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Raja-Yoga

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Editor's Comments:

Up until now, we have pretty much refrained from adding any personal comments or guidance to the material we've placed on the website, since it is our belief that each one of us is "guided" to find what each of us needs at a particular point of our journey.

This material, however, merits some comment; as I believe that what led me to it may be experienced by others, and it is probably appropriate to introduce it within that context. Please feel free to take or not take any of this to heart.

I suppose that in general when we speak of spirituality and it's practice, it is only natural to eventually find our way to material coming from India and its teachings: after all, if there is any kind of "regional" influence on enlightenment, most of us would agree that it would be in the region of India. At least we have forever heard of innumerable teachings of this nature to come from or be influenced by this region.

My personal path here was simple, if not immediate or direct; as I've taken more and more steps in my personal growth, it became evident that one thing I needed to do was to be able to "quiet" the mind in order to better understand "what I am" and define "what I want to be"; which led me to meditation, and almost inevitably, this led me to India and Yoga.

What led me to Raja-Yoga was, perhaps, less clear, but suffice it to say that some of the following comments "induced" me:

"A priceless book..."

"Imagine a book that could change your life forever..."

"...The first part explains the concept of Raja-Yoga...The sutras by themselves reveal little meaning to a beginner. But when it is reflected from the minds of great people like Swami Vivekananda, they reveal a deeper and significant meaning and suddenly everything becomes clear; the perspective of life has shifted a bit and one gains more confidence."

"I cannot stress... the value of the book... Raja-Yoga is a companion to life. It is not limited to any particular person or religion. ...Raja Yoga is a set of principles that any man can follow to the 'ultimate liberation'."

"This book is not for reading and adorning the bookshelf, but for thinking for oneself and determining a path of life."

"The Most Important Book You Will Ever Read...A Zillion Stars"

"...this review simply cannot capture the essence of what is so great about this book....But it changed my life when I did. For those of you that don't know 'Raja-Yoga' is an Indian form of Mental and Physical exercise. Another thing is that 'Raja' means King and Raja Yoga is considered the highest of all yogas."

"Like many of the Yogis of the older days Vivekananda recognizes Raja-Yoga as a science not a religion and as a science knows it requires no belief system whatsoever; just the motivation to consistently practice."

"I consider this book by Vivekananda to be a definitive work on the subject of Raja/Ashtanga/Kundalini Yoga. It is a must-read for any serious practitioner of true, spiritual yoga."

"Scientific treatment of yoga philosophy describing methods of concentration, psychic development and the liberation of the soul from (the) bondage of the body."

That being said, we provide here an excerpt from the book, "Raja-Yoga" by Swami Vivekananda.
Spacecase

Recommended Reading:

   


Raja-Yoga
Swami Vivekananda

RAJA-YOGA - PREFACE
CHAPTER I - INTRODUCTORY
CHAPTER II - THE FIRST STEPS

RAJA-YOGA - 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 explain the various extraordinary mental phenomena, strive to ignore their very existence. They are, therefore, more culpable than those who think that their prayers are answered by a being, or beings, above the clouds, or than those who believe that their petitions will make such beings change the course of the universe. The latter have the excuse of ignorance, or at least of a defective system of education, which has taught them dependence upon such beings, a dependence which has become a part of their degenerate nature. The former have no such excuse.

For thousands of years such phenomena have been studied, investigated, and generalised, the whole ground of the religious faculties of man has been analysed, and the practical result is the science of Râja-Yoga. Raja-Yoga does not, after the unpardonable manner of some modern scientists, deny the existence of facts which are difficult to explain; on the other hand, it gently yet in no uncertain terms tells the superstitious that 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 that each man is only a conduit for the infinite ocean of knowledge and power that lies behind mankind. It teaches that desires and wants are in man, that the power of supply is also in man; and that wherever and whenever a desire, a want, a prayer has been fulfilled, it was out of this infinite magazine that the supply came, and not from any supernatural being. The idea of supernatural beings may rouse to a certain extent the power of action in man, but it also brings spiritual decay. It brings dependence; it brings fear; it brings superstition. It degenerates into a horrible belief in the natural weakness of man. There is no supernatural, says the Yogi, but there are in nature gross manifestations and subtle manifestations. The subtle are the causes, the gross the effects. The gross can be easily perceived by the senses; not so the subtle. The practice of Raja-Yoga will lead to the acquisition of the more subtle perceptions.

