Yoga
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Sadhana
The Realisation of Life
By Rabindranath Tagore
An Introduction
to Yoga
by Annie Besant
- The Unfolding of Consciousness
- The Oneness of the Self
- The Quickening of the Process of Self-Unfoldment
- Yoga is a Science
- Man a Duality
- States of Mind
- Samadhi
- Some Definitions
- God Without and God Within
- Changes of Consciousness and Vibrations of Matter
- Stages of Mind
- Inward and Outward-turned Consciousness
- The Cloud
- Mind
- The Mental Body
- Methods of Yoga
- To the Self by the Self
- To the Self through the Not-Self
- Yoga and Morality
- Composition of States of the Mind
- Inhibition of States of Mind
- Meditation with and without Seed
- The Use of Mantras
- Obstacles to Yoga
- Capacities for Yoga
- Forthgoing and Returning
- Purification of Bodies
- Dwellers on the Threshold
- Preparation for Yoga
- The End
The Doctrine and Practice of Yoga
by Swami Mukerji
Jogi of the South India Order
Patanjali's
Yoga Sutras
Lessons in Gnani and Raja Yoga
The Yoga of Wisdom
by Yogi Ramacharaka
Acupressure
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Lessons in Gnani and Raja Yoga
The Yoga of Wisdom
by Yogi Ramacharaka
THE FIFTH LESSON
THE ONE AND THE MANY
As we have stated in previous Lessons, all philosophies which thinkers
have considered worthy of respect, find their final expression of Truth
in the fundamental thought that there is but One Reality, underlying
all the manifold manifestations of shape and form. It is true that the
philosophers have differed widely in their conception of that One, but,
nevertheless, they have all agreed upon the logical necessity of the
fundamental conception that there is, at least, but One Reality,
underlying All.
Even the Materialists have conceded this conclusion, and they speak and
think of a something called "Matter," as the One--holding that,
inherent in Matter, is the potentiality of all Life. The school of
Energists, holding that Matter in itself is non-existent, and that it
is merely a mode of manifestation of a something called "Energy,"
asserts that this something called Energy is One, fundamental, real,
and self-sufficient.
The various forms of Western religious thought, which hold to the
various conceptions of a Personal Deity, also hold to a Oneness,
inasmuch as they teach that in the beginning there was God, only, and
that all the Universe has been created by Him. They do not go into
details regarding this creation, and, unlike the Oriental teachers,
they fail to distinguish between the conception of the creation of
shape and form, on the one hand; and the creation of the substance of
these shapes and forms, on the other hand. But, even accepting the
premises of these people who hold to the Personal Deity conception, it
will be seen that the Reason requires the acceptance of one or two
ideas, viz., (1) That the Deity created the substance of these shapes
and forms from Nothing; or else (2) that he created them out of his
own substance--out of Himself, in fact. Let us consider, briefly,
these two conceptions.
In the first conception, i.e., Creation from Nothing, we are brought
face to face with an impregnable obstacle, inasmuch as the human reason
positively refuses to think of Anything coming from Nothing. While it
is perfectly true that the finite human mind cannot undertake to limit
the powers of the Infinite; or to insist that the possibilities of the
Divine Power must be measured and limited by the finite power of
Man--still it must hearken to the report of its own highest faculties,
and say "I cannot Think it," or else blindly accept the teachings of
other finite minds which are equally unable to "Think it," and which
have no superior sources of information. The Infinite Power has endowed
us with reasoning faculties, and evidently expects us to use them to
their full capacity--else the gift were a mockery. And in the absence
of information from higher sources than the Reason, we must use the
Reason in thinking of this matter, or else refuse to think of it at
all.
In view of the above thought, let us then consider the report of the
Reason, regarding this matter, And then, after having done so, let us
apply the test of this report of the Reason, to the highest teaching of
the Yogi Philosophy, and see how the latter stands the test. And, after
having done this, we will apply the test of the Higher Consciousness to
the same teachings. Remember this always, that while there is knowledge
that transcends Reason--that is knowledge that comes from the Higher
Regions of the Mind--still even such information of the Spiritual Mind
does not run contrary to Reason, although it goes beyond it. There is
harmony between the Spiritual Mind and the Highest Reason.
