Every country seems to have certain beliefs which are called beliefs by the believers and superstitions by those who do not believe. There are beliefs which arise from some subtle experiences of life, and some which spring from intuition, and they are believed by some who are inclined to believe and they are mocked at by some who cannot understand their meaning -- and often by those who do not wish to trouble themselves to investigate the truth in them. It is easy to laugh at things, and it takes patience to endure and tolerate things that cannot appeal to one's reason. And it is difficult to investigate the truth of such beliefs, for it requires something more than reason to probe the depths of life.

Those from whom the beliefs come, naturally could not give the explanation of those beliefs to everybody; for the man who is capable of believing a thing is not necessarily capable of understanding it by an analytical explanation. There are natures which would be willing to believe a thing if it is for their good, if it comes from someone whom they trust, but it is too much trouble for them to go deeply into the matter. For some among them it is better that they should not have an analytical knowledge of a belief, for to some the belief is helpful but its explanation confusing. It is a certain grade of evolution that enables man to understand a certain belief, and a man must not be told what he is incapable of understanding, for, instead of helping him, it puts him off.

There is a great deal of psychic law which can be traced in such beliefs, and in time such beliefs turn into customs. There is a vast field of knowledge in the beliefs of Indians. India has been a country where beliefs have existed for thousands of years unchanged, and some beliefs have become customs. At first sight an intellectual person who cannot look any further than the surface of things is apt to think that people in India are full of superstitions. Their whole life seems based on them; not only in religion do they have beliefs, but even in their domestic affairs. In their everyday life every move they make, every word they say is in accordance with some underlying belief.

No doubt a tendency of taking interest in superstition should always be avoided; for the more thought one gives to superstitions, the more he seems to be drowned in the thought of superstitions. Wherever the superstitious man looks he gets an impression of some fear, some doubt, some suspicion, which generally leads to confusion. But for the wise a disregard of superstitions is not satisfactory, for by wisdom man becomes capable of understanding them, and understanding them is better than to mock at them or even than to believe in them. For the one who believes in superstitions is, so to speak, in the water, and knows that he is in the water; but he who mocks at them is in the water, but he does not know that he is in the water. By understanding them man is capable of swimming in the water, and by mastering them he walks on the water. The man who knows all things and acts according to his knowledge becomes the master of life.

1.2, Belief

The term "belief" is used of an idea that one believes and for which one cannot give reason. When such ideas are of an ordinary nature they are termed superstitions, and when they are of a sacred nature they are called beliefs.

Often man confuses belief with truth. Many people, without understanding their own belief, hold it not as a truth but as the truth, and thereby ignore every other belief which seems to them different from the truth they possess. In reality belief is not the truth nor is the truth a belief. When a person has risen to the understanding of the truth it is no more a belief for him, it is a conviction.

The beliefs of a sacred nature, which come in the realm of religion, are as steps towards the goal which is called truth, and when man stops at a belief the belief holds him and he holds the belief. Neither can the belief push him onward nor can he advance. In many cases belief, which should serve as wings on which to soar toward the height, becomes as nails fixing man onto the earth. Every belief in the beginning is a step in the dark, but as man draws nearer to the goal, he at every step becomes more and more illuminated. Therefore there is hope for the believer, but the case of the unbeliever is hopeless.

There are souls who are capable of believing, even capable of understanding their belief, who yet for some reason or other are not willing to believe and reject a belief before the understanding comes. The wise course in life would be to try to become a pupil, a pupil of one teacher as well as a pupil of all beings; it is then that one will become the pupil of God. Then the wise course would be to investigate the truth of belief instead of giving up one's belief, also to be patiently tolerant of the belief of another until one sees from his point of view the truth of his belief. When man sees only from his own point of view, he sees with one eye and the other eye is closed. The complete view is in seeing from both points of view, however contrary they may be. It is this tendency which will balance things and will give the right idea of things. In order to view a building one must stand in the street and view it, instead of standing inside it and wanting to see the outside.

In understanding beliefs one must be able to neutralize one's spirit, and to the extent to which it is neutralized man becomes capable of seeing the belief in its right sense. When man says, on hearing something from another, "That is not what I believe," he shows his weakness, he shows his incapacity to view the belief of the other from the point of view of that other. Knowledge comes by readiness to learn, and when we refuse it in life it is by lack of readiness. No matter from what source knowledge may seem to come, it is from one source in reality, and when the mind becomes a free receptacle knowledge flows freely into the heart. There is some truth hidden in every religious belief, and often it is of greater value than it may seem to be. And believing in a thing without understanding is a first step forward to knowledge, and refusing to believe when a belief is presented means taking a step backward. When a person is content with his belief that is a comfortable state of being, but it is the understanding of the belief which is ideal.

1.3, Customs (1)

There are many customs that have existed in different countries for ages which have some psychical significance, and yet scarcely anybody knows about it. Customs in the form of greeting one another, and asking after one another's health, even such habits as that of talking about the weather, arise from a psychical basis. This shows that the ancient people, in the East or in the West, had more magic in their lives than the man of today. The world has lost the magical charm, so to speak, which was the inheritance of the human race, owing to the ever increasing material life and the ignorance of things that are beyond matter.

It is of late that science is discovering some psychological truths in human life. The process that science follows in discovering these truths is contrary to that of the mystic. The scientist wishes to climb the mountain from the level ground. The mystic, by the way of meditation, tries to reach the summit of the mountain, and from there he sees the whole beauty of the mountain. Therefore, naturally, the horizon before the eyes of the mystic is incomparably wider than the horizon before the scientist. Yes, the scientist may see things clearly, distinctly, and in detail, whereas the mystic has a general idea of things. Often the vision of the mystic is vague in comparison with the analytical examination of a scientist. And yet, while the mystic sees through objects the scientist can reach as far as their surface.

Owing to the greater activity in Western life, all things change more quickly in the West, while in the East changes come very slowly. Therefore, one finds many customs of ancient origin in the East which show the development of Eastern people in psychical things. Even ordinary customs, such as that of shaking hands, or rising from one's seat to receive someone, bowing, bending, waving the hands, or clapping the hands, have a psychical significance. When two people shake hands with one another magnetism is exchanged between them and a balance of life-force is made between them. The one who lacks strength, energy, or magnetic power gains, and through the one from whom they overflow they are used for a better purpose. By rising to show respect to a person, and by walking a few steps to receive a person, a man makes himself ready to withstand the forces of the one who is coming.

By standing up and walking a step or two he makes his pulsation regular and puts his circulation in order, thus making himself psychically and morally ready to defend himself if the one who is coming should happen to be a foe, and ready to meet him harmoniously and on the same level, physically, mentally, and morally, if he happens to be a friend. Bending the head in a bow quickens not only the circulation in the head but also the magnetic current in it, for the head is the chief moral and spiritual factor in man. You will always find that a person with a tendency to bow is thoughtful, and it often happens that the one who keeps his head erect and avoids bowing is foolish. Man's life depends upon rhythm, rhythm in his breath, in the pulsation, in the beats of the heart and head, and it is irregularity of the rhythm of his heart or of his pulse that shows disorder in his health. It is regularity of rhythm that keeps man in a fit stage to go on through life.

