 |
|
THE WORK goes into a form of yoga known as
Raja-yoga. [See Via 578] There are may yoga-forms, and raja-yoga is one of the demanding
ones. If demanding, it may exhaust and may do havoc. If exhausting, personal interests may
come between - Kingly yoga thus implies sacrifices of some kinds, and regular training in
athletics do the same. One should hardly ever consider all of them to be all wrong or
bad.
THE BRIEF work is an ancient primer, a
text-book. Some think it is the highest authority on Raja-yoga. Many Indian thinkers,
although differing from Patanjali on point after point, have as a rule consented to his
method of practice as a boon. [Cf. Via 578]
But it could be debated. One reason is that the thinking of Patanjali
compartmentalises steps and builds that sort of thinking into a process that may not be
just like that for most part. For example, novices who learn Transcendental Meditation
(TM), think one sound at first, and dispense with many of the half-ritualised things of
the Patanjali yoga in their training. The second initiation (stage) of TM makes use of
Patanjali topics. ¤ [T+. 2;1]
THINKERS ... imagine that in the absolute
state there cannot be any quality—This is the value of the study of Yoga, which will
take us beyond the world. [Via 622-24]
Sutras may profit from many renditions
VIVEKANANDA’S
version is a quite free translation of the aphorisms (sutras) of Patanjali. He also
supplied a running commentary, strove to avoid technicalities and tried to keep to a free
and easy style of conversation.
OTHERS have supplied other translations and
commentaries, revealing differences of understanding, of interest, and of allegiances. There
are many of them. The Gold Scales site hosts a bundle for those who are interested in the
topic. [T+. 4.2]
There is hardly any difference between the yoga philosophy of Patanjali
and the orthodox Samkhya-philosophy of India
THE SYSTEM of Patanjali is based on the
traditional (trivial?), very old philosophical system of Samkhya. The points of difference
are very few. The two most important differences are:
- Patanjali admits the Personal God in the form of Ishvara, or the First
Teacher, while Samkhya hardly has a God in its picture at all. It is much godless. [Cf Wo]
- A yogi holds the mind to be equally all-pervading as the Soul, or Purusha.
Samkhya does not. [Via 578] ¤
GURUS may warn against practising many of
the things Patanjali goes into: "With few exceptions, Raja-yoga can be safely learnt only
by direct contact with a teacher." [Via 578] One should note that. It means for most
people that one should let it be if unaided.
ANOTHER problem is the hoary ritualism
surrounding or reaching into the practice. It seems over-dogmatic here and there. [T+.
5;1]
FOR ORDINARY PURPOSES there is inward
nature and outward nature. In higher awareness than normal you have to be keen to note a
difference. Quote: "Sangsara is Nirvana, and Nirvana is Sangsara". [An elevated dictum
from Buddhism]. Some aphoristic expressions or teachings in the Tibetan Mahamudra School
of Buddhism and in Zen, can be traced back to the doctrine of the identity of the Sangsara
[phenomenal world and Nirvana [realm beyond]. [Cf Tiy xxxviii]
"Do you mean to say that the facts of our awakened state require any dreams or
imaginings to prove them? Certainly not. The study of Raja-yoga [most often] 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."
[Via 583] ¤
Different races take to different processes of controlling nature. [Via 583]
¤
REFLECT as well as you can: "There is a
power of the mind called reflection." [Via 582]
The yogi proposes to attain that fine state of perception in which he can perceive
[reflect as well] different mental states. [Cf Via 585] [T+ 1;1]
The power to analyse is not discarded in getting to and finding out of
inward states
A YOGI must avoid the two extremes of
luxury and austerity.—It is easy to concentrate the mind on external things - [Via
585, 582]
The ... aim of all science is to find the Unity, the One, out of which the
manifold is manufactured, the One appearing as many. Raja-yoga proposes to start from the
internal world, study internal nature, and through that, control the whole - both internal
and external. It is a very old attempt. [Via 583]
Raja-yoga proposes to give us a means of observing certain internal states. The
instrument for it will be the mind itself. The power of attention, when properly guided
and directed towards the internal world, will analyse the mind and illumine facts in some
cases .... As for the powers of the mind, concentrated they illumine. It may take a looong
time, however. A life-time may not be enough. [Cf. Via 581]
The modern idea with the "learned" is that religion and metaphysics and all
search after a Supreme Being are futile. That's different. [Cf Via 580]
There is one method by which to attain much and sound knowledge. That is sound
concentration (focusing power).. [Cf Via 582]
This is what Raja-yoga proposes to teach. The goal of all its teaching is to show
how to focus the mind and make it unionised through that. Thus the inward rises into
attention. Maybe you become aware of inward facets of yourself ... of your own mind. One
of the next steps in that case will be to generalise contents and form from insights of
that kind. In other words, rising into broad, significant conclusions. Some don't do it.
