An Introduction to Yoga, Annie Besant [good books to read for 12 year olds .txt] 📗

He takes the combinations that are inert, and shows out his quality of bliss, as the will to be happy. Now notice the difference of phrase and thought. In the Samkhya, Matter changed to reflect the Spirit; in fact, the Spirit appropriates portions of Matter, and through those expresses his own characteristics—an enormous difference. He creates an actor for Self-expression, and this actor is the “spiritual man” of the Theosophical teaching, the spiritual Triad, the Atma-buddhi-manas, to whom we shall return in a moment.

 

The Monad remains ever beyond the fivefold universe, and in that sense is a spectator. He dwells beyond the five planes of matter.

Beyond the Atmic, or Akasic; beyond the Buddhic plane, the plane of Vayu; beyond the mental plane, the plane of Agni; beyond the astral plane, the plane of Varuna; beyond the physical plane, the plane of Kubera. Beyond all these planes the Monad, the Self, stands Self-conscious and Self-determined. He reigns in changeless peace and lives in eternity. But as said above, he appropriates matter. He takes to himself an atom of the Atmic plane, and in that he, as it were, incorporates his will, and that becomes Atma. He appropriates an atom of the Buddhic plane, and reflects in that his aspect of cognition, and that becomes buddhi. He appropriates an atom of the manasic plane and embodies, as it were, his activity in it, and it becomes Manas.

Thus we get Atma, plus Buddhi, plus Manas. That triad is the reflection in the fivefold universe of the Monad beyond the fivefold universe. The terms of Theosophy can be easily identified with those of other schools. The Monad of Theosophy is the Jivatma of Indian philosophy, the Purusha of the Samkhya, the particularised Self of the Vedanta. The threefold manifestation, Atma-buddhi-manas, is the result of the Purusha’s propinquity to Prakriti, the subject of the Samkhyan philosophy, the Self embodied in the highest sheaths, according to the Vedantic teaching. In the one you have this Self and His sheaths, and in the other the Subject, a reflection in matter of Purusha. Thus you can readily see that you are dealing with the same concepts but they are looked at from different standpoints. We are nearer to the Vedanta than to the Samkhya, but if you know the principles you can put the statements of the two philosophies in their own niches and will not be confused. Learn the principles and you can explain all the theories. That is the value of the Theosophical teaching; it gives you the principles and leaves you to study the philosophies, and you study them with a torch in your hand instead of in the dark.

 

Now when we understand the nature of the spiritual man, or Triad, what do we find with regard to all the manifestations of consciousness? That they are duads, Spirit-Matter everywhere, on every plane of our fivefold universe. If you are a scientist, you will call it spiritualised Matter; if you are a metaphysician you will call it materialised Spirit. Either phrase is equally true, so long as you remember that both are always present in every manifestation, that what you see is not the play of matter alone, but the play of Spirit-Matter, inseparable through the period of manifestation. Then, when you come, in reading an ancient book, to the statement “mind is material,” you will not be confused; you will know that the writer is only speaking on the Samkhyan line, which speaks of Matter everywhere but always implies that the Spirit is looking on, and that this presence makes the work of Matter possible. You will not, when reading the constant statement in Indian philosophies that “mind is material,” confuse this with the opposite view of the materialist which says that “mind is the product of matter”—a very different thing. Although the Samkhyan may use materialistic terms, he always posits the vivifying influence of Spirit, while the materialist makes Spirit the product of Matter. Really a gulf divides them, although the language they use may often be the same.

 

Mind

 

“Yoga is the inhibition of the functions of the mind,” says Patanjali. The functions of the mind must be suppressed, and in order that we may be able to follow out really what this means, we must go more closely into what the Indian philosopher means by the word “mind”.

 

Mind, in the wide sense of the term, has three great properties or qualities: cognition, desire or will, activity. Now Yoga is not immediately concerned with all these three, but only with one, cognition, the Samkhyan subject. But you cannot separate cognition, as we have seen, completely from the others, because consciousness is a unit, and although we are only concerned with that part of consciousness which we specifically call cognition, we cannot get cognition all by itself. Hence the Indian psychologist investigating this property, cognition, divides it up into three or, as the Vedanta says, into four (with all submission, the Vedantin here makes a mistake). If you take up any Vedantic book and read about mind, you will find a particular word used for it which. translated, means “internal organ”. This antah-karana is the word always used where in English we use “mind”; but it is only used in relation to cognition, not in relation to activity and desire. It is said to be fourfold, being made up of Manas, Buddhi, Ahamkara, and Chitta; but this fourfold division is a very curious division. We know what Manas is, what Buddhi is, what Ahamkara is, but what is this Chitta? What is Chitta, outside Manas, Buddhi and Ahamkara? Ask anyone you like.

and record his answer; you will find that it is of the vaguest kind. Let us try to analyse it for ourselves, and see whether light will come upon it by using the Theosophic idea of a triplet summed up in a fourth, that is not really a fourth, but the summation of the three. Manas, Buddhi and Ahamkara are the three different sides of a triangle,’ which triangle is called Chitta.