And when people applaud a speaker, a singer, or a player, it is a suggestion for him to continue his rhythm, physical, mental, or moral. Even the waving of the hand in parting from a friend suggests the same meaning: Continue to be in a fit state to live and enjoy life. There is a custom in the East that when a person is yawning a friend by his side claps his hands or snaps his fingers. Yawning naturally makes the rhythm slow, it is going down, so to speak, and the clapping of the hands or the snapping of the fingers on the part of the friend is suggestive of continuing the same rhythm as before. Different peoples have different customs, and customs that one is not in the habit of seeing seem not only strange and meaningless but often also ridiculous. It is the work of the seer to see into things and it is this way of viewing that is called insight.

1.4, Customs (2)

There are different customs in greeting, and in every custom there is some suggestion that explains some psychical meaning behind it. The Hindus greet by joining the palms of the hands, which has the significance of perfection, since the right hand represents the positive power and the left hand the negative power, and when the positive and negative are joined together this sums up in perfection. The idol of Buddha, which is worshipped by millions of people in the world, signifies perfection -- sitting cross-legged with the two palms joining, the eyes closed, all of which shows that the negative and positive powers are united and made into one. The greeting of the Chinese is the clasping of the hands, either touching the clasped hands of the other, which means that the perfection of power from both should meet.

And for the same reason the Arabs shake hands with both hands, for giving one hand is like giving half of one's magnetism, but by giving both hands you show that you keep nothing back. The Persians touch the heart, which suggests the friendly feeling expressed from the bottom of the heart, that the greeting is not merely superficial, that it comes from the very depth of feeling. Among a great many people belonging to different parts of the world there is a custom of greeting by embracing one another, and no doubt there is a great psychical meaning in this.

The two arms are the two directions of magnetic power, positive and negative, and in the breast is the center of these two powers. And the custom is that they embrace twice, distinctly on the right and left sides. This is also the exchange of Prana, the very life, the center of which is in the breast. There is a custom in Persia and in India that when a younger person greets an older one he bows his head, bringing it closer to his breast, and the elder person, taking his arms, raises him up, as if the younger person wanted from the elder person, love, light and life, and the elder person gives it to him and raises him with it. It also suggests a sentiment of modesty and humility on the part of the one, and help and encouragement on the part of the other.

Customs have sometimes been much exaggerated, and yet, if the sentiment is a true one, no external expression can ever be an exaggeration. Among people of religion and culture in all periods of civilization there has been a custom of kissing the hand. The custom has originated from a natural instinct in life. What smells good the animal wants to bite first, and everything that interests the infant it puts in its mouth first.

That shows that the lips are the most sensitive part in man and they are capable of giving and taking life, which may be called magnetism. Therefore the greatest fondness that one can show to another in greeting can be shown by kissing the hands. This custom can be seen all over the world, in the East and in the West.

If a skeleton plan of man's spirit be drawn one can draw it as a sun in the midst and five rays shooting out around, one straight upwards, two at the sides rising upwards, and two downwards, and it is this which makes the five-pointed star. Man's head, two arms, and two legs are the outward expression of these rays. The idea of the Hindus in touching the holy feet of the saint is to reach first the rays that can first be reached, and when one reaches these first two rays, the three other rays naturally fall over his head, when the saint puts his arms over his head and bends his head while blessing, looking at the center of the head of the one who is blessed.

1.5, Hanuman

There is a custom in the East of offering oil to Hanuman, the idol that is pictured in the image of a monkey, and this idol is worshipped by pouring oil upon it. This custom can be seen also at Indian weddings; maidens anoint with oil the head, shoulders, arms and hands, and knees and feet of the bride and bridegroom. One sees this custom in some churches, for instance in the Catholic church. In Russia there was a custom of anointing the Tsar's forehead with oil on the day of his coronation.

Oil has the significance of softening. Leather, iron or steel is made softer or smoother by putting oil on it. Anointing, as is done in India, is a psychical suggestion to the bride and bridegroom that the hands and feet of each shall be ready to serve the other, and that they shall not show themselves stiff, one to the other, that if there were any hardness in their nature it should be softened, since harmony is the blessing of a home; it teaches that forgiveness is required for becoming friends and keeping friendship; as one's mate is not so flexible and docile as one's own imagination conceives.

The idol of Hanuman is suggestive of primitive nature in man, and in the pouring of oil in the service of Hanuman there is a lesson for the worshipper to learn. However great your evolution may be, regard and consideration for the primitive nature is necessary, for all adjusts itself in the wider scheme of nature. When man stands with his hands folded in humility before the image of a monkey, there is in this some lesson for him to learn: That life is such that with all your evolution you lack something if you have no regard to the primitive nature that is in man. Christ has taught, "Resist not evil," and "If one sue thee for thy coat, give him thy cloak also." This teaches the same lesson, that life becomes difficult without regard and consideration for the primitive nature. By resentment one partakes of it, by rebelling against it one gives fuel to that fire. One should soften it in oneself and in another by wisdom, patience, and gentleness.

The anointing of the forehead of the king signifies that he should have an easy expression, not frowning brows and a puckered face, but a smiling forehead, as the Persian phrase is. Poor and rich, all must come to the king in their troubles and difficulties, and his glance must comfort them and bring them ease. The great lesson one can learn from this custom is that the great education in life is to soften one's feelings, one's thoughts, words and actions, that they may give ease to ourselves and that we may create an atmosphere of ease that may benefit all who come in contact with us.

1.6, Bells and Gongs

The secret of the religious custom of having gongs and bells in temples and churches lies in the great science of the Hindus, which is Mantra Yoga. In the first place, this custom unites several religions, since bells are rung in Christian churches, in the temples of the Hindus, and in Buddhist pagodas. Many think that it is a call to prayer, but from a mystical point of view it is something more than that. The idea of the mystic is to make his heart capable of resonance, that every voice that rises on earth or descends from heaven may have its re-echo in his heart. The Sufi prepares himself by his exercises of Zikr and Fikr to make his heart capable of producing that resonance that may be caused on earth or descend from heaven. When the centers of the body and faculties of the mind are prepared to produce that resonance, then they respond to every sound, and every time the bell is rung it has its re-echo in the heart of the mystic, and every center of his being begins to think of God and to feel God. Vibration is a greater stimulant than wine. Wine gives intoxication to the brain, but vibration produces ecstasy in the heart. Therefore Sufis have called it wine.

