The Yoga Sutras of Patanjali Part 9

Here, if we can perceive it, is the whole secret of spiritual birth, growth and life Spiritual being, like all being, is but an expression of the Self, of the inherent power and being of Atma. Inherent in the Self are consciousness and will, which have, as their lordly heritage, the wide sweep of the universe throughout eternity, for the Self is one with the Eternal. And the consciousness of the Self may make itself manifest as seeing, hearing, tasting, feeling, or whatsoever perceptive powers there may be, just as the white sunlight may divide into many-coloured rays. So may the will of the Self manifest itself in the uttering of words, or in handling, or in moving, and whatever powers of action there are throughout the seven worlds. Where the Self is, there will its powers be. It is but a question of the vesture through which these powers shall shine forth. And wherever the consciousness and desire of the ever-creative Self are fixed, there will a vesture be built up; where the heart is, there will the treasure be also.

Since through ages the desire of the Self has been toward the natural world, wherein the Self sought to mirror himself that he might know himself, therefore a vesture of natural elements came into being, through which blossomed forth the Self's powers of perceiving and of will: the power to see, to hear, to speak, to walk, to handle; and when the Self, thus come to self-consciousness, and, with it, to a knowledge of his imprisonment, shall set his desire on the divine and real world, and raise his consciousness thereto, the spiritual vesture shall be built up for him there, with its expression of his inherent powers. Nor will migration thither be difficult for the Self, since the divine is no strange or foreign land for him, but the house of his home, where he dwells from everlasting.

3. The apparent, immediate cause is not the true cause of the creative nature-powers; but, like the husbandman in his field, it takes obstacles away.

The husbandman tills his field, breaking up the clods of earth into fine mould, penetrable to air and rain; he sows his seed, carefully covering it, for fear of birds and the wind; he waters the seed-laden earth, turning the little rills from the irrigation tank now this way and that, removing obstacles from the channels, until the even How of water vitalizes the whole field. And so the plants germinate and grow, first the blade, then the ear, then the full corn in the ear. But it is not the husbandman who makes them grow. It is, first, the miraculous plasmic power in the grain of seed, which brings forth after its kind; then the alchemy of sunlight which, in presence of the green colouring matter of the leaves, gathers hydrogen from the water and carbon from the gases in the air, and mingles them in the hydro-carbons of plant growth; and, finally, the wholly occult vital powers of the plant itself, stored up through ages, and flowing down from the primal sources of life. The husbandman but removes the obstacles. He plants and waters, but G.o.d gives the increase.

So with the finer husbandman of diviner fields. He tills and sows, but the growth of the spiritual man comes through the surge and flow of divine, creative forces and powers. Here, again, G.o.d gives the increase. The divine Self puts forth, for the manifestation of its powers, a new and finer vesture, the body of the spiritual man.

4. Vestures of consciousness are built up in conformity with the Boston of the feeling of selfhood.

The Self, says a great Teacher, in turn attaches itself to three vestures: first, to the physical body, then to the finer body, and thirdly to the causal body. Finally it stands forth radiant, luminous, joyous, as the Self.

When the Self attributes itself to the physical body, there arise the states of bodily consciousness, built up about the physical self.

When the Self, breaking through this first illusion, begins to see and feel itself in the finer body, to find selfhood there, then the states of consciousness of the finer body come into being; or, to speak exactly, the finer body and its states of consciousness arise and grow together.

But the Self must not dwell permanently there. It must learn to find itself in the causal body, to build up the wide and luminous fields of consciousness that belong to that.

Nor must it dwell forever there, for there remains the fourth state, the divine, with its own splendour and everlastingness.

It is all a question of the states of consciousness; all a question of raising the sense of selfhood, until it dwells forever in the Eternal.

5. In the different fields of manifestation, the Consciousness, though one, is the elective cause of many states of consciousness.

Here is the splendid teaching of oneness that lies at the heart of the Eastern wisdom. Consciousness is ultimately One, everywhere and forever. The Eternal, the Father, is the One Self of All Beings. And so, in each individual who is but a facet of that Self, Consciousness is One. Whether it breaks through as the dull fire of physical life, or the murky flame of the psychic and pa.s.sional, or the radiance of the spiritual man, or the full glory of the Divine, it is ever the Light, naught but the Light. The one Consciousness is the effective cause of all states of consciousness, on every plane.

