The Nature and Practice of Yoga E-Book

Annie Besant

• Herausgeber: The Big Nest
• Kategorie: Ratgeber
• Serie: Yoga Academy
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Seitenzahl: 167

Beschreibung

A complete essential introduction to Yoga theory and practice designed as series of lessons covering all key elements such as nature, body, mind, spirituality, different schools of thought, yoga science, and yoga practice. The author is aiming to prepare the student to take up, for practical purposes, the Yoga sutras. The lessons, may, however, also give to the ordinary lay reader some idea of Yoga, and perhaps to allure a few towards its study.

Leseprobe

Annie Besant

YOGA

THE NATURE & PRACTICE OF

THE BIG NEST

LONDON ∙ NEW YORK ∙ TORONTO ∙ SAO PAULO ∙ MOSCOW

PARIS ∙ MADRID ∙ BERLIN ∙ ROME ∙ MEXICO CITY ∙ MUMBAI ∙ SEOUL ∙ DOHA

TOKYO ∙ SYDNEY ∙ CAPE TOWN ∙ AUCKLAND ∙ BEIJING

New Edition

Published by The Big Nest

This Edition

First published in 2013

Copyright © 2013 The Big Nest

ISBN: 9781909676930

Contents

FOREWORD

LECTURE I

THE NATURE OF YOGA

LECTURE II

SCHOOLS OF THOUGHT

LECTURE III

YOGA AS SCIENCE

LECTURE IV

YOGA AS PRACTICE

FOREWORD

These lectures are intended to give an outline of Yoga, in order to prepare the student to take up, for practical purposes, the Yoga sutras of Patanjali, the chief treatise on Yoga. I have on hand, with my friend Bhagavan Das as collaborateur, a translation of these Sutras, with Vyasa’s commentary, and a further commentary and elucidation written in the light of Theosophy. To prepare the student for the mastering of that more difficult task, these lectures were designed; hence the many references to Patanjali. They may, however, also serve to give to the ordinary lay reader some idea of the Science of sciences, and perhaps to allure a few towards its study.

Annie Besant

LECTURE I

THE NATURE OF YOGA

In this first discourse we shall concern ourselves with the gaining of a general idea of the subject of Yoga, seeking its place in nature, its own character, its object in human evolution.

THE MEANING OF THE UNIVERSE

Let us, first of all, ask ourselves, looking at the world around us, what it is that the history of the world signifies. When we read history, what does the history tell us? It seems to be a moving panorama of people and events, but it is really only a dance of shadows; the people are shadows, not realities, the kings and statesmen, the ministers and armies; and the eventsÄ the battles and revolutions, the rises and falls of states Äare the most shadowlike dance of all. Even if the historian tries to go deeper, if he deals with economic conditions, with social organisations, with the study of the tendencies of the currents of thought, even then he is in the midst of shadows, the illusory shadows cast by unseen realities. This world is full of forms that are illusory, and the values are all wrong, the proportions are out of focus. The things which a man of the world thinks valuable, a spiritual man must cast aside as worthless. The diamonds of the world, with their glare and glitter in the rays of the outside sun, are mere fragments of broken glass to the man of knowledge. The crown of the king, the sceptre of the emperor, the triumph of earthly power, are less than nothing to the man who has had one glimpse of the majesty of the Self. What is, then, real? What is truly valuable? Our answer will be very different from the answer given by the man of the world.

“The universe exists for the sake of the Self.” Not for what the outer world can give, not for control over the objects of desire, not for the sake even of beauty or pleasure, does the Great Architect plan and build His worlds. He has filled them with objects, beautiful and pleasure-giving. The great arch of the sky above, the mountains with snow-clad peaks, the valleys soft with verdure and fragrant with blossoms, the oceans with their vast depths, their surface now calm as a lake, now tossing in furyÄthey all exist, not for the objects themselves, but for their value to the Self. Not for themselves because they are anything in themselves but that the purpose of the Self may be served, and His manifestations made possible.

