dispelled sin, remains firmly seated in the boundless, blissful and the supreme Brahman”.

 

3 KATHOPANISHAD

This Upanishad is in the Kathaka sakha of Krishna Yajurveda. It is also called Kathakopanishad. This Upanishad has 6 chapters and 119 mantras. This Upanishad starts with the story of Vajassravasaan and his son Nachiketa. “Arise! Awake! And stop not till the goal is reached” Swami Vivekananda’s call to the nation was a reflection of a verse of this Upanishad.

The gist of the teachings of this Upanishad:

1. The Self cannot be known through much study or through the intellect or through much hearing.

2. Know the Self as the master of the chariot, and the body as the chariot. Know the intellect as the charioteer and the mind as verily the bridle.

3. In Brahman the sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. How can this fire? He shining all these shine; through His luster all these are variously illuminated.

4. When all desires clinging to one’s heart fall off, then a mortal becomes immortal and he attains Brahman here.

 

4 PRASNA UPANISHAD

This Upanishad belongs to the Atharvana Veda. This is in the form of questions and answers. Hence it has been named as Prasnopanishad. (Prasna means a “Question”) This has 6 chapters and 67 mantras. Six aspirants approached a great sage called ‘Pippalada’ and requested Him to answer their queries. The sage, after testing their sincerity for one year, consented to answer their questions.

The six questions which this Upanishad answers are:

1.From what indeed are all these beings born?

2.How many in fact are the deities that sustain a creature? Which among them exhibit this glory? Which again, is the chief among them?

3.From where is this Prana born? How does it come into this body? How again does it dwell by dividing himself? How does it deport? How does it support the external things and how the physical?

4.Which are the organs that go to sleep in the person? Which keep awake in him? Which deity experiences dream? To whom occurs this happiness? In whom do all get merged?

5.Which world does one really win thereby who among me n, intently meditates on OM in that wonderful way till death?

6.Where does the Purusha exist?

 

5 MUNDAKA UPANISHAD

This Upanishad is in Atharvana Veda. It has 3 chapters with 6 sections and 64 mantras. The word ‘Mundaka’ means a cleanly shaven head. This Upanishad might have derived this name because of its teachings which can be comprehended only by the refined minds. This Upanishad tells us about the Akshara Para Brahman, which is beyond dissolution and destruction. Akshara means imperishable. Here it means both ‘sound and letter’. OM is the origin for the both. OM is the greatest medium to reach this Akshara Para Brahman. Hence this Upanishad says OM is the bow, the soul is the arrow; and Brahman is called its target. It is to be hit by an unerring man. One should become one with it just like an arrow. This Upanishad very beautifully gives the distinction between the individual self and the supreme self. Two birds that are ever associated and have similar names cling to the same tree   body). Of these, one (the Individual Self) eats the fruit of diverged tastes, and the other looks on without eating. The Individual Self  remains drowned in the waters of ignorance and means, being worried by its impotence. When it sees the other the adored lord and His glory, then it becomes liberated by the sorrow. The great declaration that the truth alone triumphs and not untruth (SATYAMEVA JAYATE NAANRUTHAM) is in this Upanishad.

 

6 MANDUKYA UPANISHAD This Upanishad belongs to the Atharvana Veda. This is a very small Upanishad comprising of only 12 mantras. Though it is very small, the potency of its teaching has occupied a very prominent place. ‘Manduka’ means Frog. A frog will not move step by step. It jumps. Similarly this Upanishad takes a leap from the three states of consciousness (Jagrat, Swapna and Sushupti) and deals about the Turiya, the fourth state, also called the transcendental state of consciousness. This Upanishad delves straight away into the sublime philosophy of Pranava (Om), the Atman and the Brahman. It says that it is impossible to describe the nature of the eternal truth called Brahman since He is Achintya (beyond thought) and Alkshana (beyond characteristics).

 

7 TAITTRIYA UPANISHAD This Upanishad belongs to the Krishna Yajurveda. This is the most widely studied Upanishad. This has 3 chapters called Shikshavalli, Anandavalli and Briguvalli.

1. Shikshavalli speaks about the instruction of Education. The last part of this Shikshavalli is the parting message to the student, who, having finished his study, is about to leave the Gurukulam. This is called Sishyanusasanam. The teacher instructs the student about the necessary duties: “Speak truth. Practice righteousness. Make no mistake about the study…. Do not terminate the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no mistake about your protection. Do not neglect propitious activities. Do not be careless about learning and teaching………. Let your mother be a goddess unto you. Let your father, your teacher and your guest be a god unto you.”

2. Anandavalli describes the eternal Bliss which shine s above the Anandamaya Kosa (the sheath of Bliss which transcends the other four called Annamaya Kosa – the sheath of food, Pranamaya Kosa – the sheath of mind and Vignamamaya Kosa – the sheath of intellect). It also describes the other four sheaths. It also says that one is not subjected to fear at any time if one knows the Bliss that is Brahman, failing to reach which, words along with the mind turn back.

