TRUE religion is extremely practical; it is, indeed, based entirely upon practice, and not upon theory or speculation of any kind, for religion begins only where theory ends. Its object is to mould the character, unfold the divine nature of the soul, and make it possible to live on the spiritual plane, its ideal being the realization of Absolute Truth and the manifestation of Divinity in the actions of the daily life.
Spirituality does not depend upon the reading of Scriptures, or upon learned interpretations of Sacred Books, or upon fine theological discussions, but upon the realization of unchangeable Truth. In India
a man is called truly spiritual or religious not because he has written some book, not because he possesses the gift of oratory and can preach eloquent sermons, but because he expresses divine powers through his words and deeds. A thoroughly illiterate man can attain to the highest state of spiritual perfection without going to any school or university, and without reading any Scripture, if he can conquer his animal nature by realizing his true Self and its relation to the universal Spirit; or, in other words, if he can attain to the knowledge of that Truth which dwells within him, and which is the same as the Infinite Source of existence, intelligence, and bliss. He who has mastered all the Scriptures, philosophies, and sciences, may be regarded by society as an intellectual giant; yet he cannot be equal to that unlettered man who, having realized the eternal Truth, has
become one with it, who sees God everywhere, and who lives on this earth as an embodiment of Divinity.
The writer had the good fortune to be acquainted with such a divine man in India. His name was Râmakrishna. He never went to any school, neither had he read any of the Scriptures, philosophies, or scientific treatises of the world, yet he had reached perfection by realizing God through the practice of Yoga. Hundreds of men and women came to see him and were spiritually awakened and uplifted by the divine powers which this illiterate man possessed. To-day he is revered and worshipped by thousands all over India as is Jesus the Christ in Christendom. He could expound with extraordinary clearness the subtlest problems of philosophy or of science, and answer the most intricate questions of
clever theologians in such a masterly way as to dispel all doubts concerning the matter in hand. How could he do this without reading books? By his wonderful insight into the true nature of things, and by that Yoga power which made him directly perceive things which cannot be revealed by the senses. His spiritual eyes were open; his sight could penetrate through the thick veil of ignorance that hangs before the vision of ordinary mortals, and which prevents them from knowing that which exists beyond the range of sense perception.
These powers begin to manifest in the soul that is awakened to the ultimate Reality of the universe. It is then that the sixth sense of direct perception of higher truths develops and frees it from dependence upon the sense powers. This sixth sense or spiritual eye is latent in each
individual, but it opens in a few only among millions, and they are known as Yogis. With the vast majority it is in a rudimentary state, covered by a thick veil. When, however, through the practice of Yoga it unfolds in a man, he becomes conscious of the higher invisible realms and of everything that exists on the soul plane. Whatever he says harmonizes with the sayings and writings of all the great Seers of Truth of every age and clime. He does not study books; he has no need to do so, for he knows all that the human intellect can conceive. He can grasp the purport of a book without reading its text; he also understands how much the human mind can express through words, and he is familiar with that which is beyond thoughts and which consequently can never be expressed by words.
Before arriving at such spiritual illumination
he goes through divers stages of mental and spiritual evolution, and in consequence knows all that can be experienced by a human intellect. He does not, however, care to remain confined within the limit of sense perception, and is not contented with the intellectual apprehension of relative reality, but his sole aim is to enter into the realm of the Absolute, which is the beginning and end of phenomenal objects and of relative knowledge. Thus striving for the realization of the highest, he does not fail to collect all relative knowledge pertaining to the world of phenomena that comes in his way, as he marches on toward his destination, the unfoldment of his true Self.
Our true Self is all-knowing by its nature. It is the source of infinite knowledge within us. Being bound by the limitations of time, space, and causation, we
cannot express all the powers that we possess in reality. The higher we rise above these limiting conditions, the more we can manifest the divine qualities of omniscience and omnipotence. If, on the contrary, we keep our minds fixed upon phenomena and devote the whole of our energy to acquiring knowledge dependent entirely upon sense perceptions, shall we ever reach the end of phenomenal knowledge, shall we ever be able to know the real nature of the things of this universe? No; because the senses cannot lead us beyond the superficial appearance of sense objects. In order to go deeper in the realm of the invisible we invent instruments, and with their help we are able to penetrate a little further; but these instruments, again, have their limit. After using one kind of instrument, we become dissatisfied with the results and search for some other which may
reveal more and more, and thus we struggle on, discovering at each step how poor and helpless are the sense powers in the path of the knowledge of the Absolute. At last we are driven to the conclusion that any instrument, no matter how fine, can never help us to realize that which is beyond the reach of sense-perception, intellect, and thought.
