In 1981, he founded The Art of Living, a non-profit organization that is engaged in stress-management and service initiatives. The programs designed by him provide techniques and tools to live a deeper and more joyous life.
Friday, June 15, 2018
A Brief History of Yoga - by Art of Living
A Brief History of Yoga | Art Of Living
In 1981, he founded The Art of Living, a non-profit organization that is engaged in stress-management and service initiatives. The programs designed by him provide techniques and tools to live a deeper and more joyous life.
Monday, June 20, 2016
The World Celebrates Yoga
International Day of Yoga 21-June
Yoga is science that teaches restrain, control, discipline, concentration, truthfulness, non-violence and balance in life. Yoga promotes peace and harmony in society. Yoga is cure for all problems of humanity. - Vikas Sood
योग वह विज्ञान है जो जीवन में संयम, नियंत्रण, अनुशासन, ध्यान, सत्यनिष्ठा, अहिंसा और संतुलन सिखाता है। योग से समाज में शांति और सामंजस्य बढ़ता है। योग मानवता की सभी समस्याओं का समाधान है। - विकास सूद
Yoga, derived from the root yuj (to yoke, to unite). A man who seeks after this union is called a yogin or yogi. There are four manin division of yoga: Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga. Panini, the grammarian, explains the meaning of yoga as union with the Supreme. Patanjali, in his Yoga Sutra, defines yoga as 'cessation of all changes in consciousness.' Yoga is the science and praxis of obtaining liberation (moksha) from the material world. It not only points the way to release, but offers a practical means of arriving there. Yoga is a practical path to self-realization, a means of attaining enlightenment by purifying the entire being, so that the mind-body can experience the absolute reality underlying the illusions of everyday life. It is one of the most famous of Hinduism's philosophical traditions, now practiced by Hindus, Christians, agnostics and atheists alike. Yoga has many meanings and comes in many forms. It is also based on an underlying philosophy that is linked to other schools of Hindu thought. Vedantins interpret Yoga as return of the individual atman to the Supreme. The Yoga with which most Westerners are familiar is Hatha Yoga, consisting of bodily exercises. The Philosophy of Yoga is called Raja Yoga, (the royal path), or Patanjala Yoga, referring to Patanjali, the reputed author of the Yogasutras, the basic Yoga manual. Because of its close connection with the philosophical system of Sankhya, it is also known as Sankhya-Yoga.
"This they consider Yoga: the steady holding of the senses." - Katha-Upanishad
"Yoga is said to be the oneness of breath, mind, and senses, and the abandonment of all states of existence." - Maitrî-Upanishad"
Yoga is known as the disconnection (viyoga) of the connection (samyoga) with suffering." - The Bhagavad Gita
"Yoga is ecstasy (samâdhi)."
"Yoga is said to be control." - Brahmânda-Purâna
Yoga is the control of the whirls of the mind."
- Yoga Sutra
Yoga literally means "junction". In the Upanishads the term Yoga signifies the union of the personal soul with the soul of the universe. As a system of philosophy is codified in the Yogasutras of Patanjali where Yoga is defined as the "cessation of movements of the mind." Swami Kuvalnanada and Dr. V. Vinekar have compared yoga to a Vina "which gives heavenly music only when its strings are attuned adequately and played upon harmoniously. One of the principal meanings of yoga is sangati - harmony. Joy of positive health depends on harmony between all bodily and mental functions. True Yoga is in all things wise and calm.
Ordinarily a man is lost in his own confused thought and feeling, but when Yoga is attained the personal consciousness becomes stilled 'like a lamp in a windless place' and it is then possible for the embodied spirit to know itself as apart from the manifestations to which it is accustomed, and to become aware of its own nature. Yoga is an ancient technique originating from India and produces a union of body and soul. It is not only a good exercise technique to cure the ills of the body and to keep in good shape but it is also excellent for mental and spiritual health. Practiced from time immemorial, different techniques of yoga have evolved. The Kriya yoga is a system consisting of yogic techniques that accelerate spiritual development and bring on a deep state of serenity and ultimately, communion with God and nature. In the yoga sutra of Patanjali, as long as the soul is attached to sense enjoyment, it is called pratyag-atma.
The traditional yoga lifestyle strives toward the goals of asceticism, which seeks to zero-out all desires, attachments, emotions, and ego clinging. The goal of yoga is essentially to cause the mind to become like zero. In fact, the goal of meditation (the central feature of the yoga lifestyle) is to zero-out thoughts, to zero-out the mind and realize the true condition of reality... zero.
To know the supreme become like the supreme... zero.
think on the Great Void unceasingly. The Great Void,
whose beginning is void, whose middle is void, [and]
whose end is void. . . By contemplating continually
on this, one obtains success [enlightenment].” - The Siva Samhita .
The next step is to discover and see the localized form of Vishnu, the plenary representation of Krishna, dwelling within one's heart. One who seeks an improvement in health or aspires after material perfection is no yogi. In fact, by practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. The next principle is that one becomes situated in trance or samadhi which means that the yogi realises the Supersoul through transcendental mind and intelligence, without any misgivings of identifying the self with the Supersoul. Purusartha sunyam means devoid of pursuits of religiousity, economic development, sense gratification and the attempt to become one with the Supreme in liberation. After the chitta-vritti-nirodha, or material cessation, the pratyag atma manifests spiritual activities or devotional service to the Supreme Lord.