3. Brighuvalli is the teaching given to sage Brighu by his father Varuna. This teaching is not mere information but the instruction to experience the divine by ones own efforts. He encourages his son Brighu to do penance and get the experience of the Brahman. Brighu in course of his penance transcends all Kosas and finally gets established in the supreme Brahman. It says that one, having established in supreme Brahman should not deprecate and discard food (i.e., the earthly life). One should make food plentiful.

 

8 AITAREYA UPANISHAD Aitareya Upanishad is in the end of the Aitareya Aranyaka of the Rigveda. This Upanishad has 4 chapters with 6 sections and 33 mantras. As this was revealed to a sage called Mahidasa Aitareya, this Upanishad is called Aitareya Upanishad. This Upanishad says that the Supreme Lord desired to create the world and has created this without the aid of any other thing, by Himself. It also describes the birth, the metamorphosis, the death and the rebirth of the Jeevatman. It contains a story of sage Vamadeva who succeeded in getting the spiritual wisdom even while in the womb of his mother and became free. The last section of this Upanishad gives a clear exposition about the direct experience of the supreme self and also on the distinction between the mind and pure consciousness. It declares that the pure consciousness is Brahman – (Prajnanam Brahma)

 

9 CHANDOGYA UPANISHAD This Upanishad is in the Chandogya Brahamana of Samaveda. This has 8 chapters with 154 sections and 628 mantras. It begins with the Upasana of OM. It speaks of so many Vidyas like Aksi Vidya, Akasa Vidya, Madhu Vidya, Sandilya Vidya, Prana Vidya, Panchagni Vidya etc., These Vidyas help us to realize the Paramatman or Supreme Self. The last chapter talks about the Dahara Vidya, which is the meditation on the self within the small space of the heart. This Upanishad contains didactical stories of Satyakama and Swethakethu . One of the chapters of this Upanishad is in the form of a dialogue between sage Sanathkumara and his disciple Narada. Sanathkumara takes Narada step by step from Ahara Suddhi (purifiction of food) to the realization of Bhooma or Brahman. This Upanishad concludes with a statement of a liberated soul about His being free from all sins and attaining the abode of Brahman.

 

10 BRIHADARANYAKA UPANISHAD This Upanishad is the Aranyaka of Sukla Yajurveda with 6 chapters, 47 sections and 435 mantras. ‘Brihat’ means very big. This Upanishad is the biggest of all the ten Upanishads. Generally an Upanishad is seen in the end of the Aranyaka part of the Veda. But this Upanishad is the total Aranyaka itself.

The first two chapters of this Upanishad are called Madhu Kanda. The next two are called Muni Kanda and the last two Khila Kanda.

1. Madhu means nectar. Madhu Kanda describes the Atman, which is even beyond the gods. For the One, who has realized this Atman, the whole world will appear as a divine entity. He enjoys constantly the nectar of Bliss of Immortality.

2. Muni Kanda presents sage Yajnavalkya at His best. His teachings on Vedanta have been very effectively presented in this Kanda. He establishes the true nature of the Atman, by an analysis of the three states of Consciousness, as the ever free blissful self. A description of the Jiva suffering at the time of death and his transmigration also find a place in these teachings, to induce Vairagya.

3. The last kanda contains all those teachings which are in a scattered form. ‘Khila’ means that which is scattered. (If the scattered parts are brought together, then it is called Akhila).This contains a number of Upasanas. It talks about the need to have self -control, to inculcate the divine qualities like compassion and giving gifts to the needy and Panchagni Vidya (The doctrine of five fires).

Parallel in Sri Shankaracharya II

Hymn to Dakshinamurti.

 

• Who, by virtue of the illusion residing in the self, sees, as in a dream, the universe as existing outside Himself although (more truly) it exists within Himself like the reflection of a city in a mirror, but Who, at the time of the awakening, sees naught but His own secondless self,—to that Teacher incarnate, the Lord facing the south, be this bow. (1)
• Who, like a magician or like a yogi, manifests, by His own will, this universe which at the beginning was undifferentiated like the sprout latent in the seed but which subsequently became differentiated under the various conditions of space and time induced by illusion,—to that Teacher incarnate, * the Lord facing the south, be this bow. (2)
• Whose light alone that is the reality shines in things that resemble non-entities; Who directly awakens His devotees by means of the Vedic sentence “That thou art”; and Who being realised, there is no more coming hack in this ocean of Samsâra,—to that Teacher incarnate, the Lord facing the south, be this bow. (3)
• Whose consciousness flows out through the eye and other senses like the light of a big lamp placed inside a jar with many holes, and (thus) this whole universe shines solely because He shines, namely, by the consciousness “I know,”—to that Teacher incarnate, the Lord facing the south, be this bow. (4)
• Deluded persons who talk much, but who are as ignorant as women and children, the blind and the stupid, understand, as the “I,” the body, or the breath, or the senses, or the ever-newly-springing knowledge *, or non-entity. To Him who dispels this great ignorance induced by the expansive power of illusion,—to that Teacher incarnate, the Lord facing the south, be this bow. (5)
• Who is the inner self which, under the veil of illusion, like the sun or the moon eclipsed, merely exists in deep sleep owing to the withdrawal of the senses, but which when He wakes, is recognised by Him as “I have slept”,—to that Teacher incarnate, the Lord facing the south, be this bow. (6)
• Who reveals to His devotees, by means of the blessed symbol, His own self which, for ever, shines within as the “I” unchanging through all the changing states of childhood, youth and old age, waking, dream and sleep, etc.,—to that Teacher incarnate, the Lord facing the south, be this bow. (7)
• Who is the supreme self that, dreaming or waking, under the sway of illusion, sees the universe under various distinctions such as that of cause and effect, owner and owned, pupil and teacher, father and son,—to that Teacher incarnate, the Lord facing the south, be this bow. (8)
• Whose eightfold form alone, namely, earth, water, fire, air; ether, sun, moon and soul, manifests itself as this sentient and non-sentient universe; than Whom, supreme and infinite, naught else is perceived by the seekers of reality,—to that Teacher incarnate, the Lord facing the south, be this bow. (9)
• Since, in this hymn, the identity of the self with the universe has been made clear, by listening to it, by understanding its meaning, by meditating on it, and by teaching it to others, one will acquire the supreme faculty of identity with the universe, together with the overlordship of nature and the eightfold divine faculty. * (10)

