The Synthesis of Yoga

Chapter II

The Status of Knowledge

The self, the Divine, the Supreme Reality, the All, the Transcendent,—the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of our thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include all these subjects and objects. There is even a Yoga¹ which can be used for self-indulgence as well as for self-conquest, for hurting others as well as for their salvation. But "all life" includes not only, not even mainly life as humanity now leads it. It envisages rather and regards as its one true object a higher truly conscious existence which our half-conscious humanity does not yet possess and can only arrive at by a self-exceeding spiritual ascension. It is this greater consciousness and higher existence

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which is the peculiar and appropriate object of Yogic discipline.

This greater consciousness, this higher existence are not an enlightened or illumined mentality supported by a greater dynamic energy or supporting a purer moral life and character. Their superiority to the ordinary human consciousness is not in degree but in kind and essence. There is a change not merely of the surface or instrumental manner of our being but of its very foundation and dynamic principle. Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the basis of all existence. For it is that consciousness alone that truly knows and only by its possession can we possess God and rightly know the world and its real nature and secret forces. All this world visible or sensible to us and all too in it that is not visible is merely the phenomenal expression of something beyond the mind and the senses. The knowledge which the senses and intellectual reasoning from the data of the senses can bring us, is not true knowledge; it is a science of appearances. And even appearances cannot be properly known unless we know first the Reality of which they are images. This Reality is their self and there is one self of all; when that is seized, all other things can then be known in their truth and no longer as now only in their appearance.

It is evident that however much we may analyse the physical and sensible, we cannot by that means arrive at the knowledge of the Self or of ourselves or of that which we call God. The telescope, the microscope, the scalpel, the retort and alembic cannot go beyond the physical, although they may arrive at subtler and subtler truths about the physical. If then we confine ourselves to what the senses and their physical aids reveal to us and refuse from the beginning to admit any other reality or any other means of knowledge, we are obliged to conclude that nothing is real except the physical and that there is no Self in us or in the universe, no God within and without, no ourselves even except this aggregate of brain, nerves and body. But this we are only obliged to conclude because we have assumed it firmly from the beginning and therefore cannot but circle round to our original assumption.

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If, then, there is a Self, a Reality not obvious to the senses, it must be by other means than those of physical Science that it is to be sought and known. The intellect is not that means. Undoubtedly there are a number of suprasensuous truths at which the intellect is able to arrive in its own manner and which it is able to perceive and state as intellectual conceptions. The very idea of Force for instance on which Science so much insists, is a conception, a truth at which the intellect alone can arrive by going beyond its data; for we do not sense this universal force but only its results, and the force itself we infer as a necessary cause of these results. So also the intellect by following a certain line of rigorous analysis can arrive at the intellectual conception and the intellectual conviction of the Self and this conviction can be very real, very luminous, very potent as the beginning of other and greater things. Still, in itself intellectual analysis can only lead to an arrangement of clear conceptions, perhaps to a right arrangement of true conceptions; but this is not the knowledge aimed at by Yoga. For it is not in itself an effective knowledge. A man may be perfect in it and yet be precisely what he was before except in the mere fact of the greater intellectual illumination. The change of our being at which Yoga aims, may not at all take place.

It is true that intellectual deliberation and right discrimination are an important part of the Yoga of knowledge; but their object is rather to remove a difficulty than to arrive at the final and positive result of this path. Our ordinary intellectual notions are a stumbling-block in the way of knowledge; for they are governed by the error of the senses and they found themselves on the notion that matter and body are the reality, that life and force are the reality, that passion and emotion, thought and sense are the reality; and with these things we identify ourselves, and because we identify ourselves with these things we cannot get back to the real self. Therefore, it is necessary for the seeker of knowledge to remove this stumbling-block and to get right notions about himself and the world; for how shall we pursue by knowledge the real self if we have no notion of what it is and are on the contrary burdened with ideas quite opposite to the truth?