Yoga, is the union of the individual soul with the Supreme Soul. Just as camphor melts and becomes one with the fire; just as a drop of water when it is thrown into the ocean, becomes one with the ocean, the individual soul, when it is purified, when it is freed from lust, greed, hatred and egoism, when it becomes Satvic, becomes one with the Supreme Soul.
The aim of Yoga is the transformation of human beings from their natural form to a perfected form. Yoga is a precise practical method of spiritual training which goes back to very ancient times. These methods have, of course, been progressively developed and thoroughly tried over the centuries, and are collectively known as Yoga. Yoga is one of the many paths leading to release. It adopts numerous guises and techniques. Perhaps it is more of a praxis for salvation than a philosophy.
Certain elements of Yoga are found in Vedic texts but an even greater antiquity than that has been attributed to the system. The various ascetic and practical theories were drawn up into a darsana, which became orthodox in the Vedantic period, called Yoga. It is the complimentary darsana to the Sankhya and has special application to the Hatha Yoga. But the Yoga is theistic whereas the Sankhya is not.
Several Upanishads mention Yoga, for example the Taittiriya Upanishad and especially the Katha which defines it as “the firm restraint of the senses.” The purpose stated in the Yogasutras is the same for all the Yogas, namely, to free oneself from the determinism of transmigration. The final aim of Yoga is identification by means of knowledge, with the Absolute.
By suppression of the passions and detachment from all that is exterior to him, the ascetic attains superior states of unshakeable stability which eventually end in mystical communion, in a state of Samadhi, with the essence of his soul. The state of Samadhi is the culmination of Yoga and beyond it lies release. It is a suspension of all intellectual processes that lead to instability. Samadhi, then, is a “state without apprehension”. The life of the soul is not destroyed but is reduced to its “unconscious and permanent” essence. Yoga is, properly speaking, union with the self.
When thus “isolated”, mind is the same as purusa when it is freed from mental impressions “like a precious stone isolated from its veinstone.”
The aim of Yoga is to tear the veil that keeps man confined within the human dimension of consciousness. Yoga is radically different from the normal consciousness of human beings. This is a point of paramount importance of every seeker of Yoga to bear in mind. The various aspects of this alteration have been clearly brought out by the Indian adepts. "I have realized this great Being who shines effulgent, like the sun, beyond all darkness," says the author of Svetasvatara Upanishad (3-8). "One passes beyond death only on realizing Him. There is no other way of escape from the circle of births and deaths." Here is one of the most prominent signs of genuine experience of the Self. The fear of death and uncertainly about the Beyond is over. "O Goddess, this embodied conscious being (the average mortal) cognizant of his body, composed of earth, water and other elements, experiencing pleasure and pain," says Panchastavi (5.26) "even though well-informed (in worldly matters ), yet not versed in thy disciplines, is never able to rise above his egoistic body-consciousness. This another noteworthy sign. Close association of consciousness with the body leads to the fear of death, as it precludes the possibility of the self-awareness, as an incorporate Infinity, beyond the pale of time, space, birth and deaths.
Yoking the Horses of the Mind
Yoga represents a central and pivotal concept in Indian culture and some understanding of this is essential for those who wish to grasp the deeper significance behind Hinduism. The relationship between the Brahman and Atman, between the all-pervasive divinity and its reflection within individual consciousness, is the main concept behind Vedantic philosophy. Spiritual realization involves in some way a joining of the Atman and the Brahman in its broadest sense. Yoga represents both the process as well as the goal of this union.
Yoga fall into categories as according to the spiritual path one chooses at the outset but the end remains the same. The thousand years old experience of the Hindus lead them to classify Yoga adepts into several kinds.
The Stages of Yoga
The upward progress of the Yogin towards the supreme end is made up of eight stages, known in the Sutras as Yogangas. They are as follows: 1.Yama (moral virtue); 2. Niyama (rules and observances); 3. Asana (bodily postures); 4. Pranayama (control of the life force); 5. Pratyahara (withdrawal of the senses far from the external world); 6. Dharana (memory); 7. Dhyana (meditation); 8. Samadhi (total concentration).
The other Yogangas
Pratyahara: the Yogin withdraws his senses from the temptations of the outside world. Dharana: a true conception of things.Dhyana: meditation in one of the asanas. Without meditation nothing is possible.
Samadhi: this is the final stage which the Yogin reaches when he has attained complete spiritual fulfillment. Without Samadhi it is impossible to know Truth.
The ancient doctrines of Yoga are broken up into the Hatha Yoga (the asanas and pranayama are its chief elements), Mantra Yoga, Laya Yoga, Raja Yoga, Bhakti Yoga and Jnana Yoga.
Only when he has practiced the different disciplines common to all the Yogas does the Yogin begin to reap the fruit of dhyana or “meditation” in the form of absolute concentration.
“He who contemplates on sunya...is absorbed into space...
