The Synthesis of Yoga

Chapter XX

The Lower Triple Purusha

Such is the constituent principle of the various worlds of cosmic existence and the various planes of our being; they are as if a ladder plunging down into Matter and perhaps below it, rising up into the heights of the Spirit, even perhaps to the point at which existence escapes out of cosmic being into ranges of a supra-cosmic Absolute,—so at least it is averred in the world-system of the Buddhists. But to our ordinary materialised consciousness all this does not exist because it is hidden from us by our preoccupation with our existence in a little corner of the material universe and with the petty experiences of the little hour of time which is represented by our life in a single body upon this earth. To that consciousness the world is a mass of material things and forces thrown into some kind of shape and harmonised into a system of regulated movements by a number of fixed self-existent laws which we have to obey, by which we are governed and circumscribed and of which we have to get the best knowledge we can so as to make the most of this one brief existence which begins with birth, ends with death and has no second recurrence. Our own being is a sort of accident or at least a very small and minor circumstance in the universal life of Matter or the eternal continuity of the workings of material Force. Somehow or other a soul or mind has come to exist in a body and it stumbles about among things and forces which it does not very well understand, at first preoccupied with the difficulty of managing to live in a dangerous and largely hostile world and then with the effort to understand its laws and use them so as to make life as tolerable or as happy as possible so long as it lasts. If we were really nothing more than such a minor movement of individualised mind in Matter, existence would have nothing more to offer us; its best part would be at most this struggle of an ephemeral intellect and will with eternal

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Matter and with the difficulties of Life supplemented and eased by a play of imagination and by the consoling fictions presented to us by religion and art and all the wonders dreamed of by the brooding mind and restless fancy of man.

But because he is a soul and not merely a living body, man can never for long remain satisfied that this first view of his existence, the sole view justified by the external and objective facts of life, is the real truth or the whole knowledge: his subjective being is full of hints and inklings of realities beyond, it is open to the sense of infinity and immortality, it is easily convinced of other worlds, higher possibilities of being, larger fields of experience for the soul. Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being; but we feel that there are truths beyond which possibly through the cultivation of our subjective being and the enlargement of its powers may come to lie more and more open to us. When the knowledge of this world is ours, we are irresistibly impelled to seek for the knowledge of other states of existence beyond, and that is the reason why an age of strong materialism and scepticism is always followed by an age of occultism, of mystical creeds, of new religions and profounder seekings after the Infinite and the Divine. The knowledge of our superficial mentality and the laws of our bodily life is not enough; it brings us always to all that mysterious and hidden depth of subjective existence below and behind of which our surface consciousness is only a fringe or an outer court. We come to see that what is present to our physical senses is only the material shell of cosmic existence and what is obvious in our superficial mentality is only the margin of immense continents which lie behind unexplored. To explore them must be the work of another knowledge than that of physical science or of a superficial psychology.

Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure

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him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being. So much is common to all religions; beyond this we get from them no assured certainty. Their voices vary; some tell us that one life on earth is all we have in which to determine our future existence, deny the past immortality of the soul and assert only its future immortality, threaten it even with the incredible dogma of a future of eternal suffering for those who miss the right path, while others more large and rational affirm successive existences by which the soul grows into the knowledge of the Infinite with a complete assurance for all of ultimate arrival and perfection. Some present the Infinite to us as a Being other than ourselves with whom we can have personal relations, others as an impersonal existence into which our separate being has to merge; some therefore give us as our goal worlds beyond in which we dwell in the presence of the Divine, others a cessation of world-existence by immergence in the Infinite. Most invite us to bear or to abandon earthly life as a trial or a temporary affliction or a vanity and fix our hopes beyond; in some we find a vague hint of a future triumph of the Spirit, the Divine in the body, upon this earth, in the collective life of man, and so justify not only the separate hope and aspiration of the individual but the united and sympathetic hope and aspiration of the race. Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be

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induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.

Yet behind every great religion, behind, that is to say, its exoteric side of faith, hope, symbols, scattered truths and limiting dogmas, there is an esoteric side of inner spiritual training and illumination by which the hidden truths may be known, worked out, possessed. Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step, inexpressible realities of which its symbols are the figured expression, a deeper sense for its scattered truths, mysteries of the higher planes of existence of which even its dogmas and superstitions are crude hints and indications. What Science does for our knowledge of the material world, replacing first appearances and uses by the hidden truths and as yet occult powers of its great natural forces and in our own minds beliefs and opinions by verified experience and a profounder understanding, Yoga does for the higher planes and worlds and possibilities of our being which are aimed at by the religions. Therefore all this mass of graded experience existing behind closed doors to which the consciousness of man may find, if it wills, the key, falls within the province of a comprehensive Yoga of knowledge, which need not be confined to the seeking after the Absolute alone or the knowledge of the Divine in itself or of the Divine only in its isolated relations with the individual human soul. It is true that the consciousness of the Absolute is the highest reach of the Yoga of knowledge and that the possession of the Divine is its first, greatest and most ardent object and that to neglect it for an inferior knowledge is to afflict our Yoga with inferiority or even frivolity and to miss or fall away from its characteristic object; but, the Divine in itself being known, the Yoga of knowledge may well embrace also the knowledge of the Divine in its relations with ourselves and the world on the different planes of our existence. To rise to the pure Self being

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steadfastly held to as the summit of our subjective self-uplifting, we may from that height possess our lower selves even to the physical and the workings of Nature which belong to them.