[Cf Via 582]
Handy yoga doesn't have to ask what our beliefs are - We are humans actively
training deep facets of ourselves: that could be sufficient. [Cf Via 582]
The science of Raja-yoga proposes to put before humanity a practical and
scientifically worked out method of reaching this truth. In the first place, every science
must have its own method of investigation. If you want to become an astronomer, and sit
down and cry, "Astronomy! astronomy!" you will never become one. ... A certain method
must be followed. ... And then you will become an astronomer. Each science must have its
own methods. ... So we must work faithfully, using the prescribed methods. [Via
580-81]
VIVEKANDANDA teaches that in acquiring
knowledge we make use of generalisation, and generalisation is based on observation.
"First observe facts, then generalise, and then draw conclusions or formulate principles.
The knowledge of the mind, of the internal nature of man, of thought, can never be had
until we have first developed the power of observing what is going on within. ... we must
observe in order to have a real science." [Via 581]
In the study of Raja-yoga no faith or belief is necessary. Believe nothing until
you find it out for yourself; that is what it teaches us. [Via 582]
The mind may be much fluctuating and shifting focus, gliding from one object to
another unless one reaches a higher, endearing level. Yoga training is for that. [Cf Via
584]
YOU NEED more than ordinary staying power
to stick to the training for a long time. [T+ 2;2]
Doing away with harmful religiousness the sooner the better could be
good and work fo good for a long time
RAJA-YOGA is intimately linked to the
ancient Samkhya philosophy. [Cf. Via 584]
It decrees what to do and not to do, what to eat and refrain from and so on.
Vivekananda: "Use that food which brings us the purest state of mind. ... We have
therefore to take care what sort of food we eat at the beginning; ... when our practice
is well advanced, we need not be so careful in this respect." [Via 585]
"While the plant is growing it must be hedged round, lest it should be injured;
but when it becomes a tree the hedges are taken away; it is then strong enough to
withstand". [Via 585] The religion that works like that, or some trellis, may be working
for good. ¤
GARDENING knowledge can be very useful,
and general knowledge is often a boon as well. [T+ 3;1]
The steps are graded to better help beginners
RAJA-YOGA is divided into eight predominant steps. Here they are, all of them:
- non-killing,
- truthfulness,
- non-stealing,
- continence,
- non-receiving of gifts.
B. Niyama (regulations)
- cleanliness,
- contentment,
- austerity,
- study,
- polite and fit
inward-attunement first is the greatest surrender
C. Asana, posture
There are two forms of postures. Both can be dispensed with, and preferably
not:
- Those for keeping the spine and neck steady and essentially upright during
contemplation;
- Other aiding postures for health or something else.
D. Pranayama, or control of the prana (vital energy)
We get that sort of "sap" from the oxygen we breathe, from healthy food, from
sun-rays and healthy life-styles. It stands to reason it is good to conserve one's assets
too, if that can be done, so as to have a care-free life of less tear and
torture.
Vivekananda and very many other yogis talk of a set of three vessels tied in with
the spine. They are called Ida; Pingala and Sushumna. They are not physically visible. In
much Zen they are not considered essential. But in certain forms of yoga there is a vast
body of theory concerning them and other vessels called nadis.[Cf Via 600-03; Edit:
Claire Myers; Tåg.]
