ieces
had so much worked upon their minds that they thought of nothing but the
water on their heads, and the intensity of their attention did not
permit them to take cognizance of what was going on around them. Then
Janaka told them that on the same principle they could easily understand
that, although being outwardly engaged in managing the affairs of his
State, he could, at the same time, be an Occultist. He too, while in
the world, was not of the world. In other words, his inward aspirations
had been leading him on continually to the goal in which his whole inner
self was concentrated.

Raj Yoga encourages no sham, requires no physical postures. It has to
deal with the inner man whose sphere lies in the world of thought. To
have the highest ideal placed before oneself and strive incessantly to
rise up to it, is the only true concentration recognized by Esoteric
Philosophy which deals with the inner world of noumena, not the outer
shell of phenomena.

The first requisite for it is thorough purity of heart. Well might the
student of Occultism say with Zoroaster, that purity of thought, purity
of word, and purity of deed,--these are the essentials of one who would
rise above the ordinary level and join the "gods." A cultivation of the
feeling of unselfish philanthropy is the path which has to be traversed
for that purpose. For it is that alone which will lead to Universal
Love, the realization of which constitutes the progress towards
deliverance from the chains forged by Maya (illusion) around the Ego.
No student will attain this at once, but as our Venerated Mahatma says
in the "Occult World":--

The greater the progress towards deliverance, the less this will be the
case, until, to crown all, human and purely individual personal
feelings, blood-ties and friendship, patriotism and race predilection,
will all give way to become blended into one universal feeling, the only
true and holy, the only unselfish and eternal one, Love, an Immense Love
for Humanity as a whole.

In short, the individual is blended with the ALL.

Of course, contemplation, as usually understood, is not without its
minor advantages. It develops one set of physical faculties as
gymnastics does the muscles. For the purposes of physical mesmerism it
is good enough; but it can in no way help the development of the
psychological faculties, as the thoughtful reader will perceive. At the
same time, even for ordinary purposes, the practic