The custom of having flowers in the house of prayer and the custom of burning incense in the place of worship also exists in almost all religions and has existed in almost all periods. Color and beauty also have a power, an influence upon the mind and body, and those who can enjoy the beauty of color and the delicacy of the flower receive help by the way of the eyes. Its effect opens the heart, which then responds to the blessing from above. This shows that the beauty of the earth can be best used to obtain the blessing from heaven. The perfume of flowers or incense has a deeper effect still, because color and beauty are only reflected upon the heart through the eyes, but perfume and incense, rising through the breath, touch the heart, making it capable of spiritual exaltation. But nothing has a greater influence on the human soul than sound. Therefore hymns are sung in all churches, prayers are offered, and chants are recited, all in order to wake the spirit within to life, which enables the soul to respond to the perfection of God.

1.7, The Custom of Drinking the Health of Friends

This custom has a psychological meaning. Wine has an influence that takes away the worries and anxieties of life and makes one unconscious of one's environment, and this only may be called the proper condition for concentration. Those who cannot concentrate will realize by studying the condition of their mind that they are either worried or anxious about something, or they are conscious of the environments of their life; it is that which keeps them back from concentration.

All those who have become great in the worldly, artistic or spiritual aspects of life have arrived at their destination by the power of concentration. It is by concentration that a person, from being poor becomes wealthy, it is by concentration that one invents things that the world has never known, it is by concentration that one arrives at a desired position in life, and it is by the power of concentration that man enters the world unseen.

The custom of drinking somebody's health therefore proves to be based on a psychological idea, the idea that one holds a wish in one's mind at a time when one's mind is in a state of concentration, so that during the time that the mind is in that state the thought of the friend's health will be predominant.

There is a custom of touching glasses, which is supposed to be a promise of friendship. It can be defined symbolically in this way that the cup is the symbol of the heart, for in the heart there is the capacity of holding the divine love, which is the sacred wine. So the cup touching the cup means heart united with heart. According to the mystical view it is two becoming one.

1.8, The Origin of the Custom of the Seclusion of Women

The custom of the seclusion of women has its source in mystical thought. There used to be the mystical orders of people in the East who contemplated in solitude and lived in seclusion. The magnetism and power of influence that they developed by seclusion was in itself a marvel. This gave power to their gaze, power in their word, and influence in their atmosphere. This custom of seclusion was then imitated by the kings and people of high rank.

They had two ways of veiling themselves when away from home. One was to put a covering over the back of the head, which was made to hang down in front, so that the eyes could be half-covered; and the other was to put a veil over the face. It was a sort of mantle that they put on their head. Every prophet of Beni Israel had this. In the ancient pictures of the prophets of the Semitic race one will always see the head covered with a mantle. In the Hindu race also many orders of Buddhists and Yogis wore a mantle over the head. The veil which the kings also used, which was called Miqna`, later became customary in the East, and ladies of high rank wore what is called in Turkish the Yashmak. For thousands of years it has been the custom among Parsis that during their religious services the priest covers his head with a turban together with a mantle, and the Parsi women have kept the custom of covering the head with a white cloth, though it is less observed at the present time. In India, among Hindus as well as among Mussulmans, there is a custom at weddings of veiling the faces of bride and bridegroom with a veil of jasmine flowers.

Under all these different customs of veiling the head and face one finds a mystical significance. Man's form is considered by Sufis as consisting of two parts, the head and the body, the body for action and the head for thought. Since the head is for thought its radiance is incomparably greater than that of the body, and the hairs are as rays of that radiance in a physical form. It is a constant outpouring of light that one observes in man's life. Every action of looking, or breathing, or speaking, robs so much of the radiance out of man's life. By preserving this radiance the mystic develops within him that influence, power and magnetism which in the average person are wasted. For instance, closing the eyes, which is a custom among mystics, not only helps in concentration and repose of mind, but during the moment when the eyes are closed, it preserves the radiance from flowing out. These customs were helpful to the kings and commanders for developing their power and influence, and they were valued for ladies of rank for preserving their beauty and charm. We learn by this that a life but little exposed to the outer world, whether through seclusion, or silence, or a perfect state of repose with the closed eyes, clasped hands and crossed legs, has a great influence.

1.9, The Custom of the Seclusion of Women (1)

The custom of the seclusion of the mystics remains only in the mystical Orders, but one finds the seclusion of women prevalent in the East. When a custom takes root in a section of society certainly it can be used and abused as people may choose. No doubt jealousy, which is in human nature, is a proof of love, but jealousy can be the source of a great many crimes. Man has always guarded the treasures that he values most in all sorts of coverings, and since that which man can love most is woman he has often ignorantly tried to guard her in the same way as all things of value and importance. And the custom of seclusion has been in his hand a means that has enabled him to control his household in the manner he likes.

However, it is not true that this custom was the outcome of the teaching of the Prophet. There are only two places in the records where an utterance of the Prophet on the subject is to be found. In one place it is told that when some coarse dances were going on among the peasants of his land, he said that women must be clad properly. In the other place that when the ladies of the Prophet's household were returning home after taking care of the Prophet and his army during a battle, they were disinclined to look at the battle-field and to show themselves to their enemies, and the only thing that could be advised by the Prophet was that now that peace had been made if they did not like to show themselves they might veil their faces.

In India one sees the custom that an aged woman covers her face, a widow covers her face and a bride veils her face. There is some little psychological meaning in it. It is the nature of every soul to wish to hide its sorrow, and by veiling her face the widow veils her sorrow from others. And the veil that one sees on the face of an aged woman is there for the reason that in age the emotions become more visible and one has little control so as to hide them from others, and when the heart has become softened at every little touch, however gentle, it is easily moved, and the covering is as a shield over it. On the face of a bride the veil is for the preservation of her charm, of magnetism; at the same time the finest beauty in human nature is modesty, in whatever form it appears.

1.10, The Custom of the Seclusion of Women (2)

From the physical as well as the occult point of view, woman is more impressionable than man. The task of woman as a mother is of a greater importance than that of man on any position. Woman with her thought and feeling moulds the character of the child, and as she is susceptible to outward impressions, her impressions always have their influence on her child. During the period before motherhood very great care must be taken, for any word spoken to her reaches the depth of her being, and it re-echoes in the soul of the child. If a word made her bitter at the time or cross at a moment, it can create bitterness or crossness in the child. Especially during that period woman is more sensitive and susceptible to all impressions, beautiful or ugly. Anything striking impresses her soul deeply. A color, lightning, thunder, storm, all make impressions upon her. Conditions of life, misery or joy, all tell upon her more than on every person. Having this in consideration, the custom of seclusion has been kept in the East, and still exists among certain communities.

No doubt there is another side to consider: That home and state are not two separate things. Home is the miniature of the state; and if woman performs a part equally important at home, why must she not perform an equally important part in the outward life. No doubt these ancient customs, even with their psychological importance, often make an iron bar before the progress of the generality. In the East, for the maid and mistress both, there are days set apart for rest in every month, in all different religions, among Hindus, Parsis, and Mohammedans. The life in the world is a constant battle, and a hard battle one has to fight, if one has any fineness of feeling, any decency of manner. The position of woman in this battle is worse than that of man. It greatly robs her of her womanly fineness and delicacy of sentiment. Man is more dependent upon woman than woman on man. From the first moment any child, whether boy or girl, opens his eyes in the world, he seeks the protection of woman. Woman, as his mother, sister, daughter, friend, or wife, in every form, is the source of his happiness, comfort and peace. In whatever form man may express it -- in a crude custom like the seclusion in the East or in many different ways -- to guard her against the hard knocks which fall on every soul living in this world of selfishness is the first duty of a thoughtful man.