The Chitta is not a fourth, but the sum of the three: Manas, Buddhi and Ahamkara. This is the old idea of a trinity in unity.

Over and over again H. P. Blavatsky uses this summation as a fourth to her triplets, for she follows the old methods. The fourth, which sums up the three but is not other than they, makes a unity out of their apparent diversity. Let us apply that to Antahkarana.

 

Take cognition. Though in cognition that aspect of the Self is predominant, yet it cannot exist absolutely alone, The whole Self is there in every act of cognition. Similarly with the other two.

One cannot exist separate from the others. Where there is cognition the other two are present, though subordinate to it.

The activity is there, the will is there. Let us think of cognition as pure as it can be, turned on itself, reflected in itself, and we have Buddhi, the pure reason, the very essence of cognition; this in the universe is represented by Vishnu, the sustaining wisdom of the universe. Now let us think of cognition looking outwards, and as reflecting itself in activity, its brother quality, and we have a mixture of cognition and activity which is called Manas, the active mind; cognition reflected in activity is Manas in man or Brahma, the creative mind, in the universe. When cognition similarly reflects itself in will, then it becomes Ahamkara, the “I am I” in man, represented by Mahadeva in the universe. Thus wee have found within the limits of this cognition a triple division, making up the internal organ or Antahkarana—Manas, plus Buddhi, plus Ahamkara—and we can find no fourth. What is then Chitta? It is the summation of the three, the three taken together, the totality of the three. Because of the old way of counting these things, you get this division of Antahkarana into four.

 

The Mental Body

 

We must now deal with the mental body, which is taken as equivalent to mind for practical purposes. The first thing for a man to do in practical Yoga is to separate himself from the mental body, to draw away from that into the sheath next above it. And here remember what I said previously, that in Yoga the Self is always the consciousness plus the vehicle from which the consciousness is unable to separate itself. All that is above the body you cannot leave is the Self for practical purposes, and your first attempt must be to draw away from your mental body.

Under these conditions, Manas must be identified with the Self, and the spiritual Triad, the Atma-buddhi-manas, is to be realised as separate from the mental body. That is the first step. You must be able to take up and lay down your mind as you do a tool, before it is of any use to consider the further progress of the Self in getting rid of its envelopes. Hence the mental body is taken as the starting point. Suppress thought. Quiet it. Still it. Now what is the ordinary condition of the mental body? As you look upon that body from a higher plane, you see constant changes of colours playing in it. You find that they are sometimes initiated from within, sometimes from without. Sometimes a vibration from without has caused a change in consciousness, and a corresponding change in the colours in the mental body. If there is a change of consciousness, that causes vibration in the matter in which that consciousness is functioning. The mental body is a body of everchanging hues and colours, never still, changing colour with swift rapidity throughout the whole of it.

Yoga is the stopping of all these, the inhibition of vibrations and changes alike. Inhibition of the change of consciousness stops the vibration of the mental body; the checking of the vibration of the mental body checks the change in consciousness.

In the mental body of a Master there is no change of colour save as initiated from within; no outward stimulus can produce any answer, any vibration,ùin that perfectly controlled mental body.

The colour of the mental body of a Master is as moonlight on the rippling ocean. Within that whiteness of moon-like refulgence lie all possibilities of colour, but nothing in the outer world can make the faintest change of hue sweep over its steady radiance.

If a change of consciousness occurs within, then the change will send a wave of delicate hues over the mental body which responds only in colour to changes initiated from within and never to changes stimulated from without. His mental body is never His Self, but only His tool or instrument, which He can take up or lay down at His will. It is only an outer sheath that He uses when He needs to communicate with the lower world.

 

By that idea of the stopping of all changes of colour in the mental body you can realise what is meant by inhibition. The functions of mind are stopped in Yoga. You have to begin with your mental body. You have to learn how to stop the whole of those vibrations, how to make the mental body colourless, still and quiet, responsive only to the impulses that you choose to put upon it. How will you be able to tell when the mind is really coming under control, when it is no longer a part of your Self?

You will begin to realise this when you find that, by the action of your will, you can check the current of thought and hold the mind in perfect stillness. Sheath after sheath has to be transcended, and the proof of transcending is that it can no longer affect you. You can affect it, but it cannot affect you.

The moment that nothing outside you can harass