A current that is said to lie dormant, or coiled at the rear of you (near the
scrotum or perineum), may be activated by intense tapas (practice) and then the serpent
power, the "Mother of eternal happiness" stings and in some cases rises through the
middling vessel, the Sushumna - partly or completely. In the very rare latter case,
supersensuous illumination is had, and wisdom, giant
realisation, love of God - this is called waking up as well. That's roughly how it is
explained. [Cf Via 602-03]
With pranayama training, one's face gets calmer. The voice may become lovelier
too. "I never saw a yogi with a croaking voice." [Vivekananda]. Perhaps he did not meet
all of them. [Via 604]
By the first steps of training you may get calmer, even though the whole set of
exercises is called dangerous and difficult for most people. "The door of knowledge will
open. No more will you need to go to books for knowledge; your own mind will have become
your book, containing infinite knowledge." [Via 605]
We would like to comment on that one. It appears too pompous again. For in
footnotes on pages we have skimmed, Vivekananda uses much book knowledge - he was studied
and very well versed - and not all of his key concepts have been kept in vogue in science
or in general later. "Ether" (akasa) is one of them.
Just don't believe every bombastic utterance in credulity - it coult be good for
you. The point is: Historical survey reveal that very many gurus have used different
concepts, even contradictive ones. Britannica Online contains an informative article
about it. [Search]
Even if gurus and sages of old are ritually venerated adn maybe called infallible
etc, now the general outlook can be different. We should realise all that is implied in
that, instead of "buying bombastic phrases wholesale."
Now, gurus may contradict themselves more or less too, and not just one another,
or make rational handling very difficult:
Giving up the ideas of ... gain and loss, worship God day and night; not a moment
is to be spent in vain.
Giving up all other thoughts, with the whole mind day and night worship God. Thus
being worshipped day and night, He revals Himself and makes His worshippers feel His
presence. - Vivekananda [Via 560]
If you think it works like he said, you may end up a nervous wreck. It did not
work like that with himself either, not at the start. That's when it counts not to be
misled and taken in.
However, intense focusing in this way may activate "snake power" in the scrotum
area or wherever it is hid at any time, and make for the relief or favourable conditions
that may arise. Then "He reveals himself" and "His presence" is due to technicalities,
just as Vivekananda is into in the chapter we discuss here. And by the way, we advocate
just technical excellence of contemplation and deep study along with proper carefulness in
these matters; that is, for the general public. Further, if you test it out, the yogic
"recipe" is hard or impossible to act out. Don't try it.
Another problem here may be that the guru came from a fold (context) where God in
question was She, Mom, and not He, Dad. If what you call for idols or foreign gods, your
efforts are not only in vain but extremely offensive to Yahweh inside Heaven inside
yourself - well, it's according to the Ten Commandments of the Bible and the Gospels. We
don't seek to hide important facets and differences for you.
Let us go back to the Sushumna theory once again. Ida, Pingala and Sushumna "are
present in every animal - whatever creature has a spinal column. But the yogis claim that
in ordinary beings the Sushumna is closed, its action is not evident", and "for the yogi
alone, the Sushumna opens". But that is hardly the case. Former Christians like St.
Francis are looked up to in Self-Realization Fellowship for giant attainments, but he was not what is ordinarily understood by
a yogi. That was just one example. What about first Christians like Steven? [Via
605]
A man feels that if he is unchaste, his spirituality goes away; he loses mental
vigour and moral stamina. ... you will always find absolute charity insisted upon. That is
why there came into existence monks. [Via 606]
Not ideally:
- Lahiri Baba lived the life of a married man with children till he suddenly was
awakened, and not by his own effort (at the time) either. [LINK]
- In European history, monks of the Celtic "brand" did not have to be unwed.
They lived in elevated communities. You may browse the following book to see how they
lived: [Aoe]
- And a much recent example. The father of Guru Maharaj Ji (Prempal Rawat) had
many sons, and was a hansa monk. The movement, Divine Light Mission is now called Elan
Vital. Checks: [A (devoted)]
[B (enlightening to
others]
"Avoid everyone, however great and good he may be, who asks you to believe
blindly.—Beware of everything that takes away your freedom. Know that it is
dangerous and avoid it by all the means in your power," insisted Vivekananda. [Via
608]
So don't believe every tale you're told. One point is: It could do good to
question dogmatic ones, including gurus - because sometimes their upbringing and their
past rigours get the best of them - some turn bossy and wilful over these matters, and
maybe greedy too.