So, even if we could spend the whole of our time and energy in studying phenomena, we shall never arrive at any satisfactory result or be able to see things as they are in reality. The knowledge of to-day, gained by the help of certain instruments, will be the ignorance of tomorrow, if we get better instruments. The knowledge of last year is already the ignorance of the present year; the knowledge of this century will be ignorance in the light of the discoveries of a new century.
The span of one human life is, therefore, too short to even attempt to acquire a correct knowledge of all things existing on the phenomenal plane. The life-time of hundreds of thousands of generations, nay, of all humanity, seems too short, when we consider the infinite variety to be found in the universe, and the countless number of objects that will have to be known before we can reach the end of knowledge. If a man could live a million years, keeping his senses in perfect order during that long period, and could spend every moment in studying nature and in diligently endeavoring to learn every minute detail of phenomenal objects, would his search after knowledge be fulfilled at the expiration of that time? Certainly not; he would want still more time, a finer power of perception, a keener intellect, a subtler understanding; and then he might say, as didNewton after a life of tireless research, "I have collected only pebbles on the shore of the ocean of knowledge." If a genius like Newton could not even reach the edge of the water of that ocean, how can we expect to cross the vast expanse from shore to shore in a few brief years? Thousands of generations have passed away, thousands will pass, yet must the knowledge regarding the phenomena of the universe remain imperfect. Veil after veil may be removed, but veil after veil will remain behind. This was understood by the Yogis and Seers of Truth in India, who said: "Innumerable are the branches of knowledge, but short is our time and many are the obstacles in the way; therefore wise men should first struggle to know that which is highest."
Here the question arises: Which is the highest knowledge? This question is as
old as history; it has puzzled the minds of the philosophers, scientists, and scholars of all ages and all countries. Some have found an answer to it, others have not. The same question was voiced in ancient times by Socrates, when he went to the Delphic oracle and asked: "Of all knowledge which is the highest?" To which came the answer, "Know thyself."
We read in one of the Upanishads that a great thinker, after studying all the philosophies and sciences known at that time, came to a Seer of Truth and said: "Sir, I am tired of this lower knowledge that can be gained from books or through the study of the world of phenomena; it no longer satisfies me, for science cannot reveal the ultimate Truth; I wish to know that which is the highest. Is there anything by knowing which I can know the reality of the universe?"
The sage replied: "Yes, there is; and that knowledge is the highest, by knowing which you can know the true nature of everything in the universe." And he continued, "Know thyself. If thou canst learn the true nature of thine own self, thou wilt know the reality of the universe. In thy true Self thou wilt find the Eternal Truth, the Infinite Source of all phenomena. By knowing this thou wilt know God and His whole creation." As by knowing the chemical properties of one drop of water, we know the properties of all water wherever it appears, so by knowing who and what we are in reality, we shall realize the final Truth. Man is the epitome of the universe. That which exists in the macrocosm is to be found in the microcosm. Therefore the knowledge of one's true Self is the highest of all knowledge. Our real Self is divine and one withGod. This may seem to us at present a mere theory, but the nearer we approach the ultimate Truth, the more clearly shall we understand that it is not a theory but a fact, that now we are dreaming in the sleep of ignorance and fancying ourselves this or that particular person. But as all experience gained in dreams afterwards appears of little consequence; so, waking up from this sleep, we shall find that the knowledge of phenomenal nature, upon which we place so much value at present, is of little importance. We shall then realize that all research in the various branches of science depends upon Self-knowledge, and that Self-knowledge is the foundation upon which the structure of phenomenal knowledge is built.
Knowledge of the Self or Âtman is therefore the highest of all. It is the ideal of the Science of Yoga, and should be the
aim of our life. We should hold it as our first duty to acquire this Self-knowledge before we try to know anything concerning the objects of sense-perception. How can we gain it? Not from books, not through the study of external phenomena, but by studying our own nature, and by practicing the different branches of Yoga.
IN all the Sacred Writings of the world as well as in the lives of the inspired teachers, prophets, saints, and Seers of Truth, we find frequent descriptions of miraculous events and powers, which, admitting a certain measure of exaggeration, must still have had some foundation in fact. We, indeed, know that from time immemorial in every age and in every country there have arisen among the different nations persons who could read the thoughts of others, who could foresee and could prophesy that which afterwards came to pass; but most of these people did not understand the causes of their own peculiar
gifts, and tried to explain them by attributing them to the influence of external Beings, whom they called by various names--gods, angels, good or evil spirits.