2.1, "Eat My Flesh and Drink My Blood"

There is a remarkable phrase in the Bible, where it says, "Eat My flesh and drink My blood," says Christ. What does He mean by saying this? He means in the first place that what a living being loves most is his food, what he loves most he eats. It has been proved in ferocious and dreadful famines, by people eating their own children, that food is dearer than their own child.

The word of Christ, therefore, "Find out, what it is in Me that you love, which may become your nourishment, which may become your food. It is not this, My flesh and blood; this will not be sufficient to satisfy your appetite. There is another part of My being, which is in abundance and can nourish My numberless devotees. Therefore before trying to eat My flesh and blood, try to find out on what plane I really exist and what is My true being."

The lives of all the great saints show that not only their adversaries and opponents but also their near and dear friends have proved to be among their worst enemies. There is a creature which loves its mate so much that it eats it.

Now as to the question what it is that Christ speaks of as his flesh and blood: His flesh is the knowledge of God and His blood is the love of God; because it is love that has a tendency, so to speak, to excite the circulation, and it is knowledge which has the tendency to strengthen, making man firm, of which flesh is the symbol. One thing without the other would be abnormal. For instance flesh without blood, or blood without flesh, both are not normal conditions. What gives normal health to the body and to the soul is flesh and blood both. In the religious custom of the sacrament of bread and wine it is this secret which is symbolically expressed.

2.2, Customs of Courtesy

There was a custom in the old, aristocratic times, which is even now observed in the East and somewhat in the Western part of the world, of taking steps backward when leaving someone who was respected. It was not only a custom but it had a psychological point of view. When two people are talking to one another, facing each other, a current of sympathy is established which chiefly runs through the breath and through the glance, and necessarily, one of them is expressive, the other receptive. When their backs are turned that current is broken, and the idea of the people of old was to retain that current, which they thought was valuable, as long as possible.

There was another custom of courtesy of the ancients which still exists in certain places, that in order to show respect to someone they bent their knees. This had a psychological reason, that every influence of love, affection, or sympathy, benediction, or blessing, is poured through the glance, through the breath, and through words, and if the receiver was taller than the bestower, the influence would go into the ground instead of touching the person. Especially the influence of the glance, which surrounds one with sympathy and good wishes, has, mostly, a downward direction, and it is naturally so with the breath also.

In the salutation made by putting one knee on the ground, the knee resting on the ground expresses readiness to receive the command and the knee that is up is ready to go forward to carry it out. But besides their psychological influences, different manners of courtesy have been the outcome of human progress in the direction of refinement. And yet progress in every direction is like a wave in the sea -- it rises and it falls. So it is with manners. This time seems to be the time when the wave is coming back. However, doing a thing is one thing, and understanding it is another thing. Whether one does a certain thing or does not do it, that is another question, but in the understanding of all things lies the purpose of life.

2.3, Customs of the Marriage Ceremony

India, the land of mysticism and philosophy, has symbolism in all its customs. Even in the marriage ceremony everything that is done as a custom or rite is symbolical. Both bride and bridegroom wear on their hand a pearl-embroidered heart; they wear saffron-colored garments for the ten days that the wedding ceremony lasts; they are anointed during the wedding ceremony on their heads, shoulders, elbows, and chins, and on their knees and feet. The bridegroom has a sword in his hand during all those ten days. On the last day of the wedding both bride and bridegroom are veiled with a low-flowing veil made of jasmine flowers and trimmed with roses, and after the conclusion of the marriage ceremony they are unveiled.

Now, the meaning of this veil of flowers is that a new phase of life begins for them.

They are no more the same as before; new responsibilities, new hopes, and a new life they have to begin. The meaning of the sword in the bridegroom's hand is that the bridegroom shall uphold the honor and dignity of his family, of his wife, that he shall stand in arms to defend the honor and dignity that the union of bride and bridegroom has completed. And the heart on the hand denotes that both of them shall let their action be directed by their heart.

The anointing means that the hands and feet and head of either shall be ready to serve the other when occasion arises, that they shall not be stiff at any time when their service is called for. Saffron color, in the East, is considered to be the color of all sorts of good luck. It is the imperial sign. Love-letters are written in saffron color. The invitations for the wedding are written in this color, for this color represents light. Light in heaven and gold on earth, both are yellow. Therefore yellow is preferred to all other colors to be the omen on some good occasion in life.

2.4, The Horse

The horse has been considered a lucky animal in all ages, for the horse represents energy, strength, activity, and life.

The horse was conspicuous in Greek art, as also in the art of the ancient Persians.
In the courts of the ancient kings in the East there used to be Chamar, fans made of horse hair.
And the horse's head was used as a decorative emblem in the palaces, and before every entertainment something was spoken about the horse first.
The comedians of India have that custom, still existing: The first item of their program is an imitation of a horse. A story of a horse is always interesting.
A sportsman and thinker, who differ so much in their likes, unite in admiration of the horse.
The Prophet Mohammed admired the horse as one of the objects worth attaining in life.
The most interesting part of the Ramayana is where Lava, the son of Rama, goes in pursuit of Kalanki, the ideal horse.
In the sacred book of the Hindus, Mahabharata, it is Krishna who is the charioteer of Arjuna.
Hassan and Hussein, the great martyrs of Islam, whose day has been celebrated year after year for ages, are represented with their beautiful horses called Duldul.

The horse is the symbol of the mind. When the mind is under control it is like a horse broken in, when it cannot be controlled it is like a restive horse, when its rein is not well in hand it is like a wild horse roaming about in the wilderness. Then the horse is the symbol of life, representing its energy, activity, and beauty. The horse, with its strength and activity, is harmless, useful, intelligent, has feeling, and is different to the donkey. The horse is the comrade in war, and is the dignity of great warriors. The unity that is established sometimes between the soul of the rider and the spirit of the horse is most wonderful. The horseshoe is considered lucky in all countries, for it reminds one of the horse and conveys the impression of the horse's vigor, activity, life, and beauty.

2.5, Oracles Among the Ancient Greeks

In ancient Greece often questions were asked of an oracle, which were answered by a woman, who sometimes gave a plain answer and sometimes one the meaning of which was veiled. It was the same thing that today is called a spiritualistic seance, a mediumistic answer, the interest of which is alive in all ages through in different forms. Among all the occult and mystical interests the interest in the medium has a very great attraction for the average mind. A woman was often chosen for this work, on account of woman's sensitiveness, which always exceeds that of man, and this is the secret of intuition in human nature. Especially a celibate woman was chosen for this purpose, as in her is to be found more susceptibility to intuition. The question was supposed to be asked of a god, a god who was distinguished by a particular attribute, of poetry, of the sun, or any other attribute.