6. Among states of consciousness, that which is born of Contemplation is free from the seed of future sorrow.

Where the consciousness breaks forth in the physical body, and the full play of bodily life begins, its progression carries with it inevitable limitations. Birth involves death. Meetings have their partings. Hunger alternates with satiety. Age follows on the heels of youth. So do the states of consciousness run along the circle of birth and death.

With the psychic, the alternation between prize and penalty is swifter.

Hope has its shadow of fear, or it is no hope. Exclusive love is tortured by jealousy. Pleasure pa.s.ses through deadness into pain.

Pain's surcease brings pleasure back again. So here, too, the states of consciousness run their circle. In all psychic states there is egotism, which, indeed, is the very essence of the psychic; and where there is egotism there is ever the seed of future sorrow. Desire carries bondage in its womb.

But where the pure spiritual consciousness begins, free from self and stain, the ancient law of retaliation ceases; the penalty of sorrow lapses and is no more imposed. The soul now pa.s.ses, no longer from sorrow to sorrow, but from glory to glory. Its growth and splendour have no limit. The good pa.s.ses to better, best.

7. The works of followers after Union make neither for bright pleasure nor for dark pain The works of others make for pleasure or pain, or a mingling of these.

The man of desire wins from his works the reward of pleasure, or incurs the penalty of pain; or, as so often happens in life, his guerdon, like the pa.s.sionate mood of the lover, is part pleasure and part pain.

Works done with self-seeking bear within them the seeds of future sorrow; conversely, according to the proverb, present pain is future gain.

But, for him who has gone beyond desire, whose desire is set on the Eternal, neither pain to be avoided nor pleasure to be gained inspires his work. He fears no h.e.l.l and desires no heaven. His one desire is, to know the will of the Father and finish His work. He comes directly in line with the divine Will, and works cleanly and immediately, without longing or fear. His heart dwells in the Eternal; all his desires are set on the Eternal.

8. From the force inherent in works comes the manifestation of those dynamic mind images which are conformable to the ripening out of each of these works.

We are now to consider the general mechanism of Karma, in order that we may pa.s.s on to the consideration of him who is free from Karma. Karma, indeed, is the concern of the personal man, of his bondage or freedom. It is the succession of the forces which built up the personal man, reproducing themselves in one personality after another.

Now let us take an imaginary case, to see how these forces may work out. Let us think of a man, with murderous intent in his heart, striking with a dagger at his enemy. He makes a red wound in his victim's breast; at the same instant he paints, in his own mind, a picture of that wound: a picture dynamic with all the fierce will-power he has put into his murderous blow. In other words he has made a deep wound in his own psychic body; and, when he comes to be born again, that body will become his outermost vesture, upon which, with its wound still there, bodily tissue will be built up. So the man will be born maimed, or with the predisposition to some mortal injury; he is unguarded at that point, and any trifling accidental blow will pierce the broken Joints of his psychic armour. Thus do the dynamic mind-images manifest themselves, coming to the surface, so that works done in the past may ripen and come to fruition.

9. Works separated by different nature, or place, or time, are brought together by the correspondence between memory and dynamic impression.

Just as, in the ripening out of mind-images into bodily conditions, the effect is brought about by the ray of creative force sent down by the Self, somewhat as the light of the magic lantern projects the details of a picture on the screen, revealing the hidden, and making secret things palpable and visible, so does this divine ray exercise a selective power on the dynamic mind-images, bringing together into one day of life the seeds gathered from many days. The memory constantly exemplifies this power; a pa.s.sage of poetry will call up in the mind like pa.s.sages of many poets, read at different times. So a prayer may call up many prayers.

In like manner, the same over-ruling selective power, which is a ray of the Higher Self, gathers together from different births and times and places those mind-images which are conformable, and may be grouped in the frame of a single life or a single event. Through this grouping, visible bodily conditions or outward circ.u.mstances are brought about, and by these the soul is taught and trained.

Just as the dynamic mind-images of desire ripen out in bodily conditions and circ.u.mstances, so the far more dynamic powers of aspiration, wherein the soul reaches toward the Eternal, have their fruition in a finer world, building the vesture of the spiritual man.

