RAJA YOGA - Part 2
(Ashtang Yoga - Eight-Disciplined Yoga)
explained by
Swami Vivekananda
CHAPTER II
THE FIRST STEPS
Râja-Yoga is divided into eight steps. The first is Yama — non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. Next is Niyama — cleanliness, contentment, austerity, study, and self-surrender to God. Then comes Âsana, or posture; Prânâyâma, or control of Prâna; Pratyâhâra, or restraint of the senses from their objects; Dhâranâ, or fixing the mind on a spot; Dhyâna, or meditation; and Samâdhi, or superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed. As these two become established, the Yogi will begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.
The next step is Asana, posture. A series of exercises, physical and mental, is to be gone through every day, until certain higher states are reached. Therefore it is quite necessary that we should find a posture in which we can remain long. That posture which is the easiest for one should be the one chosen. For thinking, a certain posture may be very easy for one man, while to another it may be very difficult. We will find later on that during the study of these psychological matters a good deal of activity goes on in the body. Nerve currents will have to be displaced and given a new channel. New sorts of vibrations will begin, the whole constitution will be remodelled as it were. But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts — the chest, neck, and head — in a straight line. Let the whole weight of the body be supported by the ribs, and then you have an easy natural postures with the spine straight. You will easily see that you cannot think very high thoughts with the chest in. This portion of the Yoga is a little similar to the Hatha-Yoga which deals entirely with the physical body, its aim being to make the physical body very strong. We have nothing to do with it here, because its practices are very difficult, and cannot be learned in a day, and, after all, do not lead to much spiritual growth. Many of these practices you will find in Delsarte and other teachers, such as placing the body in different postures, but the object in these is physical, not psychological. There is not one muscle in the body over which a man cannot establish a perfect control. The heart can be made to stop or go on at his bidding, and each part of the organism can be similarly controlled.
The result of this branch of Yoga is to make men live long; health is the chief idea, the one goal of the Hatha-Yogi. He is determined not to fall sick, and he never does. He lives long; a hundred years is nothing to him; he is quite young and fresh when he is 150, without one hair turned grey. But that is all. A banyan tree lives sometimes 5000 years, but it is a banyan tree and nothing more. So, if a man lives long, he is only a healthy animal. One or two ordinary lessons of the Hatha-Yogis are very useful. For instance, some of you will find it a good thing for headaches to drink cold water through the nose as soon as you get up in the morning; the whole day your brain will be nice and cool, and you will never catch cold. It is very easy to do; put your nose into the water, draw it up through the nostrils and make a pump action in the throat.
After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja-Yoga, but as so great an authority as the commentator Shankarâchârya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvetâshvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practice Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama."
Practice is absolutely necessary. You may sit down and listen to me by the hour every day, but if you do not practice, you will not get one step further. It all depends on practice. We never understand these things until we experience them. We will have to see and feel them for ourselves. Simply listening to explanations and theories will not do. There are several obstructions to practice. The first obstruction is an unhealthy body: if the body is not in a fit state, the practice will be obstructed. Therefore we have to keep the body in good health; we have to take care of what we eat and drink, and what we do. Always use a mental effort, what is usually called "Christian Science," to keep the body strong. That is all — nothing further of the body. We must not forget that health is only a means to an end. If health were the end, we would be like animals; animals rarely become unhealthy.
The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes: With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be the masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.
A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink, and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But. after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self ?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.
This world has a good many of these demoniac natures, but there are some gods too. If one proposes to teach any science to increase the power of sense-enjoyment, one finds multitudes ready for it. If one undertakes to show the supreme goal, one finds few to listen to him. Very few have the power to grasp the higher, fewer still the patience to attain to it. But there are a few also who know that even if the body can be made to live for a thousand years, the result in the end will be the same. When the forces that hold it together go away, the body must fall. No man was ever born who could stop his body one moment from changing. Body is the name of a series of changes. "As in a river the masses of water are changing before you every moment, and new masses are coming, yet taking similar form, so is it with this body." Yet the body must be kept strong and healthy. It is the best instrument we have.
This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas (gods) will have to come down again and attain to salvation through a human body. Man alone attains to perfection, not even the Devas. According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. In human society, in the same way, too much wealth or too much poverty is a great impediment to the higher development of the soul. It is from the middle classes that the great ones of the world come. Here the forces are very equally adjusted and balanced.