Some among them even fancied that they were especially chosen to be the instruments of these higher powers and sought to be worshipped as the elect of God or of their particular deity, just as the leaders of certain sects in this country to-day desire to be adored by their followers. In some instances, those who possessed these unusual powers were looked upon as divine exceptions, as Jesus by the Christians, Mahomet by the Mahometans, and Buddha by the Buddhists. Others again were condemned as sorcerers or witches, and the fear aroused by such persecutions led to the secret practice of divers methods which resulted in still further extraordinary manifestations.
These methods were never written down, but were passed orally from the master to the disciple, who in turn carefully guarded them as sacred mysteries. This is the reason why among ancient nations there grew up so many secret societies, the object of which was to develop certain powers through various kinds of discipline and practices. The Egyptians, the Essenes, Gnostics, Manicheans, Neo-Platonists, and the Christian mystics of the middle ages all had their secret organizations, and some of them still exist, as, for example, the Masonic Lodge. None of the members of these societies ever gave out their secret instructions, nor did they write any books offering a logical or scientific explanation of their practices. Therefore, while there were some among them who advanced far in the attainment of higher powers, the
unusual manifestations resulting therefrom were never understood by Western nations, neither were they generalized into a system or science.
In ancient India, on the contrary, as there was no fear of persecution, the case was altogether different. Every Hindu was obliged, as a part of his religious duty, to develop through daily practice certain powers and to strive to attain to the realization of higher truths. In the streets, on the market-place, in the courts, and on the battle-field were many who had not only reached such realization, but who had carefully classified their experiences and discovered those laws which govern our higher nature and upon which was gradually built up the profound Science of Yoga.
Thus we see that this science, like all others, was based on experience; while the method used in it was the same as that
employed by modern science in making all its discoveries of natural law--the method of observation and experiment. This method is regarded in the West as a distinctly modern innovation, but as a matter of fact it was adopted in India in very ancient times by the "Rishis," or Seers of Truth. Through the process of close observation and constant experiment they discovered the finer forces of nature, as also the laws that govern our physical, mental, and spiritual being. The truths thus gained through their own experience and investigations, they wrote down in books, preached in public, and expounded to their pupils. Before, however, they affirmed anything about the nature of the soul or God, they had realized it. Before they asked a disciple to practice anything they had practiced it themselves, and had obtained definite results from that practice.
In this way, as the outcome of ages of research in the realms of nature, carried on by a succession of earnest seekers after light, there grew up in India various systems of science, philosophy, psychology, metaphysics, and religion, both speculative and practical, which were grouped under the one common name, "Aryan Religion." The term "religion" was used to include all, because at no epoch in India has religion been separated from these different branches or from the general conduct of every-day existence; and the methods by which these scientific truths were applied in the daily life of an individual to further his spiritual development, were called by the general term "Yoga."
"Yoga" is a Sanskrit word commonly used to signify the practical side of religion; and the first concern of the training for which it stands, is to enforce proper
obedience to the laws of our moral and physical nature, upon which depend the attainment of perfect health and of moral and spiritual perfection. In Western countries the word has been grossly misunderstood and misused by many writers, who have employed it in the sense of jugglery, hypnotism, trickery, and fraud. Whenever people hear the word "Yogi," which signifies one who practices Yoga, they think of some kind of juggler, or charlatan, or identify him with a fakir or one who practices black magic. The Theosophists have been more or less responsible for this abuse of the term; but those who have studied the Sacred Books of India, as, for instance, the Bhagavad Gita or Song Celestial, as Sir Edwin Arnold calls it in his translation, will remember that each chapter of that Celestial Song is devoted to some kind of "Yoga," or method of realizing the Ultimate
Truth and of attaining the highest wisdom; and that a "Yogi" is one who through various practices reaches the highest ideal of religion. This highest ideal, according to the Bhagavad Gita, is the union of the individual soul with the Universal Spirit.
Hindu writers, however, have used the word "Yoga" in various other senses. I will mention a few of them in order to give some conception of the vastness of the field covered by this term. First, "Yoga" means the union of two external objects. Second, the mixing of one thing with another. Third, the interrelation of the causes which produce a common effect. Fourth, the orderly equipment of a soldier or of any person in any profession. Fifth, the application, discrimination, and reasoning that is necessary for the discovery of a certain truth. Sixth, that power of sound
which makes it convey a specific idea. Seventh, the preservation of what one possesses. Eighth, the transformation of one thing into another. Ninth, the union of one soul with another or with the universal Spirit. Tenth, the flowing of a thought current towards an object. Eleventh, the restraint of all thought action through concentration and meditation. Thus we see how many different branches of art, science, psychology, philosophy, and religion are included in the various definitions of this one word. It seems, indeed, in its scope and range to take in every department of nature. If, however, we consider the literal meaning of the word, we shall more easily understand why it is so all-inclusive.
