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AUTHOR'S PREFACE

SINCE THE DAWN OF HISTORY various extraordinary phenomena have been recorded as happening amongst human beings. Witnesses are not wanting in modern times to attest such events even in societies living under the full blaze of modem science. The vast mass of such evidence is unreliable, coming as it does from ignorant, superstitious, or fraudulent persons. In many instances the so-called miracles are imitations. But what do they imitate? It is not the sign of a candid and scientific mind to throw overboard anything without proper investigation. Surface scientists, unable to explain the various extraordinary mental phenomena, strive to ignore their very existence. They are therefore more culpable than those who think that their prayers are answered by a being or beings above the clouds, or than those who believe that their petitions will make such beings change the course of the universe. The latter have the excuse of ignorance, or at least of a defective system of education, which has taught them dependence upon such beings, a dependence which has become a part of their degenerate nature. The former have no such excuse.

For thousands of years such phenomena have been studied, investigated, and generalized; the whole ground of the religious faculties of man has been analyzed; and the practical result is the science of Raja-yoga. Raja-yoga does not, after the unpardonable manner of some modern sciences, deny the existence of facts which are difficult to explain; on the contrary, it gently, yet in no uncertain terms, tells the superstitious that miracles and answers to prayer and powers of faith, though true as facts, are not rendered comprehensible through superstitious explanations attributing them to the agency of a being or beings above the clouds. It declares that each man is only a conduit for the infinite ocean of knowledge and power that lies behind mankind. It teaches that desires and wants are in man, that the power of supply is also in man, and that wherever and whenever a desire, a want, or a prayer has been fulfilled, it was out of this infinite magazine that the fulfillment came, and not from any supernatural being. The idea of supernatural beings may rouse to a certain extent the power of action in man, but it also brings spiritual decay. It brings dependence; it brings fear; it brings superstition. It degenerates into a horrible belief in the natural weakness of man. There is no supernatural, says the yogi, but there are in nature gross manifestations and subtle manifestations. The subtle are the causes' the gross the effects. The gross can be easily perceived by the senses; not so the subtle. The practice of raja-yoga will lead to the acquisition of the subtle perceptions.

All the orthodox systems of Indian philosophy have one goal in view: the liberation of the soul through perfection. The method is yoga. The word yoga covers an immense ground. Both the Samkhya and the Vedanta schools point to yoga in some form or other.

The subject of the present book is that form of yoga known as Raja-yoga.1 The aphorisms of Patanjali are the highest authority on Raja-yoga and form its textbook. The other philosophers, though occasionally differing from Patanjali in some philosophical points, have, as a rule, accorded to his method of practice a decided consent. The first part of this book comprises several lectures delivered by the present writer to his classes in New York. The second part is a rather free translation of the Aphorisms (Sutras) of Patanjali, with a running commentary. An effort has been made to avoid technicalities as far as possible, and to keep to the free and easy style of conversation. In the first part some simple and specific directions are given for students who want to practice; but all such are especially and earnestly warned that, with few exceptions, Raja-yoga can be safely learnt only by direct contact with a teacher. If these conversations succeed in awakening a desire for further information on the subject, the teacher will not be wanting.

The system of Patanjali is based upon the system of Samkhya, the points of difference being very few. The two most important differences are, first, that Patanjali admits the Personal God in the form of the First Teacher, while the only God that Samkhya concedes is a nearly perfected being, temporarily in charge of a cycle of creation. Second, a yogi holds the mind to be equally all-pervading as the Soul, or Purusha, and Samkhya does not.

INTRODUCTION

ALL OUR KNOWLEDGE is based upon experience. What we call inferential knowledge, in which we go from the particular to the general or from the general to the particular, has experience as its basis. In what are called the exact sciences people easily find the truth, because it appeals to the specific experiences of every human being. The scientist does not ask you to believe in anything blindly; but he has got certain results, which have come from his own experiences, and when, reasoning on them, he wants us to believe in his conclusions, he appeals to some universal experience of humanity. In every exact science there is a basis which is common to all humanity, so that we can at once see the truth or the fallacy of the conclusions drawn therefrom. Now, the question is: Has religion any such basis or not? I shall have to answer the question both in the affirmative and in the negative.