Returning to our subject, we come next to Pranayarna, controlling the breathing. What has that to do with concentrating the powers of the mind? Breath is like the fly-wheel of this machine, the body. In a big engine you find the fly-wheel first moving, and that motion is conveyed to finer and finer machinery until the most delicate and finest mechanism in the machine is in motion. The breath is that fly-wheel, supplying and regulating the motive power to everything in this body.
There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done, and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to help him. He told her to return to the tower the following night and bring with her a long rope, some stout twine, pack thread, silken thread, a beetle, and a little honey. Wondering much, the good wife obeyed her husband, and brought him the desired articles. The husband directed her to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower, with its head pointing upwards. She obeyed all these instructions, and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards, in the hope of reaching the honey, until at last it reached the top of the tower, when the minister grasped the beetle, and got possession of the silken thread. He told his wife to tie the other end to the pack thread, and after he had drawn up the pack thread, he repeated the process with the stout twine, and lastly with the rope. Then the rest was easy. The minister descended from the tower by means of the rope, and made his escape. In this body of ours the breath motion is the "silken thread"; by laying hold of and learning to control it we grasp the pack thread of the nerve currents, and from these the stout twine of our thoughts, and lastly the rope of Prana, controlling which we reach freedom.
We do not know anything about our own bodies; we cannot know. At best we can take a dead body, and cut it in pieces, and there are some who can take a live animal and cut it in pieces in order to see what is inside the body. Still, that has nothing to do with our own bodies. We know very little about them. Why do we not? Because our attention is not discriminating enough to catch the very fine movements that are going on within. We can know of them only when the mind becomes more subtle and enters, as it were, deeper into the body. To get the subtle perception we have to begin with the grosser perceptions. We have to get hold of that which is setting the whole engine in motion. That is the Prana, the most obvious manifestation of which is the breath. Then, along with the breath, we shall slowly enter the body, which will enable us to find out about the subtle forces, the nerve currents that are moving all over the body. As soon as we perceive and learn to feel them, we shall begin to get control over them, and over the body. The mind is also set in motion: by these different nerve currents, so at last we shall reach the state of perfect control over the body and the mind, making both our servants. Knowledge is power. We have to get this power. So we must begin at the beginning, with Pranayama, restraining the Prana. This Pranayama is a long subject, and will take several lessons to illustrate it thoroughly. We shall take it part by part.
We shall gradually see the reasons for each exercise and what forces in the body are set in motion. All these things will come to us, but it requires constant practice, and the proof will come by practice. No amount of reasoning which I can give you will be proof to you, until you have demonstrated it for yourselves. As soon as you begin to feel these currents in motion all over you, doubts will vanish, but it requires hard practice every day. You must practice at least twice every day, and the best times are towards the morning and the evening. When night passes into day, and day into night, a state of relative calmness ensues. The early morning and the early evening are the two periods of calmness. Your body will have a like tendency to become calm at those times. We should take advantage of that natural condition and begin then to practice. Make it a rule not to eat until you have practiced; if you do this, the sheer force of hunger will break your laziness. In India they teach children never to eat until they have practiced or worshipped, and it becomes natural to them after a time; a boy will not feel hungry until he has bathed and practiced.
Those of you who can afford it will do better to have a room for this practice alone. Do not sleep in that room, it must be kept holy. You must not enter the room until you have bathed, and are perfectly clean in body and mind. Place flowers in that room always; they are the best surroundings for a Yogi; also pictures that are pleasing. Burn incense morning and evening. Have no quarrelling, nor anger, nor unholy thought in that room. Only allow those persons to enter it who are of the same thought as you. Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. The idea is that by keeping holy vibrations there the place becomes and remains illumined. Those who cannot afford to have a room set apart can practice anywhere they like. Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful." So do to the east, south, north and west. The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God should pray — not for money, not for health, nor for heaven; pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.
How has all the knowledge in the world been gained but by the concentration of the powers of the mind? The world is ready to give up its secrets if we only know how to knock, how to give it the necessary blow. The strength and force of the blow come through concentration. There is no limit to the power of the human mind. The more concentrated it is, the more power is brought to bear on one point; that is the secret.
