An Introduction to Yoga Part 4

In the mental body of a Master there is no change of colour save as initiated from within; no outward stimulus can produce any answer, any vibration,uin that perfectly controlled mental body.

The colour of the mental body of a Master is as moonlight on the rippling ocean. Within that whiteness of moon-like refulgence lie all possibilities of colour, but nothing in the outer world can make the faintest change of hue sweep over its steady radiance.

If a change of consciousness occurs within, then the change will send a wave of delicate hues over the mental body which responds only in colour to changes initiated from within and never to changes stimulated from without. His mental body is never His Self, but only His tool or instrument, which He can take up or lay down at His will. It is only an outer sheath that He uses when He needs to communicate with the lower world.

By that idea of the stopping of all changes of colour in the mental body you can realise what is meant by inhibition. The functions of mind are stopped in Yoga. You have to begin with your mental body. You have to learn how to stop the whole of those vibrations, how to make the mental body colourless, still and quiet, responsive only to the impulses that you choose to put upon it. How will you be able to tell when the mind is really coming under control, when it is no longer a part of your Self?

You will begin to realise this when you find that, by the action of your will, you can check the current of thought and hold the mind in perfect stillness. Sheath after sheath has to be transcended, and the proof of transcending is that it can no longer affect you. You can affect it, but it cannot affect you.

The moment that nothing outside you can hara.s.s you, can stir the mind, the moment that the mind does not respond to the outer, save under your own impulse, then can you say of it: "This is not my Self." It has become part of the outer, it can no longer be identified with the Self.

From this you pa.s.s on to the conquest of the causal body in a similar way. When the conquering of the causal body is complete then you go to the conquering of the Buddhic body. When mastery over the Buddhic body is complete, you pa.s.s on to the~conquest of the Atmic body.

Mind and Self

You cannot be surprised that under these conditions of continued disappearance of functions, the unfortunate student asks: " What becomes of the mind itself? If you suppress all the functions, what is left?" In the Indian way of teaching, when you come to a difficulty, someone jumps up and asks a question. And in the commentaries, the question which raises the difficulty is always put. The answer of Patanjali is: "Then the spectator remains in his own form." Theosophy answers: "The Monad remains." It is the end of the human pilgrimage. That is the highest point to which humanity may climb: to suppress all the reflections in the fivefold universe through which the Monad has manifested his powers, and then for the Monad to realise himself, enriched by the experiences through which his manifested aspects have pa.s.sed.

But to the Samkhyan the difficulty is very great, for when he has only his spectator left, when spectacle ceases, the spectator himself almost vanishes. His only function was to look on at the play of mind. When the play of mind is gone, what is left? He can no longer be a spectator, since there is nothing to see. The only answer is: " He remains in his own form." He is now out of manifestation, the duality is transcended, and so the Spirit sinks back into latency, no longer capable of manifestation.

There you come to a very serious difference with the Theosophical view of the universe, for according to that view of the universe, when all these functions have been suppressed, then the Monad is ruler over matter and is prepared for a new cycle of activity, no longer slave but master.

All a.n.a.logy shows us that as the Self withdraws from sheath after sheath, he does not lose but gains in Self- realisation.

Self-realisation becomes more and more vivid with each successive withdrawal; so that as the Self puts aside one veil of matter after another, recognises in regular succession that each body in turn is not himself, by that process of withdrawal his sense of Self-reality becomes keener, not less keen. It is important to remember that, because often Western readers, dealing with Eastern ideas, in consequence of misunderstanding the meaning of the state of liberation, or the condition of Nirvana, identify it with nothingness or unconsciousness--an entirely mistaken idea which is apt to colour the whole of their thought when dealing with Yogic processes. Imagine the condition of a man who identifies himself completely with the body, so that he cannot, even in thought, separate himself from it--the state of the early undeveloped man--and compare that with the strength, vigour and lucidity of your own mental consciousness.

