Eight Lectures On Yoga - Index
Eight
Lectures On Yoga Pt 1
Eight Lectures On Yoga Pt 2
Eight Lectures On Yoga Pt 3
Eight Lectures On Yoga Pt 4
Eight Lectures On Yoga Pt 5
Eight Lectures On Yoga Pt 6
Eight Lectures On Yoga Pt 7
Eight Lectures On Yoga Pt 8
Do what thou wilt shall be
the whole of the Law.
It is my will to explain the subject of Yoga in clear language,
without resort to jargon or the enunciation of fantastic
hypotheses, in order that this great science may be thoroughly
understood as of universal importance.
For, like all great things, it is simple; but, like all
great things, it is masked by confused thinking; and, only
too often, brought into contempt by the machinations of knavery.
(1) There is more nonsense talked and written about Yoga
than about anything else in the world. Most of this nonsense,
which is fostered by charlatans, is based upon the idea that
there is something mysterious and Oriental about it. There
isn't. Do not look to me for obelisks and odalisques, Rahat
Loucoum, bul-buls, or any other tinsel imagery of the Yoga-mongers.
I am neat but not gaudy. There is nothing mysterious or Oriental
about anything, as everybody knows who has spent a little
time intelligently in the continents of Asia and Africa.
I propose to invoke the most remote and elusive of all Gods
to throw clear light upon the subject-the light of common
sense.
(2) All phenomena of which we are aware take place in our
own minds, and therefore the only thing we have to look at
is the mind; which is a more constant quantity over all the
species of humanity than is generally supposed. What appear
to be radical differences, irreconcilable by argument, are
usually found to be due to the obstinacy of habit produced
by generations of systematic sectarian training.
(3) We must then begin the study of Yoga by looking at the
meaning of the word. It means Union, from the same Sanskrit
root as the Greek word Zeugma, the Latin word Jugum, and
the English word yoke. (Yeug-to join.)
When a dancing girl is dedicated to the service of a temple
there is a Yoga of her relations to celebrate. Yoga, in short,
may be translated 'tea fight,' which doubtless accounts for
the fact that all the students of Yoga in England do nothing
but gossip over endless libations of Lyons' 1s. 2d.
(4)Yoga means Union.
In what sense are we to consider this? How is the word Yoga
to imply a system of religious training or a description
of religious experience?
You may note incidentally that the word Religion is really
identifiable with Yoga. It means a binding together.
(5) Yoga means Union.
What are the elements which are united or to be united when
this word is used in its common sense of a practice widely
spread in Hindustan whose object is the emancipation of the
individual who studies and practises it from the less pleasing
features of his life on this planet?
I say Hindustan, but I really mean anywhere on the earth;
for research has shown that similar methods producing similar
results are to be found in every country. The details vary,
but the general structure is the same. Because all bodies,
and so all minds, have identical Forms.
(6) Yoga means Union.
In the mind of a pious person, the inferiority complex which
accounts for his piety compels him to interpret this emancipation
as union with the gaseous vertebrate whom he has invented
and called God. On the cloudy vapour of his fears his imagination
has thrown a vast distorted shadow of himself, and he is
duly terrified; and the more he cringes before it, the more
the spectre seems to stoop to crush him. People with these
ideas will never get to anywhere but Lunatic Asylums and
Churches.
It is because of this overwhelming miasma of fear that the
whole subject of Yoga has become obscure. A perfectly simple
problem has been complicated by the most abject ethical and
superstitious nonsense. Yet all the time the truth is patent
in the word itself.
(7) Yoga means Union.
We may now consider what Yoga really is. Let us go for a
moment into the nature of consciousness with the tail of
an eye on such sciences as mathematics, biology, and chemistry.
In mathematics the expression 'a' plus 'b' plus 'c' is a
triviality. Write 'a' plus 'b' plus 'c' equals 0, and you
obtain an equation from which the most glorious truths may
be developed.
In biology the cell divides endlessly, but never becomes
anything different; but if we unite cells of opposite qualities,
male and female, we lay the foundations of a structure whose
summit is unattainably fixed in the heavens of imagination.
Similar facts occur in chemistry. The atom by itself has
few constant qualities, none of them particulary significant;
but as soon as an element combines with the object of its
hunger we get not only the ecstatic production of light,
heat, and so forth, but a more complex structure having few
or none of the qualities of its elements, but capable of
further combination into complexities of astonishing sublimity.