Cosmic Thinker

God’s Mind thinks in octave thought-waves. Every creative thought is electrically divided into octave thought-waves which require four efforts to create matter into living bodies and four more efforts to void those bodies. Every action and reaction in Nature repeats this simple life-death principle. There is no exception to it throughout the universe. Every incoming-outgoing breath repeats it, every sound repeats it, and the pulsing of the stars repeats it. Within that simple principle lies all knowledge, for in it is all CAUSE which can be known, and all effect which can be comprehended. Its simplicity is instantly recognized by the highly spiritual inward thinker who is enabled to strip it of its complexity by making it stand still and be only one, instead of many billions in one second.

To the Cosmic Thinker who can make the universe stand still and void time, Creation unfolds from the Soul of idea to create form. All forms are thought-forms which appear, disappear and reappear forever. When one sees forms unfold from seed, and refold into seed, one sees all there is to see and to know. There is nothing else to know, for Mind is the seed of Creation from which all forms unfold from zero of invisibility to become visible for a time, before refolding into invisible Mind.

That is all there is to all philosophy, all sciences and all mathematics.

Parallel in Sri Shankaracharya I

Select Works of Sri Sankaracharya

tr. by S. Venkataramanan

Hymn to Hari

 

• I praise, with devotion, the All-pervading (Vishṇu), Who, Himself without origin, is the origin of the universe, in Whom this wheel of samsâra revolves in this wise, and, on realising Whom, this wheel of samsâra is destroyed—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, from a single aspect of Whom this whole universe has sprung into existence, by Whom again it is held together in this manner, by Whom it is pervaded, and by Whom it is illumined through pleasure and pain,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, Who is all-knowing, Who is indeed all and perfect, Who is bliss itself, Who resides in the qualities and has therefore endless attributes, Who is the Unmanifest that differentiates the undifferentiated, and Who is both the real and the unreal,—that Hari, the destroyer of the darkness of samsâra, I praise
• There is naught else than Him; yet, this universe is not his real nature. He is not the objective world, for He is of the nature of nonobjective consciousness. And though He is devoid of the distinction of the knower, knowledge and the known, He is nevertheless always the knower,—that Hari, the destroyer of the darkness of samsâra, I praise.
• There is naught else than Him; yet, this universe is not his real nature. He is not the objective world, for He is of the nature of nonobjective consciousness. And though He is devoid of the distinction of the knower, knowledge and the known, He is nevertheless always the knower,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as the Supreme Lord by those who, having learnt from proper preceptors the extremely subtle nature of the Immutable, are engaged in the contemplation of the ultimate Unity with the help of renunciation, constant meditation and firm devotion,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as “I am the self-resplendent Self” when, by the control of the life-forces, the mind is confined within the heart amidst the repetition of the sound Om and, all other memory being excluded, is merged therein and is finally dissolved,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Whom the knowers of Brahman realise by meditation as the Supreme Lord within themselves known as Brahman, as the second-less, infinite, unborn, subtle, inscrutable Resplendence residing in the heart and attainable only by devotees,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is understood as the unsurpassable bliss realisable only by the spirit by those who perceive within their own hearts That which is beyond the senses, being realisable only by the expansion of the individual self, and beyond the cognisable, being cognition itself,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Whom, the Unborn, sages like Sanaka meditate upon by understanding that every object of perception has an underlying reality and is identical with Brahman and by realising “I am That”,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Whom the knowers of the Self know as the Supreme Lord “in whom I am” by eliminating as not-I whatever is perceptible, and by realising that bliss which is self- resplendent consciousness,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him in Whom the devotees of the Immutable, forsaking their bodies, merge themselves by realising Him as the pure self-resplendent Self, infinite like space, as That which alone remains when all that is cognisable and differentiated is eliminated step by step,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is in all, Whose body is this all, and yet Who is not this all, Who knows all, but Whom none knows at all, and Who, as stated above, holds all this together, being the inner spirit thereof,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as “I am the One that is the All” by those who see, by their reason, all this universe as existing within themselves and their own self as the Unborn residing in the heart of all beings,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is described by some as the One in all beings that sees and smells and tastes and touches and hears and knows, and by others as the witness that is the seer in all doers,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as the Supreme Lord, the Self that is the knower of objects, Who sees and hears and tastes and smells and knows and holds this body together as the individual self therein,—that Hari, the destroyer of the darkness of samsâra, I praise.
• He Who sees objects of gross matter in the waking state, illusion in dream, and blissful repose in deep sleep and Himself in the fourth state and is happy,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who, though pure, imperishable, one and unborn, nevertheless imposes upon Himself different qualities and different shapes and, like a crystal, shines variegated, differentiated and hidden by the fruits of action—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is the one Reality, but Who owing to the diversity of intellects, is conventionally spoken of in various ways as Brahman, Vishṇu, Rudra, Fire, the Sun, the Moon, Indra, Vâyu (the God of Wind), and sacrifice,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the Unborn, Whom, at the beginning of the Taittirîya-Upanishad, Varuṇa explained to Bhṛigu as being uncontradictable, conscious,. pure, imperishable, transcendental, unperturbed, unperceivable, without parts, blissful, and without a second,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Whom, as stated at the end of the Taittirîya-Upanishad, Bhṛigu, taught by his father, realised as the witness in everything after having determined within. himself “I am the Brahman