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YOGA PHILOSOPHY 
 
 LECTURES 
 
 DELIVERED IN NEW YORK, WINTER OF 1895-6 
 BY THE 
 
 swAmi vivekAnanda 
 
 ON 
 
 rAja yoga 
 
 OR CONQUERING THE INTERNAL NATURE 
 
 ALSO PATANJALl's YOGA APHORISMS, WITH COMMENTARIES. 
 
 LONGMANS, GREEN, AND CO. 
 LONDON. NEW YORK, AND BOMBAY. 
 
 1896 
 
 All rights reserved. 
 
IN MEMORIAM 
 
 MARY J L MCDONALD 
 

 o 
 
 Each soul is potentially divine. 
 
 The goal is to manifest this divinity within, 
 
 BY controlling NATURE, EXTERNAL AND INTERNAL. 
 
 Do this EITHER BY WORK, OR WORSHIP, OK 
 
 psychic control, or philosophy, by one, or more, 
 or all of these and be free. 
 
 This is the whole of religion. Doctrines, or 
 dogmas, or rituals, or books, or texmples, or forms, 
 are but secondary details. .■•... 
 
 9843G' 
 
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 to the fact of such events, even in societies 
 living under the full blaze of modern science. The vast 
 mass of such evidence is unreliable, as coming 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 ex- 
 plain 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 being's change the course of the universe. The 
 
viii PREFACE. 
 
 latter have the excuse of ignorance, or at least of a false 
 system of education in their childhood, which has taught 
 them to depend upon such beings for help, and this 
 dependence has now become a part of their degenerate 
 nature. The former ha\"e no such excuse. 
 
 For thousands of years such phenomena have been 
 investigated, studied, and generalised, the whole ground 
 of the religious faculties of man has been analysed, and 
 the practical result is the science of Raja Yoga. Raja 
 Yoga does not, after the unpardonable manner of some 
 modern scientists, deny the existence of facts which are 
 very difficult to explain ; on the other hand, it gently, 
 yet in no uncertain terms, tells the superstitious tliat 
 miracles and answers to prayers, and powers of faith, 
 though true as facts, are not rendered comprehensible 
 through the superstitious explanation of attributing them 
 to the agency of a being, or beings, above the clouds. It 
 declares to mankind that each being is only a conduit 
 for the infinite ocean of knowledge and power that lies 
 behind. It teaches that desires and wants are in man, 
 that the power of supply is also in man ; and that wher- 
 ever and whenever a desire, a want, a prayer, has been 
 fulfilled, it was out of this infinite magazine that the 
 supply came, and not from any supernatural being. Tiie 
 
PREFACE. 
 
 IX 
 
 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 manifesta- 
 tions 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 more 
 subtle perceptions. 
 
 All the orthodox systems of Indian philosophy have 
 one goal in view, the liberation of the soul through per- 
 fection. The method is by Yoga. The word Yoga 
 covers an immense ground, but both the Sankhya and 
 the Vedantist Schools point to Yoga in some form or 
 other. 
 
 The subject of the present book is that form of Yoga 
 known as Raja Yoga. The aphorisms of Patanjali are 
 the highest authority and text book on Raja Yoga. 
 The other philosophers, though occasionally differing 
 from Patanjali in some philosophical aspect, have, as a 
 rule, acceded to his method of practice a decided consent. 
 The first part of this book is comprised of several lee- 
 
X PREFACE. 
 
 tures to classes deliv^ered by the present writer in New 
 York. The second part is a rather free translation of 
 the aphorisms {Sutras) of Patanjali, with a running com- 
 mentary. 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 the student who wants 
 to practise, but all such are especially and earnestly 
 reminded that, with few exceptions, Yoga can only be 
 safely learned 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 
 the SAnkhyas, the points of difference being very few. 
 The two most important differences are, first that Patan- 
 jali admits a Personal God in the form of a first teacher, 
 while the only God the Sankhyas admit is a nearly per- 
 fected being, temporarily in charge of a cycle. Second, 
 the Yogis hold the mind to be equally all-pervading with 
 the soul, or Purusa, and the Sankhyas do not. 
 
 The Ai'TiioR. 
 
CONTENTS 
 
 RAJA YOGA. 
 
 PAGE 
 
 Preface ... ... ... ... vii 
 
 Chap. 
 
 I. Introductory ... ... ... i 
 
 II. The first steps ... ... ... 17 
 
 III, Prana ... ... ... ... 30 
 
 IV. The Psychic Prana ... ... ... 48 
 
 V. The control of Psychic Prana ... 56 
 
 VI. Pratyahara and Dharana ... ... 63 
 
 VII. Dhyana and Samadhi ... ... ... 73 
 
 VIII. Raja Yoga in brief ... ... ... 87 
 
 PATANJALI'S YOGA APHORISMS 
 
 Introduction ... ... ... 95 
 
 I. Concentration : its Spiritual uses ... 102 
 
 n. ,) ITS Practice ... ... 145 
 
 III. The chapter of Powers ... ... 187 
 
 IV. Independence ... ... ... 206 
 
 Appendix ... ... ... ... 224 
 
 Glossary ... ... ... ... 230 
 
CHAPTER I. 
 INTRODUCTORY. 
 
 All ou£ knowledge is based upon experier.cc. V/hrJ 
 we call inferential knowledge, in which wc go from the 
 less general to the more 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 particular experiences of every 
 human being. ' The scientist does not tell you to believe 
 in anything, but he has certain results which come from 
 his own experiences, and reasoning on these experiences, 
 when he asks us to believe in his conclusions, he appeals 
 to some universal experience of humanity. In every 
 exact science there is a universal basis which is common 
 to all humanity, so that Ave can at once see the truth or 
 the fallacy of the conclusions drav*-n 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 said to be based upon faith and 
 behef, and, in most cases, consists only of different sets of 
 theories, and that is the reason why we find all these 
 various religions quarrelling with each other. These 
 theories, again, are based upon belief. One man says 
 
2 KAJA YOGA. 
 
 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 a reason, I cannot 
 ;;upply the-m .with any. This is why religion and meta- 
 physical phrtobciphy have a bad name nowadays. Every 
 educated ni an •seams to say: " Oh, these religions are only 
 l)undles of theories without any standard to judge them 
 by, each man preaching his own pet ideas." At the 
 same time I must tell you that there is a basis of uni- 
 versal belief in religion, governing all these different 
 theories, and all the varying ideas of different sects of 
 men in diflerent countries. Going to the basis of them 
 wc fmd that they also are based upon uni\ersal 
 experiences. 
 
 In the first place I will ask you to analyse all the 
 various religions of the world. You will fmd that these 
 are divided into two classes, those with a book, and those 
 without a book. Those with a book are the strongest, 
 and have the largest number of followers. Those with- 
 out 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 incarna- 
 tion of God, to believe in a God, in a soul, and in a 
 better state of that soul. If I ask him for reasons he 
 
INTRODUCTORY. ^ 
 
 says, " No, it is my belief." But if you go to the 
 fountain head of Christianity you will find that it is 
 based upon experience. Christ said He saw God ; the 
 disciples said 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 book the writers, who are called Rishis, or 
 sages, declare 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 — dn-ect experi- 
 ence. The teachers all saw God ; they all saw their own 
 souls, they saw their eternity, they saw their future, and 
 what they saw they preached. Only there is this differ- 
 ence, that in most of these religions, especially in modern 
 times, a peculiar claim is put before us, and that claim is 
 that these experiences are impossible at the present day ; 
 they were only possible with a few men, who were the 
 first founders of the religions that subsequently bore 
 their names. At the present time these experiences 
 have become obsolete, and therefore we have now to 
 take religion on belief. This I entirely deny. If there 
 has been one case of experience in this world in any par- 
 ticular branch of knowledge it absolutely follows that 
 this experience has been possible milHons of times 
 before, and will be repeated eternally. Uniformity is the 
 rigorous law of nature ; what once happened can happen 
 always. 
 
^ RAJA YOGA. 
 
 The teachers of the science of Yoga, therefore, declare 
 that rehpion is not only based upon the experience of 
 ancient times, hut that no man can be religious until he 
 has the same perceptions himself. Yoga is the science 
 which teaches us how to get these perceptions. It is 
 useless to talk about religion until one has felt it. Why 
 is there so much disturbance, so Tinich fighting and 
 quarrelling in the name of God ? There has been more 
 bloodshed in the name of God than for any other cause, 
 and the reason is that people never went to the fountain 
 head ; they were content only to give a mental assent to 
 the customs of their forefathers, and wanted others to 
 do the same. What right has a man to say 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 meta- 
 physics, and all search after a Supreme Being, is futile ; 
 on the other hand, with the semi-educated, the idea 
 seems to be that these things really have no basis, that 
 their only value consists in the fact that they are strong 
 motive p>owers 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 arc 
 
IXTRODLXTORY. 5 
 
 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, to grasp it, to realise it, to feel it within his 
 heart of hearts ; then alone, declare the Vedas, will all 
 doubts vanish, all darkness be scattered, and all crooked- 
 ness 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, and 
 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 ! " it will never come to 
 you. The same with chemistry. A certain method 
 must be followed. You must go to the laboratory, take 
 the different substances, mix them up, compound them, 
 experiment with them, and out of that will come a 
 knowledge of chemistry. If you want to be an astro- 
 nomer you must go the observatory, take a telescope, 
 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 first practised the 
 method. These are the truths of the sages of all 
 countries, of all ages, men pure and unselfish, who had 
 
6 RAJA YOGA 
 
 no motive but to do good to the world. They all declare 
 that they have found some truth higher than that the 
 senses can bring to us, and they challenge verification. 
 They say to you, take up the method and practise 
 honestly, and then, if you do not find this higher truth, 
 you will have the right to say there is no truth in the 
 claim, but before you have done that, you are not 
 rational in denying the truth of these assertions. So we 
 must work faithfully, using the prescribed methods, and 
 light will come. 
 
 In acquiring knowledge wc make use of generalisation, 
 and generalisation is based upon observation. We first 
 observe facts, and then we generalise, and then we draw 
 our conclusions or principles. The knowledge of the 
 mind, of the internal nature of man, of thought, can never 
 1)6 had until we have the power of first observing the 
 
 ^ facts that are going on within. It is very easy to observe 
 facts in the external world, and many thousand instru- 
 ments have been invented to observe every point of 
 nature, but in the internal world we find no instrument 
 ^ to help us. Vet we know we must observe in order to 
 have a real science. Without a proper analysis, any 
 science will be hopeless, mere theorising, and that is 
 
 ! why all 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, in the first place, proposes 
 
 , to gi\e men such a means of observing the internal 
 states, and the instrument is the mind itself. The power 
 
INTRODUCTORY. 7 
 
 of attention o f mind, when properly guided, and directed 
 towards the internal world, will analyse the mind, and 
 illumine facts for us. The powers of the mind are like 
 rays of light being dissipated ; when they are concentrated 
 they illumine everything. This is the only source of 
 knowledge that we have. Everyone is using it, both in 
 the external and the internal world, but, for the psycho- i 
 logist, this minute observation which the scientific man 
 can throv.- upon the external vvorld, will have to be 
 thrown on the internal world, and this requires a great '■ 
 deal of practice. From our childhood upwards we have j 
 been taught only to pay attention to things external, 
 never to pay attention to things internal, and 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, analyse itself, is ver)' hard } 
 work. Yet that is the only way to anything which will 
 be a scientific approach to the subject. 
 
 What is the use of such knowledge ? In the firsts 
 place, knowledge itself is the highest reward of knowledge,! 
 and, in the second place, there is also utility in it. Iti 
 will take away all our misery. When, by analysing his 
 own mind, man comes face to face, as it were, with some- 
 thing which is never destroyed, something which is, by 
 its own nature, eternally pure and perfect, he will no : 
 more be miserable, no more unhappy. All miserycomes A V 
 from fear, from unsatisfied desire. INIan will find that he 
 
/ 
 
 8 RAJA YOGA. 
 
 never dies, and then he will have no more fear of death. 
 When he knows that he is perfect, he will have no more 
 \ain desires, and both these causes being absent, there 
 will be no more misery — there will be perfect bliss, e\en 
 while in this body. 
 
 There is only one method by which to attain this 
 knowledge, that which is called concentration. The 
 chemist in his laboratory concentrates all the energies of 
 his mind into one focus, and throws them out upon the 
 materials he is analysing, and so finds out their secret. 
 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 liim. 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. Vou 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 this knowledge in the world been gained 
 but by the concentration of the powers of the mind ? 
 Nature is ready to give up her secrets if we only know 
 how to knock, to give her the necessary blow, and the 
 strength and force of the blow come through concentra- 
 tion. There is no limit to the power of the human mind. 
 The more concentrated it is, the more power is brought 
 lo bear on one point, and that is the secret. 
 
 It is easier to concentrate the mind on external things, 
 the mind naturally goes outwards; but, in_the^ase of 
 religion, or psychology, or metaphysics, the subject and 
 
INTRODUCTORY. g 
 
 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 reflective. 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, another 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 
 none. It will all be revealed to us. This is what Raja 
 Yoga proposes to teach. The goal of all its teaching isi| 
 how to concentrate the mind, then how to discover the j 
 facts in our own minds, then how to generalise those ; 
 facts, 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. 
 
lO RAJA YOGA. 
 
 So far, then, we see thai in the study of this Raja 
 Yoj;ja no faith or heHef is necessary. Beheve nothinj; 
 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 the main part of it is mental. As we go along we 
 shall fmd how intimately the mind is connected with the 
 body. If we believe that the mind is simply a finer pail 
 of the body, and that mind acts upon the body, in 
 the same way the body must act upon the mind. If the 
 Ixxly is sick, tiie mind becomes sick also. If the body is 
 healthy, the mind remains healthy and strong. When 
 one is angry, the mind becomes disturbed ; at the same 
 time, when the mind is disturbed, the body also becomes 
 disturbed. With the majority of mankind the mind i> 
 entirely under the control of the body ; the mind is very 
 little developed. The vast mass of humanity, if you will 
 kindly excuse me, is very little removed from the 
 animals. Not only that, but, in many instances, the 
 power of control is very little higher than that of the 
 lower animals. We have very little command of oui 
 minds. Therefore to bring that command about, to gel 
 that control over body and mind, we must take certain 
 physical helps, and when the body is sufficiently con- 
 trolled, we can attempt the manipulation of the mind. 
 By manipulation of the mind, we shall be able to bring 
 
INTRODUCTORY. 1 1 
 
 it under our control, make it work as we like, and com- 
 pel it to concentrate its powers as we desire. 
 
 According to the Raja Yogi, all this external world is 
 but the gross form of the internal, or subtle. The finer ; 
 is always the cause, and the grosser the effect. So the 
 external world is the effect, and the internal the cause. 
 In the same way external forces are simply the grosser 
 parts, of which the internal forces are the finer. One 
 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 is simply | ^ 
 controlling this nature. 
 
 Various races differ in their processes. Just as in the 
 same society some individuals want to control external 
 nature, and others want to control internal nature, so, 
 among races, some want to control the external nature, 
 and some the internal. Some say that by controlhng 
 internal nature we control everything ; some that by 
 controlling external nature we control everything. 
 Carried to the extreme both are right, because there is ) 
 neither internal nor external. It is a fictitious limitation 
 that never existed. Both are destined to meet at the 
 same point, the externalists and the internalists, when 
 
12 RAJA YOGA. 
 
 both reach the extreme of their knowledge. Just as the 
 physician, when he pushes his knowledge to its limits, 
 linds it melting away into metaphysics, so the meta- 
 physician will find that what he calls mind and matter 
 are but apparent distinctions, which will have to vanish 
 for ever. 
 
 The end and aim of all science is to fmd a unit, thai 
 One out of which all this manifold is being manufactured, 
 that One existing as many. R&ja 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 is thought to be mys- 
 ticism. People who wanted to practise it were eitlier 
 burned or killed as witches and sorcerers, and in India, 
 for various reasons, it fell into the hands of persons who 
 destroyed 90 per cent, of the knowledge, and of that por- 
 tion which remained tried to make a great secret. In 
 modern times many so-called teachers have arisen worse 
 than those of India, Injcause the latter knew something, 
 v.hile these modern exponents do not. 
 
 Anything that is secret and mysterious in these s)s- 
 lems of Yoga should be at once rejected. The best 
 guide in life is strength. In religion, as in everything 
 else, discard everything that weakens you, have nothing 
 to do with it. AH mystery-mongering weakens the 
 human brain. Through it this science of Yoga has been 
 v.ell nigh destroyed, but it is really one of the grandest 
 
INTRODUCTORY. 
 
 13 
 
 of sciences. From the time that it was discovered, more 
 than 4000 years ago, it was perfectly deHneated and 
 formulated and preached in India, and it is a striking 
 fact, that the more modern the commentator, the greater 
 the mistakes he makes. The more ancient the writer on 
 it the more rational he is. Most of the modern writers 
 talk of all sorts of mystery. Thus it 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, and 
 they did so that they might have the powers to them- 
 selves. 
 
 In the first place there is no mystery in what I preach. 
 What little I know I will tell you. So far as I can 
 reason it out I will do so, but what I do not knoAV I will 
 simply tell you that it is what the books say. It is wrong 
 to blindly beheve. You must exercise your own reason 
 and judgment ; you must practise, and see whether these 
 things happen or not. Just as you would take up any 
 other science of a material nature, 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 
 the broad daylight. Any attempt to mystify these things 
 is productive of great danger. 
 
 Before proceeding further, I will state to you a little 
 of the Sankhya Philosophy, upon which the whole of Raja 
 Yoga is based. According to this philosophy perception 
 comes through instruments, e.g., the eyes ; the eyes carry 
 it to the organs, the organs to the mind, the mind to the 
 
I A RAJA YOGA. 
 
 determinative faculty, from this the Purusa (the soul) 
 receives it, and gives the order back, as it were, and so on 
 through all these stages. In this way sensations are re- 
 ceived. With the exception of the Purusa all of these 
 are material, but the mind is of much finer material than 
 the external instruments. That material of which the 
 mind is composed becomes grosser, and becomes what is 
 called the Tanmatras. It becomes still grosser and forms 
 the external material. That is the psychology of the 
 Sankhya. So that, between the intellect and the grosser 
 matter outside there is only a difl'erence in degree. The 
 Purusa is the only thing which is immaterial. Mind is 
 an instrument in the hands of the soul, as it were, 
 through wiiich the soul catches external objects. This 
 mind is constantly changing and vacillating, and it can 
 either attach itself to several organs, or 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 at- 
 tached to the seeing organ, although it was to the hearing 
 organ. And the mind, in the same way, can be attached 
 to all the organs simultaneously. This mind has the re- 
 flexive 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 of certain philosophers. Modern physiologists 
 tell you that the eyes are not the organs of vision, but 
 
INTRODUCTORY. 15 
 
 that the organs are in the nerve centre in the brain, and 
 so with all the senses ; and they also tell you that these 
 centres are formed of the same material as the brain 
 itself. So the Sankhyas will also tell you, but one is a 
 statement on the physical side, and the other on the 
 psychological side ; yet both are the same. Beyond this 
 we have to demonstrate. 
 
 The Yogi proposes to himself to attain to that fine 
 state of perception in which he can perceive all these 
 things. There must be mental perception of all the 
 different states. We shall perceive how the sensa- 
 tion is travelling, and how the mind is receiving it, how 
 it is going to the determinative faculty, and how this 
 gives it to the Purusa. As each science requires 
 certain preparations, as each science has its own method, 
 until we follow that method we can never understand 
 that science ; so in Raja Yoga. 
 
 Certain regulations as to food are necessary ; we must 
 use that food which brings us the purest mind. If yon 
 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 toward the cages of the lions 
 and tigers you find them restless, showing how much 
 difference has been produced 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 
 
1 5 RAJA YOGA. 
 
 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, or torture his flesh ; he 
 who does so, says the Gito, 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 Yogis. 
 
CHAPTER II. 
 THE FIRST STEPS. 
 
 Raja Yoga is divided into eight steps. The first is 
 Yama — non-killing, truthfulness, non-stealing, contin- 
 ence, and non-receiving of any gifts. Next is Niyama 
 — cleanliness, contentment, mortification, study, and 
 self-surrender to God. Then comes Asana, or 
 posture ; Pratyahara, or making the mind introspective ; 
 Dharana, or concentration ; Dhyana, or meditation ; 
 and Samadhi, or super-consciousness. The Yama and 
 Niyama, as we see, are moral trainings ; without these 
 as the basis no practice of Yoga will succeed. As these 
 practices 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, through thought, word or deed, and this applies 
 not only to man, but to all animals. 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 
 
 B 
 
1 8 RAJA YOGA 
 
 we can remain long. That posture which is easiest for 
 each one is the posture to use. For one man it may 
 be very easy to think in a certain posture, but this ma\- 
 be very difficult for another. We will find later on thai 
 in the study of these psychological matters there will be 
 a good deal of action going 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 action 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 posture, with the 
 spine straight. Vou will naturally see that you cannot 
 think very high thoughts with the chest in. 'I'his 
 f)ortion of the Yoga is a little similar to the Hatha Yoga, 
 which deals entirely with the physical body ; the aim of 
 the latter is to make the physical body very strong. We 
 have nothing to do with that here, because its practices 
 are very difficult, and cannot be learned in a day, anil. 
 after all, do not lead to any 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 p>erfect control ; the heart can be 
 made to stop or go on at his bidding, and. in the same 
 
THE FIRST STEPS. 
 
 19 
 
 way, each part of the organism can be made to work at 
 his bidding. 
 
 The result of this part of Yoga is to make men Hve 
 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, with- 
 out 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 ; 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, and make a pump action in the throat. 
 
 After one has learned to have a firm erect seat, he 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, Sankaracharya, advises 
 it, I think it fit that it should be mentioned, and I will 
 quote his own directions from his commentary to the 
 Svetasvatara Upanisad. " The mind whose dross has 
 been cleared away by Pranayama, becomes fixed in 
 Brahman ; therefore Pranayama is pointed out. First 
 the nerves are to be purified, then comes the power to 
 practise Pranayama. Stopping the right nostril with the 
 
20 KAJA YOGA. 
 
 ihuiiib, with the left nostril fill in air, according to one's 
 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 ; practising this three or five 
 times at four intervals 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. Vou may sit down 
 and listen to me by the hour every day, but, if you do not 
 practise, you will not get one step further. It all depends 
 on practice. We never understand these things until we 
 experience them. We w ill have to see and feel them for 
 ourselves. Simply listening to explanations and theories 
 will not do. There are several obstructions to practice, 
 '['he first obstruction is an unhealthy body ; if the bod) 
 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 rare of w hat we eat and drink, and what we 
 do ; always use .i mental eflbrt, what is usually adled 
 " 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 
 iloubtful about things we do not see. Man cannot live 
 upon words, however he may try. So, doubt comes to 
 
THE FIRST STEPS. 21 
 
 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 you encouragement and hope. As one 
 commentator on Yoga philosophy says : " When one proof 
 is realised, however little it may be, that will give us 
 faith in the whole teachings of Yoga." For instance, 
 after the first few months of training and teaching, you- 
 \\'ill 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 con- 
 centrate your mind and try to do so. These glimpses 
 will come, just a little bit at first, but enough to give you 
 faith, and strength, and hope. For instance, if you 
 concerftrate your thoughts on the tip of your nose, in a 
 few days you will begin to smell most beautiful fragrance, 
 and that 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, 
 and end, and goal, of all this training is liberation of the 
 soul. Absolute control of nature, and nothing short of it, 
 must be the goal. W'e must be the masters, and not 
 nature ; neither body nor mind must be our master, and 
 neither 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, 
 and at last the sage told them, " Thou thyself art the 
 
22 RAJA YOGA. 
 
 being thou art seeking." Both of them thought that 
 their bodies were the Self. " We have got everything," 
 they said, and both of them returned to their people and 
 said, " We have learned everything that is 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 satished with the idea that he was 
 God, that by the Self was meant the body. But 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 
 bodily enjoyments." But, in a few days, he found out 
 that this 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 is 
 the Self? If so, 1 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, 
 lie 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?" 'I'he sage said, " Find 
 out for yourself; thou art That." The god returneil 
 once more, and thought that it was the mind ; perhaps 
 that is the Self. But in a few days he reflected that 
 thoughts are so various ; now good, now bad ; the mind 
 is too changeable to be the Self. He went back to the 
 
THE FIRST STEPS. 
 
 23 
 
 sage and said, " Sir, I do not think that the mind is the 
 Self; did you mean that?" " No," repHed the sage, 
 *' thou art That ; find out for yourself." The god went 
 back, 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 birthless, the 
 immovable, the intangible, the omniscient, the omni- 
 potent Being, and 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 fond- 
 ness for the body. 
 
 This world has a good many of these demoniac 
 natures, but there are some gods too. If one propose 
 to teach any science to increase the power of sense enjoy- 
 ment, he finds multitudes ready for it. If one under- 
 take to show mankind the supreme goal, they care noth- 
 ing for that. Very few have the power to grasp the 
 highest, fewer still the patience to attain to it, but a few 
 also know that if the body be kept for a thousand years 
 the result will be the same in the end. 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 chang- 
 ing before you every moment, and new masses are com- 
 ing, 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. 
 
24 RAJA YOGA. 
 
 This human body is the <,aeatest 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 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 tot) 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 ne.xt to Pranayama, 
 controlling the breathing. What has that to do with 
 concentrating the powers of the mind ? Breath is like 
 the fly-wheel of this machine. 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 in accord- 
 ance. This breath is that fly-wheel, supplying and 
 
THE FIRST STEPS. 25 
 
 regulatings the motive power to everything in this 
 body. 
 
 There was once a minister to a great king. He fell 
 into disgrace, and 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, and at night she came to the 
 tower 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, 
 a stout twine, a pack thread, a 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 his horns with 
 a drop of honey, and to set him free on the wall 
 of the tower, with his head pointing upwards. She 
 obeyed all these instructions, and the beetle started on 
 his long journey. Smelling the honey before him he 
 slowly crept onwards and onwards, in the hope of reach- 
 ing it, until at last he 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," and laying hold of 
 
26 RAJA YOGA. 
 
 that, 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 as the mind, as it were, enters 
 the body, and becomes more subtle. To get that subtle 
 perception we have to begin with the grosser perceptions, 
 so we have to get hold of that which is setting the whole 
 engine in motion, and that is the Prana, the most obvious 
 manifestation of which is the breath. Then, along with 
 the breath, we will slowly enter the body, and that will 
 enable us to find out about the subtle forces, how the 
 nerve currents are moving all over the body, and as soon 
 as we perceive that, 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 cur- 
 rents, so, at last, we shall reach the state when we have 
 perfect control over the body and mind, making both 
 our servants. Knowledge is power, and we have to get 
 this power, so we must begin at the beginning, the 
 Pranayama, restraining the Prana. This Pranayama is 
 
THE FIRST STEPS. 27 
 
 a long subject, and will take several lessons to illustrate 
 it thoroughly. We will take it part by part. 
 
 We shall gradually see what are 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 practise 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, it has to pass through a state of relative calm- 
 ness. The early morning and the early evening are the 
 two points of calmness. Your body will have a like 
 tendency to become calm at those times. We will take 
 advantage of that natural condition, and begin then to 
 practise. Make it a rule not to eat until you have 
 practised ; if you do this the sheer force of hunger will 
 break your laziness. In India they teach children never 
 to eat until they have practised, and worshipped, and it 
 becomes natural to them after a time ; a boy will not 
 feel hungry until he has bathed and practised. 
 
 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 ; 
 
28 RAJA YOGA. 
 
 they are the best surroundings for a Yogi ; also pictures 
 that are pleasing. Burn incense morning and evening. 
 Have no quarrelling, or anger, or unholy thought in that 
 room. Only allow those persons to enter who are of the 
 same thought as you. Then by and by there will be an 
 atmosphere of holiness in the room, and when you are 
 miserable, sorrowful, doubtful, or your mind is disturbed, 
 the very fact of entering tiiat room will make you calmer. 
 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 can 
 not afford to have a room set apart can practise any- 
 where they like. Sit in a straight posture, and the iirst 
 thing to do is to send a current of holy thought to all 
 creation ; mentally repeat : " Let all beings be happy ; lei 
 all beings be peaceful ; let all beings be blissful." So do 
 to the I'2ast, 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 yourselves healthy is 
 to see that others are healthy, and the easiest way to 
 make yourselves happy is to see that others are happ} . 
 After doing that, tliose 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 
 
THE FIRST STEPS. 29 
 
 adamant, and that with the help of this body you will 
 cross this 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. 
 
CHAPTER III. 
 
 PRANA. 
 
 PrAnAvama is not, as many think, something about 
 the breath ; breath, indeed, has very little to do with it. 
 if anything. Breathing is only one of the many exer- 
 cises through which we get to the real Pranayima. 
 Prinayama means the control of Prana.-* According to 
 the philosophers of India, the whole universe is cotnposed 
 of two materials, one of which they call Aka.sa. It is the 
 omnipresent, all penetrating existence. Everything that 
 has form, everything that is the result of compounds, is 
 evolved out of this Akasa. It is the Aka.sa that becomes 
 tlie air. that becomes the licjuids, that becomes the 
 solids; it is the Akasa that becomes the sun, the earth, 
 the moon, the stars, the comets; it is the Akasa that 
 liecomes the body, the animal body, the plants, every 
 form that we see, everything that can be sensed, every- 
 thing that exists. It itself cannot be perceived ; it is so 
 subtle that it is beyond all ordinary perception ; it can only 
 be seen when it has become gross, has taken form. Ai 
 the beginning of creation there is only this .\kasa ; at the 
 end of the cycle the solids, the liquids, and the gases all 
 
 3° 
 
PR AN A. 
 
 31 
 
 melt into the Akasa again, and the next creation similarly 
 proceeds out of this Akasa. 
 
 By what power is this Akasa manufactured into this 
 universe ? By the power of Prana. Just as Akasa is the 
 infinite omnipresent material of this universe, so is this 
 Prana the infinite, omnipresent manifesting power of this 
 universe. At the beginning and at the en^ of a cycle 
 everything becomes Akasa, and all the forces that are in 
 the universe resolve back into the Prana ; in the next 
 cycle, out of this Prana is evolved everything that we 
 call energy, everything that we call force. It is the Prana 
 that is manifesting as motion ; it is the Prana that is 
 manifesting as gravitation, as magnetism. It is the 
 Prana that is manifesting as the actions of the body, as 
 the nerve currents, as thought force. From thought, 
 down to the lowest physical force, everything is but the 
 manifestation of Prana. The sum-total of all force in the 
 universe, mental or physical, w-hen resolved back to its 
 original state, is called Prana. " When there w-as 
 neither aught nor naught, when darkness was covering 
 darkness, what existed then ? That Akasa existed 
 w'ithout motion." The physical motion of the Prana 
 was stopped, but it existed all the same. All the 
 energies that are now displayed in the universe we know , 
 by modern science, are unchangeable. The sum-total 
 of the energies in the universe remains the same through- 
 out, only, at the end of a cycle, these energies quiet 
 down, become potential, and, at the beginning of the 
 next cycle, they start up, strike upon the Akasa, and out 
 
32 RAJA YOGA. 
 
 of the Akasa evolve these various forms, and, as the 
 Akasa chang^es, this Prana changes also into all these 
 manifestations of energy. The knowledge and control 
 of this Prana is really what is meant by Pranayama. 
 
 This opens to us the door to almost unlimited power. 
 Suppose, for instance, one understood the Prana per- 
 fectly, and could control it, what power on earth could 
 there he that would not be his ? He would be able to 
 move the sun and stars out of their places, to control 
 everything in the universe, from the atoms to the biggest 
 suns, because he would control the Prana. This is the 
 end and aim of Pranay&ma. When the Yogi becomes 
 perfect there will be nothing in nature not under his 
 control. If he orders the gods to come, they will come 
 .»t his bidding; if he asks the departed to come, they 
 will come at his bidding. All the forces of nature will 
 obey him as his slaves, and when the ignorant see these 
 lX)wers of the Yogi they call them miracles. One pecu- 
 liarity of the Hindu mind is that it always inquires for 
 the last possible generalisation, leaving the details to be 
 worked out afterwards. The (juestion is raised in the 
 Vedas, " What is that, knowing which we shall know 
 everything ? '" Thus, all books, and all philosophies 
 that ha\e been written, have been only to prove that b) 
 knowing which e\erything is known. If a man wants to 
 know this universe bit by bit he must know every indi- 
 \ idual grain of sand, and that means infinite time for 
 him ; he cannot know all of them. Then how can know- 
 ledge be? How is it possible for a man to be all-knowing 
 
PRANA. 33 
 
 through particulars ? The Yogis say that behind this 
 particular manifestation there is a generalisation. Be- 
 hind all particular ideas stands a generalised, an abstract 
 principle ; grasp it, and you have grasped everything. 
 Just as this whole universe has been generalised, in the 
 Vedas, into that One Absolute Existence. He who has 
 grasped that Existence has grasped the whole universe. 
 So all forces have been generalised into this Prana, and 
 he who has grasped the Prana has grasped all the forces 
 of the universe, mental or physical. He who has con- 
 trolled the Prana has controlled his own mind, and all 
 the minds that exist. He who has controlled the Prana 
 has controlled his body, and all the bodies that exist, 
 because the Prana is the generalised manifestation of 
 force. 
 
 How to control the Prana is the one idea of Prana- 
 yama. All these trainings and exercises are for that one 
 end, and each man must begin where he stands, must 
 learn how to control the things that are nearest to him. . 
 This body is the nearest thing to us, nearer than any- 
 thing in the universe, and this mind is the nearest of all. 
 The Prana which is working this mind and body is the 
 nearest to us of all the Prana in the universe. This little 
 wave of the Prana w^hich represents our own energies, 
 mental and physical, is the nearest wave to us of all that 
 infinite ocean of Prana, and if we can succeed in controlling 
 that little wave, then alone we can hope to control the 
 w^hole of Prana. Perfection is to be gained by the Yogi 
 who has done this, and no power is any more his master. 
 
 c 
 
34 RAJA YOGA. 
 
 He has become almost almighty, almost all-knowing. 
 We see sects in every country who have attempted this 
 control of Prana. In this country there are Mind-healers, 
 Faith-healers, Spiritualists, Christian Scientists, Hypno- 
 tists, etc., and if we analyse these different groups we 
 shall find that the background of each is this con- 
 trol of the Prana, whether they know it or not. 
 If you boil all their theories down the residuum 
 will be the .same. It is the one and same force 
 they are manipulating, only unknowingly. They have 
 stumbled on the discovery of a force, and do not know 
 its nature, but they are unconsciously using the same 
 p)owers which the Yogi uses, and which come from 
 Pr&na. 
 
