|
INTRODUCTION TO BOOK II
The first book of Patanjali's Yoga Sutras is called the Book of
Spiritual Consciousness. The second book, which we now begin, is the
Book of the Means of Soul Growth. And we must remember that soul
growth here means the growth of the realization of the spiritual man,
or, to put the matter more briefly, the growth of the spiritual man,
and the disentangling of the spiritual man from the wrappings, the
veils, the disguises laid upon him by the mind and the psychical
nature, wherein he is enmeshed, like a bird caught in a net.
The question arises: By what means may the spiritual man be freed
from these psychical meshes and disguises, so that he may stand forth
above death, in his radiant eternalness and divine power? And the
second book sets itself to answer this very question, and to detail
the means in a way entirely practical and very lucid, so that he who
runs may read, and he who reads may understand and practise.
The second part of the second book is concerned with practical
spiritual training, that is, with the earlier practical training of
the spiritual man.
The most striking thing in it is the emphasis laid on the
Commandments, which are precisely those of the latter part of the
Decalogue, together with obedience to the Master. Our day and
generation is far too prone to fancy that there can be mystical life
and growth on some other foundation, on the foundation, for example,
of intellectual curiosity or psychical selfishness. In reality, on
this latter foundation the life of the spiritual man can never be
built; nor, indeed, anything but a psychic counterfeit, a dangerous
delusion.
Therefore Patanjali, like every great spiritual teacher, meets the
question: What must I do to be saved? with the age-old answer: Keep
the Commandments. Only after the disciple can say, These have I kept,
can there be the further and finer teaching of the spiritual Rules.
It is, therefore, vital for us to realize that the Yoga system,
like every true system of spiritual teaching, rests on this broad and
firm foundation of honesty, truth, cleanness, obedience. Without
these, there is no salvation; and he who practices these, even though
ignorant of spiritual things, is laying up treasure against the time
to come.
BOOK II
1. The practices which make for union with the Soul
are: fervent aspiration, spiritual reading, and complete obedience to
the Master.
The word which I have rendered 'fervent aspiration' means primarily
'fire'; and, in the Eastern teaching, it means the fire which gives
life and light, and at the same time the fire which purifies. We have,
therefore, as our first practice, as the first of the means of
spiritual growth, that fiery quality of the will which enkindles and
illumines, and, at the same time, the steady practice of purification,
the burning away of all known impurities. Spiritual reading is so
universally accepted and understood, that it needs no comment. The
very study of Patanjali's Sutras is an exercise in spiritual reading,
and a very effective one. And so with all other books of the Soul.
Obedience to the Master means, that we shall make the will of the
Master our will, and shall confirm in all wave to the will of the
Divine, setting aside the wills of self, which are but psychic
distortions of the one Divine Will. The constant effort to obey in all
the ways we know and understand, will reveal new ways and new tasks,
the evidence of new growth of the Soul. Nothing will do more for the
spiritual man in us than this, for there is no such regenerating power
as the awakening spiritual will.
2. Their aim is, to bring soul-vision, and to wear
away hindrances.
The aim of fervour, spiritual reading and obedience to the Master,
is, to bring soul-vision, and to wear away hindrances. Or, to use the
phrase we have already adopted, the aim of these practices is, to help
the spiritual man to open his eyes; to help him also to throw aside
the veils and disguises, the enmeshing psychic nets which surround
him, tying his hands, as it were, and bandaging his eyes. And this, as
all teachers testify, is a long and arduous task, a steady up-hill
fight, demanding fine courage and persistent toil. Fervour, the fire
of the spiritual will, is, as we said, two-fold: it illumines, and so
helps the spiritual man to see; and it also burns up the nets and
meshes which ensnare the spiritual man. So with the other means,
spiritual reading and obedience. Each, in its action, is two-fold,
wearing away the psychical, and upbuilding the spiritual man.
3. These are the hindrances: the darkness of
unwisdom, self-assertion, lust hate, attachment.
Let us try to translate this into terms of the psychical and
spiritual man. The darkness of unwisdom is, primarily, the
self-absorption of the psychical man, his complete preoccupation with
his own hopes and fears, plans and purposes, sensations and desires;
so that he fails to see, or refuses to see, that there is a spiritual
man; and so doggedly resists all efforts of the spiritual man to cast
off his psychic tyrant and set himself free. This is the real
darkness; and all those who deny the immortality of the soul, or deny
the soul's existence, and so lay out their lives wholly for the
psychical, mortal man and his ambitions, are under this power of
darkness. Born of this darkness, this psychic self-absorption, is the
dogged conviction that the psychic, personal man has separate,
exclusive interests, which he can follow for himself alone; and this
conviction, when put into practice in our life, leads to contest with
other personalities, and so to hate. This hate, again, makes against
the spiritual man, since it hinders the revelation of the high harmony
between the spiritual man and his other selves, a harmony to be
revealed only through the practice of love, that perfect love which
casts out fear.
