The Yoga Sutras of Patanjali E-Book

Charles Johnston

• Herausgeber: Andura Publishing
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Beschreibung

The Yoga Sutras of Patanjali are in themselves exceedingly brief, less than ten pages of large type in the original. Yet they contain the essence of practical wisdom, set forth in admirable order and detail. The theme, if the present interpreter be right, is the great regeneration, the birth of the spiritual from the physical man: the theme of all mystics in all lands.

Leseprobe

THE YOGA SUTRAS OF PATANJALI

“THE BOOK OF THE SPIRITUAL MAN”

An Interpretation

By CHARLES JOHNSTON

Introduction to Book I

The Yoga Sutras of Patanjali are in themselves exceedingly brief, less than ten pages of large type in the original. Yet they contain the essence of practical wisdom, set forth in admirable order and detail. The theme, if the present interpreter be right, is the great regeneration, the birth of the spiritual from the psychical man: the same theme which Paul so wisely and eloquently set forth in writing to his disciples in Corinth, the theme of all mystics in all lands.

We think of ourselves as living a purely physical life, in

these material bodies of ours. In reality, we have gone far

indeed from pure physical life; for ages, our life has been

psychical, we have been centered and immersed in the psychic

nature. Some of the schools of India say that the psychic

nature is, as it were, a looking-glass, wherein are mirrored the

things seen by the physical eyes, and heard by the physical ears.

But this is a magic mirror; the images remain, and take a cer¬

tain life of their own. Thus within the psychic realm of our

life there grows up an imaged world wherein we dwell; a

world of the images of things seen and heard, and therefore

a world of memories; a world also of hopes and desires, of

fears and regrets. Mental life grows up among these images,

built on a measuring and comparing, on the massing of images

together into general ideas; on the abstraction of new notions

and images from these; till a new world is built up within, full

of desires and hates, ambition, envy, longing, speculation, curi¬

osity, self-will, self-interest.

PATANJALl's YOGA SUTRAS

The teaching of the East is, that all these are true powers

overlaid by false desires; that though in manifestation psy¬

chical, they are in essence spiritual; that the psychical man is

the veil and prophecy of the spiritual man.

The purpose of life, therefore, is the realising of that

prophecy; the unveiling of the immortal man; the birth of the

spiritual from the psychical, whereby we enter our divine in¬

heritance and come to inhabit Eternity. This is, indeed, sal¬

vation, the purpose of all true religion, in all times.

Patanjali has in mind the spiritual man, to be born from

the psychical; or in another sense, veiled by the psychical. His

purpose is, to set in order the practical means for the unveiling

and regeneration, and to indicate the fruit, the glory and the

power, of that new birth.

Through the Sutras of the First Book, Patanjali is

concerned with the first great problem, the emergence of the

spiritual man from the veils and meshes of the psychic nature,

the moods and vestures of the mental and emotional man.

Later will come the consideration of the nature and powers of

the spiritual man, once he stands clear of the psychic veils and

trammels, and a view of the realms in which these new spiritual

powers are to be revealed.

At this point may come a word of explanation. I have

been asked why I use the word Sutras, for these rules of

Patanjali’s system, when the word Aphorism has been con¬

nected with them in our minds for a generation. The reason

is this: the name Aphorism suggests, to me at least, a pithy

sentence of very general application; a piece of proverbial wis¬

dom that may be quoted in a good many sets of circumstance,

and which will almost bear on its face the evidence of its truth.

But with a Sutra the case is different. It comes from the same

root as the word *'sew,” and means, indeed, a thread, suggest¬

ing, therefore, a close-knit, consecutive chain of argument.

Not only has each sutra a definite place in the system, but

further, taken out of this place, it will be almost meaningless,

and will by no means be self-evident. So I have thought best

to adhere to the original word. The Sutras of Patanjali are

as closely knit together, as dependent on each other, as the

propositions of Euclid, and can no more be taken out of their

proper setting.

In the second part of the first book, the problem of the

emergence of the spiritual man is further dealt with. We are

led to the consideration of the barriers to his emergence, of the

overcoming of the barriers, and of certain steps and stages in

the ascent from the ordinary consciousness of practical life,

to the finer, deeper, radiant consciousness of the spiritual man.

BOOK I.

I. OM: Here follows Instruction in Union.

Union, here as always in the Scriptures of India, means

union of the individual soul with the Oversoul; of the personal

consciousness with the Divine Consciousness, whereby the

mortal becomes immortal, and enters the Eternal. Therefore,

salvation is, first, freedom from sin and the sorrow which comes

from sin, and then a divine and eternal well-being, wherein the

soul partakes of the being, the wisdom and glory of God.