 This Prana is the vital force in every being, and the 
 finest and highest action of Prana is thought. This 
 thought, again, as we sec, is not all. There is also a 
 sort of thought which we call instinct, or unconscious 
 thought, the lowest plane of action. If a mosf]uito 
 stings us, without thinking, our hand will strike it, 
 automatically, instinctively. This is one expression of 
 thought. ;\11 refle.x actions of the body belong to this 
 plane of thought. There is then a still higher plane of 
 thought, the conscious. I reason, I judge, I think, I see 
 the pros and cons of certain things ; yet that is not all. 
 W'e know that reason is limited. There is only a certain 
 extent to which reason can go ; beyond that it cannot 
 reach. The circle within which it runs is very very 
 limited indeed. Yet, at the same time, we find fact;- 
 
PR ANA. 
 
 35 
 
 rush into this circle. Like the coming of comets certain 
 things are coming into this circle, and it is certain they 
 come from outside the Hmit, although our reason cannot 
 go beyond. The causes of the phenomena protruding 
 themselves in this small limit are outside of this limit. 
 The reason and the intellect cannot reach them, but, 
 says the Yogi, that is not all. The mind can exist on a 
 still higher plane, the super-conscious. When the mind 
 has attained to that state, which is called Samadhi, 
 — perfect concentration, super-consciousness — it goes 
 beyond the limits of reason, and comes face to face with 
 facts which no instinct or reason can ever know. All 
 these manipulations of the subtle forces of the body, the 
 different manifestations of Prana, if trained, give a push 
 to the mind, and the mind goes up higher, and becomes 
 super-conscious, and from that plane it acts. 
 
 In this universe there is one continuous mass on every 
 plane of existence. Physically this universe is one ; 
 there is no difference between the sun and you. The 
 scientist will tell you it is only a fiction to say the 
 contrary. There is no real difference between the table 
 and me ; the table is one point in the mass of matter, and 
 I another point. Each form represents, as it were, one 
 whirlpool in the infinite ocean of matter, and these are 
 not constant. Just as in a rushing stream there may be 
 millions of whirlpools, and the water in each of these 
 whirlpools is fresh every moment, turning round and 
 round for a few seconds, and then passing out at the 
 other end, and fresh particles of water coming in, so this 
 
36 KAJA YOGA. 
 
 whole universe is one constantly changing mass of matter, 
 in which we are little whirlpools. A mass of matter 
 enters them, goes round and round, and turns, for a few 
 years, into the body of a man, becomes changed, and 
 gets whirled out in the form of, maybe, an animal, from 
 that it rushes round to get, after a few years, into another 
 whirlpool, called a lump of mineral. It is a constant 
 change. Not one body is constant. There is no such 
 thing as my body, or your body, except in words. It is 
 one huge mass of matter. One point is called moon, 
 another sun, another a man, another the earth, another a 
 plant, another a mineral. Not one is constant, but 
 everything is changing, matter eternally concreting and 
 disintegrating. So it is with the mind. Matter is 
 represented by the ether ; when the action of Prana is 
 most subtle, this very ether, in the finer state of vibration, 
 will represent the mind, and there it will be still one un- 
 broken mass. If you can get to simply that subtle vibration 
 you will see and feel that the whole universe is composed 
 of these subtle vibrations. Sometimes certain drugs have 
 the power to take us, as it were, through our senses, and 
 bring us to that condition. Many of you may remember 
 the celebrated experiment of Sir Humphrey Davy, when 
 the laughing gas overpowered him, and, during the 
 lecture, he remained motionless, stupefied, and, after that, 
 he said that the whole universe was made up of ideas ; 
 for the time being, as it were, the gross vibrations had 
 ceased, and only the subtle \ ibrations, which he called the 
 mind, were present to him. He could only see the subtle 
 
PRANA. ,- 
 
 vibrations round him ; e\-erything had become thought ; 
 the v,-hole universe was an ocean of thought, he and 
 everyone else had become httle thought whirlpools. 
 
 Thus, even in the universe of thought .we find this 
 unity, and at last, when we get to the Self, we know 
 that that Self can only be One. Beyond motion 
 there is but One. Even in manifested motion there is 
 only a unity. These facts can no more be denied, as 
 modern science has demonstrated them. Modern 
 physics also has demonstrated that the sum-total of 
 the energies in the universe is the same throughout. 
 It has also been proved that this sum-total of energy exists 
 in two forms. It becomes potential, toned down, and 
 calmed, and next it comes out manifested as all these 
 various forces ; again it goes back to the quiet state, 
 and again it manifests. Thus it goes on evolving" and 
 involving through eternity. The control of this Prana, 
 as before stated, is what is called Pranayama. 
 
 This Pranayama has very little to do with breathing, 
 except as exercise. The most obvious manifestation of 
 this Prana in the human body is the motion of the lungs. 
 If that stops, the body will stop ; all the other mani- 
 festations of force in the body will immediately stop, if 
 this is stopped. There are persons who can train 
 themselves in such a manner that the body will live on, 
 even when this motion has stopped. There are some 
 persons who can bury themselves for months, and yet 
 live, without breathing. But, for all ordinary persons, 
 this is the principal gross motion in the body. To reach 
 
^S lik]A YOGA. 
 
 the more subtle we must take the help of the grosser, and 
 so, slowly travel towards the most subtle, until we gain our 
 point. The most obvious of all motions in the body is the 
 motion of the lungs, the fly-wheel which is setting the 
 other forces in motion. Pranayama really means con- 
 trolling this motion of the lungs, and this motion is 
 associated with the breath. Not that breath is pro- 
 ducing it ; on the contrary il is producing breath. 
 This motion draws in the air by pump action. The 
 Prana is moving the lungs, and that motion of the lungs, 
 draws in the air. So Pranayama is not breathing, but 
 controlling that muscular power which moves the lungs, 
 and that muscular power which is going out through 
 the nerves to the muscles, from them to the lungs, 
 making them move in a certain manner, is the Prana, 
 which we have to control in the practice of Pranayama. 
 When this Prana has become controlled, then we shall 
 inunediately fmd that all the other actions of the Prana 
 in the body will slowly come under control. I myself 
 have seen men who have controlled almost every muscle 
 of the body : and why not ? If I have con- 
 trol over certain muscles, why not over every muscle 
 and nerve of the body ? What impossibility is there ? 
 At present the control is lost, and the motion has become 
 automatic. We cannot move the ears at will, but we 
 know that animals can. We have not that power 
 because we do not exercise it. This is what is called 
 atavism. 
 
 Again. Nvc k5M\>. t'l -l iiiniio'.i wliiih Ii.is l)i((>iiu- Irilcnl 
 
PRAXA. 
 
 39 
 
 can be brought back to manifestation. By hard 
 work and practice certain motions of the body which 
 are most dormant can be brought back under perfect 
 control. Reasoning in that way we find there is no 
 impossibihty, but, on the other hand, every probabihty 
 that each part of the body can be brought under per- 
 fect control. This the Yogi does through Pranayama. 
 Perhaps some of you have read in these books that in 
 Pranayama, when drawing in the breath, you must fill 
 your whole body with Prana. In the Enghsh transla- 
 tions Prana is given as breath, and you are inclined to 
 ask how that is to be done. The fault is with the trans- 
 lator. Every part of the body can be filled Avith Prana, 
 this vital force, and when you are able to do that, you 
 can control the whole body. All the sickness and misery 
 felt in the body will be perfectly controlled, and, not 
 only so, you will be able to control another's body. 
 Everything is infectious in this world, good or bad. If 
 your body be in a certain state of tension, it will have a 
 tendency to produce the same tension in others. If you 
 are strong and healthy, those that live near you will also 
 have the tendency to become strong and healthy, but, if 
 you are sick and weak, those around you will have the 
 tendency to become the same. This vibration will be, as 
 it were, conveyed to another body. In the case of one 
 man trying to heal another, the first idea is simply trans- 
 ferring his own health to the other. This is the primi- 
 tive sort of healing. Consciously, or unconsciously 
 health can be transmitted. The very strong man, living 
 
40 RAJA YOGA. 
 
 with the weak man, will make him a little stronger, 
 whether he knows it or not. When consciously done it 
 becomes quicker and better in its action. Next come 
 those cases in which a man may not be very healthy 
 himself, yet we know that he can bring health to another. 
 The first man, in such a case, has a little more control 
 over the Prana, and can rouse, for the time being, his 
 Prana, as it were, to a certain state of vibration, and 
 transmit it to another person. 
 
 There have been cases where this process has been 
 carried on at a distance, Init in reality there is no dis- 
 tance, in the sense of a break. Where is the distance 
 that has a break ? Is there any break between you and 
 the sun ? It is a continuous mass of matter, the sun the 
 one part, and you the other. Is there a break between 
 one part of a river and another ? Then why cannot any 
 force travel ? There is no reason against it. Theso 
 cases are perfectly true, and this PrSna can be trans- 
 mitted to a very great distance ; but to one genuine ca.se. 
 there are hundreds of frauds. It is not so easy as it is 
 thought to be. In the most ordinary cases of this heal 
 ing you will find that these healers are simply taking 
 advantage of the naturally healthy state of the human 
 l)ody. There is no disease in this world which kills the 
 majority of persons attacked. Even in cholera epidemics, 
 if for a few days sixty per cent, die, after that the rate 
 comes down to thirty and twenty per cent., and the rest 
 recover. An allopath comes and treats cholera patients, 
 and gives them his medicines ; the homccopath comes 
 
X 
 
 PRANA. 
 
 41 
 
 and gives his medicine, and cures perhaps more, 
 simply because the homoeopath did not disturb the 
 patients, but allowed nature to deal with them ; and the 
 faith-healer will cure more still, because he will bring the 
 strength of his mind to bear, and rouses, through faith, 
 the dormant Prana of the patient. 
 
 But there is a mistake constantly made by faith- 
 healers ; they think that it is faith itself that directly 
 heals a man. It alone will not cover all the ground. 
 There are diseases where the worst symptoms are that 
 the patient never thinks that he has that disease. That 
 tremendous faith of the patient is itself one symptom of 
 the disease, and usually indicates that he will die quickly. 
 In such cases the principle that faith cures does not 
 apply. If it were faith that cured in all these cases, 
 these patients also would be cured. It is by this Prana 
 that real curing comes. The pure man, who has con- 
 trolled this Prana, has the power of bringing it into a 
 certain state of vibration, which can be conveyed to 
 others, arousing in them a similar vibration. You see 
 that in every-day actions. I am talking to you. What 
 am I trying to do ? I am, so to say, bringing my 
 mind to a certain state of vibration, and the more I 
 succeed in bringing it to that state, the more you will be 
 affected by what I say. All of you know that the day I 
 am more enthusiastic the more you enjoy the lecture, 
 and when I am less enthusiastic you feel lack of interest. 
 
 The gigantic will powers of the world, the world- 
 movers, can bring their Prana into a high state of vibra- 
 
4.2 RAJA YOGA. 
 
 tion, and it is so great and powerful that it catches 
 others in a moment, and thousands are drawn towards 
 them, and half the world thinks as they do. Great 
 prophets of the world had the most wonderful control of 
 this Prana, which gave them tremendous will power ; 
 they had brought their Prana to the highest state of 
 motion, and this is what gave them power to sway the 
 world. All manifestations of power arise from this 
 control. Men may not know the secret, but this is the 
 one explanation. Sometimes in your own body the 
 supply of PrknzL gravitates more or less to one part ; the 
 balance is disturbed, and when the balance of Pr^na is 
 disturbed, what we call disease is produced. To take 
 away the superfluous Prana, or to supply the Prana that 
 is wanting, will be curing the disease. That again is 
 Pranayama, to learn when there is more or less Prana in 
 one part of the body than there should be. The feelings 
 will become so subtle that the mind will feel that there is 
 less Prana in the toe or the finger than there should be, 
 and possess the power to supply it. These are among 
 the various functions of Pranayama. They have to be 
 learned slowly and gradually, and, as you sec, the whole 
 scope of Raja Yoga is really to teach the control and 
 direction in diflerent planes of the Prana. When a man 
 has concentrated his energies he masters the Prana that 
 is in his body. When a man is meditating, he is also 
 concentrating the Prana. 
 
 In an ocean there are huge waves, like mountains, then 
 smaller waves, and still smaller, down to little bubbles, 
 
PR AN A. 
 
 43 
 
 but the background of all these is the infinite ocean. The 
 bubble is connected with the infinite ocean at one end, 
 and the huge wave at tlie other end. So, one may be 
 a gigantic man, and another a little bubble, but each is 
 connected with that infinite ocean of energy, and this is the 
 common birthright of every animal that exists. Wherever 
 there is life, the storehouse of infinite energy is behind it. 
 Starting from some fungus, some very minute, micro- 
 scopic bubble, and all the time drawing from that 
 infinite storehouse of energy, the form is changed slowly 
 and slowly, until, in course of time it becomes a plant, 
 then an animal, then man, ultimately God. This is 
 attained through millions of jeons, but what is time ? An 
 increase of speed, an increase of struggle, is able to 
 bridge the distance of time. That which naturally takes 
 a long time to accomplish can be shortened by the inten- 
 sity of the action, says the Yogi. A man may go on 
 slowly drawing in this energy from the infinite mass that 
 exists in the universe, and perhaps he will require a 
 hundred thousand years to become a Deva, and then, 
 perhaps, five hundred thousand years to become still 
 higher, and perhaps five millions of years to become 
 perfect. Given rapid growth the time will be lessened. 
 Why is it not possible, with sufficient effort, to reach 
 this very perfection in six months or six years ? There 
 is no Hmit. Reason shows that. If an engine, with a 
 certain amount of coal, runs at two miles an hour, add 
 more coal, and it will run in quicker time. Similarly 
 why shall not the soul, by intensif3nng its action, attain 
 
44 R\]\ YOGA. 
 
 to that goal in this very Hfe ? All beings will at last 
 attain to that perfection we know. But who cares to 
 wait all these millions of xons ? Why not reach it 
 immediately, in this body even, in this human form ? 
 Why shall I not get that infinite knowledge, infinite 
 power now ? 
 
 That is the ideal of the Yogi ; the whole science of Yoga 
 is directed to that one end, to teach men how to shorten 
 the time by adding power, how to intensify the power 
 of assimilation, and thereby shorten the time for reaching 
 perfection, instead of slowly advancing from point to 
 point, and waiting until the whole human race has come 
 out, and become perfect. All the great prophets, saints. 
 and seers, of the world, what are they? In that ont* 
 span of life they lived the whole life of humanity, bridged 
 the whole length of time that it will take ordinary 
 humanity to come to the state of perfection. In this life 
 they perfect themselves ; they have no thought for any- 
 thing else, breathe for nothing else, never live a moment 
 for any other idea, and thus the way is shortened for 
 them. 'Ihis is what is meant by concentration, intensi- 
 fying the action or assimilation, and thus shortening the 
 time ; and Raja Yoga is the science which teaches us 
 how to gain the power of concentration. 
 
 What has this Pranayama to do with spiritualism ? 
 That is also a manifestation of Pranayama. If it be true 
 that the departed spirits exist, only that we cannot see 
 them, it is quite probable that there may be hundreds 
 and millions living here that we can neither see, feel, nor 
 
PRAXA. 
 
 45 
 
 touch. We may be continually passing and repassing 
 through their bodies, and it is also probable that they do 
 not see us or feel us. It is a circle within a circle, 
 universe within universe. Those only that are on the 
 same plane see each other. We have five senses, and 
 we represent Prana in a certain state of vibration. All 
 beings in the same state of vibration will see each other, 
 but if there are beings who represent Prana in a higher 
 state of vibration they will not be seen. We may 
 increase the intensity of light until we cannot see the 
 light at all, but there may be beings with eyes so power- 
 ful that they can see such Hght. Again, if the vibrations 
 are very low, we do not see light, but there are animals 
 that see it, as cats and owls. Our range of vision is 
 only one plane of the vibrations of this Prana. Take 
 this atmosphere, for instance ; it is piled up layer on 
 layer, but the layers nearer to the earth are denser than 
 those above, and as you go higher the atmosphere 
 becomes finer and finer. Or take the case of the ocean ; 
 as you go deeper and deeper the density of the water 
 increases, and those animals that live at the bottom of 
 the sea can never come up, or they will be broken into 
 pieces. 
 
 Think of this whole universe as an ocean of ether, in 
 vibration under the action of Prana, and that it con- 
 sists of layer after layer of varying degrees of vibration ; 
 in the more external the vibrations are less, and nearer 
 to the centre the vibrations become quicker and 
 quicker, and each range of vibration makes one plane. 
 
46 RAJA YOGA. 
 
 Think of the whole thing as one circle, the centre 
 of which is perfection ; the further you get from the 
 centre the slower the vibrations. Matter is the 
 outermost crust, next comes mind, and spirit is the 
 centre. Then suppose these ranges of vision are cut 
 into planes, so many millions of miles one set of xibra- 
 tion, and then so many millions of miles still higher, and 
 so on. It is perfectly certain, then, that those who 
 live on the plane of a certain state of vibration will have 
 the power of recognising each other, luit will not recog- 
 nise those above or below them. Yet, just as by the 
 telescope and the microscope we can increase the 
 scope of our vision, and make higher or lower vibra- 
 tions cognisable to us, similarly, every man can bring 
 himself to the state of vibration belonging to the next 
 plane, thus enabling himself to see what is going on 
 there. Suppose this room were full of beings whom we do 
 not see. They represent certain vibrations in the Pr&na. 
 and we represent other vibrations. Suppose they repre- 
 sent the quicker, and we the slower. Prana is the 
 material of which they are composed, also of which we 
 are composed ; all are parts of the same ocean of Prdna, 
 only the rate of vibration diflcrs. If I can bring myself 
 to the cjuickcr vibration this plane will immediately 
 change for me ; I shall not see you any more ; you 
 vanish, and they appear. Some of you, perhaps, know 
 this to be true. All this bringing of the mind into a 
 higher state of vibration is included in one word in \'oga 
 — Samadhi. All these states of higher vibration, super- 
 
PR AN A. .y 
 
 conscious vibrations of the mind, are grouped in that one 
 word, Samadhi, and the lower states of Samadhi give us 
 visions of these beings. The highest grade of Samadhi 
 is when we see the real thing, when we see the material 
 out of which the whole of these grades of beings are 
 composed, and that lump of clay being known, we know 
 all the clay in the universe. 
 
 Thus we see that this Pranayama includes all that is 
 true of spiritualism even. Similarly, you will find that 
 wherever any sect or body of people is trying to search 
 out anything occult and mystical, or hidden, it is reallv 
 this Yoga, this attempt to control the Prana. You will 
 find that wherever there is any extraordinary display of 
 power it is the manifestation of this Prana. Even the 
 physical sciences can be included also in Pranayama. 
 What moves the steam engine ? Prana, acting through 
 the steam. What are all these phenomena of electricitv 
 and so forth but Prana ? What is physical science ? 
 Pranayama, by external means. Prana, manifesting 
 itself as mental power, can only be controlled by mental 
 means. That part of the Pranayama which attempts to 
 control the physical manifestations of the Prana by 
 physical means is called physical science, and that part 
 which tries to control the manifestations of the Prana as 
 mental force, by mental means, is called Raja Yoga. 
 
CHAPTER IV. 
 THE PSYCHIC PKANA 
 
 According to the Vof^is there are two nerve currents 
 in the spinal column, called Pingala and Ida, and there 
 is a hollow canal called SusumnA running through the 
 spinal cord. At the lower end of the hollow canal is 
 what the Yogis call the " Lotus of the Kundalini." 
 They describe it as triangular in form, in which, in the 
 symbolical language of the Yogis, there is a power called 
 the Kundalini coiled up. When that Kundalini awakes 
 it tries to force a passage through this hollow canal, and, 
 as it rises step by step, as it were, layer after layer of the 
 mind becomes open, all these different visions and won- 
 derful powers come to the Yogi. When it reaches the 
 brain the Yogi is perfectly detached from the body and 
 mind ; the soul finds itself free. We know that the 
 spinal cord is composed in a peculiar manner. If we 
 take the figure eight horizontally (oo ) there are two 
 parts, and these two parts are connected in the middle. 
 Suppose you add eight after eight, piled one on top of 
 the other, that will represent the spinal cord. The left 
 is the Ida, and the right the Pingala, and that hollow 
 canal which runs through the centre of the spinal 
 
 4S 
 
THE PSYCHIC PRANA. ^g 
 
 cord is the Susumna. Where the spinal cord ends in 
 some of the lumbar vertebrae, a fine fibre comes down, 
 and the canal is even in that fibre, only much finer. 
 The canal is closed at the lower end, which is situated 
 near what is called the sacral plexus, which, accord- 
 ing to modern physiology, is triangular in form. The 
 different plexuses that have their centres in the spinal 
 cord can very well stand for the different "lotuses" of 
 the Yogi. 
 
 The Yogi conceives of several centres, beginning with 
 the Muladhara, the basic, and ending wdth the 
 Sahasrara, the thousand-petalled lotus in the brain.. 
 So, if we take these different plexuses as representing 
 these circles, the idea of the Yogi can be understood 
 very easily in the language of modern physiology. We 
 know there are two sorts of actions in these nerve 
 currents, one afferent, the other efferent, one sensory and 
 the other motor ; one centripetal, and the other centri- 
 fugal. One carries the sensations to the brain, and the 
 other from the brain to the outer body. These vibrations 
 are all connected with the brain in the long run. 
 Several other facts we have to remember, in order to 
 clear the w^ay for the explanation which is to come. 
 This spinal cord, at the brain, ends in a sort of bulb, in 
 the medulla, which is not attached to the brain, but 
 floats in a fluid in the brain, so that if there be a blow on 
 the head the force of that blow will be dissipated in the 
 fluid, and will not hurt the bulb. This will be an im- 
 portant fact as we go on. Secondly, we have also to 
 
 D 
 
50 RAJA YOGA. 
 
 know that, of all the centres, we have particularly to 
 remember three, the Miiladhara (the basic), the 
 Sahasrara (the thousand-petalled lotus of the brain) 
 and the Svadhisthana (the navel). Next we will 
 take one fact from physics. We all hear of electricity, 
 and various other forces connected with it. What 
 electricity is no one knows, but, so far as it is known, it 
 is a sort of motion. 
 
 There are various other motions in the universe ; what 
 is the difference between them and electricity? Suppose 
 this table moves, that the molecules which compose this 
 table are moving in different directions; if they are all 
 made to move in the same direction it will be electricity. 
 Electric motion is when the molecules all move in the 
 same direction. If all the air molecules in a room are 
 made to move in the same direction it will make a 
 jEjigantic battery of electricity of the room. Another 
 point from physiology we must remember, that the centre 
 which regulates the respiratory system, the breathing 
 system, has a sort of controlling action over the system 
 of nerve currents, and the controlling centre of the 
 respiratory system is opposite the thorax, in the spinal 
 column. This centre regulates the respiratory organs, 
 and also exercises some control over the secondary 
 centres. 
 
 Now we shall see why breathing is practised. In the 
 first place, from rhythmical breathing will come a 
 tendency of all the molecules in the body to have the 
 same direction. When mind changes into will, the 
 
THE PSYCHIC PRANA. 
 
 51 
 
 currents change into a motion similar to electricity, 
 because the nerves have been proved to show polarity 
 under action of electric currents. This shows that when 
 the will evolves into the nerve currents it is changed into 
 something like electricity. When all the motions of the 
 body have become perfectly rhythmical the body has, as 
 it were, become a gigantic battery of will. This tremen- 
 dous will is exactly what the Yogi wants. This is, there- 
 fore, a physiological explanation of the breathing exercise. 
 It tends to bring a rhythmic action in the body, and 
 helps us, through the respiratory centre, to control the 
 other centres. The aim of Pranayama here is to rouse 
 the coiled-up power in the Muladhara, called the 
 Kundalini. 
 
 Everything that we see, or imagine, or dream, we 
 have to perceive in space. This is the ordinary space, 
 called the Mahakasa, or great space. When a Yogi 
 reads the thoughts of other men, or perceives super- 
 sensuous objects, he sees them in another sort of space 
 called the Chittakasa, the mental space. When per- 
 ception has become objectless, and the soul shines in its 
 own nature, it is called the Chidakasa, or knowledge 
 space. When the Kundalini is aroused, and enters the 
 canal of the Susumna all the perceptions are in the mental 
 space. When it has reached that end of the canal which 
 opens out into the brain, the objectless perception is in 
 the knowledge space. Taking the analogy of electricity, 
 we find that man can send a current only along a wire, 
 but nature requires no wires to send her tremendous 
 
^2 RAJA YOGA. 
 
 currents. This proves that the wire is not really neces- 
 sary, but that only our inability to dispense with it 
 compels us to use it. 
 
 Similarly, all the sensations and motions of the body 
 are being sent into the brain, and sent out of it, through 
 these wires of nerve fibres. The columns of sensory and 
 motor fibres in the spinal cord are the Ida and Pingala 
 of the Yogis. They are the main channels through 
 which the afferent and efierent currents are travelling. 
 But why should not the mind send the news without any 
 wire, or react without any wires ? We see that this is 
 being done in nature. The Yogi says if you can do that 
 you have got rid of the bondage of matter. How to do 
 it ? If you can make the current pass through the 
 Susumna, the canal in the middle of the spinal column, 
 you have solved the problem. The mind has made this 
 net-work of the nervous system, and has to break it, so 
 that no wires will be required to work through. Then 
 alone will all knowledge come to us — no more bondage 
 of body ; that is why it is so important that you 
 should get control of that Susumni. If you can send the 
 mental current through that hollow canal without any 
 nerve fibres to act as wires, the Yogi says you have 
 solved the problem, and he also says it can be done. 
 
 This Susumna is, in ordinary persons, closed up at the 
 lower extremity ; no action comes through it. The Yogi 
 proposes a practice by which it can be opened, and the 
 nerve currents made to travel through. When a sensa- 
 tion is carried to a centre, the centre reacts. This 
 
THE PSYCHIC PRANA. 53 
 
 reaction, in the case of automatic centres, is followed by 
 motion ; in the case of conscious centres it is followed first 
 by perception, and secondly by motion. All perception 
 is the reaction to action from outside. How, then, do per- 
 ceptions in dreams arise ? There is then no action from 
 outside. The sensory motions, therefore, are coiled up 
 somew'here, just as the motor motions are known to be 
 in different centres. For instance, I see a city ; the per- 
 ception of that city was from the reaction to the sensa- 
 tions brought from outside objects comprising that city. 
 That is to say, a certain motion in the brain molecules ' 
 has been set up by the motion in the incarrying nerves,' 
 which again were set in motion by external objects in the 
 city. Now, even after a long time I can remember the 
 city. This memory is exactly the same phenomenon, 
 only it is in a milder form. But whence is the action 
 that set up even the milder form of similar vibrations in 
 the brain. Not certainly from the primary sensations. 
 Therefore it must be that the sensations are coiled up 
 somewhere, and they, by their acting, bring out the 
 mild reaction which w-e call dream perception. Now the 
 centre where all these residual sensations are, as it were, 
 stored up, is called the Muladhara, the root receptacle, 
 and the coiled up energy of action is Kundalini, the 
 *' coiled up." It is very probable that the residual 
 motor energy is also stored up in the same centre as, 
 after deep study or meditation on external objects, the 
 part of the body w^here the Muladhara centre is situated 
 (probably the sacral plexus) gets heated. Now, if this 
 
54 RAJA YOGA. 
 
 coiled-up energy be roused and made active, and then 
 consciously made to travel up the Susumna canal, as it 
 acts upon centre after centre, a tremendous reaction will 
 set in. 'When a minute portion of the energy of action 
 travels along a nerve fibre and causes reaction from 
 centres, the perception is either dream or imagination. 
 But when the vast mass of this energy stored up by the 
 power of long internal meditation travels along the 
 Susunma, and strikes the centres, the reaction is tremen- 
 dous, immensely superior to the reaction of dream or 
 imagination, immensely more intense than the reaction of 
 sense perception. It is super-sensuous perception, and 
 the mind in that state is called super-conscious. And 
 when it reaches the metropolis of all sensations, the 
 brain, the whole brain, as it were, reacts, and every per- 
 cei\ing molecule in the body, as it were, reacts, and the 
 result is the full blaze of illumination, the perception of 
 the Self. As this Kundalini force travels from centre 
 to centre, layer after layer of the mind, as it were, will 
 be opened up, and this universe will be perceived by the 
 Yogi in its fine, or coarse, form. Then alone the causes 
 of this universe, both as sensation and reaction, will be 
 known as they are, and hence will come all knowledge. 
 The causes being known, the knowledge of the effects is 
 sure to follow. 
 
 Thus the rousing of the Kundalini is the one and only 
 way to attaining Divine Wisdom, and super-conscious 
 perception, the realisation of the spirit. It may come in 
 various ways, through love for God, through the mercy 
 
THE PSYCHIC PRANA. 55 
 
 of perfected sages, or through the power of the analytic 
 will of the philosopher. Wherever there is any manifes- 
 tation of what is ordinarily called super-natural power 
 or wisdom, there must have been a Uttle current of 
 Kundalini which found its way into the Susumna. Only, 
 in the vast majority of such cases of super-naturalism, 
 they had ignorantly stumbled on to some practice which 
 set free a minute portion of the coiled-up Kundalini. All 
 worship, consciously or unconsciously, leads to this end. 
 The man who thinks that he is receiving responses to his 
 prayers does not know that the fulfilment came only 
 from his own nature, that he has succeeded by the 
 mental attitude of prayer in waking up a bit of this 
 infinite power which is coiled up within himself. Whom, 
 thus, men ignorantly worship under various names, 
 through fear and tribulation, the Yogi declares to the 
 world to be the real power coiled up in every being, the 
 mother of eternal happiness, if we know how to approach 
 her. And Raja Yoga is the science of religion, the 
 rationale of all worship, all prayers, forms, ceremonies 
 and miracles. 
 
CHAPTER V. 
 
 THE CONTROL OF PSYCHIC PRANA. 
 
 We have now to deal with the exercises in Pranayama. 
 We have seen that the first step will be, according to the 
 Yogis, 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 are going 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 all these motions of the Prana, begin- 
 ning with the motion of the lungs, and when we have 
 done that for a sufficient length of time we shall also be 
 able to control the finer motions. 
 
 We now come to the exercises in Praniyama. Sit up- 
 right ; the body must be kept straight. The spinal cord, 
 although it is inside the vertebral column, is not attached 
 to 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 are doing yourself an injury. The 
 
THE CONTROL OF PSYCHIC PRANA. 
 
 57 
 
 three parts of the body must be always held straight, 
 the chest, the neck, and the head, in one line. You will 
 find that by a little practice this will come to you just as 
 breathing. The second thing is to get control of the 
 nerves. We have seen that the nerve centre that con- 
 trols 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 practised this for some time you will do well to 
 join the repetition of some word to it, as " Om," or any 
 other sacred word, and 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. Sleep is not rest, comparatively. 
 Once this rest has come the most tired nerves will be 
 calmed down, and you will find that you have never 
 before really rested. 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 other sacred word to the Pranayama. 
 
 The first effect of this practice will be that the face 
 will change ; harsh lines will disappear ; with this calm 
 thought calmness will come over the face. Next, beauti- 
 ful voice will come. I never saw a Yogi with a croaking 
 
58 RAJA YOGA. 
 
 voice. These signs will come after a few months' 
 practice. After practising this first breathing for a few- 
 days, you take up a higher one. Slowly fill the lungs 
 with breath through the Ida, 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 that 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, then 
 slowly throw it out through the right nostril. This you 
 will find a little difficult to practise. 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 Susumna ; 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 practise 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 triangle, concentrate the mind on 
 that centre. The imagination can help you a great deal. 
 
THE CONTROL OF PSYCHIC PRANA. 5^ 
 
 The next breathing is slowly drawing the breath in, and 
 then immediately throwing it out slowly, and then stop- 
 ping 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 practised 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 
 practise it irregularly. 
 
 Of the three processes, for the purification of the 
 nerves, the retaining the breath inside and the keeping 
 the breath outside, the first and the last are neither 
 difficult nor dangerous. The more you practise the first 
 one the calmer you will be. Just think of " Om," and 
 you can practise even while you are sitting at your work. 
 You will be all the better for it. One day, if you prac- 
 tise hard, the Kundalini will be aroused. For those who 
 practise 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 this Kundalini 
 be aroused, and the whole of this nature wull begin to 
 change, and the book of knowledge will be open. No 
 more will you need to go to books for knowledge ; your 
 own mind will have become your book, containing 
 
6o RAJA YOGA. 
 
 infinite knowledge. I have already spoken of the Ida 
 and Pingala currents, flowing through either side of the 
 spinal column, also of the Susumna, the passage through 
 the centre of the spinal cord. These three are present 
 in every animal ; whatever has a spinal column has these 
 three lines of action, but the Yogis claim that in ordinary 
 mankind the Susumna is closed, that action there is not 
 evident, while in the other two it is evident, carrying 
 power to different parts of the body. 
 
 The Yogi alone has the Susumna open. When this 
 Susumna current opens, and thought begins to rise 
 through it, we get beyond the senses, our minds become 
 supersensuous, superconscious, we get beyond even the 
 intellect, and where reasoning cannot reach. To open 
 that Susumna is the prime object of the Yogi. Accord- 
 ing to him, along this Susumna are ranged these centres 
 of distribution, or, in more figurative language, these 
 lotuses, as they are called. The lowest one s at the lowest 
 end of the spinal cord, and iscalled Muladhara, the next one 
 iscalled Svadisthana, the next ManipOra, the next An^hata, 
 the next Visuddha, and the last, which is in the brain, is 
 the Sahasrara, or " the thousand petalled." Of these 
 we have to take cognition just now of only two 
 centres, the lowest, the Muladhara, and the highest, 
 the Sahasrara. The lowest one is where all energy 
 becomes stored up, and that energy has to be taken up 
 from there and brought to the last one, the brain. The 
 Yogis claim that of all the energies that the human body 
 comprises the highest is what they call " Ojas." Now 
 
THE CONTROL OF PSYCHIC PRANA 6 1 
 
 this Ojasis stored up in the brain, and the more the Ojas 
 is in a man's head, the more powerful he is, the more 
 intellectual, the more spiritually strong will that mail 
 be. This is the action of Ojas. 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. 
 That is the power of Ojas coming out. Every move- 
 ment coming from him will be powerful. 
 