Returning to the consideration of the matter of Creation of Substance
from Nothing, we again assert that the Reason is unable to think of
the creation of Something from Nothing. It finds the statement
unthinkable, and contrary to all the laws of thought. It is true that
the Reason is compelled to accept as a final truth, many things that it
cannot understand by reason of its finitude--but this is not one of
them. There is no logical necessity for the Reason to accept any such
conception as this--there is no warrant in the Reason for any such
theory, idea or conclusion. Let us stop here, for a moment, and examine
into this difference--it may help us to think clearer, hereafter.
We find it impossible to understand the fact of the Infinite Being
having always existed--and Being without Cause. We find it impossible
to conceive of the nature of an Eternal, Causeless, and Infinite
Being--to conceive the nature of, such a Being, remember.
But, while this is so, still our Reason, by its own laws, compels us to
think that there must be such a Being, so long as we think at all.
For, if we think at all, we must think of there being a Fundamental
Reality--and we must think of that Reality as being without Cause
(because there can be no Cause for the First Cause); and we must
think of that Reality as being Eternal (because It could not have
sprung into Being from Nothing, and therefore must have always been);
and we must think of that Reality as Infinite (because there is
nothing outside of Itself to limit It). Think over this statement for a
moment--until you grasp it fully.
But there is no such necessity, or compulsion, in the case of the
question of Creation from Nothingness. On the contrary, the necessity
and compulsion is all the other way. Not only is the Reason unable to
think of Creation from Nothing--not only does all its laws forbid it
to hold such a conception--but, more than this, it finds within itself
a conception, full-grown and potent, which contradicts this idea. It
finds within itself the strong certainty that Whatever Really Is has
Always Been, and that all transient and finite shapes, forms, and
manifestations, must proceed from that which is Real, Infinite,
Causeless, and Infinite--and moreover must be composed of the
substance of that Reality, for there is nothing else Real from which
they could have been composed; and their composition from Nothing is
unthinkable, for Nothing is Nothing, and always will be Nothing.
"Nothing" is merely a name of denial of existence--an absolute denial
of substantiality of any degree, kind or form--an absolute denial of
Reality. And from such could come only Nothing--from Nothing, Nothing
comes.
Therefore, finding within itself the positive report that All, and
Anything There Is, must be composed of the Substance of the Reality,
the Reason is compelled to think that the Universe is composed of the
Substance of the One Reality--whether we call that One Reality, by the
name of The Absolute; or whether we call it God. We must believe that
from this Absolute-God all things in the Universe have flown out, or
been emanated, rather than created--begotten, rather than "made."
This does not mean the Pantheistic idea that the Universe is God--but
rather that God, while existing separate and apart from His Universe,
in his Essence, and Being, is nevertheless in His Universe, and His
Universe in Him. And this, no matter what conception of God or Deity
is had--or whether one thinks of The Absolute as Principle. The Truth
is the same--Truth no matter by what names it is called, or by what
misconception it is surrounded. The Truth is that One is in All, and
All is in One--such is the report of the highest Reason of Man--such
is the report of the Illumined--such is the Highest Teachings that have
come down to the race from the great souls that have trodden The Path
of Attainment.
And now let us submit the Yogi Philosophy to these conceptions, and
reports of the Reason. And let us discover just what more the Yogi
Philosophy has to say concerning the nature of the Substance of the
Divine, which infills all Life--and how it solves the Riddle of the
Sphinx, concerning the One in All; and All in One. We hope to show you
that the Riddle is capable of solution, and that the old Yogi teachers
have long ago grasped that for which the human mind has ever sought.
This phase of the Teachings is the highest, and it is usually hinted
at, rather than expressed, in the writings on the subject--owing to
danger of confusion and misconception. But in these Lessons we shall
speak the Truth plainly, and without fear--for such is the Message
which has been given us to deliver to our students--and we will perform
the Right action, leaving the Result, or Fruits of the Action, where it
belongs, according to the higher teachings found in the "Bhagavad
Gita," and in the Higher Teachings of the Yogi Philosophy.
The fundamental Truth embedded in the Wisdom-Philosophies of the
East--the Higher Yogi Teachings--is the impregnable doctrine of the One
Self in the many selves--the many selves in the One Self. This
fundamental Truth underlies all the Oriental Philosophies which are
esoteric in their nature.
Notwithstanding the crude and often repulsive conceptions and practices
of the masses of the people who represent the exoteric, or popular,
phase of the teachings (and these two phases are to be found in all
regions) still there is always this Inner Doctrine of the One Self, to
be found to those who look for it.