All the orthodox systems of Indian philosophy have one goal in view, the liberation of the soul through perfection. The method is by Yoga. The word Yoga covers an immense ground, but both the Sânkhya and the Vedanta Schools point to Yoga in some form or other.

The subject of the present book is that form of Yoga known as Raja-Yoga. The aphorisms of Patanjali are the highest authority on Raja-Yoga, and form its textbook. The other philosophers, though occasionally differing from Patanjali in some philosophical points, have, as a rule, acceded to his method of practice a decided consent. The first part of this book comprises several lectures to classes delivered by the present writer in New York. The second part is a rather free translation of the aphorisms (Sutras) of Patanjali, with a running commentary. 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 practice, but all such are especially and earnestly reminded that, with few exceptions, Yoga can only be safely learnt 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 Patanjali admits a Personal God in the form of a first teacher, while the only God the Sankhyas admit is a nearly perfected being, temporarily in charge of a cycle of creation. Second, the Yogis hold the mind to be equally all-pervading with the soul, or Purusha, and the Sankhyas do not.

THE AUTHOR
 

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, 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.

CHAPTER I - INTRODUCTORY

All our knowledge is based upon experience. What we call inferential knowledge, in which we go from the less 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 them when he asks us to believe in his conclusions, he appeals to some universal experience of humanity. In every exact science there is a basis which is common to all humanity, so that we can at once see the truth or the fallacy of the conclusions drawn therefrom. Now, the question is: Has religion any such basis or not? I shall have to answer the question both in the affirmative and in the negative.

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

In the first place, if you analyse all the various religions of the world, you will find 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 without books have mostly died out, and the few new ones have very small following. Yet, in all of them we find one consensus of opinion, that the truths they teach are the results of the experiences of particular persons. The Christian asks you to believe in his religion, to believe in Christ and to believe in him as the incarnation of God, to believe in a God, in a soul, and in a better state of that soul. If I ask him for reason, he says he believes in them. 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 books the writers, who are called Rishis, or sages, declare they experienced certain truths, and these they preach. Thus it is clear that all the religions of the world have been built upon that one universal and adamantine foundation of all our knowledge — direct experience. The teachers all saw God; they all saw their own souls, they saw their future, they saw their eternity, and what they saw they preached. Only there is this difference that by most of these religions especially in modern times, a peculiar claim is made, namely, that these experiences are impossible at the present day; they were 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 experience in this world in any particular branch of knowledge, it absolutely follows that that experience has been possible millions of times before, and will be repeated eternally. Uniformity is the rigorous law of nature; what once happened can happen always.

The teachers of the science of Yoga, therefore, declare that religion is not only based upon the experience of ancient times, but 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 not much use to talk about religion until one has felt it. Why is there so much disturbance, so much fighting and quarrelling in the name of God? There has been more bloodshed in the name of God than for any other cause, because people never went to the 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 metaphysics and all search after a Supreme Being are futile; on the other hand, with the semi-educated, the idea seems to be that these things really have no basis; their only value consists in the fact that they furnish strong motive powers for doing good to the world. If men believe in a God, they may become good, and moral, and so make good citizens. We cannot blame them for holding such ideas, seeing that all the teaching these men get is simply to believe in an eternal rigmarole of words, without any substance behind them. They are asked to live upon words; can they do it? If they could, I should not have the least regard for human nature. Man wants truth, wants to experience truth for himself; when he has grasped it, realised it, felt it within his heart of hearts, then alone, declare the Vedas, would all doubts vanish, all darkness be scattered, and all crookedness be made straight. "Ye children of immortality, even those who live in the highest sphere, the way is found; there is a way out of all this darkness, and that is by perceiving Him who is beyond all darkness; there is no other way."