 Now in all mankind there is more or less of this Ojas 
 stored up. And 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 magne- 
 tism, 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 functions, sexual thought, and so on, when 
 checked and controlled, easily becomes changed into 
 Ojas, and as this lowest centre is the one which guides 
 all these functions, therefore the Yogi pays particular 
 attention to that centre. He tries to take up all this 
 sexual energy and convert it into Ojas. It is only the 
 chaste man or woman who can make the Ojas rise and 
 become stored in the brain, and that is why chastity has 
 always been considered the highest virtue, because man 
 feels that if he is unchaste, spirituality goes away, he 
 loses mental vigour, and strong moral stamina. That is 
 
t2 KAJA YOGA. 
 
 why in all of the religious orders in the world that have 
 produced spiritual giants you will always find this intense 
 chastity insisted upon. That is why the monks came 
 into existence, giving up marriage. There must be per- 
 fect chastity, in thought, word and deed. Without it 
 the practice of Raja Yoga is dangerous, and may lead to 
 insanity. If people practise Raja Yoga and at the same 
 time lead an impure life, how can they expect to become 
 Yogis ? 
 
CHAPTER VI. 
 PRATYAHARA AND DHARANA. 
 
 The next step is called Pratyahara. 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 them- 
 selves to some external thing, then we perceive that 
 thing. 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 it. Talking will never do it. 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, 
 which centres are called the organs. Willingly or un- 
 vv-illingly it is drawn to join itself to the centres, and that 
 
 63 
 
64 RAJA YOGA. 
 
 is why people do foolish deeds and feel misery, 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 possi- 
 ble. You see it in modern times; the faith-healers teach 
 people to deny misery and pain and evil. Their philo- 
 sophy is rather roundabout, but it is a part of Yoga into 
 which they have somehow stumbled. In those cases 
 where they succeed in making a person throw off suffer- 
 ing by denying it they have really taught a part of 
 Pratyahara, as they have made the mind of the person 
 taught strong enough to refuse to take up the record of 
 the senses. The hypnotists in a similar manner, by their 
 suggestion, excite in the patient a sort of morbid Praty- 
 ahara for the time being. The so-called hypnotic sug- 
 gestion can only act upon a diseased body and a clouded 
 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 sugges- 
 tions never work. 
 
 Now the control of the centres which is established in 
 a hypnotic patient or the patient of faith-healing, for a 
 time, is utterly 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 deli\ers to it. It is not checking by means 
 
PRATYAHARA AND DHARANA. 65 
 
 of reins and muscular strength the mad career of a fiery 
 team, but rather by asking another to dehver 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, and, 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 to me, either as direct control of 
 my organs, or as forcing me 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 superstition. Therefore, beware how ygu 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 hypnotic 
 suggestions they throw around, rousing in men and 
 women that morbid, passive, hypnotic condition which 
 makes them almost soulless at last. Whosoever, there- 
 fore, asks any one to believe blindly, or drags mankind 
 behind him through controlling it by his superior will 
 
 E 
 
66 RAJA YOGA. 
 
 is an injurer to humanity, though he may not have 
 intended 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, 
 and avoid everyone, however great and good he may be, 
 who asks you to blindly believe. All over the world 
 there have been dancing, and jumping, and howling 
 sects, who spread like infections when they begin to sing 
 and dance and preach ; they also come under this head- 
 ing. They exercise a singular control for the time being 
 over sensitive persons, alas, often, in the long run, to 
 degenerate whole races. Aye, it is healthier for the indivi- 
 dual or the race to remain wicked than to 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 
 jXDwer they think was p>oured 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. 
 
PRATYAHARA AND DHARANA. 67 
 
 Know that it is dangerous, and avoid it by all the means in 
 your power. He who has succeeded in attaching or de- 
 taching his mind to or from the centres at will has suc- 
 ceeded 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 a character ; then alone we shall 
 ha^•e made 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 someone 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 com- 
 plete 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 turbu- 
 lence. After desire takes possession comes the sting of 
 the scorpion of jealousy of others whose desires meet 
 with fulfilment, and last of all the demon of pride takes 
 possession of the mind, making it think itself of all im- 
 portance. 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. 
 
68 RAJA YOGA. 
 
 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 con- 
 trol it. Give it the full length of the reins; many most 
 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 thousand thoughts, 
 later you will find that it is toned down to perhaps seven 
 hundred, and after a few more months it will have fewer 
 and fewer, until at last it will be under perfect control, 
 but we must patiently practise every day. As soon as 
 the steam is turned on the engine must run, and 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 long work, 
 not to be done in a day. Only after a patient, continuous 
 struggle for years can we succeed. 
 
 The next lesson depends on this. After you have 
 practised the Pratyahara for a time, take the next step, 
 the Dharana, holding the mind to certain points ? What 
 is meant by holding the mind to certain points ? Forc- 
 ing the mind to feel certain parts of the body to the 
 exclusion of others. For instance, try to feel only the 
 
PRATYAHARA AND DHARAXA. 69 
 
 hand, to the exclusion of other parts of the body. When 
 the Chitta, or mind-stufF, is confined and Hmited to a 
 certain place, this is called 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 Susumna 
 mentioned before. 
 
 The Yogi must always practise. He should try to live 
 alone ; the companionship of different sorts of people dis- 
 tracts 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 with such a deter- 
 mination becomes a Yogi. Such is the power of good 
 that even the least done will bring a great amount of 
 benefit. It will not hurt anyone, but will benefit every- 
 one. 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 
 
yo RAJA YOGA. 
 
 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 very fast. Those who want to be Yogis, 
 and practise very hard, must take a little care of their 
 diet at first. Those who want to make very rapid pro- 
 gress, if they can live on milk alone for some months, 
 and cereals, will find it an advantage. But for those 
 who want only a little practice for every day business 
 sort of life, let them not eat too much, but otherwise 
 they may eat whatever they please. 
 
 For those who want to make faster progress, and to 
 practise hard, a strict diet is absolutely necessary. As the 
 organisation becomes finer and finer, at first you will find 
 that the least thing throws you out of balance. One bit 
 of food more or less will disturb the whole system, until 
 you get perfect control, and then you will be able to eat 
 whatever you like. You will find that when you are 
 beginning to concentrate, the dropping of a pin will seem 
 like a thunderbolt going through your brain. The 
 organs get finer, and the perceptions get finer. These 
 are the stages through which we have to pass, and all 
 those who persevere will succeed. Give up all argumen- 
 tation and other distractions. Is there anything in this 
 dry intellectual jargon ? It only throws the mind oflf its 
 balance and disturbs it. These things 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. 
 
PRATYAHARA AND DHARANA. 
 
 71 
 
 Be like the pearl oyster. There is a pretty Indian 
 fable to the effect that if it rains when the star Svati is 
 in the ascendant, and a drop of rain falls into an oyster, 
 that drop will become a pearl. The oysters know this, 
 so they come to the surface when that star shines, and 
 wait to catch the precious rain-drop. When one falls 
 into the shell, quickly the oyster closes it and dives 
 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 our minds to outside influences, and devote our- 
 selves to developing the truth within us. There is the 
 danger of frittering away our 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 upon an idea, he 
 alone will see light. Those that only take a nibble here 
 and there will never attain anything. They may titivate 
 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 ; dream of it ; think of it ; 
 live on that idea. Let the brain, the body, 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 
 
72 RAJA YOGA. 
 
 produced. Others are mere talking machines. If we 
 really want to be blessed, and make others blessed, we 
 must go deeper, and, for the first step, do not disturb 
 the mind, and do not 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 it 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, for others, those who take up just a bit of it, a little 
 of everything, they get no higher. It is of no use to 
 simply take a course of lessons. Those who are full of 
 Tamas, ignorant and dull, those whose minds never get 
 fixed on any idea, who only crave for something to 
 entertain them — religion and philosophy are simply enter- 
 tainments to them. They come to religion as to an 
 entertainment, and get that little bit 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. 
 
CHAPTER VII. 
 DHYANA AND SAMADHI. 
 
 WE^have finished a cursory view of the different steps 
 in Raja Yoga, except the finer ones, the training in con- 
 centration, which is the aim, 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 con- 
 sciousness. I am conscious of this table, I am conscious 
 of your presence, and so forth, and that makes me know 
 that you are here, and that the table is here, and things 
 I see, feel and hear, are here. At the same time, there is 
 a very great part of my existence of which I am not con- 
 scious — all the different organs inside the body, the differ- 
 ent parts of the brain, the brain itself ; nobody is con- 
 scious of these things. 
 
 W hen 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 made, it is 
 done unconsciously ; and yet it is I who am doing 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 the food, and 
 
 73 
 
74 RAJA YOGA. 
 
 assimilating the food, and that manufacturing the body 
 out of 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 unconscious now can be 
 again brought up to the plane of consciousness. The heart 
 is beating apparently without our control ; we 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 these things which 
 are beneath consciousness are also worked by us, only 
 we are doing it unconsciously. We have, then, two planes 
 in which the human mind is working. First is the con- 
 scious plane ; that is to say that sort of work which is 
 always accompanied with the feeling of egoism. Next 
 comes the unconscious plane, the work beneath, that 
 which is unaccompanied by the feeling of egoism. That 
 part of mind-work which is unaccompanied with feeling 
 of egoism is unconscious work, and that part which is 
 accompanied witli 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, the second part, that which is accom- 
 panied with the feeling of egoism, prevails, and is called 
 conscious work. 
 
 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 
 
DHYANA AND SAMADHI. 
 
 75 
 
 consciousness, so there is another work which is above 
 consciousness, and which, also, is not accompanied with 
 the feeHng of egoism. The feehng 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-conscious- 
 ness it is called Samadhi, or super-consciousness. It is 
 above consciousness. How, for instance, do we know 
 that a man in Samadhi has not gone below his conscious- 
 ness, 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 uncon- 
 scious, 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 has not increased at all. No enlightenment 
 has come. But if 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 went in, and out of 
 another state the man becomes 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. 
 
76 RAJ-'^ YOGA. 
 
 As this illumination, with which a man comes back from 
 Samadhi, is much higher than can be got from uncon- 
 sciousness, or much higher than can be got by reasoning 
 in a conscious state, it must therefore be super-con- 
 sciousness, and Samadhi is called the super-conscious 
 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 will have to move. It cannot go beyond it. 
 Every attempt to go beyond is impossible, yet it is 
 beyond this circle of reason that lies all that humanity 
 holds most dear. All tliese questions, whether there is 
 an immortal soul, whether there is a God, whether there 
 is any supreme intelligence guiding this universe, 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 impossible. 
 All our ethical theories, all our moral attitudes, all that 
 is good and great in human nature, has been moulded 
 upon answers that ha\e come from beyond that circle. 
 It is very important, therefore, that we should have 
 answers to these questions ; without such answers 
 human life will be impossible. If life is only a little fi\e 
 minutes' thing, if the universe is only a "fortuitous com- 
 bination of atoms," then why should I do good to 
 
DHYANA AND SAMADHI 
 
 77 
 
 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, now-a-days, that they have utilitarian grounds as 
 the basis of all 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 morahty, 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 in that one word, unselfishness. 
 Why should we be unselfish ? Where is the necessity, 
 the force, the power, of my being unselfish ? Why 
 should I be ? You call yourself a rational man, a 
 utilitarian, but, if you do not show me a reason, I say 
 you are irrational. Show me the reason why I should 
 
yS Rk]A YOGA. 
 
 not be selfish, why I should not be like a brute, act- 
 ing without reason ? It may be good as poetry, but 
 poetry is not reason. Show me a reason. W'liy 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. 
 I may get the greatest amount of happiness by cheating 
 and robbing others. What is the answer ? The utili- 
 tarian 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 in- 
 stinct, 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 these truths from 
 beyond, only many of them did not know what they 
 were getting. For instance, one would say that an 
 angel came down in the form of a human being, with 
 wings, and said to him, " Hear, oh man, this is the 
 message." Another says that a Deva, a bright being, 
 appeared to him. Another says he dreamed that his 
 ancestor came and told him all these things. He did 
 not know anything beyond that. But this thing is 
 common, that all claim either that they saw angels, or 
 
DHYANA AND SAMADHI. yg 
 
 heard the voice of God, or saw some wonderful vision. 
 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 super-conscious 
 state, and when the mind gets to that higher state, then 
 this knowledge, beyond reasoning, comes to a man, 
 metaphysical knowledge, beyond all physical knowledge. 
 Metaphysical and transcendental knowledge comes to 
 that man, and this state of going beyond reason, tran- 
 scending ordinary human nature, sometimes may come 
 by chance to a man who does not understand its science ; 
 he, as it were, stumbles into it. When he stumbles 
 into it, he generally interprets it as from outside. So 
 this explains why an inspiration, or this 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 another 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 beliefs and education of the person through whom it 
 came. The real fact is that these various men, as it 
 were, stumbled into this super-conscious state. 
 
 The Yogi says there is a great danger in stumbling 
 
8o RAJA YOGA. 
 
 into this state. In a good many cases there is the danger 
 of the brain being destroyed, and, as a rule, you will find 
 that all those men, however great they were, who have 
 stumbled into this super-conscious state, without under- 
 standing it, grope in the dark, and generally have, along 
 with their knowledge, some quaint superstition. They 
 open 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 Qur'an, 
 you find the most wonderful truths mixed with these 
 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 in studying the lives of all these great 
 teachers that there was this danger. Yet we find, at the 
 same time, that they were all inspired. Somehow or 
 other they got into the super-conscious state, only, when- 
 ever a prophet got into that state by simple force of 
 emotion, just by heightening his emotional nature, he 
 brought away from that state some truths, but also some 
 
DHYANA AND SAMADHI. 8l 
 
 fanaticism, some superstition which injured the world as 
 much as the greatness of the teaching did good. To get 
 any reason out of this mass of incongruity we call human 
 life Ave 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 it up just as any 
 other science, 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. So whenever we hear a man say " I am in- 
 spired," and then talk the most irrational nonsense, 
 simply reject it. Why ? Because these t hree s tates 
 of the mind — instinct, reason^^nd super-consciousness, 
 or the unconscious, conscious, and super-conscious 
 states — belong to one and the same mind. There are not 
 three minds in one man, but one develops into the other. 
 Instinct develops into reason, and reason into the trans- 
 cendental consciousness ; therefore one never contradicts 
 the other. So, whenever you meet with wild statements 
 which contradict human reason and common sense, reject 
 them without any fear, because the real inspiration will 
 never contradict, but will fulfil. Just as you find the 
 great prophets saying, " I come not to destroy but to 
 fulfil," so this inspiration always comes to fulfil reason, 
 and is in direct harmony with reason, and whenever it 
 contradicts reason you must know that it is not in- 
 spiration. 
 
 All the different steps in Yoga are intended to bring 
 us scientifically to the super-conscious state, or Samadhi. 
 
 F 
 
82 RAJA YOGA. 
 
 Furthermore, this is a most vital point to understand, 
 that inspiration is as much in every man's nature as it 
 was in the ancient prophets. These prophets were not 
 unique ; they were just the same as you or I. They 
 were great Yogis. They had gained this super-con- 
 sciousness, and you and I can get the same. They 
 were not pecuHar people. The very fact that one man 
 ever reached that state will prove 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 ha\ e. We 
 may talk and reason all our lives, without ever under- 
 standing a word of truth, until we experience it our- 
 selves. 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 a 
 little curiosity in us to get more perfect knowledge, 
 l^eyond that, they have no value whatever. All clinging 
 to books only degenerates the human mind. Was there 
 ever a more horrible blasphemy than to say that all 
 the knowledge of God is confined in this or that book ? 
 How dare men call God infinite, and yet try to com- 
 press Him into the covers of a little book! Millions of 
 people have been killed because they did not believe 
 what the books say, 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. 
 
DHYANA AND SAMADHI. 
 
 «3 
 
 In order to reach the super-conscious state in a 
 scientific manner we have to pass through these various 
 steps that I have been teaching you in Raja Yoga. After 
 Pratyahara and Dharana, which I taught you in the last 
 lecture, we come to Dhyana, meditation. When the mind 
 has been trained to remain fixed on a certain internal or 
 external location, there comes to it the power of, as it 
 were, flowing in an unbroken current towards that point. 
 This state is called Dhyana. When this power of Dhyana 
 has been so much intensified 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 has really become beautiful. To 
 him who desires nothing, and does not mix himself up 
 
^^ KAJA YOGA. 
 
 with them, the manifold changes of nature are one 
 panorama of beauty and subHmity. 
 
 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 reaction. These 
 three are called in Yoga, Sabdha (sound), Artha (mean- 
 ing), and Jnana (knowledge). In the language of physio- 
 logy they are called the ethereal vibration, the motion in 
 ihe 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 causes ; we only 
 perceive the effect of these three, which effect we call 
 the external object. Every act of perception includes 
 these three, and there is no reason why we shouUl not 
 be able to distinguish between them. 
 
 When, by the previous preparations, the mind becomes 
 strong and controlled, and the power of finer perception 
 has been attained, then the mind should be employed in 
 meditation. This meditation must begin witli gross 
 objects and slowly rise to finer, then to finer and finer, 
 until it has become objectless. The mind should first 
 be employed in perceiving the external causes of sensa- 
 tions, then the internal motions, and then the reaction of 
 the mind. When it has succeeded in perceiving the 
 
DHYANA AND SAMADHI 8^ 
 
 external causes of sensations by themselves it will acquire 
 the power of perceiving all fine material existences, all 
 fine bodies and forms. When it can succeed in perceiv- 
 ing 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 
 forces ; 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, as 
 it were, 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 suppres- 
 sion of the waves in the ocean of the mind ; then the 
 glory of the soul, untrammelled by the distractions of the 
 mind, or the motions of his body, will shine in its full 
 efi'ulgence. 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 angelic being, some time or other each one will 
 have to come to that state, and then, and then alone, will 
 religion begin for him. And all this time, what are we 
 doing ? We are only struggling towards that stage ; 
 
35 RA]A YOGA. 
 
 there is now no difference between us and those who 
 have no reHgion, because we have had no experience. 
 What is concentration good for, save to bring us to this 
 experience ? Each one of the steps to attain this 
 Samadhi has been reasoned out, properly adjusted, 
 scientifically organised, and, when faithfully practised, 
 will surely lead us to the desired end. Then will all 
 sorrows cease, all miseries vanish ; the seeds of actions 
 will be burned, and the soul will be free for ever. 
 
CHAPTER VIII. 
 
 RAJA YOGA IN BRIEF. 
 
 This is a summary of Raja Yoga freely translated from 
 the Kurma Purana. 
 
 The tire of Yoga burns the cage of sin that is around 
 a man. Knowledge becomes purified, and Nirvana is 
 directly obtained. From Yoga comes knowledge ; know- 
 ledge again helps the Yogi. He who is a compound of 
 both Yoga and knowledge, with him the Lord is pleased. 
 Those that practise Mahayoga, 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 the Abhava, 
 and the other " Mahayoga." Where one's self is medi- 
 tated upon as zero, and bereft of quality, that is called 
 Abhava; the Yogi, by each one, realises his Self. That in 
 which one sees the self as full of bliss and bereft of all 
 impurities, and one with God, is called Mahayoga. The 
 other Yogas that we read and hear of, do not deserve one 
 particle of this great Brahmayoga, in which the Yogi 
 finds himself and the whole universe as God Himself. 
 This is the highest of all Yogas. 
 
 These are the steps in Raja Yoga. Yama, Niyama, 
 Asana, Pranayama, Pratyahara, Dharana, Dhyana, and 
 
 87 
 
88 KAJA YOGA. 
 
 Samadhi, of which, non-injuring anybody, truthfulness, 
 non-covetousness, chastity, not receiving anything from 
 another, are called Yama ; it purifies the mind, the Chitta. 
 By thought, word, an3 deed, always, and in every living 
 being, not producing pain is what is called Ahimsa, 
 non-injuring. There is no \ irtue higher than this non- 
 injuring. There is no happiness higher than wliat a man 
 obtains by this attitude of non-offensiveness to all crea- 
 tion. By truth we attain to work. Through trutli 
 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 Asteyam, 
 non-covetousness. Chastity in thought, word, and deed, 
 always, and in all conditions, is what is called Brahma- 
 charya. Not receiving any present from anybody, even 
 when one is suffering terribly, is what is called Apari- 
 graha. When a man receives a gift from another man, 
 the theory is that his heart becomes impure, he becomes 
 low, he loses his independence, he becomes bound and 
 attached. The following are helps to success in Yoga. 
 Niyama, regular habits and observances; Tapas, 
 austerity; Svadhyaya, study; Santosa, contentment; 
 Saucham, purity ; Iswara pranidhana, worshipping God. 
 Fasting, or in other ways controlling the body, is called 
 the physical Tapas. 
 
 Repeating the Vedas, and other Mantrams, by which 
 the Sattva material in the body is purified, is called 
 study, Svadhyaya. There are three sorts of repetitions 
 of these Mantrams. One is called the \erbal, another 
 
RAJA YOGA IN BRIEF. gc, 
 
 semi-verbal, and the third mental. The verbal or audi- 
 ble is the lowest, and the inaudible is the highest of all. 
 The repetition which is so loud that anybody can hear it 
 is the verbal; the next one is where only the organs begin 
 to vibrate, but no sound is heard ; another man sitting 
 near cannot hear what is being said. That in which 
 there is no sound, only mental repetition of the Mantram, 
 at the same time thinking of its meaning, is called the 
 " mental muttering," and is the highest. The sages 
 have said that there are two sorts of purification, ex- 
 ternal and internal. The purification for the body is 
 by water, earth, or other materials ; the external puri- 
 fication, as by 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 is by praise, by memory, having devotion to 
 God. We have spoken about Yama and Niyama ; next 
 comes Pranayama. Prana means the vital forces in one's 
 own body, Yama means controlling them. There are 
 three sorts of Pranayama, the very simple, the middle, 
 and the very high. The whole of Pranayama is di\-ided 
 into two parts ; one is called filling, and the other is 
 called 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 
 
go RAJA YOGA. 
 
 is the best which begins with thirty-six seconds. That 
 Pranayama in w'hich there is first perspiration, then 
 vibration of the body, and then rising from the seat and 
 joining of the man's soul with great bHss is the very 
 highest Pranayama. There is a I^Iantram called 
 the Gayatri. It is a very holy verse of the \'edas. 
 ♦' We meditate on the glory of that Being who has pro- 
 duced this universe ; may He enlighten our minds." 
 Then Om is joined to it, at the beginning and end. In 
 one Pranayama repeat three Gayatris. In all books they 
 speak of Pranayama being divided into Rechaka (reject- 
 ing or exhaling), Puraka (inhaling), and Kumbhaka 
 (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 ; gathering 
 towards oneself is the literal translation. 
 
 Fixing the mind on the lotus of the heart, or on the 
 centre of the head, is what is called Dharana. When 
 remaining in one place, making one place as the base, 
 when the waves of the mind rise up, without being 
 touched by other waves — when all other waves ha\e 
 stopped — and one wave only rises in the mind, that is 
 called 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 thing is 
 present. If the mind can be fixed on one centre for 
 twelve seconds it will be a Dharana, twelve such Dharanas 
 
KAJA YOGA IN BRIEF. gi 
 
 will be a Dhyana, and twelve such Dhyanas will be a 
 Samadhi. The next is Asana (posture). The only 
 thing to understand is to hold the body straight, leaving 
 the body free, with the chest, shoulders, and head 
 straight. Where there is fire, or in water, or on 
 ground which is strewn with dry leaves, or where there 
 are wild animals, where four streets meet, or where 
 there is too much noise, or too much fear, or too many 
 ant hills, where there are many wicked persons, Yoga 
 must not be practised in such places. This applies 
 more particularly to India. When the body feels very 
 lazy do not practise, or when the mind is very miserable 
 and sorrowful, or when the body is ill. Go to a place 
 which is well hidden, and where people do not come to 
 disturb you. As soon as you do not want people to 
 know what you are doing all the curiosity in the world 
 will be awakened, but, if you go into the street and want 
 people to know what you are doing, they will not care. 
 Do not choose dirty places. Rather choose beautiful 
 scenery, or a room in your own house which is beautiful. 
 When you practise, 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 will 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. 
 These are a few specimens of meditation. Imagine a 
 
92 RAJA YOGA. 
 
 lotus upon the top of the head, several inches up, and 
 virtue as its centre, the stalk as knowledge. 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 salva- 
 tion. So the eight petals of the lotus are the eight 
 powers, but the internal stamens and pistils are the 
 extreme renunciation, the renunciation of all these. 
 Inside of tliat lotus think of the Golden One, the 
 Almighty, the Intangible, He whose name is Om, tlie In- 
 expressible, 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 that flame is another space, efful- 
 gent, and that is the Soul of your soul, God. Meditate 
 upon that in the heart. Cliastity, non-injuring, pardon- 
 ing everyone, even the greatest enemy, truth, faith in the 
 Lord, these are all difl"erent \'rittis. i^e not afraid if you 
 are not perfect in all of these ; work, and the others 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 wliatsoever desire he comes to 
 the Lord He will grant that to him. Therefore worship 
 Him through knowledge, or worship Him through love, 
 or worship Him through renunciation. 
 
 " He is my beloved worshipper, he is my beloved 
 Ijhakta, who is not jealous of any being, who is the 
 
RAJA YOGA IN BRIEF. 
 
 93 
 
 friend of all, who is merciful to all, who has nothing of 
 his own, whose egotism is lost ; he who is always satis- 
 fied ; he who works always in Yoga, whose self has be- 
 come controlled, whose w-ill is firm, whose mind and 
 whose intelligence are given up unto me, know that he is 
 my beloved Bhakta. From whom comes no disturbance, 
 who never becomes the cause of disturbance to others, 
 he who has given up excessive joy, grief, and fear, and 
 anxiety. Such a one is my beloved. He who does not 
 depend on anything, pure, active, gi\'ing up all, who 
 does not care whether good comes or evil, never becomes 
 miserable ; he who is the same in praise or in blame, 
 with a silent, thoughtful mind, blessed with what little 
 comes in his way, homeless, he who has no home, the 
 whole world is his home, steady in his ideas, such a one 
 becomes a Yogi." 
 
 There was a great god-sage called Narada. 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, and one 
 day he was passing through a forest, and he saw a man 
 who had been meditating until the white ants had built 
 a huge mound round his body, he had been sitting in 
 that position so long. 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 will attain freedom." Further on Narada saw another 
 man. He was jumping about, singing, dancing, and 
 said, " Oh, Narada, where are you going ? " His voice 
 
94 RAJA YOGA. 
 
 and his gestures were wild. Narada said, " I am going 
 to heaven." " Then, ask when I will be free." So 
 Narada went on. In the course of time he came again 
 by the same road, and there was the man who had been 
 meditating till the ant-hills had grown 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-liill has been raised 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 will be born, and then you will attain freedom." 
 Then the man began to dance for joy, and said, " I will 
 have freedom after such a short time." A voice came. 
 " iSIy 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 must be 
 too long. Only perseverance like that of the man who 
 was willing to wait zeons will bring about the highest 
 result. 
 
PATANJALI'S 
 YOGA APHORISMS. 
 
 INTRODUCTION. 
 
 Before going into the Yoga Aphorisms I will try to 
 discuss one great question, upon which the whole theory 
 of religion rests, for the Yogis. It seems the consensus 
 of opinion of the great minds of the world, and it has 
 been nearly demonstrated by researches into physical 
 nature, that we are the outcome and manifestation of an 
 absolute condition, back of our present relative condition, 
 and are going forward, to return again to that absolute. 
 This being granted, the question is, which is better, the 
 absolute or this state ? There are not wanting people 
 who think that this manifested state is the highest state 
 of man. Thinkers of great calibre are of the opinion 
 that we are manifested specimens of undifferentiated 
 being, and this differentiated state is higher than the 
 absolute. Because in the absolute there cannot be any 
 quality they imagine that it must be insensate, dull, and 
 lifeless, that only this life can be enjoyed, and therefore 
 
 93 
 
96 RAJA YOGA. 
 
 we must cling to it. First of all we want to inquire into 
 other solutions of life. There was an old solution that 
 man after death remained the same, that all his good 
 sides, minus his evil sides, remained for ever. Logically 
 slated this means that man's goal is the world ; this 
 world carried a stage higher, and with elimination of its 
 c\ ils is the state they call heaven. This theory, on the 
 face of it, is absurd and puerile, because it cannot be. 
 There cannot be good without evil, or evil without good. 
 To li\ e in a world where it is all good and no evil is what 
 Sanskrit logicians call a *' dream in the air." Another 
 theory in modern times has been presented by several 
 schools, that man's destiny is to go on always improving, 
 always struggling towards, and never reaching, the goal. 
 This statement, though, apparently, very nice, is also 
 absurd, because there is no such thing as motion in a 
 straight line. Every motion is in a circle. If you could 
 take up a stone, and project it into space, and then live 
 long enough, that stone would come back exactly to your 
 hand. A straight line, infinitely projected, must end in a 
 circle. Therefore, this idea that the destiny of man is 
 progression ever forward and forward, and never stopping, 
 is absurd. Although extraneous to the subject, I may 
 remark that this idea explains the ethical theory that 
 you must not hate, and must love, because, just as in the 
 case of electricity, or any other force, the modern theory is 
 that the power leaves the dynamo and completes the 
 circle back to the dynamo. So with all forces in nature ; 
 they must come back to the source. Therefore do not 
 
INTRODUCTION. 
 
 97 
 
 hate anybody, because that force, that hatred, which 
 comes out from you, must, in the long run, come back to 
 you. If you love, that love will come back to you, com- 
 pleting the circuit. It is as certain as can be, that every 
 bit of hatred that goes out of the heart of man comes 
 back to him in full force ; nothing can stop it, and every 
 impulse of love comes back to him. On other and 
 practical grounds we see that the theory of eternal pro- 
 gression is untenable, for destruction is the goal of 
 everything earthly. All our struggles and hopes and 
 fears and joys, what will they lead to ? We will all end 
 in death. Nothing is so certain as this. Where, then, 
 is this motion in a straight line ? This infinite progres- 
 sion ? It is only going out to a distance, and again 
 coming back to the centre from which it started. See 
 how, from nebulae, the sun, moon, and stars, are produced ; 
 then they dissolve, and go back to nebulae. The same is 
 being done everywhere. The plant takes material from 
 the earth, dissolves, and gives it back. Every form 
 in this world is taken out of surrounding atoms and 
 goes back to these atoms. 
 
 It cannot be that the same law acts differently in 
 different places. Law is uniform. Nothing is more 
 certain than that. If this is the law of nature, so it is 
 with thought ; it will dissolve and come back to its 
 origin ; whether we will it or not we shall have to return 
 to the origin, which is called God or Absolute. We all 
 came from God, and we are all bound to go to God, call 
 that God by any name you like ; call Him God, or 
 
 G 
 
g8 RAJA YOGA. 
 
 Absolute or Nature, or by any hundred names you like, 
 the fact remains the same. " From whom all this 
 universe comes out, in whom all that is born lives, 
 and to whom all returns." This is one fact that is 
 certain. Nature works on the same plan ; what is 
 being worked out in one sphere is being worked out in 
 millions of spheres. What you see with the planets, 
 the same will it be with this earth, with men and with 
 the stars. The huge wave is a mighty compound of 
 small waves, it may be of millions ; the life of the whole 
 world is a compound of millions of little lives, and the 
 death of the whole world is the compound of the deaths 
 of these millions of little beings. 
 
 Now the question arises, is going back to God the higher 
 state, or is it not ? The philosophers of the Yoga 
 school emphatically answer that it is. They say that 
 man's present state is a degeneration ; there is no 
 one religion on the face of the earth which says that man 
 is an improvement. The idea is that his beginning is 
 perfect and pure, that he degenerates until he cannot 
 degenerate further, and that there must come a time 
 when he shoots upward again to complete the circle ; 
 the circle must be there. However low he goes, he 
 must ultimately take the upward bend again, and go 
 back to the original source, which is God. Man comes 
 from God in the beginning, in the middle he becomes 
 man, and in the end he goes back to God. This is the 
 method of putting it in the Dualistic form. In the 
 Monistic form you say that man is God, and goes back 
 
INTRODUCTION. 
 
 99 
 
 to Him again. If our present state is the higher one, 
 then why is there so much horror and misery, and why 
 is there an end to it ? If this is the higher state, why does 
 it end ? That which corrupts and degenerates cannot 
 be the highest state. Why should it be so diaboHcal, 
 so unsatisfying ? It is only excusable, inasmuch as, 
 through it, we are taking a higher groove ; we have 
 to pass through it in order to become regenerate 
 again. Put a seed into the ground and it disintegrates, 
 dissolves after a time, and out of that dissolution comes 
 the splendid tree. Every soul must degenerate to 
 become the stately tree. So it follows that the sooner 
 we get out of this state we call " man " the better for 
 us. Is it by committing suicide that we get out of this 
 state ? Not at all. That will be making it all the 
 worse. Torturing ourselves, or condemning the world, 
 is not the way to get out. We have to pass through 
 the Slough of Despond, and the sooner we are through 
 the better. But it must always be remembered that this 
 is not the highest state. 
 
 The really difficult 'part to understand is that this 
 state, the Absolute, which has been called the highest, 
 is not, as some fear, that of the zoophite, or of the stone. 
 That would be a dangerous thing to think. According 
 to these thinkers there are only two states of existence, 
 one of the stone, and the other of thought. W^hat right 
 have they to limit existence to these two ? Is there 
 not something infinitely superior to thought ? The 
 vibrations of light, when they are very low, we do not 
 
lOo RAJA YOGA. 
 
 see ; when they become a Httle more intense 
 they become light to us ; when they become still 
 more intense we do not see them ; it is dark to 
 us. Is the darkness in the end the same as in 
 the beginning ? Certainly not ; it is the difference of 
 the two poles. Is the thoughtlessness of the stone the 
 same as the thoughtlessness of God ? Certainly not. 
 God does not think ; He does not reason ; why should 
 He ? Is anything unknown to Him, that He sliould 
 reason ? The stone cannot reason ; God ' does not. 
 Such is the difference. These philosophers think it is 
 awful if we go beyond thought ; they find nothing beyond 
 thought. 
 
 There are much higher states of existence beyond 
 reasoning. It is really beyond the intellect that the 
 first state of religious life is to be found. When you 
 step beyond thought and intellect and all reasoning, then 
 you have made the first step towards God ; and that is 
 the beginning of life. This that is commonly called life 
 is but an embryo state. 
 
