Part 11 (2/2)

51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya. He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.

52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again. There are other dangers too; G.o.ds and other beings come to tempt the Yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those Yogis who do not reach perfection die and become G.o.ds; leaving the direct road they go into one of the side streets, and get these powers. Then, again, they have to be born. But he who is strong enough to withstand these temptations and go straight to the goal, becomes free.

53. By making Samyama on a particle of time and its precession and succession comes discrimination. How are we to avoid all these things, these Devas, and heavens, and powers? By discrimination, by knowing good from evil. Therefore a Samyama is given by which the power of discrimination can be strengthened. This by making a Samyama on a particle of time, and the time preceding and following it.

54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated bit the above Samyama. The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and G.o.ds. This ignorance arises through differentiating by species, sign, and place. For instance, take a cow. The cow is differentiated from the dog by species. Even with the cows alone how do we make the distinction between one cow and another? By signs. If two objects are exactly similar, they can be distinguished if they are in different places. When objects are so mixed up that even these differential will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact, that the Purusha is pure and perfect, and is the only ”simple” that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them This is the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusha.

55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations. Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance.

56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya. When the soul realises that it depends on nothing in the universe, from G.o.ds to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of purity and impurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of purity, which is the Purusha.

PATANJALI'S YOGA APHORISMS.

CHAPTER IV.

INDEPENDENCE.

1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration. Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Snkhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.

The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rsyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one out let to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep over bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another If we can do that, why cannot we do it just here and now, without getting out or the present body? The theory is perfectly correct. If it its possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their princ.i.p.al teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.

The power of words . There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a ma.s.s of miracles, day and night, that we do not think anything of them. There is no limit to man's ponder, the power of words and the power of mind.

Mortification . You find that in every religion mortification and asceticisms shave been practiced. In these religious conceptions the Hindus always go to the extremes. You will find men with their hands up all their lives, until their hands wither and die. Men keep standing, day and night, until their feet swell, and if they live, the legs become so stiff in this position that they can no more bend them, but have to stand all their lives. I once saw a man who had kept his hands raised in this way, and I asked him how it felt when he did it first. He said it was awful torture. It was such torture that he had to go to a river and put himself in water, and that allayed the pain for a little while. After a month he did not suffer much. Through such practices powers (Siddhis) can be attained.

Concentration . Concentration is Samdhi, and that is Yoga proper; that is the princ.i.p.al theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.

2. The change into another species is by the filling in of nature. Patanjali has advanced the proposition that these powers come by birth, sometimes by chemical means, or through mortification. He also admits that this body can be kept for any length of time. Now he goes on to state what is the cause of the change of the body into another species. He says this is done by the filling in of nature, which he explains in the next aphorism.

3. Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs; down by its own nature.

The water for irrigation of fields is already in the ca.n.a.l, only shut in by gates. The farmer opens these gates, and the water flows in by itself, by the law of gravitation. So all progress and power are already in every man; perfection is man's nature, only it is barred in and prevented from taking its proper course. If anyone can take the bar off, in rushes nature. Then the man attains the powers which are his already. Those we call wicked become saints, as soon as the bar is broken and nature rushes in. It is nature that is driving us towards perfection, and eventually she will bring everyone there. All these practices and struggles to become religious are only negative work, to take off the bars, and open the doors to that perfection which is our birthright, our nature.

Today the evolution theory of the ancient Yogis will be better understood in the light of modern research. And yet the theory of the Yogis is a better explanation. The two causes of evolution advanced by the moderns, viz s.e.xual selection and survival of the fittest, are inadequate. Suppose human knowledge to have advanced so much as to eliminate compet.i.tion, both from the function of acquiring physical sustenance and of acquiring a mate. Then, according to the moderns, human progress will stop and the race will die. The result of this theory is to furnish every oppressor with an argument to calm the qualms of conscience. Men are not lacking, who, posing as philosophers, want to kill out all wicked and incompetent persons (they are, of course, the only judges of competency) and thus preserve the human race! But the great ancient evolutionist, Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred and the infinite tide behind is struggling to express itself. These struggles and compet.i.tions are but the results of our ignorance, because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself; it is the cause of all manifestation. Compet.i.tions for life or s.e.x-gratification are only momentary, unnecessary, extraneous effects, caused by ignorance. Even when all compet.i.tion has ceased, this perfect nature behind will make us go forward until everyone has become perfect. Therefore there is no reason to believe that compet.i.tion is necessary to progress. In the animal the man was suppressed, but as soon as the door was opened, out rushed man. So in man there is the potential G.o.d, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the G.o.d becomes manifest.

4. From egoism alone proceed the created minds. The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.

With a view to exhausting their Karma quickly, Yogis create Kya-vyuha, or groups of bodies, in which to work it out. For all these bodies they create minds from egoism. These are called ”created minds”, in contradistinction to their original minds.

5. Though the activities of the different created minds are various, the one original mind is the controller of them all. These different minds, which act in these different bodies are called mademinds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you become a Yogi, you learn the secret of their control. It was yours all the time, but you had forgotten it. When you become a Yogi, you recollect it. Then you can do anything with it, manipulate it in every way you like. The material out of which a manufactured mind is created is the very same material which is used for the macrocosm. It is not that mind is one thing and matter another, they are different aspects of the same thing. Asmit, egoism, is the material, the fine state of existence out of which these made-minds and made-bodies of the Yogi are manufactured. Therefore, when the Yogi has found the secret of these energies of nature, he can manufacture any number of bodies or minds out of the substance known as egoism.

6. Among the various Chittas, that which is attained by Samadhi is desireless. Among all the various minds that we see in various men, only that mind which has attained to Samadhi, perfect concentration, is the highest. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to Samadhi through concentration is alone free from all desires.

7. Works are neither black nor white for the Yogis; for others they are threefold - black, white, and mixed. When the Yogi has attained perfection, his actions, and the Karma produced by those actions, do not bind him, because he did not desire them. He just works on; he works to do good, and he does good, but does not care for the result, and it will not come to him. But, for ordinary men, who have not attained to the highest state, works are of three kinds, black (evil actions), white (good actions), and mixed.

8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.) Suppose I have made the three kinds of Karma, good, bad, and mixed, and suppose I die and become a G.o.d in heaven. The desires in a G.o.d body are not the same as the desires in a human body; the G.o.d body neither eats nor drinks. What becomes of my past unworked Karmas which produce as their effect the desire to eat and drink? Where would these Karmas go when I become a G.o.d? The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many G.o.dly desires, many human desires, many animal desires. If I take a G.o.d body, only the good desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the good desires will wait. What does this show? That by means of environment we can check these desires. Only that Karma which is suited to and fitted for the environments will come out. This shows that the power of environment is the great check to control even Karma itself.

9. There is consecutiveness in desires, even though separated by species, s.p.a.ce, and time, there being identification of memory and impressions. Experiences becoming hue become impressions; impressions revivified become memory. The word memory here includes unconscious co-ordination of past experiences, reduced to impressions, with present conscious action. In each body, the group of impressions acquired in a similar body only becomes the cause of action in that body. The experiences of a dissimilar body are held in abeyance. Each body acts as if it were a descendant of a series of bodies of that species only; thus, consecutiveness of desires is not to be broken.

l0. Thirst for happiness being eternal, desires are without beginning. All experience is preceded by desire for happiness. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning.

11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.

<script>