In like manner, lust is the psychic man's craving for the stimulus
of sensation, the din of which smothers the voice of the spiritual
man, as, in Shakespeare's phrase, the cackling geese would drown the
song of the nightingale. And this craving for stimulus is the fruit of
weakness, coming from the failure to find strength in the primal life
of the spiritual man.
Attachment is but another name for psychic self-absorption; for we
are absorbed, not in outward things, but rather in their images within
our minds; our inner eyes are fixed on them; our inner desires brood
over them; and so we blind ourselves to the presence of the prisoner,
the enmeshed and fettered spiritual man.
4. The darkness of unwisdom is the field of the
others. These hindrances may be dormant, or worn thin, or suspended,
or expanded.
Here we have really two Sutras in one. The first has been explained
already: in the darkness of unwisdom grow the parasites, hate, lust,
attachment. They are all outgrowths of the self-absorption of the
psychical self.
Next, we are told that these barriers may be either dormant, or
suspended, or expanded, or worn thin. Faults which are dormant will be
brought out through the pressure of life, or through the pressure of
strong aspiration. Thus expanded, they must be fought and conquered,
or, as Patanjali quaintly says, they must be worn thin,-as a veil
might, or the links of manacles.
5 The darkness of ignorance is: holding that which
is unenduring, impure, full of pain, not the Soul, to be eternal,
pure, full of joy, the Soul.
This we have really considered already. The psychic man is
unenduring, impure, full of pain, not the Soul, not the real Self. The
spiritual man is enduring, pure, full of joy, the real Self. The
darkness of unwisdom is, therefore, the self-absorption of the
psychical, personal man, to the exclusion of the spiritual man. It is
the belief, carried into action, that the personal man is the real
man, the man for whom we should toil, for whom we should build, for
whom we should live. This is that psychical man of whom it is said: he
that soweth to the flesh, shall of the flesh reap corruption.
6. Self-assertion comes from thinking of the Seer
and the instrument of vision as forming one self.
This is the fundamental idea of the Sankhya philosophy, of which
the Yoga is avowedly the practical side. To translate this into our
terms, we may say that the Seer is the spiritual man; the instrument
of vision is the psychical man, through which the spiritual man gains
experience of the outer world. But we turn the servant into the
master. We attribute to the psychical man, the personal self, a
reality which really belongs to the spiritual man alone; and so,
thinking of the quality of the spiritual man as belonging to the
psychical, we merge the spiritual man in the psychical; or, as the
text says, we think of the two as forming one self.
7. Lust is the resting in the sense of enjoyment.
This has been explained again and again. Sensation, as, for
example, the sense of taste, is meant to be the guide to action; in
this case, the choice of wholesome food, and the avoidance of
poisonous and hurtful things. But if we rest in the sense of taste, as
a pleasure in itself; rest, that is, in the psychical side of taste,
we fall into gluttony, and live to eat, instead of eating to live. So
with the other great organic power, the power of reproduction. This
lust comes into being, through resting in the sensation, and looking
for pleasure from that.
8. Hate is the resting in the sense of pain.
Pain comes, for the most part, from the strife of personalities,
the jarring discords between psychic selves, each of which deems
itself supreme. A dwelling on this pain breeds hate, which tears the
warring selves yet further asunder, and puts new enmity between them,
thus hindering the harmony of the Real, the reconciliation through the
Soul.
9. Attachment is the desire toward life, even in
the wise, carried forward by its own energy.
The life here desired is the psychic life, the intensely vibrating
life of the psychical self. This prevails even in those who have
attained much wisdom, so long as it falls short of the wisdom of
complete renunciation, complete obedience to each least behest of the
spiritual man, and of the Master who guards and aids the spiritual
man.
The desire of sensation, the desire of psychic life, reproduces
itself, carried on by its own energy and momentum; and hence comes the
circle of death and rebirth, death and rebirth, instead of the
liberation of the spiritual man.
10. These hindrances, when they have become subtle,
are to be removed by a countercurrent
The darkness of unwisdom is to be removed by the light of wisdom,
pursued through fervour, spiritual reading of holy teachings and of
life itself, and by obedience to the Master.