It is derived from the Sanskrit root "Yuj," which means to join. The English word "yoke" also comes from the
same root. Originally the literal signification of the two words was almost the same. The root-verb "Yuj" signifies to join oneself to something, or to harness oneself for some task. Thus in its primary meaning it conveys the same idea of preparing for hard work as the common English expressions "to go into harness," or "to buckle to." The effort required is mental or physical, according to the object in view. If the object be the acquirement of perfect health or longevity, then the effort of both mind and body to accomplish this through certain practices is called "Yoga." So is it again if the object be the development of psychic powers. The same word is used likewise to indicate the mental training necessary for the attainment of self-control, of the union of the individual soul with God, of divine communion or of spiritual perfection. Volumes upon volumes
have been written in India describing the different branches and methods of this applied science of "Yoga," and the various ideals that can be attained through its practice; also what qualifications fit a beginner for undertaking any of these methods, what stages he must pass through in order to reach the goal, what obstacles stand in the way, and how they can be overcome.
Patience and perseverance are absolutely necessary for any one who desires to enter upon the path of Yoga; those who are not patient cannot hope to arrive at true realization. Those, again, who take it up out of curiosity or through an impulse of temporary enthusiasm, must not expect to get results, and must not blame the teacher for their failure to do so, since the fault is entirely their own. The same teachings, when carried out with understanding
and in the right spirit, will bring wonderful results. They will only come, however, to the student who follows strictly the instructions of a living master, who will direct him in the practice of both physical and mental exercises.
Aspirants to the study of Yoga can be divided into three classes: First, those who are born Yogis. There are some who, having practiced Yoga in a previous incarnation, come here as awakened souls, and as such manifest remarkable powers from their very childhood. Their natural tendency is to lead a pure life, for right living and right thinking are their sole concern, and they possess wonderful powers of self-control and of concentration. Sense pleasures and those things which fascinate the ordinary mind have no charm for them. Even when they are surrounded by all the comforts of life and have every material
resource at their command, they yet feel like strangers in a strange land. Few there are who can understand properly the mental condition of these characters. Physicians may be brought to them, but medical treatment may only make them worse; the writer knows of cases where harm has been done in this way. By the law of attraction, however, they are bound to be drawn sooner or later into the companionship of some Yogi. Here they find exactly what their inner nature has been craving, and at once they feel happy and at home. The instructions of the Yogi appeal to their minds; they begin the practice of Yoga under his direction, and proving easy and natural to them, they soon obtain excellent results. Thus from youth they take up the thread of the practice at the very point where they dropped it in their past existence; and through a firm determination
to overcome all obstacles in their way, they progress rapidly and gradually attain to the highest ideal of spiritual life. Nothing in the world can prevent their onward march, so intense and strong is their longing for realization.
The second class includes those who are born as half-awakened souls. In need of further experience, they go through various paths without finding the right one. They take each new step tentatively, and in this constant experimenting, they waste a great deal of energy and a large portion of their lives. If such partially awakened souls, following out a tendency created in their previous existence, have the good fortune to come in contact with a Yogi and take up the practice of Yoga, they may, through perseverance and earnestness, achieve much in this life, although they will necessarily advance more slowly in the
path of spirituality than those who belong to the first class.
In the third class are to be found all those unawakened souls who begin their search after Truth and the practice of Yoga for the first time in this life. Even from childhood they are irresistibly drawn towards sense objects and sense pleasures; and if they take up the practice of Yoga, they find great difficulty in following its teachings and meet numerous obstacles along the way. Their environment is not favorable for the practice, and even when they try, they cannot easily conquer it. Their health is not good, their mind is scattered, and they suffer from various kinds of disease and mental disturbance. They also lack determination, find it well-nigh impossible to control the senses, and have to fight hard to adjust their mode of living to the new requirements. With so much
to contend against they naturally obtain but small results even after long practice. If, however, such persons can persevere and strengthen their wills through a slow and regular practice of Hatha Yoga, struggling manfully to overcome the many obstacles in their way by the practice of breathing exercises and by following the directions of a competent teacher, who understands them, they may in this life be able to control in a large measure their physical health and acquire a certain amount of Yoga power. Hatha Yoga is especially useful for this class of aspirants. Through the practice of breathing exercises they will gradually gain control over their bodies, and will, in course of time, be prepared for the study of Râja Yoga, which will arouse the powers latent in their souls.