by Swami Krishnananda
The Yoga system, especially that propounded by the sage Patanjali, is a masterly science of psychology. We are asked to control the modifications of the mind-stuff in order to be able to have clear perception and true insight. Patanjali points out that we become normal only when we cease from thinking in terms of forms of the mental modification and begin to adopt quite a different way of perception. In other words, we have to rest in our own selves, first, in order that we may be healthy and also have a healthy perception of things. All types of objective thinking are considered in our system of Yoga as certain diseased conditions of consciousness, for in these states the consciousness is not-in-itself. Whenever it is not in a state of rest in itself it gets identified with the forms of the mind, and assumes for the time being their spatio-temporal shape. In this empirical process the individual consciousness often comes in conflict with other such centres in the forms of other persons who have their own special modes of self-identification with other types of mental transformations. Human misery has its roots in this self-contradiction born of ignorance of the structure of the perceptible diversity and its basis in the One.
A successful life, and a happy life, is possible only when one is able to adjust and adapt the different sides of the personality in a harmonious way and the entire personality with the others that form the constituents of the world. In this sense, life is an art. What does an artist do? He has a definite idea of an end to be executed and achieved, he collects the necessary material as means for the purpose, and arranges the material in a methodical and harmonious manner. He selects the proper requisites, removes what is unshapely, adds what is necessary, and brings about a system and completeness in his work in consonance with the nature of the purpose in view. This is the case with great works of art, whether architecture and sculpture, painting and drawing, or music and literature. The essence of art is the arrangement of material to produce rhythm, symmetry, order, fullness, and a sense of perfection so far as the mind can conceive of it. We have to arrange the pattern of life, with its forces of the outward Nature and inward impulses, so that there may not be any jarring element or inharmonious appearance unsuited to the purpose of realising the equilibrium of the universe as reflected in our personal lives, in the life of society, the community, the nation and the world. We do not belong merely to ourselves, not even merely to any particular society or country, but we are citizens of the universe to which we owe a tremendous duty. And this duty is nothing but feeling and acting in a way that may not negative or violate the truth that the essence of the universe is an indivisible fullness. This art of self-adjustment with the entire creation is called Yoga. It is an art that appeals to the being within, which is also without, at the same time. Yoga is an art insofar as any successful practice of it demands of us a sort of genius and uncommon insight which cannot be expressed in mathematical or logical terms. But Yoga is also a science in the sense that it follows certain fixed laws and its principles are eternal, irrespective of class, creed, place and time. It is the knitting together, as it were, of the various springs of thought and action to form a connected and beautiful fabric in the universal scheme. It is the science of peace, of inner delight, and it requires that at one and the same moment we have to be at peace not only with the different levels of our being but also with the various strata of external life. A happy man who has been able to lead a successful life is one who is thoroughly friendly not only with the structural demands of his own body, mind, emotions, and intellect but also with the different elements that go to form the world outside. The Yoga system, by its technical terms, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi, expresses in a highly mystic way the need for perfect discipline of the body, the vital forces, the senses of perception, the functions of the mind, the intellect and the reason from the standpoint of the universe taken as a whole. Life is a preparation for self-accusation, a training ground for the individual to transfigure itself in a self-dedication to the Absolute Reality. Some have compared this earthly life to a temporary halting of pilgrims in an inn, which is not the destination but only a means of help in the journey. We are not to take the experiences of this life as ends in themselves but as processes of self-advancement and chastening of the inner spirit for a higher fulfilment. Our joys and sufferings, our exhilarations and griefs, our prejudices and ideals are not to be valued as realities in themselves but as certain conditions which we have to overstep, and which will mean nothing to us when transcend in a deeper wisdom. Our present life is a flow of events, and nothing that changes can be called the real.
Herein comes into high relief the significance of the teaching that we have to perform actions without regard for their fruits, because the fruits are not in our hands, they are determined by the ultimate law of the universe, which, in the present condition of our minds, we can neither understand nor follow. Our duty is to act, act in the right way, bearing in mind that we are fulfilling an inviolable and unavoidable imperative, not forced upon us by any outward mandate, but by the law of our own being, to ignore which would be nothing short of folly. To work with any fixed ulterior motive beforehand would be like naming a child before it is born. The position is that no one can clearly envisage or understand the nature of an effect which would follow a particular action. That we glibly talk of fixed results of visible causes and hope for desired ends of our actions only shows that we have a very narrow outlook and forget the fact that nothing in this interrelated universe is absolutely self-dependent but requires the co-operation of infinite centres of force for it to come into being at all. Just take a concrete example. I say that a book placed on a table has the table as its support. Am I right? Perhaps you would say I am. But we do not stoop to think here that the table itself is supported by the floor. And where is the support for the floor? It is perhaps kept fixed by certain beams placed crosswise beneath it, which again are supported by walls, the walls being supported by the foundation, and the foundation by the earth. Is the position of the earth self-dependent? No. The earth's position and motion are governed by the attraction of other planets in relation to itself, and we should not forget here that the planets are held in position by the terrible gravitational force of the sun. The whole solar system is said to be rushing with a great velocity to another destination in the vast ocean of Milky Way. Where are we, and where is the book placed on the table? The existence of things is really marvellous, and, surely, our life is precarious. What right have we, then, under these circumstances, to expect what we have in our minds? We can be justified in hoping only for that thing which is sanctioned by the unitary law of the universe taken as a single whole.
