{"id":2210,"date":"2013-07-13T01:40:08","date_gmt":"2013-07-13T01:40:08","guid":{"rendered":"http:\/\/localhost\/?p=2210"},"modified":"2013-07-13T01:40:08","modified_gmt":"2013-07-13T01:40:08","slug":"46-chapter-xxviii-rajayoga-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/46-chapter-xxviii-rajayoga-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-46_Chapter XXVIII Rajayoga.htm"},"content":{"rendered":"

<\/p>\n

\n\n\n
\n\t\t\t<\/p>\n

\n\t\t\tChapter XXVIII <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tRajayoga <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tA<\/font>S THE<\/b> body and the Prana are the key of all the closed
\ndoors of the Yoga for the Hathayogin, so is the mind the key in Rajayoga. But since in both the dependence of the
\nmind on the body and the Prana is admitted, in the Hathayoga totally, in the established system of Rajayoga partially, therefore
\nin both systems the practice of Asana and Pranayama is included; but in the one they occupy the whole field, in the other each is
\nlimited only to one simple process and in their unison they are intended to serve only a limited and intermediate office. We
\ncan easily see how largely man, even though in his being an embodied soul, is in his earthly nature the physical and vital
\nbeing and how, at first sight at least, his mental activities seem to depend almost entirely on his body and his nervous system.
\nModern Science and psychology have even held, for a time, this dependence to be in fact an identity; they have tried to establish
\nthat there is no such separate entity as mind or soul and that all mental operations are in reality physical functionings. Even
\notherwise, apart from this untenable hypothesis, the dependence is so exaggerated that it has been supposed to be an altogether
\nbinding condition, and any such thing as the control of the vital and bodily functionings by the mind or its power to detach itself
\nfrom them has long been treated as an error, a morbid state of the mind or a hallucination. Therefore the dependence has
\nremained absolute, and Science neither finds nor seeks for the real key of the dependence and therefore can discover for us no
\nsecret of release and mastery. <\/p>\n

\n\t\t\tThe psycho-physical science of Yoga does not make this
\nmistake. It seeks for the key, finds it and is able to effect the release; for it takes account of the psychical or mental body
\nbehind of which the physical is a sort of reproduction in gross form, and is able to discover thereby secrets of the physical body<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>536<\/font>
\n  <\/p>\n

\n

\n\t\t\twhich do not appear to a purely physical enquiry. This mental
\nor psychical body, which the soul keeps even after death, has also a subtle pranic force in it corresponding to its own subtle
\nnature and substance, \u2014 for wherever there is life of any kind, there must be the pranic energy and a substance in which it can
\nwork, \u2014 and this force is directed through a system of numerous 
\nchannels, called nā<\/font>dī<\/font><\/i>, \u2014 the subtle nervous organisation of the psychic body,
\n\t\t\t\u2014 which are gathered up into six (or really seven)
\ncentres called technically lotuses or circles, cakra<\/i>, and which rise in an ascending scale to the summit where there is the thousand-petalled lotus from which all the mental and vital energy flows. Each of these lotuses is the centre and the storing-house of its
\nown particular system of psychological powers, energies and operations, \u2014 each system corresponding to a plane of our psychological existence, \u2014 and these flow out and return in the 
\nstream of the pranic energies as they course through the nādīs<\/i>. <\/p>\n

\n\t\t\tThis arrangement of the psychic body is reproduced in the
\nphysical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the
\ncolumn, where the lowest is attached, to the brain and find their summit in the
\nbrahmarandhra <\/i>at the top of the skull. These
\nchakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and
\nonly so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at
\nplay as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul
\nseems so dependent on the bodily and nervous life, \u2014 though the dependence is neither so complete nor so real as it seems.
\nThe whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the
\nbodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and
\n\t\t\tslumbering like a snake, \u2014 therefore it is called the kun<\/font>d<\/font>alinī<\/font><\/i> 
\n\t\t\tś<\/font>akti<\/i>, \u2014 in the lowest of the chakras, in the
\nmūlādhā<\/font>ra<\/i>. When
\nby Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini
\n\t\t\tis struck and <\/p>\n

\n\t\t\tPage \u2013 <\/font>537<\/font>\n<\/p>\n

\n

\n\t\t\tawakened, it uncoils itself and begins to rise upward like a fiery
\nserpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the
\nbrahmarandhra <\/i>in a deep samadhi of
\nunion. <\/p>\n

\n\t\t\tPut less symbolically, in more philosophical though perhaps
\nless profound language, this means that the real energy of our being is lying asleep and inconscient in the depths of our vital
\nsystem, and is awakened by the practice of Pranayama. In its expansion it opens up all the centres of our psychological being
\nin which reside the powers and the consciousness of what would now be called perhaps our subliminal self; therefore as each
\ncentre of power and consciousness is opened up, we get access to successive psychological planes and are able to put ourselves
\nin communication with the worlds or cosmic states of being which correspond to them; all the psychic powers abnormal to
\nphysical man, but natural to the soul develop in us. Finally, at the summit of the ascension, this arising and expanding energy
\nmeets with the superconscient self which sits concealed behind and above our physical and mental existence; this meeting leads
\nto a profound samadhi of union in which our waking consciousness loses itself in the superconscient. Thus by the thorough and
\nunremitting practice of Pranayama the Hathayogin attains in his own way the psychic and spiritual results which are pursued
\nthrough more directly psychical and spiritual methods in other Yogas. The one mental aid which he conjoins with it, is the use
\nof the mantra, sacred syllable, name or mystic formula which is of so much importance in the Indian systems of Yoga and
\ncommon to them all. This secret of the power of the mantra, the six chakras and the Kundalini Shakti is one of the central
\ntruths of all that complex psycho-physical science and practice of which the Tantric philosophy claims to give us a rationale
\nand the most complete compendium of methods. All religions and disciplines in India which use largely the psycho-physical
\nmethod, depend more or less upon it for their practices. <\/p>\n

