An Introduction to Yoga by Annie Besant (7 ebook reader txt) 📕

and not helps. But that statement that you find so often, that the Siddhis are things to be avoided, is far more sweeping than some of our modern Theosophists are apt to imagine. They declare that the Siddhis are to be avoided, but forget that the Indian who says this also avoids the use of the physical senses. He closes physical eyes and ears as hindrances. But some Theosophists urge avoidance of all use of the astral senses and mental senses, but they do not object to the free use of the physical senses, or dream that they are hindrances. Why not? If the senses are obstacles in their finer forms, they are also obstacles in their grosser manifestations. To the man who would find the Self by the Self, every sense is a hindrance and an obstacle, and there is no logic, no reason, in denouncing the subtler senses only, while forgetting the temptations of the physical senses, impediments as much as the other. No such division exists for the man who tries to understand the universe in which he is. In the search for the Self by the Self, all that is not Self is an obstacle. Your eyes, your ears, everything that puts you into contact with the outer world, is just as much an obstacle as the subtler forms of the same senses which put you into touch with the subtler worlds of matter, which you call astral and mental. This exaggerated fear of the Siddhis is only a passing reaction, not based on understanding but on lack of understanding; and those who denounce the Siddhis should rise to the logical position of the Hindu Yogi, or of the Roman Catholic recluse, who denounces all the senses, and all the objects of the senses, as obstacles in the way. Many Theosophists here, and more in the West, think that much is gained by acuteness of the physical senses, and of the other faculties in the physical brain; but the moment the senses are acute enough to be astral, or the faculties begin to work in astral matter, they treat them as objects of denunciation. That is not rational. It is not logical. Obstacles, then, are all the senses, whether you call them Siddhis or not, in the search for the Self by turning away from the Not-Self.

 

It is necessary for the man who seeks the Self by the Self to have the quality which is called “faith,” in the sense in which I defined it before—the profound, intense conviction, that nothing can shake, of the reality of the Self within you. That is the one thing that is worthy to be dignified by the name of faith. Truly it is beyond reason, for not by reason may the Self be known as real. Truly it is not based on argument, for not by reasoning may the Self be discovered. It is the witness of the Self within you to his own supreme reality, and that unshakable conviction, which is shraddha, is necessary for the treading of this path. It is necessary, because without it the human mind would fail, the human courage would be daunted, the human perseverance would break, with the difficulties of the seeking for the Self. Only that imperious conviction that the Self is, only that can cheer the pilgrim in the darkness that comes down upon him, in the void that he must cross before—the life of the lower being thrown away—the life of the higher is realised. This imperious faith is to the Yogi on this path what experience and knowledge are to the Yogi on the other.

 

To the Self Through the Not-self

 

Turn from him to the seeker for the Self through the Not-Self.

This is the way of the scientist, of the man who uses the concrete, active Manas, in order scientifically to understand the universe; he has to find the real among the unreal, the eternal among the changing, the Self amid the diversity of forms. How is he to do it? By a close and rigorous study of every changing form in which the Self has veiled himself. By studying the Not-Self around him and in him, by understanding his own nature, by analysing in order to understand, by studying nature in others as well as in himself, by learning to know himself and to gain knowledge of others; slowly, gradually, step by step, plane after plane, he has to climb upwards, rejecting one form of matter after another, finding not in these the Self he seeks. As he learns to conquer the physical plane, he uses the keenest senses in order to understand, and finally to reject. He says: “This is not my Self. This changing panorama, these obscurities, these continual transformations, these are obviously the antithesis of the eternity, the lucidity, the stability of the Self. These cannot be my Self.” And thus he constantly rejects them. He climbs on to the astral plane and, using there the finer astral senses, he studies the astral world, only to find that that also is changing and manifests not the changelessness of the Self.

After the astral world is conquered and rejected, he climbs on into the mental plane, and there still studies the everchanging forms of that Manasic world, only once more to reject them: “These are not the Self.” Climbing still higher, ever following the track of forms, he goes from the mental to the Buddhic plane, where the Self begins to show his radiance and beauty in manifested union. Thus by studying diversity he reaches the conception of unity, and is led into the understanding of the One. To him the realisation of the Self comes through the study of the Not-Self, by the separation of the Not-Self from the Self.