beyond these five sheaths of taste, etc. “,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him by Whose inspiration, by Whose power, and on Whom depending, the knower of the field  directs the active principle in all creatures, and by Whose power is impelled the self that is the doer and enjoyer in this world,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the one Supreme Self, Who created all this indescribable universe and Who fully permeates every part of that creation, being identical therewith, and thus becomes all that is manifest and unmanifest,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Whom, by the help of the Vedântas, the sciences treating of the self, the Purânas, the cults of Vishnu-worship and other sciences, many have realised as the Supreme Lord within their own selves and, knowing thus, have merged themselves into Him,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the resplendent Lord, Who is speedily realisable even in this world by those who strive to seek him by means of faith, devotion, meditation, self-control and other expedients, but Who is hard to realise even through hundreds of lives for those who are devoid of those expedients,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the indescribable glory . of Whose manifestation has been defined by the Vedic seers in the passage “All this indeed is Brahman”, that is, all this, being born of Him, being in Him and dissolving in Him, is identical with Him, like the waves of the ocean,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised by intense devotion as the unborn and indestructible principle, the pure intelligence residing as Witness in the heart, and by meditating “I am in Him”, as taught in the Gîta and in the manner laid down therein,—that Hari, the destroyer of the darkness of samsâra, I praise. 
• Him, the Infinite, Who, assuming the condition of the individual self and dwelling in nature, incessantly enjoys the objects of enjoyment through the five gateways of the senses, and Who, though one, appears as different in different bodies like the moon reflected in the waters,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is named Purusha and Who is realised, even in this world, as “He who is I is that Supreme Lord and I am verily He” by those who intelligently investigate the teachings of Vyâsa * and understand the distinction between the field and the knower of the field,—that Hari, the destroyer of the darkness of samsâra, I praise. (28)
• Him, the conscious principle residing in innumerable bodies, Whose oneness realising, men speedily become Himself in this very life, and; in Whom merged, they come no more to birth in this world,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as “He that is the Supreme Lord is I and I am verily He” by those who understand the unity in duality taught by the passages of the Madhu-Brâhmaṇa * and attain a supremacy that exacts veneration even at the hands of Indra,—that Hari, the destroyer of the darkness of samsâra, I praise. 
• Him Who is realised as the Supreme Lord by those who meditate on the unity of the Self, as “He that, dwelling in the mind, impels the body to action, He too that, residing in the sun, causes him to -radiate heat, I am verily He,”—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the ultimate reality, a spark of Whose consciousness reflected in nature * cognises the objects of cognition outside the mind, but does not cognise Him that dwells within the mind and inspires the cognition,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as “I am that conscious principle in this body” by those who intelligently enquire “Who is this Shining One in the body?” and determine that this Shining One is indeed the knower, the hearer and the thinker,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Who indeed can live, if He do not reside in the body? He alone, therefore, is the Supreme Bliss and He is the incoming and outgoing life. By such reasoning does the Scripture * declare that He is,—that Hari, the destroyer of the darkness of samsâra, I praise.
• “Am I the vital energy *? Or speech? Or the senses of hearing etc? Or the mind †? Or the intellect? ‡ Am I a particular entity or the collective whole?” Him Who, by thus meditating, is realised as “I am the conscious principle in this body”,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as “I am not the vital energy *, nor the body, nor the mind †, nor the intellect ‡, nor the ego §, nor the understanding **, but am verily He that is the conscious principle in this body,”—that Hari, the destroyer of the darkness of samsâra, I praise. (36)
• Him Whom, in the Upanishad of the Sâmaveda *, the father † explains to his son ‡ as pure existence, pure consciousness, the unborn, the real, the transcendental, the eternal, the infinite, the first cause, and by declaring “That thou art”,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as the ultimate reality by those who, through perfect absorption of thought *, attain to the knowledge of the conscious principle within themselves by first excluding all conditioned and unconditioned existence and then eliminating all that is perceptible as “Not this” “Not this,”—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is the warp and woof of the web of this universe including the undifferentiated ether, Who is established under the designation of the Indestructible in such passages as “It is not gross, It is not atomic etc.”, Who can only be understood as “There is no knower but He”, but Who is not the object of cognition,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him, the Knower, without realising Whom within one’s self as “I am He”, all this appears as real, but, Who being realised, all this becomes unreal,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is realised as the consciousness that ultimately remains when the self that is not free from impurity is burnt in the fire of knowledge. kindled by eightfold Yôga *, like gold alloyed with iron in the furnace,—that Hari, the destroyer of the darkness of samsâra, I praise.
• Him Who is the resplendent light of consciousness, the first cause, the praiseworthy, Who shines like lightning within the heart amidst the spheres of the sun, moon and fire, * in Whom the sages, worshipping Him with devotion as the ultimate reality within their own selves, merge themselves even in this life,—that Hari, the destroyer of the darkness of samsâra, I praise.
• May He, the all-pervading (Vishnu), protect this devotee who is an individual self † existing in Himself, considering “This devotee praises Me Who am the essence of all organs with constant devotion and single-mindedness and withdrawing himself within his own self”—that Hari, the destroyer of the darkness of samsâra, I praise.
• He who recites or hears this. hymn of the venerable teacher, valuable to devotees and resembling the sun in dispelling the darkness of the fear of samsâra, attains the state of the All-pervading (Vishnu) and; becoming a seer, realises both knowledge and the object of knowledge * within himself.Thus ends the hymn to Hari.