Not only is this true among the Hindus; but even among the Mahommedans,
of all countries, there is an Inner Circle of Mystics, known as the
Sufis, holding to this Truth. And the inner teachings of the
philosophies of all ages and races, have held likewise. And the highest
thought of the philosophers of the Western races, has found refuge in
this idea of the Over-soul, or Universal Self. But, it is only among
the Yogis that we find an attempt made to explain the real nature of
the manifestation of the One in Many--the holding of the Many forms in
the One Self.
Before proceeding to the consideration of how the One becomes as
Many, as expounded by the Higher Yogi Teachings, it becomes necessary
to speak of a matter upon which there has been much confusion and
misunderstanding, not only on the part of the students of various
Oriental Philosophies, but also upon the part of some of the teachers
themselves. We allude to the connection between THE ONE--THE
ABSOLUTE--in Its ESSENCE--and that which has been called the One Life;
the Universal Life, etc.
Many writers have spoken of the Universal Life, and The One, as being
identical--but such is a grievous error, finding no warrant in the
Highest Yogi Teachings. It is true that all living forms dwell in, and
are infilled with the Universal Life--that All Life is One. We have
taught this truth, and it is indeed Truth, without qualification. But
there is still a Higher Truth--the Highest Truth, in fact--and that is,
that even this Universal Life is not the One, but, instead, is in
itself a manifestation of, and emanation from, THE ONE. There is a
great difference here---see that you perceive and understand it, before
proceeding further.
THE ONE--THE ABSOLUTE--according to the Highest Teachings, is Pure
Spirit, and not Life, Mind, or Being as we understand them in our
finite and mortal expressions. But, still all Life, Mind, and Being, as
we understand them, spring from, flow from, and emanate from, the
One--and more than this, may be spoken of as reflections of the Life,
Mind, and Being of The One, if we may be permitted to apply the names
of finite manifestations to the Infinite Reality.
So, the Highest Teaching is that the Universal Life infilling all
living things, is not, in itself, the Being and Life of THE ONE--but is
rather a great fundamental emanation of The One, the manner and nature
of which will be spoken of as we proceed. Remember this, please.
Leading up to the Supreme Idea of the One in All--All in One--let us
examine into the report of the Reason upon the nature of the
Substance--the Divine Substance--from which all living forms are
shaped; and from which all that we know as Finite Mind is likewise
composed. How can these imperfect and finite forms be composed of a
Divine and Perfect Substance? This is the question that must occur to
the minds of those who are capable of deep thought on the subject--and
it is a question that must be answered. And it can be answered--and
is answered in the Higher Yogi Philosophy. Let us examine the reports
of the Reason, a little further--then shall we be ready for the
Teachings.
Of what can the Substance of the Infinite be composed? Can it be
Matter? Yes, if you are satisfied with the reasoning of the
Materialists, and cannot see further into the Truth! These teach that
Matter is God, and that God is Matter. But if you be among those who
reject the Materialistic teachings, you will not be satisfied with this
answer. Even if you incline toward a Non-mental Infinite, still if you
are familiar with the results of modern scientific investigation, and
know that Science has seen Matter resolve itself into something like
Electric Energy, you will know that the Truth must lie behind and
beyond Matter.
Then is it Pure Energy? you may ask. Pure Energy? what's that? Can you
think of Energy apart from material manifestation? Have you ever known
of such a thing? Do you not know that even the Electron Theory, which
is attracting the attention of advanced Modern Science, and which holds
that all things are composed of minute particles of Electric Energy,
called Electrons, from which the Atoms are built--do you not know that
even this theory recognizes the necessity of a "something like Matter,
only infinitely finer," which they call the Ether, to enfold the
Electric Energy as a unit--to give it a body, as it were? And can you
escape from the fact that the most advanced scientific minds find
confronting them--the fact that in all Energy, and governing its
actions, there 'is manifested "something like Mind"?
And does not all this teach thinkers that just as Energy creates from
itself, that which is called Matter, and then uses it as a vehicle of
expression and action--so does this "Something like Mind" create from
itself that which we call Energy, and proceeds to use it, with its
accompanying phase of Matter, for its expression? Does not all advanced
research show us that in all Matter and Energy there are evidences of
the operation of this "Something like Mind"? And if this be so, are we
not justified as regarding Matter and Energy as mere Effects--and to
look to this "Something like Mind" as the more fundamental Substance?