Thus he does by knowledge and experience what the other does by pure thinking and by faith. In this path of finding the Self through the Not-Self, the so-called Siddhis are necessary. Just as you cannot study the physical world without the physical senses, so you cannot study the astral world without the astral senses, nor the mental world without the mental senses.

Therefore, calmly choose your ends, and then think out your means, and you will not ‘be in any difficulty about the method you should employ, the path you should tread.

 

Thus we see that there are two methods, and these must be kept separate in your thought. Along the line of pure thinking—the metaphysical line—you may reach the Self. So also along the line of scientific observation and experiment—the physical line, in the widest sense of the term physical—you may reach the Self.

Both are ways of Yoga. Both are included in the directions that you may read in the Yoga Sutras of Patanjali. Those directions will cease to be self-contradictory, if you will only separate in your thought the two methods. Patanjali has given, in the later part of his Sutras, some hints as to the way in which the Siddhis may be developed. Thus you may find your way to the Supreme.

 

Yoga and Morality

 

The next point that I would pause upon, and ask you to realise, is the fact that Yoga is a science of psychology. I want further to point out to you that it is not a science of ethic, though ethic is certainly the foundation of it. Psychology and ethic are not the same. The science of psychology is the result of the study of mind. The science of ethic is the result of the study of conduct, so as to bring about the harmonious relation of one to another. Ethic is a science of life, and not an investigation into the nature of mind and the methods by which the powers of the mind may be developed and evolved. I pause on this because of the confusion that exists in many people as regards this point.

If you understand the scope of Yoga aright, such a confusion ought not to arise. The confused idea makes people think that in Yoga they ought to find necessarily what are called precepts of morality, ethic. Though Patanjali gives the universal precepts of morality and right conduct in the first two angas of Yoga, called yama and niyama, yet they are subsidiary to the main topic, are the foundation of it, as just said. No practice of Yoga is possible unless you possess the ordinary moral attributes summed up in yama and niyama; that goes without saying. But you should not expect to find moral precepts in a scientific text book of psychology, like Yoga. A man studying the science of electricity is not shocked if he does not find in it moral precepts; why then should one studying Yoga, as a science of psychology, expect to find moral precepts in it? I do not say that morality is unimportant for the Yogi. On the contrary, it is all-important.

It is absolutely necessary in the first stages of Yoga for everyone. But to a Yogi who has mastered these, it is not necessary, if he wants to follow the left-hand path. For you must remember that there is a Yoga of the left-hand path, as well as a Yoga of the right-hand path. Yoga is there also followed, and though asceticism is always found in the early stages, and sometimes in the later, true morality is absent. The black magician is often as rigid in his morality as any Brother of the White Lodge.[FN#8: Terms while and black as used here have no relation to race or colour.] Of the disciples of the black and white magicians, the disciple of the black magician is often the more ascetic. His object is not the purification of life for the sake of humanity, but the purification of the vehicle, that he may be better able to acquire power. The difference between the white and the black magician lies in the motive. You might have a white magician, a follower of the right-hand path, rejecting meat because the way of obtaining it is against the law of compassion.

The follower of the left-hand path may also reject meat, but for the reason that be would not be able to work so well with his vehicle if it were full of the rajasic elements of meat. The difference is in the motive. The outer action is the same. Both men may be called moral, if judged by the outer action alone. The motive marks the path, while the outer actions are often identical.

 

It is a moral thing to abstain from meat, because thereby you are lessening the infliction of suffering; it is not a moral act to abstain from meat from the yogic standpoint, but only a means to an end. Some of the greatest yogis in Hindu literature were, and are, men whom you would rightly call black magicians. But still they are yogis. One of the greatest yogis of all was Ravana, the anti-Christ, the Avatara of evil, who summed up all the evil of the world in his own person in order to oppose the Avatara of good. He was a great, a marvellous yogi, and by Yoga he gained his power. Ravana was a typical yogi of the left-hand path, a great destroyer, and he practiced Yoga to obtain the power of destruction, in order to force from the hands of the Planetary Logos the boon that no man should be able to kill him. You may say: “What a strange thing that a man can force from God such a power.” The laws of Nature are the expression of Divinity, and if a man follows a law of Nature, he reaps the result which that law inevitably brings; the question whether he is good or bad to his fellow men does not touch this matter at all. Whether some other law is or is not