The secret of all this is that the priests, by their hypnotic power and suggestion, wakened in the woman that particular attribute of the Spirit within, Who is the possessor of all knowledge, especially that pertaining to the attribute with which He is identified. God is already in the heart of every person, only, to wake Him and to make Him rise, He should be called upon. He then, so to speak, takes birth from the heart of a sensitive woman, whose innermost can easily be touched. God has many attributes, He has many ears and many tongues to speak with, and through every form He answers whenever one reaches Him.

Spiritualists call Him a spirit, but even through the spirit of an individual, dead or living, when God is called upon, God answers. Those who play with spiritualistic seances would give it all up in a moment if they only knew that God always answers whenever He is called upon.

2.6, The Greek Mysteries (1)

The little that is known of the Greek Mysteries has been very variously interpreted. Some have supposed them to have been a course of agriculture, taught secretly, others a mummery carried on for centuries by the priests. What is known with certainty is the high esteem in which they were held and the strict secrecy which attended them. The word means silence; to be initiated was "to be made silent."

Access to the lesser mysteries was easy. Tens of thousands were initiated. The temples in which the rites were practiced were under the protection of the state. In them were enacted the lives of the gods in whose name the mysteries were celebrated, and great use was made of music. The mysteries were held to remove the fear of death and to give assurance of the survival of the departed. Those who had been initiated were believed to be happy after death, while others led a dismal life hereafter, clinging to their graves.

The preparatory training for the greater mysteries was very severe. Fasting was undergone, abstinence of all sorts, extremes of heat and cold had to be endured, and the candidates swam through water for days and had to walk through fire. The training often lasted many years. After initiation, in the beginning all was darkness, dread and dismay; then a marvelous light was seen and shining forms came to meet the initiate.

The initiate experienced while on earth the state of the soul dissociated from the body. A Greek writer says, "Here all instruction ceases; one beholds the nature of things."

Apuleius, who had received all the initiations of the mysteries, says,

"I went to the boundary between life and death, I passed through the four elements, I stood on the threshold of Proserpina, at the time of deepest midnight I saw the sun shine in brightest splendor, I saw the greater and the lesser gods and revered them near at hand."

The initiate was said to be received, while living on earth, among the immortal gods, and made as one of them.

2.7, The Greek Mysteries (2)

This was really a Sufi institution, though not called by this name, for exactly the same thing is to be found today in the schools of Sufis in India and Persia.

The lesser mysteries were `Ilm-i-Rabbani, the "mystery of gods," in other words the mystery of the different attributes of God. For when the proper name of God is repeated a certain of times some particular effect is produced by it, resulting in a desirable object.

Before Islam the different names of God were considered to be different gods known by different names and identified with different attributes and characteristics. By invoking the names of different gods a person accomplished his object in life, as now Wazifa is practiced by the Sufis. The music which the ancient Greek knowers of mystery had as a means of their spiritual development, the same is used even now in the Chishtiyya schools of Sufis, where the Qawwali meeting, which is called Sama, is held, in which music is played and sung for awakening the emotional nature, which is the secret of revelation.

2.8, The Greek Mysteries (3)

The fasting and abstinence, and all these things, were taught in order to develop the will-power, which results in self-discipline and which is the secret of all mastery; and it is by this power that the kingdom within is attained. Once man has touched his self within, the illusion becomes dissolved. The fear of death is caused by the consciousness of mortality. As long as one is unaware of one's immortal self one has the fear of death. Once the immortality of the soul is realized and the realization is no longer in one's imagination but has become a conviction, then one rises above the fear of death. This knowledge is gained fully when an adept is able to detach his soul from his body. It is this state which is called by Yogis Samadhi and by Sufis Najat.

Every soul that treads the path of initiation takes his first steps through the darkness; as Ghazzali says, "The spiritual pursuit is like shooting an arrow through the darkness." No doubt as one approaches the goal the light comes; as the Qur'an says, "God is the light of the heavens and of the earth." Then, once the sight has become keen, there is no further instruction needed. One gets insight into the hidden laws of nature, all things seem to speak to the seer of their character, nature and secret. This realization removes the boundary between life and death. One rises above the elements which have formed this mortal abode -- the body and mind -- for the soul's experience, when one touches one's true being, the soul.

It is the soul-realized man who stands above all matter, and in this way the spirit gets victory over matter. Under all conditions of life which produce obscurity and confusion the soul-realized man sees the light, and to him all men, of lesser or greater degrees of evolution, are nothing but different forms of the Divine Immanence. In this way the man who has probed the depths of the mystery of life becomes God-realized. When he no longer has his limited self before his view then only he experiences the state of which Christ has spoken: "Be ye perfect as your Father in heaven is perfect."

2.9, The Banshee

There is a very widespread belief that in certain families, warning of the impending death of a member of the family is given always in the same way. In some families a certain bird is seen by some member of the family before a death, in others the church-bell rings without being tolled, in another one or more flagstones of the pavement of the chapel are seen to be wet while the rest are dry, and the of wet flagstones tallies with the number of deaths. In Ireland such warnings are particularly frequent, and often occur in the form of what is called the Banshee, a screech heard by members of the family, but inaudible to others.

This explains the truth that life is a revelation in all forms and is not restricted to any particular form. The death of an individual is apparently the death of one person having its effect to some extent upon that individual's surroundings and on those concerned with him, yet inwardly the influence of the death of one individual reaches the whole circumference of the universe. No object, no being, is left untouched by it; only this manifests to those who are subject to be more affected by the death of someone they are related to. To them the warning of death takes some form that might be perceptible to them, and, told by them to their relations and descendants, that particular form then becomes a special alarm-clock of death for that particular family, and it continues for a considerable time, until someone is born in that family who ignores it absolutely by his disbelief.

One learns by this that life is revealing by nature; it is man who becomes blinded by nature. There is no creature in this world so absorbed in the outer life in the world as man; so man, with greater capability of knowing, knows least of all creatures. There are birds who give warning of death. Dogs, cats, and horses perceive the coming death of their friends or neighbor or of their master. If man is open to the knowledge that life reveals continually, his body and mind with his intuitive centers and perceptive faculties can know the secret and the meaning of life most.

2.10, The Psychology of the Shadow

Among the Hindus there has been an old belief, which is now taken to be a superstition, even in India. Every Brahman avoided or in other words took great care to keep himself, his shrine of worship, his food, woman during maternity period and the new-born child away from the shadow of a Shudra or outcast.

Now, the times being different, naturally that belief is seemingly meaningless; but in point of fact there was an occult meaning hidden behind it. Shadow is caused by the wall of a person standing against the sun, the sun which is life-giving to plants and human beings, to animals and to all, and the direct rays of which give all things new life. Places which are hidden from the sun, flat or mountainous, become the center of all diseases. The personality that stands in the light of any person, causing thereby hindrance in the life of that person, is an example of this!

