{"id":963,"date":"2013-07-13T01:31:36","date_gmt":"2013-07-13T01:31:36","guid":{"rendered":"http:\/\/localhost\/?p=963"},"modified":"2013-07-13T01:31:36","modified_gmt":"2013-07-13T01:31:36","slug":"06-the-systems-of-yoga-vol-20-the-synthesis-of-yoga-volume-20","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/20-the-synthesis-of-yoga-volume-20\/06-the-systems-of-yoga-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-06_The Systems of Yoga.htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter IV<\/span><\/font><\/b> <\/font><\/span><\/p>\n

\n
\nThe Systems of Yoga<\/span><\/font><\/b> <\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>T<\/font>HESE<\/font><\/span>
\nrelations between the different psychological divisions of the human being and
\nthese various utilities and objects of effort founded on them, such as we have seen
\nthem in our brief survey of the natural evolution, we shall find repeated in
\nthe fundamental principles and methods of the different schools of Yoga. And if
\nwe seek to combine and harmonise their central practices and their predominant
\naims, we shall find that the basis provided by Nature is still our natural
\nbasis and the condition of their synthesis.<\/span><\/p>\n

In one respect Yoga
\nexceeds the normal operation of cosmic Nature and climbs beyond her. For the
\naim of the Universal Mother is to embrace the Divine in her own play and
\ncreations and there to realise It. But in the highest flights of Yoga she
\nreaches beyond herself and realises the Divine in Itself exceeding the universe
\nand even standing apart from the cosmic play. Therefore by some it is supposed
\nthat this is not only the highest but also the one true or exclusively
\npreferable object of Yoga. <\/span><\/p>\n

Yet it is always through
\nsomething which she has formed in her evolution that Nature thus overpasses her
\nevolution. It is the individual heart that by sublimating its highest and
\npurest emotions attains to the transcendent Bliss or the ineffable Nirvana, the
\nindividual mind that by converting its ordinary functionings into a knowledge
\nbeyond mentality knows its oneness with the Ineffable and merges its separate existence
\nin that transcendent unity. And always it is the individual, the Self
\nconditioned in its experience by Nature and working through her formations,
\nthat attains to the Self unconditioned, free and transcendent. <\/span><\/p>\n

In practice three
\nconceptions are necessary before there can be any possibility of Yoga; there
\nmust be, as it were, three consenting parties to the effort, \u2013<\/span> God, Nature and the
\nhuman soul or, in more abstract language, the Transcendental, the Universal<\/span> <\/span><\/p>\n

\nPage
\n\u2013 26<\/span><\/p>\n

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\n

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and the Individual. If the individual and Nature
\nare left to themselves, the one is bound to the other and unable to exceed
\nappreciably her lingering march. Something transcendent is needed, free from
\nher and greater, which will act upon us and her, attracting us upward to Itself
\nand securing from her by good grace or by force her consent to the individual
\nascension.<\/span><\/p>\n

It is this truth which
\nmakes necessary to every philosophy of Yoga the conception of the Ishwara,
\nLord, supreme Soul or supreme Self, towards whom the effort is directed and who
\ngives the illuminating touch and the strength to attain. Equally true is the
\ncomplementary idea so often enforced by the Yoga of devotion that as the
\nTranscendent is necessary to the individual and sought after by him, so also
\nthe individual is necessary in a sense to the Transcendent and sought after by
\nIt. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and
\nyearns after the Bhakta.\u00b9 There can be no Yoga of knowledge without a human
\nseeker of the knowledge, the supreme subject of knowledge and the divine use by
\nthe individual of the universal faculties of knowledge; no Yoga of devotion
\nwithout the human God-lover, the supreme object of love and delight and the
\ndivine use by the individual of the universal faculties of spiritual, emotional
\nand aesthetic enjoyment; no Yoga of works without the human worker, the supreme
\nWill, Master of all works and sacrifices, and the divine use by the individual
\nof the universal faculties of power and action. However Monistic may be our
\nintellectual conception of the highest truth of things, in practice we are
\ncompelled to accept this omnipresent Trinity.<\/span><\/p>\n

For the contact of the
\nhuman and individual consciousness with the divine is the very essence of Yoga.
\nYoga is the union of that which has become separated in the play of the
\nuniverse with its own true self, origin and universality. The contact may take
\nplace at any point of the complex and intricately organised consciousness which
\nwe call our personality. It may be effected in the physical through the body;
\nin the vital through the action of those functionings which determine the state
\nand the experiences of our nervous being; through the mentality, whether <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Bhakta, the
\ndevotee or lover of God; Bhagavan, God, the Lord of Love and Delight. The third
\nterm of the trinity is Bhagavat, the divine revelation of Love.<\/span> <\/span><\/p>\n