Music – Bach

Johann Sebastian Bach[a] (31 March [O.S. 21 March] 1685 – 28 July 1750) was a German composer and musician of the Baroque period. He enriched established German styles through his skill in counterpoint, harmonic and motivic organisation, and the adaptation of rhythms, forms, and textures from abroad, particularly from Italy and France. Bach’s compositions include the Brandenburg Concertos, the Goldberg Variations, the Mass in B minor, two Passions, and over two hundred cantatas His music is revered for its technical command, artistic beauty, and intellectual depth.

Bach’s abilities as an organist were highly respected during his lifetime, although he was not widely recognised as a great composer until a revival of interest and performances of his music in the first half of the 19th century. He is now generally regarded as one of the greatest composers of all time.

Top Albums

• Bach, JS : Adagio
• Great composers : Bach
• Boroque favorites
• The ultimate most relaxing classical piano in the universe
• Bach : greatest hits

Top Tracks

Rank	Play	Loved	Track name	Listeners
1		Love this track	Air	232,061
2		Love this track	Air on a G String	183,890
3		Love this track	Jesu, Joy Of Man’s Desiring	154,807
4		Love this track	Toccata and Fugue in D Minor	148,148
5		Love this track	Air on the G String	120,871
6		Love this track	Aria	112,164
7		Love this track	Allegro	104,788
8		Love this track	Ave Maria	87,501
9		Love this track	Toccata in D minor	86,753
10		Love this track	Cello Suite Bwv1007: Prelude	86,258

 

Child education

The most imaginative years of life are between the ages of three and fourteen. During those years whatever is creative in a child should be developed and encouraged. Instead of “cramming” for examinations, where questions are to be asked, children should be encouraged to take an hour’s walk, either in the woods, or through a store, or around a city block, then asked to write an essay on what they saw, or what their thoughts were. A creative education should be based upon doing things which cause the children to think and know, rather than to remember and repeat. During school years the main object should be to develop creative expression by stimulating the imagination. That is helpful in awakening that spark of genius which is in everyone, for creative expression compels inner thinking. A small percentage of time should be spent in giving them the essentials for that expression, such as simple mathematics, grammar, spelling and geography. Every other study, such as history or languages, one should get by reading during subsequent years.

It would be better for the new generation if all history study could be withdrawn from the schools. It is all written upon a war basis and the glorification of the desire in pagan man to kill his fellow man. History, as written for schools, is a war to war inventory. Its motive is to promote hero worship of world-killers. The motive upon which history should be written, if its purpose is to en- lighten the human race instead of degrading it, is to teach the lessons of agony that wars have given to man. They should be lessons which demonstrate that war does not pay, as some of our crime lessons demonstrate that crime does not pay.

Drawing, painting, sculpture and music should be a part of every child’s education. Children always love to draw. Desire for drawing and painting develops in early childhood. It should be encouraged in every way. Likewise, the music of the great masters should not only be heard, but analyzed until thoroughly understood in comparison with the split rhythms of sensualism.

The principle of “educating” the senses, instead of unfolding the treasures of the Mind in creative expression, is not only very hurtful to the individual but is hurtful to the effort of keeping the Christian spirit alive, and multiplying it throughout the land. Every accentuation of sensuous thinking lessens the desire for spiritual expression and increases all of the qualities which the human race must eliminate in order to progress towards its goal. To spend valuable years in thus stultifying and smothering that spark of divinity, which must some day be illumined into activity for every man, is a great and tragic pity.