The science of Râja-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 a laboratory, take 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 astronomer, you must go to an 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 practiced the method. These are the truths of the sages of all countries, of all ages, of men pure and unselfish, who had no motive but to do good to the world. They all declare that they have found some truth higher than what the senses can bring to us, and they invite verification. They ask us to take up the method and practice honestly, and then, if we do not find this higher truth, we will have the right to say there is no truth in the claim, but before we have done that, we are not rational in denying the truth of their assertions. So we must work faithfully using the prescribed methods, and light will come.

In acquiring knowledge we make use of generalizations, and generalization is based upon observation. We first observe facts, then generalize, and then draw conclusions or principles. The knowledge of the mind, of the internal nature of man, of thought, can never be had until we have first the power of observing the facts that are going on within. It is comparatively easy to observe facts in the external world, for many instruments have been invented for the purpose, but in the internal world we have no instrument to help us. Yet we know 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 give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyse the mind, and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. This is our only means of knowledge. Everyone is using it, both in the external and the internal world; but, for the psychologist, the same minute observation has to be directed to the internal world, which the scientific man directs to the external; and this requires a great deal of practice. From our childhood upwards we have been taught only to pay attention to things external, but never to things internal; hence most of us have nearly lost the faculty of observing the internal mechanism. To turn the mind as it were, inside, stop it from going outside, and then to concentrate all its powers, and throw them upon the mind itself, in order that it may know its own nature, analyse itself, is very 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 first place, knowledge itself is the highest reward of knowledge, and secondly, there is also utility in it. It will take away all our misery. When by analysing his own mind, man comes face to face, as it were, with something which is never destroyed, something which is, by its own nature, eternally pure and perfect, he will no more be miserable, no more unhappy. All misery comes from fear, from unsatisfied desire. Man will find that he never dies, and then he will have no more fear of death. When he knows that he is perfect, he will have no more vain desires, and both these causes being absent, there will be no more misery — there will be perfect bliss, even 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 upon the materials he is analysing, and so finds out their secrets. The astronomer concentrates all the energies of his mind and projects them through his telescope upon the skies; and the stars, the sun, and the moon, give up their secrets to him. The more I can concentrate my thoughts on the matter on which I am talking to you, the more light I can throw upon you. You are listening to me, and the more you concentrate your thoughts, the more clearly you will grasp what I have to say.

How has all the knowledge in the world been gained but by the concentration of the powers of the mind? The world is ready to give up its secrets if we only know how to knock, how to give it the necessary blow. The strength and force of the blow come through concentration. There is no limit to the power of the human mind. The more concentrated it is, the more power is brought to bear on one point; that is the secret.

It is easy to concentrate the mind on external things, the mind naturally goes outwards; but not so in the case of religion, or psychology, or metaphysics, where the subject and the object, are one. The object is internal, the mind itself is the object, and it is necessary to study the mind itself — mind studying mind. We know that there is the power of the mind called reflection. I am talking to you. At the same time I am standing aside, as it were, a second person, and knowing and hearing what I am talking. You work and think at the same time, while a portion of your mind stands by and sees what you are thinking. The powers of the mind should be concentrated and turned back upon itself, and as the darkest places reveal their secrets before the penetrating rays of the sun, so will this concentrated mind penetrate its own innermost secrets. Thus will we come to the basis of belief, me real genuine religion. We will perceive for ourselves whether we have souls, whether life is of five minutes or of eternity, whether there is a God in the universe or more. It will all be revealed to us. This is what Raja-Yoga proposes to teach. The goal of all its teaching is how to concentrate the minds, then, how to discover the innermost recesses of our own minds, then, how to generalise their contents and form our own conclusions from them. It, therefore, never asks the question what our religion is, whether we are Deists or Atheists, whether Christians, Jews, or Buddhists. We are human beings; that is sufficient. Every human being has the right and the power to seek; for religion. Every human being has the right to ask the reason, why, and to have his question answered by himself, if he only takes the trouble.