The difference between the true teacher and the false -- both of whom have always existed in the world -- has been distinct. The false one stood in the light of his pupil; the true one showed him the way by standing on the side.

The psychology of the shadow is very complex. The shadow of an unholy person falling upon food will certainly take away the living substance from it; if it fell upon a person in a negative state, a woman sitting aside, or a child, it would produce exhaustion and lifelessness, also in the souls who are going through a process of recuperation or growth. Very often a tree standing above a plant, keeping from it the light, hinders the growth of the plant; so is the shadow of the unholy. It can for the moment darken the soul of those passive and receptive of spirit. No doubt the power of darkness and illusion itself, as shadow, has no existence in reality. However, it is evident; so is the influence of immature souls.

The spiritual souls have a contrary influence to this. Their presence is a stimulus to intelligence; their influence is comfort giving and inspiring. The phenomenon of a spiritual personality is that in his presence the memory becomes keen, the waves of inspiration rise, the clouds of depression clear away, hope springs from the depth of the heart, and the soul within begins to feel living, love manifests through thought and feeling, and all that was once dead lives again.

This shows that personality is a mystery. It gives life and causes death; it raises one to heaven, and throws another back to the depths of earth. The influence of personality may change one's life, environment, and all affairs. Its influence can turn the wheel of life to the right or wrong side, turning thereby the trend of all the affairs of life.

Very often, most innocent, good and pure-minded souls, owing to the lack of positiveness in their natures, become the victims of undesirable personalities, personalities that stand in their lives, obscuring the light for which they crave; and this may continue for a long period of time. Once a person is accustomed to being in the shade, then he is afraid to come out in the sunlight, though inwardly he may be drawn to it. The denser a person is, the grosser is his shadow. In other words, the more material a person is, the heavier is his influence.

The whole idea of life is to live freely; to look through space freely, having nothing to hide or conceal; the light of truth to shine from within and the light of the sun without; light all around, no shadow of any kind hindering the light, which is the soul of every being.

3.1, Toasts

There is a custom prevalent everywhere in the Western world of proposing toasts, which is significant of a psychological truth behind it, which is to wish for a certain thing to happen at a time when one's own wish is being granted, in a smaller or greater form. This shows that the moment when one's wish is granted is that moment when one is satisfied. We should not, therefore, wonder why people go to spiritual souls for their blessing. Those who are spiritually blessed, their innermost wish has been satisfied, and a wish made by them acts as a quick blessing in the life of everyone.

But this also teaches one to catch the opportunity of getting the good wish of every person at the moment when his wish is being granted. Having known this psychological law, the people in the East look for such an opportunity of offering food to the hungry or a gift to the one who needed it, for the wish that naturally rises from the heart of a person while accepting it will certainly be granted.

Very few in the world know what great power is hidden in the wish of a person whose heart is in the state of dancing, so to speak -- full of joy. We read in the legends of old of sages calling upon their friends, pupils or followers at a certain time and asking them to make a wish, for they knew the moment when the wish could be granted.

There is a story of Hafiz, that near the home of the Shaikh there were eleven pupils whose name was Hafiz, but among them there was only one who used to engage himself in his night vigils, and the others used to rest all night. One evening the Shaikh called, "Hafiz!" There was only one Hafiz awake, all others asleep. The Shaikh was holding the bowl with the thought of the wish to be granted. With his eyes closed he gave it to Hafiz. But then as he knew there were ten more, he again called "Hafiz!" and as all others were asleep, the same Hafiz came again and received the bowl. Eleven times the teacher called, and the same Hafiz went again and again. In the morning ten were disappointed and that one Hafiz was found blessed with eleven-fold blessings.

It would not be an exaggeration if one said that even God has a time when He grants wishes. And if one knows that time one certainly becomes benefited and blessed. Since Sufism teaches, look for God in the heart of man, the wise mureeds therefore see the pleasure and displeasure of God in everyone they meet, and they carefully regard the pleasure and displeasure of those they come in contact with, knowing that in doing so they regard the pleasure and displeasure of God.

Besides having one's wish granted, the joy of giving another happiness, that itself is greater than a wish granted, if one has risen to that plane of human evolution when one can enjoy pleasure with the pleasure of another, when one can feel satisfaction in the satisfaction of another, when one can be happy in bringing happiness to another. No one will give another happiness and will not have the same come to him a thousand-fold.

There comes a stage of evolution in the life of man when he feels more satisfied by seeing another person satisfied with food than by his having eaten it himself, when he feels comfortable in seeing another person comfortable, when he feels richly adorned by seeing another person clothed nicely; for this stage is a stepping-stone to the realization of God.

Questions and Answers (August 10, 1923)

Q: Would we receive the curses of people as well as the blessings?
A: Yes. One should always think that life is an opportunity. Every moment is an opportunity. Sometimes one can do good by not troubling much oneself; it is just by seizing the opportunity. If one is attentive and brings some pleasure and happiness, it is not always that it costs. What it costs is attention. If one keeps one's attention fixed upon that idea, and is constantly seeking where one can do some little good to another. By giving one's place in a bus or tram-car; by just having a little consideration for the aged, a little consideration for someone who is perhaps not honored or respected, if one can offer what a person is lacking in his life without him knowing, that is always a great . . . . To do good is the work of the sage.

Sometimes people become over-enthusiastic, which does harm. It is a spell, a fit of goodness. That does no good. The real goodness is that which comes spontaneously. A thief is always on the look-out to rob something; so a good person is always looking for an opportunity to do good; he will always find it.

Q: Can you tell something more of the time that God grants wishes?
A: God grants wishes at two times.

One time is when your heart is free from every thought, or feeling, or emotion; in the most peaceful and tranquil condition; at that time every wish that is sown is just like a seed sown in fertile soil. If one had the patience to wait in the great power of God, whatever be the wish, it will certainly be granted.
The other time when the wish is granted is when somebody is satisfied, has been made happy by you, and naturally, out of his heart, springs a kind of fountain which pours upon you a kind of blessing. It will be just like rain from above, which in time will bring its fruits and flowers.

Q: Has one the right to wish for oneself?
A: Yes, as long as the conscience says that the wish is right. But there is another stage, when a person has so advanced spiritually that he thinks, "God's wish is my wish. God knows better than me. I may wish something wrong." The one who gives his life in that way in the hands of God is greater still.

Q: When a man is poor, but can just live with the means he has, is it then good when he gives away material things, and so makes himself dependent upon others?

A: You see, the question what is good is a very difficult question to decide. Good is peculiar to a person. It all depends upon what that person thinks. When he thinks it is right, it is good. That is the only question.