Lust is to be removed by pure aspiration of spiritual life, which,
bringing true strength and stability, takes away the void of weakness
which we try to fill by the stimulus of sensations.
Hate is to be overcome by love. The fear that arises through the
sense of separate, warring selves is to be stilled by the realization
of the One Self, the one soul in all. This realization is the perfect
love that casts out fear.
The hindrances are said to have become subtle when, by initial
efforts, they have been located and recognized in the psychic nature.
11. Their active turnings are to be removed by
meditation.
Here is, in truth, the whole secret of Yoga, the science of the
soul. The active turnings, the strident vibrations, of selfishness,
lust and hate are to be stilled by meditation, by letting heart and
mind dwell in spiritual life, by lifting up the heart to the strong,
silent life above, which rests in the stillness of eternal love, and
needs no harsh vibration to convince it of true being.
12. The burden of bondage to sorrow has its root in
these hindrances. It will be felt in this life, or in a life not yet
manifested.
The burden of bondage to sorrow has its root in the darkness of
unwisdom, in selfishness, in lust, in hate, in attachment to
sensation. All these are, in the last analysis, absorption in the
psychical self; and this means sorrow, because it means the sense of
separateness, and this means jarring discord and inevitable death. But
the psychical self will breed a new psychical self, in a new birth,
and so new sorrows in a life not yet manifest.
13. From this root there grow and ripen the fruits
of birth, of the life-span, of all that is tasted in life.
Fully to comment on this, would be to write a treatise on Karma and
its practical working in detail, whereby the place and time of the
next birth, its content and duration. are determined; and to do this
the present commentator is in no wise fitted. But this much is clearly
understood: that, through a kind of spiritual gravitation, the
incarnating self is drawn to a home and life-circle which will give it
scope and discipline; and its need of discipline is clearly
conditioned by its character, its standing, its accomplishment.
14. These bear fruits of rejoicing, or of
affliction, as they are sprung from holy or unholy works.
Since holiness is obedience to divine law, to the law of divine
harmony, and obedience to harmony strengthens that harmony in the
soul, which is the one true joy, therefore joy comes of holiness:
comes, indeed, in no other way. And as unholiness is disobedience, and
therefore discord, therefore unholiness makes for pain; and this
two-fold law is true, whether the cause take effect in this, or in a
yet unmanifested birth.
15. To him who possesses discernment, all personal
life is misery, because it ever waxes and wanes, is ever afflicted
with restlessness, makes ever new dynamic impresses in the mind; and
because all its activities war with each other.
The whole life of the psychic self is misery, because it ever waxes
and wanes; because birth brings inevitable death; because there is no
expectation without its shadow, fear. The life of the psychic self is
misery, because it is afflicted with restlessness; so that he who has
much, finds not satisfaction, but rather the whetted hunger for more.
The fire is not quenched by pouring oil on it; so desire is not
quenched by the satisfaction of desire. Again, the life of the psychic
self is misery, because it makes ever new dynamic impresses in the
mind; because a desire satisfied is but the seed from which springs
the desire to find like satisfaction again. The appetite comes in
eating, as the proverb says, and grows by what it feeds on. And the
psychic self, torn with conflicting desires, is ever the house divided
against itself, which must surely fall.
16. This pain is to be warded off, before it has
come.
In other words, we cannot cure the pains of life by laying on them
any balm. We must cut the root, absorption in the psychical self. So
it is said, there is no cure for the misery of longing, but to fix the
heart upon the eternal.
17. The cause of what is to be warded off, is the
absorption of the Seer in things seen.
Here again we have the fundamental idea of the Sankhya, which is
the intellectual counterpart of the Yoga system. The cause of what is
to be warded off, the root of misery, is the absorption of
consciousness in the psychical man and the things which beguile the
psychical man. The cure is liberation.
18. Things seen have as their property
manifestation, action, inertia. They form the basis of the elements
and the sense-powers. They make for experience and for liberation.
Here is a whole philosophy of life. Things seen, the total of the
phenomenal, possess as their property, manifestation, action, inertia:
the qualities of force and matter in combination. These, in their
grosser form, make the material world; in their finer, more subjective
form, they make the psychical world, the world of sense-impressions
and mind-images. And through this totality of the phenomenal, the soul
gains experience, and is prepared for liberation. In other words, the
whole outer world exists for the purposes of the soul, and finds in
this its true reason for being.