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\n\u2013 27<\/span><\/p>\n

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\n

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by means of the emotional heart, the active will
\nor the understanding mind, or more largely by a general conversion of the
\nmental consciousness in all its activities. It may equally be accomplished
\nthrough a direct awakening to the universal or transcendent Truth and Bliss by
\nthe conversion of the central ego in the mind. And according to the point of
\ncontact that we choose will be the type of the Yoga that we practise.<\/span><\/p>\n

For if, leaving aside
\nthe complexities of their particular processes, we fix our regard on the
\ncentral principle of the chief schools of Yoga still prevalent in India, we
\nfind that they arrange themselves in an ascending order which starts from the
\nlowest rung of the ladder, the body, and ascends to the direct contact between
\nthe individual soul and the transcendent and universal Self. Hathayoga selects
\nthe body and the vital functionings as its instruments of perfection and
\nrealisation; its concern is with the gross body. Rajayoga selects the mental
\nbeing in its different parts as its lever-power; it concentrates on the subtle
\nbody. The triple Path of Works, of Love and of Knowledge uses some part of the
\nmental being, will, heart or intellect as a starting-point and seeks by its
\nconversion to arrive at the liberating Truth, Beatitude and Infinity which are
\nthe nature of the spiritual life. Its method is a direct commerce between the
\nhuman Purusha in the individual body and the divine Purusha who dwells in every
\nbody and yet transcends all form and name.<\/span><\/p>\n

Hathayoga aims at the
\nconquest of the life and the body whose combination in the food sheath and the
\nvital vehicle constitutes, as we have seen, the gross body and whose
\nequilibrium is the foundation of all Nature’s workings in the human being. The
\nequilibrium established by Nature is sufficient for the normal egoistic life;
\nit is insufficient for the purpose of the Hathayogin. For it is calculated on
\nthe amount of vital or dynamic force necessary to drive the physical engine
\nduring the normal span of human life and to perform more or less adequately the
\nvarious workings demanded of it by the individual life inhabiting this frame
\nand the world-environment by which it is conditioned. Hathayoga therefore seeks
\nto rectify Nature and establish another equilibrium by which the physical frame
\nwill be able to sustain the inrush of an increasing vital or dynamic force of <\/span>
\n
\n <\/span><\/p>\n

\nPage
\n\u2013 28<\/span><\/p>\n

<\/p>\n
\n

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Prana indefinite, almost infinite in its quantity
\nor intensity. In Nature the equilibrium is based upon the individualisation of
\na limited quantity and force of the Prana; more than that the individual is by
\npersonal and hereditary habit unable to bear, use or control. In Hathayoga, the
\nequilibrium opens a door to the universalisation of the individual vitality by
\nadmitting into the body, containing, using and controlling a much less fixed
\nand limited action of the universal energy.<\/span><\/p>\n

The chief processes of
\nHathayoga are āsana and prāņāyāma. By its numerous
\nAsanas or fixed postures it first cures the body of that restlessness which is
\na sign of its inability to contain without working them off in action and
\nmovement the vital forces poured into it from the universal Life-Ocean, gives
\nto it an extraordinary health, force and suppleness and seeks to liberate it
\nfrom the habits by which it is subjected to ordinary physical Nature and kept
\nwithin the narrow bounds of her normal operations. In the ancient tradition of
\nHathayoga it has always been supposed that this conquest could be pushed so far
\neven as to conquer to a great extent the force of gravitation. By various
\nsubsidiary but elaborate processes the Hathayogin next contrives to keep the
\nbody free from all impurities and the nervous system unclogged for those
\nexercises of respiration which are his most important instruments. These are
\ncalled prāņāyāma, the control of the breath or vital power;
\nfor breathing is the chief physical functioning of the vital forces. Pranayama,
\nfor the Hathayogin, serves a double purpose. First, it completes the perfection
\nof the body. The vitality is liberated from many of the ordinary necessities of
\nphysical Nature; robust health, prolonged youth, often an extraordinary
\nlongevity are attained. On the other hand, Pranayama awakens the coiled-up
\nserpent of the Pranic dynamism in the vital sheath and opens to the Yogin
\nfields of consciousness, ranges of experience, abnormal faculties denied to the
\nordinary human life while it puissantly intensifies such normal powers and faculties
\nas he already possesses. These advantages can be farther secured and emphasised
\nby other subsidiary processes open to the Hathayogin.<\/span><\/p>\n

