An Introduction to Yoga, Annie Besant [good e books to read txt] 📗

upset us. If pain comes, we take it and utilise it. If joy comes, we take it and utilise it. So we may pass through life, welcoming both pleasure and pain, content whichever may come to us, and not wishing for that which is for the moment absent. We use both as means to a desired end; and thus we may rise to a higher indifference than that of the stoic, to the true vairagya; both pleasure and pain are transcended, and the Self remains, who is bliss.


LECTURE IV


YOGA AS PRACTICE

In dealing with the third section of the subject, I drew your attention to the states of mind, and pointed out to you that, according to the Samskrit word vritti, those states of mind should be regarded as ways m which the mind exists, or, to use the philosophical phrase of the West, they are modes of mind, modes of mental existence. These are the states which are to be inhibited, put an end to, abolished, reduced into absolute quiescence. The reason for this inhibition is the production of a state which allows the higher mind to pour itself into the lower. To put it in another way: the lower mind, unruffled, waveless, reflects the higher, as a waveless lake reflects the stars. You will remember the phrase used in the Upanishad, which puts it less technically and scientifically, but more beautifully, and declares that in the quietude of the mind and the tranquility of the senses, a man may behold the majesty of the Self. The method of producing this quietude is what we have now to consider.


Inhibition of States of Mind


Two ways, and two ways only, there are of inhibiting these modes, these ways of existence, of the mind. They were given by Sri Krishna in the Bhagavad-Gita, when Arjuna complained that the mind was impetuous, strong, difficult to bend, hard to curb as the wind. His answer was definite: " Without doubt, O mighty-armed, the mind is hard to curb and restless; but it may be curbed by constant practice (abhyasa) and by dispassion (vai-ragya)."[FN#9: loc. cit., VI. 35, 35]

These are the two methods, the only two methods, by which this restless, storm-tossed mind can be reduced to peace and quietude. Vai-ragya and abhyasa, they are the only two methods, but when steadily practiced they inevitably bring about the result.

Let us consider what these two familiar words imply. Vai-ragya, or dispassion, has as its main idea the clearing away of all passion for, attraction to, the objects of the senses, the bonds which are made by desire between man and the objects around him. Raga is "passion, addiction," that which binds a man to things. The prefix "vi"--changing to "vai" by a grammatical rule --means "without," or "in opposition to". Hence vai-ragya is "non-passion, absence of passion," not bound, tied or related to any of these outside objects. Remembering that thinking is the establishing of relations, we see that the getting rid of relations will impose on the mind the stillness that is Yoga. All raga must be entirely put aside. We must separate ourselves from it. We must acquire the opposite condition, where every passion is stilled, where no attraction for the objects of desire remains, where all the bonds that unite the man to surrounding objects are broken. "When the bonds of the heart are broken, then the man becomes immortal."

How shall this dispassion be brought about? There is only one right way of doing it. By slowly and gradually drawing ourselves away from outer objects through the more potent attraction of the Self. The Self is ever attracted to the Self. That attraction alone can turn these vehicles away from the alluring and repulsive objects that surround them; free from all raga, no more establishing relations with objects, the separated Self finds himself liberated and free, and union with the one Self becomes the sole object of desire. But not instantly, by one supreme effort, by one endeavour, can this great quality of dispassion become the characteristic of the man bent on Yoga. He must practice dispassion constantly and steadfastly. That is implied in the word joined with dispassion, abhyasa or practice. The practice must be constant, continual and unbroken. "Practice" does not mean only meditation, though this is the sense in which the word is generally used; it means the deliberate, unbroken carrying out of dispassion in the very midst of the objects that attract.

In order that you may acquire dispassion, you must practice it in the everyday things of life. I have said that many confine abhyasa to meditation. That is why so few people attain to Yoga. Another error is to wait for some big opportunity. People prepare themselves for some tremendous sacrifice and forget the little things of everyday life, in which the mind is knitted to objects by a myriad tiny threads. These things, by their pettiness, fail to attract attention, and in waiting for the large thing, which does not come, people lose the daily practice of dispassion towards the little things that are around them. By curbing desire at every moment, we become indifferent to all the objects that surround us. Then, when the great opportunity comes, we seize it while scarce aware that it is upon us. Every day, all day long, practice--that is what is demanded from the aspirant to Yoga, for only on that line can success come; and it is the wearisomeness of this strenuous, continued endeavour that tires out the majority of aspirants.