19. The grades or layers of the Three Potencies are
the defined, the undefined, that with distinctive mark, that without
distinctive mark.
Or, as we might say, there are two strata of the physical, and two
strata of the psychical realms. In each, there is the side of form,
and the side of force. The form side of the physical is here called
the defined. The force side of the physical is the undefined, that
which has no boundaries. So in the psychical; there is the form side;
that with distinctive marks, such as the characteristic features of
mind-images; and there is the force side, without distinctive marks,
such as the forces of desire or fear, which may flow now to this
mind-image, now to that.
20. The Seer is pure vision. Though pure, he looks
out through the vesture of the mind.
The Seer, as always, is the spiritual man whose deepest
consciousness is pure vision, the pure life of the eternal. But the
spiritual man, as yet unseeing in his proper person, looks out on the
world through the eyes of the psychical man, by whom he is enfolded
and enmeshed. The task is, to set this prisoner free, to clear the
dust of ages from this buried temple.
21. The very essence of things seen is, that they
exist for the Seer.
The things of outer life, not only material things, but the psychic
man also, exist in very deed for the purposes of the Seer, the Soul,
the spiritual man Disaster comes, when the psychical man sets up, so
to speak, on his own account, trying to live for himself alone, and
taking material things to solace his loneliness.
22. Though fallen away from him who has reached the
goal, things seen have not altogether fallen away, since they still
exist for others.
When one of us conquers hate, hate does not thereby cease out of
the world, since others still hate and suffer hatred. So with other
delusions, which hold us in bondage to material things, and through
which we look at all material things. When the coloured veil of
illusion is gone, the world which we saw through it is also gone, for
now we see life as it is, in the white radiance of eternity. But for
others the coloured veil remains, and therefore the world thus
coloured by it remains for them, and will remain till they, too,
conquer delusion.
23. The association of the Seer with things seen is
the cause of the realizing of the nature of things seen, and also of
the realizing of the nature of the Seer.
Life is educative. All life's infinite variety is for discipline,
for the development of the soul. So passing through many lives, the
Soul learns the secrets of the world, the august laws that are written
in the form of the snow-crystal or the majestic order of the stars.
Yet all these laws are but reflections, but projections outward, of
the laws of the soul; therefore in learning these, the soul learns to
know itself. All life is but the mirror wherein the Soul learns to
know its own face.
24. The cause of this association is the darkness
of unwisdom.
The darkness of unwisdom is the absorption of consciousness in the
personal life, and in the things seen by the personal life. This is
the fall, through which comes experience, the learning of the lessons
of life. When they are learned, the day of redemption is at hand.
25. The bringing of this association to an end, by
bringing the darkness of unwisdom to an end, is the great liberation;
this is the Seer's attainment of his own pure being.
When the spiritual man has, through the psychical, learned all
life's lessons, the time has come for him to put off the veil and
disguise of the psychical and to stand revealed a King, in the house
of the Father. So shall he enter into his kingdom, and go no more out.
26. A discerning which is carried on without
wavering is the means of liberation.
Here we come close to the pure Vedanta, with its discernment
between the eternal and the temporal. St. Paul, following after Philo
and Plato, lays down the same fundamental principle: the things seen
are temporal, the things unseen are eternal.
Patanjali means something more than an intellectual assent, though
this too is vital. He has in view a constant discriminating in act as
well as thought; of the two ways which present themselves for every
deed or choice, always to choose the higher way, that which makes for
the things eternal: honesty rather than roguery, courage and not
cowardice, the things of another rather than one's own, sacrifice and
not indulgence. This true discernment, carried out constantly, makes
for liberation.
27. His illuminations is sevenfold, rising in
successive stages.
Patanjali's text does not tell us what the seven stages of this
illumination are. The commentator thus describes them;
First, the danger to be escaped is recognized; it need not be
recognized a second time. Second, the causes of the danger to be
escaped are worn away; they need not be worn away a second time.
Third, the way of escape is clearly perceived, by the contemplation
which checks psychic perturbation. Fourth, the means of escape, clear
discernment, has been developed. This is the fourfold release
belonging to insight. The final release from the psychic is
three-fold: As fifth of the seven degrees, the dominance of its
thinking is ended; as sixth, its potencies, like rocks from a
precipice, fall of themselves; once dissolved, they do not grow again.
Then, as seventh, freed from these potencies, the spiritual man stands
forth in his own nature as purity and light. Happy is the spiritual
man who beholds this seven-fold illumination in its ascending stages.
28. From steadfastly following after the means of
Yoga, until impurity is worn away, there comes the illumination of
thought up to full discernment.