2. Union, spiritual consciousness, is gained through control

of the versatile psychic nature.

The goal is the full consciousness of the spiritual man,

illumined by the Divine Light. Nothing except the obdurate

resistance of the psychic nature keeps us back from the goal.

The psychical powers are spiritual powers run wild, perverted,

drawn from their proper channel. Therefore our first task is,

to regain control of this perverted nature, to chasten, purify

and restore the misplaced powers.

3. Then the Seer conies to consciousness in his proper

nature.

Egotism is but the perversion of spiritual being. Ambi¬

tion is the inversion of spiritual power. Passion is the distor¬

tion of love. The mortal is the limitation of the immortal.

When these false images give place to true, then the spiritual

man stands forth luminous, as the sun, when the clouds dis¬

perse.

4. Heretofore the Seer has been enmeshed in the activities

of the psychic nature.

The power and life which are the heritage of the spiritual

man have been caught and enmeshed in psychical activities.

Instead of pure being in the Divine, there has been fretful,

combative egotism, its hand against every man. Instead of the

light of pure vision, there have been restless senses and imagin¬

ings. Instead of spiritual joy, the undivided joy of pure being,

there has been self-indulgence of body and mind. These are

all real forces, but distorted from their true nature and goal.

They must be extricated, like gems from the matrix, like the

pith from the reed, steadily, without destructive violence.

Spiritual powers are to be drawn forth from the psychic

meshes.

5. The psychic activities are five; they are attended by

pleasure or pain.

The psychic nature is built up through the image-making

power, the power which lies behind and dwells in mind-pic¬

tures. These pictures do not remain quiescent in the mind;

they are kinetic, restless, stimulating to new acts. Thus the

mind-image of an indulgence suggests and invites to a new in¬

dulgence ; the picture of past joy is framed in regrets or hopes.

And there is the ceaseless play of the desire to know, to pene¬

trate to the essence of things, to classify. This, too, busies it¬

self ceaselessly with the mind-images. So that we may classify

the activities of the psychic nature thus:

6. These activities are: Sound intellection, unsound intel¬

lection, phantasy, dream, memory.

We have here a list of mental and emotional powers; of

powers that picture and observe, and of powers that picture

and feel. But the power to know and feel is spiritual and im¬

mortal. What is needed is, not to destroy but to raise it from

the psychical to the spiritual realm.

7. The elements of sound intellection are: direct observa¬

tion, inductive reason, and trustworthy testimony.

Each of these is a spiritual power, thinly veiled. Direct

observation is the outermost form of the SouTs pure vision.

Inductive reason rests on the great principles of continuity and

correspondence; and these, on the supreme truth that all life is

of the One. Trustworthy testimony, the sharing of one soul

in the wisdom of another, rests on the ultimate oneness of all

souls.

8. Unsound intellection is false understanding, not resting

on a perception of the true nature of things.

The great example of unsound intellection is materialism,

whereby to the reality and eternity of the soul is attributed the

evanescence and perishableness that really belong to material

things. This false reasoning, therefore, rests on a reversal of

the true nature of things.

9. Phantasy is a fiction of mere words, with no underlying reality.

One may say, perhaps, that there is this difference between

imagination and fancy: imagination is the image of unseen

things, which are real; fancy is the imaging of unseen things

which are unreal. The power of phantasy has a wide scope

and range. Ambition, whereby a man sets up within his mind

an image of himself, great, rich, admired, to which all men

shall bow down, is a form of phantasy. The pursuit of wealth

is largely phantasy, for men seek not commodities but food for

their cowardice and conceit. The fear of death is a phantasy,

nourished on images of tombs and funerals and black robes.

All these are fictions, with no underlying reality.

10. Dream is the psychic condition which rests on mind

states, all material thinge being absent.

In waking life, we have two currents of perception; an

outer current of physical things seen and heard and perceived;

an inner current of mind-images and thoughts. The outer cur¬

rent ceases in sleep; the inner current continues, and watching

the mind-images float before the field of consciousness, we

“dream.’’

11. Memory is the holding fast to mind=images of things

perceived.

Here, as before, the mental power is explained in terms of

mind-images, which are the material of which the psychic

world is built. Therefore the sages teach that the world of

our perception, which is indeed a world of mind-images, is

but the wraith or shadow of the real and everlasting world.

In this sense, memory is but the psychical inversion of the

spiritual, ever-present vision. That which is ever before the

spiritual eye of the Seer needs not to be remembered.

12. The control of these psychic activities comes through

the right use of the will, and through ceasing from self-indulgence.

If these psychical powers and energies, even such evil

things as passion and hate and fear, are but spiritual powers

fallen and perverted, how are we to bring about their release

and restoration? Two means are presented to us: the awaken¬

ing of the spiritual will, and the purification of mind and

thought.