So far, then, we see that in the study of this Raja-Yoga no faith or belief is necessary. Believe nothing until you find it out for yourself; that is what it teaches us. Truth requires no prop to make it stand. Do you mean to say that the facts of our awakened state require any dreams or imaginings to prove them? Certainly not. This study of Raja-Yoga takes a long time and constant practice. A part of this practice is physical, but in the main it is mental. As we proceed we shall find how intimately the mind is connected with the body. If we believe that the mind is simply a finer part of the body, and that mind acts upon the body, then it stands to reason that the body must react upon the mind. If the body is sick, the mind becomes sick also. If the body is healthy, the mind remains healthy and strong. When one is angry, the mind becomes disturbed. Similarly when the mind is disturbed, the body also becomes disturbed. With the majority of mankind the mind is greatly under the control of the body, their mind being very little developed. The vast mass of humanity is very little removed from the animals. Not only so, but in many instances, the power of control in them is little higher than that of the lower animals. We have very little command of our minds. Therefore to bring that command about, to get that control over body and mind, we must take certain physical helps. When the body is sufficiently controlled, we can attempt the manipulation of the mind. By manipulating the mind, we shall be able to bring it under our control, make it work as we like, and compel it to concentrate its powers as we desire.

According to the Raja-Yogi, the external world is but the gross form of the internal, or subtle. The finer is always the cause, the grosser the effect. So the external world is the effect, the internal the cause. In the same way external forces are simply the grosser parts, of which the internal forces are the finer. The man who has discovered and learned how to manipulate the internal forces will get the whole of nature under his control. The Yogi proposes to himself no less a task than to master the whole universe, to control the whole of nature. He wants to arrive at the point where what we call "nature's laws" will have no influence over him, where he will be able to get beyond them all. He will be master of the whole of nature, internal and external. The progress and civilisation of the human race simply mean controlling this nature.

Different races take to different processes of controlling nature. Just as in the same society some individuals want to control the external nature, and others the internal, so, among races, some want to control the external nature, and others the internal. Some say that by controlling internal nature we control everything. Others that by controlling external nature we control everything. Carried to the extreme both are right, because in nature there is no such division as internal or external. These are fictitious limitations that never existed. The externalists and the internalists are destined to meet at the same point, when both reach the extreme of their knowledge. Just as a physicist, when he pushes his knowledge to its limits, finds it melting away into metaphysics, so a metaphysician will find that what he calls mind and matter are but apparent distinctions, the reality being One.

The end and aim of all science is to find the unity, the One out of which the manifold is being manufactured, that One existing as many. Raja-Yoga proposes to start from the internal world, to study internal nature, and through that, control the whole — both internal and external. It is a very old attempt. India has been its special stronghold, but it was also attempted by other nations. In Western countries it was regarded as mysticism and people who wanted to practice it were either burned or killed as witches and sorcerers. In India, for various reasons, it fell into the hands of persons who destroyed ninety per cent of the knowledge, and tried to make a great secret of the remainder. In modern times many so-called teachers have arisen in the West worse than those of India, because the latter knew something, while these modern exponents know nothing.

Anything that is secret and mysterious in these systems of Yoga should be at once rejected. The best guide in life is strength. In religion, as in all other matters, discard everything that weakens you, have nothing to do with it. Mystery-mongering weakens the human brain. It has well-nigh destroyed Yoga — one of the grandest of sciences. From the time it was discovered, more than four thousand years ago, Yoga was perfectly delineated, formulated, and preached in India. It is a striking fact that the more modern the commentator the greater the mistakes he makes, while the more ancient the writer the more rational he is. Most of the modern writers talk of all sorts of mystery. Thus Yoga fell into the hands of a few persons who made it a secret, instead of letting the full blaze of daylight and reason fall upon it. They did so that they might have the powers to themselves.