Religion, as it is generally taught all over the world, is found to be based upon faith and belief, and in most cases consists only of different sets of theories; and that is why we find religions quarrelling with one another. These theories, again, are based upon belief. One man says there is a great Being sitting above the clouds and governing the whole universe, and he asks me to believe that solely on the authority of his assertion. In the same way I may have my own ideas, which I am asking others to believe; and if they ask for a reason, I cannot give them any. This is why religion and religious philosophy have a bad name nowadays. Every educated man seems to say: "Oh, these religions are only bundles of theories without any standard to judge them by, each man preaching his own pet ideas." Nevertheless there is a basis of universal belief in religion, governing all the different theories and all the varying ideas of different sects in different countries. Going to this basis, we find that they too are based upon universal experiences.

In the first place, if you analyze the various religions of the world, you will find that they are divided into two classes: those with a book and those without a book. Those with a book are stronger and have a larger number of followers. Those without books have mostly died out, and the few new ones have very small followings. Yet in all of them we find one consensus of opinion: that the truths they teach are the results of the experiences of particular persons. The Christian asks you to believe in his religion, to believe in Christ and to believe in him as the Incarnation of God, to believe in a God, in a soul, and in a better state of that soul. If I ask him for the reason, he says that he believes in them. But if you go to the fountainhead of Christianity, you will find that it is based upon experience. Christ said that he saw God, the disciples said that they felt God, and so forth. Similarly, in Buddhism, it is Buddha's experience. He experienced certain truths, saw them, came in contact with them, and preached them to the world. So with the Hindus in their books the writers, who are called rishis, or sages, declare that they have experienced certain truths, and these they preach.

Thus it is clear that all the religions of the world have been built upon that one universal and adamantine foundation of all our knowledge-direct experience. The teachers all saw God; they all saw their own souls, they saw their souls' future and their eternity; and what they saw they preached. Only there is this difference: By most of these religions, especially in modern times, a peculiar claim is made, namely, that these experiences are impossible at the present day; they were possible only to a few men, who were the founders of the religions that subsequently bore their names. At the present time these experiences have become obsolete, and therefore we now have to take these religions on faith.

This I entirely deny. If there has been one experience in this world in any particular branch of knowledge, it absolutely follows that that experience has been possible millions of times before and will be repeated eternally. Uniformity is the rigorous law of nature: what once happened can happen always.

The teachers of the science of Raja-Yoga, therefore, declare not only that religion is based upon the experiences of ancient times, but also that no man can be religious until he has had the same experiences himself. Raja-yoga is the science which teaches us how to get these experiences. It is not much use to talk about religion until one has felt it. Why is there so much disturbance, so much fighting and quarrelling, in the name of God? There has been more bloodshed in the name of God than for any other cause, because people never went to the fountainhead; they were content to give only a mental assent to the customs of their forefathers, and wanted others to do the same. What right has a man to say that he has a soul if he does not feel it, or that there is a God if he does not see Him? If there is a God we must see Him; if there is a soul we must perceive it; otherwise it is better not to believe. It is better to be an outspoken atheist than a hypocrite.

The modern idea, on the one hand, with the "learned" is that religion and metaphysics and all search after a Supreme Being are futile; on the other hand, with the semi-educated the idea seems to be that these things, really have no basis, their only value consisting in the fact that they furnish a strong motive power for doing good to the world. If men believe in a God, they may become good and moral, and so make good citizens. We cannot blame them for holding such ideas, seeing that all the teaching these men get is simply to believe in an eternal rigmarole of words, without any substance behind them. They are asked to live upon words. Can they do it? If they could, I should not have the least regard for human nature. Man wants truth, wants to experience truth for himself. When he has grasped it, realized it, felt it within his heart of hearts, then alone, declare the Vedas, will all doubts vanish, all darkness be scattered, and all crookedness be made straight. "Ye children of immortality, even those who live in the highest sphere, the way is found. There is a way out of all this darkness, and that is by perceiving Him who is beyond all darkness. There is no other way."

The science of Raja-yoga proposes to put before humanity a practical and scientifically worked out method of reaching this truth. In the first place, every science must have its own method of investigation. If you want to become an astronomer, and sit down and cry, "Astronomy! astronomy!" you will never become one. It is the same with chemistry. A certain method must be followed. You must go to a laboratory, take different substances, mix them, examine them, experiment with them; and out of that will come a knowledge of chemistry. If you want to be an astronomer you must go to an observatory, take a telescope, and study the stars and planets. And then you will become an astronomer. Each science must have its own methods. I could preach you thousands of sermons, but they would not make you religious until you followed the method. This truth has been preached by sages of all countries, of all ages, by men pure and unselfish who had no motive but to do good to the world. They all declare that they have found certain truths higher than what the senses can bring us, and they invite verification. They ask us to take up the discipline and practice honestly. Then, if we do not find this higher truth, we shall have the right to say that there is no truth in the claim; but before we have done that, we are not rational in denying the truth of their assertions. So we must work faithfully, using the prescribed methods, and light will come.