"Yoga is restraining the mind-stuff from taking different forms," says Swami Vivekananda. The mind-stuff may be imagined as a calm, translucent lake with waves or ripples running over the surface when external thoughts or causes effect it. These ripples form our phenomenal universe - i.e. the universe as it is presented to us by our senses. If we can make these ripples cease, we can pass beyond thought or reason and attain the Absolute State.
Friday, June 19, 2015
Monday, June 15, 2015
RAJA YOGA - Part 8
(Ashtang Yoga - Eight-Disciplined Yoga)
RAJA-YOGA IN BRIEF
The following is a summary of Râja-Yoga freely translated from the Kurma-Purâna.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvâna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahâyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhâva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.
Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhârâna, Dhyâna, and Samâdhi are the steps in Raja-Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta. Never producing pain by thought, word, and deed, in any living being, is what is called Ahimsâ, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are — this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svâdhyâya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhâna, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Âyâma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gâyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kurnbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practiced. This applies more particularly to India. Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.
"He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is even-minded in pain and pleasure, who is forbearing, who is always satisfied, who works always in Yoga, whose self has become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil, and never becomes miserable, who has given up all efforts for himself; who is the same in praise or in blame, with a silent, thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his ideas, such a one is My beloved Bhakta." Such alone become Yogis.
* * * *
There was a great god-sage called Nârada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest, and saw a man who had been meditating until the white ants had built a huge mound round his body — so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the ant-hill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant-hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result.
RAJA YOGA - Part 7
(Ashtang Yoga - Eight-Disciplined Yoga)
DHYANA AND SAMADHI
We have taken a cursory view of the different steps in Râja-Yoga, except the finer ones, the training in concentration, which is the goal to which Raja-Yoga will lead us. We see, as human beings, that all our knowledge which is called rational is referred to consciousness. My consciousness of this table, and of your presence, makes me know that the table and you are here. At the same time, there is a very great part of my existence of which I am not conscious. All the different organs inside the body, the different parts of the brain — nobody is conscious of these.
When I eat food, I do it consciously; when I assimilate it, I do it unconsciously. When the food is manufactured into blood, it is done unconsciously. When out of the blood all the different parts of my body are strengthened, it is done unconsciously. And yet it is I who am doing all this; there cannot be twenty people in this one body. How do I know that I do it, and nobody else? It may be urged that my business is only in eating and assimilating the food, and that strengthening the body by the food is done for me by somebody else. That cannot be, because it can be demonstrated that almost every action of which we are now unconscious can be brought up to the plane of consciousness. The heart is beating apparently without our control. None of us here can control the heart; it goes on its own way. But by practice men can bring even the heart under control, until it will just beat at will, slowly, or quickly, or almost stop. Nearly every part of the body can be brought under control. What does this show? That the functions which are beneath consciousness are also performed by us, only we are doing it unconsciously. We have, then, two planes in which the human mind works. First is the conscious plane, in which all work is always accompanied with the feeling of egoism. Next comes the unconscious plane, where all work is unaccompanied by the feeling of egoism. That part of mind-work which is unaccompanied with the feeling of egoism is unconscious work, and that part which is accompanied with the feeling of egoism is conscious work. In the lower animals this unconscious work is called instinct. In higher animals, and in the highest of all animals, man, what is called conscious work prevails.
But it does not end here. There is a still higher plane upon which the mind can work. It can go beyond consciousness. Just as unconscious work is beneath consciousness, so there is another work which is above consciousness, and which also is not accompanied with the feeling of egoism. The feeling of egoism is only on the middle plane. When the mind is above or below that line, there is no feeling of "I", and yet the mind works. When the mind goes beyond this line of self-consciousness, it is called Samâdhi or superconsciousness. How, for instance, do we know that a man in Samadhi has not gone below consciousness, has not degenerated instead of going higher? In both cases the works are unaccompanied with egoism. The answer is, by the effects, by the results of the work, we know that which is below, and that which is above. When a man goes into deep sleep, he enters a plane beneath consciousness. He works the body all the time, he breathes, he moves the body, perhaps, in his sleep, without any accompanying feeling of ego; he is unconscious, and when he returns from his sleep, he is the same man who went into it. The sum total of the knowledge which he had before he went into the sleep remains the same; it does not increase at all. No enlightenment comes. But when a man goes into Samadhi, if he goes into it a fool, he comes out a sage.
What makes the difference? From one state a man comes out the very same man that he went in, and from another state the man comes out enlightened, a sage, a prophet, a saint, his whole character changed, his life changed, illumined. These are the two effects. Now the effects being different, the causes must be different. As this illumination with which a man comes back from Samadhi is much higher than can be got from unconsciousness, or much higher than can be got by reasoning in a conscious state, it must, therefore, be superconsciousness, and Samadhi is called the superconscious state.