 The next question will be, what proof is there that 
 this state beyond thought and reasoning is the high- 
 est state? In the first place, all the great men 
 of the world, much greater than those that only 
 talk, men who moved the world, men who never 
 thought of any selfish ends whatever, have declared 
 that this is but a little stage on the way, that the Infinite 
 is beyond. In the second place, they not only say so, 
 but lay it open to everyone, they leave their methods, 
 
INTRODUCTION. lOi 
 
 and all can follow in their steps. In •the 'th-i-rd -pLice-, 
 there is no other way left. There is no other explanation. 
 Taking for granted that there is no higher state, why- 
 are we going through this circle all the time ; what 
 reason can explain the world ? The sensible will be the 
 limit to our knowledge if we cannot go farther, if we 
 must not ask for anything more. This is what is called 
 agnosticism. But what reason is there to believe in the 
 testimony of the senses ? I would call that man a true 
 agnostic who would stand still in the street and die. If 
 reason is all in all it leaves us no place to stand on this 
 side of nihilism. If a man is agnostic of everything but 
 money, fame and name, he is only a fraud. Kant has 
 proved beyond all doubt that we cannot penetrate beyond 
 the tremendous dead wall called reason. But that is the 
 very first idea upon which all Indian thought takes its 
 stand, and dares to seek, and succeeds in finding some- 
 thing higher than reason, where alone the explanation of 
 the present state is to be found. This is the value of 
 the study of something that will take us beyond the 
 world. " Thou art our Father, and wilt take us to the 
 other shore of this ocean of ignorance " ; that is the 
 science of religion ; nothing else can be. 
 
THE YOGA APHORISMS. 
 
 CHAPTER I. 
 
 1. Now concentration is explained. 
 
 2. Yoga is restraining the mind-stuff (Chitta) from 
 
 taking various forms (Yrittis). 
 
 A good deal of explanation is necessary here. We 
 have to understand what Chitta is, and what are these 
 Vrittis. I have this eye. Eyes do not see. Takeaway 
 the brain centre which is in the head, the eyes will still 
 be there, the retina; complete, and also the picture, and 
 yet the eyes will not see. So the eyes are only a secon- 
 dary instrument, not the organ of vision. The organ of 
 vision is in the nerve centre of the brain. The two eyes 
 will not be sufficient alone. Sometimes a man is asleep 
 with his eyes open. The light is there and the picture 
 is there, but a third thing is necessary ; mind must be 
 joined to the organ. The eye is the external instrument, 
 we need also the brain centre and the agency of the 
 mind. Carriages roll down a street and you do not hear 
 them. Why ? Because your mind has not attached itself 
 to the organ of hearing. First, there is the instrument. 
 
YOGA APHORISMS. 103 
 
 then there is the organ, and third, the mind attach- 
 ment to these two. The mind takes the impression 
 farther in, and presents it to the determinative faculty 
 — Buddhi — which reacts. Along with this reaction 
 flashes the idea of egoism. Then this mixture of action 
 and reaction is presented to the Purusa, the real Soul, 
 who perceives an object in this mixture. The organs 
 (Indriyas), together with the mind (Manas), the deter- 
 minative faculty (Buddhi), and egoism (Ahamkara), form 
 the group called the Antahkarana (the internal instrument). 
 They are but various processes in the mind-stufF, called 
 Chitta. The waves of thought in the Chitta are called 
 Vritti (" the whirlpool" is the literal translation). What is 
 thought ? Thought is a force, as is gravitation or repul- 
 sion. It is absorbed from the infinite storehouse of 
 force in nature ; the instrument called Chitta takes hold 
 of that force, and, when it passes out at the other end it 
 is called thought. This force is supplied to us through 
 food, and out of that food the body obtains the power of 
 motion, etc. Others, the finer forces, it throws out in 
 what we call thought. Naturally we see that the mind 
 is not intelligent ; yet it appears to be intelligent. Why ? 
 Because the intelligent soul is behind it. You are the 
 only sentient being ; mind is only the instrument through 
 which you catch the external world. Take this book; as 
 a book it does not exist outside, what exists outside is 
 unknown and unknowable. It is the suggestion that 
 gives a blow to the mind, and the mind gives out the 
 reaction. If a stone is thrown into the water the water 
 
\° 
 
 104 RAJA YOGA. 
 
 is thrown against it in the form of waves. The real 
 universe is the occasion of the reaction of the mind. A 
 book form, or an elephant form, or a man form, is not 
 outside ; all that we know is our mental reaction from the 
 outer suggestion. Matter is the " permanent possibility of 
 ensation," said John Stuart Mill. It is only the sugges- 
 tion that is outside. Take an oyster for example. You 
 know how pearls are made. A grain of sand or some- 
 thing gets inside and begins to irritate it, and the oyster 
 throws a sort of enamelling round the sand, and this 
 makes the pearl. This whole universe is our own 
 enamel, so to say, and the real universe is the grain 
 of sand. The ordinary man will never understand 
 it, because, when he tries to, he throws out an enamel, 
 and sees only his own enamel. Now we understand 
 what is meant by these Vrittis. The real man is behind 
 the mind, and the mind is the instrument in his hands, 
 and it is his intelligence that is percolating through it. 
 It is only when you stand behind it that it becomes 
 intelligent. \Vhen man gives it up it falls to pieces, and 
 is nothing. So you understand what is meant by Chitta. 
 It is the mind-stuff, and Vrittis are the waves and ripples 
 rising in it when external causes impinge on it. These 
 Vrittis are our whole universe. 
 
 The bottom of the lake we cannot see, because its 
 surface is covered with ripples. It is only possible when 
 the ripples have subsided, and the water is calm, for us 
 to catch a glimpse of the bottom. If the water is muddy, 
 the bottom will not be seen ; if the water is agitated all 
 
YOGA APHORISMS. 
 
 105 
 
 the time, the bottom will not be seen. If the water is 
 clear, and there are no waves, we shall see the bottom. 
 That bottom of the lake is our o\\ti true Self ; the lake 
 is the Chitta, and the waves the Vrittis. Again, this ^^^. 
 mind is in three states ; one is darkness, which is called 
 Tamas, just as in brutes and idiots ; it only acts to injure 
 othe rs. No other idea comes into that state of mind. 
 Then there is the active state of mind. Rajas, whose 
 chief motives are power and enjoyment. " I will be 
 powerful and rule others." Then, at last, when the 
 weaves cease, and the water of the lake becomes clear, 
 there is the state called Sattva, serenity, calmness. It 
 is not inactive, but rather intensely active. It is the 
 greatest manifestation of power to be calm. It is easy 
 to be active. Let the reins go, and the horses will drag 
 you down. Any one can do that, but he who can stop 
 the plimging horses is the strong man. Which requires 
 the greater strength, letting go, or restraining ? The calm 
 man is not the man who is dull. You must not mistake 
 Sattva for dulness, or laziness. The calm man is the 
 one who has restraint of these waves. Activity is the 
 manifestation of the lower strength, calmness of the 
 superior strength. 
 
 This Chitta is always trying to get back to its natural 
 pure state, but the organs draw it out. To restrain it, 
 and to check this outward tendency, and to start it on 
 the return journey to that essence of intelligence is the 
 first step in Yoga, because only in this way can the 
 Chitta get into its proper course. 
 
Io6 RAJA YOGA. 
 
 Although this Chitta is in every animal, from the low- 
 est to the highest, it is only in the human form that we 
 find intellect, and until the mind-stuff can take the form 
 of intellect it is not possible for it to return through all 
 these steps, and liberate the soul. Immediate salvation 
 is impossible for the cow and the dog, although they 
 have mind, because their Chitta cannot as yet take that 
 form which we call intellect. 
 
 Chitta manifests itself in all these different forms — 
 scattering, darkening, weakening, and concentrating. 
 These are the four states in which the mind-stuff mani- 
 fests itself. First a scattered form, is activity. Its 
 tendency is to manifest in the form of pleasure or of 
 pain. Then the dull form is darkness, the only ten- 
 dency of which is to injure others. The commentator 
 says the first form is natural to the Devas, the angels, 
 and the second is the demoniacal form. \'ikshipta is 
 when it struggles to centre itself. The Ekagra, the 
 concentrated form of the Chitta, is what brings us to 
 Samadhi. 
 
 3. At that time ithe time of concentration; the 
 seer (the Purusa) rests in his own (unmodi- 
 fied) state. 
 
 As soon as the waves have stopped, and the lake has 
 
 become quiet, we see the ground below the lake. So 
 
 : with the mind ; when it is calm, we see what our own 
 
 nature is ; we do not mix ourselves but remain our own 
 
 selves. 
 
YOGA APHORISMS. 
 
 107 
 
 4. At other times (other than that of concentra- 
 
 tion) the seer is identified with the modifica- 
 tions. 
 
 For instance, I am in a state of sorrow ; some one 
 blames me ; this is a modification, Vritti, and I identify 
 myself with it, and the result is misery. 
 
 5. There are five classes of modifications, painful 
 
 and not painful. 
 
 6. (These are) right knoiarledge, indiscrimination, 
 
 verbal delusion, sleep, and memory. 
 
 7. Direct perception, inference, and competent 
 
 evidence, are proofs. 
 
 When two of our perceptions do not contradict each 
 other we call it proof. I hear something, and, if 
 it contradicts something already perceived, I begin to 
 fight it out, and do not believe it. There are also three 
 kinds of proof. Direct perception, Pratyaksham, what- 
 ever we see and feel, is proof, if there has been nothing 
 to delude the senses. I see the world ; that is sufficient 
 proof that it exists. Secondly, Anumana, inference ; 
 you see a sign, and from the sign you come to the thing 
 signified. Thirdly, Aptavakhyam, the direct perception 
 of the Yogi, of those who have seen the truth. We are 
 all of us struggling towards knowledge, but you and I 
 have to struggle hard, and come to knowlege through a 
 long tedious process of reasoning, but the Yogi, the pure 
 one, has gone beyond all this. Before his mind, the 
 
Io8 RAJA YOGA. 
 
 past, the present, and the future, are alike one book for 
 him to read ; he does not require to go through all this 
 tedious process, and his words are proofs, because he 
 sees knowledge in himself ; he is the Omniscient One. 
 These, for instance, are the authors of the Sacred Scrip- 
 tures ; therefore the Scriptures are proof, and, if any 
 such persons are living now, their words will be proof. 
 Other philosophers go into long discussions about this 
 Apta, and they say, what is the proof that this is truth. ? 
 The proof is because they see it ; because whate\er I 
 see is proof, and whatever you see is proof, if it does not 
 contradict any past knowledge. There is knowledge 
 beyond the senses, and whenever it does not contradict 
 reason and past human experience, that knowledge is 
 proof. Any madman may come into this room and say 
 he sees angels around him ; that would not be proof. 
 In the first place it must be true knowledge, and, 
 secondly, it must not contradict knowledge of the past, 
 and, thirdly, it must depend upon the character of the 
 man. I hear it said that the character of the man is not 
 of so much importance as what he may say ; we must 
 first hear what he says. This may be true in other 
 things ; a man may be wicked, and yet make an astro- 
 nomical discovery, but in religion it is different, because 
 no impure man will ever have the power to reach the 
 truths of religion. Therefore, we have first of all to see 
 that the man who declares himself to be an Apta is a 
 perfectly unselfish and holy person ; secondly that he 
 has reached beyond the senses, and thirdly that what he 
 
YOGA APHORISMS. log 
 
 says does not contradict the past knowledge of humanity. 
 Any new discovery of truth does not contradict the past 
 truth, but fits into it. x\nd, fourthly, that truth must 
 have a possibility of verification. If a man says " I have 
 seen a vision," and tells me that I have no right to see 
 it, I believe him not. Every one must have the power 
 to see it for himself. No one who sells his knowledge 
 is an Apta. All these conditions must be fulfilled ; you 
 must first see that the man is pure, and that he has no 
 selfish motive ; that he has no thirst for gain or fame. 
 Secondly, he must show that he is super-conscious. 
 Thirdly, he must give us something that we cannot get 
 from our senses, and which is for the benefit of the 
 w^orld. And we must see that it does not contradict 
 other truths ; if it contradict other scientific truths reject 
 it at once. Fourthly, the man should never be singular ; 
 he should only represent what all men can attain. The 
 three sorts of proof, are, then, direct sense perception, 
 inference, and the words of an Apta. I cannot trans- 
 late this word into English. It is not the word inspired, 
 because that comes from outside, while this comes from 
 himself. The literal meaning is "attained." 
 
 8. Indiscrimination is false knowledge not estab- 
 lished in real nature. 
 
 The next class of Vrittis that arise is mistaking the 
 one thing for another, as a piece of mother-of-pearl is 
 taken for a piece of silver. 
 
no RAJA YOGA. 
 
 9. Verbal delusion follows from words having no 
 
 (corresponding) reality. 
 
 There is another class of Vrittis called Vikalpa. A 
 word is uttered, and we do not wait to consider its 
 meaning ; we jump to a conclusion immediately. It is 
 the sign of weakness of the Chitta. Now you can 
 understand the theory of restraint. The weaker the 
 man the less he has of restraint. Consider yourselves 
 always in that way. When you are going to be angry 
 or miserable, reason it out, how it is that some news 
 that has come to you is throwing your mind into 
 Vrittis. 
 
 10. Sleep is a Yritti which embraces the feeling 
 
 of voidness. 
 
 The next class of \'rittis is called sleep and dream. 
 When we awake we know that we have been sleeping ; 
 we can only have memory of perception. That which 
 we do not perceive we never can have any memory of. 
 Every reaction is a wave in the lake. Now, if, during 
 sleep, the mind had no waves, it would have no percep- 
 tions, positive or negative, and, therefore, we would not 
 remember them. The very reason of our remembering 
 sleep is that during sleep there was a certain class of 
 waves in the mind. Memory is another class of Vrittis, 
 which is called Smriti. 
 
 11. Memory is when the (Vrittis of) perceived 
 
 subjects do not slip away (and through im- 
 pressions come back to consciousness). 
 
YOGA APHORISMS. Ill 
 
 Memory can be caused by the previous three. For 
 instance, you hear a word. That word is like a stone 
 thrown into the lake of the Chitta ; it causes a ripple, 
 and that ripple rouses a series of ripples ; this is memory. 
 So in sleep. When the peculiar kind of ripple called 
 sleep throws the Chitta into a ripple of memory it is 
 called a dream. Dream is another form of the ripple 
 which in the waking state is called memory. 
 
 12. Their control is by practice and non-attach- 
 ment. 
 
 The mind, to have this non-attachment, must be clear, 
 good and rational. Why should we practise ? Because 
 each action is like the pulsations quivering over the 
 surface of the lake. The vibration dies out, and what is 
 left ? The Samskaras, the impressions. When a large 
 number of these impressions is left on the mind they 
 coalesce, and become a habit. It is said " habit is 
 second nature " ; it is first nature also, and the whole 
 nature of man ; everything that we are is the result of 
 habit. That gives us consolation, because, if it is only 
 habit, we can make and unmake it at any time. This 
 Samskara is left by these vibrations passing out of our 
 mind, each one of them leaving its result. Our character 
 is the sum-total of these marks, and according as some 
 particular wave prevails one takes that tone. If good 
 prevail one becomes good, if wickedness one becomes 
 wicked, if joyfulness one becomes happy. The only 
 remedy for bad habits is counter habits ; all the bad 
 
112 RAJA YOGA. 
 
 habits that have left their impressions are to be con- 
 trolled by good habits. Go on doing good, thinking holy 
 thoughts continuously ; that is the only Avay to suppress 
 base impressions. Never say any man is hopeless, 
 because he only represents a character, a bundle of 
 habits, and these can be checked by new and better ones. 
 Character is repeated habits, and repeated habits alone 
 can reform character. 
 
 13. Continuous struggle to keep them (the Yrittis) 
 
 perfectly restrained is practice. 
 
 What is this practice ? The attempt to restrain the mind 
 in the Chitta form, to prevent its going out into waves. 
 
 14. Its ground becomes firm by long, constant 
 
 efforts with great love (for the end to be 
 attained'. 
 
 Restraint does not come in one day, but by long con- 
 tinued practice. 
 
 15. That effect which comes to those who have 
 
 given up their thirst after objects either seen 
 or heard, and which wills to control the 
 objects, is non-attachment. 
 
 Two motives of our actions are (i) What we see our- 
 selves ; (2) The experience of others. These two forces 
 are throwing the mind, the lake, into various waves. 
 Renunciation is the power of battling against these, and 
 holding the mind in check. Renunciation of these two 
 motives is what we want. I am passing through a 
 
YOGA APHORISMS. 
 
 "3 
 
 street, and a man comes and takes my watch. That is 
 my own experience. I see it myself, and it immediately 
 throws my Chitta into a wave, taking the form of anger. 
 Allow not that to come. If you cannot prevent that, 
 you are nothing ; if you can, you have Vairagyam. 
 Similarly, the experience of the worldly-minded teaches 
 us that sense enjoyments are the highest ideal. These 
 are tremendous temptations. To deny them, and not 
 allow the mind to come into a wave form with regard to 
 them, is renunciation ; to control the twofold motive 
 powers arising from my own experience, and from the 
 experience of others, and thus prevent the Chitta from 
 being governed by them, is Vairagyam. These should 
 be controlled by me, and not I by them. This sort of 
 mental strength is called renunciation. This Vairagyam 
 is the only way to freedom. 
 
 16. That extreme non-attachment, giving up even 
 the qualities, shovifs (the real nature of) the 
 Purusa. 
 
 It is the highest manifestation of power when it takes 
 away even our attraction towards the qualities. We 
 have first to understand what the Purusa, the Self, 
 is, and what are the qualities. According to 
 Yoga philosophy the whole of nature consists of 
 three qualities ; one is called Tamas, another 
 Rajas, and the third Sattva. These three qualities 
 manifest themselves in the physical world as attraction, 
 repulsion, and control. Everything that is in nature, all 
 
 H 
 
114 RAJA YOGA. 
 
 these manifestations, are combinations and recombina- 
 tions of these three forces. This nature has been divided 
 into various categories by the Sankhyas ; the Self of 
 man is beyond all these, beyond nature, is effulgent by 
 Its very nature. It is pure and perfect. Whatever of 
 intelligence we see in nature is but the reflection from 
 this Self upon nature. Nature itself is insentient. You 
 must remember that the word nature also includes the 
 mind ; mind is in nature ; thought is in nature ; from 
 thought, down to the grossest form of matter, everything 
 is in nature, the manifestation of nature. This nature 
 has covered the Self of man, and when nature takes away 
 the covering the Self becomes unveiled, and appears in Its 
 own glory. This non-attachment, as it is described 
 in Aphorism 15 (as being control of nature) is the 
 greatest help towards manifesting the Self. The next 
 Aphorism defines Samadhi, perfect concentration, which 
 is the goal of the Yogi. 
 
 17. The concentration called right knowledge is 
 that which is followed by reasoning, dis- 
 crimination, bliss, unqualified ego. 
 
 This Samadhi is divided into two varieties. One is 
 called the Samprajnata, and the other the Asampraj- 
 niita. The Samprajnata is of four varieties. In this 
 Samadhi come all the powers of controlling nature. 
 The first variety is called the Savitarka, when the mind 
 meditates upon an object again and again, by isolating it 
 from other objects. There are two sorts of objects for 
 
YOGA APHORISMS. 
 
 115 
 
 meditation, the categories of nature, and the Purusa. 
 Again, the categories are of two varieties ; the twenty- 
 four categories are insentient, and the one sentient is the 
 Purusa. When the mind thinks of the elements of 
 nature by thinking of their beginning and their end, this 
 is one sort of Savitarka. The words require explanation. 
 This part of Yoga is based entirely on Sankhya Philo- 
 sophy, about which I have already told you. As you 
 will remember, egoism and will, and mind, have a 
 common basis, and that common basis is called the 
 Chitta, the mind-stuff, out of which they are all manu- 
 factured. This mind-stuff takes in the forces of nature, 
 and projects them as thought. There must be some- 
 thing, again, where both force and matter are one. 
 This is called Avyaktam, the unmanifested state of 
 nature, before creation, and to w^hich, after the end of a 
 cycle, the whole of nature returns, to again come out 
 after another period. Beyond that is the Purusa, the 
 essence of intelligence. There is no liberation in getting 
 powers. It is a worldly search after enjoyments, and 
 there is no enjoyment in this life ; all search for enjoy- 
 ment is vain ; this is the old, old lesson which man finds 
 it so hard to learn. When he does learn it, he gets out 
 of the universe and becomes free. The possession of 
 what are called occult powers is only intensifying the 
 world, and in the end, intensifying suffering. Though, 
 as a scientist, Patanjali is bound to point out the possi- 
 bilities of this science, he never misses an opportunity 
 to warn us against these powers. Knowledge is power, 
 
Il5 RAJA YOGA. 
 
 and as soon as we begin to know a thing we get power 
 
 over it ; so also, when the mind begins to meditate on 
 
 the different elements it gains power over them. That 
 
 sort of meditation where the external gross elements are 
 
 the objects is called Savitarka. Tarka means question, 
 
 Savitarka with-question. Questioning the elements, as 
 
 it were, that they may give up their truths and their 
 
 powers to the man who meditates upon them. Again, 
 
 in the very same meditation, when one struggles to take 
 
 the elements out of time and space, and think of them 
 
 as they are, it is called Nirvitarka, without-question. 
 
 When the meditation goes a step higher, and takes the 
 
 Tanmatras as its object, and thinks of them as in time 
 
 and space, it is called Savichara, with-discrimination, 
 
 and when the same meditation gets beyond time and 
 
 space, and thinks of the fine elements as they are, it 
 
 is called Nirvichara, without-discrimination. The next 
 
 step is when the elements are given up, either as gross 
 
 or as fine, and the object of meditation is the interior 
 
 organ, the thinking organ, and when the thinking organ 
 
 is thought of as bereft of the qualities of activity, and of 
 
 dulness, it is then called Sanandam, the blissful 
 
 Samadhi. In that Samadhi, when we are thinking of 
 
 the mind as the object of meditation, before we have 
 
 reached the state which takes us beyond the mind even, 
 
 when it has become very ripe and concentrated, when 
 
 all ideas of the gross materials, or fine materials, have 
 
 been given up, and the only object is the mind as it is, 
 
 when the Sattva state only of the Ego remains, but 
 
YOGA APHORISMS. II7 
 
 differentiated from all other objects, this is called Asmita 
 Samadhi, and the man who has attained to this has 
 attained to what is called in the Vedas " bereft of body." 
 He can think of himself as without his gross body ; but 
 he will have to think of himself as with a fine body. 
 Those that in this state get merged in nature without 
 attaining the goal are called Prakritilayas, but those who 
 do not even stop at any enjoyments, reach the goal, 
 which is freedom. 
 
 18. There is another Samadhi which is attained 
 by the constant practice of cessation of all 
 mental activity, in which the Chitta retains 
 only the unmanifested impressions. 
 
 This is the perfect super-conscious Asamprajnata 
 Samadhi, the state which gives us freedom. The first 
 state does not give us freedom, does not liberate the soul. 
 A man may attain to all powers, and yet fall again. 
 There is no safeguard until the soul goes beyond 
 nature, and beyond conscious concentration. It is very 
 difficult to attain, although its method seems very easy. 
 Its method is to hold the mind as the object, and when- 
 ever thought comes, to strike it down, allowing no thought 
 to come into the mind, thus making it an entire vacuum. 
 When we can really do this, in that moment we shall 
 attain liberation. When persons without training and 
 preparation try to make their minds vacant they are 
 likely to succeed only in covering themselves with 
 Tamas, material of ignorance, which makes the mind dull 
 
Il8 RAJA YOGA. 
 
 and stupid, and leads them to think that they are making 
 a vacuum of the mind. To be able to really do that is a 
 manifestation of the greatest strength, of the highest 
 control. When this state, Asamprajnata, super-con- 
 sciousness, is reached, the Samadhi becomes seedless. 
 What is meant by that ? In that sort of concentration 
 when there is consciousness, where the mind has suc- 
 ceeded only in quelling the waves in the Chitta and 
 holding them down, they are still there in the form of 
 tendencies, and these tendencies (or seeds) will become 
 waves again, when the time comes. But when you ha\e 
 destroyed all these tendencies, almost destroyed the mind, 
 then it has become seedless, there are no more seeds 
 in the mind out of which to manufacture again and again 
 this plant of life, this ceaseless round of birth and death. 
 You may ask, what state would that be, in which we 
 should have no knowledge ? What we call knowledge 
 is a lower state than the one beyond knowledge. You 
 must always bear in mind that the extremes look very 
 much the same. The low vibration of light is darkness, 
 and the very high vibration of light is darkness also, but 
 one is real darkness, and the other is really intense light ; 
 yet their appearance is the same. So, ignorance is the 
 lowest state, knowledge is the middle state, and beyond 
 knowledge is a still higher state. Knowledge itself is a 
 manufactured something, a combination ; it is not reality. 
 What will be the result of constant practice of this 
 higher concentration ? All old tendencies of restlessness, 
 and dulness, will be destroyed, as well as the tendencies 
 
YOGA APHORISMS. 
 
 Iig 
 
 of goodness too. It is just the same as with the metals 
 that are used with gold to take off the dirt and alloy. 
 When the ore is smelted down, the dross is burnt along 
 with the alloy. So this constant controlling power will 
 stop the previous bad tendencies, and, eventually, the 
 good ones also. Those good and evil tendencies will 
 suppress each other, and there will remain the Soul, in 
 all its glorious splendour, untrammelled by either good 
 or bad, and that Soul is omnipresent, omnipotent, and 
 omniscient. By giving up all powers it has become 
 omnipotent, by giving up all life it is beyond mortality ; 
 it has become life itself. Then the Soul will know It 
 neither had birth nor death, neither want of heaven nor 
 of earth. It will know that It neither came nor went ; 
 it was nature which was moving, and that movement 
 was reflected upon the Soul. The form of the light is 
 moving, it is reflected and cast by the camera upon the 
 wall, and the w^all foolishly thinks it is moving. So with 
 all of us ; it is the Chitta constantly moving, manipu- 
 lating itself into various forms, and we think that we are 
 these various forms. All these delusions will vanish. 
 When that free Soul will command — not pray or beg, 
 but command — then whatever It desires will be imme- 
 diately fulfilled ; whatever It wants It will be able to do. 
 According to the Sankhya Philosophy there is no God. 
 It says that there cannot be any God of this universe, 
 because if there were He must be a Soul, and a Soul 
 must be one of two things, either bound or free. How can 
 the soul that is bound by nature, or controlled by nature, 
 
I20 RAJA YOGA. 
 
 create ? It is itself a slave. On the other hand, what 
 business has the soul that is free to create and manipu- 
 late all these things ? It has no desires, so cannot have 
 any need to create. Secondly, it says the theory of God 
 is an unnecessary one ; nature explains all. What is 
 the use of any God ? But Kapila teaches that there are 
 many souls, who, though nearly attaining perfection, fall 
 short because they cannot perfectly renounce all powers. 
 Their minds for a time merge in nature, to re-emerge as 
 its masters. Such gods there are. We shall all become 
 such gods, and, according to the Sankhyas, the God 
 spoken of in the Vedas really means one of these free 
 souls. Beyond them there is not an eternally free and 
 blessed creator of the universe. On the other hand the 
 Yogis say, *' Not so, there is a God ; there is one Soul 
 separate from all other souls, and He is the eternal 
 Master of all creation, the Ever Free, the Teacher of all 
 teachers." The Yogis admit that those the Sankhyas 
 call the merged in nature also exist. They are Yogis 
 who have fallen short of perfection, and though, for a 
 time, debarred from attaining the goal, remain as rulers 
 of parts of the universe. 
 
 19. (This Samadhi, when not followed by extreme 
 non-attachment) becomes the cause of the re- 
 manifestation of the gods and of those that 
 become merged in nature. 
 
 The gods in the Indian systems represent certain high 
 offices which are being filled successively by various 
 souls. But none of them is perfect. 
 
YOGA APHORISMS. 121 
 
 20. To others (this Samadhi) comes through faith, 
 
 energy, memory, concentration, anddiscrimin- 
 ation of the real. 
 
 These are they who do not want the position of gods, 
 or even that of rulers of cycles. They attain to libera- 
 tion. 
 
 21. Success is speedy for the extremely energetic. 
 
 22. They again differ according as the means are 
 
 mild, medium or supreme. 
 
 23. Or by devotion to Isvara. 
 
 24. Isvara (the Supreme Ruler) is a special 
 
 Purusa, untouched by misery, the results of 
 actions, or desires. 
 
 We must again remember that this Patanjali Yoga 
 Philosophy is based upon that of the Sankhyas, only that 
 in the latter there is no place for God, while with the Yogis 
 God has a place. The Yogis, howe^'er, avoid many ideas 
 about God, such as creating. God as the Creator of the 
 Universe is not meant by the Isvara of the Yogis, 
 although, according to the Vedas, Isvara is the Creator 
 of the universe. Seeing that the universe is harmonious, 
 it must be the manifestation of one will. The Yogis and 
 Sankhyas both avoid the question of creation. The 
 Yogis want to establish a God, but carefully avoid this 
 question, they do not raise it at all. Yet you will find that 
 they arrive at God in a peculiar fashion of their own. 
 They say : 
 
 25. In Him becomes infinite that all-kno-wingness 
 
 which in others is (only) a germ. 
 
122 RAJA YOGA. 
 
 The mind must always travel between two extremes. 
 You can think of limited space, but the very idea of that 
 gives you also unlimited space. Close your eyes and 
 think of a little space, and at the same time that you per- 
 ceive the little circle, you ha\e a circle round it of 
 unlimited dimensions. It is the same with time. Try to 
 tliink of a second, you will have, with the same act of 
 perception, to think of time which is unlimited. So with 
 knowledge. Knowledge is only a germ in man, but you 
 will have to think of infinite knowledge around it, so that 
 the very nature of our constitution shows us that there is 
 unlimited knowledge, and the Yogis call that unlimited 
 knowledge God. 
 
 2S. He is the teacher of even the ancient teachers, 
 being not limited by time. 
 
 It is true that all knowledge is within ourselves, but 
 this has to be called forth by another knowledge. 
 Although the capacity to know is inside us, it must be 
 called out, and that calling out of knowledge can only 
 be got, a Yogi maintains, through another knowledge. 
 Dead, insentient matter, never calls out knowledge, it 
 is the action of knowledge that brings out knowledge. 
 Knowing beings must be with us to call forth what 
 is in us, so these teachers were always necessary. 
 The world was never without them, and no know- 
 ledge can come without them. God is the Teacher 
 of all teachers, because these teachers, however 
 great they may have been — gods or angels — were 
 
YOGA APHORISMS. 
 
 123 
 
 all bound and limited by time, and God is not limited by- 
 time. These are the two peculiar deductions of the 
 Yogis. The first is that in thinking of the limited, the 
 mind must think of the unlimited, and that if one part 
 of that perception is true the other must be, for the 
 reason that their value as perceptions of the mind is 
 equal. The very fact that man has a little knowledge, 
 shows that God has unlimited knowledge. If I am to 
 take one, why not the other ? Reason forces me to take 
 both or reject both. If I believe that there is a man 
 with a little knowledge, I must also admit that there is 
 someone behind him with unlimited knowledge. The 
 second deduction is that no knowledge can come without 
 a teacher. It is true as the modern philosophers say, 
 that there is something in man which evolves out of 
 him ; all knowledge is in man, but certain environments 
 are necessary to call it out. We cannot find any know- 
 ledge without teachers, if there are men teachers, god 
 teachers, or angel teachers, they are all limited ; who 
 was the teacher before them ? We are forced to admit, 
 as a last conclusion. One Teacher, Who is not limited by 
 time, and that One Teacher of infinite knowledge, with- 
 out beginning or end, is called God. 
 
 27. His manifesting 'word is Om. 
 
 Every idea that you have in the mind has a counter- 
 part ina word ; the word and the thought are inseparable. 
 The external part of the thought is what we call word, 
 and the internal part is what we call thought. No man 
 
124 R^jA. YOGA. 
 
 can, by analysis, separate thought from word. The idea 
 that language was created by men — certain men sitting 
 together and deciding upon words, has been proved to 
 be wrong. So long as things have existed there have 
 been words and language. What is the connection 
 between an idea and a word ? Although we see that 
 there must always be a word with a thought, it is not 
 necessary that the same thought requires the same 
 word. The thought may be the same in twenty different 
 countries, yet the language is different. We must have 
 a word to express each thought, but these words need 
 not necessarily have the same sound. Sounds will vary 
 in different nations. Our commentator says " Although 
 the relation between thought and word is perfectly 
 natural, yet it does not mean a rigid connection between 
 one sound and one idea." These sounds vary, yet the 
 relation between the sounds and the thoughts is a 
 natural one. The connection between thoughts and 
 sounds is good only if there be a real connection between 
 the thing signified and the symbol, and until then that 
 symbol will never come into general use. Symbol is 
 the manifestor of the thing signified, and if the thing 
 signified has already existence, and if, by experience, 
 we know that the symbol has expressed that thing 
 many times, then we are sure that there is the real 
 relation between them. Even if the things are not 
 present, there will be thousands who will know them by 
 their symbols. There must be a natural connection 
 between the symbol and the thing signified ; then, when 
 
YOGA APHORISMS. 
 
 125 
 
 that symbol is pronounced, it recalls the thing signified. 
 The commentator says the manifesting word of God is 
 Om. Why does he emphasize this ? There are hundreds 
 of words for God. One thought is connected with a 
 thousand words ; the idea, God, is connected with 
 hundreds of words, and each one stands as a symbol for 
 God. Very good. But there must be a generalisation 
 among all these words, some substratum, some common 
 ground of all these symbols, and that symbol which is 
 the common symbol will be the best, and will really be 
 the symbol of all. In making a sound we use the larynx, 
 and the palate as a sounding board. Is there any 
 material sound of which all other sounds must be 
 manifestations, one which is the most natural sound ? 
 Om (Aum) is such a sound, the basis of all sounds. The 
 first letter. A, is the root sound, the key, pronounced 
 withouttouchinganypart of the tongueor palate; M repre- 
 sents the last sound in the series, being produced by the 
 closed lips, and the U rolls from the very root to the end of 
 the sounding board of the mouth. Thus, Om represents 
 the whole phenomena of sound producing. As such, 
 it must be the natural symbol, the matrix of all the 
 various sounds. It denotes the whole range and possi- 
 bility of all the words that can be made. Apart from 
 these speculations we see that around this word Om are 
 centred all the different religious ideas in India ; all the 
 various religious ideas of the Vedas have gathered 
 themselves round this word Om. What has that to do 
 with America and England, or any other country ? 
 