The Bhagavad-Gita, for example, exhorts us not to have attachment to things. Obviously, any outward attachment is not permissible in the scheme of things as they truly are. To which object am I to be attached, when everything outside me is inseparably related to me, and we all mutually inclusive and determined in this magnificent home of God's creation? Where is that special endowment of reason, of which man so much boasts, when he acts as an animal in thinking that he can have special attitudes to particular objects and yet hope to be let off scot-free? Every action has a reaction which comes with an equal force of nemesis and retribution, for every action is a sort of disturbance produced in the equilibrium of the universe, and the universe shall ever maintain its balance by rebutting the force of disturbance created in its being in the form of an action of thought. How marvellous is life, how grand, how just, and yet how relentless!
The correct spirit with which we have to work in this world is one of self-sacrifice and surrender to the Supreme Cause of all things. As a famous verse has it, whatever there is as this vast world, visible or heard of—all this is pervaded inside and outside, throughout, by the Eternal Spirit. Another verse tells us that we have to see the immanent Divine in earth and water, in the mountains and the flame of fire, and that the whole world is nothing but the appearance of God. The correct perception is designated as Ishvaradrishti, the practice of the presence of God in each and everything, in every quarter and cranny, everywhere, and at all times. The essence of the Gita teaching is this, that the universe is the body of God, nay, it is God Himself appearing to us through our senses, the mind and the intellect, that there is nothing outside of God ever existent, that man is bound to have prosperity, victory, happiness and lawful polity when he acts with this consciousness—with the deep feeling that he is an instrument in the hands of the Absolute, that his actions are really not his but Its, and that suffering is inevitable the moment he cuts his consciousness off from the Divine. The happy and the normal life is, therefore, the Divine life.
This is a grand concept, and this the goal. But there are certain lesser aspects in our life which we cannot ignore if we are to be successful in our different endeavours for perfection. First, we have to use our emotions properly and adjust them in such a way that they do not create any discord in life's harmonious process. Second, we have always to attempt to make a fuller use of our personalities than we actually do in states of misconception, prejudice and ignorance. There has to be brought about a complete reorientation of our ways of thinking, in the light of eternal facts amidst which we exist. There is that absolute necessity to bring about in ourselves those necessary changes, now and then, to attune ourselves to the vast universal environment. Think properly about yourselves, and understand your position in the expanse of the environment around you—whether it is family, the community, the country, or the world. Face your weaknesses with an adamantine will, but know also your strengths, and use them to adapt yourselves to the circumstances in which you find yourselves to the circumstances in which you find yourselves at any given moment of time. In this you have to be very diligent, sincere and honest. Remember, always, that what is important is not so much what you are, as to what extent you know why you are what you are, and how much you endeavour to improve yourselves in the right direction. Of course, do not be in a hurry. Understand well before you take a step. There cannot be a right attempt without a clear-cut ideal before it, and directing it. A race horse put to a plough or a plough horse put to race will not lead to any substantial result. We have to know our powers, our knowledge, and go only so far; not further.
If you are emotionally healthy, you will find that you will be comfortable with yourselves, and would not need the company of a crowd, or even of other persons related to you. No doubt, this is only one aspect of the question, because the most well adjusted person should be comfortable and perfectly at ease either way. Watch yourselves in a crisis, and detect what you are. You can know your weaknesses when you are thwarted, opposed, threatened or when you find yourselves in danger. You can also know your buried desires and urges, your cravings and fears, when you are put to such a test. The training of the emotions and the development of strength within, however, is not difficult for one who has a genuine conviction that he is backed up at all times by a mighty Power that works everywhere in the cosmos, and that he has nothing to fear. This faith should be born of conviction, enlightened understanding, and a real love for the Supreme Being. This is self-mystery, by which one can invoke incredible powers to function at any time in one's life.
Do not have inner conflicts. Such conflicts are mostly results of the inability to fulfil the basic instinctive urges, which, again, is due to ignorance of one's hidden capacities and of the way by which to utilise properly the facilities provided under the conditions in which one is placed. You have to know clearly (1) what ought to be done, (2) what is capable of being done, (3) what has been done already, (4) why something has not been done yet, and (5) how to overcome the obstacles in a reasonable manner. This means that you have to be master of your own psychology. A successful life includes physical, emotional, intellectual and moral fitness based on an integration of being in all its degrees, inwardly as well as outwardly. Know yourselves as higher than you now are. Summon the reserve forces which lie latent within, and use them for the constructive work of building the structure of life which is not merely yours, but of everyone, equally. When the diversity of beings is beheld as rooted in the One, and as having proceeded from the One, then does one attain to Perfection, says the Bhagavad-Gita. But the achievement of this end is hard, though possible for everyone. It demands inner toughness born of a perfect moral nature. A capacity to love and to serve all with the feeling of the presence of a common element behind everyone, to be truthful and honest and straightforward at any cost, to be able to feel for others as one does for oneself, not to do to others what would not be desirable for oneself, to have always a concern for the good of the whole world and not merely of a restricted group of persons, not to attempt at appropriating things which do not lawfully belong to one self, to be perfectly continent and restrained in thought, word and deed, to be able to look at the world with a cosmic vision, and to act at all times with this consciousness, is the requisite qualification demanded of a truly cultured person and a seeker of Truth. We are neither wise nor right when we lose sight of this meaning of the educational process and act in a way that is not warranted by this vision of perfection. But success is near at hand, if only we would have a rightly directed will. And it is for our own good. Let us pray in the sublime words of the Upanishad:
Lead us from the unreal to the Real,
Lead us from darkness to Light,
Lead us from death to Immortality.