The world, with all its beauty, its happiness and suffering, its joys and pains” is planned with the utmost ingenuity, in order that the powers of the Self may be shown forth in manifestation. From the fire-mist to the LOGOS, all exist for the sake of the Self. The lowest grain of dust, the mightiest deva in his heavenly regions, the plant that grows out of sight in the nook of a mountain, the star that shines aloft over us-all these exist in order that the fragments of the one Self, embodied in countless forms, may realize their own identity, and manifest the powers of the Self through the matter that envelops them.

There is but one Self in the lowliest dust and the loftiest deva. “Mamamsaha”ÄMy portion,Ä” a portion of My Self,” says Sri Krishna, are all these Jivatmas, all these living spirits. For them the universe exists; for them the sun shines, and the waves roll, and the winds blow, and the rain falls, that the Self may know Himself as manifested in matter, as embodied in the universe.

THE UNFOLDING OF CONSCIOUSNESS

One of those pregnant and significant ideas which Theosophy scatters so lavishly around is thisÄthat the same scale is repeated over and over again, the same succession of events in larger or smaller cycles. If you understand one cycle, you understand the whole. The same laws by which a solar system is builded go to the building up of the system of man. The laws by which the Self unfolds his powers in the universe, from the fire-mist up to the LOGOS, are the same laws of consciousness which repeat themselves in the universe of man. If you understand them in the one, you can equally understand them in the other. Grasp them in the small, and the large is revealed to you. Grasp them in the large, and the small becomes intelligible to you.

The great unfolding from the stone to the God goes on through millions of years, through aeons of time. But the long unfolding that takes place in the universe, takes place in a shorter time-cycle within the limit of humanity, and this in a cycle so brief that it seems as nothing beside the longer one. Within a still briefer cycle a similar unfolding takes place in the individualÄ rapidly, swiftly, with all the force of its past behind it. These forces that manifest and unveil themselves in evolution are cumulative in their power. Embodied in the stone, in the mineral world, they grow and put out a little more of strength, and in the mineral world accomplish their unfolding. Then they become too strong for the mineral, and press on into the vegetable world. There they unfold more and more of their divinity, until they become too mighty for the vegetable, and become animal.

Expanding within and gaining experiences from the animal, they again overflow the limits of the animal, and appear as the human. In the human being they still grow and accumulate with ever-increasing force, and exert greater pressure against the barrier; and then out of the human, they press into the super-human. This last process of evolution is called “Yoga.”

Coming to the individual, the man of our own globe has behind him his long evolution in other chains than oursÄthis same evolution through mineral to vegetable, through vegetable to animal, through animal to man, and then from our last dwelling-place in the lunar orb on to this terrene globe that we call the earth. Our evolution here has all the force of the last evolution in it, and hence, when we come to this shortest cycle of evolution which is called Yoga, the man has behind him the whole of the forces accumulated in his human evolution, and it is the accumulation of these forces which enables him to make the passage so rapidly. We must connect our Yoga with the evolution of consciousness everywhere, else we shall not understand it at all; for the laws of evolution of consciousness in a universe are exactly the same as the laws of Yoga, and the principles whereby consciousness unfolds itself in the great evolution of humanity are the same principles that we take in Yoga and deliberately apply to the more rapid unfolding of our own consciousness. So that Yoga, when it is definitely begun, is not a new thing, as some people imagine.

The whole evolution is one in its essence. The succession is the same, the sequences identical. Whether you are thinking of the unfolding of consciousness in the universe, or in the human race, or in the individual, you can study the laws of the whole, and in Yoga you learn to apply those same laws to your own consciousness rationally and definitely. All the laws are one, however different in their stage of manifestation.

If you look at Yoga in this light, then this Yoga, which seemed so alien and so far off, will begin to wear a familiar face, and come to you in a garb not wholly strange. As you study the unfolding of consciousness, and the corresponding evolution of form, it will not seem so strange that from man you should pass on to superman, transcending the barrier of humanity, and finding yourself in the region where divinity becomes more manifest.