This, in short, is the idea of Samadhi. What is its application? The application is here. The field of reason, or of the conscious workings of the mind, is narrow and limited. There is a little circle within which human reason must move. It cannot go beyond. Every attempt to go beyond is impossible, yet it is beyond this circle of reason that there lies all that humanity holds most dear. All these questions, whether there is an immortal soul, whether there is a God, whether there is any supreme intelligence guiding this universe or not, are beyond the field of reason. Reason can never answer these questions. What does reason say? It says, "I am agnostic; I do not know either yea or nay." Yet these questions are so important to us. Without a proper answer to them, human life will be purposeless. All our ethical theories, all our moral attitudes, all that is good and great in human nature, have been moulded upon answers that have come from beyond the circle. It is very important, therefore, that we should have answers to these questions. If life is only a short play, if the universe is only a "fortuitous combination of atoms," then why should I do good to another? Why should there be mercy, justice, or fellow-feeling? The best thing for this world would be to make hay while the sun shines, each man for himself. If there is no hope, why should I love my brother, and not cut his throat? If there is nothing beyond, if there is no freedom, but only rigorous dead laws, I should only try to make myself happy here. You will find people saying nowadays that they have utilitarian grounds as the basis of morality. What is this basis? Procuring the greatest amount of happiness to the greatest number. Why should I do this? Why should I not produce the greatest unhappiness to the greatest number, if that serves my purpose? How will utilitarians answer this question? How do you know what is right, or what is wrong? I am impelled by my desire for happiness, and I fulfil it, and it is in my nature; I know nothing beyond. I have these desires, and must fulfil them; why should you complain? Whence come all these truths about human life, about morality, about the immortal soul, about God, about love and sympathy, about being good, and, above all, about being unselfish?
All ethics, all human action and all human thought, hang upon this one idea of unselfishness. The whole idea of human life can be put into that one word, unselfishness. Why should we be unselfish? Where is the necessity, the force, the power, of my being unselfish? You call yourself a rational man, a utilitarian; but if you do not show me a reason for utility, I say you are irrational. Show me the reason why I should not be selfish. To ask one to be unselfish may be good as poetry, but poetry is not reason. Show me a reason. Why shall I be unselfish, and why be good? Because Mr. and Mrs. So-and-so say so does not weigh with me. Where is the utility of my being unselfish? My utility is to be selfish if utility means the greatest amount of happiness. What is the answer? The utilitarian can never give it. The answer is that this world is only one drop in an infinite ocean, one link in an infinite chain. Where did those that preached unselfishness, and taught it to the human race, get this idea? We know it is not instinctive; the animals, which have instinct, do not know it. Neither is it reason; reason does not know anything about these ideas. Whence then did they come?
We find, in studying history, one fact held in common by all the great teachers of religion the world ever had. They all claim to have got their truths from beyond, only many of them did not know where they got them from. For instance, one would say that an angel came down in the form of a human being, with wings, and said to him, "Hear, O man, this is the message." Another says that a Deva, a bright being, appeared to him. A third says he dreamed that his ancestor came and told him certain things. He did not know anything beyond that. But this is common that all claim that this knowledge has come to them from beyond, not through their reasoning power. What does the science of Yoga teach? It teaches that they were right in claiming that all this knowledge came to them from beyond reasoning, but that it came from within themselves.
The Yogi teaches that the mind itself has a higher state of existence, beyond reason, a superconscious state, and when the mind gets to that higher state, then this knowledge, beyond reasoning, comes to man. Metaphysical and transcendental knowledge comes to that man. This state of going beyond reason, transcending ordinary human nature, may sometimes come by chance to a man who does not understand its science; he, as it were, stumbles upon it. When he stumbles upon it, he generally interprets it as coming from outside. So this explains why an inspiration, or transcendental knowledge, may be the same in different countries, but in one country it will seem to come through an angel, and in another through a Deva, and in a third through God. What does it mean? It means that the mind brought the knowledge by its own nature, and that the finding of the knowledge was interpreted according to the belief and education of the person through whom it came. The real fact is that these various men, as it were, stumbled upon this superconscious state.
The Yogi says there is a great danger in stumbling upon this state. In a good many cases there is the danger of the brain being deranged, and, as a rule, you will find that all those men, however great they were, who had stumbled upon this superconscious state without understanding it, groped in the dark, and generally had, along with their knowledge, some quaint superstition. They opened themselves to hallucinations. Mohammed claimed that the Angel Gabriel came to him in a cave one day and took him on the heavenly horse, Harak, and he visited the heavens. But with all that, Mohammed spoke some wonderful truths. If you read the Koran, you find the most wonderful truths mixed with superstitions. How will you explain it? That man was inspired, no doubt, but that inspiration was, as it were, stumbled upon. He was not a trained Yogi, and did not know the reason of what he was doing. Think of the good Mohammed did to the world, and think of the great evil that has been done through his fanaticism! Think of the millions massacred through his teachings, mothers bereft of their children, children made orphans, whole countries destroyed, millions upon millions of people killed!
So we see this danger by studying the lives of great teachers like Mohammed and others. Yet we find, at the same time, that they were all inspired. Whenever a prophet got into the superconscious state by heightening his emotional nature, he brought away from it not only some truths, but some fanaticism also, some superstition which injured the world as much as the greatness of the teaching helped. To get any reason out of the mass of incongruity we call human life, we have to transcend our reason, but we must do it scientifically, slowly, by regular practice, and we must cast off all superstition. We must take up the study of the superconscious state just as any other science. On reason we must have to lay our foundation, we must follow reason as far as it leads, and when reason fails, reason itself will show us the way to the highest plane. When you hear a man say, "I am inspired," and then talk irrationally, reject it. Why? Because these three states — instinct, reason, and superconsciousness, or the unconscious, conscious, and superconscious states — belong to one and the same mind. There are not three minds in one man, but one state of it develops into the others. Instinct develops into reason, and reason into the transcendental consciousness; therefore, not one of the states contradicts the others. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, "I come not to destroy but to fulfil," so inspiration always comes to fulfil reason, and is in harmony with it.