In the first place, there is no mystery in what I teach. What little I know I will tell you. So far as I can reason it out I will do so, but as to what I do not know I will simply tell you what the books say. It is wrong to believe blindly. You must exercise your own reason and judgment; you must practice, and see whether these things happen or not. Just as you would take up any other science, exactly in the same manner you should take up this science for study. There is neither mystery nor danger in it. So far as it is true, it ought to be preached in the public streets, in broad daylight. Any attempt to mystify these things is productive of great danger.

Before proceeding further, I will tell you a little of the Sânkhya philosophy, upon which the whole of Raja-Yoga is based. According to the Sankhya philosophy, the genesis of perception is as follows: the affections of external objects are carried by the outer instruments to their respective brain centres or organs, the organs carry the affections to the mind, the mind to the determinative faculty, from this the Purusha (the soul) receives them, when perception results. Next he gives the order back, as it were, to the motor centres to do the needful. With the exception of the Purusha all of these are material, but the mind is much finer matter than the external instruments. That material of which the mind is composed goes also to form the subtle matter called the Tanmâtras. These become gross and make the external matter. That is the psychology of the Sankhya. So that between the intellect and the grosser matter outside there is only a difference in degree. The Purusha is the only thing which is immaterial. The mind is an instrument, as it were, in the hands of the soul, through which the soul catches external objects. The mind is constantly changing and vacillating, and can, when perfected, either attach itself to several organs, to one, or to none. For instance, if I hear the clock with great attention, I will not, perhaps, see anything although my eyes may be open, showing that the mind was not attached to the seeing organ, while it was to the hearing organ. But the perfected mind can be attached to all the organs simultaneously. It has the reflexive power of looking back into its own depths. This reflexive power is what the Yogi wants to again; by concentrating the powers of the mind, and turning them inward, he seeks to know what is happening inside. There is in this no question of mere belief; it is the analysis arrived at by certain philosophers. Modern physiologists tell us that the eyes are not the organ of vision, but that the organ is in one of the nerve centres of the brain, and so with all the senses; they also tell us that these centres are formed of the same material as the brain itself. The Sankhyas also tell us the same thing The former is a statement on the physical side, and the latter on the psychological side; yet both are the same. Our field of research lies beyond this.

The Yogi proposes to attain that fine state of perception in which he can perceive all the different mental states. There must be mental perception of all of them. One can perceive how the sensation is travelling, how the mind is receiving it, how it is going to the determinative faculty, and how this gives it to the Purusha. As each science requires certain preparations and has its own method, which must be followed before it could be understood, even so in Raja-Yoga.

Certain regulations as to food are necessary; we must use that food which brings us the purest mind. If you go into a menagerie, you will find this demonstrated at once. You see the elephants, huge animals, but calm and gentle; and if you go towards the cages of the lions and tigers, you find them restless, showing how much difference has been made by food. All the forces that are working in this body have been produced out of food; we see that every day. If you begin to fast, first your body will get weak, the physical forces will suffer; then after a few days, the mental forces will suffer also. First, memory will fail. Then comes a point, when you are not able to think, much less to pursue any course of reasoning. We have, therefore, to take care what sort of food we eat at the beginning, and when we have got strength enough, when our practice is well advanced, we need not be so careful in this respect. While the plant is growing it must be hedged round, lest it be injured; but when it becomes a tree, the hedges are taken away. It is strong enough to withstand all assaults

A Yogi must avoid the two extremes of luxury and austerity. He must not fast, nor torture his flesh. He who does so, says the Gita, cannot be a Yogi: He who fasts, he who keeps awake, he who sleeps much, he who works too much, he who does no work, none of these can be a Yogi (Gita, VI, 16).