126 RAJA YOGA. 
 
 Simply that the word has been retained at every stage 
 of rehgious growth in India, and it has been manipulated 
 to mean all the various ideas about God. Monists, 
 Dualists, Mono-Dualists, Separatists, and even Atheists, 
 took up this Om. Om has become the one symbol for 
 the religious aspiration of the vast majority of human 
 beings. Take, for instance, the English word God. It 
 covers only a limited function, and, if you go beyond it, 
 you have to add adjectives, to make it Personal, or 
 Impersonal, or Absolute God. So with the words for 
 God in every other language ; their signification is very 
 small. This word Om, however, has around it all the 
 various significances. As such it should be accepted by 
 everyone. 
 
 28. The repetition of this lOm^ and meditating on 
 its meaning (is the way). 
 
 Why should there be repetition ? We have not for- 
 gotten that theory of Samsk&ras, that the sum-total of 
 impressions lives in the mind. Impressions live in the 
 mind, the sum-total of impressions, and they become 
 more and more latent, but remain there, and as soon as 
 they get the right stimulus they come out. Molecular 
 vibration will never cease. When this universe is 
 destroyed all the massive vibrations disappear, the sun, 
 moon, stars, and earth, will melt down, but the vibra- 
 tions must remain in the atoms. Each atom will per- 
 form the same function as the big worlds do. So the vi- 
 brations of this Chitta will subside, but will go on like 
 
YOGA APHORISMS. 
 
 127 
 
 molecular vibrations, and when they get the impulse will 
 come out again. We can now understand what is meant 
 by repetition. It is the greatest stimulus that can be 
 given to the spiritual Samskaras. " One moment of 
 company with the Holy makes a ship to cross this ocean 
 of life." Such is the power of association. So this 
 repetition of Om, and thinking of its meaning, is keeping 
 good company in your own mind. Study, and then 
 meditate and meditate, when you have studied. 
 Thus light will come to you, the Self will become 
 manifest. 
 
 But one must think of this Om, and of its meaning 
 too. Avoid evil company, because the scars of old 
 wounds are in you, and this evil company is just the 
 heat that is necessary to call them out. In the same 
 way we are told that good company will call out the 
 good impressions that are in us, but which have become 
 latent. There is nothing holier in this world than to 
 keep good company, because the good impressions will 
 have this same tendency to come to the surface. 
 
 29. From that is gained (the knowledge of) intro- 
 spection, and the destruction of obstacles. 
 
 The first manifestation of this repetition and think- 
 ing of Om will be that the introspective power will be 
 manifested more and more, and all the mental and physi- 
 cal obstacles will begin to vanish. What are the 
 obstacles to the Yoffi ? 
 
128 RAJA YOGA. 
 
 30. Disease, mental laziness, doubt, calmness, ces- 
 
 sation, false perception, non attaining con- 
 centration, and falling away from the state 
 when obtained, are the obstructing distrac- 
 tions. 
 
 Disease. This body is the boat which will carry us 
 to the other shore of the ocean of life. It must be taken 
 care of. Unhealthy persons cannot be Yogis. Mental lazi- 
 ness makes us lose all lively interest in the subject, with- 
 out which there will neither be the will nor the energy to 
 practise. Doubts will arise in the mind about the truth 
 of the science, however strong one's intellectual conviction 
 may be, until certain peculiar psychic experiences come, 
 as hearing, or seeing, at a distance, etc. These glimpses 
 strengthen the mind and make the student persevere. 
 Falling away wlien attained. Some days or weeks 
 when you are practising the mind will be calm and easily 
 concentrated, and you will find yourself progressing fast. 
 All of a sudden the progress will stop one day, and you 
 will find yourself, as it were, stranded. Persevere. All 
 progress proceeds by such rise and fall. 
 
 31. Grief, mental distress, tremor of the body, 
 
 irregular breathing, accompany non-reten- 
 tion of concentration. 
 
 Concentration will bring perfect rep>ose to mind and 
 body every time it is practised. When the practice has 
 been misdirected, or not enough controlled, these dis- 
 turbances come. Repetition of Om and self-surrender 
 
YOGA APHORISMS. 
 
 129 
 
 to the Lord will strengthen the mind, and bring fresh 
 energy. The nervous shakings will come to almost 
 everyone. Do not mind them at all, but keep on prac- 
 tising. Practice will cure them, and make the seat 
 firm. 
 
 32. To remedy this the practice of one subject 
 (should be made). 
 
 Making the mind take the form of one object for some 
 time will destroy these obstacles. This is general advice. 
 In the following aphorisms it will be expanded and par- 
 ticularised. As one practice cannot suit everyone, 
 various methods will be advanced, and everyone by 
 actual experience will find out that which helps him 
 most. 
 
 33. Friendship, mercy, gladness, indifference, being 
 thought of in regard to subjects, happy, 
 unhappy, good and evil respectively, pacify 
 the Chitta. 
 
 We must have these four sorts of ideas. We must ■■. \\ 
 have friendship for all; we must be merc iful towards 1 
 those that are in misery ; when people are happy we 
 ought to be happy, and to the wicked we m ust be in- j 
 [ differen t. So with all subjects that come before us. If 
 the subject is a good one, we shall feel friendly towards 
 it ; if the subject of thought is one that is miserable we 
 must be merciful towards the subject. If it is good we 
 must be glad, if it is evil we must be indifferent. These 
 
 I 
 
130 RAJA YOGA. 
 
 attitudes of the mind towards the different subjects that 
 come before it will make the mind peaceful. Most of 
 our difficulties in our daily lives come from being unable 
 to hold our minds in this way. For instance, if a man 
 does evil to us, instantly we want to react evil, and 
 every reaction of evil shows that we are not able to hold 
 the Chitta down ; it comes out in w-aves towards the 
 object, and we lose our power. Every reaction in the 
 form of hatred or evil is so much loss to the mind, and 
 every evil thought or deed of hatred, or any thought of 
 reaction, if it is controlled, will be laid in our favour. 
 It is not that we lose by thus restraining ourselves ; we 
 are gaining infinitely more than we suspect. Each time 
 we suppress hatred, or a feeling of anger, it is so much 
 good energy stored up in our favour ; that piece of 
 energy will be converted into the higher powers. 
 
 34. By throwing out and restraining the Breath. 
 
 The word used is Prana. Prana is not exactly breath. 
 It is the name for the energy that is in the universe. 
 Whatever you see in the universe, whatever moves or 
 works, or has life, is a manifestation of this Prana. The 
 sum-total of the energy displayed in the universe is 
 called Prana. This Prana, before a cycle begins, remains 
 in an almost motionless state, and when the cycle begins 
 this Prana begins to manifest itself. It is this Prana 
 that is manifested as motion, as the nervous motion in 
 human beings or animals, and the same Prana is mani- 
 
YOGA APHORISMS. 
 
 131 
 
 festing as thought, and so on. The whole universe is a 
 combination of Prana and Akasa ; so is the human body. 
 Out of Akasa you get the different materials that you 
 feel, and see, and out of Prana all the various forces. 
 Now this throwing out and restraining the Prana is 
 what is called Pranayama. Patanjali, the father of the 
 Yoga Philosophy, does not give very many particular 
 directions about Pranayama, but later on other Yogis 
 found out various things about this Pranayama, and 
 made of it a great science. With Patanjali it is one of 
 the many ways, but he does not lay much stress on it. 
 He means that you simply throw the air out, and draw 
 it in, and hold it for some time, that is all, and by that, 
 the mind will become a little calmer. But, later on, you 
 will find that out of this is evolved a particular science 
 called Pranayama. We will hear a little of what these 
 later Yogis have to say. Some of this I have told you 
 before, but a little repeiition will serve to fix it in your 
 minds. First, you must remember that this Prana is 
 not the breath. But that which causes the motion of the 
 breath, that which is the vitality of the breath is the 
 Prana. Again, the word Prana is used of all the senses; 
 they are all called Pranas, the mind is called Prana ; and 
 so we see that Prana is the name of a certain force. 
 And yet we cannot call it force, because force is only the 
 manifestation of it. It is that which manifests itself as 
 force and everything else in the way of motion. The 
 Chitta, the mind-stuff, is the engine which draws in the 
 Prana from the surroundings, and manufactures out of 
 
132 RAJA YOGA. 
 
 this Prana these various vital forces. First of all the 
 forces that keep the body in preservation, and lastly 
 thought, will, and all other powers. By this process of 
 breathing we can control all the various motions in the 
 body, and the various nerve currents that are running 
 through the body. First we begin to recognise them, 
 and then we slowly get control over them. Now these 
 later Yogis consider that there are three main currents of 
 this Prana in the human body. One they call Idii, an- 
 other Pingala, and the third Susumna. Pingala, accord- 
 ing to them, is on the right side of the spinal column, 
 and the Ida is on the left side, and in the middle of this 
 spinal column is the Susumna, a vacant channel. Ida 
 and Pingala, according to them, are the currents 
 working in every man, and through these currents, 
 we are performing all the functions of life. Susumna is 
 present in all, as a possibility ; but it works only in the 
 Yogi. You must remember that the Yogi changes his 
 body ; as you go on practising your body changes ; it is 
 not the same body tliat you had before the practice. 
 That is very rational, and can be explained, because 
 every new thought that we have must make, as it were, 
 a new channel through the brain, and that explains the 
 tremendous conservatism of human nature. Human 
 nature likes to run through the ruts that are already 
 there, because it is easy. If we think, just for example's 
 sake, that the mind is like a needle, and the brain sub- 
 stance a soft lump before it, then each thought that we 
 have makes a street, as it were, in the brain, and this 
 
YOGA APHORISMS. 
 
 133 
 
 street would close up, but that the grey matter comes 
 and makes a lining to keep it separate. If there were 
 no grey matter there would be no memory, because 
 memory means going over these old streets, retracing a 
 thought as it were. Now perhaps you have remarked 
 that when I talk on subjects in which I take a few ideas 
 that are familiar to everyone, and combine, and recom- 
 bine them, it is easy to follow, because these channels 
 are present in everyone's brain, and it is only necessary 
 to recur to them. But whenever a new subject comes 
 new channels have to be made, so it is not understood 
 so readily. And that is why the brain (it is the brain, 
 and not the people themselves) refuses unconsciously to 
 be acted upon by new ideas. It resists. The Prana is 
 trying to make new channels, and the brain will not allow 
 it. This is the secret of conservatism. The less channels 
 there have been in the brain, and the less the needle 
 of the Prana has made these passages, the more conser- 
 vative will be the brain, the more it will struggle against 
 new thoughts. The more thoughtful the man, the more 
 complicated will be the streets in his brain, and the more 
 easily he will take to new ideas, and understand them. 
 So with every fresh idea ; we make a new impression in 
 the brain, cut new channels through the brain-stuff, and 
 that is why we find that in the practice of Yoga (it 
 being an entirely new set of thoughts and motives) there 
 is so much physical resistance at first. That is why we 
 find that the part of religion which deals with the world 
 side of nature can be so widely accepted, while the 
 
124 Rk]A YOGA. 
 
 Other part, the Philosophy, or the Psychology, which 
 deals with the inner nature of man, is so frequently 
 neglected. We must remember the definition of this 
 world of ours ; it is only the Infinite Existence projected 
 into the plane of consciousness. A little of the 
 Infinite is projected into consciousness, and that 
 we call our world. So there is an Infinite beyond, 
 and religion has to deal with both, with the 
 little lump we call our world, and with the Infinite 
 beyond. Any religion which deals alone with either one 
 of these two will be defective. It must deal with both. 
 That part of religion which deals with this part of the 
 Infinite which has come into this plane of consciousness, 
 got itself caught, as it were, in the plane of conscious- 
 ness, in the cage of time, space, and causation, is quite 
 familiar to us, because we are in that already, and ideas 
 about this world have been with us almost from time 
 immemorial. The part of religion which deals with the 
 Infinite beyond comes entirely new to us, and getting 
 ideas about it produces new channels in the brain, dis- 
 turbing the whole system, and that is why you find in 
 the practice of Yoga ordinary people are at first turned 
 out of their grooves. In order to lessen these disturb- 
 ances as much as possible all these methods are devised 
 by Patanjali, that we may practise any one of them best 
 suited to us. 
 
 35. Those forms of concentration that bring extra- 
 ordinary sense perceptions cause porsevcr- 
 ance of the mind. 
 
YOGA APHORISMS. I35 
 
 This naturally comes with Dharana, concentration ; 
 the Yogis say, if the mind becomes concentrated on the 
 tip of the nose one begins to smell, after a few days, 
 v.'onderful perfumes. If it becomes concentrated at the 
 root of the tongue one begins to hear sounds ; if on the 
 tip of the tongue one begins to taste wonderful flavours ; 
 if on the middle of the tongue, one feels as if he were 
 coming in contact with something. If one concentrates 
 his mind on the palate he begins to see peculiar things. 
 If a man whose mind is disturbed wants to take up some 
 of these practices of Yoga, yet doubts the truth of them, 
 he will have his doubts set at rest when, after a little 
 practice, these things come to him, and he will persevere. 
 
 36. Or (by the meditation on) the Effulgent One, 
 
 which is beyond all sorrow. 
 
 This is another sort of concentration. Think of the 
 lotus of the heart, wdth petals downwards, and running 
 through it the Susumna ; take in the breath, and while 
 throwing the breath out imagine that the lotus is turned 
 with the petals upwards, and inside that lotus is an 
 effulgent light. Meditate on that. 
 
 37. Or (by meditation on) the heart that has given 
 
 up all attachment to sense objects. 
 
 Take some holy person, some great person whom you 
 revere, some saint whom you know to be perfectly non- 
 attached, and think of his heart. That heart has become 
 
136 RAJA YOGA. 
 
 non-attached, and meditate on that heart ; it will calm 
 the mind. If you cannot do that, there is the next way : 
 
 38. Or by meditating on the knowledge that 
 
 comes in sleep. 
 
 Sometimes a man dreams that he has seen angels 
 coming to him and talking to him, that he is in an 
 ecstatic condition, that he has heard music floating 
 through the air. He is in a blissful condition in that 
 dream, and when he wakes it makes a deep impression 
 on him. Think of tliat dream as real, and meditate upon 
 it. If you cannot do that, meditate on any holy thing 
 that pleases you. 
 
 39. Or by the meditation on anything that appeals 
 
 to one as good. 
 
 This does not mean any wicked subject, but anything 
 good that you like, any place that you like best, any 
 scenery that you like best, any idea that you like best, 
 anything that will concentrate the mind. 
 
 40. The Yogi's mind thus meditating, becomes un- 
 
 obstructed from the atomic to the Infinite. 
 
 The mind, by this practice, easily contemplates the 
 most minute thing, as well as the biggest thing. Thus 
 the mind waves become fainter. 
 
YOGA APHORISMS. 
 
 137 
 
 41. The Yogi whose Yrittis have thus become 
 po'werless (controlled) obtains in the receiver, 
 receiving, and received (the self, the mind, 
 and external objects), concentratedness and 
 sameness, like the crystal (before different 
 coloured objects). 
 
 What results from this constant meditation ? We must 
 remember how in a previous aphorism Patanjali went 
 into the various states of meditation, and how the first 
 will be the gross, and the second the fine objects, and from 
 them the advance is to still finer objects of meditation, 
 and how, in all these meditations, which are only of the 
 first degree, not very high ones, we get as a result that 
 we can meditate as easily on the fine as on the grosser 
 objects. Here the Yogi sees t he three things, the 
 receive r, t he receiv ed, and the j£ceiving;j_corresgoncLing 
 to the Soul, the object, and the mind. There are three 
 objects of meditation given us. First the gross things, 
 as bodies, or material objects, second fine things, as the 
 mind, the Chitta, and third the Purusa qualified, not 
 the Purusa itself, but the egoism. By practice, the 
 Yogi gets established in all these meditations. When- 
 ever he meditates he can keep out all other thought ; he 
 becomes identified with that on which he meditates ; 
 w'hen he meditates he is like a piece of crystal ; before 
 flowers the crystal becomes almost identified with the 
 flowers. If the flower is red, the crystal looks red, or if 
 the flower is blue, the crystal looks blue. 
 
138 RAJA YOGA. 
 
 42. Sound, meaning, and resulting knowledge, 
 being mixed up, is (called Samadhi) with 
 reasoning. 
 
 Sound here means vibration ; meaning the nerve 
 currents which conduct it ; and knowledge, reaction. 
 All the various meditations we have had so far, Patan- 
 jali calls Savitarka (meditations with reasoning). Later 
 on he will give us higher and higher Dhyanas. In these 
 that are called " with reasoning," we keep the duality of 
 subject and object, which results from the mixture of 
 word, meaning, and knowledge. There is first the exter- 
 nal vibration, the word ; this, carried inward by the sense 
 currents, is the meaning. After that there comes a 
 reactionary wave in the Chitta, which is knowledge, but 
 the mixture of these three make up what we call know- 
 ledge. In all the meditations up to this we get this 
 mixture as object of meditation. The next Samadhi is 
 higher. 
 
 43. The Samadhi called without reasoning (comes) 
 when the memory is purified, or devoid of 
 qualities, expressing only the meaning (of 
 the meditated object). 
 
 It is by practice of meditation of these three that we 
 come to the state where these three do not mix. We 
 can get rid of them. We will first try to understand what 
 these three are. Here is the Chitta ; you will always 
 remember the simile of the lake, the mind-stuff, and the 
 
YOGA APHORISMS. 1 39 
 
 vibration, the word, the sound, like a pulsation coming 
 over it. You have that calm lake in you, and I pro- 
 nounce a word, " cow." As soon as it enters through 
 your ears there is a wave produced in your Chitta along 
 with it. So that wave represents the idea of the cow, 
 the form or the meaning as we call it. That apparent 
 cow that you know is really that wave in the mind-stuff, 
 and that comes as a reaction to the internal and external 
 sound vibrations, and with the sound, the wave dies 
 away ; that wave can never exist without a word. You 
 may ask how it is when we only think of the cow, and 
 do not hear a sound. You make that sound yourself. 
 You are saying "cow" faintly in your mind, and with 
 that comes a wave. There cannot be any wave without 
 this impulse of sound, and when it is not from outside it 
 is from inside, and when the sound dies, the Vv-ave dies. 
 What remains ? The result of the reaction, and that is 
 knowledge. These three are so closely combined in our 
 mind that we cannot separate them. When the sound 
 comes, the senses vibrate, and the wave rises in reaction ; 
 they follow so closely upon one another that there is no 
 discerning one from the other ; when this meditation has 
 been practised for a long time, memory, the receptacle 
 of all impressions, becomes purified, and we are able 
 clearly to distinguish them from one another. This is 
 called " Nirvitarka," concentration without reasoning. 
 
 44. By this process (the concentrations) writh dis- 
 crimination and without discrimination, 
 whose objects are finer, are (also) explained. 
 
140 R-MA YOGA. 
 
 A process similar to the preceding is applied again, 
 only, the objects to be taken up in the former medita- 
 tions are gross ; in this they are fine. 
 
 45. The finer objects end with the Pradhana. 
 
 The gross objects are only the elements, and every- 
 thing manufactured out of them. The fine objects 
 begin with the Tanmatras or fine particles. The organs, 
 the mind,* egoism, the mind-stuff (the cause of all 
 manifestation) the equilibrium state of Sattva, Rajas 
 and Tamas materials — called Pradhana (chief), Prakriti 
 (nature), or Avyakta (unmanifest), are all included 
 within the category of fine objects. The Purusa (the 
 Soul) alone is excepted from this definition. 
 
 46. These concentrations are with seed. 
 
 These do not destroy the seed of past actions, thus 
 cannot give liberation, but what they bring to the Yogi 
 is stated in the following aphorisms. 
 
 47. The concentration "without reasoning" being 
 
 purified, the Chitta becomes firmly fixed. 
 
 48. The knowledge in that is called " filled with 
 
 Truth." 
 
 The next aphorism will explain this. 
 • The mind, or common sensory, the aggregate of all the senses. 
 
YOGA APHORISMS. I41 
 
 49. The knowledge that is gained from testimony 
 and inference is about common objects. That 
 from the Samadhi just mentioned is of a 
 much higher order, being able to penetrate 
 where inference and testimony cannot go. 
 
 The idea is that we have to get our knowledge of 
 ordinary objects by direct perception, and by inference 
 therefrom, and from testimony of people who are compe- 
 tent. By "people w^ho are competent," the Yogis always 
 mean the Rishis, or the Seers of the thoughts recorded in 
 the Scriptures — the Vedas. According to them, the only 
 proof of the Scriptures is that they were the testimony 
 of competent persons, yet they say the Scriptures cannot 
 take us to realisation. We can read all the Vedas, and 
 yet will not realise anything, but when we practise their 
 teachings, then we attain to that state which realises what 
 the Scriptures say, which penetrates where reason cannot 
 go, and where neither perception nor inference can 
 go, and where the testimony of others cannot avail. 
 This is what is meant by this aphorism, that realisation 
 is real religion, and all the rest is only preparation — hear- 
 ing lectures, or reading books, or reasoning, is merely 
 preparing the ground; it is not religion. Intellectual 
 assent, and intellectual dissent are not religion. The 
 central idea of the Yogis is that just as we come in 
 direct contact with objects of the senses, so religion 
 even can be directly perceived in a far more intense 
 sense. The truths of religion, as God and Soul, cannot 
 be perceived by the external senses. I cannot see God 
 
342 KAJA YOGA. 
 
 with my eyes, nor can I touch Him with my hands, and 
 we also know that neither can we reason beyond the 
 senses. Reason leaves us at a point quite indecisive ; 
 we may reason all our lives, as the world has been doing 
 for thousands of years, and the result is that we find we 
 are incompetent to prove or disprove the facts of religion. 
 What we perceive directly we take as the basis, and 
 upon that basis we reason. So it is obvious that 
 reasoning has to run within these bounds of perception. 
 It can never' go beyond; the whole scope of realisation, 
 therefore, is beyond sense perception. The Yogis say 
 that man can go beyond his direct sense perception, and 
 beyond his reason also. Man has in him the faculty, 
 the power, of transcending his intellect even, and that 
 power is in every being, every creature. By the 
 practice of Yoga that power is aroused, and then man 
 transcends the ordinary limits of reason, and directly 
 perceives tilings which are beyond all reason. 
 
 50. The resulting impression from this Samadhi 
 obstructs all other impressions. 
 
 We have seen in the foregoing aphorism that the only 
 way of attaining to that super-consciousness is by con- 
 centration, and we have also seen that what hinder the 
 mind from concentration are the past Samskaras, impres- 
 sions. All of you have observed that when you are 
 trying to concentrate your mind, your thoughts wander. 
 When you are trying to think of God, that is the very 
 
YOGA APHORISMS. 
 
 H3 
 
 time which all these Samskaras take to appear. At 
 other times they are not so active, but when you want 
 them not to be they are sure to be there, trying their 
 best to crowd inside your mind. Why should that be so ? 
 Why should they be much more potent at the time of 
 concentration ? It is because you are repressing them 
 and they react with all their force. At other times they 
 do not react. How countless these old past impressions 
 must be, all lodged somewhere in the Chitta, ready, wait- 
 ing like tigers to jump up. These have to be suppressed 
 that the one idea which we like may arise, to the exclusion 
 of the others. Instead, they are all struggling to come 
 up at the same time. These are the various powers of 
 the Samskaras in hindering concentration of the mind, 
 so this Samadhi which has just been given is the best to 
 be practised, on account of its power of suppressing the 
 Samskaras. The Samskara which will be raised by this 
 sort of concentration will be so powerful that it will 
 hinder the action of the others, and hold them in check. 
 
 51. By the restraint of even this (impression, which 
 obstructs all other impressions), all being re- 
 strained, comes the " seedless " Samadhi. 
 
 You remember that our goal is to perceive the Soul 
 itself. W'e cannot perceive the Soul because it has got 
 mingled up with nature, with the mind, with the body. 
 The most ignorant man thinks his body is the Soul. 
 The more learned man thinks his mind is the Soul, but 
 
144 RA]\ YOGA. 
 
 both of these are mistaken. What makes the Soul get 
 mingled up with all this, these different waves in the 
 Chitta rise and cover the Soul, and we only see a little 
 reflection of the Soul through these waves, so, if the wave 
 is one of anger, we see the Soul as angry ; " I am angry," 
 we say. If the wave is a wave of love we see ourselves 
 reflected in that wave, and say we are loving. If that 
 wave is one of weakness, and the Soul is reflected in it, 
 we think we are weak. These various ideas come from 
 these impressions, these Samskaras covering the Soul. 
 The real nature of the Soul is not perceived as long as 
 there is one single wave in the lake of the Chitta, this 
 real nature will never be perceived until all the waves 
 have subsided ; so, first, Patanjali teaches us the mean- 
 ing of these waves ; secondly, the best way to repress 
 them ; and thirdly, how to make one wave so strong as to 
 suppress all other waves, fire eating fire as it were. When 
 only one remains it will be easy to suppress that also, 
 and when that is gone, this Samadhi of concentration is 
 called seedless ; it leaves nothing, and the Soul is mani- 
 fested just as It is, in Its own glory. Then alone we 
 know that the Soul is not a compound, It is the only 
 eternal simple in the uni\erse, and, as such, It cannot be 
 born, It cannot die, It is immortal, indestructible, the 
 Ever-living Essence of intelligence. 
 
CHAPTER II. 
 
 CONCENTRATION— ITS PRACTICE. 
 
 1. Mortification, study, and surrendering fruits of 
 work to God are called Kriya Yoga. 
 
 Those Samadhis with which we ended our last 
 chapter are very difficult to attain ; so we must take 
 them up slowly. The first step, the preliminary step, 
 is called Kriya Yoga. Literally this means work, work- 
 ing towards Yoga. The organs are the horses, the 
 mind is the reins, the intellect is the charioteer, the soul 
 is the rider, and this body is the chariot. The master 
 of the household, the King, the Self of man, is sitting in 
 this chariot. If the horses are very strong, and do not 
 obey the reins, if the charioteer, the intellect, does not 
 know how to control the horses, then this chariot will 
 come to grief. But if the organs, the horses, are well 
 controlled, and if the reins, the mind, are well held in 
 the hands of the charioteer, the intellect, the chariot 
 reaches the goal. What is meant, therefore, by this 
 mortification ? Holding the reins firmly while guiding 
 this body and mind ; not letting the body do anything 
 it likes, but keeping both in proper control. Study. 
 What is meant by study in this case ? Not study of 
 novels, or fiction, or story books, but study of those 
 
 145 
 
 K 
 
146 RAJA YOGA. 
 
 books which teach the Hberation of the soul. Then 
 again this study does not mean controversial studies at 
 all. The Yogi is supposed to have finished his period 
 of controversy. He has had enough of that, and has 
 become satisfied. He only studies to intensify his con- 
 victions. Vada and Siddhanta. These are the two 
 sorts of Scriptural knowledge, Vada (the argumentative) 
 and Siddhanta (the decisive). When a man is entirely 
 ignorant he takes up the first part of this, the argumen- 
 tative fighting, and reasoning, pro and con. ; and when 
 he has finished that he takes up the Siddhanta, the 
 decisi\"e, arriving at a conclusion. Simply arriving at 
 this conclusion will not do. It must be intensified. 
 P)Ooks are infinite in number, and time is short ; there- 
 fore this is the secret of knowledge, to take that which 
 is essential. Take that out, and then try to live up to 
 it. There is an old simile in India that if you place a 
 cup of milk before a Raja Hamsa (swan) with plenty of 
 water in it, he will take all the milk and leave the 
 water. In that way we should take what is of value in 
 knowledge, and leave the dross. All these intellectual 
 gymnastics are necessary at first. We must not go 
 blindly into anything. The Yogi has passed the argu- 
 mentative stage, and has come to a conclusion, which is 
 like the rocks, immovable. The only thing he now 
 seeks to do is to intensify that conclusion. Do not 
 argue he says ; if one forces arguments upon you, be 
 silent. Do not answer any argument, but go away free, 
 because arguments only disturb the mind. The only 
 
YOGA APHORISMS 
 
 147 
 
 thing is to train the intellect, so what is the use of dis- 
 turbing it any more. The intellect is but a Aveak instru- 
 ment, and can give us only knowledge limited by the 
 senses ; the Yogi wants to go beyond the senses ; there- 
 fore intellect is of no use to him. He is certain of this, 
 and therefore is silent, and does not argue. Every 
 argument throws his mind out of balance, creates a dis- 
 turbance in the Chitta, and this disturbance is a draw- 
 back. These argumentations and searchings of the 
 reason are only on the way. There are much higher 
 things beyond them. The whole of life is not for 
 schoolboy fights and debating societies. " By surrender- 
 ing the fruits of work to God " is to take to ourselves 
 neither credit nor blame, but to give both up to the 
 Lord, and be at peace. 
 
 2. (They are for) the practice of Samadhi and 
 
 minimizing the pain-bearing obstructions. 
 
 Most of us make our minds like spoiled children, 
 allowing them to do whatever they want. Therefore it 
 is necessary that there should be constant practice of the 
 previous mortifications, in order to gain control of the 
 mind, and bring it into subjection. The obstructions to 
 Yoga arise from lack of this control, and cause us pain. 
 They can only be removed by denying the mind, and 
 holding it in check, through these various means. 
 
 3. The pain-bearing obstructions are — ignorance, 
 
 egoism, attachment, aversion, and clinging 
 to life. 
 
148 RAJA YOGA 
 
 These are the five pains, the fivefold tie that binds us 
 down. Of course ignorance is the mother of all the rest. 
 She is the only cause of all our misery. What else can 
 make us miserable ? The nature of the Soul is eternal 
 bliss. What can make it sorrowful except ignorance, 
 hallucination, delusion ; all this pain of the soul is simply 
 delusion. 
 
 4. Ignorance is the productive field of all these 
 
 that follow, whether they are dormant, at- 
 tenuated, overpowered, or expanded. 
 
 Impressions are the cause of these, and these impres- 
 sions exist in different degrees. There are the dormant. 
 You often hear the expression " innocent as a baby," 
 yet in the baby may be the state of a demon or of a god, 
 which will come out by and by. In the Yogi, these 
 impressions, the Samskaras left by past actions, are 
 attenuated ; that is, in a very fine state, and he can 
 control them, and not allow them to become manifest. 
 Overpowered means that sometimes one set of impres- 
 sions is held down for awhile by those that are stronger, 
 but they will come out when that repressing cause is 
 removed. The last state is the expanded, when the 
 Samskaras, having helpful surroundings, have attained 
 to great activity, either as good or evil, 
 
 5. Ignorance is taking that which is non-eternal, 
 
 impure, painful, and non-Self, for the eternal, 
 pure, happy, Atman (Self). 
 
YOGA APHORISMS. 149 
 
 All these various sorts of impressions have one source, 
 ignorance. We have first to learn what ignorance is. 
 All of us think that " I am the body," and not the Self, 
 the pure, the effulgent, the ever blissful, and that is 
 ignorance. We think of man, and see man as body. 
 This is the great delusion. 
 
 6. Egoism is the identification of the seer •sirith 
 the instrument of seeing. 
 
 The seer is really the Self, the pure one, the ever holy, 
 the infinite, the immortal. That is the Self of man. 
 And what are the instruments ? The Chitta, or mind- 
 stuff, the Buddhi, determinative faculty, the Manas, or 
 mind, and the Indriyani, or sense organs. These are the 
 instruments for him to see the external world, and the 
 identification of the Self with the instruments is what is 
 called the ignorance of egoism. We say " I am the 
 mind, I am thought ; I am angry, or I am happy." 
 How can we be angry, and how can we hate ? We 
 should identify ourselves with the Self; that cannot 
 change. If it is unchangeable, how can it be one 
 moment happy, and one moment unhappy ? It is form- 
 less, infinite, omnipresent. What can change it ? Be- 
 yond all law. What can affect it ? Nothing in the 
 universe can produce an effect on it, yet, through igno- 
 rance, we identify ourselves with the mind-stuff, and 
 think we feel pleasure or pain. 
 
 7. Attachment is that which dwells on pleasure. 
 
130 KAJA YOGA. 
 
 We find pleasure in certain things, and the mind, hke 
 a current, flows towards them, and that, following the 
 pleasure centre, as it were, is attachment. We are 
 never attached to anyone in whom we do not find plea- 
 sure. We find pleasure in very queer things sometimes, 
 l)ut the definition is just the same ; wherever we find 
 pleasure, there we are attached. 
 
 8. Aversion is that which dwells on pain. 
 
 That which gives us pain we immediately seek to get 
 away from. 
 
 9. Flowing through its own nature, and estab- 
 
 lished even in the learned, is the clinging to 
 life. 
 
 This clinging to life you see manifested in every 
 animal, and upon it many attempts have been made to 
 build the theory of a future life, because men like their 
 lives so much that they desire a future life also. Of 
 course it goes without saying that this argument is with- 
 out much value, but the most curious part of it is that, 
 in Western Countries, the idea tliat this clinging to life 
 indicates a possibility of a future life applies only to men, 
 but does not include animals. In India this clinging to 
 life has been one of the arguments to prove past experi- 
 ence and existence. For instance, if it be true that all 
 our knowledge has come from experience, then it is sure 
 that that which we never experienced we cannot imagine. 
 