All the different steps in Yoga are intended to bring us scientifically to the superconscious state, or Samadhi. Furthermore, this is a most vital point to understand, that inspiration is as much in every man's nature as it was in that of the ancient prophets. These prophets were not unique; they were men as you or I. They were great Yogis. They had gained this superconsciousness, and you and I can get the same. They were not peculiar people. The very fact that one man ever reached that state, proves that it is possible for every man to do so. Not only is it possible, but every man must, eventually, get to that state, and that is religion. Experience is the only teacher we have. We may talk and reason all our lives, but we shall not understand a word of truth, until we experience it ourselves. You cannot hope to make a man a surgeon by simply giving him a few books. You cannot satisfy my curiosity to see a country by showing me a map; I must have actual experience. Maps can only create curiosity in us to get more perfect knowledge. Beyond that, they have no value whatever. Clinging to books only degenerates the human mind. Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! Millions of people have been killed because they did not believe what the books said, because they would not see all the knowledge of God within the covers of a book. Of course this killing and murdering has gone by, but the world is still tremendously bound up in a belief in books.
In order to reach the superconscious state in a scientific manner it is necessary to pass through the various steps of Raja-Yoga I have been teaching. After Pratyâhâra and Dhâranâ, we come to Dhyâna, meditation. When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana. When one has so intensified the power of Dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi. The three — Dharana, Dhyana, and Samadhi — together, are called Samyama. That is, if the mind can first concentrate upon an object, and then is able to continue in that concentration for a length of time, and then, by continued concentration, to dwell only on the internal part of the perception of which the object was the effect, everything comes under the control of such a mind.
This meditative state is the highest state of existence. So long as there is desire, no real happiness can come. It is only the contemplative, witness-like study of objects that brings to us real enjoyment and happiness. The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation. It is only to the soul that has attained to this contemplative state that the world really becomes beautiful. To him who desires nothing, and does not mix himself up with them, the manifold changes of nature are one panorama of beauty and sublimity.
These ideas have to be understood in Dhyana, or meditation. We hear a sound. First, there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledge of the object which was the external cause of these different changes from the ethereal vibrations to the mental reactions. These three are called in Yoga, Shabda (sound), Artha (meaning), and Jnâna (knowledge). In the language of physics and physiology they are called the ethereal vibration, the motion in the nerve and brain, and the mental reaction. Now these, though distinct processes, have become mixed up in such a fashion as to become quite indistinct. In fact, we cannot now perceive any of these, we only perceive their combined effect, what we call the external object. Every act of perception includes these three, and there is no reason why we should not be able to distinguish them.
When, by the previous preparations, it becomes strong and controlled, and has the power of finer perception, the mind should be employed in meditation. This meditation must begin with gross objects and slowly rise to finer and finer, until it becomes objectless. The mind should first be employed in perceiving the external causes of sensations, then the internal motions, and then its own reaction. When it has succeeded in perceiving the external causes of sensations by themselves, the mind will acquire the power of perceiving all fine material existences, all fine bodies and forms. When it can succeed in perceiving the motions inside by themselves, it will gain the control of all mental waves, in itself or in others, even before they have translated themselves into physical energy; and when he will be able to perceive the mental reaction by itself, the Yogi will acquire the knowledge of everything, as every sensible object, and every thought is the result of this reaction. Then will he have seen the very foundations of his mind, and it will be under his perfect control. Different powers will come to the Yogi, and if he yields to the temptations of any one of these, the road to his further progress will be barred. Such is the evil of running after enjoyments. But if he is strong enough to reject even these miraculous powers, he will attain to the goal of Yoga, the complete suppression of the waves in the ocean of the mind. Then the glory of the soul, undisturbed by the distractions of the mind, or motions of the body, will shine in its full effulgence; and the Yogi will find himself as he is and as he always was, the essence of knowledge, the immortal, the all-pervading.
Samadhi is the property of every human being — nay, every animal. From the lowest animal to the highest angel, some time or other, each one will have to come to that state, and then, and then alone, will real religion begin for him. Until then we only struggle towards that stage. There is no difference now between us and those who have no religion, because we have no experience. What is concentration good for, save to bring us to this experience? Each one of the steps to attain Samadhi has been reasoned out, properly adjusted, scientifically organised, and, when faithfully practiced, will surely lead us to the desired end. Then will all sorrows cease, all miseries vanish; the seeds for actions will be burnt, and the soul will be free for ever.
RAJA YOGA - Part 6
(Ashtang Yoga - Eight-Disciplined Yoga)
PRATYAHARA AND DHARANA
The next step is called Pratyâhâra. What is this? You know how perceptions come. First of all there are the external instruments, then the internal organs acting in the body through the brain centres, and there is the mind. When these come together and attach themselves to some external object, then we perceive it. At the same time it is a very difficult thing to concentrate the mind and attach it to one organ only; the mind is a slave.