THE ONENESS OF THE SELF

The Self in you is the same as the Self Universal. Whatever powers are manifested throughout the world, those powers exist in germ, in latency, in you. He, the Supreme, does not evolve. In Him there are no additions or subtractions. His portions, the Jivatmas, are as Himself, and they only unfold their powers in matter as conditions around them draw those powers forth. If you realize the unity of the Self amid the diversities of the Not-Self, then Yoga will not seem an impossible thing to you.

THE QUICKENING OF THE PROCESS

OF SELF-UNFOLDMENT

Educated and thoughtful men and women you already are; already you have climbed up that long ladder which separates the present outer form of the Deity in you from His form in the dust. The manifest Deity sleeps in the mineral and the stone. He becomes more and more unfolded in vegetables and animals, and lastly in man He has reached what appears as His culmination to ordinary men. Having done so much, shall you not do more ? With the consciousness so far unfolded, does it seem impossible that it should unfold in the future into the Divine?

As you realize that the laws of the evolution of form and of the unfolding of consciousness in the universe and man are the same, and that it is through these laws that the yogi brings out his hidden powers, then you will understand also that it is not necessary to go into the mountain or into the desert, to hide yourself in a cave or a forest, in order that the union with the Self may be obtainedÄHe who is within you and without you. Sometimes for a special purpose seclusion may be useful. It may be well at times to retire temporarily from the busy haunts of men. But in the universe planned by Isvara, in order that the powers of the Self may be brought outÄthere is your best field for Yoga, planned with Divine wisdom and sagacity. The world is meant for the unfolding of the Self: why should you then seek to run away from it? Look at Shri Krishna Himself in that great Upanishad of yoga, the Bhagavad-Gita. He spoke it out on a battle-field, and not on a mountain peak. He spoke it to a Kshattriya ready to fight, and not to a Brahmana quietly retired from the world. The Kurukshetra of the world is the field of Yoga. They who cannot face the world have not the strength to face the difficulties of Yoga practice. If the outer world out-wearies your powers, how do you expect to conquer the difficulties of the inner life? If you cannot climb over the little troubles of the world, how can you hope to climb over the difficulties that a yogi has to scale? Those men blunder, who think that running away from the world is the road to victory, and that peace can be found only in certain localities.

As a matter of fact, you have practised Yoga unconsciously in the past, even before your self- consciousness had separated itself, was aware of itself. Sand knew itself to be different, in temporary matter at least, from all the others that surround it. And that is the first idea that you should take up and hold firmly: Yoga is only a quickened process of the ordinary unfolding of consciousness.

Yoga may then be defined as the “rational application of the laws of the unfolding of consciousness in an individual case”. That is what is meant by the methods of Yoga. You study the laws’ of the unfolding of consciousness in the universe, you then apply them to a special caseÄand that case is your own. You cannot apply them to another. They must be self-applied. That is the definite principle to grasp. So we must add one more word to our definition: “Yoga is the rational application of the laws of the unfolding of consciousness, self-applied in an individual case.”

YOGA IS A SCIENCE

Next, Yoga is a science. That is the second thing to grasp. Yoga is a science, and not a vague, dreamy drifting or imagining. It is an applied science, a systematized collection of laws applied to bring about a definite end. It takes up the laws of psychology, applicable to the unfolding of the whole consciousness of man on every plane, in every world, and applies those rationally in a particular case. This rational application of the laws of unfolding consciousness acts exactly on the same principles that you see applied around you every day in other departments of science.

You know, by looking at the world around you, how enormously the intelligence of man, co-operating with nature, may quicken “natural” processes, and the working of intelligence is as “natural” as anything else. We make this distinction, and practically it is a real one, between “rational” and “natural” growth, because human intelligence can guide the working of natural laws; and when we come to deal with Yoga, we are in the same department of applied science as, let us say, is the scientific farmer or gardener, when he applies the natural laws of selection to breeding. The farmer or gardener cannot transcend the laws of nature, nor can he work against them. He has no other laws of nature to work with save universal laws by which nature is evolving forms around us, and yet he does in a few years what nature takes, perhaps, hundreds of thousands of years to do. And how? By applying human intelligence to choose the laws that serve him and to neutralize the laws that hinder. He brings the divine intelligence in man to utilise the divine powers in nature that are working for general rather than for particular ends.

