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Rāja Yoga
Rāja Yoga deals entirely with the mind and psychic power and
may be called the science of applied psychology. Its aim is to
remove all mental obstructions and to gain a perfectly controlled,
healthy mind. The main purpose of its training is to develop and
strengthen the will as well as the power of concentration, and to
lead the seeker after Truth through the path of concentration and
meditation to the ultimate goal of all religion.
This path is called Rāja Yoga or the Royal method (Rāja
means "king") because the power of concentration and will-power
are not only greater than any physical force, but are essential to
the acquisition of all other powers. The man who possesses a
vigorous mind controlled by a well-developed will, with strong
power of concentration, can easily become the master of physical
nature and in a short time attain the realization of Truth; and it
is the special province of Rāja Yoga to teach how this can be
accomplished. Its study has been encouraged by all those who have
come in contact with the Rāja Yogis of India either in ancient or
modern times. It was extolled by Pythagoras, by Plato and the
Neo-Platonists like Plotinus and Proclus, by the Gnostics and the
Christian mystics of the middle ages; and even to-day it is in
some measure practiced by some of the Roman Catholic monks and
nuns of the higher orders. Spinoza, Kant, Schopenhauer, Ralph
Waldo Emerson, spoke in praise of it, declaring its object to be
the unravelling of the mystery of the nature of the human soul and
the enfoldment of the latent powers existing in each individual.
It has been proved by the living example of Yogis that through its
practice that power can be acquired by which all other forces in
the universe may be controlled; and Rāja Yoga claims that whoever
has gained mastery over his mind, can govern all the phenomena of
nature.
It teaches that mind is the sovereign power of the universe, and
that when its forces are properly concentrated upon any particular
object, the true nature of that object will be revealed. Instead
of using an instrument, if we properly utilize the mental powers
which we already possess, and focus them absolutely upon one
point, we can easily know all the particulars regarding the thing
upon which they are directed. This object may be physical, mental,
or spiritual. The concentrated mind of a Yogi may be compared to
an electric search-light. By throwing the converged rays of his
mind toward a distant object, whether gross or subtile, all the
details of that object are illumined and made known to him. The
vision of ordinary persons is not so penetrating because their
mental forces are dissipated like the scattered rays of an
ordinary light In the same way, if the mind can be concentrated
upon internal objects or upon truths that exist in the realm of
the universal, perfect knowledge of those things can be acquired.
Thus it becomes evident that the power, of
concentration is greater than sense-power, or than that which can
be gained by the help of instruments. If we can develop it by
controlling our mental faculties, by making the mind
introspective, and by checking all distractions which draw the
mind outside; and can direct our concentrated mental energy toward
our higher Self, the true nature of the individual ego will be
revealed, and we shall realize that our immutable Self is the Soul
of all, and that it is the same as the ultimate Reality of the
universe. We shall then perceive that the Divine Being, whom in
ignorance we worship as separate from ourselves, is not far from
us, is not dwelling outside of us, but is our own omnipotent Self
residing within us. We shall also recognize that the same Spirit
is one and all-pervading, and that it is the Absolute Truth
underlying the name and form of every phenomenal object. This
knowledge will emancipate the soul from the bondage of ignorance.
Rāja Yoga maintains that the outer world exists
only in relation to the inner nature of each individual. What mind
is to itself, the phenomenal world of sense-perception is to the
mind. The external is only the reflection of the internal; that
which we gain, that which we receive, is only the likeness or
reflection of that which we have already given. Mental phenomena
are merely the effects of invisible forces, which cannot be
discovered by the senses or by any instrument which the human mind
can invent. We may try forever to know these finer forces through
the medium of our sense-perceptions, but we shall never arrive at
any satisfactory result. A Rāja Yogi understands this and
therefore attaches little value to instruments.