We think so--and Science is beginning to think so, too. And soon will
Science be regarding with the most profound respect, the Metaphysical
axiom that "All is Mind."
You will see by reference to our "Advanced Course in Yogi Philosophy,
etc.," the general Yogi teachings regarding the Emanation of the One,
known respectively as Mind, Energy, and Matter. You will see that the
Yogis teach that Mind, Energy, and Matter comprise a threefold
emanation of the Absolute. You will also see that it is taught that
Mind was the Parent-Emanation--the Universal Mind; and that the
Universal Energy was the Second-Emanation (proceeding from Mind); and
that the Universal Matter was the Third Emanation (proceeding from
Energy) In the same book you will find that the Teaching is that above
Matter, Energy, and Mind, is the Essence of the Absolute, which is
called Spirit--the nature of which is non-understandable to the mind of
Man, the highest conception of which is the highest manifestation of
itself--Mind. But as we cannot comprehend spirit otherwise, we are
justified in thinking of it as Something like Infinite Mind--Something
as much higher than Finite Mind as that is higher than mere energy.
Now, then--we have seen the folly of thinking of the Divine Substance
as Matter or Energy. And we have come to know it as Spirit, something
like Mind, only infinitely higher, but which still may be thought of in
terms of Infinite Mind, for we can have no higher terms in our thinking
operations. So we may then assume that this Divine Nature or substance
is SPIRIT, which we will think of as Infinite Mind, for want of a
better form of conception.
We have seen the folly of thinking of the Divine Essential Substance as
the Body of God. We have likewise seen the folly of thinking of it as
the Vital Energy of God. And we have found that we could not escape
thinking of it as the Spirit, or infinite Mind of God. Beyond this we
cannot think intelligently.
But do you not see that all this exercise of the Reason has brought us
to the point where we must think that this Divine Substance, which the
Absolute-God uses in the manifestation of Universal Life; the Universe;
and all the forms, and shapes, and manifestations of life and things in
the Universe--this Divine Substance which must be in All Things--and
in which All Things must rest, even as the bubble rests on the
Ocean--that this can be nothing less than Spirit, and that this Spirit
can be thought of only as Infinite Mind?
And, if this be so, then indeed must All be Mind, and Mind be
All--meaning, of course, the Infinite Mind, not the finite
manifestation that we call Mind.
Then, if this reasoning has been correct, then must we think that All
Life--all the Universe--Everything except the Absolute itself--must be
held in the Infinite Mind of the Absolute!
And, so, by the exercise of our Reason--by listening to, and examining
its reports, we have been brought face to face--eye to eye--heart to
heart--with the Teaching of the Illumined Ones, which has come down to
us as the Highest Teaching of the Yogi Philosophy! For this, indeed, is
the highest conception of Truth in the Yogi Teachings--this, that ALL
MANIFESTATIONS AND EMANATIONS OF THE ABSOLUTE ARE MENTAL CREATIONS OF
THE ABSOLUTE--THOUGHT-FORMS HELD IN THE INFINITE MIND--THE INFINITE
SPIRIT IN THEM--AND THEY IN THE INFINITE SPIRIT. And that the only
Real Thing about Man is THE SPIRIT involved in the Thought-Form, the
rest is mere Personality, which changes and ceases to be. The Spirit in
the Soul of Man, is the SOUL OF THE SOUL, which is never born; never
changeth; never dieth--this is The Real Self of Man, in which, indeed,
he is "One with the Father."
This is the point where the Reasoning Mind of Man has come to a sense
of Agreement with the Highest Yogi Teachings. Let us now pass on to the
Teachings themselves--let us listen to The Message of Truth.
In this consideration of the Highest Yogi Philosophy, and its teaching,
we would again say to our students, that which we said to them in "The
Advanced Course"--that we do not attempt to teach the "why" of the
Manifestation of The Absolute, but rest content with delivering the
Message of the Yogi Sages, which deals with the "how." As we stated in
the lessons referred to, we incline to that school of the Higher
Teachings, which holds that the "Why" of the Infinite Manifestation
must, of necessity, rest with the Infinite alone, and that the finite
mind cannot hope to answer the question. We hold that in all the
Universal Mind, or in any of its Mind Manifestations, there is to be
found no answer to this question! Wrapped in the Essence of the
Absolute Spirit, alone, is this Final Answer!