All these combinations, these unions, are Yoga.
(8) Yoga means Union.
How are we to apply this word to the phenomena of mind?
What is the first characteristic of everything in thought?
How did it come to be a thought at all? Only by making a
distinction between it and the rest of the world.
The first proposition, the type of all propositions, is:
S is P.
There must be two things-different things-whose relation
forms knowledge.
Yoga is first of all the union of the subject and the object
of consciousness: of the seer with the thing seen.
(9) Now, there is nothing strange or wonderful about all
this.
The study of the principles of Yoga is very useful to the
average man, if only to make him think about the nature of
the world as he supposes that he knows it.
Let us consider a piece of cheese. We say that this has
certain qualities, shape, structure, colour, solidity, weight,
taste, smell, consistency and the rest; but investigation
has shown that this is all illusory. Where are these qualities?
Not in the cheese, for different observers give quite different
accounts of it. Not in ourselves, for we do not perceive
them in the absence of the cheese. All 'material things,'
all impressions, are phantoms.
In reality the cheese is nothing but a series of electric
charges. Even the most fundamental quality of all, mass,
has been found not to exist. The same is true of the matter
in our brains which is partly responsible for these perceptions.
What then are these qualities of which we are all so sure?
They would not exist without our brains; they would not exist
without the cheese. They are the results of the union, that
is of the Yoga, of the seer and the seen, of subject and
object in consciousness as the philosophical phrase goes.
They have no material existence; they are only names given
to the ecstatic results of this particular form of Yoga.
(10) I think that nothing can be more helpful to the student
of Yoga than to get the above proposition firmly established
in his subconscious mind. About nine-tenths of the trouble
in understanding the subject is all this ballyhoo about Yoga
being mysterious and Oriental. The principles of Yoga, and
the spiritual results of Yoga, are demonstrated in every
conscious and unconscious happening. This is that which is
written in 'The
Book of the Law' -- Love is the law, love
under will -- for Love is the instinct to unite, and the
act of uniting. But this cannot be done indiscriminately,
it must be done 'under will,' that is, in accordance with
the nature of the particular units concerned. Hydrogen has
no love for Hydrogen; it is not the nature, or the 'true
Will' of Hydrogen to seek to unite with a molecule of its
own kind. Add Hydrogen to Hydrogen: nothing happens to its
quality: it is only its quantity that changes. It rather
seeks to enlarge its experience of its possibilities by union
with atoms of opposite character, such as Oxygen; with this
it combines (with an explosion of light, heat, and sound)
to form water. The result is entirely different from either
of the component elements, and has another kind of 'true
Will,' such as to unite (with similar disengagement of light
and heat) with Potassium, while the resulting 'caustic Potash'
has in its turn a totally new series of qualities, with still
another 'true Will' of its own; that is, to unite explosively
with acids. And so on.
(11) It may seem to some of you that these explanations
have rather knocked the bottom out of Yoga; that I have reduced
it to the category of common things. That was my object.
There is no sense in being frightened of Yoga, awed by Yoga,
muddled and mystified by Yoga, or enthusiastic over Yoga.
If we are to make any progress in its study, we need clear
heads and the impersonal scientific attitude. It is especially
important not to bedevil ourselves with Oriental jargon.
We may have to use a few Sanskrit words; but that is only
because they have no English equivalents; and any attempt
to translate them burdens us with the connotations of the
existing English words which we employ. However, these words
are very few; and, if the definitions which I propose to
give you are carefully studied, they should present no difficulty.
(12) Having now understood that Yoga is the essence of all
phenomena whatsoever, we may ask what is the special meaning
of the word in respect of our proposed investigation, since
the process and the results are familiar to every one of
us; so familiar indeed that there is actually nothing else
at all of which we have any knowledge. It is knowledge.
What is it we are going to study, and why should we study
it?
(13) The answer is very simple.
All this Yoga that we know and practice, this Yoga that
produced these ecstatic results that we call phenomena, includes
among its spiritual emanations a good deal of unpleasantness.
The more we study this universe produced by our Yoga, the
more we collect and synthesize our experience, the nearer
we get to a perception of what the Buddha declared to be
characteristic of all component things:
Sorrow, Change, and Absence of any permanent principle.