Here, we enter on the more detailed practical teaching of Patanjali,
with its sound and luminous good sense. And when we come to detail the
means of Yoga, we may well be astonished at their simplicity. There is
little in them that is mysterious. They are very familiar. The essence
of the matter lies in carrying them out.
29. The eight means of Yoga are: the Commandments,
the Rules, right Poise, right Control of the life-force, Withdrawal,
Attention, Meditation, Contemplation.
These eight means are to be followed in their order, in the sense
which will immediately be made clear. We can get a ready understanding
of the first two by comparing them with the Commandments which must be
obeyed by all good citizens, and the Rules which are laid on the
members of religious orders. Until one has fulfilled the first, it is
futile to concern oneself with the second. And so with all the means
of Yoga. They must be taken in their order.
30. The Commandments are these: nom injury,
truthfulness, abstaining from stealing, from impurity, from
covetousness.
These five precepts are almost exactly the same as the Buddhist
Commandments: not to kill, not to steal, not to be guilty of
incontinence, not to drink intoxicants, to speak the truth. Almost
identical is St. Paul's list: Thou shalt not commit adultery, thou
shalt not kill, thou shalt not steal, thou shalt not covet. And in the
same spirit is the answer made to the young map having great
possessions, who asked, What shall I do to be saved? and received the
reply: Keep the Commandments.
This broad, general training, which forms and develops human
character, must be accomplished to a very considerable degree, before
there can be much hope of success in the further stages of spiritual
life. First the psychical, and then the spiritual. First the man, then
the angel. On this broad, humane and wise foundation does the system
of Patanjali rest.
31. The Commandments, not limited to any race,
place, time or occasion, universal, are the great obligation.
The Commandments form the broad general training of humanity. Each
one of them rests on a universal, spiritual law. Each one of them
expresses an attribute or aspect of the Self, the Eternal; when we
violate one of the Commandments, we set ourselves against the law and
being of the Eternal, thereby bringing ourselves to inevitable con
fusion. So the first steps in spiritual life must be taken by bringing
ourselves into voluntary obedience to these spiritual laws and thus
making ourselves partakers of the spiritual powers, the being of the
Eternal Like the law of gravity, the need of air to breathe, these
great laws know no exceptions They are in force in all lands,
throughout al times, for all mankind.
32. The Rules are these: purity, serenity fervent
aspiration, spiritual reading, and per feet obedience to the Master.
Here we have a finer law, one which humanity as a whole is less
ready for, less fit to obey. Yet we can see that these Rules are the
same in essence as the Commandments, but on a higher, more spiritual
plane. The Commandments may be obeyed in outer acts and abstinences;
the Rules demand obedience of the heart and spirit, a far more
awakened and more positive consciousness. The Rules are the spiritual
counterpart of the Commandments, and they have finer degrees, for more
advanced spiritual growth.
33. When transgressions hinder, the weight of the
imagination should be thrown on the opposite side.
Let us take a simple case, that of a thief, a habitual criminal,
who has drifted into stealing in childhood, before the moral
consciousness has awakened. We may imprison such a thief, and deprive
him of all possibility of further theft, or of using the divine gift
of will. Or we may recognize his disadvantages, and help him gradually
to build up possessions which express his will, and draw forth his
self-respect. If we imagine that, after he has built well, and his
possessions have become dear to him, he himself is robbed, then we can
see how he would come vividly to realize the essence of theft and of
honesty, and would cleave to honest dealings with firm conviction. In
some such way does the great Law teach us. Our sorrows and losses
teach us the pain of the sorrow and loss we inflict on others, and so
we cease to inflict them.
Now as to the more direct application. To conquer a sin. let heart
and mind rest, not on the sin, but on the contrary virtue. Let the sin
be forced out by positive growth in the true direction, not by direct
opposition. Turn away from the sin and go forward courageously,
constructively, creatively, in well-doing. In this way the whole
nature will gradually be drawn up to the higher level, on which the
sin does not even exist. The conquest of a sin is a matter of growth
and evolution, rather than of opposition.
34. Transgressions are injury, falsehood, theft,
incontinence, envy; whether committed, or caused, or assented to,
through greed, wrath, or infatuation; whether faint, or middling, or
excessive; bearing endless, fruit of ignorance and pain. Therefore
must the weight be cast on the other side.