YOGA APHORISMS. 151 
 
 or understand. As soon as chickens are hatched they 
 begin to pick up food. Many times it has been seen 
 where ducks have been hatched by hens, that, as soon as 
 they came out of the eggs, they flew to water, and the 
 mother thought they would be drowned. If experience 
 be the only source of knowledge, where did these chickens 
 learn to pick up food, or the duckhngs that the water 
 was their natural element ? If you say it is instinct, it 
 means nothing — it is simply giving a word, but is no 
 explanation. What is this instinct ? We have many 
 instincts in ourselves. For instance, most of you ladies 
 play the piano, and remember, when you first learned, 
 how carefully you had to put your fingers on the black 
 and the white keys, one after the other, but now, after 
 long years of practice, you can talk with your friends, 
 and your hand goes on just the same. It has become 
 instinct. So with every work we do ; by practice it 
 becomes instinct, it becomes automatic, but so far as we 
 know, all the cases which we now regard as automatic, 
 are degenerated reason. In the language of the Yogi, 
 instinct is involved reason. Discrimination becomes 
 involved, and gets to be automatic Samskaras. Therefore 
 it is perfectly logical to think that all we call instinct in 
 this world is simply involved reason. As reason cannot 
 come without experience, all instinct is, therefore, the 
 result of past experience. Chickens fear the hawk, and 
 ducklings love the water, and these are both the result 
 of past experience. Then the question is whether that 
 experience belongs to a particular soul, or to the body 
 
1^2 R\]\ YOGA. 
 
 simply, whether this experience which comes to the duck 
 is the duck's forefathers' experience, or the duck's own 
 experience. Modern scientific men hold that it belongs 
 to the body, but the Yogis hold that it is the experience 
 of the mind, transmitted through the body. This is 
 called the theory of reincarnation. We have seen that 
 all our knowledge, whether w^e call it perception or 
 reason, or instinct, must come through that one channel 
 called experience, and all that we now call instinct is the 
 result of past experience, degenerated into instinct, and 
 that instinct regenerates into reason again. So on 
 throughout the universe, and upon this has been built 
 one of the chief arguments for reincarnation, in India, 
 The recurring experiences of various fears, in course of 
 time, produce this clinging to life. That is why the 
 child is instinctively afraid, because the past experience 
 of pain is there. Even in the most learned men, who 
 know that this body will go, and who say " never mind ; 
 we have hundreds of bodies ; the soul cannot die " — even 
 in them, with all their intellectual convictions, we still 
 find this clinging on to life. What is this clinging to life ? 
 We have seen that it has become instinctive. In the 
 psychological language of the Yogis it has become 
 Samskaras. The Samskaras, fine and hidden, are sleep- 
 ing in the Chitta. All these past experiences of death, 
 all that which we call instinct, is experience become sub- 
 conscious. It lives in the Chitta, and is not inactive, 
 but is working underneath. These Chitta Vrittis, these 
 mind-waves, which are gross, we can appreciate and 
 
YOGA APHORISMS 
 
 ^55 
 
 feel ; they can be more easily controlled, but what about 
 these finer instincts ? How can they be controlled ? 
 When I am angry my whole mind has become a huge 
 wave of anger. I feel it, see it, handle it, can easily 
 manipulate it, can fight with it, but I shall not succeed 
 perfectly in the fight until I can get down below. A 
 man says something very harsh to me, and I begin to 
 feel that I am getting heated, and he goes on till I am 
 perfectly angry, and forget myself, identify myself with 
 anger. When he first began to abuse me I still thought 
 " I am going to be angry." Anger was one thing and I 
 was another, but when I became angry, I was anger. 
 These feelings have to be controlled in the germ, the 
 root, in their fine forms, before even we have become 
 conscious that they are acting on us. With the vast 
 majority of mankind the fine states of these passions are 
 not even known, the state when they are slowly coming 
 from beneath consciousness. When a bubble is rising 
 from the bottom of the lake we do not see it, or even 
 when it is nearly come to the surface ; it is only when it 
 bursts and makes a ripple that we know it is there. We 
 shall only be successful in grappling with the waves when 
 we can get hold of them in their fine causes, and until you 
 can get hold of them, and subdue them before they become 
 gross, there is no hope of conquering any passion perfectly. 
 To control our passions we have to control them at their 
 very roots ; then alone shall we be able to burn out their 
 very seeds. As fried seeds thrown into the ground will 
 never come up, so these passions will ne\er arise. 
 
j^A RAJA YOGA. 
 
 10. They, to-be-rejected-by-opposite-modificationa, 
 are fine. 
 
 How are these fine Samskaras to be controlled ? We 
 have to begin with the big waves, and come down and 
 down. For instance, when a big wave of anger has come 
 into the mind, how are we to control that ? Just by 
 raising a big opposing wave. Think of love. Sometimes 
 a mother is very angry with her husband, and while in 
 that state the baby comes in, and she kisses the baby ; 
 the old wave dies out, and a new wave arises, love for 
 tlie child. That suppresses the other one. Love is 
 opposite to anger. So we find that by raising the oppo- 
 site waves we can conquer those which we want to 
 reject. Then, if we can raise in our fine nature these fine 
 opposing waves, they will check the fine workings of anger 
 beneath the conscious surface. We have seen now that 
 all these instinctive actions first began as conscious 
 actions, and became finer and finer. So, if good waves 
 in the conscious Chitta be constantly raised, they will go 
 down, become subtle, and oppose the Samskara forms of 
 e\il thoughts. 
 
 11. By meditation, their modifications are to be 
 rejected. 
 
 Meditation is one of the great means of controlling the 
 rising of these big waves. By meditation you can make 
 the mind subdue these waves, and, if you go on practis- 
 ing meditation for days, and months, and years, until it 
 
YOGA APHORISMS. 155 
 
 has become a habit, until it will come in spite of your- 
 self, anger and hatred will be controlled and checked, 
 
 12. The receptacle of works has its root in these 
 pain-bearing obstructions, and their experi- 
 ence in this visible life, or in the unseen life. 
 
 By the receptacle of works is meant the sum-total of 
 these Samskaras. Whatever work we do, the mind is 
 thrown into a wave, and, after the work is finished, we 
 think the wave is gone. No. It has only become fine, 
 but it is still there. When we try to remember the 
 thing, it comes up again and becomes a wave. So it 
 was there ; if it had not been there, there would not 
 have been memory. So, every action, every thought, 
 good or bad, just goes down and becomes fine, and is 
 there stored up. They are called pain-bearing obstruc- 
 tions, both happy and unhappy thoughts, because accord- 
 ing to the Yogis, both, in the long run, bring pain. All 
 happiness which comes from the senses will, eventually, 
 bring pain. All enjoyment will make us thirst for more, 
 and that brings pain as its result. There is no limit to 
 man's desires ; he goes on desiring, and when he comes 
 to a point where desire cannot be fulfilled, the result is 
 pain. Therefore the Yogis regard the sum-total of the 
 impressions, good or evil, as pain-bearing obstructions ; 
 they obstruct the way to freedom of the Soul. It is the 
 same with the Samskaras, the fine roots of all our works ; 
 they are the causes which will again bring effects, 
 either in this life, or in the lives to come. In exceptional 
 
ic6 RAJA YOGA. 
 
 cases, when these Samskaras are very strong, they bear 
 fruit quickly ; exceptional acts of wickedness, or of 
 goodness, bring their fruits in this life. The Yogis even 
 hold that men who are able to acquire a tremendous 
 power of good Samskaras do not have to die, but, even 
 in this life, can change their bodies into god-bodies. There 
 are several cases mentioned by the Yogis in their books. 
 These men change the very material of their bodies; 
 they re-arrange the molecules in such fashion that they 
 have no more sickness, and what we call death does not 
 come to them. Why should not this be? The physio- 
 logical meaning of food is assimilation of energy from 
 the sun. This energy has reached the plant, the plant 
 is eaten by an animal, and the animal by us. The science 
 of it is that we take so much energy from the sun, and 
 make it part of ourselves. That being the case, why 
 should there be only one way of assimilating energy ? 
 The plant's way is not the same as ours ; the earth's 
 process of assimilating energy differs from our own. 
 But all assimilate energy in some form or other. The 
 Yogis say that they are able to assimilate energy by the 
 power of the mind alone, that they can draw in as much 
 as they desire without recourse to the ordinary methods. 
 As a spider makes his net out of his own substance, and 
 becomes bound in his net, and cannot go anywhere 
 except along the lines of that net, so we have projected 
 out of our own substance this net-work called the nerves, 
 and we cannot work except through the channels of 
 those nerves. The Yogi says we need not be bound by 
 
YOGA APHORISMS. 157 
 
 that. Similarly, we can send electricity to any part of 
 the world, but we have to send it by means of wires. 
 Nature can send a vast mass of electricity without any 
 wires at all. Why cannot we do the same ? We can 
 send mental electricity. What we call mind is very 
 much the same as electricity. It is clear that this nerve 
 fluid has some amount of electricity, because it is 
 polarised, and it answers all electrical directions. We 
 can only send our electricity through these nerve 
 channels. Why not send the mental electricity without 
 this aid ? The Yogi says it is perfectly possible and 
 practicable, and that when you can do that you will 
 work all over the universe. You will be able to work 
 with any body anywhere, without the help of any 
 nervous system. When the soul is acting through these 
 channels we say a man is living and when those 
 channels die the man is said to be dead. But when a 
 man is able to act either with or without these chan- 
 nels, birth and death will have no meaning for him. 
 All the bodies in the universe are made up of Tanma- 
 tras, and it is only in the arrangement of them that 
 there comes a difference. If you are the arranger you 
 can arrange that body in one way or another. Who 
 makes up this body but you ? Who eats the food ? If 
 another ate the food for you you would not live long. 
 Who makes the blood out of it ? You, certainly. Who 
 assimilates the blood, and sends it through the veins ? 
 You. Who creates the nerves, and makes all the 
 muscles ? You are the manufacturer, out of your ov.n 
 
1^8 J^^M'*^ YOGA. 
 
 substance. You are the manufacturer of the body, and 
 you live in it. Only we have lost the knowledge of how 
 to make it. We have become automatic, degenerate. 
 We have forgotten the process of manufacture. So» 
 what we do automatically has again to be regulated. 
 We are the creators and we have to regulate that 
 creation, and as soon as we can do that we shall be able 
 to manufacture just as we like, and then we shall have 
 neither l)irth nor death, disease, or anything. 
 
 13. The root being there, the fruition comes fin the 
 form ofj species, life, and experience of plea- 
 sure and pain. 
 
 The roots, the causes, the Samskaras being there, they 
 again manifest, and form the effects. The cause dying 
 down becomes the effect, and the effect becomes more 
 subtle, and becomes the cause of the next effect. The 
 tree bears a seed, and becomes the cause of the next 
 tree, and so on. All our works now, are the effects of 
 past Samskaras. Again, these Samskaras become the 
 causes of future actions, and thus we go on. So this 
 aphorism says that the cause being there, the fruit must 
 come, in the form of species ; one will be a man, another 
 an angel, another an animal, another a demon. Then 
 there are different effects in life ; one man lives fifty 
 years, another a hundred, and another dies in two 
 years, and never attains maturity ; all these differences 
 in life are regulated by these past actions. One man is 
 born, as it were, for pleasure ; if he buries himself in a 
 
YOGA APHORISMS. 159 
 
 forest pleasure will follow him there. Another man, 
 wherever he goes, pain follows him ; everything becomes 
 painful. It is all the result of their own past. According 
 to the philosophy of the Yogis all virtuous actions bring 
 pleasure, and all vicious actions bring pain. Any man 
 who does wicked deeds is sure to reap the fruit of them 
 in the form of pain, 
 
 14. They bear fruit as pleasure or pain, caused by 
 
 irirtue or vice. 
 
 15. To the discriminating, all is, as it were, painfull 
 
 on account of everything bringing pain, either 
 in the consequence, or in apprehension, or in 
 attitude caused by impressions, also on 
 account of the counter action of qualities. 
 
 The Yogis say that the man who has discriminating 
 powers, the man of good sense, sees through all these 
 various things, which are called pleasure and pain, and 
 knows that they are always equally distributed, and 
 that one follows the other, and melts into the other ; he 
 sees that men are following an ignis fatints all their 
 lives, and never succeed in fulfilling their desires. There 
 was never a love in this world which did not know- 
 decay. The great king Yudisthira once said that the 
 most wonderful thing in life is that every moment we see 
 people dying around us, and yet we think we shall never 
 die. Surrounded by fools on every side, we think we 
 are the only exceptions, the only learned men. Sur- 
 
l6o KAJA YOGA. 
 
 rounded by all sorts of experiences of fickleness, we 
 think our love is the only lasting love. How can that 
 be ? Even love is selfish, and the Yogi says that, in the 
 end, we shall find that even the love of husbands and 
 wives, and children and friends, slowly decays. Deca- 
 dence seizes everything in this life. It is only when 
 everything, even love, fails, that, with a flash, man finds 
 out how vain, how dream-like is this world. Then 
 he catches a glimpse of Vairagyam (renunciation), catches 
 a glimpse of the beyond. It is only by giving up this 
 world that the other comes ; never through holding on 
 to this one. Never yet was there a great soul who had 
 not to reject sense pleasures and enjoyments to become 
 such. The cause of misery is the clash between the 
 difTerent forces of nature, one dragging one way, and 
 another dragging another, rendering permanent happiness 
 impossible. 
 
 16. The misery which is not yet come is to be 
 avoided. 
 
 Some Karma we have worked out already, some we 
 are working out now in the present, and some is waiting 
 to bear fruit in the future. That which we have worked 
 out already is past and gone. 
 
 That which we are experiencing now we will have to 
 work out, and it is only that which is waiting to bear fruit 
 in the future that we can conquer and control, so all our 
 forces should be directed towards the control of that 
 Karma which has not yet borne fruit. That is meant in 
 
YOGA APHORISMS. l6l 
 
 the previous aphorism, when Patanjali says that these 
 various Samskaras are to be controlled by counteracting 
 
 17. The cause of that which is to be avoided is the 
 
 junction of the seer and the seen. 
 
 Who is the seer ? The Self of Man, the Purusa. 
 What is the seen ? The whole of nature, beginning 
 with the mind, down to gross matter. All this pleasure 
 and pain arises from the junction between this Purusa 
 and the mind. The Purusa, you must remember, 
 according to this philosophy, is pure ; it is when it is 
 joined to nature, and by reflection, that it appears to 
 feel either pleasure or pain. 
 
 18. The experienced is composed of elements and 
 
 organs, is of the nature of illumination, 
 action, and inertia, and is for the purpose of 
 experience and release (of the experiencer). 
 
 The experienced, that is nature, is composed of 
 elements and organs — the elements gross and fine 
 which compose the whole of nature, and the organs of 
 the senses, mind, etc., and is of the nature of illumina- 
 tion, action, and inertia. These are what in Sanskrit 
 are called Sattva (illumination). Rajas (action), and 
 Tamas (inertia) ; each is for the purpose of experience 
 and release. What is the purpose of the whole of nature ? 
 That the Purusa may gain experience. The Purusa 
 
 L 
 
1 62 RAJA YOGA. 
 
 has, as it were, forgotten its mighty, godly nature. 
 There is a story that the king of the gods, Indra, once 
 became a pig, wallowing in mire ; he had a she pig, and 
 a lot of baby pigs, and was very happy. Then some 
 other angels saw his plight, and came to him, and told 
 him "You are the king of the gods, you have all the gods 
 command. Why are you here ? " But Indra said, 
 " Let me be ; I am all right here ; I do not care for the 
 heavens, while I have this sow and these little pigs." 
 The poor gods were at their wits* end what to do. 
 After a time they decided to slowly come and slay one 
 of the little pigs, and then another, until they had slain 
 all the pigs, and the sow too. When all were dead 
 Indra began to weep and mourn. Then the gods ripped 
 his pig body open and he came out of it, and began to 
 laugh when he realised what a hideous dream he had 
 had ; he, the king of the gods, to have become a pig, 
 and to think that that pig-life was the only life ! Not 
 only so, but to have wanted the whole universe to come 
 into the pig life ! The Purusa, when it identifies itself 
 with nature, forgets that it is pure and infinite. The 
 Purusa does not live ; it is life itself. It does not 
 exist ; it is existence itself. The Soul does not know ; 
 it is knowledge itself. It is an entire mistake to say the 
 Soul lives, or knows, or loves. Love and existence are 
 not the qualities of the Purusa, but its essence. When 
 they get reflected upon something you may call them 
 the qualities of that something. But they are not the 
 qualities of the Purusa, but the essence of this great 
 
YOGA APHORISMS. 163 
 
 Atman, this Infinite Being, without birth or death, Who 
 is estabHshed in His own glory, but appears as if become 
 degenerate until if you approach to tell Him, "You are 
 not a pig," he begins to squeal and bite. Thus with us 
 all in this Maya, this dream world, where it is all 
 misery, weeping, and crying, where a few golden balls 
 are rolled, and the world scrambles after them. You 
 were never bound by laws, Nature never had a bond for 
 you. That is what the Yogi tells you ; have patience 
 to learn it. And the Yogi shows how, by junction with 
 this nature, and identifying itself with the mind and the 
 world, the Purusa thinks itself miserable. Then the 
 Yogi goes on to show you that the way out is through 
 experience. You have to get all this experience, but 
 finish it quickly. We have placed ourselves in this net, 
 and will have to get out. We have got ourselves caught 
 in the trap, and we will have to work out our freedom. So 
 get this experience of husbands and wives, and friends, 
 and little loves, and you will get through them safely if 
 you never forget what you really are. Never forget this 
 is only a momentary state, and that we have to pass 
 through it. Experience is the one great teacher — 
 experiences of pleasure and pain — but know they are only 
 experiences, and will all lead, step by step, to that state 
 when all these things will become small, and the Purusa 
 will be so great that this whole universe will be as a drop 
 in the ocean, and will fall oft" by its own nothingness. 
 We have to go through these experiences, but let us 
 never forcret the ideal. 
 
164 RAJA YOGA. 
 
 19. The states of the qualities are the defined, the 
 undefined, the indicated only, and the sign- 
 less. 
 
 The system of Yoga is built entirely on the philosophy 
 of the Sankhyas, as I told you in some of the previous 
 lectures, and here again I will remind you of the cos- 
 mology of the Sankhya philosophy. According to the 
 Sankhyas, nature is both the material and the efficient 
 cause of this universe. In this nature there are three 
 sorts of materials, the Sattva, the Rajas, and the Tamas. 
 The Tamas material is all that is dark, all that is igno- 
 rant and heavy ; and the Rajas is activity. The Sattva 
 is calmness, light. When nature is in the state before 
 creation, it is called by them Avyaktam, undefined, or 
 indiscrete ; that is, in which there is no distinction of 
 form or name, a state in which these three materials are 
 held in perfect balance. Then the balance is disturbed, 
 these different materials begin to mingle in various 
 fashions, and the result is this universe. In every man, 
 also, these three materials exist. When the Sattva 
 material prevails knowledge comes. When the Rajas 
 material prevails activity comes, and when the Tamas 
 material prevails darkness comes, and lassitude, idleness, 
 ignorance. According to the Sankhya theory, the 
 highest manifestation of this nature, consisting of these 
 three materials, is what they call Mahat, or intelligence, 
 universal intelligence, and each human mind is a part of 
 that cosmic intelligence. Then out of Mahat comes the 
 mind. In the Sankhya Psychology there is a sharp dis- 
 
YOGA APHORISMS. 165 
 
 tinction between Manas, the mind function, and the func- 
 tion of the Buddhi intellect. The mind function is simply 
 to collect and carry impressions and present them to the 
 Buddhi, the individual Mahat, and the Buddhi determines 
 upon it. So, out of Mahat comes mind, and out of mind 
 comes fine material, and this fine material combines and 
 becomes the gross material outside — the external universe. 
 The claim of the Sankhya philosophy is that beginning 
 vv-ith the intellect, and coming down to a block of stone, 
 all has come out of the same thing, only as finer or 
 grosser states of existence. The Buddhi is the finest state 
 of existence of the materials, and then comes Ahamkara, 
 egoism, and next to the mind comes fine material, which 
 they call Tanmatras, which cannot be seen, but which are 
 inferred. These Tanmatras combine and become grosser, 
 and finally produce this universe. The finer is the 
 cause, and the grosser is the effect. It begins with the 
 Buddhi, which is the finest material, and goes on becom- 
 ing grosser and grosser, until it becomes this universe. 
 According to the Sankhya philosophy, beyond the whole 
 of nature is the Purusa, w^hich is not material at all. 
 Purusa is not at all similar to anything else, either 
 Buddhi, or mind, or the Tanmatras, or the gross material ; 
 it is not akin to any one of these, it is entirely separate, 
 entirely different in its nature, and from this they argue 
 that the Purusa must be immortal, because it is not the 
 result of combination. That which is not the result of 
 combination cannot die, these Purusas or Souls are 
 infinite in number. Now we shall understand the 
 
1 66 r<AJA YOGA. 
 
 Aphorism, that the states of the qualities are defined, 
 undefined, and signless. By the defined is meant the 
 gross elements, which we can sense. By the undefined 
 is meant the very fine materials, the Tanmatras, which 
 cannot be sensed by ordinary men. If you practise 
 Yoga, however, says Patanjali, after a while your per- 
 ceptions will become so fine that you will actually see 
 the Tanmatras. For instance, you have heard how 
 every man has a certain light about him ; every living 
 being is emanating a certain light, and this, he says, can 
 be seen by the Yogi. We do not all see it, but we are 
 all throwing out these Tanmatras, just as a flower is 
 continuously emanating these Tanmatras, which enable us 
 to smell it. Every day of our lives we are throwing out 
 a mass of good or evil, and everywhere we go the atmos- 
 phere is full of these materials, and that is how there 
 came to the human mind, even unconsciously, the idea 
 of building temples and churches. Why should man 
 build churches in which to worship God ? Why not 
 worship Him anywhere ? Even if he did not know the 
 reason, man found that that place where people wor- 
 shipped God became full of good Tanmatras. Every 
 day people go there, and the more they go the holier 
 they get, and the holier that place becomes. If any 
 man who has not much Sattva in him goes there the 
 place will influence him, and arouse his Sattva quality. 
 Here, therefore, is the significance of all temples and 
 holy places, but you must remember that their holiness 
 depends on holy people congregating there. The diffi- 
 
YOGA APHORISMS. 
 
 167 
 
 culty Avith mankind is that they forget the original 
 meaning, and put the cart before the horse. It was 
 men who made these places holy, and then the effect 
 became the cause and made men holy. If the Avicked 
 only were to go there it would become as bad as any 
 other place. It is not the building, but the people, that 
 make a church, and that is what we always forget. 
 That is why sages and holy persons, who have so much 
 of this Sattva quality, are emanating so much of it 
 around them, and exerting a tremendous influence day 
 and night on their surroundings. A man may become 
 so pure that his purity will become tangible, as it were. 
 The body has become pure, and in an intensely physical 
 sense, no figurative idea, no poetical language, it 
 emanates that purity wherever it goes. Whosoever 
 comes in contact with that man becomes pure. Next 
 "the indicated only" means the Buddhi, the intellect. 
 " The indicated only " is the first manifestation of 
 nature ; from it all other manifestations proceed. The 
 last is " the signless." Here there seems to be a great 
 fight between modern science and all religions. Every 
 religion has this idea that this universe comes out of 
 intelligence. Only some religions were more philo- 
 sophical, and used scientific language. The very theory 
 of God, taking it in its psychological significance, and 
 apart from all ideas of personal God, is that intelligence 
 is first in the order of creation, and that out of intelli- 
 gence comes what we call gross matter. Modern philo- 
 sophers say that intelligence is the last to come. They 
 
1 68 RAJA YOGA. 
 
 say that unintelligent things slowly evolve into animals, 
 and from animals slowly evolve into men. They claim 
 that instead of everything coming out of intelligence, 
 intelligence is itself the last to come. Both the religious 
 and the scientific statement, though seeming directly 
 opposed to each other, are true. Take an infinite series, 
 A — B — A — B — A — B, etc. The question is which is first, 
 A or B. If you take the series as A — B, you will say 
 that A is first, but if you take it as B — A you will say 
 that B is first. It depends upon the way we are looking 
 at it. Intelligence evolves, and becomes the gross 
 matter, and this again involves as intelligence, and again 
 evolves as matter once more. The Sankhyas, and all 
 religionists, put intelligence first, and the series becomes 
 intelligence then matter, intelligence then matter. The 
 scientific man puts his finger on matter, and says matter 
 then intelligence, matter then intelligence. But they 
 are both indicating the same chain. Indian philosophy, 
 however, goes beyond both intelligence and matter, and 
 finds a Purusa, or Self, which is beyond all intelligence, 
 and of which intelligence is but the borrowed light. 
 
 20. The seer is intelligence only, and though pure, 
 sees through the colouring of the intellect. 
 
 This is again Sankhya philosophy. We have seen 
 from this philosophy that from the lowest form up to 
 intelligence all is nature, but beyond nature are Purusas 
 (souls), and these have no qualities. Then how does 
 the soul appear to be happy or unhappy ? By reflec- 
 
YOGA APHORISMS. 169 
 
 tion. Just as if a piece of pure crystal be put on a table 
 and a red flower be put near it, the crystal appears to be 
 red, so all these appearances of happiness or unhappiness 
 are but reflections ; the soul itself has no sort of colouring. 
 The soul is separate from nature ; nature is one thing, soul 
 another, eternally separate. The Sankhyas say that 
 intelligence is a compound, that it grows and wanes, 
 that it changes, just as the body changes, and that its 
 nature is nearly the same as that of the body. As a 
 finger-nail is to the body, so is body to intelligence. 
 The nail is a part of the body, but it can be pared off 
 hundreds of times, and the body will still last. Similarly, 
 the intelligence lasts aeons, while this body can be pared 
 off, thrown ofl". Yet intelligence cannot be immortal, 
 because it changes — growing and waning. Anything 
 that changes cannot be immortal. Certainly intelli- 
 gence is manufactured, and that very fact shows us that 
 there must be something beyond that, because it cannot 
 be free. Everything connected with matter is in nature, 
 and therefore bound for ever. Who is free ? That free 
 one must certainly be beyond cause and effect. If you 
 say that the idea of freedom is a delusion, I will say 
 that the idea of bondage is also a delusion. Two facts 
 come into our consciousness, and stand or fall by each 
 other. One is that we are bound. If we want to go 
 through a wall, and our head bumps against that wall, 
 we are limited by that wall. At the same time we find 
 will, and think we can direct our will everywhere. At 
 every step these contradictory ideas are coming to us. 
 
I JO RAJA YOGA. 
 
 We have to believe that we are free, yet at every 
 moment we find we are not free. If one idea is a delusion, 
 the other is also a delusion, and if one is true, the other 
 also is true, because both stand upon the same basis — 
 consciousness. The Yogi says both are true ; that we 
 are bound so far as intelligence goes, that we are free 
 as far as the soul is concerned. It is the real nature of 
 man, the Soul, the Purusa, which is beyond all law of 
 causation. Its freedom is percolating through layers 
 and layers of matter, in various forms of intelligence, 
 and mind, and all these things. It is its light which is 
 shining through all. Intelligence has no light of its own. 
 Each organ has a particular centre in tiie brain ; it is 
 not that all the organs have one centre ; each organ 
 is separate. Why do all these perceptions harmonise, 
 and where do they get their unity ? If it were in the 
 brain there would be one centre only for the eyes, the 
 nose, the ears, while we know for certain that there are 
 different centres for each. But a man can see and hear 
 at the same time, so a unity must be back of intelli- 
 gence. Intelligence is eternally connected with the 
 brain, but behind even intelligence stands the Purusa, 
 the unit, where all these different sensations and per- 
 ceptions join and become one. Soul itself is the centre 
 where all the different organs converge and become 
 unified, and that Soul is free, and it is its freedom that 
 tells you every moment that you are free. But you 
 mistake, and mingle that freedom every moment with 
 intelligence and mind. You try to attribute that free- 
 
YOGA APHORISMS. 171 
 
 dom to the intelligence, and immediately find that 
 intelligence is not free ; you attribute that freedom to 
 the body, and immediately nature tells you that you are 
 again mistaken. That is why there is this mingled 
 sense of freedom and bondage at the same time. The 
 Yogi analyses both what is free and what is bound, and 
 his ignorance vanishes. He finds that the Purusa is 
 free, is the essence of that knowledge which, coming 
 through the Buddhi, becomes intelligence, and, as such, 
 is bound. 
 
 21. The nature of the experienced is for him. 
 
 Nature has no light of its own. As long as the 
 Purusa is present in it, it appears light, but the light is 
 borrowed ; just as the moon's light is reflected. All the 
 manifestations of nature are caused by this nature itself, 
 according to the Yogis ; but nature has no purpose in 
 view, except to free the Purusa. 
 
 22. Though destroyed for him whose goal has been 
 
 gained, yet it is not destroyed, being common 
 to others. 
 
 The whole idea of this nature is to make the Soul know 
 that it is entirely separate from nature, and when the 
 Soul knows this, nature has no more attractions for it. 
 But the whole of nature vanishes only for that man who 
 has become free. There will always remain an infinite 
 number of others, for whom nature will go on working. 
 
172 RAJA YOGA. 
 
 23. Junction is the cause of the realisation of the 
 
 nature of both the powers, the experienced 
 and its Lord. 
 
 According to this aphorism, when this Soul comes into 
 conjunction with nature, both the power of the Soul and 
 the power of nature become manifest in this conjunction, 
 and all these manifestations are thrown out. Ignorance 
 is the cause of this conjunction. We see every day 
 that the cause of our pain or pleasure is always our 
 joining ourselves with the body. If 1 were perfectly 
 certain that I am not this body, I should take no notice 
 of heat and cold, or anything of the kind. This body is 
 a combination. It is only a fiction to say that I have 
 one body, you another, and the sun another. The whole 
 universe is one ocean of matter, and you are the name of 
 a little particle, and I of another, and the sun of another. 
 We know that this matter is continuously changing, 
 what is forming the sun one day, the next day may form 
 the matter of our bodies. 
 
 24. Ignorance is its cause. 
 
 Through ignorance we have joined ourselves with a 
 particular body, and thus opened ourselves to misery. 
 This idea of body is a simple superstition. It is super- 
 stition that makes us happy or unhappy. It is supersti- 
 tion caused by ignorance that makes us feel heat and 
 cold, pain and pleasure. It is our business to rise abo\e 
 this superstition, and the Yogi shows us how we can do 
 
YOGA APHORISMS. 173 
 
 this. It has been demonstrated that, under certain 
 mental conditions, a man may be burned, yet, while that 
 condition lasts, he will feel no pain. The difficulty is 
 that this sudden upheaval of the mind comes like a 
 whirlwind one minute, and goes away the next. If, 
 however, we attain it scientifically, through Yoga, we 
 shall permanently attain to that separation of Self from 
 the body. 
 
 25. There being absence of that (ignorance) there 
 is absence of junction, which is the thing-to- 
 be-avoided; that is the independence of the 
 seer. 
 
 According to this Yoga philosophy it is through 
 ignorance that the Soul has been joined with nature, 
 and the idea is to get rid of nature's control over us. 
 That is the goal of all religions. Each Soul is poten- 
 tially divine. The goal is to manifest this Divinity 
 within, by controlling nature, external and internal. Do 
 this either by work, or worship, or psychic control, or 
 philosophy, by one, or more, or all of these — and be free. 
 This is the whole of religion. Doctrines, or dogmas, or 
 rituals, or books, or temples, or forms, are but secondary 
 details. The Yogi tries to reach this goal through 
 psychic control. Until we can free ourselves from 
 nature we are slaves ; as she dictates so we must go. 
 The Yogi claims that he who controls mind controls 
 matter also. The internal nature is much higher than 
 the external, and much more difficult to grapple with, 
 
174 R\]A YOGA. 
 
 much more difficult to control ; therefore he who has 
 conquered the internal nature controls the whole 
 universe ; it becomes his servant. Raja Yoga pro- 
 pounds the methods of gaining this control. Higher 
 forces than we know in physical nature will have to be 
 subdued. This body is just the external crust of the 
 mind. They are not two different things ; they are just 
 as the oyster and its shell. They are but two aspects of 
 one thing ; the internal substance of the oyster is taking 
 up matter from outside, and manufacturing the shell. 
 In the same way these internal fine forces which are 
 called mind take up gross matter from outside, and from 
 that manufacture this external shell, the body. If then, 
 we have control of the internal, it is very easy to have 
 control of the external. Then again, these forces are 
 not different. It is not that some forces are physical, 
 and some mental ; the physical forces are but the gross 
 manifestations of the fine forces, just as the physical 
 world is but tlie gross manifestation of the fine world. 
 
 26. The means of destruction of ignorance is un- 
 broken practice of discrimination. 
 
 This is the real goal of practice — discrimination 
 between the real and the unreal, knowing that the Purusa 
 is not nature, that it is neither matter nor mind, and 
 that because it is not nature, it cannot possibly change. 
 It is only nature which changes, combining, and recom- 
 bining, dissolving continually. When through constant 
 
YOGA APHORISMS. 175 
 
 practice we begin to discriminate, ignorance will vanish, 
 and the Purusa will begin to shine in its real nature, 
 omniscient, omnipotent, omnipresent. 
 
 27. His knowledge is of the sevenfold highest 
 ground. 
 
 When this knowledge comes, it will come, as it were, 
 in seven grades, one after the other, and when one of 
 these has begun we may know that we are getting 
 knowledge. The first to appear will be that we have 
 known what is to be known. The mind will cease to be J V. ' 
 dissatisfied. While we are aware of thirsting after 
 knowledge we begin to seek here and there, wherever 
 we think we can get some truth, and, failing to find it 
 we become dissatisfied and seek in a fresh direction. 
 All search is vain, until we begin to perceive that know- 
 ledge is within ourselves, that no one can help us, that 
 we must help ourselves. When we begin to practise the 
 power of discrimination, the first sign that we are getting 
 near truth will be that that dissatisfied state will vanish. 
 We shall feel quite sure that we have found the truth, 
 and that it cannot be anything else but the truth. Then 
 -we may know that the sun is rising, that the morning is. 
 breaking for us, and, taking courage, we must persevere 
 until the goal is reached. The second grade will be that 1 ' :- 
 all pains will be gone. It will be impossible for anything ^ 
 in the universe, physical, mental, or spiritual, to give us 
 pain. The third will be that we shall get full knowledge, ; l^j 
 that omniscience will be ours. Next will come what is. 
 
(l-^ 
 
 176 RAJA YOGA. 
 
 (4 ' ■ called freedom of the Chitta. We shall realise that all 
 these difficulties and struggles have fallen off from us. 
 All these vacillations of the mind, when the mind cannot 
 be controlled, have fallen down, just as a stone rolls from 
 the mountain top into the valley and never comes up 
 again. The next will be that this Chitta itself will real- 
 ise that it melts away into its causes whenever we so 
 desire. Lastly we shall find that we are established in 
 our Self, that we have been alone throughout the uni- 
 verse, neither body nor mind was ever connected with 
 us, much less joined to us. They were working their 
 own way, and we, through ignorance, joined ourselves to 
 them. But we have been alone, omnipotent, omnipre- 
 sent, ever blessed ; our own Self was so pure and perfect 
 that we required none else. We required none else to 
 make us happy, for we are happiness itself. We shall 
 find that this knowledge does not depend on anything 
 else ; throughout the universe there can be nothing that 
 will not become elTulgent before our knowledge. This 
 will be the last state, and the Yogi will become peaceful 
 and calm, never to feel any more pain, never to be again 
 deluded, never to touch misery. He knows he is ever 
 blessed, ever perfect, almighty. 
 
 28. By the practice of the different parts of Yoga 
 the impurities being destroyed knowledge 
 becomes effulgent, up to discrimination. 
 
 Now comes the practical knowledge. What we have 
 just been speaking about is much higher. It is away 
 
YOGA APHORISMS. lyy 
 
 above our heads, but it is the ideal. It is first 
 necessary to obtain physical and mental control. Then 
 the reahsation will become steady in that ideal. 
 The ideal being known, what remains is to practise the 
 method of reaching it. 
 