E. Pratyahara
Inwardmaking of the mind, making the mind turn inward. It 'shifts' that way in
falling asleep as well. Through concentration one may get 'in' just by doing a few things
not a few know how to do.
Putting the mind in a passive, morbid condition is not a good thing to do. [Cf Via
607]
"How hard it is to control the mind!" [Via 608] Not for everyone.
"The first lessons, then, is to sit for some time and let the mind run on." [Via
609] You may have to do that anyway, whether you like it or not. And as you become aware
(again) that your attention has drifted (again), gently and at once take it back to the
practice, the training. That's an important secret of success in these waters.
We suggest: Put the mind on technical practice for many months, two or three or
four times a day. Doing it regularly will help, because setting up a habit of this sort
normally helps. Not do follow this counsel may mar the whole training, sooner or
later.
So, learning a good method of focusing the mind in a right sort of way for making
the mind turn inward, is the key to repeated success, another is regular drill. It is well to look at all of
the material that goes along with a good method before you try it out, provided you are well for it.
F. Dharana
Keeping the mind steady in the interiorised position (or mode), maybe fixing the
mind on a spot.
If you can use a mantra about thirty-five times without interruption, maybe
your mind goes inwards a little. The shift is noticeable when or if you reach that
level.
What to do then, is keep the drill going with focus on practice, just that.
G. Zen, that is, dhyana, contemplation
The bet is you feel inwardly enriched in such a state.
Don't misuse a level of this sort by complaining wildly to God Mom and asking for
revelations. It won't do, not to our knowing. Unluckily and most regrettably, some gurus
get notorious in disregarding the dynamisms of gliding or soaring inside - they institute
rigmarole and even "wail for God Mom" practices that can seriously disappoint you if you
put faith in them, apart from the misuse of the high quality time you spend on exercising
the higher facets of yourself: Awareness needs training too here. It should not be
undermined.
When you remain, dwell, in the pleasant states that elevated attention is wont to
bring (in our case, at least), who knows, the gate may opens up next?
It is called a gate to getting free forever, a free soul.
H. Satori, or samadhi
Some call it superconscious experience. It is not the end of handy and good yoga,
however. It is a beginning of dangers and riches too. For example, a central concepts of
the major part of the ancient primer is samyana, 'together-control' - it means
holding one's attention steady on something in the superconscious state. And then various
distinguished attainments could be reachable, and maybe cultivable too. That's part of the
general aim of handy yoga. Patanjali devotes much space to enumerating many of them, and
how to rise into them (or try for them) effectively.
Good yoga is not an elevator
ONE SHOULD not think of these steps as floors to find and enter through an
elevator. In some cases the eight level comes unaided. In other cases the mind is drawn
inward as by itself, with no preliminary steps and training. But in general it
could be good to master basics for beginners.
- Being upright is quite good, or what?
- Refraining from what hurts and endangers is not too grave either.
- Finding good postures may bring its own rewards. One is composure, another is
ease and even half-pleasure.
- Learning gentle breathing exercises (pranayama) may quicken us a bit.
- There are methods for diving inwards. A starter: [LINK]
- And then, after or skipping (some of) the first four or five steps, starts the
training - another word is tedium.
Since drawing the mind "indward" somehow comes close to falling asleep, which is
generally mastered by itself when needed, one should note the difference: Good
contemplation training is far from falling asleep. It means drowsiness has to be
conquered. There are methods for it.
A. Let good study bring handling knowhow
Handling theory easily suggests knowing better than parroting wise
phrases. In the light of the fairly well-known dictum by Kurt Lewin, "There is
nothing as practical as a good theory", you should learn how to accomplish this and
that aided by best theory. Then you can save yourself much trouble, avoid running into
dead end streets and never get out of there, and you may get plenty of time to relax in a
good neighbourhood.
Here are three basic beginner steps or measures:
- Learn to observe and consider very simply initially, with as few thoughts in
your head as you can manage. This equals unbiased observation, which may be harder to get
if you have much theory that filters your vision somehow. You may try it for reading texts
too.
- Repeat basic streaks very often, to get handy in simple, preferably artistic
and cosy enough ways by yourself.