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Therefore right thought is a necessary preliminary, and once the habit of right thought is established, free from sense-error and desire and old association and intellectual prejudgment, the understanding becomes purified and offers no serious obstacle to the farther process of knowledge. Still, right thought only becomes effective when in the purified understanding it is followed by other operations, by vision, by experience, by realisation.

What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction. We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult.² And it is only in ourselves that we can observe and know the

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process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.

The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.

This internal vision, dṛṣṭi, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it—to the soul and not merely to the intellect—as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyakṣa, of that which is present to the eyes, and parokṣa, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,—for no other sense is adequate,—we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge.

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Precisely the same rule holds good of psychical things and of the Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;³ but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.

This inner vision is one form of psychological experience; but the inner experience is not confined to that seeing; vision only opens, it does not embrace. Just as the eye, though it is alone adequate to bring the first sense of realisation, has to call in the aid of experience by the touch and other organs of sense before there is an embracing knowledge, so the vision of the self ought to be completed by an experience of it in all our members. Our whole being ought to demand God and not only our illumined eye of knowledge. For since each principle in us is only a manifestation of the Self, each can get back to its reality and have the experience of it. We can have a mental experience of the Self and seize as concrete realities all those apparently abstract things that to the mind constitute existence—consciousness, force, delight and their manifold forms and workings: thus the

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mind is satisfied of God. We can have an emotional experience of the Self through Love and through emotional delight, love and delight of the Self in us, of the Self in the universal and of the Self in all with whom we have relations: thus the heart is satisfied of God. We can have an aesthetic experience of the Self in beauty, a delight-perception and taste of the absolute reality all-beautiful in everything whether created by ourselves or Nature in its appeal to the aesthetic mind and the senses; thus the sense is satisfied of God. We can have even the vital, nervous experience and practically the physical sense of the Self in all life and formation and in all workings of powers, forces, energies that operate through us or others or in the world: thus the life and the body are satisfied of God.

All this knowledge and experience are primary means of arriving at and of possessing identity. It is our self that we see and experience and therefore vision and experience are incomplete unless they culminate in identity, unless we are able to live in all our being the supreme Vedantic knowledge, He am I. We must not only see God and embrace Him, but become that Reality. We must become one with the Self in its transcendence of all form and manifestation by the resolution, the sublimation, the escape from itself of ego and all its belongings into That from which they proceed, as well as become the Self in all its manifested existences and becomings, one with it in the infinite existence, consciousness, peace, delight by which it reveals itself in us and one with it in the action, formation, play of self-conception with which it garbs itself in the world.

It is difficult for the modern mind to understand how we can do more than conceive intellectually of the Self or of God; but it may borrow some shadow of this vision, experience and becoming from that inner awakening to Nature which a great English poet has made a reality to the European imagination. If we read the poems in which Wordsworth expressed his realisation of Nature, we may acquire some distant idea of what realisation is. For, first, we see that he had the vision of something in the world which is the very Self of all things that it contains, a conscious force and presence other than its forms, yet cause of its forms

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and manifested in them. We perceive that he had not only the vision of this and the joy and peace and universality which its presence brings, but the very sense of it, mental, aesthetic, vital, physical; not only this sense and vision of it in its own being but in the nearest flower and simplest man and the immobile rock; and, finally, that he even occasionally attained to that unity, that becoming the object of his meditation, one phase of which is powerfully and profoundly expressed in the poem "A slumber did my spirit seal," where he describes himself as become one in his being with earth, "rolled round in its diurnal course with rocks and stones and trees." Exalt this realisation to a profounder Self than physical Nature and we have the elements of the Yogic knowledge. But all this experience is only the vestibule to that suprasensuous, supramental realisation of the Transcendent who is beyond all His aspects, and the final summit of knowledge can only be attained by entering into the superconscient and there merging all other experience into a supernal unity with the Ineffable. That is the culmination of all divine knowing; that also is the source of all divine delight and divine living.

That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.

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