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

one that lends itself better than any other to the elucidation of psychological difficulties. Over and over again, by the mere form of a word, a hint is given, an explanation or relation is suggested. The language is constructed in a fashion which enables a large number of meanings to be connoted by a single word, so that you may trace all allied ideas, ,or truths, or facts, by this verbal connection, when you are speaking or using Sanskrit.

It has a limited number of important roots, and then an immense number of words constructed on those roots.

 

Now the root of the word yoga is a word that means ” to join,”

yuj, and that root appears in many languages, such as the English—of course, through the Latin, wherein you get jugare, jungere, “to join”—and out of that a number of English words are derived and will at once suggest themselves to you: junction, conjunction, disjunction, and so on. The English word “yoke”

again, is derived from this same Sanskrit root so that all through the various words, or thoughts, or facts connected with this one root, you are able to gather the meaning of the word yoga and to see how much that word covers in the ordinary processes of the mind and how suggestive many of the words connected with it are, acting, so to speak, as sign-posts to direct you along the road to the meaning. In other tongues, as in French, we have a word like rapport, used constantly in English; ” being en rapport,” a French expression, but so Anglicized that it is continually heard amongst ourselves. And that term, in some ways, is the closest to the meaning of the Sanskrit word yoga; “to be in relation to”; “to be connected with”; “to enter into”; “to merge in”; and so on: all these ideas are classified together under the one head of “Yoga”. When you find Sri Krishna saying that “Yoga is equilibrium,” in the Sanskrit He is saying a perfectly obvious thing, because Yoga implies balance, yoking and the Sanskrit of equilibrium is “samvata—togetherness”; so that it is a perfectly simple, straightforward statement, not connoting anything very deep, but merely expressing one of the fundamental meanings of the word He is using. And so with another word, a word used in the commentary on the Sutra I quoted before, which conveys to the Hindu a perfectly straightforward meaning: “Yoga is Samadhi.” To an only English-knowing person that does not convey any very definite idea; each word needs explanation.

To a Sanskrit-knowing man the two words are obviously related to one another. For the word yoga, we have seen, means “yoked together,” and Samadhi derived from the root dha, “to place,”

with the prepositions sam and a, meaning “completely together”.

Samadhi, therefore, literally means ” fully placing together,”

and its etymological equivalent in English would be ” to compose ” (com=sam; posita= place). Samadhi therefore means “composing the mind,” collecting it together, checking all distractions.

Thus by philological, as well as by practical, investigation the two words yoga and samadhi are inseparably linked together. And when Vyasa, the commentator, says: “Yoga is the composed mind,”

he is conveying a clear and significant idea as to what is implied in Yoga. Although Samadhi has come to mean, by a natural sequence of ideas, the trance-state which results from perfect composure, its original meaning should not be lost sight of.

 

Thus, in explaining Yoga, one is often at a loss for the English equivalent of the manifold meanings of the Sanskrit tongue, and I earnestly advise those of you who can do so, at least to acquaint yourselves sufficiently with this admirable language, to make the literature of Yoga more intelligible to you than it can be to a person who is completely ignorant of Sanskrit.

 

Its Relation to Indian Philosophies Let me ask you to think for a while on the place of Yoga in its relation to two of the great Hindu schools of philosophical thought, for neither the Westerner nor the non-Sanskrit-knowing Indian can ever really understand the translations of the chief Indian books, now current here and in the West, and the force of all the allusions they make, unless they acquaint themselves in some degree with the outlines of these great schools of philosophy, they being the very foundation on which these books are built up. Take the Bhagavad-Gita. Probably there are many who know that book fairly well, who use it as the book to help in the spiritual life, who are not familiar with most of its precepts.

But you must always be more or less in a fog in reading it, unless you realise the fact that it is founded on a particular Indian philosophy and that the meaning of nearly all the technical words in it is practically limited by their meaning in philosophy known as the Samkhya. There are certain phrases belonging rather to the Vedanta, but the great majority are Samkhyan, and it is taken for granted that the people reading or using the book are familiar with the outline of the Samkhyan philosophy. I do not want to take you into details, but I must give you the leading ideas of the philosophy. For if you grasp these, you will not only read your Bhagavad-Gita with much more intelligence than before, but you will be able to use it practically for yogic purposes in a way that, without this knowledge, is almost impossible.

 

Alike in the Bhagavad-Gita and in the Yoga-sutras of Patanjali the terms are Samkhyan, and historically Yoga is based on the Samkhya, so far as its philosophy is concerned. Samkhya does not concern itself with, the existence of Deity, but only with the becoming of a universe, the order of evolution. Hence it is often called Nir-isvara Samkhya, the Samkhya without God. But so closely is it bound up with the Yoga system, that the latter is called Sesvara Samkhya, with God. For its understanding, therefore, I must outline part of the Samkhya philosophy, that part which deals with the relation of Spirit and matter; note the difference from this of the Vedantic conception of Self and Not-Self, and then find the reconciliation in the Theosophic statement of the facts in nature. The directions which fall from the lips of the Lord of Yoga in the Gita may sometimes seem to you opposed to each other and contradictory, because they sometimes are phrased in the Samkhyan and sometimes in the Vedantic terms, starting from different standpoints, one looking at the world from the standpoint of matter, the other from the standpoint of Spirit. If you are a student of Theosophy, then the knowledge of the facts will enable you to translate the different phrases. That reconciliation and understanding of these apparently contradictory phrases is the object to which I would ask your attention now.