I must here warn you of a danger. There is a rough-and- ready way of quickly bringing about dispassion. Some say to you: "Kill out all love and affection; harden your hearts; become cold to all around you; desert your wife and children, your father and mother, and fly to the desert or the jungle; put a wall between youself and all objects of desire; then dispassion will be yours." It is true that it is comparatively easy to acquire dispassion in that way. But by that you kill more than desire. You put round the Self, who is love, a barrier through which he is unable to pierce. You cramp yourself by encircling yourself with a thick shell, and you cannot break through it. You harden yourself where you ought to be softened; you isolate yourself where you ought to be embracing others; you kill love and not only desire, forgetting that love clings to the Self and seeks the Self, while desire clings to the sheaths of the Self, the bodies in which the Self is clothed. Love is the desire of the separated Self for union with all other separated Selves. Dispassion is the non-attraction to matter--a very different thing. You must guard love--for it is the very Self of the Self. In your anxiety to acquire dispassion do not kill out love. Love is the life in everyone of us, separated Selves. It draws every separated Self to the other Self. Each one of us is a part of one mighty whole. Efface desire as regards the vehicles that clothe the Self, but do not efface love as regards the Self, that never-dying force which draws Self to Self. In this great up-climbing, it is far better to suffer from love rather than to reject it, and to harden your hearts against all ties and claims of affection. Suffer for love, even though the suffering be bitter. Love, even though the love be an avenue of pain. The pain shall pass away, but the love shall continue to grow, and in the unity of the Self you shall finally discover that love is the great attracting force which makes all things one.

Many people, in trying to kill out love, only throw themselves back, becoming less human, not superhuman; by their mistaken attempts. It is by and through human ties of love and sympathy that the Self unfolds. It is said of the Masters that They love all humanity as a mother loves her firstborn son. Their love is not love watered down to coolness, but love for all raised to the heat of the highest particular loves of smaller souls. Always mistrust the teacher who tells you to kill out love, to be indifferent to human affections. That is the way which leads to the left-hand path.


Meditation With and Without Seed


The next step is our method of meditation. What do we mean by meditation? Meditation cannot be the same for every man. Though the same in principle, namely, the steadying of the mind, the method must vary with the temperament of the practitioner. Suppose that you are a strong-minded and intelligent man, fond of reasoning. Suppose that connected links of thought and argument have been to you the only exorcise of the mind. Utilise that past training. Do not imagine that you can make your mind still by a single effort. Follow a logical chain of reasoning, step by step, link after link; do not allow the mind to swerve a hair's breadth from it. Do not allow the mind to go aside to other lines of thought. Keep it rigidly along a single line, and steadiness will gradually result. Then, when you have worked up to your highest point of reasoning and reached the last link of your chain of argument, and your mind will carry you no further, and beyond that you can see nothing, then stop. At that highest point of thinking, cling desperately to the last link of the chain, and there keep the mind poised, in steadiness and strenuous quiet, waiting for what may come. After a while, you will be able to maintain this attitude for a considerable time.

For one in whom imagination is stronger than the reasoning faculty, the method by devotion, rather than by reasoning, is the method. Let him call imagination to his help. He should picture some scene, in which the object of his devotion forms the central figure, building it up, bit by bit, as a painter paints a picture, putting in it gradually all the elements of the scene He must work at it as a painter works on his canvas, line by line, his brush the brush of imagination. At first the work will be very slow, but the picture soon begins to present itself at call. Over and over he should picture the scene, dwelling less and less on the surrounding objects and more and more on the central figure which is the object of his heart's devotion. The drawing of the mind to a point, in this way, brings it under control and steadies it, and thus gradually, by this use of the imagination. he brings the mind under command. The object of devotion will be according to the man's religion. Suppose--as is the case with many of you--that his object of devotion is Sri Krishna; picture Him in any scene of His earthly life, as in the battle of Kurukshetra. Imagine the armies arrayed for battle on both sides; imagine Arjuna on the floor of the chariot, despondent, despairing; then come to Sri Krishna, the Charioteer, the Friend and Teacher. Then, fixing your mind on the central figure, let your heart go out to Him with onepointed devotion. Resting on Him, poise yourself in silence and, as before, wait for what may come.

This is what is called "meditation with seed". The central figure, or the last link in reasoning, that is "the seed". You have gradually made the vagrant mind steady by this process of slow and gradual curbing, and at last you are fixed on the central thought, or the central figure, and there you are poised. Now let even that go. Drop the central thought, the idea, the seed of