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

in India. A good many of the American ” occult ” books now sold are scraps of the Tantras which have been translated. One difficulty is that these Tantric works often use the name of a bodily organ to represent an astral or mental centre. There is some reason in that because all the centres are connected with each other from body to body; but no reliable teacher would set his pupil to work on the bodily organs until he had some control over the higher centres, and had carefully purified the physical body. Knowing the one helps you to know the other, and the teacher who has been through it all can place his pupil on the right path; but it you take up these words, which are all physical, and do not know to what the physical word is applied, then you will only become very confused, and may injure yourself.

For instance, in one of the Sutras it is said that if you meditate on a certain part of the tongue you will obtain astral sight. That means that if you meditate on the pituitary body, just over this part of the tongue, astral sight will be opened.

The particular word used to refer to a centre has a correspondence in the physical body, and the word is often applied to the physical organs when the other is meant. This is what is called a ” blind,” and it is intended to keep the people away from dangerous practices in the books that are published; people may meditate on that part of their tongues all their lives without anything coming of it; but if they think upon the corresponding centre in the body, a good dealÄmuch harmÄmay come of it. ” Meditate on the navel,” it is also said. This means the solar plexus, for there is a close connection between the two.

But to meditate on that is to incur the danger of a serious nervous disorder, almost impossible to cure. All who know how many people in India suffer through these practices, ill-understood, recognize that it is not wise to plunge into them without some one to tell you what they mean, and what may be safely practiced and what not. The other part of the Yoga literature is a small book called the sutras of Patanjali. That is available, but I am afraid that few are able to make much of it by themselves. In the first place, to elucidate the Sutras, which are simply headings, there is a great deal of commentary in Sanskrit, only partially translated. And even the commentaries have this peculiarity, that all the most difficult words are merely repeated, not explained, so that the student is not much enlightened.

 

Some Definitions

 

There are a few words, constantly recurring, which need brief definitions, in order to avoid confusion; they are: Unfolding, Evolution, Spirituality, Psychism, Yoga and Mysticism.

 

“Unfolding” always refers to consciousness, “evolution” to forms.

Evolution is the homogeneous becoming the heterogeneous, the simple becoming complex. But there is no growth and no perfectioning for Spirit, for consciousness; it is all there and always, and all that can happen to it is to turn itself outwards instead of remaining turned inwards. The God in you cannot evolve, but He may show forth His powers through matter that He has appropriated for the purpose, and the matter evolves to serve Him. He Himself only manifests what He is. And on that, many a saying of the great mystics may come to your mind: “Become,” says St. Ambrose, “what you are”—a paradoxical phrase; but one that sums up a great truth: become in outer manifestation that which you are in inner reality. That is the object of the whole process of Yoga.

 

“Spirituality” is the realisation of the One. “Psychism” is the manifestation of intelligence through any material vehicle.[FN#5: See London Lectures of 1907, “Spirituality and Psychism”.]

 

“Yoga” is the seeking of union by the intellect, a science; “Mysticism” is the seeking of the same union by emotion.[FN#6: The word yoga may, of course, be rightly used of all union with the self, whatever the road taken. I am using it here in the narrower sense, as peculiarly connected with the intelligence, as a Science, herein following Patanjali.]

 

See the mystic. He fixes his mind on the object of devotion; he loses self-consciousness, and passes into a rapture of love and adoration, leaving all external ideas, wrapped in the object of his love, and a great surge of emotion sweeps him up to God. He does not know how he has reached that lofty state. He is conscious only of God and his love for Him. Here is the rapture of the mystic, the triumph of the saint.

 

The yogi does not work like that. Step after step, he realises what he is doing. He works by science and not by emotion, so that any who do not care for science, finding it dull and dry, are not at present unfolding that part of their nature which will find its best help in the practice of Yoga. The yogi may use devotion as a means. This comes out very plainly in Patanjali. He has given many means whereby Yoga may be followed, and curiously, “devotion to Isvara” is one of several means. There comes out the spirit of the scientific thinker. Devotion to Isvara is not for him an end in itself, but means to an endÄthe concentration of the mind. You see there at once the difference of spirit.

Devotion to Isvara is the path of the mystic. He attains communion by that. Devotion to Isvara as a means of concentrating the mind is the scientific way in which the yogi regards devotion. No number of words would have brought out the difference of spirit between Yoga and Mysticism as well as this.