It is easy to concentrate the mind on external things, the mind naturally goes outwards; but not so in the case of religion, or psychology, or metaphysics, where the subject and the object, are one. The object is internal, the mind itself is the object, and it is necessary to study the mind itself — mind studying mind. We know that there is the power of the mind called reflection. I am talking to you. At the same time I am standing aside, as it were, a second person, and knowing and hearing what I am talking. You work and think at the same time, while a portion of your mind stands by and sees what you are thinking. The powers of the mind should be concentrated and turned back upon itself, and as the darkest places reveal their secrets before the penetrating rays of the sun, so will this concentrated mind penetrate its own innermost secrets. Thus will we come to the basis of belief, the real genuine religion. We will perceive for ourselves whether we have souls, whether life is of five minutes or of eternity, whether there is a God in the universe or more. It will all be revealed to us. This is what Raja-Yoga proposes to teach. The goal of all its teaching is how to concentrate the minds, then, how to discover the innermost recesses of our own minds, then, how to generalise their contents and form our own conclusions from them. It, therefore, never asks the question what our religion is, whether we are Deists or Atheists, whether Christians, Jews, or Buddhists. We are human beings; that is sufficient. Every human being has the right and the power to seek for religion. Every human being has the right to ask the reason, why, and to have his question answered by himself, if he only takes the trouble.
So far, then, we see that in the study of this Raja-Yoga no faith or belief is necessary. Believe nothing until you find it out for yourself; that is what it teaches us. Truth requires no prop to make it stand. Do you mean to say that the facts of our awakened state require any dreams or imaginings to prove them? Certainly not. This study of Raja-Yoga takes a long time and constant practice. A part of this practice is physical, but in the main it is mental. As we proceed we shall find how intimately the mind is connected with the body. If we believe that the mind is simply a finer part of the body, and that mind acts upon the body, then it stands to reason that the body must react upon the mind. If the body is sick, the mind becomes sick also. If the body is healthy, the mind remains healthy and strong. When one is angry, the mind becomes disturbed. Similarly when the mind is disturbed, the body also becomes disturbed. With the majority of mankind the mind is greatly under the control of the body, their mind being very little developed. The vast mass of humanity is very little removed from the animals. Not only so, but in many instances, the power of control in them is little higher than that of the lower animals. We have very little command of our minds. Therefore to bring that command about, to get that control over body and mind, we must take certain physical helps. When the body is sufficiently controlled, we can attempt the manipulation of the mind. By manipulating the mind, we shall be able to bring it under our control, make it work as we like, and compel it to concentrate its powers as we desire.
According to the Raja-Yogi, the external world is but the gross form of the internal, or subtle. The finer is always the cause, the grosser the effect. So the external world is the effect, the internal the cause. In the same way external forces are simply the grosser parts, of which the internal forces are the finer. The man who has discovered and learned how to manipulate the internal forces will get the whole of nature under his control. The Yogi proposes to himself no less a task than to master the whole universe, to control the whole of nature. He wants to arrive at the point where what we call "nature's laws" will have no influence over him, where he will be able to get beyond them all. He will be master of the whole of nature, internal and external. The progress and civilisation of the human race simply mean controlling this nature.
Different races take to different processes of controlling nature. Just as in the same society some individuals want to control the external nature, and others the internal, so, among races, some want to control the external nature, and others the internal. Some say that by controlling internal nature we control everything. Others that by controlling external nature we control everything. Carried to the extreme both are right, because in nature there is no such division as internal or external. These are fictitious limitations that never existed. The externalists and the internalists are destined to meet at the same point, when both reach the extreme of their knowledge. Just as a physicist, when he pushes his knowledge to its limits, finds it melting away into metaphysics, so a metaphysician will find that what he calls mind and matter are but apparent distinctions, the reality being One.
The end and aim of all science is to find the unity, the One out of which the manifold is being manufactured, that One existing as many. Raja-Yoga proposes to start from the internal world, to study internal nature, and through that, control the whole — both internal and external. It is a very old attempt. India has been its special stronghold, but it was also attempted by other nations. In Western countries it was regarded as mysticism and people who wanted to practice it were either burned or killed as witches and sorcerers. In India, for various reasons, it fell into the hands of persons who destroyed ninety per cent of the knowledge, and tried to make a great secret of the remainder. In modern times many so-called teachers have arisen in the West worse than those of India, because the latter knew something, while these modern exponents know nothing.