            

CHAPTER II - THE FIRST STEPS

Râja-Yoga is divided into eight steps. The first is Yama — non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. Next is Niyama — cleanliness, contentment, austerity, study, and self-surrender to God. Then comes Âsana, or posture; Prânâyâma, or control of Prâna; Pratyâhâra, or restraint of the senses from their objects; Dhâranâ, or fixing the mind on a spot; Dhyâna, or meditation; and Samâdhi, or superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed. As these two become established, the Yogi will begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.

The next step is Asana, posture. A series of exercises, physical and mental, is to be gone through every day, until certain higher states are reached. Therefore it is quite necessary that we should find a posture in which we can remain long. That posture which is the easiest for one should be the one chosen. For thinking, a certain posture may be very easy for one man, while to another it may be very difficult. We will find later on that during the study of these psychological matters a good deal of activity goes on in the body. Nerve currents will have to be displaced and given a new channel. New sorts of vibrations still begin, the whole constitution will be remodelled as it were. But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts — the chest, neck, and head — in a straight line. Let the whole weight of the body be supported by the ribs, and then you have an easy natural postures with the spine straight. You will easily see that you cannot think very high thoughts with the chest in. This portion of the Yoga is a little similar to the Hatha-Yoga which deals entirely with the physical body, its aim being to make the physical body very strong. We have nothing to do with it here, because its practices are very difficult, and cannot be learned in a day, and, after all, do not lead to much spiritual growth. Many of these practices you will find in Delsarte and other teachers, such as placing the body in different postures, but the object in these is physical, not psychological. There is not one muscle in the body over which a man cannot establish a perfect control. The heart can be made to stop or go on at his bidding, and each part of the organism can be similarly controlled.

The result of this branch of Yoga is to make men live long; health is the chief idea, the one goal of the Hatha-Yogi. He is determined not to fall sick, and he never does. He lives long; a hundred years is nothing to him; he is quite young and fresh when he is 150, without one hair turned grey. But that is all. A banyan tree lives sometimes 5000 years, but it is a banyan tree and nothing more. So, if a man lives long, he is only a healthy animal. One or two ordinary lessons of the Hatha-Yogis are very useful. For instance, some of you will find it a good thing for headaches to drink cold water through the nose as soon as you get up in the morning; the whole day your brain will be nice and cool, and you will never catch cold. It is very easy to do; put your nose into the water, draw it up through the nostrils and make a pump action in the throat.

After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja-Yoga, but as so great an authority as the commentator Shankarâchârya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvetâshvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practice Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama."

Practice is absolutely necessary. You may sit down and listen to me by the hour every day, but if you do not practice, you will not get one step further. It all depends on practice. We never understand these things until we experience them. We will have to see and feel them for ourselves. Simply listening to explanations and theories will not do. There are several obstructions to practice. The first obstruction is an unhealthy body: if the body is not in a fit state, the practice will be obstructed. Therefore we have to keep the body in good health; we have to take care of what we eat and drink, and what we do. Always use a mental effort, what is usually called "Christian Science," to keep the body strong. That is all — nothing further of the body. We must not forget that health is only a means to an end. If health were the end, we would be like animals; animals rarely become unhealthy.

The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes: With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be the masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.

A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink, and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But. after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self ?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.

This world has a good many of these demoniac natures, but there are some gods too. If one proposes to teach any science to increase the power of sense-enjoyment, one finds multitudes ready for it. If one undertakes to show the supreme goal, one finds few to listen to him. Very few have the power to grasp the higher, fewer still the patience to attain to it. But there are a few also who know that even if the body can be made to live for a thousand years, the result in the end will be the same. When the forces that hold it together go away, the body must fall. No man was ever born who could stop his body one moment from changing. Body is the name of a series of changes. "As in a river the masses of water are changing before you every moment, and new masses are coming, yet taking similar form, so is it with this body." Yet the body must be kept strong and healthy. It is the best instrument we have.

This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas (gods) will have to come down again and attain to salvation through a human body. Man alone attains to perfection, not even the Devas. According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. In human society, in the same way, too much wealth or too much poverty is a great impediment to the higher development of the soul. It is from the middle classes that the great ones of the world come. Here the forces are very equally adjusted and balanced.