Here are the causes of sin: greed, wrath, infatuation, with their
effects, ignorance and pain. The causes are to be cured by better
wisdom, by a truer understanding of the Self, of Life. For greed
cannot endure before the realization that the whole world belongs to
the Self, which Self we are; nor can we hold wrath against one who is
one with the Self, and therefore with ourselves; nor can infatuation,
which is the seeking for the happiness of the All in some limited part
of it, survive the knowledge that we are heirs of the All. Therefore
let thought and imagination, mind and heart, throw their weight on the
other side; the side, not of the world,.but of the Self.
35. Where non-injury is perfected, all enmity
ceases in the presence of him who possesses it.
We come now to the spiritual powers which result from keeping the
Commandments; from the obedience to spiritual law which is the keeping
of the Commandments. Where the heart is full of kindness which seeks
no injury to another, either in act or thought or wish, this full love
creates an atmosphere of harmony, whose benign power touches with
healing all who come within its influence. Peace in the heart radiates
peace to other hearts, even more surely than contention breeds
contention.
36. When he is perfected in truth, all acts and
their fruits depend on him.
The commentator thus explains: If he who has attained should say to
a man, Become righteous! the man becomes righteous. If he should say,
Gain heaven! the man gains heaven. His word is not in vain.
Exactly the same doctrine was taught by the Master who said to his
disciples: Receive ye the Holy Ghost: whose soever sins ye remit they
are remitted unto them; and whose soever sins ye retain, they are
retained.
37. Where cessation from theft is perfected, all
treasures present themselves to him who possesses it.
Here is a sentence which may warn us that, beside the outer and
apparent meaning, there is in many of these sentences a second and
finer significance. The obvious meaning is, that he who has wholly
ceased from theft, in act, thought and wish, finds buried treasures in
his path, treasures of jewels and gold and pearls. The deeper truth
is, that he who in every least thing is wholly honest with the spirit
of Life, finds Life supporting him in all things, and gains admittance
to the treasure house of Life, the spiritual universe.
38. For him who is perfect in continence, the
reward is valour and virility.
The creative power, strong and full of vigour, is no longer
dissipated, but turned to spiritual uses. It upholds and endows the
spiritual man, conferring on him the creative will, the power to
engender spiritual children instead of bodily progeny. An epoch of
life, that of man the animal, has come to an end; a new epoch, that of
the spiritual man, is opened. The old creative power is superseded and
transcended; a new creative power, that of the spiritual man, takes
its place, carrying with it the power to work creatively in others for
righteousness and eternal life.
One of the commentaries says that he who has attained is able to
transfer to the minds of his disciples what he knows concerning divine
union, and the means of gaining it. This is one of the powers of
purity.
39. Where there is firm conquest of covetousness,
he who has conquered it awakes to the how and why of life.
So it is said that, before we can understand the laws of Karma, we
must free ourselves from Karma. The conquest of covetousness brings
this rich fruit, because the root of covetousness is the desire of the
individual soul, the will toward manifested life. And where the desire
of the individual soul is overcome by the superb, still life of the
universal Soul welling up in the heart within, the great secret is
discerned, the secret that the individual soul is not an isolated
reality, but the ray, the manifest instrument of the Life, which turns
it this way and that until the great work is accomplished, the
age-long lesson learned. Thus is the how and why of life disclosed by
ceasing from covetousness. The Commentator says that this includes a
knowledge of one's former births.
40. Through purity a withdrawal from one's own
bodily life, a ceasing from infatuation with the bodily life of
others.
As the spiritual light grows in the heart within, as the taste for
pure Life grows stronger, the consciousness opens toward the great,
secret places within, where all life is one, where all lives are one.
Thereafter, this outer, manifested, fugitive life, whether of
ourselves or of others, loses something of its charm and glamour, and
we seek rather the deep infinitudes. Instead of the outer form and
surroundings of our lives, we long for their inner and everlasting
essence. We desire not so much outer converse and closeness to our
friends, but rather that quiet communion with them in the inner
chamber of the soul, where spirit speaks to spirit, and spirit
answers; where alienation and separation never enter; where sickness
and sorrow and death cannot come.
41. To the pure of heart come also a quiet spirit,
one-pointed thought, the victory over sensuality, and fitness to
behold the Soul.
Blessed are the pure in heart, for they shall see God, who is the
supreme Soul; the ultimate Self of all beings. In the deepest sense,
purity means fitness for this vision, and also a heart cleansed from
all disquiet, from all wandering and unbridled thought, from the
torment of sensuous imaginings; and when the spirit is thus cleansed
and pure, it becomes at one in essence with its source, the great
Spirit, the primal Life. One consciousness now thrills through both,
for the psychic partition wall is broken down. Then shall the pure in
heart see God, because they become God.
