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- Herausgeber: Youcanprint
- Kategorie: Ratgeber
- Sprache: Englisch
- Veröffentlichungsjahr: 2016
YOGA has been defined by Patanjali as the suspension of all the functions (Vrittis) of the mind. Any discussion of this subject, therefore, necessarily branches itself into three parts, viz., (1) Mind, (2) its Vritttis, (3) and the mode of suspending them. No treatise of yoga, we think, can be complete, which does not enter into these questions. The nature of mind is the first thing which aught to be explained. It would embrace an enquiry into all those hypotheses which philosophers have formed about this entity. Is it immaterial and self-existent, or is it material and perishing, subject to dissolution with the body? Is it the same as spirit or is it apart from it? Is it merely a dream, a shadow, a reflection of the Supreme; or is it a separate and entire entity by itself? Such and many other questions of this nature must be answered before one has done away with the subject of Chitta (Mind). The second part consists of the enumeration, classification and definitions of the various faculties of the mind. This part is generally free from controversy, as the faculties are facts more widely known and comprehended.
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The esoteric Philosophy Of the Tantras Shiva Sanhita
Anonymous
First digital edition 2016 by Anna Ruggieri
The esoteric Philosophy Of the Tantras Shiva Sanhita
INTRODUCTION
YOGA has been defined by Patanjali as the suspension of all the functions (Vrittis) of the mind. Any discussion of this subject, therefore, necessarily branches itself into three parts, viz., (1) Mind, (2) its Vritttis, (3) and the mode of suspending them. No treatise of yoga, we think, can be complete, which does not enter into these questions. The nature of mind is the first thing which aught to be explained. It would embrace an enquiry into all those hypotheses which philosophers have formed about this entity. Is it immaterial and self-existent, or is it material and perishing, subject to dissolution with the body? Is it the same as spirit or is it apart from it? Is it merely a dream, a shadow, a reflection of the Supreme; or is it a separate and entire entity by itself? Such and many other questions of this nature must be answered before one has done away with the subject of Chitta (Mind). The second part consists of the enumeration, classification and definitions of the various faculties of the mind. This part is generally free from controversy, as the faculties are facts more widely known and comprehended. This branch is what is known by the name of psychology. So far all the enquiry may be said to be preliminary:—but a preliminary absolutely necessary for the right understanding of the third part—viz., . That division contains all those various methods adopted by the ancients as well as the moderns for the concentration of mind, which is the essence of yoga. All the questions of diet, sleep, exercise, posture, &c., facilitating concentration naturally fall in that subdivision. A comparative view may also be taken in that as to the various means adopted by yogis, saints, owliyas, &c., for this purpose, as well as the contrivances used by the modern mystics to bring about this state of mind. In conclusion we shall try to show what are the good results of yoga, what are the spiritual faculties which it develops, what new channels for the acquisition of knowledge it opens, what new powers of work it creates and what a source of innocent but sublime happiness it forms for its votaries. In this introduction we shall treat of two things:—, the importance of the study of this Science, and , the various objections which are generally raised against this subject. The usefulness of this science as a means of mental culture has been often questioned. There are to be found many who even deny it the title of . To their minds, the art and philosophy of yoga have no better claims to be recognised as a branch of science, than alchemy or astrology. To them it is a dream of the poets, a hallucination of the enthusiasts. By what process of reasoning they have come to this conclusion, a conclusion contradicting almost all the religious as well as the philosophical convictions of the ancient and the modern times—is not very easy to decide. But so far as we can find, much of this disbelief and scepticism is to be attributed to the ignorance of the real truths of yoga. In India, many understand the word yogi, those hideous specimens of humanity who parade through our streets bedaubed with dirt and ash,—frightening the children, and extorting money from timid and good-natured folk by threats, abuse or pertinacity of demand. Of course all true yogis renounce any fraternity with these. If these painted dolls by any stretch of language can be called yogis, surely their yoga (communion) is with ash and dirt, with mud and money. There is another class of persons who have assumed this honored and sacred title, and who by their bigotry and ignorance have proved a great stumbling-block to the progress of this science. I mean the Hatha yogis, those strange ascetics who by inflicting tortures and exquisite pains to their flesh, hope to liberate their spirits. Through a mistaken idea that mind and matter must necessarily be opposed to each other, they have evolved a philosophy of torture, whose fundamental doctrine seems to be:—the greater the power of spirit, the less you are pained by tortures. Some of these persons are seen sitting in the same posture for years together, their legs half paralised by unuse; some are seen with their hands upraised, which they never bring down, and which wither away and become a dead stalk; while others, in their supreme contempt of nature and every thing natural, prefer to pass severe winter among snows, and the burning days of summer surrounded by fire. These persons by their misdirected energy and enthusiasm have already done a good deal of mischief. They have engendered a belief among ordinary minds that yoga is perfectly unattainable without austerities, that persons not prepared to fight with their physical nature such severe struggles as these Hatha yogis, should never expect to make any spiritual progress. Another but far more gentle and rational class of yogis are those who might be called recluses. These persons are often very intelligent, and sometimes well-educated. But to us, these persons also seem to labor under a great error. By some false physical analogy they think that it is impossible to practise yoga in , that to attain psychic powers one must leave father and mother, wife and children, and fly to deserts or high mountains. According to such, the (?) of cities and inhabited places is not favorable for spiritual culture, and only the deep solitudes of a cave or a desert are the best helps for yoga. This belief that no can be a yogi, is one tacitly believed in by our spiritual-minded Hindu brothers, who would no more think practising yoga feasible without turning an ascetic than travelling to the moon. Nay this belief is carried to an absurd extent by some sentimental yogis of recluse type, who seriously maintain that the sacred and divine