The results of Hathayoga
\nare thus striking to the eye and impose easily on the vulgar or physical mind.
\nAnd yet at the end <\/span>
\n
\n <\/span><\/p>\n

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\n\u2013 29<\/span><\/p>\n

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\n

<\/span><\/div>\n

\nwe may ask what we have gained at the end of all
\nthis stupendous labour. The object of physical Nature, the preservation of the
\nmere physical life, its highest perfection, even in a certain sense the
\ncapacity of a greater enjoyment of physical living have been carried out on an
\nabnormal scale. But the weakness of Hathayoga is that its laborious and
\ndifficult processes make so great a demand on the time and energy and impose so
\ncomplete a severance from the ordinary life of men that the utilisation of its
\nresults for the life of the world becomes either impracticable or is
\nextraordinarily restricted. If in return for this loss we gain another life in
\nanother world within, the mental, the dynamic, these results could have been
\nacquired through other systems, through Rajayoga, through Tantra, by much less
\nlaborious methods and held on much less exacting terms. On the other hand the
\nphysical results, increased vitality, prolonged youth, health, longevity are of
\nsmall avail if they must be held by us as misers of ourselves, apart from the
\ncommon life, for their own sake, not utilised, not thrown into the common sum
\nof the world’s activities. Hathayoga attains large results, but at an
\nexorbitant price and to very little purpose.<\/span><\/p>\n

Rajayoga takes a higher
\nflight. It aims at the liberation and perfection not of the bodily, but of the
\nmental being, the control of the emotional and sensational life, the mastery of
\nthe whole apparatus of thought and consciousness. It fixes its eyes on the
\ncitta, that stuff of mental consciousness in which all these activities arise,
\nand it seeks, even as Hathayoga with its physical material, first to purify and
\nto tranquillise. The normal state of man is a condition of trouble and
\ndisorder, a kingdom either at war with itself or badly governed; for the lord,
\nthe Purusha, is subjected to his ministers, the faculties, subjected even to
\nhis subjects, the instruments of sensation, emotion, action, enjoyment.
\nSwarajya, self-rule, must be substituted for this subjection. First, therefore,
\nthe powers of order must be helped to overcome the powers of disorder. The
\npreliminary movement of Rajayoga is a careful self-discipline by which good
\nhabits of mind are substituted for the lawless movements that indulge the lower
\nnervous being. By the practice of truth, by renunciation of all forms of
\negoistic seeking, by abstention from injury to others, <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 30<\/span><\/p>\n

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\n

<\/span><\/div>\n

by purity, by constant meditation and
\ninclination to the divine Purusha who is the true lord of the mental kingdom, a
\npure, glad, clear state of mind and heart is established.<\/span><\/p>\n

This is the first step
\nonly. Afterwards, the ordinary activities of the mind and sense must be
\nentirely quieted in order that the soul may be free to ascend to higher states
\nof consciousness and acquire the foundation for a perfect freedom and
\nself-mastery. But Rajayoga does not forget that the disabilities of the
\nordinary mind proceed largely from its subjection to the reactions of the
\nnervous system and the body. It adopts therefore from the Hathayogic system its
\ndevices of āsana and prāņāyāma, but reduces their
\nmultiple and elaborate forms in each case to one simplest and most directly
\neffective process sufficient for its own immediate object. Thus it gets rid of
\nthe Hathayogic complexity and cumbrousness while it utilises the swift and
\npowerful efficacy of its methods for the control of the body and the vital
\nfunctions and for the awakening of that internal dynamism, full of a latent
\nsupernormal faculty, typified in Yogic terminology by the kuņdalinī,
\nthe coiled and sleeping serpent of Energy within. This done, the system
\nproceeds to the perfect quieting of the restless mind and its elevation to a
\nhigher plane through concentration of mental force by the successive stages
\nwhich lead to the utmost inner concentration or ingathered state of the
\nconsciousness which is called Samadhi.<\/span><\/p>\n