He does not depend upon his sense-powers, but
endeavors to gain all knowledge through the power of
concentration. The science of Rāja Yoga gives the various steps
which lead to the attainment of this ideal. It explains clearly
and scientifically the processes and methods by which
concentration can be developed. It does not, however, ask the
student to accept anything on hearsay, or to believe anything on
the mere authority of scriptures or of writers. But it states
certain facts, requests the student to experiment, experience the
results, and draw his own conclusions.There is nothing mysterious
in the system of Rāja Yoga. On the contrary, it points out the
laws which govern so-called mysteries and explains under what
conditions the phenomena of mysteries are produced. It shows that
so long as the real cause of an event is unknown it appears
mysterious to us. Standing upon the solid ground of logic and
reason, the science of Rāja Yoga unravels the riddles of the
universe and directs the individual soul toward the attainment of
the final end of all religions. Its principles are highly moral
and uplifting. It helps the student to understand the true purpose
of life and describes the way by which it may be fulfilled here
and now.
Rāja
Yoga tells us that we should not think so much of what will happen
after death, but that we should make the best use of the present
and unfold the latent powers which we already possess, while it
reminds us again and again of the fact that the advancement made
in this life will be the foundation of future progress. If we gain
or develop certain powers before we die, those powers will not be
lost, but will remain with us wherever we go after death; while
external possessions, we know, cannot accompany us in the grave.
The only things that we can carry out of life are our character,
our experience and the knowledge gained therefrom. They are our
real possessions; and it is these which Rāja Yoga will help us to
develop; since its chief object is to mould the character and lead
the student to the knowledge of the divine nature of the soul. The
methods which it teaches can be practiced without joining any
secret organization, but merely by following the directions of a
true Rāja Yogi, who is pure and simple, whose mind is free from
doubts, and who is unattached to the objects of the phenomenal
plane.
The practice of Rāja Yoga is divided into eight
steps. The first four are the same as those of Hatha Yoga. The
first and second, Yama and Niyama, include all the ethical laws
that govern our moral nature. The strict observance of these laws
is necessary to the practice of the other steps of Rāja Yoga. All
the fundamental principles of ethics expounded by Buddha and all
the truths proclaimed in the Sermon on the Mount are contained in
these first two steps. A beginner in the practice of Rāja Yoga
should live a strictly moral and pure life, otherwise he will not
advance in this path, nor will he reach the highest Truth or
realize the Divinity that dwells within him. A neophyte must
remember that purity, chastity, and morality are the very
cornerstones of the structure of the Science of Yoga. In the
requirements of the first step we find non-killing, non-stealing,
truthfulness, continence, forgivingness, firmness of character,
kindness to all living creatures, simplicity, moderation in diet,
and cleanliness. Non-killing must be in thought, word, and deed,
so with truthfulness and non-stealing. The character must be firm,
for the student must persist in the face of all obstacles until
spiritual perfection is reached. He must not take up the study as
a passing fad, only to satisfy his momentary curiosity, but must
continue with patience and perseverance until the highest ideal is
realized.
The second step includes austerities, forbearance,
contentment, faith in the Supreme Being, charity, study, and
self-surrender to the Divine will. All the physical exercises
necessary for keeping the body in perfect condition are to be
found in the third step. 1 Health is essential to the attainment
of the highest knowledge. Those who are suffering from disease
cannot make their mind steady, cannot fix their attention upon
truths existing on the spiritual plane, because naturally their
minds will be centered on the diseased parts of the body. A
beginner, who possesses a healthy body and a well-balanced mind,
should choose any Asāna or posture of the body in which he can sit
firmly for a long time without feeling pain in the limbs. In the
practice of Rāja Yoga, however, one need not be so particular
regarding the posture of the body. The student should simply
observe that the spinal column is kept perfectly straight while
practicing breathing lessons in a sitting posture.
Prānāyāma, or breathing exercises, constitute the
fourth step. The practice of certain breathing exercises will
remove many obstacles like dullness, laziness, and bodily
weakness, and will be helpful in gaining control over the senses,
sense organs, and nerve centers, as also in quieting the
restlessness of the mind. Anyone who will practice such breathing
exercises regularly, will acquire wonderful power over both his
mind and his body. He who suffers from worry, anxiety,
nervousness, or insomnia, can obtain excellent results even in a
few days by the practice of proper breathing exercises. Those who
have studied the science of breathing will know what these results
are; but the main object of the Prānāyāma in Rāja Yoga is to
develop the power of concentration.