We may seek this knowledge on two sides separately, the side of Purusha, the side of Prakriti; and we may combine the two for the perfect possession of the various relations of Purusha and Prakriti in the light of the Divine. There is, says the Upanishad, a fivefold soul in man and the world, the microcosm and the macrocosm. The physical soul, self or being,—Purusha, Atman,—is that of which we are all at first conscious, a self which seems to have hardly any existence apart from the body and no action vital or even mental independent of it. This physical soul is present everywhere in material Nature; it pervades the body, actuates obscurely its movements and is the whole basis of its experiences; it informs all things even that are not mentally conscious. But in man this physical being has become vitalised and mentalised; it has received something of the law and capacities of the vital and mental being and nature. But its possession of them is derivative, superimposed, as it were, on its original nature and exercised under subjection to the law and action of the physical existence and its instruments. It is this dominance of our mental and vital parts by the body and the physical nature which seems at first sight to justify the theory of the materialists that mind and life are only circumstances and results of physical force and all their operations explicable by the activities of that force in the animal body. In fact entire subjection of the mind and the life to the body is the characteristic of an undeveloped humanity, as it is in an even greater degree of the infra-human animal. According to the theory of reincarnation those who do not get beyond this stage in the earthly life, cannot rise after death to the mental or higher vital worlds, but have to return from the confines of a series of physical planes to increase their development in the next earthly existence. For the undeveloped physical soul is entirely dominated by material nature and its impressions and has to work them out to a better advantage before it can rise in the scale of being.

A more developed humanity allows us to make a better and

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freer use of all the capacities and experiences that we derive from the vital and mental planes of being, to lean more for support upon these hidden planes, be less absorbed by the physical and to govern and modify the original nature of the physical being by greater vital forces and powers from the desire-world and greater and subtler mental forces and powers from the psychical and intellectual planes. By this development we are able to rise to higher altitudes of the intermediary existence between death and rebirth and to make a better and more rapid use of rebirth itself for a yet higher mental and spiritual development. But even so, in the physical being which still determines the greater part of our waking self, we act without definite consciousness of the worlds or planes which are the sources of our action. We are aware indeed of the life-plane and mind-plane of the physical being, but not of the life-plane and mind-plane proper or of the superior and larger vital and mental being which we are behind the veil of our ordinary consciousness. It is only at a high stage of development that we become aware of them and even then, ordinarily, only at the back of the action of our mentalised physical nature; we do not actually live on those planes, for if we did we could very soon arrive at the conscious control of the body by the life-power and of both by the sovereign mind; we should then be able to determine our physical and mental life to a very large extent by our will and knowledge as masters of our being and with a direct action of the mind on the life and body. By Yoga this power of transcending the physical self and taking possession of the higher selves may to a greater or less degree be acquired through a heightened and widened self-consciousness and self-mastery.

This may be done, on the side of Purusha, by drawing back from the physical self and its preoccupation with physical nature and through concentration of thought and will raising oneself into the vital and then into the mental self. By doing so we can become the vital being and draw up the physical self into that new consciousness so that we are only aware of the body, its nature and its actions as secondary circumstances of the Life-soul which we now are, used by it for its relations with the

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material world. A certain remoteness from physical being and then a superiority to it; a vivid sense of the body being a mere instrument or shell and easily detachable; an extraordinary effectivity of our desires on our physical being and life-environment; a great sense of power and ease in manipulating and directing the vital energy of which we now become vividly conscious, for its action is felt by us concretely, subtly physical in relation to the body, sensible in a sort of subtle density as an energy used by the mind; an awareness of the life-plane in us above the physical and knowledge and contact with the beings of the desire-world; a coming into action of new powers,—what are usually called occult powers or siddhis; a close sense of and sympathy with the Life-soul in the world and a knowledge or sensation of the emotions, desires, vital impulses of others; these are some of the signs of this new consciousness gained by Yoga.

But all this belongs to the inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we can become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by the Mind-soul which we now are for the execution of its lower purposes that belong to the material existence. Here too we acquire at first a certain remoteness from the life and the body and our real life seems to be on quite another plane than material man's, in contact with a subtler existence, a greater light of knowledge than the terrestrial, a far rarer and yet more sovereign energy; we are in touch in fact with the mental plane, aware of the mental worlds, can be in communication with its beings and powers. From that plane we behold the desire-world and the material existence as if below us, things that we can cast away from us if we will and in fact easily reject when we relinquish the body, so as to dwell in the mental or psychical heavens. But we can also, instead of being thus remote and detached, become rather superior to the life and body and the vital and material planes and act upon them with mastery from our new height of being. Another sort

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of dynamis than physical or vital energy, something that we may call pure mind-power and soul-force, which the developed human being uses indeed but derivatively and imperfectly, but which we can now use freely and with knowledge, becomes the ordinary process of our action, while desire-force and physical action fall into a secondary place and are only used with this new energy behind them and as its occasional channels. We are in touch and sympathy also with the Mind in cosmos, conscious of it, aware of the intentions, directions, thought-forces, struggle of subtle powers behind all happenings, which the ordinary man is ignorant of or can only obscurely infer from the physical happening, but which we can now see and feel directly before there is any physical sign or even vital intimation of their working. We acquire too the knowledge and sense of the mind-action of other beings whether on the physical plane or on those above it; and the higher capacities of the mental being,—occult powers or siddhis, but of a much rarer or subtler kind than those proper to the vital plane,—naturally awake in our consciousness.

All these however are circumstances of the lower triple world of our being, the trailokya of the ancient sages. Living on these we are, whatever the enlargement of our powers and our consciousness, still living within the limits of the cosmic gods and subject, though with a much subtler, easier and modified subjection, to the reign of Prakriti over Purusha. To achieve real freedom and mastery we have to ascend to a yet higher level of the many-plateaued mountain of our being.

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