We hear "Be good," and "Be good," and "Be good," taught all over the world. There is hardly a child, born in any country in the world, who has not been told, "Do not steal," "Do not tell a lie," but nobody tells the child how he can help doing them. Talking will not help him. Why should he not become a thief? We do not teach him how not to steal; we simply tell him, "Do not steal." Only when we teach him to control his mind do we really help him. All actions, internal and external, occur when the mind joins itself to certain centres, called the organs. Willingly or unwillingly it is drawn to join itself to the centres, and that is why people do foolish deeds and feel miserable, which, if the mind were under control, they would not do. What would be the result of controlling the mind? It then would not join itself to the centres of perception, and, naturally, feeling and willing would be under control. It is clear so far. Is it possible? It is perfectly possible. You see it in modern times; the faith-healers teach people to deny misery and pain and evil. Their philosophy is rather roundabout, but it is a part of Yoga upon which they have somehow stumbled. Where they succeed in making a person throw off suffering by denying it, they really use a part of Pratyahara, as they make the mind of the person strong enough to ignore the senses. The hypnotists in a similar manner, by their suggestion, excite in the patient a sort of morbid Pratyahara for the time being. The so-called hypnotic suggestion can only act upon a weak mind. And until the operator, by means of fixed gaze or otherwise, has succeeded in putting the mind of the subject in a sort of passive, morbid condition, his suggestions never work.
Now the control of the centres which is established in a hypnotic patient or the patient of faith-healing, by the operator, for a time, is reprehensible, because it leads to ultimate ruin. It is not really controlling the brain centres by the power of one's own will, but is, as it were, stunning the patient's mind for a time by sudden blows which another's will delivers to it. It is not checking by means of reins and muscular strength the mad career of a fiery team, but rather by asking another to deliver heavy blows on the heads of the horses, to stun them for a time into gentleness. At each one of these processes the man operated upon loses a part of his mental energies, till at last, the mind, instead of gaining the power of perfect control, becomes a shapeless, powerless mass, and the only goal of the patient is the lunatic asylum.
Every attempt at control which is not voluntary, not with the controller's own mind, is not only disastrous, but it defeats the end. The goal of each soul is freedom, mastery — freedom from the slavery of matter and thought, mastery of external and internal nature. Instead of leading towards that, every will-current from another, in whatever form it comes, either as direct control of organs, or as forcing to control them while under a morbid condition, only rivets one link more to the already existing heavy chain of bondage of past thoughts, past superstitions. Therefore, beware how you allow yourselves to be acted upon by others. Beware how you unknowingly bring another to ruin. True, some succeed in doing good to many for a time, by giving a new trend to their propensities, but at the same time, they bring ruin to millions by the unconscious suggestions they throw around, rousing in men and women that morbid, passive, hypnotic condition which makes them almost soulless at last. Whosoever, therefore, asks any one to believe blindly, or drags people behind him by the controlling power of his superior will, does an injury to humanity, though he may not intend it.
Therefore use your own minds, control body and mind yourselves, remember that until you are a diseased person, no extraneous will can work upon you; avoid everyone, however great and good he may be, who asks you to believe blindly. All over the world there have been dancing and jumping and howling sects, who spread like infection when they begin to sing and dance and preach; they also are a sort of hypnotists. They exercise a singular control for the time being over sensitive persons, alas! often, in the long run, to degenerate whole races. Ay, it is healthier for the individual or the race to remain wicked than be made apparently good by such morbid extraneous control. One's heart sinks to think of the amount of injury done to humanity by such irresponsible yet well-meaning religious fanatics. They little know that the minds which attain to sudden spiritual upheaval under their suggestions, with music and prayers, are simply making themselves passive, morbid, and powerless, and opening themselves to any other suggestion, be it ever so evil. Little do these ignorant, deluded persons dream that whilst they are congratulating themselves upon their miraculous power to transform human hearts, which power they think was poured upon them by some Being above the clouds, they are sowing the seeds of future decay, of crime, of lunacy, and of death. Therefore, beware of everything that takes away your freedom. Know that it is dangerous, and avoid it by all the means in your power.
He who has succeeded in attaching or detaching his mind to or from the centres at will has succeeded in Pratyahara, which means, "gathering towards," checking the outgoing powers of the mind, freeing it from the thraldom of the senses. When we can do this, we shall really possess character; then alone we shall have taken a long step towards freedom; before that we are mere machines.
How hard it is to control the mind! Well has it been compared to the maddened monkey. There was a monkey, restless by his own nature, as all monkeys are. As if that were not enough some one made him drink freely of wine, so that he became still more restless. Then a scorpion stung him. When a man is stung by a scorpion, he jumps about for a whole day; so the poor monkey found his condition worse than ever. To complete his misery a demon entered into him. What language can describe the uncontrollable restlessness of that monkey? The human mind is like that monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance. How hard to control such a mind!