The consciousness of the early man limited to the physical body, with occasional touches of dream consciousness, is very restricted in its range. He has no idea of the sweep of your consciousness, of your abstract thinking. But is that consciousness of the early man more vivid, or less vivid, than yours? Certainly you will say, it is less vivid. You have largely transcended his powers of consciousness. Your consciousness is astral rather than physical, but has thereby increased its vividness. AS the Self withdraws himself from sheath after sheath, he realises himself more and more, not less and less; Self-realisation becomes more intense, as sheath after sheath is cast aside. The centre grows more powerful as the circ.u.mference becomes more permeable, and at last a stage is reached when the centre knows itself at every point of the circ.u.mference. When that is accomplished the circ.u.mference vanishes, but not so the centre. The centre still remains. Just as you are more vividly conscious than the early man, just as your consciousness is more alive, not less, than that of an undeveloped man, so it is as we climb up the stairway of life and cast away garment after garment. We become more conscious of existence, more conscious of knowledge, more conscious of Self-determined power. The faculties of the Self s.h.i.+ne out more strongly, as veil after veil falls away. By a.n.a.logy, then, when we touch the Monad, our consciousness should be mightier, more vivid, and more perfect.

As you learn to truly live, your powers and feelings grow in strength.

And remember that all control is exercised over sheaths, over portions of the Not-Self. You do not control your Self; that is a misconception; you control your Not-Self. The Self is never controlled; He is the Inner Ruler Immortal. He is the controller, not the controlled. As sheath after sheath becomes subject to your Self, and body after body becomes the tool of your Self, then shall you realise the truth of the saying of the Upanishad, that you are the Self, the Inner Ruler, the immortal.

Lecture III

YOGA AS SCIENCE

I propose now to deal first with the two great methods of Yoga, one related to the Self and the other to the Not-Self. Let me remind you, before I begin, that we are dealing only with the science of Yoga and not with other means of attaining union with the Divine. The scientific method, following the old Indian conception, is the one to which I am asking your attention. I would remind you, however, that, though I am only dealing with this, there remain also the other two great ways of Bhakti and Karma. The Yoga we are studying specially concerns the Marga of Jnanam or knowledge, and within that way, within that Marga or path of knowledge, we find that three subdivisions occur, as everywhere in nature.

Methods of Yoga

With regard to what I have just called the two great methods in Yoga, we find that by one of these a man treads the path of knowledge by Buddhi--the pure reason; and the other the same path by Manas--the concrete mind. You may remember that in speaking yesterday of the sub- divisions of Antah-karana, I pointed out to you that there we had a process of reflection of one quality in another; and within the limits of the cognitional aspect of the Self, you find Buddhi, cognition reflected in cognition; and Ahamkara, cognition reflected in will; and Manas, cognition reflected in activity. Bearing those three sub-divisions in mind, you will very readily be able to see that these two methods of Yoga fall naturally under two of these heads. But what of the third? What of the will, of which Ahamkara is the representative in cognition? That certainly has its road, but it can scarcely be said to be a "method". Will breaks its way upwards by sheer unflinching determination, keeping its eyes fixed on the end, and using either buddhi or manes indifferently as a means to that end. Metaphysics is used to realise the Self; science is used to understand the Not-Self; but either is grasped, either is thrown aside, as it serves, or fails to serve, the needs of the moment.

Often the man, in whom will is predominant, does not know how he gains the object he is aiming at; it comes to his hands, but the "how" is obscure to him; he willed to have it, and nature gives it to him. This is also seen in Yoga in the man of Ahamkara, the sub-type of will in cognition. Just as in the man of Ahamkara, Buddhi and Manas are subordinate, so in the man of Buddhi, Ahamkara and Manas are not absent, but are subordinate; and in the man of Manas, Ahamkara and Buddhi are present, but play a subsidiary part. Both the metaphysician and the scientist must be supported by Ahamkara. That Self-determining faculty, that deliberate setting of oneself to a chosen end, that is necessary in all forms of Yoga. Whether a Yogi is going to follow the purely cognitional way of Buddhi, or whether he is going to follow the more active path of Manas, in both cases he needs the self-determining will in order to sustain him in his arduous task. You remember it is written in the Upanishad that the weak man cannot reach the Self. Strength is wanted. Determination is wanted. Perseverance is wanted. And you must have, in every successful Yogi, that intense determination which is the very essence of individuality.