The one looks upon devotion to Isvara as a way of reaching the Beloved; the other looks upon it as a means of reaching concentration. To the mystic, God, in Himself is the object of search, delight in Him is the reason for approaching Him, union with Him in consciousness is his goal; but to the yogi, fixing the attention on God is merely an effective way of concentrating the mind. In the one, devotion is used to obtain an end; in the other, God is seen as the end and is reached directly by rapture.

 

God Without and God Within

 

That leads us to the next point, the relation of God without to God within. To the yogi, who is the very type of Hindu thought, there is no definite proof of God save the witness of the Self within to His existence, and his idea of finding the proof of God is that you should strip away from your consciousness all limitations, and thus reach the stage where you have pure consciousness—save a veil of the thin nirvanic matter. Then you know that God is. So you read in the Upanishad: “Whose only proof is the witness of the Self.” This is very different from Western methods of thought, which try to demonstrate God by a process of argument. The Hindu will tell you that you cannot demonstrate God by any argument or reasoning; He is above and beyond reasoning, and although the reason may guide you on the way, it will not prove to demonstration that God is. The only way you can know Him is by diving into yourself. There you will find Him, and know that He is without as well as within you; and Yoga is a system that enables you to get rid of everything from consciousness that is not God, save that one veil of the nirvanic atom, and so to know that God is, with an unshakable certainty of conviction. To the Hindu that inner conviction is the only thing worthy to be called faith, and this gives you the reason why faith is said to be beyond reason, and so is often confused with credulity. Faith is beyond reason, because it is the testimony of the Self to himself, that conviction of existence as Self, of which reason is only one of the outer manifestations; and the only true faith is that inner conviction, which no argument can either strengthen or weaken, of the innermost Self of you, that of which alone you are entirely sure. It is the aim of Yoga to enable you to reach that Self constantly not by a sudden glimpse of intuition, but steadily, unshakably, and unchangeably, and when that Self is reached, then the question: “Is there a God?” can never again come into the. human mind.

 

Changes of Consciousness and Vibrations of Matter It is necessary to understand something about that consciousness which is your Self, and about the matter which is the envelope of consciousness, but which the Self so often identifies with himself. The great characteristic of consciousness is change, with a foundation of certainty that it is. The consciousness of existence never changes, but beyond this all is change, and only by the changes does consciousness become Self-consciousness.

Consciousness is an everchanging thing, circling round one idea that never changes—Self-existence. The consciousness itself is not changed by any change of position or place. It only changes its states within itself.

 

In matter, every change of state is brought about by change of place. A change of consciousness is a change of a state; a change of matter is a change of place. Moreover, every change of state in consciousness is related to vibrations of matter in its vehicle. When matter is examined, we find three fundamental qualities—rhythm, mobility, stability—sattva, rajas, tamas.

Sattva is rhythm, vibration. It is more than; rajas, or mobility.

It is a regulated movement, a swinging from one side to the other over a definite distance, a length of wave, a vibration.

 

The question is often put: “How can things in such different categories, as matter and Spirit, affect each other? Can we bridge that great gulf which some say can never be crossed?” Yes, the Indian has crossed it, or rather, has shown that there is no gulf. To the Indian, matter and Spirit are not only the two phases of the One, but, by a subtle analysis of the relation between consciousness and matter, he sees that in every universe the LOGOS imposes upon matter a certain definite relation of rhythms, every vibration of matter corresponding to a change in consciousness. There is no change in consciousness, however subtle, that has not appropriated to it a vibration in matter; there is no vibration in matter, however swift or delicate, which has not correlated to it a certain change in consciousness. That is the first great work of the LOGOS, which the Hindu scriptures trace out in the building of the atom, the Tanmatra, ” the measure of That,” the measure of consciousness. He who is consciousness imposes on his material the answer to every change in consciousness, and that is an infinite number of vibrations.

So that between the Self and his sheaths there is this invariable relation: the change in consciousness and the vibration of matter, and vice versa. That makes it possible for the Self to know the Not-Self.

 

These correspondences are utilised in Raja Yoga and Hatha Yoga, the Kingly Yoga and the Yoga of Resolve. The Raja Yoga seeks to control the changes in consciousness, and by this control to rule the material vehicles. The Hatha Yoga seeks to control the vibrations of matter, and by this control to evoke the desired changes in consciousness. The weak point in Hatha Yoga is that action on this line cannot reach beyond the astral plane, and the great strain imposed on the comparatively intractable matter of the physical plane sometimes leads to atrophy of the very organs, the