\n\t\t\tRajayoga also uses the Pranayama and for the same principal psychic purposes as the Hathayoga, but being in its whole principle a psychical system, it employs it only as one stage<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>538<\/font><\/p>\n

\n

\n\t\t\tin the series of its practices and to a very limited extent, for
\n\t\t\tthree or four large utilities. It does not start with Asana and
\n\t\t\tPranayama, but insists first on a moral purification of the
\n\t\t\tmentality. This preliminary is of supreme importance; without it the
\n\t\t\tcourse of the rest of the Rajayoga is likely to be troubled, marred
\n\t\t\tand full of unexpected mental, moral and physical perils.\u00b9<\/font> This moral purification is divided in the established system under
\ntwo heads, five yamas <\/i>and five niyamas<\/i>. The first are rules of moral self-control in conduct such as truth-speaking, abstinence
\nfrom injury or killing, from theft etc.; but in reality these must be regarded as merely certain main indications of the general
\nneed of moral self-control and purity. Yama <\/i>is, more largely, any self-discipline by which the rajasic egoism and its passions
\nand desires in the human being are conquered and quieted into perfect cessation. The object is to create a moral calm, a void
\nof the passions, and so prepare for the death of egoism in the rajasic human being. The
\nniyamas <\/i>are equally a discipline of the
\nmind by regular practices of which the highest is meditation on the divine Being, and their object is to create a sattwic calm,
\npurity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded. <\/p>\n

\n\t\t\tIt is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then
\nbear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right
\npreliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for
\nthe greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the
\nmental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with
\nthe superconscient Purusha. This can be done by Pranayama. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9 <\/font>In modern India people attracted to Yoga, but picking up its processes from books or from persons only slightly acquainted with the matter, often plunge straight into
\nPranayama of Rajayoga, frequently with disastrous results. Only the very strong in spirit can afford to make mistakes in this path.<\/font><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>539<\/font>
\n  
\n  <\/p>\n

\n

\n\t\t\tAsana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and
\nin a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the
\ntheory of the six chakras and the circulation of the vital energy
\nbetween the
\nmūlādhā<\/font>ra <\/i>and the brahmarandhra<\/i>. The Rajayogic Pranayama purifies and clears the nervous system; it enables us
\nto circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a
\nperfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital
\nenergy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes
\nof the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the
\nwaking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes.
\nCoupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration
\nin Samadhi which is the crown of the Rajayogic method. <\/p>\n

\n\t\t\tRajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of
\nconcentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this
\nobject, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of
\nSamadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into
\nunion with the divine Being. Therefore in the first three stages use has to be made of some mental means or support by which
\nthe mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge
\nor adoration of the Lord. By this concentration on the idea the <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>540<\/font>
\n <\/p>\n

\n

\n\t\t\tmind enters from the idea into its reality, into which it sinks
\nsilent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character,
\nsince they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to
\nits immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant
\nthought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous
\nand rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its
\nabsolute quietude it can only reflect the pure Being or pass away into its superconscient existence. The method differs, the object
\nand the result are the same. <\/p>\n

\n\t\t\tHere, it might be supposed, the whole action and aim of
\nRajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities,
\ncittavr<\/font>tti<\/i>, first, through
\n\t\t\ta habitual replacing of the turbid rajasic activities by the quiet
\nand luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity
\nwith the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,
\n\t\t\t\u2014 such as the practice and use
\nof occult powers, \u2014 some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or
\nsiddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim
\nof divine union. On the way, therefore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it
\nwould seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of
\nall the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as
\nits ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally
\ninactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his
\nbeing is necessary to the completeness of the science.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>541<\/font> 
\n  <\/p>\n

\n

\n\t\t\tThese powers and experiences belong, first, to the vital and
\nmental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on
\nthe physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for.
\nThey can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can
\nbe allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else,
\neven though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of
\nthe Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine
\nin his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but
\ncan only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual
\nbeing, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the
\nvery nature and method of his action, if he still continues to be active in the world-existence. <\/p>\n

\n\t\t\tOn the whole, for an integral Yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages
\nof the progress, but are not indispensable. It is true that their principal aims must be included in the integrality of the Yoga;
\nbut they can be brought about by other means. For the methods of the integral Yoga must be mainly spiritual, and dependence on
\nphysical methods or fixed psychic or psycho-physical processes on a large scale would be the substitution of a lower for a higher
\naction. We shall have occasion to touch upon this question later when we come to the final principle of synthesis in method to
\nwhich our examination of the different Yogas is intended to lead.  
\n  
\n  
\n  
\n 
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>542<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XXVIII   Rajayoga   AS THE body and the Prana are the key of all the closed doors of the Yoga for the Hathayogin,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2210","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2210","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2210"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2210\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2210"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2210"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2210"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}