The first lesson, then, is to sit for some time and let the mind run on. The mind is bubbling up all the time. It is like that monkey jumping about. Let the monkey jump as much as he can; you simply wait and watch. Knowledge is power, says the proverb, and that is true. Until you know what the mind is doing you cannot control it. Give it the rein; many hideous thoughts may come into it; you will be astonished that it was possible for you to think such thoughts. But you will find that each day the mind's vagaries are becoming less and less violent, that each day it is becoming calmer. In the first few months you will find that the mind will have a great many thoughts, later you will find that they have somewhat decreased, and in a few more months they will be fewer and fewer, until at last the mind will be under perfect control; but we must patiently practice every day. As soon as the steam is turned on, the engine must run; as soon as things are before us we must perceive; so a man, to prove that he is not a machine, must demonstrate that he is under the control of nothing. This controlling of the mind, and not allowing it to join itself to the centres, is Pratyahara. How is this practised? It is a tremendous work, not to be done in a day. Only after a patient, continuous struggle for years can we succeed.
After you have practised Pratyahara for a time, take the next step, the Dhâranâ, holding the mind to certain points. What is meant by holding the mind to certain points? Forcing the mind to feel certain parts of the body to the exclusion of others. For instance, try to feel only the hand, to the exclusion of other parts of the body. When the Chitta, or mind-stuff, is confined and limited to a certain place it is Dharana. This Dharana is of various sorts, and along with it, it is better to have a little play of the imagination. For instance, the mind should be made to think of one point in the heart. That is very difficult; an easier way is to imagine a lotus there. That lotus is full of light, effulgent light. Put the mind there. Or think of the lotus in the brain as full of light, or of the different centres in the Sushumna mentioned before.
The Yogi must always practice. He should try to live alone; the companionship of different sorts of people distracts the mind; he should not speak much, because to speak distracts the mind; not work much, because too much work distracts the mind; the mind cannot be controlled after a whole day's hard work. One observing the above rules becomes a Yogi. Such is the power of Yoga that even the least of it will bring a great amount of benefit. It will not hurt anyone, but will benefit everyone. First of all, it will tone down nervous excitement, bring calmness, enable us to see things more clearly. The temperament will be better, and the health will be better. Sound health will be one of the first signs, and a beautiful voice. Defects in the voice will be changed. This will be among the first of the many effects that will come. Those who practise hard will get many other signs. Sometimes there will be sounds, as a peal of bells heard at a distance, commingling, and falling on the ear as one continuous sound. Sometimes things will be seen, little specks of light floating and becoming bigger and bigger; and when these things come, know that you are progressing fast.
Those who want to be Yogis, and practice hard, must take care of their diet at first. But for those who want only a little practice for everyday business sort of life, let them not eat too much; otherwise they may eat whatever they please. For those who want to make rapid progress, and to practice hard, a strict diet is absolutely necessary. They will find it advantageous to live only on milk and cereals for some months. As the organisation becomes finer and finer, it will be found in the beginning that the least irregularity throws one out of balance. One bit of food more or less will disturb the whole system, until one gets perfect control, and then one will be able to eat whatever one likes.
When one begins to concentrate, the dropping of a pin will seem like a thunderbolt going through the brain. As the organs get finer, the perceptions get finer. These are the stages through which we have to pass, and all those who persevere will succeed. Give up all argumentation and other distractions. Is there anything in dry intellectual jargon? It only throws the mind off its balance and disturbs it. Things of subtler planes have to be realised. Will talking do that? So give up all vain talk. Read only those books which have been written by persons who have had realisation.
Be like the pearl oyster. There is a pretty Indian fable to the effect that if it rains when the star Svâti is in the ascendant, and a drop of rain falls into an oyster, that drop becomes a pearl. The oysters know this, so they come to the surface when that star shines, and wait to catch the precious raindrop. When a drop falls into them, quickly the oysters close their shells and dive down to the bottom of the sea, there to patiently develop the drop into the pearl. We should be like that. First hear, then understand, and then, leaving all distractions, shut your minds to outside influences, and devote yourselves to developing the truth within you. There is the danger of frittering away your energies by taking up an idea only for its novelty, and then giving it up for another that is newer. Take one thing up and do it, and see the end of it, and before you have seen the end, do not give it up. He who can become mad with an idea, he alone sees light. Those that only take a nibble here and a nibble there will never attain anything. They may titillate their nerves for a moment, but there it will end. They will be slaves in the hands of nature, and will never get beyond the senses.
Those who really want to be Yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life — think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced. Others are mere talking machines. If we really want to be blessed, and make others blessed, we must go deeper. The first step is not to disturb the mind, not to associate with persons whose ideas are disturbing. All of you know that certain persons, certain places, certain foods, repel you. Avoid them; and those who want to go to the highest, must avoid all company, good or bad. Practise hard; whether you live or die does not matter. You have to plunge in and work, without thinking of the result. If you are brave enough, in six months you will be a perfect Yogi. But those who take up just a bit of it and a little of everything else make no progress. It is of no use simply to take a course of lessons. To those who are full of Tamas, ignorant and dull — those whose minds never get fixed on any idea, who only crave for something to amuse them — religion and philosophy are simply objects of entertainment. These are the unpersevering. They hear a talk, think it very nice, and then go home and forget all about it. To succeed, you must have tremendous perseverance, tremendous will. "I will drink the ocean," says the persevering soul, "at my will mountains will crumble up." Have that sort of energy, that sort of will, work hard, and you will reach the goal.