10. The series of dynamic mind-images is beginningless, because Desire is everlasting.

The whole series of dynamic mind-images, which make up the entire history of the personal man, is a part of the mechanism which the Self employs, to mirror itself in a reflection, to embody its powers in an outward form, to the end of self-expression, selfrealization, self-knowledge. Therefore the initial impulse behind these dynamic mind-images comes from the Self and is the descending ray of the Self; so that it cannot be said that there is any first member of the series of images, from which the rest arose. The impulse is beginningless, since it comes from the Self, which is from everlasting.

Desire is not to cease; it is to turn to the Eternal, and so become aspiration.

11. Since the dynamic mind-images are held together by impulses of desire, by the wish for personal reward, by the substratum of mental habit, by the support of outer things desired; therefore, when these cease, the self reproduction of dynamic mind-images ceases.

We are still concerned with the personal life in its bodily vesture, and with the process whereby the forces which have upheld it are gradually transferred to the life of the spiritual man, and build up for him his finer vesture in a finer world.

How is the current to be changed? How is the flow of self-reproductive mind-images, which have built the conditions of life after life in this world of bondage, to be checked, that the time of imprisonment may come to an end, the day of liberation dawn?

The answer is given in the Sutra just translated. The driving-force is withdrawn and directed to the upbuilding of the spiritual body.

When the building impulses and forces are withdrawn, the tendency to manifest a new psychical body, a new body of bondage, ceases with them.

12. The difference between that which is past and that which is not yet come, according to their natures, depends on the difference of phase of their properties.

Here we come to a high and difficult matter, which has always been held to be of great moment in the Eastern wisdom: the thought that the division of time into past, present and future is, in great measure, an illusion; that past, present, future all dwell together in the eternal Now.

The discernment of this truth has been held to be so necessarily a part of wisdom, that one of the names of the Enlightened is: "he who has pa.s.sed beyond the three times: past, present, future."

So the Western Master said: "Before Abraham was, I am"; and again, "I am with you always, unto the end of the world"; using the eternal present for past and future alike. With the same purpose, the Master speaks of himself as "the alpha and the omega, the beginning and the end, the first and the last."

And a Master of our own days writes: "I feel even irritated at having to use these three clumsy words--past, present, and future. Miserable concepts of the objective phases of the subjective whole, they are about as ill adapted for the purpose, as an axe for fine carving."

In the eternal Now, both past and future are consummated.

Bjorklund, the Swedish philosopher, has well stated the same truth:

"Neither past nor future can exist to G.o.d; He lives undividedly, without limitations, and needs not, as man, to plot out his existence in a series of moments. Eternity then is not identical with unending time; it is a different form of existence, related to time as the perfect to the imperfect ... Man as an ent.i.ty for himself must have the natural limitations for the part. Conceived by G.o.d, man is eternal in the divine sense, but conceived, by himself, man's eternal life is clothed in the limitations we call time. The eternal is a constant present without beginning or end, without past or future."

13. These properties, whether manifest or latent, are of the nature of the Three Potencies.

The Three Potencies are the three manifested modifications of the one primal material, which stands opposite to perceiving consciousness.

These Three Potencies are called Substance, Force, Darkness; or viewed rather for their moral colouring, Goodness, Pa.s.sion, Inertness.

Every material manifestation is a projection of substance into the empty s.p.a.ce of darkness. Every mental state is either good, or pa.s.sional, or inert. So, whether subjective or objective, latent or manifest, all things that present themselves to the perceiving consciousness are compounded of these three. This is a fundamental doctrine of the Sankhya system.

14. The external manifestation of an object takes place when the transformations ore in the same phase.

We should be inclined to express the same law by saying, for example, that a sound is audible, when it consists of vibrations within the compa.s.s of the auditory nerve; that an object is visible, when either directly or by reflection, it sends forth luminiferous vibrations within the compa.s.s of the retina and the optic nerve. Vibrations below or above that compa.s.s make no impression at all, and the object remains invisible; as, for example, a kettle of boiling water in a dark room, though the kettle is sending forth heat vibrations closely akin to light.