The story of Saint Elias, he was an ascetic, and for his food only a loaf of bread was enough every day. He would not keep anything for tomorrow. If he was given four people's food in one day he would distribute it. If he had still more, he shared it all. Next day he was without. If one said, why did he make himself dependent upon people for the next day? he would say that, "We live in this life interdependent. As long as I do not go to anybody, do not force upon anybody -- only people brought it -- what does it matter? It is from Him. It is not depending upon others. It all comes from God. It all goes to the creatures of God. What does it matter?" It all depends upon the person and how the person looks at it.

Q: The great creative spirits, which at this moment are so necessary for working in the world, if they have in their soul a longing for spirituality, how can they keep balance between their busy life and the concentration which is a necessity for the spiritual path? What must they sacrifice?

A: In the first place I should say that if one object is the seeking of one's soul, and the other object is life's necessity, and if one object is to be sacrificed, it is better the one which is necessary, but keep to the soul's seeking.

There is another point of view; in order to become spiritual, we should not become unworldly. We can just as well be in the world and yet not be of the world. We can be active in our everyday life, and yet be concentrative.

A person who can concentrate well can manage the affairs of the world better. Those who have attained success in business, in worldly affairs, they had their concentration better. Therefore concentration is in no way a hindrance. A success gained through the power of spirituality is more secure and has a stronger foundation.

Furthermore, there is one rule of life, which must be understood. That the success is gained by two ways; by the right way and by the wrong way. Wrong way means that which is against the spiritual idea. And when a person has started by one path, he must keep to that path, in order to be successful. And if he finds that perhaps the other path will be better for the success, he will lose. A person who is going the wrong way, if he thinks that the right way will be better, he will lose. The person who is going the right way, he will not lose. His success will perhaps be slow, but it is secure, and he will all through be successful. The other had no danger, but his greatest danger is going into the right path; this is his loss.

3.2, Wedding Customs

There are superstitions and customs connected with the wedding observed in Europe, such as throwing an old shoe after the newly married couple as they go away, and throwing rice. The rice signifies flourishing, multiplication, prosperity, and Providence, whereas old shoes are the old times passed in life and a new life begun. The rings that bridegroom and bride put on each other's finger is the sign of bond, which is the real meaning of marriage. The hands of the two joined by the priest is the possession of one another, suggesting that each holds the other.

The custom of the Greek church, where wreaths are put on the head of the bride and bridegroom, is the exchange of thoughts and feelings, and walking three times round the altar is suggestive of God between them, uniting them both in a divine link, the link which is everlasting as God Himself. And the custom of the bride's kissing the hand of the bridegroom, which is still continued at the time when the rhythm of the world is quite changed, only explains the response from the side of the bride, in which is the secret of nature's harmony, although what generally happens later is just the opposite, but that brings about the happy medium.

3.3, Funeral Customs

The human body represents the five elements, and nature's law is that every element returns to its own origin. Naturally therefore the being which is the air part turns into air, the heat is absorbed by the heat -- the fire-element has left already. The body belongs either to earth or to water. But the body, which is born on earth, not in the water, and has sought its comfort on earth, not in water, and has also been afraid of the water, an element foreign to it, had better be saved from it and had better be buried.

Another point of view is that every living being, whether man or animal, has a fear of fire. A powerful animal like the lion is afraid of the fire; the elephant with all its large body and strength runs away from fire. If that is the nature of all living beings, to be afraid of fire, then imagine for a person who is not yet dead to know that as soon as he is dead his body will be put in the fire. Although his mind is separate from the body, yet his mind will have a shock just the same.

The reason of mummies is to suggest that if the body which is dead can be kept along, then the life, which is real life, is eternal. Besides among the ancient Egyptians there was a custom (the same tendency exists in the East) that at every banquet or feast a mummy was brought in. It was brought for a moment and taken away, in order to waken man in the midst of his great joy and enthusiasm and pleasure to the consciousness that there is such a thing as death, that there is something awaiting him and that he must not keep ignorance of that truth, absorbed in all the pleasures of the world. But at the same time they put the mummies also in the grave.

3.4, The Swansong

They say the swan sings once, just before it does. The meaning of this is that a fuller expression given to one's joy puts an end to life, for in the fullest expression lies life's purpose. In the life of an artist one finished work of art, and in the life of a musician his best piece of music, brings to him the warning of his departure.

Saadi says, "Every soul is born with a purpose, and the light of that purpose is kindled in his heart."

It applies not only to the soul of every person but to every living creature, however small and insignificant; even to every object this rule can be applied.

There is a saying in the East that the elephant dies at the sight of fever. This explains that death robs one of that which one has made oneself. If this be explained in other words, one makes one's death while making oneself. The heavy flesh that the elephant gathers around itself naturally gives power to the fever that becomes the cause of its death. The same is to be seen in the life of man. Every difficulty, even death, man makes with the making of himself.

It is to suggest this idea that Christ has said, "The spirit quickeneth, the flesh profiteth nothing."

The soul was born to be immortal, but mortality it usually earns for itself. There is nothing that man would have been afraid of if he did not possess something which he is afraid of being robbed of.

When the hermit Machandra said to Gaurikha on their journey through the wilderness, "Gaurikha, I feel afraid," Gaurikha answered, "Throw away the fear." Machandra answered, "How can fear be thrown away?" Gaurikha said, "Throw away that which causes you fear." Machandra took out from his wallet two bricks of gold and said, "These bricks of gold, must I throw them away?" "Yes," said Gaurikha, "What are they?"

Machandra threw them away, and as he went on his face turned pale. Gaurikha looked at him and said, "Why are you sad?" Machandra said, "Now we have nothing." Gaurikha said, "We have everything. Look before you, what do you behold?" And he beheld mountains of gold. Gaurikha said, "Take as much as you can, if that is your soul's striving." Machandra's soul awoke, and he said, "Nothing will I take for I know the riches of possessing nothing."

3.5, Customs at the Birth of a Child in India

For three days from the time that the child is born, and sometimes for six days, no friends are allowed to enter the room where the child is, only some relations who are most esteemed in the family. The meaning in this custom is that the mind of the newborn child is like a photographic plate and the first impression that it receives goes deeper in it and other impressions have less effect. Therefore the impressions of early childhood make the foundation for the whole life.

The mother does not appear before friends for the first six days, even some relations are kept away. The meaning of this custom is that in the negative state in which a mother is at that time, she is too sensitive to be exposed to inharmonious and coarse vibrations. In the case of the child it is not only that his mind is affected, but the first impression even influences the construction of his face and form.

At the birth of a son the occasion is celebrated by the beating of drums and gunfire. This custom no doubt comes from the ancient Rajputs, whose Dharma, or sacred duty, was warfare. This first noise of drums and gunfire was meant as the child's first experience, or as a first lesson in warfare. An entertainment is given in celebration of the birth of a child, at which there is singing, playing and dancing. It is meant by this that a joyous atmosphere works as a push given to a swing in the life of a child on earth at its commencement.