tie of marriage is an insuperable barrier in the path of a neophite. Looking on the disgusting spectacle of the ash-besmeared and lazy beggar, the horrible self-inflictions of the Hatha yogi, and inhuman apathy of the recluse, no wonder that many should think that yoga is after all a great humbug, not worth the consideration of any sane man. There is another class of objectors, who cannot bring their minds to believe the strange and weird powers which the practise of yoga gives to its votary. Such are the scientists of our day—men of eminent learning and clear understanding, persons fitted by their education and pursuits for the proper investigation of such a complicated subject as Yoga. It is a pity that they should look with sublime disdain on the claims of Yoga to be recognised as a science. Powers such as those possessed by Sankaracharya and Guru Nanak—fore-sight transference of their into other bodies, projecting their Kama-Rupa to distant places, healing the sick &c., are so many stumbling-blocks to the modern scientist. Brought up in a school of severe reasoning, and strict and accurate observation and experiment, the scientist is unwilling to give his credence to the high pretensions of the Yogi without convincing proofs. Nor do we think that the demand is unnatural. But we had hoped, that his own good sense would have shown the scientist the futility of his objection. He ought to have known, that while his science deals with things which can be perceived by our senses, and therefore can be demonstrated to the greatest ignoramus even, the very alphabets of Yoga are Jivatma and Paramatma—things essentially immaterial. In fact, there can be no analogy between physical sciences and Yoga in this respect. The study of both physical and mental sciences must, no doubt, be conducted through experiment and observation, but the objects of one are all tangible and outside of us, while the other has its materials in inward ideas and thoughts. Mathematics is perhaps the only science which can afford any slight analogy to Yoga. As it would be impossible for a common boor to understand the calculations by which an astronomer predicts an eclipse, unless he goes through years of mental training in Mathematics, so it is much more impossible to make ordinary scientific minds to grasp the conclusions of Yoga unless they are regularly initiated. As to the question why Yogis do not show , it might be answered in two ways. All Yogis have not the of producing the visible manifestation of invisible forces. By far the great majority of Hindu Yogis practice it for the sake of spiritual development, and serenity and calmness of mind. (psychic powers) are no ambition of their souls, they do not court them, nor are they elated if the produce some phenomena now and then. Their eyes bent upon mokhsha, these students of Yoga do not tarry in their course to pick up these baubles of . Such persons though never showing a single phenomenon in the course of their whole lives, intuitively produce conviction to our hearts by the purity, nay, almost the divinity of their lives. You can distinguish a real Yogi out of thousands, by that inexpressible serenity of his countenance, that nameless something about his look, voice, and every movement of his limb, which are the invariable results of Shama and Dama. Wherever a Yogi goes, he carries happiness and purity with him. It is impossible to see a Yogi, and not to be pleasantly influenced by him. He is the natural leader of humanity; his intense selfcommunion and concentration make him honored and respected without courting on his part. In short, a Yogi carries his credentials on his face. Such are the Yogis with whom , some of our readers might have had the pleasure of passing the happiest periods of their life; and if we are convinced of anything it is this that, be Yoga a delusion or hallucination, it makes one . That class of Yogis, who are called , and who can produce phenomena extremely rare; or at least they do not mingle much with mankind. But they are not so rare as diligent search may not reveal them to the enquirer. It is these only who can satisfy the experimental spirit of the scientist. It is they who at will can produce those spiritual phenomena which cannot but convince the most confirmed sceptic. But for reasons, best known to them, are always much more reserved in displaying their powers to strangers. Long acquaintance and great intimacy can only break their reserve. Our scientific reader my very justly wonder at this and think it rather inexplicable that persons knowing such a strange science should hesitate to establish its truth to the satisfaction of the outside world. But this conduct of the Siddhas is not at all so inexplicable and mysterious. Now, if we mistake not, a majority of the Siddhas are Aryas or belong to races nearly allied to the Aryas. The Aryas. As is wellknown, are the most jealous people on earth as regard their sciences. It is very hard to gain their confidence. Oppressed by successive races of invaders, the people of India have learned that the only means of preserving their sciences and sacred scriptures is in keeping them in strict secrecy. And it was no doubt a very safe means of preservation in old times. And we cannot but approve the policies of our ancestors in this respect. Certainly the world would not have appreciated the merits of our Shastras and Vedas had they been made public earlier. We are certain that many of our scientific works would not have been understood by the world two centuries before, even if made known to it. Even now with all the advances which the sciences of language and grammar have made, we find how great injustice is done to our literature by occasional misinterpretation. It is only of late that our Panini’s grammar has been acknowledged as the best treatise on the subject, nay we may go even so far as to assert, that it is to the discovery of this book that we see all the attempts of modern Europe for the construction of a Universal Grammar. Well, when even Indian Pandits, who are anything but Yogis, were so very jealous with regard to those secular sciences, shall we blame the that they are not more explicit and open. Surely they must have very good grounds for keeping their powers concealed from the gaze of the uninitiated profane. Surely we have no right to call them imposters and their science a moonshine, if they do not comply with our idle importunities. To sincere seekers after knowledge, to those who pant for spiritual regeneration, they are always accessible. They are ready to teach their science; they but seek persons who deserve that high gift. Where is the ? Where is he who has fitted himself by mental training to pursue and understand the process of the processes by which a Yogi acquires these mental powers? Where is the person who has the firmness of will, earnestness of purpose, doggedness of perseverance, by which alone success in any undertaking can be ensured? We know how few are the men who make any marked success in the ordinary human sciences. We do not see Newtons, Franklins, Tyndalls and Darwins everywhere, and must we expect to see Yogis and Siddhas made out of ordinary men—men whose spirituality is altogether dormant or dead.
