[ Pobierz całość w formacie PDF ]
which deals with the inner nature of man, is so frequently neglected.
We must remember the definition of this world of ours; it is only the Infinite
Existence projected into the plane of consciousness. A little of the Infinite is
projected into consciousness, and that we call our world. So there is an
Infinite beyond; and religion has to deal with both -- with the little lump we
call our world, and with the Infinite beyond. Any religion which deals with
one only of these two will be defective. It must deal with both. The part of
religion which deals with the part of the Infinite which has come into the
plane of consciousness, got itself caught, as it were, in the plane of
consciousness, in the cage of time, space, and causation, is quite familiar to
90
Raja Yoga
us, because we are in that already, and ideas about this world have been with
us almost from time immemorial. The part of religion which deals with the
Infinite beyond comes entirely new to us, and getting ideas about it produces
new channels in the brain, disturbing the whole system, and that is why you
find in the practice of Yoga ordinary people are at first turned out of their
grooves. In order to lessen these disturbances as much as possible, all these
methods are devised by Patanjali, that we may practise any one of them best
suited to us.
35. Those forms of concentration that bring extraordinary sense -
perceptions cause perseverance of the mind.
This naturally comes with Dharana, concentration; the Yogis say, if the
mind becomes concentrated on the tip of the nose, one begins to smell, after
a few days, wonderful perfumes. If it becomes concentrated at the root of the
tongue, one begins to hear sounds; if on the tip of the tongue, one begins to
taste wonderful flavours; if on the middle of the tongue, one feels as if one
were coming in contact with something. If one concentrates one's mind on
the palate, one begins to see peculiar things. If a man whose mind is
disturbed wants to take up some of these practices of Yoga, yet doubts the
truth of them, he will have his doubts set at rest when, after a little practice,
these things come to him, and he will persevere.
36. Or (by the meditation on) the Effulgent Light, which is beyond all
sorrow.
This is another sort of concentration. Think of the lotus of the heart, with
petals downwards, and running through it, the Sushumna; take in the breath,
and while throwing the breath out imagine that the lotus is turned with the
petals upwards, and inside that lotus is an effulgent light. Meditate on that.
37. Or (by meditation on) the heart that has given up all attachment to
sense - objects.
91
Raja Yoga
Take some holy person, some great person whom you revere, some saint
whom you know to be perfectly non-attached, and think of his heart. That
heart has become non-attached, and meditate on that heart; it will calm the
mind. If you cannot do that, there is the next way:
38. Or by meditating on the knowledge that comes in sleep.
Sometimes a man dreams that he has seen angels coming to him and talking
to him, that he is in an ecstatic condition, that he has heard music floating
through the air. He is in a blissful condition in that dream, and when he
wakes, it makes a deep impression on him. Think of that dream as real, and
meditate upon it. If you cannot do that, meditate on any holy thing that
pleases you.
39. Or by the meditation on anything that appeals to one as good.
This does not mean any wicked subject, but anything good that you like, any
place that you like best, any scenery that you like best, any idea that you like
best, anything that will concentrate the mind.
40. The Yogi's mind thus meditating, becomes unobstructed from the
atomic to the infinite.
The mind, by this practice, easily contemplates the most minute, as well as
the biggest thing. Thus the mind - waves become fainter.
41. The Yogi whose Vrittis have thus become powerless (controlled)
obtains in the receiver, (the instrument of) receiving, and the received
(the Self, the mind, and external objects), concentratedness and
sameness like the crystal (before different coloured objects).
What results from this constant meditation? We must remember how in a
previous aphorism Patanjali went into the various states of meditation, how
the first would be the gross, the second the fine, and from them the advance
was to still finer objects. The result of these meditations is that we can
meditate as easily on the fine as on the gross objects. Here the Yogi sees the
three things, the receiver, the received, and the receiving instrument,
92
Raja Yoga
corresponding to the Soul, external objects, and the mind. There are three
objects of meditation given us. First, the gross things, as bodies, or material
objects; second, fine things, as the mind, the Chitta; and third, the Purusha
qualified, not the Purusha itself, but the Egoism. By practice, the Yogi gets
established in all these meditations. Whenever he meditates he can keep out
all other thoughts; he becomes identified with that on which he meditates.
When he meditates, he is like a piece of crystal. Before flowers the crystal
becomes almost identified with the flowers. If the flower is red, the crystal
looks red, or if the flower is blue, the crystal looks blue.
42. Sound, meaning, and resulting knowledge, being mixed up, is
(called) Samadhi with question.
Sound here means vibration, meaning the nerve currents which conduct it;
[ Pobierz całość w formacie PDF ]