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Children should be taught at a very early age that whatever they do to another they are doing to themselves. That is the very first principle upon which to found their morality and character. If they are made to know that they hurt themselves when they hurt another physically, or by unkind words, and are made to know it as a part of Natural law, that knowledge will become habitual with them. “As the twig is bent so is the tree inclined”. Hitler said: “Give me a generation of children and I will give you another world of men who will be like me”. The habit of thinking in patterns becomes traditional, then automatic. Mankind is more or less a mass of automatons. It thinks in the patterns of world traditions.

You should know, and you should see to it that your children know, the invisible universe even more than the visible universe. You should teach them how the invisible universe controls their every movement, governs their every action, blesses them for every expression of love which they give out of themselves, and hurts them for every hurtful thing they do. If the new generation is given that kind of dynamic knowledge, the whole standard of civilization will quickly rise because man’s actions toward man will change as the patterns of his thinking change.

Many mothers now tell children that God knows everything they do, in the hope that they will be deterred from wrong actions. That is too abstract and too indefinite for the average child, and, therefore, meaningless. Nothing could so permanently hurt a child as to tell him that God will punish him if he does wrong. Children should be taught that they will punish themselves. Parents should talk to their children more dynamically and realistically about God. Teaching them to pray at bedtime can be as harmful as it is good, for many children think of it as a time to ask God for what they want without giving anything in exchange for it. The Santa Claus conception of God is not a good way to think of Him.

A woman once told me of the long list of things her child asked God for, which she herself bought for the child. “Don’t you think it is cute”? she asked of me. “I think it is tragic, not cute”, I replied, “for it teaches the child to expect things to be given to her without effort on her part. It does not convey to her the feeling that she must regive anything for her gifts. She should be taught to be worthy of every gift she receives”.

Our students’ children are brought up with a feeling of familiarity with the God presence. They are not taught to pray at prescribed times but are taught to talk to God at all times when His help is needed to guide them. To talk to God has the connotation of a conference or communion, whereas praying to God has the connotation of asking for some favor. One of our student’s children came running to her crying lustily and seeking the usual comfort which mothers mistakenly give on such an occasion. The little girl had been playing with her sister and a quarrel developed. “Why do you come to me”? her mother asked. “God was there. He knows about it and I do not. Why not talk to God about it”? The child cuddled up in a big chair and was quiet for some time. Then she ran to her mother looking quite happy. “Well–what did God say about it”? the mother asked. “He told me to go and kiss Susie”, the child replied.

That way of telling children to talk with God at all times gives them a friendly feeling of dependence upon God, instead of the feeling of a far-distant God who exists only to grant the favors asked of Him. They should be taught that they are either working with God or against Him. They should be shown by continuous demonstration how God works with them to bring food up from the ground for them to eat. How all the things they like, oranges, nuts, carrots, rice and all things else they need and like, are given to them only because God is working with man, and man with God, to produce them.

They should be informed of the manner in which God works with all of His birds, animals, insects, fishes and reptiles to teach them the way of survival through instinct. They should learn how God protects them through camouflage of their bodies which makes them more difficult to see. They should be taught the wonder of how God guides them in the choice of materials they need for comfort and of their engineering principles for constructing nests, spider webs, dams, ant hills, honeycombs and hundreds of other forms which are repeatedly done in every succeeding generation without being taught by parents. It should be equally demonstrated that these creatures all work with God as He works with them. They work to build their nests, and other things, as God directs them to do, otherwise they would perish. They do not ask God to do it for them, as many people do. They work with Him constantly, as all things in Nature do.

That is the great principle to impress upon children, for too many lives are wasted in wishful thinking instead of earnestly working. Those who ask God in prayer to do things for them without their co-operation are not working with God.

Many people say that God’s gifts are free. That is not true. No gifts of God are free. Whatever God gives to you must be paid for by equal regiving. When you hear people say that God’s gifts are as free as the air you breathe, they should be reminded that it requires an effort to breathe it in, and it must be regiven equally. Not even the life He gives you is free. You must regive it to Him. People often say that those who work for God should receive no payment for their services. Every man on earth continually works for God, whether he is aware of it or not. Every service rendered to any man should be regiven by that man. That is God’s law. He who does not regive is taking. It will avail him nothing.

God will fulfill every desire of every man, insect, bird, animal or any other living thing, if he who asks immediately starts fulfilling that desire by his own action, with full knowledge and belief that God has also started working with him to fulfill that desire in the orderliness prescribed by the creative process, and the time element, which is also prescribed.

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Children should know that they have free will to do anything they choose to do by working with God or against Him, but that when they work with Him they find happiness, and that when they work against Him they make themselves suffer. Give them simple demonstrations of that fact at every opportunity. Show them that when they are watering a little plant and caring for its soil, God is making it grow, and that is the way they are working with God by creating a plant with Him. Then demonstrate that if they stop watering the plant or caring for its soil, the plant will die. That is working against God. Such demonstrations and teachings to children should be endless, and in all walks of life. If there is a great industrial plant in the neighborhood, they should be shown that it grew to its enormous size because someone desired it and started working with God to create it. It had been started by one man who had worked hard in a little place before he could employ thousands of men in a big place. Then show them the little sapling which becomes a mighty oak by working with God.