- Learn things and facts and consider to and fro by shifting perspectives. It
fairly often helps against getting much indoctrinated.
When you have arrived, you should settle and protect your assets, gains and keep a
family well off, to your ability.
B. He found his innermost self was all there is
What yoga develops, is skills through training. One should not expect
results during the sessions - that's one more fallacy. Success rests on skills and
regular, cool training, not on phrases and baits that abuse needs of belongingness etc. A
tale:
A famous tale from the old Khandogya Upanishad
A GOD and a demon went to learn about the
Self from a 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. The demon went back to his
people quite satisfied and said, "I have learnt everything that was to be learnt: eat,
drink, and be merry; we are the Self; there is nothing beyond us."
The demon was ignorant by nature; so he never inquired any further, but was
perfectly contented with the idea that he was God and that by the Self was meant the
body.
The god thought at first, "I, this body, am Brahman; so let me keep it strong and
healthy, and well dressed, and give it all sorts of enjoyments."
But soon he found out that that could not be the meaning of the sage, there must
be something else to the instruction. So he came back and said: "Did you teach me that
this body was the Self? If so, I see that all bodies die; but the Self should not
die."
The sage said: "You are that."
Then the god thought that the vital forces which work the body were what he meant
by the Self. 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, "Do you
mean that the vital forces are the Self?"
The sage said: "You are 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 his thoughts were so many and diverse - now
good, again bad; the mind was too changeable to be the Self. He went back to the sage and
said: "I don't think that the mind is the Self. Did you mean that?"
"No," replied the sage; "you are that."
The god went home and at last found the true Self, beyond all thought: It was one
and without birth or death, called endless, omniscient, and omnipotent Being - not body or
the mind, but beyond them and yet manifesting through these vehicles. [Via 588 - taken
from Khandogya Upanishad, 8.7-15]
The posture portion of yoga is akin to hatha-yoga, which deals with the physical
body with the aim of making it radiantly healthy. That is good and fit. As for placing the
body in different postures (asana outlet 2 above) - the results can be good, even very
good. It depends on how you do it, for how long at a time, and with what skill.
Instructions are needed. [Cf Via 586] ¤
"AFTER one has learnt to have a firm,
erect seat, one has to perform." [Via 587] (5) [T+]
C. Shield your practice too
Practice in a sensible way, preferably in a clean
atmosphere
THOSE of you who can afford it should have
a room where you can practise alone. ... 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. [Via 590]
It is natural to feel doubtful about things we do not see. [Via 587]
You may start with trying out a little thing first, and if successful, increase
and repeat, perhaps. A story:
THE MINISTER
He found a way out. (3)
THERE was once a minister to a
great king. He fell into disgrace. As a punishment the king ordered him to be shut up in
the top of a very high tower. It was done, and the minister was left there to
perish.
But he had a faithful wife. She 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 next night and bring with her a long rope, some stout twine, packthread, silk
thread, a beetle, and a little honey.
Wondering much over these instructions she yet did as told and brought him the
things he wanted. The husband directed her to fix the silk thread firmly to the beetle,
then to smear its horns with a drop of honey and set it free on the wall of the tower with
its head pointing upward.
She did, and then the beetle started on a long journey. Smelling the honey ahead,
it crept onward, meaning to get to the honey. At last it reached the top of the tower.
There the minister grasped the beetle and the silk thread. He told his wife to tie the
other end to the packthread. After he had drawn up the packthread, he repeated the
process with the stout twine, and lastly with the rope. Then the rest was easy. The
minister climbed down from the tower by the rope and got away. [Via 589]
As in a river the masses of water are changing before you every moment, and new masses are
taking similar form, so is it with this body. Try to keep your body strong and healthy
- clean too is neat -; body is the best we can have - you may not be able to live
here on earth without it - [Cf Via 588-89]
It is quite necessary that we should find a posture in which we can remain for a
long time. That posture which is the easiest should be the one chosen. [Via 586]
¤
Good and skilled practice (training) is considered absolutely necessary. [Via
587] [T+]
A. Evolve skill from meticulous traing
Your zest (or vital energy) accomplishes the activity.