Making the mind introspective is the fifth step. It
is called Pratyāhāra. If we can withdraw the mind from external
objects, fix it on some inner object, and bring it under the
control of the will, we shall accomplish all that is required in
this step. Pratyāhāra is preparatory to concentration.
Before the student is able to concentrate on any particular object
he must learn to gather up his scattered mental powers. This
process of collecting the powers of the mind and of restraining it
from going out to external objects is what the Yogis designate as
Pratyāhāra.
Concentration follows next. After going through the five
preliminary steps, if one takes up concentration, the results
achieved will be extraordinary. Those, however, who have not
practiced the introductory steps will find this one extremely
difficult, for the ground must be prepared before good results can
be gained.
Meditation is the seventh stage, 1 and through it
one passes into Samādhi or the state of super consciousness, which
is the eighth and last step. In this state the sixth sense of
finer perception is developed, the spiritual eye is opened, and
one comes face to face with the Divine Being dwelling within. In
it the student realizes that his true Self is one with the
universal Spirit, and he receives all the revelation and all the
inspiration that can possibly come to the human soul. It may be
thought by many that revelation proceeds from some external
source, either through the favor of some angel or bright spirit or
the extra-cosmic personal God, but a Yogi knows that revelation or
inspiration is the disclosure of the higher Self within, and that
the realization of spiritual truths comes to that soul which has
reached the eighth step of Rāja Yoga.
Ceaseless effort, persistence, and perseverance in practice are
necessary to attain to the state of super consciousness. That
which is realized in it cannot be revealed by intellect or by any
other mental faculty; therefore it is said that Truth cannot be
attained by reading books or Scriptures, or by intellect or
sense-perception, but by reaching the state of super
consciousness. Those who are longing to know the Truth, who are
searching for the ultimate Reality of the universe, and are not
satisfied with the knowledge gained through the senses or through
the aid of instruments, should struggle hard to go into Samadhi,
because through it alone will they discover their ideal and reach
the abode of happiness. Before, however, they can arrive at this
state, they will have to follow faithfully the different steps
already enumerated and with patience and perseverance overcome all
the obstacles which beset the way.
There are many obstructions to Samadhi, such as
grief, disease, mental laziness, doubt, cessation of the struggle
to attain Samadhi, heaviness of body and mind, thirst for worldly
things, false knowledge, non-attaining concentration, falling away
from the state once attained, irregular breathing, etc. They can
be easily avoided by regular practice under the guidance of a Yogi
teacher. If a student try to practice by himself any of the
exercises as given in Rāja Yoga, 1 he may have some unpleasant
experiences which may disturb his mind or nervous system; but if
he have an experienced Rāja Yogi to direct him, then he will have
no difficulty in conquering all the obstacles and dangers, and in
reaching the right destination. Some of the powers generated by
these practices are too dangerous to be handled by an
inexperienced student; they may not only injure him but may even
drive him to insanity. There have, indeed, been many such cases
among those who have tried to practice without the help of a
well-qualified Guru or spiritual teacher.
Having removed all obstructions in this path, the student should
be confident that he is approaching the final goal of Rāja Yoga.
When
the super conscious realization is acquired all doubts will cease
forever, all questions concerning the nature of the soul will be
answered, the search after Truth will stop, the mind will become
tranquil, and the soul will be emancipated from the bondage of
ignorance and self-delusion. The Yogi will never again fall a
victim to the attractions of the world or be distracted by objects
of sense. The whole universe will appear to him as the play-ground
of the Divine Being; and he will constantly feel that his body and
mind are like instruments moving under the direction of the
Almighty Will which is manifesting through all forms. Thus, having
gained spiritual strength and illumination, he will become the
conqueror of himself and the master of nature even in this life.
"He alone has reached happiness on this earth, he alone has
conquered the world, who has gained perfect control over his mind
and body, whose soul rests in tranquility, and whose eyes behold
Divinity in everything and everything in that Eternal Being, which
is the Infinite Abode of existence, knowledge, and bliss
absolute."
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