The present generation very much lacks creative knowledge and desire for creative expression. It lacks demonstrations, such as those indicated in the above paragraph. The trend of modern civilization and its teachings is causing far too many to expect public support as a right, instead of the opposite. Also the glory and love of excelling in work is being lost by far too many who watch clocks with eagerness for closing time instead of regret that they cannot continue to give far more than is expected of them for sheer love of giving.

These are the teachings which will make a better civilization because they will make better men. These are the lessons of Nature, our only teacher, which are of the greatest import for schools to teach. Instead of that our schools think that the teachings of greatest import are the dates of battles, the names of characters in events such as “who killed Julius Caesar” or the location of countries, cities or rivers. Any man may be a great inventor, painter or writer without any such information, but millions of children are bursting with such information who have no creative ability whatsoever, or if they ever have had, it was crushed out of them by brain building instead of Mind-unfolding.

 

Music

The rhythms of music and painting express the meter of man’s heartbeat and the universal heartbeat. They have the power to reach the Soul through their dynamism, which sculpture and architecture lacked.

The beauty of a piece of music is not in its technique but in the Soul of its creator; nor is it in the sound vibrations of the piece but in the silence of the Light from which the sound springs.

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For thousands of years the pagan-barbarian civilization remained at a very low unchanging level. About eight hundred years ago a greater spiritual awakening advanced man to an ever-increasing level. Steadily gathering momentum it progressed the human race farther intellectually in the last one hundred years than in previous thousands of years. During the last eight hundred years, painting and music, and literature, the greatest of the spiritually transforming arts, came into being. Sculpture and architecture had been here before. These are the static arts which did not reach to the Soul of early man. The rhythms of music and painting express the meter of man’s heartbeat and the universal heartbeat. They have the power to reach the Soul through their dynamism, which sculpture and architecture lacked.

The diatonic scale in music was unknown to man until one hundred years after Leonardo lived. Caesar never knew the divine music which is ours to know. The human Consciousness had not unfolded in that day to the stage where it would have meaning: A Bach, Beethoven or Wagner rendition would have been but boring noise to a Caesar or Nero, just as it still is to a prize fighter or any lover of blood shedding sports today. An age of paganism which gloried in gladiatorial fights, one in which the greatest pleasure of women and children was in witnessing lions rend humans, or bloodshed of man by man in the arenas of that day, could not possibly have understood our tonal music had they had it.

Music, however, was the greatest cause of bringing love into the human race. As the music, painting and sculpture of the great masters came into the world, cruelty and blood-lust went out of it. The rhythmic beat of all great music, and the tonal harmonies of all great art, interprets the universal heartbeat. It reaches man’s Soul by inducing inner thinking to replace outer sensing. Inner thinking is meditative and gives birth to desire for prayer and prayer is an innate and intuitive desire to talk to God.

The growth of music awakened the spiritual in man and inspired in him the urge to find God. Music and worship are synonymous. Each is the other. The Christian spirit rose from its ashes and uplifted man one step higher upon his long climb. It was but a little step higher but it transformed the human race.

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As love again goes out of the world, ugliness and brutality are coming into it in all human culture, as in all human practice. As the culture loving people of the Hellenic age saw its beautiful sculptures thrown into the seas, so do the culture loving people of today see the ugliness of modern art gradually infiltrating even our art museums, and the jazz of jungle rhythms displace our gracious minuet and our happy Viennese waltz. Even the musical instruments which have the capacity of reaching the Soul through their likeness to Nature’s sounds, are being discarded from all but the symphony orchestras and replaced with noisy brass instruments to please the ever-increasing decadence of the masses.

The poetic quality of musical rendition is being replaced with raucous noise more reminiscent of the jungle than of gentility. The violin, flute and piccolo are suggestive of whispering winds, the songs of birds, the reedy sounds of insects, and the humming, droning, buzzing and chirping sounds of wood life. The soft, dreamy, restful dinner music of the 1900 era, which lent inspiration to social gatherings, has been replaced with ear splitting brass horns in dining rooms, night clubs and television. The rhythmic harmonies of our fast disappearing cultural age are no longer heard. In their stead as much discord as possible is introduced into syncopated melodies to destroy all that is fine and uplifting in this greatest of the spiritual arts.

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The great masters could not possibly interpret God’s rhythmic language if even the slightest trace of evil touched their thinking. Likewise, no man can listen with his Soul to the rhythmic symphonies of the great masters and think evil while so listening. Herein lies the great power of music in conserving and multiplying the Christian spirit among men. Music is the greatest of all the powers used by man to bring about the state of Universal Brotherhood, which is primarily essential for a Christian civilization. Painting is the next great power for inducing inspiration which leads to inner thinking.

These statements are so liable to challenge by the unthinking, that it is necessary to recall that painting and music, such as we know them in our day, were unknown until the 12th and 15th centuries respectively. The spiritual nature of either music or painting could not unfold while the memory and love of bloodshed was so strong in the race that the greatest pleasures of its men, women and children, were gladiatorial killings and the rending of humans by lions.

