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P R E J U D I C E
Selections from the Agni Yoga Series

Presented before the Agni Yoga Society, October 23, 2007


     1. The spirit who has assimilated all concepts is freed from the thrall of prejudices. Infinity II, 193.

     2. Prejudice—whether negative or positive—is wrong. It is opposed to every Yoga; it cuts off the phenomenal aspect of ascent. One often confuses prejudice with straight-knowledge, yet these qualities are directly opposed to each other. Prejudice is an offspring of the mind, whereas the abode of straight-knowledge is in the heart. Thus, one cannot compare the offspring of the mind with those of the heart. The acceptance of such a thing is not only erroneous but also harmful, disparaging the activity of the heart. It can be observed how strata of prejudice are accumulated until the entire life is turned into a self-erected prison. But straight-knowledge concerns cosmic truth, hence, in itself it does not contain anything disparaging. The self-development of straight-knowledge induces solemnity of feeling. Thus, through different gates we approach the Abode of Solemnity. Heart, 472.

     3. He who has not experienced the sacred quiver of solemnity cannot understand the harm of prejudice. It is developed not in great deeds, but in each minute action. Thus, the slave of prejudice awakens cursing a dream that did not fit into the limitations of his being. The entire day he will condemn and curse, because he does not possess measures of the heart. And he will fall asleep in condemnation and will visit the sphere befitting condemnation. Heart, 473.

     4. The stream of life produces a continuous inflow of energy. When one's receptive centers are open, nothing can impede this inflow. It is neither age nor illness, but prejudice that severs the threads of happiness. And irritability is the offspring of prejudice. One cannot free oneself from irritability without first uprooting prejudice. Continuous striving can help one to properly evaluate life's manifestations. Not renunciation, but a clear understanding of life is needed. One's pledge, like a sword of justice, should define a correct attitude. The Teaching should be read daily, because each day provides new opportunities for its application. Agni Yoga, 382.

     5. It is also true that for the correct assimilation of the Teaching inner realization is necessary. Indeed, when consciousness is open and free from prejudices and all atavism, perception becomes considerably easier. But in a majority of cases precisely people enslaved by prejudices talk the most about the necessity of open perception, without noticing that they are bound by fear to accept someone's authority. Indeed, limitation and enslavement are present in such fear. A free mind is not afraid of enslavement, for it is always open for new accumulations. Letters Of Helena Roerich II, 31 July 1937.

     6. Thus the Lord affirmed the spreading of the Teaching impersonally, without impatience, without irritation, and without expectation.. Thus, give you also to all—without prejudice, without judging. Agni Yoga, 669.

     7. One should avoid prejudice both in the great and the small. Many possibilities have been cut short by prejudice. Indeed, the fiery energy is very sensitive to prejudice. But, being aware of this quality of the energy, one can counteract prejudice by means of suggestion. Fiery World II, 333.

     8. People study the life of bees, of ants, of monkeys, and they are amazed at migratory birds, at their order and precision of course; yet from all this they draw no deductions for the betterment of earthly life. Natural history must be taught in schools as completely and attractively as possible. By examples from the vegetable and animal kingdoms one should give to understand what treasures are contained in man. If the comparatively lower organisms sense the fundamentals of existence, then so much more must man apply his efforts for a successful improvement. Many valuable indications are revealed everywhere. From the very first lessons let pupils rejoice at the wonders of life. Likewise let them apprehend how to make use of flights and of clairaudience. Thus, clairaudience will be a natural condition. Likewise the Subtle World will be studied, along with subtle energies. There will be no dividing line between physical and metaphysical, for all exists—which means that everything is perceptible and cognizable. And so, superstitions and prejudices will be shattered. Community, 114.

     9. Prejudice is the entryway for injustice and ignorance. But people should recognize the boundary line of prejudice. This worm lives in the same house with doubt like a younger kinsman. A very keen eye is needed in order to discern such a dangerous mite. Each manifestation, each object, is usually encountered by people with varying degrees of prejudice. People try to justify themselves by saying that since they perceive objects they must as a preliminary measure preserve their unprejudiced judgment. But as a matter of fact, instead of impartiality they disclose the cruelest prejudice. One should keep this popular weakness in mind in order to know from what to liberate oneself. Brotherhood, 342.