Take the breeder of pigeons. Out of the blue rock pigeon he develops the pouter or the fan-tail; he chooses out, generation after generation, the forms that show most strongly the peculiarity that he wishes to develop. He mates such birds together, takes every favouring circumstance into consideration and selects again and again, and so on and on, till the peculiarity that he wants to establish has become a well-marked feature. Remove his controlling intelligence, leave the birds to themselves, and they revert to the ancestral type.

Or take the case of the gardener. Out of the wild rose of the hedge has been evolved every rose of the garden. Many-petalled roses are but the result of the scientific culture of the five-petalled rose of the hedgerow, the wild product of nature. A gardener who chooses the pollen from one plant and places it on the carpers of another is simply doing deliberately what is done every day by the bee and the fly. But he chooses his plants, and he chooses those that have the qualities he wants intensified, and from those again he chooses those that show the desired qualities still more clearly, until he has produced a flower so different from the original stock that only by tracing it back can you tell the stock whence it sprang.

So is it in the application of the laws of psychology that we call Yoga. Systematized knowledge of the unfolding of consciousness applied to the individualized Self, that is Yoga. As I have just said, it is by the world that consciousness has been unfolded, and the world is admirably planned by the LOGOS for this unfolding of consciousness; hence the would-be yogi, choosing out his objects and applying his laws, finds in the world exactly the things he wants to make his practice of Yoga real, a vital thing, a quickening process for the knowledge of the Self. There are many laws. You can choose those which you require, you can evade those you do not require, you can utilize those you need, and thus you can bring about the result that nature, without that application of human intelligence, cannot so swiftly effect.

Take it, then, that Yoga is within your reach, with your powers, and that even some of the lower practices of Yoga, some of the simpler applications of the laws of the unfolding of consciousness to yourself, will benefit you in this world as well as in all others. For you are really merely quickening your growth, your unfolding, taking advantage of the powers nature puts within your hands, and deliberately eliminating the conditions which would not help you in your work, but rather hinder your march forward. If you see it in that light, it seems to me that Yoga will be to you a far more real, practical thing, than it is when you merely read some fragments about it taken from Sanskrit books, and often mistranslated into English, and you will begin to feel that to be a yogi is not necessarily a thing for a life far off, an incarnation far removed from the present one.

MAN A DUALITY

Some of the terms used in Yoga are necessarily to be known. For Yoga takes man for a special purpose and studies him for a special end and, therefore, only troubles itself about two great facts regarding man, mind and body. First, he is a unit, a unit of consciousness. That is a point to be definitely grasped. There is only one of him in each set of envelopes, and sometimes the Theosophist has to revise his ideas about man when he begins this practical line. Theosophy quite usefully and rightly, for the understanding of the human constitution, divides man into many parts and pieces. We talk of physical, astral, mental, etc. Or we talk about Sthula-sarira, Sukshma-sarira, Karana-sarira, and so on. Sometimes we divide man into Anna-maya-kosa, Prana-maya-kosa, Mano-maya-kosa, etc. We divide man into so many pieces in order to study him thoroughly, that we can hardly find the man because of the pieces. This is, so to say, for the study of human anatomy and physiology.

But Yoga is practical and psychological. I am not complaining of the various sub-divisions of other systems. They are necessary for the purpose of those systems. But Yoga, for its practical purposes, considers man simply as a dualityÄmind and body, a unit of consciousness in a set of envelopes. This is not the duality of the Self and the Not-Self. For in Yoga, “Self” includes consciousness plus such matter as it cannot distinguish from itself, and Not-Self is only the matter it can put aside.

Man is not pure Self, pure consciousness, Samvid. That is an abstraction. In the concrete universe there are always the Self and His sheaths, however tenuous the latter may be, so that a unit of consciousness is inseparable from matter, and a Jivatma, or Monad, is invariably consciousness plus matter.

In order that this may come out clearly, two terms are used in Yoga as constituting manÄPrana and Pradhana, life-breath and matter. Prana is not only the life-breath of the body, but the totality of the life forces of the universe or, in other words, the life-side of the universe.