Returning to our subject, we come next to Pranayarna, controlling the breathing. What has that to do with concentrating the powers of the mind? Breath is like the fly-wheel of this machine, the body. In a big engine you find the fly-wheel first moving, and that motion is conveyed to finer and finer machinery until the most delicate and finest mechanism in the machine is in motion. The breath is that fly-wheel, supplying and regulating the motive power to everything in this body.

There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done, and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to help him. He told her to return to the tower the following night and bring with her a long rope, some stout twine, pack thread, silken thread, a beetle, and a little honey. Wondering much, the good wife obeyed her husband, and brought him the desired articles. The husband directed her to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower, with its head pointing upwards. She obeyed all these instructions, and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards, in the hope of reaching the honey, until at last it reached the top of the tower, when the minister grasped the beetle, and got possession of the silken thread. He told his wife to tie the other end to the pack thread, and after he had drawn up the pack thread, he repeated the process with the stout twine, and lastly with the rope. Then the rest was easy. The minister descended from the tower by means of the rope, and made his escape. In this body of ours the breath motion is the "silken thread"; by laying hold of and learning to control it we grasp the pack thread of the nerve currents, and from these the stout twine of our thoughts, and lastly the rope of Prana, controlling which we reach freedom.

We do not know anything about our own bodies; we cannot know. At best we can take a dead body, and cut it in pieces, and there are some who can take a live animal and cut it in pieces in order to see what is inside the body. Still, that has nothing to do with our own bodies. We know very little about them. Why do we not? Because our attention is not discriminating enough to catch the very fine movements that are going on within. We can know of them only when the mind becomes more subtle and enters, as it were, deeper into the body. To get the subtle perception we have to begin with the grosser perceptions. We have to get hold of that which is setting the whole engine in motion. That is the Prana, the most obvious manifestation of which is the breath. Then, along with the breath, we shall slowly enter the body, which will enable us to find out about the subtle forces, the nerve currents that are moving all over the body. As soon as we perceive and learn to feel them, we shall begin to get control over them, and over the body. The mind is also set in motion: by these different nerve currents, so at last we shall reach the state of perfect control over the body and the mind, making both our servants. Knowledge is power. We have to get this power. So we must begin at the beginning, with Pranayama, restraining the Prana. This Pranayama is a long subject, and will take several lessons to illustrate it thoroughly. We shall take it part by part.

We shall gradually see the reasons for each exercise and what forces in the body are set in motion. All these things will come to us, but it requires constant practice, and the proof will come by practice. No amount of reasoning which I can give, you will be proof to you, until you have demonstrated it for yourselves. As soon as you begin to feel these currents in motion all over you, doubts will vanish, but it requires hard practice every day. You must practice at least twice every day, and the best times are towards the morning and the evening. When night passes into day, and day into night, a state of relative calmness ensues. The early morning and the early evening are the two periods of calmness. Your body will have a like tendency to become calm at those times. We should take advantage of that natural condition and begin then to practice. Make it a rule not to eat until you have practiced; if you do this, the sheer force of hunger will break your laziness. In India they teach children never to eat until they have practiced or worshipped, and it becomes natural to them after a time; a boy will not feel hungry until he has bathed and practiced.

Those of you who can afford it will do better to have a room for this practice alone. Do not sleep in that room, it must be kept holy. You must not enter the room until you have bathed, and are perfectly clean in body and mind. Place flowers in that room always; they are the best surroundings for a Yogi; also pictures that are pleasing. Burn incense morning and evening. Have no quarrelling, nor anger, nor unholy thought in that room. Only allow those persons to enter it who are of the same thought as you. Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. The idea is that by keeping holy vibrations there the place becomes and remains illumined. Those who cannot afford to have a room set apart can practice anywhere they like. Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful." So do to the east, south, north and west. The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God should pray — not for money, not for health, nor for heaven; pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.


More from Vivekananda: The Heart of Hindu Spirituality

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