13. The right use of the will is the steady effort to stand

in spiritual being.

We have thought of ourselves, perhaps, as creatures mov¬

ing upon this earth, rather helpless, at the mercy of storm and

hunger and our enemies. We are to think of ourselves as

immortals, dwelling in the Light, encompassed and sustained

by spiritual powers. The steady effort to hold this thought will

awaken dormant and unrealised powers, which will unveil to

us the nearness of the Eternal.

14. This becomes a firm resting=place, when followed long,

persistently, with righteousness.

We must seek spiritual life in conformity with the laws

of spiritual life, with righteousness, humility, gentle charity,

which is an acknowledgement of the One Soul within us all.

Only through obedience to that shared Life, through perpetual

remembrance of our oneness with all Divine Being, our noth¬

ingness apart from Divine Being, can we enter our inheritance.

15. Ceasing from self=indugence is conscious mastery over

the thirst for sensuous pleasure here or hereafter.

Rightly understood, the desire for sensation is the desire

of being, the distortion of the soul’s eternal life. The lust of

sensual stimulus and excitation rests on the longing to feel

one’s life keenly, to gain the sense of being really alive. This

sense of true life comes only with the coming of the soul, and

the soul comes only in silence, after self-indulgence has been

courageously and loyally stilled, through reverence before the

coming soul.

16. The consummation of this is freedom from thirst for

any mode of psychical activity, through the establishment of the

spiritual man.

In order to gain a true understanding of this teaching,

study must be supplemented by devoted practice, faith by

works. The reading of the words will not avail. There must

be a real effort to stand as the Soul, a real ceasing from self-

indulgence. With this awakening of the spiritual will, and

purification, will come at once the growth of the spiritual man

and our awakening consciousness as the spiritual man; and

this, attained in even a small degree, will help us notably in our

contest. To him that hath, shall be given.

17. That spiritual vision which is conditioned and limited

takes the form first of exterior reasoning, then of interior judg¬

ment, then of happiness, then of realisation of individual being.

In spiritual consciousness, there are two clearly marked

stages. The first is spiritual consciousness expressing itself

through the psychical, through reason and feeling. The second

is spiritual consciousness clear of the psychical, and shining

forth luminous, in its own proper being. The first is here de¬

fined in its ascending stages, as first the right training and dis¬

position of the reason; next, the finer perception of intuition;

next the joy and exaltation which comes with the realisation of

spiritual life; and then the awakening to the being of the soul,

though not yet to the knowledge of the soul’s oneness with the

All.

18. Spiritual consciousness unlimited is the final state led

up to by the right practice of spiritual Silence.

Spiritual Silence is the crown and end of purification. It

is the stilling of all passional and psychic storms, those dramatic

fictions through which we seek the sense of real life, which

needs no storm to reveal it, but is innate in the soul, and made

manifest through Silence.

19. The external world still dominates those who have con¬

quered bodily lusts, but are immersed in the sense of separate¬

ness.

There is an asceticism that is but a new form of ambition,

a desire to gain spiritual power or grace for oneself, ignorant

that spiritual power and grace belong only to all united. Those

who seek thus, have not yet conquered the world.

20 . For the others, there is spiritual consciousness, led up

to by faith, valor, right mindfulness, one-pointedness, perception.

It is well to keep in mind these steps on the path to illumi¬

nation: faith, valor, right mindfulness, one-pointedness, per¬

ception. Not one can be dispensed with; all must be won.

First faith; and then from faith, valor; from valor, right mind¬

fulness ; from right mindfulness, a one-pointed aspiration

toward the soul; from this, perception; and finally full vision

as the soul.

21 . Spiritual consciousness is nearest to those of keen,

intense will.

The image used is the swift impetus of the torrent; the

kingdom must be taken by force. Firm will comes only

through effort; effort is inspired by faith. The great secret is

this: it is not enough to have intuitions; we must act on them ;

we must live them.

22 . The will may be weak, or of middle strength, or in¬

tense.

For those of weak will, there is this counsel: to be faithful

in obedience, to live the life, and thus to strengthen the will to

m.ore perfect obedience. The will is not ours, but God's, and

we come into it only through obedience. As we enter into the

spirit of God, we are permitted to share the power of God.

23. The will may be gained by ardent service of the

Master.

If we think of our lives as tasks laid on us by the Master

of Life, if we look on all duties as parts of that Master’s work,

entrusted to us, and forming our life-work; then, if we obey,

promptly, loyally, sincerely, we shall enter by degrees into the

Master’s life and share the Master’s power. Thus we shall be

initiated into the spiritual will.