By Samadhi, in which the
\nmind acquires the capacity of withdrawing from its limited waking activities
\ninto freer and higher states of consciousness, Rajayoga serves a double
\npurpose. It compasses a pure mental action liberated from the confusions of the
\nouter consciousness and passes thence to the higher supra-mental planes on
\nwhich the individual soul enters into its true spiritual existence. But also it
\nacquires the capacity of that free and concentrated energising of consciousness
\non its object which our philosophy asserts as the primary cosmic energy and the
\nmethod of divine action upon the world. By this capacity the Yogin, already
\npossessed of the highest supra-cosmic knowledge and experience in the state of
\ntrance, is able in the waking state to acquire directly whatever knowledge and
\nexercise whatever mastery may be useful or necessary to his activities in the
\nobjective world. For the ancient system of Rajayoga aimed <\/span>
\n
\n <\/span><\/p>\n

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<\/p>\n
\n

<\/span><\/div>\n

not only at Swarajya, self-rule or subjective
\nempire, the entire control by the subjective consciousness of all the states
\nand activities proper to its own domain, but included Samrajya as well, outward
\nempire, the control by the subjective consciousness of its outer activities and
\nenvironment.<\/span><\/p>\n

 We perceive that as
\nHathayoga, dealing with the life and body, aims at the supernormal perfection
\nof the physical life and its capacities and goes beyond it into the domain of
\nthe mental life, so Rajayoga, operating with the mind, aims at a supernormal
\nperfection and enlargement of the capacities of the mental life and goes beyond
\nit into the domain of the spiritual existence. But the weakness of the system
\nlies in its excessive reliance on abnormal states of trance. This limitation
\nleads first to a certain aloofness from the physical life which is our
\nfoundation and the sphere into which we have to bring our mental and spiritual
\ngains. Especially is the spiritual life, in this system, too much associated
\nwith the state of Samadhi. Our object is to make the spiritual life and its
\nexperiences fully active and fully utilisable in the waking state and even in
\nthe normal use of the functions. But in Rajayoga it tends to withdraw into a
\nsubliminal plane at the back of our normal experiences instead of descending
\nand possessing our whole existence.<\/span><\/p>\n

The triple Path of
\ndevotion, knowledge and works attempts the province which Rajayoga leaves
\nunoccupied. It differs from Rajayoga in that it does not occupy itself with the
\nelaborate training of the whole mental system as the condition of perfection,
\nbut seizes on certain central principles, the intellect, the heart, the will,
\nand seeks to convert their normal operations by turning them away from their
\nordinary and external preoccupations and activities and concentrating them on
\nthe Divine. It differs also in this, \u2013 and here from the point of view of an
\nintegral Yoga there seems to be a defect, \u2013 that it is indifferent to mental
\nand bodily perfection and aims only at purity as a condition of the divine
\nrealisation. A second defect is that as actually practised it chooses one of
\nthe three parallel paths exclusively and almost in antagonism to the others
\ninstead of effecting a synthetic harmony of the intellect, the heart and the will
\nin an integral divine realisation.<\/span> <\/span><\/p>\n

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\n\u2013 32<\/span><\/p>\n

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\n

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 <\/span>      The Path of Knowledge
\naims at the realisation of the unique and supreme Self. It proceeds by the
\nmethod of intellectual reflection, vicāra, to right discrimination, viveka.
\nIt observes and distinguishes the different elements of our apparent or
\nphenomenal being and rejecting identification with each of them arrives at
\ntheir exclusion and separation in one common term as constituents of Prakriti,
\nof phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is
\nable to arrive at its right identification with the pure and unique Self which
\nis not mutable or perishable, not determinable by any phenomenon or combination
\nof phenomena. From this point the path, as ordinarily followed, leads to the
\nrejection of the phenomenal worlds from the consciousness as an illusion and
\nthe final immergence without return of the individual soul in the Supreme.<\/span><\/p>\n

 But this exclusive
\nconsummation is not the sole or inevitable result of the Path of Knowledge.
\nFor, followed more largely and with a less individual aim, the method of
\nKnowledge may lead to an active conquest of the cosmic existence for the Divine
\nno less than to a transcendence. The point of this departure is the realisation
\nof the supreme Self not only in one’s own being but in all beings and, finally,
\nthe realisation of even the phenomenal aspects of the world as a play of the
\ndivine consciousness and not something entirely alien to its true nature. And
\non the basis of this realisation a yet further enlargement is possible, the
\nconversion of all forms of knowledge, however mundane, into activities of the
\ndivine consciousness utilisable for the perception of the one and unique Object
\nof knowledge both in itself and through the play of its forms and symbols. Such
\na method might well lead to the elevation of the whole range of human intellect
\nand perception to the divine level, to its spiritualisation and to the
\njustification of the cosmic travail of knowledge in humanity. <\/span><\/p>\n