Now what are these two great methods? One of them may be described as seeking the Self by the Self; the other may be described as seeking the Self by the Not-Self; and if you will think of them in that fas.h.i.+on, I think you will find the idea illuminative. Those who seek the Self by the Self, seek him through the faculty of Buddhi; they turn ever inwards, and turn away from the outer world. Those who seek the Self by the Not-Self, seek him through the active working Manas; they are outward-turned, and by study of the Not-Self, they learn to realise the Self. The one is the path of the metaphysician; the other is the path of the scientist.

To the Self by the Self

Let us look at this a little more closely, with its appropriate methods. The path on which the faculty of Buddhi is used predominantly is, as just said, the path of the metaphysician. It is the path of the philosopher. He turns inwards, ever seeking to find the Self by diving into the recesses of his own nature.

Knowing that the Self is within him, he tries to strip away vesture after vesture, envelope after envelope, and by a process of rejecting them he reaches the glory of the unveiled Self. To begin this, he must give up concrete thinking and dwell amidst abstractions. His method, then, must be strenuous, long-sustained, patient meditation. Nothing else will serve his end; strenuous, hard thinking, by which he rises away from the concrete into the abstract regions of the mind; strenuous, hard thinking, further continued, by which he reaches from the abstract region of the mind up to the region of Buddhi, where unity is sensed; still by strenuous thinking, climbing yet further, until Buddhi as it were opens out into Atma, until the Self is seen in his splendour, with only a film of atmic matter, the envelope of Atma in the manifested fivefold world. It is along that difficult and strenuous path that the Self must be found by way of the Self.

Such a man must utterly disregard the Not-Self. He must shut his senses against the outside world. The world must no longer be able to touch him. The senses must be closed against all the vibrations that come from without, and he must turn a deaf ear, a blind eye, to all the allurements of matter, to all the diversity of objects, which make up the universe of the Not-Self. Seclusion will help him, until he is strong enough to close himself against the outer stimuli or allurements. The contemplative orders in the Roman Catholic Church offer a good environment for this path.

They put the outer world away, as far away as possible. It is a snare, a temptation, a hindrance. Always turning away from the world, the Yogi must fix his thought, his attention, upon the Self. Hence for those who walk along this road, what are called the Siddhis are direct obstacles, 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 pa.s.sing 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 a.n.a.lysing 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 ant.i.thesis 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 ever-changing 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 compa.s.sion.

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 G.o.d 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 obeyed, is entirely outside the question. It is a matter of dry fact that the scientific man may be moral or immoral, provided that his immorality does not upset his eyesight or nervous system. It is the same with Yoga. Morality matters profoundly, but it does not affect these particular things, and if you think it does, you are always getting into bogs and changing your moral standpoint, either lowering or making it absurd. Try to understand; that is what the Theosophist should do; and when you understand, you will not fall into the blunders nor suffer the bewilderment many do, when you expect laws belonging to one region of the universe to bring about results in another. The scientific man understands that. He knows that a discovery in chemistry does not depend upon his morality, and he would not think of doing an act of charity with a view to finding out a new element. He will not fail in a well-wrought experiment, however vicious his private life may be. The things are in different regions, and he does not confuse the laws of the two.

As Ishvara is absolutely just, the man who obeys a law reaps the fruit of that law, whether his actions, in any other fields, are beneficial to man or not. If you sow rice, you will reap rice; if you sow weeds, you will reap weeds; rice for rice, and weed for weed. The harvest is according to the sowing. For this is a universe of law. By law we conquer, by law we succeed. Where does morality come in, then? When you are dealing with a magician of the right-hand path, the servant of the White Lodge, there morality is an all-important factor. Inasmuch as he is learning to be a servant of humanity, he must observe the highest morality, not merely the morality of the world, for the white magician has to deal with helping on harmonious relations between man and man. The white magician must be patient. The black magician may quite well be harsh. The white magician must be compa.s.sionate; compa.s.sion widens out his nature, and he is trying to make his consciousness include the whole of humanity. But not so the black magician. He can afford to ignore compa.s.sion.

A white magician may strive for power. But when he is striving for power, he seeks it that he may serve humanity and become more useful to mankind, a more effective servant in the helping of the world. But not so the brother of the dark side. When he strives for power, he seeks if for himself, so that he may use it against the whole world. He may be harsh and cruel. He wants to be isolated; and harshness and cruelty tend to isolate him. He wants power; and holding that power for himself, he can put himself temporarily, as it were, against the Divine Will in evolution.