We constantly approach his enunciation of the first two 'Noble
Truths,' as he called them. 'Everything is Sorrow'; and 'The
cause of Sorrow is Desire.' By the word 'Desire' he meant
exactly what is meant by 'Love' in 'The Book of the Law'
which I quoted a few moments ago. 'Desire' is the need of
every unit to extend its experience by combining with its
opposite.
(14) It is easy enough to construct the whole series of
arguments which lead up to the first 'Noble Truth.'
Every operation of Love is the satisfaction of a bitter
hunger, but the appetite only grows fiercer by satisfaction;
so that we can say with the Preacher: 'He that increaseth
knowledge increaseth Sorrow.' The root of all this sorrow
is in the sense of insufficiency; the need to unite, to lose
oneself in the beloved object, is the manifest proof of this
fact, and it is clear also that the satisfaction produces
only a temporary relief, because the process expands indefinitely.
The thirst increases with drinking. The only complete satisfaction
conceivable would be the Yoga of the atom with the entire
universe. This fact is easily perceived, and has been constantly
expressed in the mystical philosophies of the West; the only
goal is 'Union with God.' Of course, we only use the word
'God' because we have been brought up in superstition, and
the higher philosophers both in the East and in the West
have preferred to speak of union with the All or with the
Absolute. More superstitions!
(15) Very well, then, there is no difficulty at all; since
every thought in our being, every cell in our bodies, every
electron and proton of our atoms, is nothing but Yoga and
the result of Yoga. All we have to do to obtain emancipation,
satisfaction, everything we want is to perform this universal
and inevitable operation upon the Absolute itself. Some of
the more sophisticated members of my audience may possibly
be thinking that there is a catch in it somewhere. They are
perfectly right.
(16) The snag is simply this. Every element of which we
are composed is indeed constantly occupied in the satisfaction
of its particular needs by its own particular Yoga; but for
that very reason it is completely obsessed by its own function,
which it must naturally consider as the Be-All and End-All
of its existence. For instance, if you take a glass tube
open at both ends and put it over a bee on the windowpane
it will continue beating against the window to the point
of exhaustion and death, instead of escaping through the
tube. We must not confuse the necessary automatic functioning
of any of our elements with the true Will which is the proper
orbit of any star. A human being only acts as a unit at all
because of countless generations of training. Evolutionary
processes have set up a higher order of Yogic action by which
we have managed to subordinate what we consider particular
interests to what we consider the general welfare. We are
communities; and our well-being depends upon the wisdom of
our Councils, and the discipline with which their decisions
are enforced. The more complicated we are, the higher we
are in the scale of evolution, the more complex and difficult
is the task of legislation and of maintaining order.
(17) In highly civilised communities like our own (loud
laughter), the individual is constantly being attacked
by conflicting interests and necessities; his individuality
is constantly being assailed by the impact of other people;
and in a very large number of cases he is unable to stand
up to the strain. 'Schizophrenia,' which is a lovely word,
and may or may not be found in your dictionary, is an exceedingly
common complaint. It means the splitting up of the mind.
In extreme cases we get the phenomena of multiple personality,
Jekyll and Hyde, only more so. At the best, when a man
says 'I' he refers only to a transitory phenomenon. His
'I' changes as he utters the word. But-philosophy apart-it
is rarer and rarer to find a man with a mind of his own
and a will of his own, even in this modified sense.
(18) I want you therefore to see the nature of the obstacles
to union with the Absolute. For one thing, the Yoga which
we constantly practice has not invariable results; there
is a question of attention, of investigation, of reflexion.
I propose to deal in a future instruction with the modifications
of our perception thus caused, for they are of great importance
to our science of Yoga. For example, the classical case of
the two men lost in a thick wood at night. One says to the
other: 'That dog barking is not a grasshopper; it is the
creaking of a cart.' Or again, 'He thought he saw a banker's
clerk descending from a bus. He looked again, and saw it
was a hippopotamus.'
Everyone who has done any scientific investigation knows
painfully how every observation must be corrected again and
again. The need of Yoga is so bitter that it blinds us. We
are constantly tempted to see and hear what we want to see
and hear.
(19) It is therefore incumbent upon us, if we wish to make
the universal and final Yoga with the Absolute, to master
every element of our being, to protect it against all civil
and external war, to intensify every faculty to the utmost,
to train outselves in knowledge and power to the utmost;
so that at the proper moment we may be in perfect condition
to fling ourselves up into the furnace of ecstasy which flames
from the abyss of annihilation.
Love is the law, love under will.
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