The Path of Devotion
\naims at the enjoyment of the supreme Love and Bliss and utilises normally the
\nconception of the supreme Lord in His personality as the divine Lover and
\nenjoyer of the universe. The world is then realised as a play of the Lord, with
\nour human life as its final stage, pursued through the different phases of
\nself-concealment and self-revelation. The principle of Bhakti Yoga is to
\nutilise all the normal relations of human life <\/span>
\n
\n <\/span><\/p>\n

\nPage
\n\u2013 33<\/span><\/p>\n

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\n

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into which emotion enters and apply them no
\nlonger to transient worldly relations, but to the joy of the All-Loving, the
\nAll-Beautiful and the All-Blissful. Worship and meditation are used only for
\nthe preparation and increase of intensity of the divine relationship. And this
\nYoga is catholic in its use of all emotional relations, so that even enmity and
\nopposition to God, considered as an intense, impatient and perverse form of
\nLove, is conceived as a possible means of realisation and salvation. This path,
\ntoo, as ordinarily practised, leads away from world-existence to an absorption,
\nof another kind than the Monist’s, in the Transcendent and Supra-cosmic.<\/span><\/p>\n

But, here too, the
\nexclusive result is not inevitable. The Yoga itself provides a first corrective
\nby not confining the play of divine love to the relation between the supreme
\nSoul and the individual, but extending it to a common feeling and mutual
\nworship between the devotees themselves united in the same realisation of the
\nsupreme Love and Bliss. It provides a yet more general corrective in the realisation
\nof the divine object of Love in all beings not only human but animal, easily
\nextended to all forms whatsoever. We can see how this larger application of the
\nYoga of Devotion may be so used as to lead to the elevation of the whole range
\nof human emotion, sensation and aesthetic perception to the divine level, its
\nspiritualisation and the justification of the cosmic labour towards love and
\njoy in our humanity.<\/span><\/p>\n

The Path of Works aims
\nat the dedication of every human activity to the supreme Will. It begins by the
\nrenunciation of all egoistic aim for our works, all pursuit of action for an
\ninterested aim or for the sake of a worldly result. By this renunciation it so
\npurifies the mind and the will that we become easily conscious of the great
\nuniversal Energy as the true doer of all our actions and the Lord of that
\nEnergy as their ruler and director with the individual as only a mask, an
\nexcuse, an instrument or, more positively, a conscious centre of action and
\nphenomenal relation. The choice and direction of the act is more and more
\nconsciously left to this supreme Will and this universal Energy. To That our
\nworks as well as the results of our works are finally abandoned. The object is
\nthe release of the soul from its bondage <\/span>
\n
\n <\/span><\/p>\n

\nPage
\n\u2013 34<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

to appearances and to the reaction of phenomenal
\nactivities. Karmayoga is used, like the other paths, to lead to liberation from
\nphenomenal existence and a departure into the Supreme. But here too the
\nexclusive result is not inevitable. The end of the path may be, equally, a
\nperception of the Divine in all energies, in all happenings, in all activities,
\nand a free and unegoistic participation of the soul in the cosmic action. So
\nfollowed it will lead to the elevation of all human will and activity to the
\ndivine level, its spiritualisation and the justification of the cosmic labour
\ntowards freedom, power and perfection in the human being.<\/span><\/p>\n

We can see also that in
\nthe integral view of things these three paths are one. Divine Love should
\nnormally lead to the perfect knowledge of the Beloved by perfect intimacy, thus
\nbecoming a path of Knowledge, and to divine service, thus becoming a path of
\nWorks. So also should perfect Knowledge lead to perfect Love and Joy and a full
\nacceptance of the works of That which is known; dedicated Works to the entire
\nlove of the Master of the Sacrifice and the deepest knowledge of His ways and
\nHis being. It is in this triple path that we come most readily to the absolute
\nknowledge, love and service of the One in all beings and in the entire cosmic
\nmanifestation.<\/span> <\/span><\/p>\n

\nPage
\n\u2013 35<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter IV  The Systems of Yoga    \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 THESE relations between the different psychological divisions of the human being and these various utilities and objects…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-963","post","type-post","status-publish","format-standard","hentry","category-20-the-synthesis-of-yoga-volume-20","wpcat-20-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/963","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=963"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/963\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=963"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=963"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=963"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}