Anything that is secret and mysterious in these systems of Yoga should be at once rejected. The best guide in life is strength. In religion, as in all other matters, discard everything that weakens you, have nothing to do with it. Mystery-mongering weakens the human brain. It has well-nigh destroyed Yoga — one of the grandest of sciences. From the time it was discovered, more than four thousand years ago, Yoga was perfectly delineated, formulated, and preached in India. It is a striking fact that the more modern the commentator the greater the mistakes he makes, while the more ancient the writer the more rational he is. Most of the modern writers talk of all sorts of mystery. Thus Yoga fell into the hands of a few persons who made it a secret, instead of letting the full blaze of daylight and reason fall upon it. They did so that they might have the powers to themselves.
In the first place, there is no mystery in what I teach. What little I know I will tell you. So far as I can reason it out I will do so, but as to what I do not know I will simply tell you what the books say. It is wrong to believe blindly. You must exercise your own reason and judgment; you must practice, and see whether these things happen or not. Just as you would take up any other science, exactly in the same manner you should take up this science for study. There is neither mystery nor danger in it. So far as it is true, it ought to be preached in the public streets, in broad daylight. Any attempt to mystify these things is productive of great danger.
Before proceeding further, I will tell you a little of the Sânkhya philosophy, upon which the whole of Raja-Yoga is based. According to the Sankhya philosophy, the genesis of perception is as follows: the affections of external objects are carried by the outer instruments to their respective brain centres or organs, the organs carry the affections to the mind, the mind to the determinative faculty, from this the Purusha (the soul) receives them, when perception results. Next he gives the order back, as it were, to the motor centres to do the needful. With the exception of the Purusha all of these are material, but the mind is much finer matter than the external instruments. That material of which the mind is composed goes also to form the subtle matter called the Tanmâtras. These become gross and make the external matter. That is the psychology of the Sankhya. So that between the intellect and the grosser matter outside there is only a difference in degree. The Purusha is the only thing which is immaterial. The mind is an instrument, as it were, in the hands of the soul, through which the soul catches external objects. The mind is constantly changing and vacillating, and can, when perfected, either attach itself to several organs, to one, or to none. For instance, if I hear the clock with great attention, I will not, perhaps, see anything although my eyes may be open, showing that the mind was not attached to the seeing organ, while it was to the hearing organ. But the perfected mind can be attached to all the organs simultaneously. It has the reflexive power of looking back into its own depths. This reflexive power is what the Yogi wants to attain; by concentrating the powers of the mind, and turning them inward, he seeks to know what is happening inside. There is in this no question of mere belief; it is the analysis arrived at by certain philosophers. Modern physiologists tell us that the eyes are not the organ of vision, but that the organ is in one of the nerve centres of the brain, and so with all the senses; they also tell us that these centres are formed of the same material as the brain itself. The Sankhyas also tell us the same thing The former is a statement on the physical side, and the latter on the psychological side; yet both are the same. Our field of research lies beyond this.
The Yogi proposes to attain that fine state of perception in which he can perceive all the different mental states. There must be mental perception of all of them. One can perceive how the sensation is travelling, how the mind is receiving it, how it is going to the determinative faculty, and how this gives it to the Purusha. As each science requires certain preparations and has its own method, which must be followed before it could be understood, even so in Raja-Yoga.
Certain regulations as to food are necessary; we must use that food which brings us the purest mind. If you go into a menagerie, you will find this demonstrated at once. You see the elephants, huge animals, but calm and gentle; and if you go towards the cages of the lions and tigers, you find them restless, showing how much difference has been made by food. All the forces that are working in this body have been produced out of food; we see that every day. If you begin to fast, first your body will get weak, the physical forces will suffer; then after a few days, the mental forces will suffer also. First, memory will fail. Then comes a point, when you are not able to think, much less to pursue any course of reasoning. We have, therefore, to take care what sort of food we eat at the beginning, and when we have got strength enough, when our practice is well advanced, we need not be so careful in this respect. While the plant is growing it must be hedged round, lest it be injured; but when it becomes a tree, the hedges are taken away. It is strong enough to withstand all assaults.
A Yogi must avoid the two extremes of luxury and austerity. He must not fast, nor torture his flesh. He who does so, says the Gita, cannot be a Yogi: He who fasts, he who keeps awake, he who sleeps much, he who works too much, he who does no work, none of these can be a Yogi (Gita, VI, 16).
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