 29. Yama, Niyama, Asana, Pranayama, Praty- 
 
 ahara, Dharana, Dhyana, Samadhi, are the 
 limbs of Yoga. 
 
 30. Non-killing, truthfulness, non-stealing, con- 
 
 tinence, and non-receiving, are called Yama. 
 
 A man who wants to be a perfect Yogi must give up 
 the sex idea. The Soul has no sex ; why should it 
 degrade itself with sex ideas ? Later on we shall under- 
 stand better why these ideas must be given up. 
 Receiving is just as bad as stealing ; receiving gifts 
 from others. Whoever receives gifts, his mind is acted 
 on by the mind of the giver, so that the man who 
 receives gifts becomes degenerated. Receiving gifts 
 destroys the independence of the mind, and makes us 
 mere slaves. Therefore, receive nothing. 
 
 31. These, unbroken by time, place, purpose, and 
 
 caste, are (universal) great vows. 
 
 These practices, non-killing, non-stealing, chastity, 
 and non-receiving, are to be practised by every man, 
 woman and child, by every soul, irrespective of nation, 
 country or position. 
 
 M 
 
178 RAJA YOGA. 
 
 32. Internal and external purification, content- 
 ment, mortification, study, and larorship of 
 God, are the Niyamas. 
 
 External purification is keeping the body pure ; a 
 dirty man will never be a Yogi. There must be internal 
 purification also. That is obtained by the first-named 
 virtues. Of course internal purity is of greater value 
 than external, but both are necessary, and external 
 purity, without internal, is of no good. 
 
 33. To obstruct thoughts which are inimical to 
 
 Yoga contrary thoughts will be brought. 
 
 That is the way to practise all these virtues that have 
 been stated, by holding thoughts of an opposite character 
 in the mind. When the idea of stealing comes, non- 
 stealing should be thought of. When the idea of 
 receiving gifts comes, replace it by a contrary thought. 
 
 34. The obstructions to Yoga are killing, etc., 
 
 w^hether committed, caused, or approved; 
 either through avarice, or anger, or ignorance; 
 whether slight, middling, or great, and result 
 in innumerable ignorances and miseries. 
 This is (the method of) thinking the contrary. 
 
 If I tell a lie, or cause another to tell a lie, or approve 
 of another doing so, it is equally sinful. If it is a very 
 mild lie, still it is a lie. Every vicious thought will 
 rebound, every thought of hatred which you may have 
 thought, in a cave even, is stored up, and will one day 
 
YOGA APHORISMS. lyg 
 
 come back to you with tremendous power in the form of 
 some misery here. If you project all sorts of hatred and 
 jealousy, they will rebound on you with compound 
 interest. No power can avert them ; when once you 
 have put them in motion you will have to bear them. 
 Remembering this, will prevent you from doing wicked 
 things. 
 
 35. Non-killing being established, in his presence 
 
 all enmities cease (in others). 
 
 If a man gets the ideal of non-injuring others, before 
 him even animals which are by their nature ferocious 
 will become peaceful. The tiger and the lamb will play 
 together before that Yogi and will not hurt each other. 
 When you have come to that state, then alone you will ' 
 understand that you have become firmly established in^ 
 non-injuring. 
 
 36. By the establishment of truthfulness the Yogi 
 
 gets the power of attaining for himself and 
 others the fruits of work without the works. 
 
 When this power of truth will be established with 
 you, then even in dream you will never tell an untruth, 
 in thought, word or deed ; whatever you say will be 
 truth. You may say to a man " Be blessed," and that man 
 will be blessed. If a man is diseased, and you say to 
 him, " Be thou cured," he will be cured immediately. 
 
l8o RAJA YOGA. 
 
 37. By tho establishment of non-stealing all wealth 
 
 comes to the Yogi. 
 
 The more you fly from nature the more she follows 
 you, and if you do not care for her at all she becomes 
 your slave. 
 
 38. By the establishment of continence energy is 
 
 gained. 
 
 The chaste brain has tremendous energy, gigantic 
 will power, without that there can be no mental strength. 
 All men of gigantic brains are very continent. It gives 
 wonderful control over mankind. Leaders of men have 
 been very continent, and this is what gave them power. 
 Therefore the Yogi must be continent. 
 
 39. When he is fixed in non-receiving he gets the 
 
 memory of past life. 
 
 When the Yogi does not receive presents from others 
 he does not become beholden to others, but becomes in- 
 dependent and free, and his mind becomes pure, because 
 with every gift he receives all the evils of the giver, 
 and they come and lay coating after coating on his 
 mind, until it is hidden under all sorts of coverings of 
 evil. If he does not receive the mind becomes pure, 
 and the first thing it gets is memory of past life. Then 
 alone the Yogi becomes perfectly fixed in his ideal, 
 because he sees that he has been coming and going so 
 
YOGA APHORISMS. l8i 
 
 many times, and he becomes determined that this time 
 he will be free, that he ■will no more come and go, and 
 be the slave of Nature. 
 
 40. Internal and external cleanliness being estab- 
 
 lished, arises disgust for one's own body, and 
 non-intercourse with other bodies. 
 
 When there is real purification of the body, external 
 and internal, there arises neglect of the body, and all 
 this idea of keeping it nice will vanish. What others 
 call the most beautiful face to the Yogi will appear to be 
 an animal's face, if there is not intelligence behind it. 
 What the world will call a very common face he will 
 call heavenly, if that spirit shines behind it. This thirst 
 after body is the great bane of human life. So, when 
 this purity is established, the first sign will be that you 
 do not care to think you are a body. It is only when 
 purity comes that we get rid of the body idea. 
 
 41. There also arises purification of the Sattva, 
 
 cheerfulness of the mind, concentration, con- 
 quest of the organs, and fitness for the reali- 
 sation of the Self. 
 
 By this practice the Sattva material will prevail, and 
 then the mind will become concentrated and cheerful. 
 The first sign that you are becoming religious is that 
 you are becoming cheerful. When a man is gloomy 
 that may be dyspepsia, but it is not religion. A pleasur- 
 
1 82 RAJA YOGxV. 
 
 able feeling is the nature of the Sattva. Everything is 
 pleasurable to the Sattvika man, and when this comes, 
 know that you are progressing in Yoga. All pain is 
 caused by Tamas, so you must get rid of that ; morose- 
 ness is one of the results of Tamas. The strong, the 
 well-knit, the young, the healthy, the daring alone are 
 fit to be Yogis. To the Yogi everything is bliss, every 
 human face that he sees brings cheerfulness to him. That 
 is the sign of a virtuous man. Misery is caused by sin, 
 and by no other cause. What business have you with 
 clouded faces; it is terrible. If you have a clouded face 
 do not go out that day, shut yourself up in your room. 
 What right have you to carry this disease out into the 
 world ? When your mind has become controlled you 
 will have control over the whole body ; instead of being 
 a slave to this machine, the machine will be your slave. 
 Instead of this machine being able to drag the soul 
 down it will be its greatest helpmate. 
 
 42. From contentment comes superlative happi- 
 
 ness. 
 
 43. The result of mortification is bringing powers 
 
 to the organs and the body, by destroying the 
 impurity. 
 
 The results of mortification are seen immediately, 
 sometimes by heightened powers of vision, and so on, 
 hearing things at a distance, etc. 
 
 44. By repetition of the mantram comes the reali- 
 
 sation of the intended deity. 
 
YOGA APHORISMS. 183 
 
 The higher the beings that you want to get the harder 
 is the practice. 
 
 45. By sacrificing all to Iswara comes Samadhi. 
 
 By resignation to the Lord, Samadhi becomes 
 perfect. 
 
 46. Posture is that which is firm and pleasant. 
 
 Now comes Asana, posture. Until you can get a firm 
 seat you cannot practise the breathing and other 
 exercises. The seat being firm means that you do not 
 feel the body at all ; then alone it has become firm. But, 
 in the ordinary way, you will find that as soon as you sit 
 for a few minutes all sorts of disturbances come into the 
 body ; but when you have got beyond the idea of a 
 concrete body you will lose all sense of the body. You 
 will feel neither pleasure nor pain. And when you take 
 your body up again it will feel so rested ; it is the only 
 perfect rest that you can give to the body. When you 
 have succeeded in conquering the body and keeping it 
 firm, your practice will remain firm, but while you are 
 disturbed by the body your nerves become disturbed, 
 and you cannot concentrate the mind. We can make 
 the seat firm by thinking of the infinite. We cannot 
 think of the Absolute Infinite, but we can think of the 
 infinite sky. 
 
184 KAJA YOGA. 
 
 47. By slight effort and meditating on the unlimi- 
 
 ted (posture becomes firm and pleasant). 
 
 Light and darkness, pleasure and pain, will not then 
 disturb you. 
 
 48. Seat being conquered, the dualities do not 
 
 obstruct. 
 
 The dualities are good and bad, heat and cold, and all 
 the pairs of opposites. 
 
 49. Controlling the motion of the exhalation and 
 
 the inhalation follows after this. 
 
 When the posture has been conquered, then this 
 motion is to be broken and controlled, and thus we come 
 to Pranayama ; the controlling of the vital forces of the 
 body. Prana is not breath, though it is usually so trans- 
 lated. It is the sum-total of the cosmic energy. It is 
 the energy that is in each body, and its most apparent 
 manifestation is the motion of the lungs. This motion is 
 caused by Prana drawing in the breath, and it is what 
 we seek to control in Pranayama. We begin by control- 
 ling the breath, as the easiest way of getting control of 
 the Prana. 
 
 60. Its modifications are either external or inter- 
 nal, or motionless, regulated by place, time, 
 and number, either long or short. 
 
 The three sorts of motion of this Pranayama are, one 
 
YOGA APHORISMS. 1 85 
 
 by which we draw the breath in, another by which we 
 throAv it out, and the third action is when the breath is 
 held in the lungs, or stopped from entering the lungs. 
 These, again, are varied by place and time. By space is 
 meant that the Prana is held to some particular part of 
 the body. By time is meant how long the Prana should 
 be confined to a certain place, and so we are told how 
 many seconds to keep one motion, and how many seconds 
 to keep another. The result of this Pranayama is 
 Udghata, awakening the Kundalim. 
 
 51. The fourth is restraining the Prana by direct- 
 
 ing it either to the external or internal 
 objects. 
 
 This is a fourth sort of Pranayama. Prana can be 
 directed either inside or outside. 
 
 52. From that, the covering to the light of the 
 
 Chitta is attenuated. 
 
 The Chitta has, by its own nature, all knowledge. It 
 is made of Sattva particles, but is covered by Rajas and 
 Tamas particles, and by Pranayama this covering is 
 removed. 
 
 53. The mind becomes fit for Dharana. 
 
 After this covering has been removed we are able to 
 concentrate the mind. 
 
1 86 RAJA YOGA. 
 
 64. The dravring in of the organs is by their giving 
 up their oufn objects and taking the form of 
 the mind-stuff. 
 
 These organs are separate states of the mind-stuff. I 
 see a book ; the form is not in the book, it is in the 
 mind. Something is outside which calls that form up. 
 The real form is in the Chitta. These organs are identi- 
 fying themselves with, and taking the forms of whatever 
 comes to them. If you can restrain the mind-stuff from 
 taking these forms the mind will remain calm. This is 
 called Pratyahara. Thence arises supreme control of 
 the organs. 
 
 When the Yogi has succeeded in preventing the organs 
 from taking the forms of external objects, and in making 
 them remain one with the mind-stuff, then comes perfect 
 control of the organs, and when the organs are perfectly 
 under control, every muscle and nerve will be under 
 control, because the organs are the centres of all the 
 sensations, and of all actions. These organs are divided 
 into organs of work and organs of sensation. When the 
 organs are controlled, the Yogi can control all feeling and 
 doing ; the whole of the body will be under his control. 
 Then alone one begins to feel joy in being born ; then 
 one can truthfully say " Blessed am I that I was born." 
 When that control of the organs is obtained, we feel 
 how wonderful this body really is. 
 
CHAPTER III. 
 
 THE CHAPTER OF POWERS. 
 
 We have now come to the chapter which is called 
 the Chapter of Powers. 
 
 1. Dharana is holding the mind on to some par- 
 
 ticular object. 
 
 Dharana (concentration) is when the mind holds on 
 to some object, either in the body, or outside the body, 
 and keeps itself in that state. 
 
 2. An unbroken flow of knowledge in that object 
 
 is Dhyana. 
 
 The mind tries to think of one object, to hold itself 
 to one particular spot, as the top of the head, the heart, 
 etc., and if the mind succeeds in receiving the sensations 
 only through that part of the body, and through no other 
 part, that would be Dharana, and when the mind suc- 
 ceeds in keeping itself in that state for some time it is 
 called Dhyana (meditation). 
 
 3. When that, giving up all forms, reflects only 
 
 the meaning, it is Samadhi. 
 
 That is, when in meditation all forms are given up. 
 
 187 
 
1 88 RAJA YOGA. 
 
 Suppose I were meditating on a book, and that I have 
 gradually succeeded in concentrating the mind on it, and 
 perceiving only the internal sensations, the meaning, 
 unexpressed in any form, that state of Dhyana is called 
 Samadhi. 
 
 4. (These) three (when practised) in regard to one 
 
 object is Samyama. 
 
 When a man can direct his mind to any particular 
 object and fix it there, and then keep it there for a long 
 time, separating the object from the internal part, this 
 is Samyama ; or Dharana, Dhyana, and Samadhi, one 
 following the other, and making one. The form of the 
 thing has vanished, and only its meaning remains in the 
 mind. 
 
 5. By the conquest of that comes light of know- 
 
 ledge. 
 
 When one has succeeded in making this Samyama, 
 all powers come under his control. This is the great 
 instrument of the Yogi, The objects of knowledge are 
 infinite, and they are divided into the gross, grosser, 
 grossest, and the fine, finer, finest, and so on. This 
 Samyama should be first applied to gross things, and 
 when you begin to get knowledge of the gross, slowly, 
 by stages, it should be brought to finer things. 
 
 6. That should be employed in stages. 
 
YOGA APHORISMS. 
 
 189 
 
 This is a note of warning not to attempt to go too 
 fast. 
 
 7. These three are nearer than those that precede. 
 
 Before these we had the Pranayama, the Asana, the 
 Yama and Niyama ; these are external parts of these 
 three — Dharana, Dhyana, and Samadhi. Yet these latter 
 even are external to the seedless Samadhi. When a 
 man has attained to them he may attain to omniscience 
 and omnipotence, but that would not be salvation. 
 These three would not make the mind Nirvikalpa, 
 changeless, but would leave the seeds for getting bodies 
 again, only when the seeds are, as the Yogi says, "fried," 
 do they lose the possibihty of producing further plants. 
 These powers cannot fry the seed. 
 
 8. But even they are external to the seedless 
 
 (Samadhi). 
 
 Compared with that seedless Samadhi, therefore, even 
 these are external. We have not yet reached the real 
 Samadhi, the highest, but to a lower stage, in which this 
 universe still exists as we see it, and in which are all 
 these powers. 
 
 9. By the suppression of the disturbed modifica- 
 tions of the mind, and by the rise of modifica- 
 tions of control, the mind is said to attain 
 the controlling modifications— following the 
 controlling poiwers of the mind. 
 
I go RAJA YOGA. 
 
 That is to say, in this first state of Samadhi, the modi- 
 fications of the mind have been controlled, but not per- 
 fectly, because if they were, there would be no modifica- 
 tions. If there is a modification which impels the mind 
 to rush out through the senses, and the Yogi tries to 
 control it, that very control itself will be a modification. 
 One wave will be checked by another wave, so it will 
 not be real Samadhi, when all the waves have subsided, 
 as control itself will be a wave. Yet this lower Samadhi 
 is very much nearer to the higher Samadhi than when 
 the mind comes bubbling out. 
 
 10. Its flow becomes steady by habit. 
 
 The flow of this continuous control of the mind 
 becomes steady when practised day after day, and the 
 mind obtains the faculty of constant concentration. 
 
 11. Taking in all sorts of objects, and concentra- 
 
 ting upon one object, these two powers being 
 destroyed and manifested respectively, the 
 Chitta gets the modiflcation called Samadhi. 
 
 The mind is taking up various objects, running into 
 all sorts of things, and then there is a higher state of 
 the mind, when it takes up one object, and excludes all 
 others. Samadhi is the result of that. 
 
 12. The one-pointedness of the Chitta is iwhen it 
 
 grasps in one, the past and present. 
 
 How are we to know that the mind has become con- 
 
YOGA APHORISMS. igi 
 
 centrated ? Because time will vanish. The more time 
 vanishes the more concentrated we are. In common 
 life we see that when we are interested in a book we do 
 not note the time at all, and when we leave the book we 
 are often surprised to find how many hours have passed. 
 All time will have the tendency to come and stand in the 
 one present. So the definition is given, when the past 
 and present come and stand in one, the more concen- 
 trated the mind. 
 
 13. By this is explained the threefold transforma- 
 tions of form, time and state, in fine or gross 
 matter, and in the organs. 
 
 By this the threefold changes in the mind-stuff as to 
 form, time, and state, are explained. The mind-stuff is 
 changing into Vrittis, this is change as to form. To be 
 able to hold the changes to the present time is change 
 as to time. To be able to make the mind-stuff go to 
 the past forms, giving up the present even, is change as 
 to state. The concentrations taught in the preceding 
 aphorisms were to give the Yogi a voluntary control 
 over the transformations of his mind-stuff, which alone 
 will enable him to make the Samyama before named. 
 
 14. That which is acted upon by transformations, 
 either past, present or yet to be manifested, 
 is the qualified. 
 
 That is to say, the qualified is the substance which is 
 
ic,2 RAJA YOGA. 
 
 being acted upon by time and by the Samskaras, and 
 getting changed and being manifested all the time. 
 
 15. The succession of changes is the cause of mani- 
 
 fold evolution. 
 
 16. By making Samyama on the three sorts of 
 
 changes comes the knowledge of past and 
 future. 
 
 We must not lose sight of the first definition of Sam- 
 yama. When the mind has attained to that state when 
 it identifies itself with the internal impression of the 
 object, leaving the external, and when, by long practice, 
 that is retained by the mind, and the mind can get into 
 that state in a moment, that is Samyama. If a man in 
 that state wants to know the past and future he has to 
 make a Samyama on the changes in the Samskaras. 
 Some are working now at present, some have worked 
 out, and some are waiting to work ; so by making a 
 Samyama on these he knows the past and future. 
 
 17. By making Samyama on word, meaning, and 
 
 knowledge, -which are ordinarily confused, 
 comes the knowledge of all animal sounds. 
 
 The word represents the external cause, the meaning 
 represents the internal vibration that travels to the brain 
 through the channels of the Indriyas, conveying the 
 external impression to the mind, and knowledge repre- 
 sents the reaction of the mind, with which comes per- 
 
YOGA APHORISMS. 
 
 193 
 
 ception. These three confused, make our sense objects. 
 Suppose I hear a word ; there is first the external vibra- 
 tion, next the internal sensation carried to the mind by 
 the organ of hearing, then the mind reacts, and I know 
 the word. The word I know is a mixture of the three, 
 vibration, sensation, and reaction. Ordinarily these 
 three are inseparable ; but by practice the Yogi can 
 separate them. When a man has attained to this, if he 
 makes a Samyama on any sound, he understands the 
 meaning which that sound was intended to express, 
 whether it was made by man or by any other animal. 
 
 18. By perceiving the impressions, knowledge of 
 
 past life. 
 
 Each experience that we have comes in the form of a 
 wave in the Chitta, and this subsides and becomes finer 
 and finer, but is never lost. It remains there in minute 
 form, and if we can bring this wave up again, it be- 
 comes memory. So, if the Yogi can make a Samyama 
 on these past impressions in the mind, he will begin to 
 remember all his past lives. 
 
 19. By making Samyama on the signs in another's 
 
 body knowledge of that mind comes. 
 
 Suppose each man has particular signs on his body, 
 which differentiate him from others ; when the Yogi 
 makes a Samyama on these signs peculiar to a certain 
 man he knows the nature of the mind of that person. 
 
 N' 
 
194 B.A]\ YOGA. 
 
 20. But not its contents, that not being the object 
 
 of the Samyama. 
 
 He would not know the contents of the mind by mak- 
 ing a Samyama on the body. There would be required 
 a twofold Samyama, first on the signs in the body, and 
 then on the mind itself. The Yogi would then know 
 everything that is in that mind, past, present, and future. 
 
 21. By making Samyama on the form of the body 
 
 the power of perceiving forms being obstructed, 
 the pov/er of manifestation in the eye being 
 separated, the Yogi's body becomes unseen. 
 
 A Yogi standing in the midst of this room can 
 apparently vanish. He does not really vanish, l)ul he 
 will not be seen by anyone. The form and the body 
 are, as it were, separated. You must remember that 
 this can only be done when the Yogi has attained to that 
 power of concentration when form and the thing formed 
 have been separated. Then he makes a Samyama on 
 that, and the power to perceive forms is obstructed, 
 because the power of perceiving forms comes from the 
 junction of form and the thing formed. By this the dis- 
 appearance or concealment of words which are being 
 spoken is also explained. 
 
 22. Karma is of two kinds, coon to be fructified, 
 
 and late to be fructified. By making Samyama 
 on that, or by the signs called Aristha, por- 
 tents, the Yogis know the exact time of 
 separation from their bodies. 
 
YOGA APHORISMS. 
 
 195 
 
 When the Yogi makes a Samyama on his own Karma, 
 upon those impressions in his mind which are now 
 working, and those which are just waiting to work, he 
 knows exactly by those that are waiting when his body 
 will fall. He knows when he will die, at what hour, 
 even at what minute. The Hindus think very much of 
 that knowledge or consciousness of the nearness of 
 death, because it is taught in the Gita that the thoughts 
 at the moment of departure are great powers in deter- 
 mining the next life. 
 
 23. By making Samyama on friendship, etc., various 
 
 strength comes. 
 
 24. By making Samyama on the strength of the 
 
 elephant, etc., that strength comes to the 
 Yogi. 
 
 When a Yogi has attained to this Samyama and wants 
 strength, he makes a Samyama on the strength of the 
 elephant, and gets it. Infinite energy is at the disposal 
 of everyone, if he only knows how to get it. The Yogi 
 has discovered the science of getting it. 
 
 25. By making Samyama on that effulgent light 
 
 comes the knowledge of the fine, the obstruc- 
 ted, and the remote. 
 
 When the Yogi makes Samyama on that effulgent 
 light in the heart he sees things which are very remote, 
 things, for instance, that are happening in a distant 
 
1(^6 RAJA YOGA. 
 
 place, and which are obstructed by mountain barriers, 
 and also things which are very fine. 
 
 26. By making Samyama on the sun the knowledge 
 
 of the worlds. 
 
 27. On the moon the knowledge of the clusters of 
 
 stars. 
 
 28. On the pole star the motions of the stars. 
 
 29. On the navel circle the knowledge of the con- 
 
 stitution of the body. 
 
 30. On the well of the throat cessation of hunger. 
 
 When a man is very hungry, if he can make Samyama 
 on the pit of the throat hunger ceases. 
 
 31. On the nerve called Kurma fixity of the body. 
 
 When he is practising the body is not disturbed. 
 
 32. On the light from the top of the head sight of 
 
 the Siddhas. 
 
 The Siddhas are beings who are a little above ghosts. 
 When the Yogi concentrates his mind on the top of his 
 head he will see these Siddhas. The word Siddha does 
 not refer to those men who have become free — a sense 
 in which it is often used. 
 
 33. Or by the power of Pratibha all knowledge. 
 
 All these can come without any Samyama to the man 
 
YOGA APHORISMS. 197 
 
 ^vho has the power of Pratibha (enlightenment from 
 purity). This is when a man has risen to a high state 
 of Pratibha ; then he has that great hght. All things 
 are apparent to him. Everything comes to him natur- 
 ally, without making Samyama or anything. 
 
 34. In the heart, knowledge of minds. 
 
 35. Enjoyment conies by the non-discrimination 
 
 of the very distant soul and Sattva. Its 
 actions are for another: Samyama on this 
 gives knowledge of the Purusa. 
 
 This power of non-attachment acquired through purity 
 gives the Yogi the enlightenment called Pratibha. 
 
 36. From that arises the knowledge of hearing, 
 
 touching, seeing, tasting, and smelling, be- 
 longing to Pratibha. 
 
 37. These are obstacles to Samadhi ; but they are 
 
 powers in the worldly state. 
 
 If the Yogi knows all these enjoyments of the world 
 it comes by the junction of the Purusa and the mind. 
 If he wants to make Samyama on this, that they are two 
 different things, nature and soul, he gets knowledge of 
 the Purusa. From that arises discrimination. When 
 he has got that discrimination he gets the Pratibha, the 
 light of supreme genius. These powers, however, are 
 obstructions to the attainment of the highest goal, the 
 knowledge of the pure Self, and freedom ; these are, as 
 
igS RAJA YOGA. 
 
 it were, to be met in the way, and, if the Yogi rejects 
 them, he attains the highest. If he is tempted to 
 acquire these, his farther progress is barred. 
 
 38. When the cause of bondage has become 
 
 loosened, the Yogi, by his knowledge of 
 manifestation through the organs, enters 
 another's body. 
 
 The Yogi can enter a dead body, and make it get up 
 and move, even while he himself is working in another 
 body. Or he can enter a living body, and hold that 
 man's mind and organs in check, and for the time being 
 act through the body of that man. That is done by the 
 Yogi coming to this discrimination of Purusa and nature. 
 If he wants to enter another's body he makes a Samyama 
 on that body and enters it, because, not only is his Soul 
 omnipresent, but his mind also, according to the Yogi. 
 It is one bit of the universal mind. Now, however, it 
 can only work through the nerve currents in this body, 
 but when the Yogi has loosened himself from these 
 nerve currents, he will be able to work through other 
 things. 
 
 39. By conquering the current called Udana the 
 
 Yogi does not sink in water, or in swamps, 
 and he can walk on thorns. 
 
 Udana is the name of the ner\e current that governs 
 the lungs, and all the upper parts of the body, and when 
 he is master of it he becomes light in weight. He 
 
YOGA APHORISMS. 
 
 199 
 
 cannot sink in water ; he can walk on thorns and sword 
 blades, and stand in fire, and so on. 
 
 40. By the conquest of the current Samana he is 
 
 surrounded by blaze. 
 
 Whenever he likes light flashes from his body. 
 
 41. By making Samyama on the relation between 
 
 the ear and the Akasa conies divine hearing. 
 
 There is the Akasa, the ether, and the instrument, the 
 ear. By making Samyama on them the Yogi gets 
 divine hearing ; he hears everything. Anything spoken 
 or sounded miles away he can hear. 
 
 42. By making Samyama on the relation between 
 
 the Akasa and the body the Yogi becoming 
 light as cotton w^ool goes through the skies. 
 
 This Akasa is the material of this body ; it is only 
 Akasa in a certain form that has become the body. If 
 the Yogi makes a Samyama on this Akasa material of 
 his body, it acquires the lightness of Akasa, and can 
 go anywhere through the air. 
 
 43. By making Samyama on the real modifications 
 
 of the mind, -which are outside, called great 
 disembodiedness, oomes disappearance of the 
 covering to light. 
 
 The mind in its foolishness thinks that it is working 
 in this body. Why should I be bound by one system 
 
200 RAJA YOGA. 
 
 of nerves, and put the Ego only in one body, if the mind 
 is omnipresent ? There is no reason why I should. 
 The Yogi wants to feel the Ego wherever he likes. 
 When he has succeeded in that all covering to light goes 
 away, and all darkness and ignorance vanish. Every- 
 thing appears to him to be full of knowledge. 
 
 44. By making Samyama on the elements, begin- 
 
 ning with the gross, and ending with the 
 superfine, comes mastery of the elements. 
 
 The Yogi makes Samyama on the elements, first on 
 the gross, and then on the finer states. This Samyama 
 is taken up more by a sect of the Buddhists. They 
 take a lump of clay, and make Samyama on that, and 
 gradually they begin to see the fine materials of which 
 it is composed, and when they have known all the fine 
 materials in it, they get power over that element. So 
 with all the elements, the Yogi can conquer them all. 
 
 45. From that comes minuteness, etc., glorifica- 
 
 tion of the body, and indestructibleness of 
 the bodily qualities. 
 
 This means that the Yogi has attained the eight 
 powers. He can make himself as light as a particle, he 
 can make himself huge, as heavy as the earth, or as 
 light as the air ; he will rule everything he wants, he 
 will conquer everything he wants, a lion will sit at his 
 feet like a lamb, and all his desires be fulfilled at will. 
 
YOGA APHORISMS. 20i 
 
 46. The glorification of the body are beauty, com- 
 
 plexion, strength, adamantine hardness. 
 
 The body becomes indestructible ; fire cannot injure it. 
 Nothing can injure it. Nothing can destroy it until the 
 Yogi wishes. " Breaking the rod of time he lives in this 
 universe with his body." In the Vedas it is written that 
 for that man there is no more disease, death or pain. 
 
 47. By making Samyama on the objectivity, know- 
 
 ledge and egoism of the organs, by gradation 
 comes the conquest of the organs. 
 
 In perception of external objects the organs leave 
 their place in the mind and go towards the object ; that 
 is followed by knoAvledge and egoism. When the Yogi 
 makes Samyama on these by gradation he conquers the 
 organs. Take up anything that you see or feel, a book, 
 for instance, and first concentrate the mind on the thing 
 itself. Then on the knowledge that is in the form of a 
 book, and then the Ego that sees the book. By that 
 practice all the organs will be conquered. 
 
 48. From that comes glorified mind, power of the 
 organs independently of the body, and con- 
 quest of nature. 
 
 Just as by the conquest of the elements comes glorified 
 body, so from the conquest of the mind will come 
 glorified mind. 
 
202 RAJA YOGA. 
 
 49. By making Samyama on the Sattva, to him 
 who has discriminated between the intellect 
 and the Purusa come omnipresence and 
 omniscience. 
 
 When we have conquered nature, and realised the 
 difference between the Purusa and nature, that the 
 Purusa is indestructible, pure and perfect, when the 
 Yogi has realised this, then comes omnipotence and 
 omniscience. 
 
 60. By giving up even these comes the destruction 
 of the very seed of evil ; he attains Kaivalya. 
 
 He attains aloneness, independence. Then that man 
 is free. When he gives up even the ideas of omni- 
 potence and omniscience, there will be entire rejection of 
 enjoyment, of the temptations from celestial beings. 
 When the Yogi has seen all these wonderful powers, 
 and rejected them, he reaches the goal. What are all 
 these powers ? Simply manifestations. They are no 
 better than dreams. Even omnipotence is a dream. It 
 depends on the mind. So long as there is a mind it can 
 be understood, but the goal is beyond even the mind. 
 
 51. There should be entire rejection of enjoyment 
 of the temptations from celestial beings, for 
 fear of evil again. 
 
 There are other dangers too ; gods and other beings 
 come to tempt the Yogi. They do not want anyone to 
 be perfectly free. They are jealous, just as we are, and 
 
YOGA APHORISMS. 
 
 203 
 
 worse than we sometimes. They are very much afraid 
 of losing their places. Those Yogis who do not reach 
 perfection die and become gods ; leaving the direct road 
 they go into one of the side streets, and get these powers. 
 Then again they have to be born ; but he who is strong 
 enough to withstand these temptations, and go straight 
 to the goal, becomes free. 
 
 52. By making Samyama on a particle of time and 
 
 its multiples comes discrimination. 
 
 How are we to avoid all these things, these Devas, and 
 heavens, and powers ? By discrimination, by knowing 
 good from evil. Therefore a Samyama is given by which 
 the power of discrimination can be strengthened. This 
 is by making a Samyama on a particle of time. 
 
 53. Those which cannot be differentiated by 
 
 species, sign and place, even they will be 
 discriminated by the above Samyama. 
 
 The misery that we suffer comes from ignorance, from 
 non-discrimination between the real and the unreal. We 
 are all taking that which is bad for that which is good, 
 and that which is a dream for that which is real. Soul 
 is the only reality, and we have forgotten it. Body is 
 an unreal dream, and we think we are all bodies. So 
 this non-discrimination is the cause of misery, and it 
 is caused by ignorance. When discrimination comes it 
 brings strength, and then alone can we avoid all these 
 
204 RAJA YOGA. 
 
 various ideas of body, and heavens, and gods and 
 Devas. This ignorance arises through differentiating by 
 species, sign or place. For instance, take a cow. The 
 cow is differentiated from the dog, as species. Even 
 with the cows alone how do we make the distinction 
 between one cow and another ? By signs. If two 
 objects are exactly similar they can be distinguished if 
 they are in different places. When objects are so mixed 
 up that even these differentiae will not help us, the 
 power of discrimination acquired by the above-mentioned 
 practice will give us the ability to distinguish them. The 
 highest philosophy of the Yogi is based upon this fact, 
 that the Purusa is pure and perfect, and is the only 
 simple that exists in this universe. The body and mind 
 are compounds, and yet we are ever identifying ourselves 
 with them. That is the great mistake that the distinc- 
 tion has been lost. When this power of discrimination 
 has been attained, man sees that everything in this 
 world, mental and physical, is a compound, and, as such, 
 cannot be the Purusa. 
 
 64. The saving knowledge is that knowledge of 
 discrimination which covers all objects, aii 
 means. 
 
 Isolation, that is the goal; when that is attained, the 
 soul will find that it was alone all the time, and it re- 
 quired no one to make it happy. As long as we require 
 someone else to make us happy we are slaves. When 
 the Purusa finds that It is free, and does not require 
 
YOGA APHORISMS. 205 
 
 anything to complete Itself, that this nature is quite un- 
 necessary, then freedom is attained. Then comes this 
 Kaivalya. 
 
 55. By the similarity of purity between the Sattva. 
 and the Purusa conies Kaivalya. 
 
 When the soul realises that it depends on nothing in 
 the universe, from gods to the lowest atom, that is called 
 Kaivalya (isolation) and perfection. It is attained when 
 this mixture of purity and impurity called mind has been 
 made as pure as the Purusa Itself; then the Sattva, the 
 mind, reflects only the unqualified essence of purity,, 
 which is the Purusa. 
 
CHAPTER IV. 
 INDEPENDENCE. 
 
