Kitabı oku: «All Life Is Yoga: What is Yoga»

Chapter II
What is Yoga

Words of Sri Aurobindo

Yoga is in its essence a passage from the ordinary consciousness in which we are aware only of appearances into a higher wider deeper consciousness in which we become aware of realities and of the one Reality. Not only do we become aware of it, but we can live in it and act from it and according to it instead of living in and according to the appearance of things. Yoga is a passage from ignorance to self-knowledge, from our apparent to our true being, from an outer phenomenal mental vital material life-existence to an inner spiritual existence and a spiritualised nature.

By Yoga we pass from the phenomenal to the real Man, from the consciousness of our own apparent outer nature to the consciousness of our real self, Atman, an inner and inmost man, Purusha, that which we truly and eternally are. This self or true being remains constant through all the changes of our phenomenal being, changes of the mind, life or body or changes of our apparent personality; it is permanent, perpetual and immortal, a portion or manifestation of the Eternal.

By Yoga we pass also from our consciousness of the phenomenal appearance or appearances of the cosmos or world around us to a consciousness of its truth and reality. We become aware of the world as a manifestation of or in universal being who is the true truth of all that we see, hear, experience. We become aware of a cosmic Consciousness which is the secret of the cosmic Energy, a cosmic Self or Spirit, the cosmic Divine, the universal Godhead.

But by Yoga we become aware also that our own Self or true being is one with the cosmic Self and Spirit, our nature a play of the cosmic Nature; the wall between ourselves and the universe begins to disappear and vanishes altogether. We realise the selfsame Pantheos in ourselves, in others and in all universal existence.

But also by Yoga we become aware of something that is more than our individual being and more than the cosmic being, a transcendent Being or Existence which is not dependent on ours or the existence of the universe. Our existence is a manifestation of and in that Being, the cosmos also is a manifestation of and in that one Supreme Existence.

This then is the Truth or Reality to which we arrive by Yoga, a one and supreme Being or Existence and Power of Being which manifests as a cosmic Self or Spirit and a cosmic Energy or Nature and in that again as our own self or spirit which becomes aware of itself as an individual being and nature.

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Words of Sri Aurobindo

In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the potentialities latent in the being and a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature attempting to realise her perfection in an ever increasing expression of her potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises self-conscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained. Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one‘s evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective self-fulfilment ; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively organising in her less exalted but more general operations.

Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the natural force of electricity or of steam to the normal operations of steam and of electricity. And they, too, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.

But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasized by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: “All life is Yoga.”