IN THE highest state of samadhi (it is
pronounced 'sa-MA-di' with 'a' as the first vowel in 'father' and 'i' as in 'distance') we
see the real thing. [Via 599]
That which naturally takes a long time to accomplish can be shortened by the
intensity of the action. [Via 597]
And good luck.
ONE TENDS to good techniques through
skills. Skill is the keyword. And by the way, prana is a complex concept, and a sampling
concept.
B. Much training makes rigid or motionless
Training that reaches one's vitality may result in being
motionless
THE VITAL force in every being is
prana. Thought is the finest and highest manifestation of this prana. Conscious thought,
again, as we see it, is not the whole of thought. There is also what we call instinct, or
unconscious thought, the lowest plane of thought. [Via 593] ... There is, again, the other
plane thought, the conscious ... reason is limited. ... The circle within which it runs
is very, very limited. [Via 594]
By what power is akasa [ether] manufactured into this universe? By the power of
prana [vital sap, vital energy]. [Via 592]
WHAT IS physical science? ... pranayama by
external means. [Via 599]
You may remember the celebrated experiment of Sir Humphry Davy, when the
laughing-gas overpowered him - how, during the lecture, he remained motionless, stupefied,
and how, after that, he said that the whole universe was made up of ideas. For the time
being the gross vibrations had ceased and only the subtle vibrations, which he called
ideas, were present to him. [Via 594] ¤
C. Good theory is never disturbed -
Without healthy enough lungs there is little you can
do.
PRANAYAMA has very little to do with
breathing. [Via 595] Yet ordinarily it has.
The whole scope of Raja-yoga is really to teach the control and direction of prana
in different ways. [Via 597]
Sometimes in your own body the supply of prana gravitates more or less to one
part; the balance is disturbed, and when the balance of prana is disturbed, what we call
disease is produced. To take away the superfluous prana, or to supply the prana that is
wanting, will be to cure the disease. [This is akin to standard acupuncture theory, where
what one tries to balance is labelled Ch'i (pronounced 'KI'). - TK] [Via 597]
The most obvious manifestation of prana in the human body is the motion of the
lungs. If that stops, as a rule all other manifestations of force in the body will
immediately stop. [Via 595]
If you are strong and healthy, those who live near you will also have a tendency
to become strong and healthy ... There have been cases where this process has been carried
on at a distance. But in reality there is no distance which admits of gaps. ... Cases of
healing from a distance are perfectly true. Prana can be transmitted to a very great
distance; but for one genuine case there are hundreds of frauds. [Via
596]
Why should not the soul, by intensifying its action, attain perfection in this
very life? ... [Via 597]
THE WORLD-MOVERS, endowed with gigantic
will-power, can bring their prana into a high state of vibration; and it is so great and
powerful that it affects others in a moment, [Via 597]
In this universe ... (each) form represents ... one whirlpool in the ... ocean of
matter. The whirlpools are ever changing. ... Not one body remains the same. ... Not one
is constant, but everything is changing ... [Via 594]
Think of the whole thing as a circle, the centre of which is perfection. The
farther you move from the centre, the slower are the virations. Matter is the outermost
plane; next comes mind; and Spirit is the centre. [Via 598] ¤
Yogis say that ... the mind can function on a still higher plane, the
superconscious. When the mind has attained that state, which is called samidhi - perfect
concentration - it goes beyond the limits of reason and comes face to face with facts
which no instinct or reason can ever know. [Via 594]
That part (of pranayama) which attempts to control the manifestations of prana as
mental force, is called Raja-yoga. [Via 599]
TO PERCEIVE when there is more or less
prana in one part of the body than there should be is also part of pranayama. The
perception will be so subtle that the mind will feel that there is less prana in the toe
or the finger than there should be and will possess the power to supply it. [This is akin
to standard acupuncture theory and perhaps radiesthesia too. - TK] [Via 597] (5)
D. Breathing gently can be advocated
Gently breathing in and out, but not quickly, and in regulated ways, you
may eventually come to see the room full of visible beings at times -
BY YOGA we can bring ourselves to the
state of vibration of another plane and thus enable ourselves to see what is going on
there.