RAJA YOGA - Part 5
(Ashtang Yoga - Eight-Disciplined Yoga)
THE CONTROL OF PSYCHIC PRANA
We have now to deal with the exercises in Prânâyâma. We have seen that the first step, according to the Yogis, is to control the motion of the lungs. What we want to do is to feel the finer motions that are going on in the body. Our minds have become externalised, and have lost sight of the fine motions inside. If we can begin to feel them, we can begin to control them. These nerve currents go on all over the body, bringing life and vitality to every muscle, but we do not feel them. The Yogi says we can learn to do so. How? By taking up and controlling the motion of the lungs; when we have done that for a sufficient length of time, we shall be able to control the finer motions.
We now come to the exercises in Pranayama. Sit upright; the body must be kept straight. The spinal cord, although not attached to the vertebral column, is yet inside of it. If you sit crookedly you disturb this spinal cord, so let it be free. Any time that you sit crookedly and try to meditate you do yourself an injury. The three parts of the body, the chest, the neck, and the head, must be always held straight in one line. You will find that by a little practice this will come to you as easy as breathing. The second thing is to get control of the nerves. We have said that the nerve centre that controls the respiratory organs has a sort of controlling effect on the other nerves, and rhythmical breathing is, therefore, necessary. The breathing that we generally use should not be called breathing at all. It is very irregular. Then there are some natural differences of breathing between men and women.
The first lesson is just to breathe in a measured way, in and out. That will harmonise the system. When you have practiced this for some time, you will do well to join to it the repetition of some word as "Om," or any other sacred word. In India we use certain symbolical words instead of counting one, two, three, four. That is why I advise you to join the mental repetition of the "Om," or some other sacred word to the Pranayama. Let the word flow in and out with the breath, rhythmically, harmoniously, and you will find the whole body is becoming rhythmical. Then you will learn what rest is. Compared with it, sleep is not rest. Once this rest comes the most tired nerves will be calmed down, and you will find that you have never before really rested.
The first effect of this practice is perceived in the change of expression of one's face; harsh lines disappear; with calm thought calmness comes over the face. Next comes beautiful voice. I never saw a Yogi with a croaking voice. These signs come after a few months' practice. After practicing the above mentioned breathing for a few days, you should take up a higher one. Slowly fill the lungs with breath through the Idâ, the left nostril, and at the same time concentrate the mind on the nerve current. You are, as it were, sending the nerve current down the spinal column, and striking violently on the last plexus, the basic lotus which is triangular in form, the seat of the Kundalini. Then hold the current there for some time. Imagine that you are slowly drawing that nerve current with the breath through the other side, the Pingalâ, then slowly throw it out through the right nostril. This you will find a little difficult to practice. The easiest way is to stop the right nostril with the thumb, and then slowly draw in the breath through the left; then close both nostrils with thumb and forefinger, and imagine that you are sending that current down, and striking the base of the Sushumnâ; then take the thumb off, and let the breath out through the right nostril. Next inhale slowly through that nostril, keeping the other closed by the forefinger, then close both, as before. The way the Hindus practice this would be very difficult for this country, because they do it from their childhood, and their lungs are prepared for it. Here it is well to begin with four seconds, and slowly increase. Draw in four seconds, hold in sixteen seconds, then throw out in eight seconds. This makes one Pranayama. At the same time think of the basic lotus, triangular in form; concentrate the mind on that centre. The imagination can help you a great deal. The next breathing is slowly drawing the breath in, and then immediately throwing it out slowly, and then stopping the breath out, using the same numbers. The only difference is that in the first case the breath was held in, and in the second, held out. This last is the easier one. The breathing in which you hold the breath in the lungs must not be practiced too much. Do it only four times in the morning, and four times in the evening. Then you can slowly increase the time and number. You will find that you have the power to do so, and that you take pleasure in it. So very carefully and cautiously increase as you feel that you have the power, to six instead of four. It may injure you if you practice it irregularly.
Of the three processes for the purification of the nerves, described above, the first and the last are neither difficult nor dangerous. The more you practice the first one the calmer you will be. Just think of "Om," and you can practice even while you are sitting at your work. You will be all the better for it. Some day, if you practice hard, the Kundalini will be aroused. For those who practice once or twice a day, just a little calmness of the body and mind will come, and beautiful voice; only for those who can go on further with it will Kundalini be aroused, and the whole of nature will begin to change, and the book of knowledge will open. No more will you need to go to books for knowledge; your own mind will have become your book, containing infinite knowledge. I have already spoken of the Ida and Pingala currents, flowing through either side of the spinal column, and also of the Sushumna, the passage through the centre of the spinal cord. These three are present in every animal; whatever being has a spinal column has these three lines of action. But the Yogis claim that in an ordinary man the Sushumna is closed; its action is not evident while that of the other two is carrying power to different parts of the body.
The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious — we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Mulâdhâra, the next higher is called Svâdhishthâna, the third Manipura, the fourth Anâhata, the fifth Vishuddha, the sixth Âjnâ and the last, which is in the brain, is the Sahasrâra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.
Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. You must remember that it is only a question of transformation. The same force which is working outside as electricity or magnetism will become changed into inner force; the same forces that are working as muscular energy will be changed into Ojas. The Yogis say that that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that centre. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away, he loses mental vigour and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, and deed; without it the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?