 

The Samkhyan School starts with the statement that the universe consists of two factors, the first pair of opposites, Spirit and Matter, or more accurately Spirits and Matter. The Spirit is called Purusha—the Man; and each Spirit is an individual.

Purusha is a unit, a unit of consciousness; they are all of the same nature, but distinct everlastingly the one from the other.

Of these units there are many; countless Purushas are to be found in the world of men. But while they are countless in number they are identical in nature, they are homogeneous. Every Purusha has three characteristics, and these three are alike in all. One characteristic is awareness; it will become cognition. The second of the characteristics is life or prana; it will become activity.

The third characteristic is immutability, the essence of eternity; it will become will. Eternity is not, as some mistakenly think, everlasting time. Everlasting time has nothing to do with eternity. Time and eternity are two altogether different things. Eternity is changeless, immutable, simultaneous. No succession in time, albeit everlasting—if such could be—could give eternity. The fact that Purusha has this attribute of immutability tells us that He is eternal; for changelessness is a mark of the eternal.

 

Such are the three attributes of Purusha, according to the Samkhya. Though these are not the same in nomenclature as the Vedantic Sat, Chit, Ananda, yet they are practically identical.

Awareness or cognition is Chit; life or force is Sat; and immutability, the essence of eternity, is Ananda.

 

Over against these Purushas, homogeneous units, countless in number, stands Prakriti, Matter, the second in the Samkhyan duality. Prakriti is one; Purushas are many. Prakriti is a continuum; Purushas are discontinuous, being innumerable, homogeneous units. Continuity is the mark of Prakriti. Pause for a moment on the name Prakriti. Let us investigate its root meaning. The name indicates its essence. Pra means “forth,” and kri is the root “make”. Prakriti thus means “forth-making “.

Matter is that which enables the essence of Being to become. That which is Being—istence, becomes ex-is-tence—outbeing, by Matter, and to describe Matter as “forth-making” is to give its essence in a single word. Only by Prakriti can Spirit, or Purusha, “forth-make” or “manifest” himself. Without the presence of Prakriti, Purusha is helpless, a mere abstraction. Only by the presence of, and in Prakriti, can Purusha make manifest his powers. Prakriti has also three characteristics, the well-known gunas—attributes or qualities. These are rhythm, mobility and inertia. Rhythm enables awareness to become cognition. Mobility enables life to become activity. Inertia enables immutability to become will.

 

Now the conception as to the relation of Spirit to Matter is a very peculiar one, and confused ideas about it give rise to many misconceptions. If you grasp it, the Bhagavad-Gita becomes illuminated, and all the phrases about action and actor, and the mistake of saying “I act,” become easy to understand, as implying technical Samkhyan ideas.

 

The three qualities of Prakriti, when Prakriti is thought of as away from Purusha, are in equilibrium, motionless, poised the one against the other, counter-balancing and neutralizing each other, so that Matter is called jada, unconscious, “dead”. But in the presence of Purusha all is changed. When Purusha is in propinquity to Matter, then there is a change in Matter—not outside, but in it.

 

Purusha acts on Prakriti by propinquity, says Vyasa. It comes near Prakriti, and Prakriti begins to live. The “coming near” is a figure of speech, an adaptation to our ideas of time and space, for we cannot posit “nearness” of that which is timeless and spaceless—Spirit. By the word propinquity is indicated an influence exerted by Purusha on Prakriti, and this, where material objects are concerned, would be brought about by their propinquity. If a magnet be brought near to a piece of soft iron or an electrified body be brought near to a neutral one, certain changes are wrought in the soft iron or in the neutral body by that bringing near. The propinquity of the magnet makes the soft iron a magnet; the qualities of the magnet are produced in it, it manifests poles, it attracts steel, it attracts or repels the end of an electric needle. In the presence of a postively electrified body the electricity in a neutral body is re-arranged, and the positive retreats while the negative gathers near the electrified body. An internal change has occurred in both cases from the propinquity of another object. So with Purusha and Prakriti.

Purusha does nothing, but from Purusha there comes out an influence, as in the case of the magnetic influence. The three gunas, under this influence of Purusha, undergo a marvellous change. I do not know what words to use, in order not to make a mistake in putting it. You cannot say that Prakriti absorbs the influence. You can hardly say that it reflects the Purusha. But the presence of Purusha brings about certain internal changes, causes a difference in the equilibrium of the three gunas in