42. From acceptance, the disciple gains happiness
supreme.
One of the wise has said: accept conditions, accept others, accept
yourself. This is the true acceptance, for all these things are what
they are through the will of the higher Self, except their
deficiencies, which come through thwarting the will of the higher
Self, and can be conquered only through compliance with that will. By
the true acceptance, the disciple comes into oneness of spirit with
the overruling Soul; and, since the own nature of the Soul is being,
happiness, bliss, he comes thereby into happiness supreme.
43. The perfection of the powers of the bodily
vesture comes through the wearing away of impurities, and through
fervent aspiration.
This is true of the physical powers, and of those which dwell in
the higher vestures. There must be, first, purity; as the blood must
be pure, before one can attain to physical health. But absence of
impurity is not in itself enough, else would many nerveless ascetics
of the cloisters rank as high saints. There is needed, further, a
positive fire of the will; a keen vital vigour for the physical
powers, and something finer, purer, stronger, but of kindred essence,
for the higher powers. The fire of genius is something more than a
phrase, for there can be no genius without the celestial fire of the
awakened spiritual will.
44. Through spiritual reading, the disciple gains
communion with the divine Power on which his heart is set.
Spiritual reading meant, for ancient India, something more than it
does with us. It meant, first, the recital of sacred texts, which, in
their very sounds, had mystical potencies; and it meant a recital of
texts which were divinely emanated, and held in themselves the living,
potent essence of the divine.
For us, spiritual reading means a communing with the recorded
teachings of the Masters of wisdom, whereby we read ourselves into the
Master's mind, just as through his music one can enter into the mind
and soul of the master musician. It has been well said that all true
art is contagion of feeling; so that through the true reading of true
books we do indeed read ourselves into the spirit of the Masters,
share in the atmosphere of their wisdom and power, and come at last
into their very presence.
45. Soul-vision is perfected through perfect
obedience to the Master.
The sorrow and darkness of life come of the erring personal will
which sets itself against the will of the Soul, the one great Life.
The error of the personal will is inevitable, since each will must be
free to choose, to try and fail, and so to find the path. And sorrow
and darkness are inevitable, until the path be found, and the personal
will made once more one with the greater Will, wherein it finds rest
and power, without losing freedom. In His will is our peace. And with
that peace comes light. Soul-vision is perfected through obedience.
46. Right poise must be firm and without strain.
Here we approach a section of the teaching which has manifestly a
two-fold meaning. The first is physical, and concerns the bodily
position of the student, and the regulation of breathing. These things
have their direct influence upon soul-life, the life of the spiritual
man, since it is always and everywhere true that our study demands a
sound mind in a sound body. The present sentence declares that, for
work and for meditation, the position of the body must be steady and
without strain, in order that the finer currents of life may run their
course.
It applies further to the poise of the soul, that fine balance and
stability which nothing can shake, where the consciousness rests on
the firm foundation of spiritual being. This is indeed the house set
upon a rock, which the winds and waves beat upon in vain.
47. Right poise is to be gained by steady and
temperate effort, and by setting the heart upon the everlasting.
Here again, there is the two-fold meaning, for physical poise is to
be gained by steady effort of the muscles, by gradual and wise
training, linked with a right understanding of, and relation with, the
universal force of gravity. Uprightness of body demands that both
these conditions shall be fulfilled.
In like manner the firm and upright poise of the spiritual man is
to be gained by steady and continued effort, always guided by wisdom,
and by setting the heart on the Eternal, filling the soul with the
atmosphere of the spiritual world. Neither is effective without the
other. Aspiration without effort brings weakness; effort without
aspiration brings a false strength, not resting on enduring things.
The two together make for the right poise which sets the spiritual man
firmly and steadfastly on his feet.
48 The fruit of right poise is the strength to
resist the shocks of infatuation or sorrow.
In the simpler physical sense, which is also coveted by the wording
of the original, this sentence means that wise effort establishes such
bodily poise that the accidents of life cannot disturb it, as the
captain remains steady, though disaster overtake his ship.
But the deeper sense is far more important. The spiritual man, too,
must learn to withstand all shocks, to remain steadfast through the
perturbations of external things and the storms and whirlwinds of the
psychical world. This is the power which is gained by wise, continuous
effort, and by filling the spirit with the atmosphere of the Eternal.
49. When this is gained, there follows the right
guidance of the life-currents, the control of the incoming and
outgoing breath.