 1. The Siddhis (powers) are attained by birth, 
 chemical means, power of words, mortifica- 
 tion or concentration. 
 
 Sometimes a man is born with the Siddhis, powers, of 
 course from the exercise of powers he had in his pre- 
 vious birth. In this birth he is born, as it were, to 
 enjoy the fruits of them. It is said of Kapila, the great 
 father of the Sankhya Philosophy, that he was a born 
 Siddha, which means, hterally, a man who has attained 
 to success. The Yogis claim that these powers can be 
 gained by chemical means. All of you know that 
 chemistry originally began as alchemy ; men went in 
 search of the philosopher's stone, and elixirs of life, 
 and so forth. In India there was a sect called the 
 Rasayanas. Their idea was that ideality, knowledge, 
 spirituality and religion, were all very right, but that 
 the body was the only instrument by which to attain 
 to all these. If the body broke now and then it 
 would take so much more time to attain to the goal. 
 For instance, a man wants to practise Yoga, or wants to 
 become spiritual. Before he has advanced very far he 
 <Jies. Then he takes another body and begins again, 
 
YOGA APHORISMS. 207 
 
 then dies, and so on, and in this way much time will be 
 lost in dying and being born again. If the body could 
 be made strong and perfect, so that it would get rid of 
 birth and death, we should have so much more time to 
 become spiritual. So these Rasayanas say, first make 
 the body very strong, and they claim that this body can 
 be made immortal. Their idea is that if the mind is 
 manufacturing the body, and if it be true that each mind 
 is only one particular outlet to that infinite energy, and 
 that there is no limit to each particular outlet getting 
 any amount of power from outside, why is it impossible 
 that we should keep our bodies all the time ? We shall 
 have to manufacture all the bodies that we shall ever 
 have. As soon as this body dies we shall have to manu- 
 facture another. If we can do that why cannot we do it 
 just here and now, without getting out ? The theory is 
 perfectly correct. If it is possible that we live after 
 •death, and make other bodies, why is it impossible that 
 we should have the power of making bodies here, with- 
 out entirely dissolving this body, simply changing it 
 continually ? They also thought that in mercury and in 
 sulphur was hidden the most wonderful power, and that 
 by certain preparations of these a man could keep the 
 body as long as he hked. Others believed that certain 
 drugs could bring powers, such as flying through the 
 air, etc. Many of the most wonderful medicines of the 
 present day we owe to the Rasayanas, notably the use 
 of metals in medicine. Certain sects of Yogis claim 
 that many of their principal teachers are still Hving in 
 
2o8 RAJA YOGA. 
 
 their old bodies. Patanjali, the great authonty on Yoga, 
 does not deny this. The power of words. There are 
 certain sacred words called Mantrams, which have 
 power, when repeated under proper conditions, to 
 produce these extraordinary powers. We are living in 
 the midst of such a mass of miracles, day and night, that 
 we do not think anything of them. There is no limit to 
 man's power, the power of words and the power of mind. 
 Mortification. You find that in every religion mortifications 
 and asceticisms have been practised. In these religious 
 conceptions the Hindus always go to the extremes. You 
 will find men standing with their hands up all their 
 lives, until their hands wither and die. Men sleep 
 standing, day and night, until their feet swell, and, if 
 they live, the legs become so stiff in this position that 
 they can no more bend them, but have to stand all their 
 lives. I once saw a man who had raised his hands in 
 this way, and I asked him how it felt when he did it 
 first. He said it was awful torture. It was such torture 
 that he had to go to a river and put himself in water, 
 and that allayed the pain for a little. After a month he 
 did not suffer much. Through such practices powers 
 (Siddhis) can be attained. Concentration. The con- 
 centration is Samadhi, and that is Yoga proper ; that is 
 the principal theme of this science, and it is the highest 
 means. The preceding ones are only secondary, and 
 ■we cannot attain to the highest through them. Samadhi 
 is the means through which we can gain anything and 
 everything, mental, moral or spiritual. 
 
YOGA APHORISMS. 209 
 
 2. The change into another species is by the filling 
 in of nature. 
 
 Patanjali has advanced the proposition that these 
 powers come by birth, sometimes by chemical means, or 
 they may be got by mortification, and he has admitted 
 that this body can be kept for any length of time. Now 
 he goes on to state what is the cause of the change of 
 the body into another species, which he says is by the 
 filling in of nature. In the next aphorism he will 
 explain this. 
 
 3. Good deeds, etc., are not the direct causes 
 in the transformations of nature, but they 
 act as breakers of obstacles to the eYoIutions 
 of nature : as a farmer breaks the obstacles 
 to the course of water, v^hich then runs dovirn 
 by its owrn nature. 
 
 When a farmer is irrigating his field the water is 
 already in the canals, only there are gates which keep 
 the water in. The farmer opens these gates, and the 
 water flows in by itself, by the law of gravitation. So, 
 all human progress and power are already in everything ; 
 this perfection is every man's nature, only it is barred 
 in and prevented from taking its proper course. If any- 
 one can take the bar off in rushes nature. Then the 
 man attains the powers which are his already. Those 
 we called wicked become saints, as soon as the bar is 
 
 o 
 
210 RAJA YOGA. 
 
 broken and nature rushes in. It is nature that is driving 
 us towards perfection, and eventually she will bring 
 everyone there. All these practices and struggles to 
 become religious are only negative work, to take off the 
 bars, and open the doors to that perfection which is our 
 birthright, our nature. To-day the evolution theory of 
 the ancient Yogis will be better understood in the light 
 of modern research. And yet the theory of the Yogis is 
 a better explanation. The two causes of evolution 
 advanced by the moderns, viz., sexual selection and sur- 
 vival of the fittest, are inadequate. Suppose human 
 knowledge to have advanced so much as to eliminate 
 competition, both from the function of acquiring physical 
 sustenance and of acquiring a mate. Then, according 
 to the moderns, human progress will stop and the race 
 will die. And the result of this theory is to furnish 
 every oppressor with an argument to calm the qualms of 
 conscience, and men are not lacking, who, posing as 
 philosophers, Avant to kill out all wicked and incompetent 
 persons (they are, of course, the only judges of compe- 
 tency), and thus preserve the human race ! But the 
 great ancient evolutionist, Patanjali, declares that the 
 true secret of evolution is the manifestation of the per- 
 fection which is already in every being ; that this 
 perfection has been barred, and the infinite tide be- 
 hind is struggling to express itself. These struggles 
 and competitions are but the results of our ignorance, 
 because we do not know the proper way to unlock the 
 gate and let the water in. This infinite tide behind must 
 
YOGA APHORISMS. 211 
 
 express itself, and it is the cause of all manifestation, 
 not competition for life, or sex gratification, which are 
 only momentary, unnecessary, extraneous effects, 
 caused by ignorance. Even when all competition has 
 ceased this perfect nature behind will make us go for- 
 ward until every one has become perfect. Therefore 
 there is no reason to believe that competition is necessary 
 to progress. In the animal the man was suppressed, 
 but, as soon as the door was opened, out rushed man. 
 So, in man there is the potential god, kept in by the 
 locks and bars of ignorance. When knowledge breaks 
 these bars the god becomes manifest. 
 
 4. From egoism alone proceed the created minds. 
 
 The theory of Karma is that we suffer for our good 
 or bad deeds, and the whole scope of philosophy is to 
 approach the glory of man. All the Scriptures sing the 
 glory of man, of the soul, and then, with the same 
 breath, they preach this Karma. A good deed brings 
 such a result, and a bad deed such a result, but, if the 
 soul can be acted upon by a good or a bad deed it 
 amounts to nothing. Bad deeds put a bar to the manifes- 
 tation of our nature, of the Purusa, and good deeds take 
 the obstacles off, and its glory becomes manifest. But 
 the Purusa itself is never changed. Whatever you do 
 never destroys your own glory, your own nature, because 
 the soul cannot be acted upon by anything, only a veil is 
 spread before it, hiding its perfection. 
 
212 RAJA YOGA. 
 
 5. Though the activities of the different created 
 minds are various, the one original mind is 
 the controller of them all. 
 
 These different minds, which will act in these different 
 bodies, are called made-minds, and the bodies made- 
 bodies ; that is, manufactured bodies and minds. Matter 
 and mind are like two inexhaustible storehouses. When 
 you have become a Yogi you have learned the secret of 
 their control. It was yours all the time, but you had 
 forgotten it. When you become a Yogi you recollect it. 
 Then you can do anything with it, manipulate it in 
 every way you like. The material out of which that 
 manufactured mind is created is the very same material 
 which is used as the macrocosm. It is not that mind is 
 one thing and matter another, but they are different 
 existences of the same thing. Asmita, egoism, is the 
 material, the fine state of existence out of which these 
 made-minds and made-bodies of the Yogi will be 
 manufactured. Therefore, when the Yogi has found 
 the secret of these energies of nature he can manu- 
 facture any number of bodies, or minds, but they will 
 all be manufactured out of the substance known as 
 egoism. 
 
 6. Among the various Chittas that which is 
 attained by Samadhi is desireless. 
 
 Amonjr all the various minds that we see in various 
 
YOGA APHORISMS. 
 
 213 
 
 men, only that mind which has attained to Samadhi, 
 perfect concentration, is the highest. A man who has 
 attained certain powers through medicines, or through 
 words, or through mortifications, still has desires, but that 
 man who has attained to Samadhi through concentra- 
 tion is alone free from all desires. 
 
 7. "Works are neither black nor -white for the 
 
 Yogis ; for others they are threefold, black, 
 larhite, and mixed. 
 
 When the Yogi has attained to that state of perfection, 
 the actions of that man, and the Karma produced by 
 those actions, will not bind him, because he did not 
 desire them. He just w^orks on ; he works to do good, 
 and he does good, but does not care for the result, and 
 it will not come to him. But for ordinary men, who 
 have not attained to that highest state, works are of 
 three kinds, black (evil actions), white (good actions), 
 and mixed. 
 
 8. From these threefold wrorks are manifested in 
 
 each state only those desires (which are) 
 fitting to that state alone. (The others are 
 held in abeyance for the time being.) 
 
 Suppose I have made the three kinds of Karma, good, 
 bad and mixed, and suppose I die and become a god in 
 heaven ; the desires in a god body are not the same as 
 the desires, in a human body. The god body neither eats 
 
214 RA]\ YOGA, 
 
 nor drinks ; what becomes of my past unworked Karmas, 
 which produce as their effect the desire to eat and 
 drink ? Where would these Karmas go when I became 
 a god ? The answer is that desires can only manifest 
 themselves in proper environments. Only those desires 
 will come out for which the environment is fitted ; the 
 rest will remain stored up. In this life we have many 
 godly desires, many human desires, many animal 
 desires. If I take a god body, only the good desires 
 will come up, because for them the environments are 
 suitable. And if I take an animal body, only the animal 
 desires will come up, and the good desires will wait. 
 What does that show ? That by means of environment 
 we can check these desires. Only that Karma which is 
 suited to and fitted for the environments will come out. 
 This proves that the power of environment is the great 
 check to control even Karma itself. 
 
 9. There is consecutiveness in desires, even 
 though separated by species, space and time, 
 there being identification of memory and 
 impressions. 
 
 Experiences becoming fine become impressions ; im- 
 pressions revivified become memory. The word memory 
 here includes unconscious co-ordination of past experi- 
 ence, reduced to impressions, with present conscious 
 action. In each body the group of impressions acquired 
 in a similar body only will become the cause of action in 
 that body. The experiences of dissimilar bodies will 
 
YOGA APHORISMS. 
 
 215 
 
 be held in abeyance. Each body will act as if it 
 were a descendant of a series of bodies of that species 
 only ; thus, consecutiveness of desires will not be 
 broken. 
 
 10. Thirst for happiness being eternal desires are 
 
 without beginning. 
 
 All experience is preceded by desire for becoming 
 happy. There was no beginning of experience, 
 as each fresh experience is built upon the tendency 
 generated by past experience ; therefore desire is 
 without beginning. 
 
 11. Being held together by cause, effect, support, 
 
 and objects, in the absence of these is its 
 absence. 
 
 These desires are held together by cause and effect ; 
 if a desire has been raised it does not die without pro- 
 ducing its effect. Then again, the mind-stuff is the 
 great storehouse, the support of all past desires, reduced 
 to Samskara form ; until they have worked themselves 
 out they will not die. Moreover, so long as the senses 
 receive the external objects fresh desires will arise. If 
 it be possible to get rid of these, then alone desires will 
 vanish. 
 
 12. The past and future exist in their own nature, 
 
 qualities having different ways. 
 
 13. They are manifested or fine, being of the nature 
 
 of the Gunas. 
 
2i6 RAJA YOGA. 
 
 The Gunas are the three substances, Sattva, Rajas, 
 and Tamas, whose gross state is the sensible universe. 
 Past and future arise from the different modes of mani- 
 festation of these Gunas, 
 
 14. The unity in things is from the unity in 
 
 changes. Though there are three substances 
 their changes being co-ordinated all objects 
 have their unity. 
 
 15. The object being the same, perception and 
 
 desire vary according to the various minds. 
 
 16. Things are known or unknown to the mind, 
 
 being dependent on the colouring which they 
 give to the mind. 
 
 17. The states of the mind are always known 
 
 because the lord of the mind is unchangeable. 
 
 The whole gist of this theory is that the universe is 
 both mental and material. And both the mental and 
 material worlds are in a continuous state of flux. What 
 is this book ? It is a combination of molecules in con- 
 stant change. One lot is going out, and another 
 coming in ; it is a whirlpool, but what makes the unity ? 
 What makes it the same book ? The changes are 
 rhythmical; in harmonious order they are sending im- 
 pressions to my mind, and these pieced together make a 
 continuous picture, although the parts are continuously 
 changing. Mind itself is continuously changing. The 
 mind and body are like two layers in the same substance. 
 
YOGA APHORISMS. 217 
 
 moving at different rates of speed. Relatively, one 
 being slower and the other quicker, we can distinguish 
 between the two motions. For instance, a train is 
 moving, and another carriage is moving slowly alongside 
 it. It is possible to find the motion of both these, to a 
 certain extent. But still something else is necessary. 
 Motion can only be perceived when there is something 
 else which is not moving. But when two or three things 
 are relatively moving, we first perceive the motion of 
 the faster one, and then that of the slower ones. How 
 is the mind to perceive ? It is also in a flux. There- 
 fore another thing is necessary which moves more slowly, 
 then you must get to something in which the motion 
 is still slower, and so on, and you will find no 
 end. Therefore logic compels you to stop somewhere. 
 You must complete the series by knowing something 
 which never changes. Behind this never ending chain 
 of motion is the Purusa, the changeless, the colourless, 
 the pure. All these impressions are merely reflected 
 upon it, as rays of light from a camera are reflected 
 upon a white sheet, painting hundreds of pictures on it, 
 without in any way tarnishing the sheet. 
 
 18. Mind is not self-luminous, being an object. 
 
 Tremendous power is manifested everywhere in nature, 
 but yet something tells us that it is not self-luminous, 
 not essentially intelligent. The Purusa alone is self- 
 luminous, and gives its light to everything. It is its 
 
2i8 RAJA YOGA. 
 
 power that is percolating through all matter and 
 force. 
 
 19. From its being unable to cognise two things at 
 
 the same time. 
 
 If the mind were self-luminous it would be able to 
 cognise everything at the same time, which it cannot. 
 If you pay deep attention to one thing you lose another. 
 If the mind were self-luminous there would be no limit 
 to the impressions it could receive. The Purusa can 
 cognise all in one moment ; therefore the Purusa is self- 
 luminous, and the mind is not. 
 
 20. Another cognising mind being assumed there 
 
 will be no end to such assumptions and con- 
 fusion of memory. 
 
 Let us suppose there is another mind which cognises 
 the first, there will have to be something which cognise? 
 that, and so there will be no end to it. It will result 
 in confusion of memory, there will be no storehouse of 
 memory. 
 
 21. The essence of knowledge (the Purusa) being 
 
 unchangeable, when the mind takes its form, 
 it becomes conscious. 
 
 Patanjali says this to make it more clear that know- 
 ledge is not a quality of the Purusa. When the mind 
 comes near the Purusa it is reflected, as it were, 
 
YOGA APHORISMS. 2ig 
 
 upon the mind, and the mind, for the time being, 
 becomes knowing and seems as if it were itself the 
 Purusa. 
 
 22. Coloured by the seer and the seen the mind is 
 
 able to understand everything. 
 
 On the one side the external world, the seen, is being 
 reflected, and on the other, the seer is being re- 
 flected ; thus comes the power of all knowledge to the 
 mind. 
 
 23. The mind through its innumerable desires acts 
 
 for another (the Purusa), being combinations. 
 
 The mind is a compound of various things, and there- 
 fore it cannot work for itself. Everything that is a 
 combination in this world has some object for that com- 
 bination, some third thing for which this combination is 
 going on. So this combination of the mind is for the 
 Purusa. 
 
 24. For the discriminating the perception of the 
 
 mind as Atman ceases. 
 
 Through discrimination the Yogi knows that the 
 Purusa is not mind. 
 
 25. Then bent on discriminating the mind attains 
 
 the previous state of Kaivalya (isolation). 
 
 Thus the practice of Yoga leads to discriminating 
 
220 RAJA YOGA. 
 
 power, to clearness of vision. The veil drops from the 
 eyes, and we see things as they are. We find that this 
 nature is a compound, and is showing the panorama for 
 the Purusa, who is the witness ; that this nature is not 
 the Lord, that the whole of these combinations of nature 
 are simply for the sake of showing these phenomena to 
 the Purusa, the enthroned king within. When discrim- 
 ination comes by long practice fear ceases, and the mind 
 attains isolation. 
 
 26. The thoughts that arise as obstructions to 
 
 that are from impressions. 
 
 All the various ideas that arise making us believe that 
 we require something external to make us happy are 
 obstructions to that perfection. The Purusa is happi- 
 ness and blessedness by its own nature. But that 
 knowledge is covered over by past impressions. These 
 impressions have to work themselves out. 
 
 27. Their destruction is in the same manner as of 
 
 ignorance, etc., as said before. 
 
 28. Even when arriving at the right discriminating 
 
 knowledge of the essences, he who gives up 
 the fruits, unto him comes as the result of 
 perfect discrimination, the Samadhi called 
 the cloud of virtue. 
 
 When the Yogi has attained to this discrimination, all 
 these powers will come that were mentioned in the last 
 
YOGA APHORISMS. 221 
 
 chapter, but the true Yogi rejects them all. Unto him 
 comes a peculiar knowledge, a particular light, called 
 the Dharma Megha, the cloud of virtue. All the great 
 prophets of the world whom history has recorded had 
 this. They had found the whole foundation of know- 
 ledge within themselves. Truth to them had become 
 real. Peace and calmness, and perfect purity became 
 their own nature, after they had given up all these 
 vanities of powers. 
 
 29. From that comes cessation of pains and works. 
 
 When that cloud of virtue has come, then no 
 more is there fear of falling, nothing can drag the Yogi 
 down. No more will there be evils for him. No more 
 pains. 
 
 30. Then knowledge, bereft of covering and 
 
 impurities, becoming infinite, the knowable 
 becomes small. 
 
 Knowledge itself is there ; its covering is gone. One 
 of the Buddhistic scriptures sums up what is meant by 
 the Buddha (which is the name of a state). It defines it 
 as infinite knowledge, infinite as the sky. Jesus attained 
 to that and became the Christ. All of you will attain to 
 that state, and knowledge becoming infinite, the know- 
 able becomes small. This whole universe, with all its 
 knowable, becomes as nothing before the Purusa. The 
 ordinary man thinks himself very small, because to him 
 the knowable seems to be so infinite. 
 
222 RAJA YOGA. 
 
 31. Then are finished the successive transforma- 
 
 tions of the qualities, they having attained 
 the end. 
 
 Then all these various transformations of the qualities^ 
 which change from species to species, cease for ever. 
 
 32. The changes that exist in relation tomoments, 
 
 and which are perceived at the other end (at 
 the end of a series) are succession. 
 
 Patanjali here defines the word succession, the changes 
 that exist in relation to moments. While I am thinking, 
 many moments pass, and with each moment there is a 
 change of idea, but we only perceive these changes at 
 the end of a series. So, perception of time is always in the 
 memory. This iscalled succession, but for the mind that has 
 realised omnipresence all these have finished. Everything 
 has become present for it ; the present alone exists, the 
 past and future are lost. This stands controlled, and all 
 knowledge is there in one second. Everything is known 
 like a flash. 
 
 33. The resolution in the inverse order of the 
 
 qualities, bereft of any motive of action for 
 the Purusa, is Kaivalya, or it is the establish- 
 ment of the power of knowledge in its own 
 nature. 
 
 Nature's task is done, this unselfish task which our 
 sweet nurse Nature had imposed upon herself. As it 
 were, she gently took the self-forgetting soul by the hand, 
 
YOGA APHORISMS. 
 
 223 
 
 and showed him all the experiences in the universe, all 
 manifestations, bringing him higher and higher through 
 various bodies, till his lost glory came back, and he 
 remembered his own nature. Then the kind mother 
 went back the same way she came, for others who also 
 have lost their way in the trackless desert of life. And 
 thus is she working, without beginning and without end. 
 And thus through pleasure and pain, through good and 
 evil, the infinite river of souls is flowing into the ocean of 
 perfection, of self-realisation. 
 
 Glory unto those who have realised their own nature ; 
 may their blessings be on us all. 
 
APPENDIX. 
 
 Referenxes to Yoga. 
 Svetasvatara Upanishad. 
 
 Chapter II. 
 
 2-6-14. Where the fire is churned, where the air is 
 controlled, where the flow of Soma becomes plentiful 
 
 there a (perfect) mind is created Placing the body 
 
 in which the chest, the throat, and the head are held erect, 
 in a straight posture, making the organs enter the mind, 
 the sage crosses all the fearful currents by means of the 
 raft of Brahman. 
 
 The man of well regulated endeavours controls the 
 Prana, and when it has become quieted breathes out 
 through the nostrils. The persevering sage holds his 
 mind as a charioteer holds the restive horses. 
 
 In lonely places, as mountain caves, etc., where the 
 floor is even, free of pebbles or sand, where there are 
 no disturbing noises from men or waterfalls, in places 
 helpful to the mind and pleasing to the eyes, Yoga is to 
 be practised (mind is to be joined). 
 
 Like snowfall, smoke, sun, wind, fire, firefly, lightning, 
 214 
 
APPENDIX. 
 
 225 
 
 crystal, moon, these forms, cominj:^ before, gradually 
 manifest the Brahman in Yoga. 
 
 When the perceptions of Yoga, arising from earth, 
 water, light, fire, ether, have taken place, then Yoga 
 has begun. Unto him does not come disease, nor old 
 age, nor death, who has got a body made up of the fire 
 of Yoga. 
 
 The first signs of entering Yoga are lightness, health, 
 the skin becomes smooth, the complexion clear, the 
 voice beautiful, and there is an agreeable odour in the 
 body. 
 
 14. As gold or silver, first covered with earth, etc., 
 and then burned and washed, shines full of light, so the 
 embodied man seeing the truth of the Atman as one, 
 attains the goal and becomes sorrowless. 
 
 Yajnavalkya, quoted by Sankara. 
 
 " After practising the postures as desired, according 
 to rules, then, O Gargi, the man who has conquered the 
 posture will practise Pranayama. 
 
 "jOn the seat of earth, spreading the Kusa grass, and 
 over it a skin, worshipping Ganapati with fruits and 
 sweetmeats, seated on that seat, placing the opposite 
 hands on the knees, holding the throat and head in the 
 same line, the lips closed and firm, facing the east or 
 the north, the eyes fixed on the tip of the nose, avoiding 
 too much food or fasting, the Nadis should be purified 
 according to the above-mentioned rule, without which 
 
 p 
 
226 RA]\ YOGA. 
 
 the practice will be fruitless, thinking of the (seed-word) 
 Hum, at the junction of Pingala and Ida (the right and 
 the left nostrils), the Ida should be filled with external 
 air in twelve Matras (seconds), then the Yogi meditates 
 fire in the same place and the word ' Rang,' and while 
 meditating thus, slowly rejects the air through the 
 Pingala (right nostril). Again filling in through the 
 Pingala the air should be slowly rejected through the 
 Ida, in the same way. This should be practised for 
 three or four years, or three or four months, according 
 to the directions of a Guru, in secret (alone in a room) 
 in the early morning, at midday, in the evening, and at 
 midnight (until) the nerves become purified, and these 
 are the signs ; lightness of body, clear complexion, good 
 appetite, hearing of the Nada. Then should be practised 
 Pranayama, composed of Rechaka (exhalation), Kum- 
 bhaka (retention), and Puraka (inhalation). Joining the 
 Prana with the Apana is Pranayama. 
 
 " In sixteen Matras filling the body from the head to 
 the feet in thirty-two Matras to be thrown out, with 
 sixty-four the Kumbhaka should lie made, 
 
 " There is another sort of Pranayama in which, with 
 sixteen Matras, the body is to be filled, then the Kum- 
 bhaka is made with sixty-four, and with thirty-two it 
 should be rejected. 
 
 " By Pranayama impurities of the body are thrown 
 out ; by Dharana the impurities of the mind ; by Praty- 
 ahara impurities of attachment, and by Samadhi is 
 taken off everything that hides the lordship of the Soul." 
 
APPENDIX. 227 
 
 Sankhya. 
 Book III. 
 
 29. By the achievement of meditation, there are to the 
 pure one (the Purusa) all powers like nature. 
 
 30. Meditation is the removal of attachment. 
 
 31. It is perfected by the suppression of the modifica- 
 tions. 
 
 32. By meditation, posture and performance of one's 
 duties, it is perfected. 
 
 33. Restraint of the Prana is by means of expulsion 
 and retention. 
 
 34. Posture is that which is steady and easy. 
 36. Also by non-attachment and practice. 
 
 75. By practising the discrimination of the principles 
 of nature from the Purusa, and by giving them up as 
 "not It, not It," discrimination is perfected. 
 
 Book IV. 
 
 3. Repetition, instruction is to be repeated. 
 
 5. As the hawk becomes unhappy if the food is 
 taken away from him, and happy if he gives it up him- 
 self (so he who gives up everything voluntarily is 
 happy). 
 
 6. As the snake is happy in giving up his old skin. 
 8. That which is not a means of liberation is not to 
 
228 KAJA YOGA. 
 
 be thought of; it becomes a cause of bondage, as in the 
 case of Bharata. 
 
 9. From the association of many things there is 
 obstruction to meditation, through passion, etc., hke the 
 shell bracelets on the virgin's hand. 
 
 10. It is the same, even in the case of two. 
 
 1 1. The hopeless are happy, like the girl Pingala. 
 
 13. Although devotion is to be given to many insti- 
 tutes and teachers, the essence is to be taken from them 
 all, as the bee takes the essence from many flowers. 
 
 14. One whose mind has become concentrated like 
 the arrowmaker's, his meditation is not disturbed. 
 
 15. Through transgression of the original rules there 
 is non-attainment of the goal, as in other worldly things. 
 
 19. By continence, reverence, and devotion to Guru, 
 success comes after a long time (as in the case of Indra). 
 
 20. There is no law as to time (as in the case of 
 Vamadeva). 
 
 24. Or through association with one who has attained 
 perfection. 
 
 27. Not by enjoyments is desire appeased. 
 
 Book V. 
 
 128. The Siddhis attained by Yoga are not to be 
 denied. 
 
 Book VI. 
 
 24. Any posture which is easy and steady is an 
 Asana ; there is no other rule. 
 
APt^ENDlX. 2^9 
 
 Vyasa Sutra. 
 Chapter IV., Section i. 
 
 7. Worship is possible in a sitting posture. 
 
 8. Because of meditation. 
 
 g. Because the meditating (person) is compared to 
 the immovable earth. 
 
 10. Also because the Smritis say so. 
 
 11. There is no law of place ; wherever the mind is 
 concentrated, there worship should be performed. 
 
 These several extracts give an idea of what other systems of 
 Indian Philosophy have to say upon Yoga. 
 
GLOSSARY, 
 
 A bhdva 
 Ahamkdra 
 Ahivisa 
 Akd'sa 
 
 Andhata 
 
 A ntahharaija 
 Anumdna 
 Aparigraha 
 Apt a 
 
 Aptavdkhyam 
 Apdna 
 
 A rtha 
 
 Asana 
 
 Asamprajndta 
 
 Asmitd Samadhi 
 
 A stcyam 
 
 A vyaktam 
 
 Brahman 
 
 Buddhi 
 
 Brahmachdrya 
 
 Chiddkd'sa 
 
 Bereft of quality. 
 
 Egoism. 
 
 Non-injuring. 
 
 The all-pervading material of the 
 universe. 
 
 The fourth lotus of the Yogis, oppo- 
 site the throat. 
 
 Internal instrument. 
 
 Inference. 
 
 N on -receiving of gifts. 
 
 One who has attained, who is self- 
 illumined. 
 
 Words of an Apta. 
 
 The nerve current which governs 
 the upper parts of the body. 
 
 Meaning. 
 
 Posture. 
 
 The highest super-conscious state. 
 
 Bereft of body. 
 
 Non-covetousness. 
 
 Indiscrete, unmanifested. 
 
 The One Existence, the Absolute. 
 
 The determinative faculty. 
 
 Chastity in thought, word, and deed. 
 
 Space of knowledge, when the Soul 
 shines in its own nature. 
 
GLOSSARY. 
 
 231 
 
 Chitta 
 
 Chittdkdsa 
 
 Devas 
 
 Dhdrafjd 
 
 Dhydna 
 
 Ekdgra 
 
 Gdyatri 
 
 Guru 
 
 Haiha Yosa 
 
 Ida 
 
 Isvara 
 
 Indriyas 
 
 I'svarapranidhdna 
 
 Jndna 
 
 Karma 
 
 Kaivalya 
 Kriya Yoga 
 
 Kundalint 
 
 Mahat 
 Mahdkdsa 
 Manas 
 Mahay oga 
 
 Mind-stufF. 
 
 Mental space. 
 
 The shining ones, semi-divine states 
 
 attained by v/orkers of good, with 
 
 desire. 
 Concentration. 
 Meditation. 
 
 Concentrated state of the mind-stviff. 
 A certain holy verse of the Vedas. 
 Teacher. 
 The science of controlling body and 
 
 mind, but with no spiritual end in 
 
 view ; bodily perfection alone 
 
 being the aim. 
 The nerve currents on the left side 
 
 of the spinal cord ; the left nostril. 
 The supreme Ruler ; Power of the 
 
 PoAverful [Gita). 
 The internal organs. 
 Worship of Isvara. 
 Knowledge. 
 Work, also the effects of work ; the 
 
 law of cause and effect in the moral 
 
 world. 
 Isolation. Supreme attainment. 
 Preliminary Yoga, or the practice of 
 
 preparatory exercises. 
 The coiled up, the sleeping Divine 
 
 power in all beings. 
 Cosmic intelligence. 
 Ordinary space, or great space. 
 Mind. 
 Seeing the Self as one with God, 
 
232 
 
 RAJA YOGA. 
 
 Mantram A sacred word. 
 
 Manipilra The third lotus of the Yogis, opposite 
 
 the heart. 
 
 Muladhdra The basic lotus of the Yogis. 
 
 Nirvana Freedom, blowing out of delusions. 
 
 Nirvitarka Without question. 
 
 Niyama Cleanliness, contentment, mortifica- 
 
 tion, study, and self-surrender. 
 
 Nirvichdra Without discrimination. 
 
 Ojas AH the energies of the body and 
 
 mind transformed into spiritual 
 force and stored in the brain. 
 
 Pingala The nerve currents on the right side 
 
 of the spinal cord ; also the right 
 nostril. 
 
 Pradhdna Nature; /;/., the chief. 
 
 Praliviti Nature. 
 
 Prdm The sum-total of the cosmic energy ; 
 
 the vital forces in the body. 
 
 Prdrjdydma Controlling the Prana. 
 
 Pratihha Di\ine illumination. 
 
 Prakritilayas Souls that failed to attain freedom 
 
 and became mingled in nature. 
 
 Pratydhdra Making the mind introspective. 
 
 Pratyaksham Direct perception. 
 
 Pitrusa The soul. 
 
 Rajas Activity. 
 
 Rdja Havisa Swan. 
 
 Rdja Yoga Literally, Royal Yoga. The science 
 
 of conquering the internal nature, 
 for the purpose of freeing the 
 Purusa, or, in other words, real- 
 ising the Divinity in every being. 
 
GLOSSARY. 
 
 233 
 
 Rdsdyanas 
 
 A chemist sect of ancient India. 
 
 Sabda 
 
 Sound. 
 
 Saucham 
 
 Cleanliness. 
 
 Saviddhi 
 
 Super-consciousness. 
 
 SaJiasrdra 
 
 The thousand-petalled lotus in the 
 brain. 
 
 Samdna 
 
 The nerve current that performs the 
 function of digestion, keeping up 
 the internal fire. 
 
 Sainskd ra 
 
 Impressions in the mind-stuff that 
 produce habits. 
 
 S amy am a 
 
 Dharana, Dhyana and Samadhi in 
 
 
 one. 
 
 Sdnandam 
 
 The blissful Samadhi. 
 
 Santo sa 
 
 Contentment. 
 
 Sattva 
 
 Illumination material. 
 
 Sdttvika 
 
 Having the Sattva quality de- 
 veloped. 
 
 Savitarka 
 
 With question. 
 
 Savichdra 
 
 With discrimination. 
 
 Siddhdiita 
 
 Decisive knowledge. 
 
 Siddhas 
 
 Semi-divine beings, or Yogis, who 
 
 
 have attained supernatural powers. 
 
 Siddhis 
 
 The supernatural powers attained 
 by the practice of Yoga. 
 
 Smviti 
 
 (i) Memory. (2) Any authoritative 
 book except the Vedas. 
 
 Svddhisthdna 
 
 The second lotus of the Yogis, oppo- 
 site the navel. 
 
 Svddhydya 
 
 Study. 
 
 Tamas 
 
 Darkness, inertia. 
 
 Tanindtras 
 
 Fine materials. 
 
234 
 Tapas 
 
 Uddna 
 
 Udghdta 
 
 Vddd 
 
 Vairdgyam 
 
 Visnddha 
 
 Vihalpa 
 Vikshipta 
 
 Vritti 
 Yama 
 
 Yoga 
 
 RAJA YOGA. 
 
 Fasting, and other ways of controlling 
 
 the body. 
 A certain vital force in the body. 
 Awakening the Kundalini. 
 Argumentative knowledge. 
 Renunciation. 
 
 The fifth lotus of the Yogis, corres- 
 ponding to a nerve centre in the 
 
 brain. 
 Verbal delusion. 
 That form of the Chitta when it is 
 
 struggling to centre itself. 
 Wave form in the mind-stuff. 
 The internal purification through 
 
 moral training, preparatory to 
 
 Yoga. 
 Joining ; joining the lower with the 
 
 higher Self. 
 
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