3.6, The Superstitions of the Days Existing in the East

In the East the influence of the days of the week is considered by all, learned or illiterate. Every time has its peculiar influence and particular purpose. The mechanism of the cosmos has a certain action and again its reaction on the part of the planets, producing a certain effect in every hour of the day, in every day of the week, in every week of the month, in every month of the year, and in every year of a cycle.

The characteristic of Sunday is Godliness. Anything spiritual can alone be successful. Anything else, besides a spiritual thing, something of a worldly nature, begun on Sunday, or continued on that day, must come to naught.
Monday is a negative day, a day for things of a passive character. To receive teaching, to obtain information, to search for anything, this is the auspicious day.
Tuesday is a day of enjoyment, for amusement, joy and pleasure. For picnic, feast and wedding, for music and dancing, and for sports, this is a fitting day.
Wednesday is a day for business. It is a day for taking an initiative, and undertaking. All that is done on this day must bear fruit.
Thursday is a central day, to make a determination, to decide things, to settle in a new place. It is a day of inspiration, of revelation, because the influence of this day touches the summit.
Friday is a day of power and a day of aspiration. On this day prayer is granted and wishes are fulfilled, thoughts are materialized, and dreams become realized. However, this is not the day of sowing, it is the day of reaping. Friday is a day of exaltation.
Saturday is a winding day. If loss is wound it continues for days and days, if the mechanism of gain is wound it continues for weeks. It is a day of upliftment to those who raise their soul to a higher pitch, so that the machinery of the spirit may be wound and continued for a long, long time. Every planetary influence that begins on Saturday must always continue its effect upon one's life. The influence of the day is unavoidable upon every mortal, except upon souls to whom day and night is the same, those who are beyond the laws of this mortal world.

3.7, Unlucky Numbers

According to the Orientals, 3, 13, 9, and 18 are numbers which must be avoided in beginning some profitable act. There are some psychological reasons which prove these numbers to be best avoided.

Three denotes all. All means everything, and everything means nothing in particular. Things of the world, which are profitable, are something in particular. Three therefore annuls the distinction, for 3 resolves into 1. One is 3, and 3 is 1.

Thirteen destroys balance by unbalancing the rhythm, as it cannot be evenly divided. Besides, 12 hours of the day and 12 hours of the night complete the day and night. So the thirteenth has no place either in the day or in the night. Besides, after 12 o'clock comes 1, and it marks 13. Thirteen is a number which has no accommodation. Among Western people there is a superstition that the thirteenth person at table must die within the year. This also explains that the number 13 has no accommodation. That a person dies, means that the earth accommodates him no longer.

Nine falls short of perfection. Besides it is 3 times 3.

And so is 18, for 8 and 1 are 9. It has the same effect as 3.

All numbers besides 3, 13, 9, and 18 are considered in the East fit to be used.

3.8, The Mysteries of Omens

The secret of what we call omen is to be found in the law of impressions. For instance there is a belief that if you are going to do something, if a cat crosses your way you meet with ill-luck. It is easy to understand. In the first place the swift action of the cat makes a great impression upon a person; it forms a line before you, a line of action, and that line impressed upon you gives you the thought of a cross. You are intending to go straight, and your line is crossed by a horizontal action against your vertical action, which means in action one's hands nailed and feet tied. It gives the picture of the idea.

The whole mystery of omens, which used to be believed by the ancient people and are now considered to be superstitions, has behind it this mystery of impression. Naturally when a person is starting to accomplish a certain work and he happens to see beautiful flowers or fruits, that gives a promise of his desire being fulfilled, of its bearing flowers for him -- the sign of success. A person going forward with this impression will certainly meet with success. Whereas if a person sees burning wood, or a sack of coal, which all shows destruction -- fire which burns up -- a person going to do something impressed by this certainly loses.

There used to be a custom that when someone in a family was going out to accomplish something, no one must say any word that would hinder his success. They did not even ask the person, "Where are you going?," because even asking raises a question. The question stands before one, Why? Where? A person would become discouraged even in answering. The strength of will with which he is going may be exhausted in answering Why and Where, and then he may not find the energy and power to accomplish what he is going to accomplish.

This is the inner psychology of mind, the knowledge of which makes things easy. One must not become impressed by holding different beliefs, but one must know the science, the mystery which is hidden behind all such things, which may seem small and little, but their result sometimes is most important.

3.9, The Influence of Time

It has been a custom among the people in the East to start every enterprise with the waxing of the moon, in order to follow the course of nature and to join forces with the increasing power and light of the moon. The sun represents divine light, the moon represents the human heart. To join forces with the waxing of the moon is like drawing divine light and power in one's own heart to accomplish a certain thing. It is also considered lucky to rise with the sunrise, and better still to begin an enterprise with the rising of the sun. This is again an indication to follow nature's tides. The sun represents divine power; therefore any spiritual action, a prayer-offering or a meditation, a devotional worship, it is more desirable to perform with the sunrise.

However, the night vigils are performed by the seers and the knowers of truth in the midst of the night, when the old day ends and the new day begins; for that is a time of Kemal which offers to the soul a perfect stillness. When the sun is at the zenith, that is Kemal also, but it has not the quiet of midnight; and therefore it is considered by those who know things inauspicious for taking up any enterprise.

As time has influence upon weather, upon the sea, upon the trees and plants, so it has a subtle influence upon living creatures. Man appears to be most independent of the influences and yet man is most under the influence of time; not only his body and mind, but with all affairs of life. Verily the one who knows the influence of time knows the secret of life.

3.10, Planetary Influences

Belief in planetary influences has been maintained in all ages by man. However many times a person may have been disappointed in finding truth in the horoscope, yet no one can be thoughtful and deny the fact of the influence that the planets have upon people's lives. It is possible that every method is not a correct method of making a horoscope, every book on astrology is not the right book, and every astrologer is not a prophet; nevertheless there is as much truth in the influence of planets upon the lives of men as there is truth in the effects of drugs upon one's physical body. The whole cosmic system is based upon a certain rhythm, a rhythm which relates planets, multitudes, and individuals, and manifests as a hidden law governing the action of the whole creation and yet silent and covered.

There are two aspects that constitute an individual: Spiritual and material. The spiritual aspect remains untouched, while the material aspect is moved and turned by conditions brought about by planetary influences.

The spiritual aspect, which remains untouched in every man, is as a witness of his life, a soul from within who knows not what it itself is, who identifies itself with this other aspect and therefore takes as a reality that which it witnesses, that which goes on before it as a course of life. When once this real aspect of man's being is awakened then it begins to see that it has a voice in the matter too, and then it sees that it must fight for its rights, in order to gain liberty. It therefore fights with its own kingdom, which is the other aspect of man's being which it so long witnessed; and so it gains that strength which enables it in the long run to battle with outer conditions caused by planetary influences. It might take one a lifetime to combat, and yet it would be short to gain the mastery which belongs to the soul.

Vol. 13, Gathas

Superstitions, Customs, and Beliefs

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