     10. Prejudice is not fitting for Brotherhood. Brotherhood, 343.

     11. Is it possible to discern the real current of evolution if a blinding evidence screens reality and prejudice reign as the established opinion? When will people realize the mirage of prejudice! In every prejudice is contained an evil design upon the human essence. This is not a moral but a practical warning. What sort of an idea about the Community can be conceived by prejudiced people! It is absurd to speak with them about free broadening of consciousness; they have no conception of freedom, yet without freedom there is no finding the channel of the current of success.Ponder the laws of psychic energy. Community, 225.

     12. Urusvati knows how important it is that human thinking be freed. Do not take comfort in the idea that thought is in its nature free, because thinking is chained by many prejudices. Nowadays we do not burn sorcerers, but some scientific domains are regarded by many as akin to witchcraft. Everybody knows people who consider themselves to be cultured, but whose prejudices do not permit them to accept real scientific achievements. Books can be published, new university chairs can be established, experiments can be conducted whose results have been proved, yet the “cultured” ones will cling to their worn-out prejudices. They are not ashamed to call themselves cynics or skeptics, but it would be better were they to call themselves fools. It is not so bad if a fool denies reality, except that many of them are in high governmental positions and oppose all efforts at enlightenment.
     It is impossible to enumerate the many ways in which people’s thinking is constricted! The psychic level of thinking today is hardly different from that of the Middle Ages! Centuries ago the fools attacked Leonardo da Vinci, and one can observe the same attitude in our time. The teacher who speaks about the discipline of thinking knows that it is still impossible to speak about some simple truths. Those in authority know how to close the mouth of the bold one who dares to speak about freedom of thought.
     The Thinker used to say, “Heavy chains bind each one of us.” Supermundane III, 614.

     13. Pay attention to the obvious fallacy of man when through prejudice he attempts to conceal that which he has long known in his heart. An eternal conflict ensues which can react on the physical body. One cannot deny with impunity that which our being knows from all past experiences. How many eyes full of suffering are encountered on the way! Great is the torment after condemning the consciousness to darkness. Great is the despondency when the energy Fire is directed against itself. And often we see those closest to us concealing the ancient knowledge under cover of dead husks of fear. One must pity those who are sick in spirit. Fiery World I, 596.

     14. Disembodied spirits bring with them from Earth the passions they have not yet outlived. However, such passions are not as dangerous as prejudice, because passion can lead to motion, whereas prejudice is stagnant and inevitably causes corruption. Do not conclude from this that We approve of passions. We only point out that in motion there can be a seed of success, whereas ignorance is quite hopeless. When We say “prejudice” we mean an opposition to true knowledge; this attitude is common not only on Earth, but also in the Subtle World. There are even those of a certain mentality who are convinced that knowledge is the cause of all human miseries. Supermundane II, 330.

     15. Urusvati rightly resists prejudices and restrictions imposed on knowledge. People particularly love to talk about the freedom of science, and at the same time try to prevent scientific cooperation. One can only remind them about the significance of synthesis, because so many people do not want to realize the important meaning of this concept. It is necessary to teach in school that all scientific domains are linked to one another. One should warn against prejudices, for even the scientists suffer from this repugnant illness. It should not be forgotten that prejudice can become the most dangerous barrier in the attainment of the Supermundane. The time will come, indeed, has already come, when cognition of the Supermundane will be a very real science. Armageddon directs the people toward this. People are perceptive enough to notice the many striking manifestations that fill everyday life. The observable combinations of psychic and physical conditions do not occur by accident. There has never before been such confusion in life. Verily, man could be a king of nature, for he can induce shocks in it and his thought is like a fiery arrow. Therefore, study the consequences of human thinking. Remember that a prayer for destruction is alien to true knowledge. The Thinker said, “The symbol of knowledge is Infinity.” Supermundane IV, 707.

     16. Observe without prejudices the course of world events and you will see Our Hand. Illumination, III:VI:21.



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