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It is impossible to estimate the value of painting and music to the spiritual unfoldment of man. When one realizes that less than one hundred men transformed thousands upon thousands of barbarian stage men into the realms of spiritual consciousness, it should help one to realize the value of every genius to the world. One Beethoven or one Leonardo is worth more in material value to mankind than the value of all the gold and real estate in the world, yet mankind crucifies genius today as he crucified Love 2,000 years ago. It is imperative that you more fully understand why there is such an incalculable power in the masterpieces of world-geniuses to transform men from sensuality to spirituality. It is equally imperative that you fully understand what is meant by “God’s language”, which you know as inspiration.

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Outer thinkers desire sensual rhythms which do not synchronize with body pulsations. Excitation can come to bodies only by changing the rhythm and tempo of their heartbeat. The moment the tempo of a heartbeat is slowed down in any musical rhythm, it slows down the heartbeat of the listener. That is why a baby goes to sleep when the mother croons a soothing lullaby. The power that music has within its rhythms and tempos to affect life, is inconceivable. The rhythms and tempos of the great world geniuses uplift the whole world toward its high heavens and causes those whom it can touch to seek the kingdom of heaven which centers them. Likewise, the discordant and split rhythms that are not in tune with Nature and the heartbeat of man multiply the sensations which the purely physical man seeks as entertainment for his body.

However, the one-two-three balanced rhythm of the waltz focuses attention upon the body by combining both the spiritual and physical emotions. The third beat, which characterizes the waltz, is in perfect balance with the two, and creates the desire for happy movement of balanced rhythms which combine the physical with the spiritual. Beyond that three in musical rhythms one cannot go without splitting one or all of them. The greater the departure from the balanced rhythms of Nature to the syncopated rhythms of man’s desire for physical sensation, the greater the possibility of spiritual suppression in favor of physical degradation.

The power of music to degrade as well as to uplift is well exemplified in the jazz rhythms and tempos which shriek out their degrading power in raucous sounds that violate Nature’s rhythms, as the sounds of a busy factory violate its peaceful countryside environment. Sensual men do not appreciate the music which deeply inspires inner thinking men. They have not sufficiently unfolded as yet to understand it. The power of spiritually inspired music is so great, however, that many thousands are gradually being transformed by oft repeated renditions.

Classical records are being distributed by the hundreds of thousands, and their effect is one of the most hopeful signs of the times, as well as being one of the greatest demonstrations of the power of music to transform sensual thinkers to spiritual thinkers. The greatest passion of every genius is to give to all the world treasures of heaven that have been given to him. A Beethoven, Mozart, Leonardo or Tennyson could not possibly withhold his treasures unto himself. Having become aware of their Oneness with their Creator, who gives freely of all He has, and without motive, they also must give freely and without motive.

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All people have great moments of baring their very Souls to the urge within them to forever seek that Oneness of divine Mind which centers their Consciousness. When you hear a happy child cry out its love for all the world and everything in it, that is its great moment of response to the Soul urge to attain Oneness with God. When you hear the whisperings of the forest, and the sweet music of warbling birds, the buzzing and droning of bees and insects’ wings, and the majestic pounding of surf on great rocks and sandy shores with inner ears attuned to the Infinite, you are responding to that urge of your Soul to attain your divine state of universal Oneness. Deep love of Nature is an expression of universal oneness in man for it is love expressed universally. When man expresses love for other humans he individualizes them and measures his love out to each one in different measure, but his love for Nature is love for ONE. The Voice of Nature is God’s Voice speaking to us His way and in His language. He whose inner ears are attuned to its mighty rhythms knows in them only the harmonies of God’s love.

When Beethoven became one with the mood of the night he had attained Oneness with God’s rhythms. He became transcendent because of his exaltation and he, in turn, inspires you to become transcendent and exalted. When a dear friend dies your deep grief at his passing tells of your oneness of love for him and for the world. Another friend is sorely distressed and love repeats his distress in you. A plane crashes with many people you have never known but the agony of your severance from them comes from the fact of your oneness with them. You feel that you have lost something of yourself. These moments of grief and distress are great moments of exaltation where love is all that is and all else ceases. These are your high moments when you are very close to God– and God is very close to you.

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Every planet and star in the heavens has its own musical tone. The “music of the spheres” is not a poetic thought, it is factual. You do not hear it though because of your limited sense range. You look at a busy ant hill and hear no sound. There is a tremendous sound activity there, however, but your ears cannot hear it.

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The science of Mind healing marks the greatest step in the spiritual unfolding of Intelligence in the human race since the birth of music and painting several centuries ago. As music and painting awakened the Light in man in their day to give birth to a higher culture, so is the Science of Mind command over motion hastening man toward his illumining in this day.

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The clergyman needs years of preparation after he hears the Voice of God calling him to serve man. The doctor and the surgeon, likewise, spend hard and earnest years before taking the responsibility of life and death of other men. Even the genius musician, composer, painter and sculptor who already have power within them, give years of loving preparation to equip them- selves to give out the power that is in them.

 

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You do remember the essentials, however. If you have been a musician for several lives, and have thought music more than any other thought during those lives, you will undoubtedly think music again in succeeding lives. It is quite understandable why a musical prodigy exhibits such great musical talent at four or five years of age, if one thinks of it that way.

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