In acquiring knowledge we make use of generalization and generalization is based upon observation. We first observe facts, then generalize, and then draw conclusions or formulate principles. The knowledge of the mind, of the internal nature of man, of thought, can never be had until we have first developed the power of observing what is going on within. It is comparatively easy to observe facts in the external world, for many instruments have been invented for the purpose; but in the internal world we have no instrument to help us. Yet we know that we must observe in order to have a real science. Without proper analysis any science will be hopeless, mere theorizing; and that is why the psychologists have been quarrelling among themselves since the beginning of time, except those few who found out the means of observation.

The science of Raja-yoga proposes, in the first place, to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided and directed towards the internal world, will analyze the mind and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated they illumine. This is our only means of knowledge. Everyone is using it, both in the external and in the internal world; but, for the psychologist, the same minute observation has to be directed to the internal world which the scientific man directs to the external; and this requires a great deal of practice. From childhood onward we have been taught to pay attention only to things external, but never to things internal; hence most of us have nearly lost the faculty of observing the internal mechanism. To turn the mind, as it were, inside, stop it from going outside, and then to concentrate all its powers and throw them upon the mind itself, in order that it may know its own nature, analyze itself, is very hard work. Yet that is the only way to anything which will be like a scientific approach to the subject.

What is the use of such knowledge? In the first place, knowledge itself is the highest reward of knowledge, and secondly, there is also utility in it. It will take away all our misery. When, by analyzing his own mind, a man comes face to face, as it were, with something which is never destroyed, something which is, by its own nature, eternally pure and perfect, he will no more be miserable, no more be unhappy. All misery comes from fear, from unsatisfied desire. When a man finds that be never dies, he will then have no more fear of death. When he knows that he is perfect, he will have no more vain desires. And both these causes being absent, there will be no more misery; there will be perfect bliss, even in this body.

There is only one method by which to attain this knowledge, and that is concentration. The chemist in his laboratory concentrates all the energies of his mind into one focus and throws them upon the materials he is analyzing, and thus finds out their secrets. The astronomer concentrates all the energies of his mind and projects them through his telescope upon the skies; and the stars, the sun, and the moon give up their secrets to him. The more I can concentrate my thoughts on the matter on which I am talking to you, the more light I can throw upon it. You are listening to me, and the more you concentrate your thoughts, the more clearly you will grasp what I have to say. 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 outward. But it is not so in religion or psychology or metaphysics, where the subject and the object are one. The object is internal: the mind itself is the object. It is necessary to study the mind itself; the mind studies the mind. We know that there is a power of the mind called reflection. I am talking to you; at the same time I am standing aside, like a second person, and knowing and hearing what I am saying. 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 it; and as the darkest places reveal their secrets before the penetrating rays of the sun, so will the concentrated mind penetrate into its own innermost secrets. Thus we shall come to the basis of belief, to the real religion. We shall perceive for ourselves whether or not we have souls, whether or not life lasts for five minutes or for eternity, whether or not there is a God. All this will be revealed to us.

This is what Raja-yoga proposes to teach. The goal of all its teaching is to show how to concentrate the mind; then how to discover the innermost recesses of our own minds; then how to generalize their contents and form our own conclusions from them. It never asks what our belief is-whether we are deists, or atheists, whether Christians, Jews, or Buddhists. We are human beings, and that is sufficient. Every human being has the right and the power to seek 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 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. The 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 the 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; and 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 minds being very little developed. The vast mass of humanity is very little removed from the animals; for in many instances their power of control is little higher than that of the animals. We have very little command of our minds. Therefore to acquire that command, 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 fine is always the cause, and the gross, the effect. So the external world is the effect, and the internal, the cause. Therefore the external forces are simply the grosser parts of that of which the internal forces are the finer. The man who has discovered and learnt 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 go beyond them all. He will be the master of the whole of nature, internal and external. The progress and civilization of the human race simply mean controlling nature.

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Copyright© 1996, Ramakrishna-Vivekananda Center of New York.

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