It is well understood to-day that most of our maladies come from
impure conditions of the blood. It is coming to be understood that
right breathing, right oxygenation, will do very much to keep the
blood clean and pure. Therefore a right knowledge of breathing is a
part of the science of life.
But the deeper meaning is, that the spiritual man, when he has
gained poise through right effort and aspiration, can stand firm, and
guide the currents of his life, both the incoming current of events,
and the outgoing current of his acts.
Exactly the same symbolism is used in the saying: Not that which
goeth into the mouth defileth a man; but that which cometh out of the
mouth, this defileth a man. . . . Those things which proceed out of
the mouth come forth from the heart . . . out of the heart proceed
evil thoughts, murders, uncleanness, thefts, false witness,
blasphemies. Therefore the first step in purification is to keep the
Commandments.
50. The life-current is either outward, or inward,
or balanced; it is regulated according to place, time, number; it is
prolonged and subtle.
The technical, physical side of this has its value. In the breath,
there should be right inbreathing, followed by the period of pause,
when the air comes into contact with the blood, and this again
followed by right outbreathing, even, steady, silent. Further, the
lungs should be evenly filled; many maladies may arise from the
neglect and consequent weakening of some region of the lungs. And the
number of breaths is so important, so closely related to health, that
every nurse's chart records it.
But the deeper meaning is concerned with the currents of life; with
that which goeth into and cometh out of the heart.
51. The fourth degree transcends external and
internal objects.
The inner meaning seems to be that, in addition to the three
degrees of control already described, control, that is, over the
incoming current of life, over the outgoing current, and over the
condition of pause or quiescence, there is a fourth degree of control,
which holds in complete mastery both the outer passage of events and
the inner currents of thoughts and emotions; a condition of perfect
poise and stability in the midst of the flux of things outward and
inward.
52. Thereby is worn away the veil which covers up
the light.
The veil is the psychic nature, the web of emotions, desires,
argumentative trains of thought, which cover up and obscure the truth
by absorbing the entire attention and keeping the consciousness in the
psychic realm. When hopes and fears are reckoned at their true worth,
in comparison with lasting possessions of the Soul; when the outer
reflections of things have ceased to distract us from inner realities;
when argumentative thought no longer entangles us, but yields its
place to flashing intuition, the certainty which springs from within;
then is the veil worn away, the consciousness is drawn from the
psychical to the spiritual, from the temporal to the Eternal. Then is
the light unveiled.
53. Thence comes the mind's power to hold itself in
the light.
It has been well said, that what we most need is the faculty of
spiritual attention; and in the same direction of thought it has been
eloquently declared that prayer does not consist in our catching God's
attention, but rather in our allowing God to hold our attention.
The vital matter is, that we need to disentangle our consciousness
from the noisy and perturbed thraldom of the psychical, and to come to
consciousness as the spiritual man. This we must do, first, by
purification, through the Commandments and the Rules; and, second,
through the faculty of spiritual attention, by steadily heeding
endless fine intimations of the spiritual power within us, and by
intending our consciousness thereto; thus by degrees transferring the
centre of consciousness from the psychical to the spiritual. It is a
question, first, of love, and then of attention.
54. The right Withdrawal is the disengaging of the
powers from entanglement in outer things, as the psychic nature has
been withdrawn and stilled.
To understand this, let us reverse the process, and think of the
one consciousness, centred in the Soul, gradually expanding and taking
on the form of the different perceptive powers; the one will, at the
same time, differentiating itself into the varied powers of action.
Now let us imagine this to be reversed, so that the spiritual
force, which has gone into the differentiated powers, is once more
gathered together into the inner power of intuition and spiritual
will, taking on that unity which is the hallmark of spiritual things,
as diversity is the seal of material things.
It is all a matter of love for the quality of spiritual
consciousness, as against psychical consciousness, of love and
attention. For where the heart is, there will the treasure be also;
where the consciousness is, there will the vesture with its powers be
developed.
55. Thereupon follows perfect mastery over the
powers.
When the spiritual condition which we have described is reached,
with its purity, poise, and illuminated vision, the spiritual man is
coming into his inheritance, and gaining complete mastery of his
powers.
Indeed, much of the struggle to keep the Commandments and the Rules
has been paving the way for this mastery; through this very struggle
and sacrifice the mastery has become possible; just as, to use St.
Paul's simile, the athlete gains the mastery in the contest and the
race through the sacrifice of his long and arduous training. Thus he
gains the crown.
|
|