Suppose this room is full of beings whom we do not see. They represent prana in a
certain state of vibrations, while we represent another. ... they represent a quick one,
and we the opposite. Prana is the material of which they are composed, as well as we. [Via
598]
KNOWLEDGE and control of prana is really
what is meant by pranayama. [Via 592]
Perhaps some of you have read that in pranayama, when drawing in the breath, you
must fill your whole body with prana. In the English translation prana is given as breath,
and you are inclined to ask how that is to be done. [Via 595-96] ¤
E. The body remembers as the body does -.
Prana training also suggests getting control over
things
IT IS prana that is manifesting as motion.
[Via 592]
EVERY part of the body can be filled with
prana, the vital force; and when you are able to do that, you can control the whole body.
... Not only so, but you will be able to control another's body. ... [Via 596]
(5)
That there is organismic recall is often overlooked by some. (9)
Up here you get warnings instead of goadings.
THIS VERY ancient primer suggests how to dive inside the mind and attain to
miraculous prowess in some cases. Could it be?
If it works, is it a way of mysticism that could fit any brave, normal-minded good
guy? Or do some parts fit in all right? Yes, they do.
But which parts and how? - In what blends and how could significant wisdom here be
formed more culinarily? Maybe it pays to look into these matter.
Yoga Sutras is a brief work of terse phrases (sutras) that are called
aphorisms. One may try to look into the ancient formulas to see things allied to those
that Jesus called to - including some largely hidden art of getting a solid and winning
hand. And one may let it rest. It depends on the individual.
Tall Yoga Sutra teachings aren't far from Gnostic lore, yet there are many
other ways to look into them. The bad ones are to our loss. As for the others, some tend
to give neither gains nor losses. The rest may be winning ways. The possible winning
lore - that is, fit for making winners - may need likeable ways of study as well. If not,
maybe there will be no gains from studying, or no lasting gains to be proud of or
otherwise. What is more, fervour has nothing to do with the good study, as that requires
great calmness having the upper hand.
1 The basic
premises makes one a contemplative
 | | We should inspect well |
"THE MIND seems to be intelligent and conscious. Yoga philosophy teaches that it's not."
[Yof 12]
There's a grave danger at this point, which is the start: It's the grave danger of
believing in Patanjali through reading him - which is a work of the mind. You may
think that study of Gita verses or Patanjali sutras is a help, but it's mental work, which
Patanjali decrees is not intelligent and conscious at all.
We're sorry to say it, but given the basic premises here, reading a book like
Bhagavadgita is done through the mind, which at best "seems to be conscious and
intelligent". Thus, given Patanjali's premises, reading it is much in vain, no
matter how you look at it, unless you learn to let normal mind work be.
Because of widespread mental ignorance in gurus, they advocate study and talk down
on the mind that studies.
Don't be like that. Can you believe the wild fox will be a good shepherd? Don't.
It seldom pays.
Yes, gurus have overlooked the necessary conclusion: Don't even try to study
Bhagavadgita and Patanjali through the mind - in any normal manner - Don't try to impress
anything on listeners through their mind, if you adhere to Patanjali with a religious look
in your eyes. And yet the guru soap opera is here to stay. [Yof 12]
If you say A (basic premise), B (deduction) follows too. It's very often that
way.
Practice of yoga makes one a yogi. There are woman yogis as well. Yet there is
more than one yoga, more than one definition of the concept. It's more conclusive than
Westerners may like.
Some more yoga concepts may confuse. "God-within-the-creature" is known in the
Sanskrit language as the atman, maybe "the real self". There is a very similar concept
used by Patanjali, purusha, is literally "the godhead dwelling inside the body". Indians
think of it this way. We use "soul" instead of atman, just as it's used in "Seele", for
example by the notable Swiss Dr. Carl Jung. A "Seele" is supposed to be able to "swell"
into Godhead somehow.
2 Not many are kingly or fully aware that "union" substitutes
conflicts to be
 | To remain
culinary is good |
ACCORDING TO the old teaching stories in the ancient philosophy books we call Upanishads -
and in part the Bhagavadgita - what we might call the developed soul can wake up to find
oneself within a lot. So the understanding of Seele as "soul" or central instance in man
(and woman), is ancient. Being ancient is no guarantee of being correct, though.
