of Consciousness and Vibrations of Matter
It is necessary to understand
something about that consciousness which is your Self, and about
the matter which is the envelope of consciousness, but which the
Self so often identifies with himself. The great characteristic
of consciousness is change, with a foundation of certainty that
it is. The consciousness of
existence never changes, but beyond this all is change, and only
by the changes does consciousness become Self-consciousness. Consciousness
is an everchanging thing, circling round one idea that never changes--Self-existence.
The consciousness itself is not changed by any change of position
or place. It only changes its states within itself.
In matter, every change
of state is brought about by change of place. A change of consciousness
is a change of a state; a change of matter is a change of place.
Moreover, every change of state in consciousness is related to vibrations
of matter in its vehicle. When matter is examined, we find three
fundamental qualities--rhythm, mobility, stability--sattva, rajas,
tamas. Sattva is rhythm, vibration. It is more than; rajas, or mobility.
It is a regulated movement, a swinging from one side to the other
over a definite distance, a length of wave, a vibration.
The question is often
put: "How can things in such different categories, as matter
and Spirit, affect each other? Can we bridge that great gulf which
some say can never be crossed?" Yes, the Indian has crossed
it, or rather, has shown that there is no gulf. To the Indian, matter
and Spirit are not only the two phases of the One, but, by a subtle
analysis of the relation between consciousness and matter, he sees
that in every universe the LOGOS imposes upon matter a certain definite
relation of rhythms, every vibration of matter corresponding to
a change in consciousness. There is no change in consciousness,
however subtle, that has not appropriated to it a vibration in matter;
there is no vibration in matter, however swift or delicate, which
has not correlated to it a certain change in consciousness. That
is the first great work of the LOGOS, which the Hindu scriptures
trace out in the building of the atom, the Tanmatra, " the
measure of That," the measure of consciousness. He who is consciousness
imposes on his material the answer to every change in consciousness,
and that is an infinite number of vibrations. So that between the
Self and his sheaths there is this invariable relation: the change
in consciousness and the vibration of matter, and vice versa. That
makes it possible for the Self to know the Not-Self.
are utilised in Raja Yoga and Hatha Yoga, the Kingly Yoga and the
Yoga of Resolve. The Raja Yoga seeks to control the changes in consciousness,
and by this control to rule the material vehicles. The Hatha Yoga
seeks to control the vibrations of matter, and by this control to
evoke the desired changes in consciousness. The weak point in Hatha
Yoga is that action on this line cannot reach beyond the astral
plane, and the great strain imposed on the comparatively intractable
matter of the physical plane sometimes leads to atrophy of the very
organs, the activity of which is necessary for effecting the changes
in consciousness that would be useful. The Hatha Yogi gains control
over the bodily organs with which the waking consciousness no
longer concerns itself, having relinquished them to its lower part,
the " subconsciousness', This is often useful as regards the
prevention of disease, but serves no higher purpose. When he begins
to work on the brain centres connected with ordinary consciousness,
and still more when he touches those connected with the super-consciousness,
he enters a dangerous region, and is more likely to paralyse than
That relation alone it
is which makes matter cognizable; the change in the thinker is answered
by a change outside, and his answer to it and the change in it that
he makes by his. answer re-arrange again the matter of the body
which is his envelope. Hence the rhythmic changes in matter are
rightly called its cognizability. Matter may be known by consciousness,
because of this unchanging relation between the two sides of the
manifest LOGOS who is one, and the Self becomes aware of changes
within himself, and thus of those of the external words to which
those changes are related.
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