Yoga, which means "union", is the Sanskrit equivalent of the English word "yoke."
Yoga represents yoking, harnessing, at times, but much else too. And there may be just a
thin dividing line or three between being harnessed, made a fool of, tamed and made use
of. ¤
Be that as it may. It pays to be aware, especially at the start, before the mind
is made used to this and that. Then a warning can reach its target.
To make accommodations easier, we shall make only slim use of dominant Sanskrit
expressions throughout. Just as Prabhavananda and Isherwood substitutes Atman throughout
their work, we will substitute soul. It's akin to a very dominant word used in the
Upanishads and the Bhagavadgita. Terms differ from one Indian source of tradition to
another, and often there are conflicting meanings also - not only shades and nuances. This
well know facet of the sources makes comparative efforts much futile at times, at other
times one gets a blunderbuss guesswork. If so, it had better not be masked.
3 Getting
all right united is also had by not flinching in everyday life, and not merely by said,
miraculous feats
THE ANCIENT commentator Bhoja defines Patanjali's yoga as "an effort to separate
the atman (the reality) from the non-Atman (the apparent)." The so-called way is yoga.
[Yof 11]
Yoga can be a multiple way of one or more methods or paths. By yoga means an
individual may get united with the godhead within, is the adamant claim in yoga circles.
Yoga is also a traditional philosophical system handed over from antiquity. As such it
should be written with capital Y, Yoga. It makes it easier to steer out of confusion - not
much, but a little.
Gurus live on top of decreeing things like: "The soul is like intelligence itself,
the mind merely reflects that consciousness and so appears to be conscious. The Atman is
the self inside the total reality one can experience", roughly said.
Now, we had better be aware there are nuances; we aim at giving fair, central
meanings on top of the ancient tradition right here.
This sort of waking up is not had through much mental use. It's had by a sturdy
look and not flinching after that. If a good initial warning isn't good enough, the next
way of waking up somehow, could be the glide-away from mind use involved in our
contemplation. We have the hope that in some cases it may solve a lot of tricks and
conundrums, but there may be limits to nearly everything in a normal everyday life - but
hardly according to the Sutras (i.e. Yoga Sutras so referred to).
The Sutras don't make do with claiming things like, "There's a reality underneath
or deeply inside this apparent, ephemeral universe. Some works call in Brahman - ancient
Godhead or God inside all we see." The Sutras spells out how to focus on various "spots"
or "items" inside oneself one way or other, and slowly master magical feats that may be
too stunning to be considered at all inside the scientific enterprise of this millennium
with a few more years to go. Much of the work is about how to develop various said,
seemingly miraculous feats.
As for "magical", "Brahman or Godhead" and many other terms - much can be more or
less loosely grasped first, all according to its dominant shape or central items - maybe
both may stand out at times. Our renditions are to help a good guy's accommodations to
some pivoting terms, and could be needed.
NOTES
[1] Evans-Wentz, W. ed. Tibet's Great Yogi Milarepa. 2nd ed. 1st paperback ed.
London: Oxford University Press, 1969: 234Coco: Leggett, Trevor: The Complete Commentary by Sankara on the Yoga-Sutras. Kegan
Paul. New York, 1990.
Via: Nikhilananda, sw.: Vivekananda. The Yogas and Other Works. Rev. ed.
Ramakrishna-Vivekananda. New York, 1953.
Yof: Isherwood, Christopher and Pranabhananda,
sw: How To Know God: the Yoga Aphorisms of Patanjali.
Mentor. New York, 1969.
Yolt: Johnston, Clive tr: The Yoga Sutras of Patanjali. Stuart and Watkins. London,
1968.
CLICK on 'Literature' for the references of about 2000 works.
ANNOTATIONS: Acronym letters in square brackets in the text refer to works. Click on
'Literature' above for examples. Page references are put right after reference letters. The
abbreviation cf. means "compare". [MORE].
SEARCH THE SITE: Click on the rose in the upper left column for site searches,
access to dictionaries, and further.
REFER to the page by its 'location' address (above).
PILOTING: Some pictures and texts on top of the pages are clickable, to ease navigation.
[MORE]
|
5 
1 
2 
A carpenter is known by his chips [British proverb].
1. Patanjali yoga
