Rajayoga : book in English by Swami Vivekananda with the subtitle Conquering the Internal Nature. The first part includes his lectures in New York; the second, his translation of Patanjali’s Yogasutras with a commentary.
... Chapter XXVIII Rajayoga As the body and the Prana are the key of all the closed doors of the Yoga for the Hathayogin, so is the mind the key in Rajayoga. But since in both the dependence of the mind on the body and the Prana is admitted, in the Hathayoga totally, in the established system of Rajayoga partially, therefore in both systems the practice of Asana... us a rationale and the most complete compendium of methods. All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices. Rajayoga also uses the Pranayama and for the same principal psychic purposes as the Hathayoga, but being in its whole principle a psychical system, it employs it only as one stage Page 538 in the... utilities. It does not start with Asana and Pranayama, but insists first on a moral purification of the mentality. This preliminary is of supreme importance; without it the course of the rest of the Rajayoga is likely to be troubled, marred and full of unexpected mental, moral and physical perils. 1 This moral purification is divided in the established system under two heads, five yamas and five ...
... Rajayoga 19-December-1920 Man fulfilling himself in the body is given Hathayoga as his means. When he rises above the body, he abandons Hathayoga as a troublesome and inferior process and rises to the Rajayoga, the discipline peculiar to the aeon which man now evolves. The first condition of success in Rajayoga is to rise superior to the dehatmak... may recover the perception and enjoyment of the body afterwards, but it is only to help the enjoyment of God as Love and God as Knowledge. The processes of the Rajayoga are mental and emotional. Patanjali's science is not the pure Rajayoga; it is mixed and allows an element of the Hatha in its initial processes. It admits the Asana, it admits the Pranayam. It is true it reduces each to one of its kind... is not essential. The Rajayogin knows that by tranquillising the mind he can tranquillise the body, by mastering the mind he can master both the body and the prana. This is the great secret of the Rajayoga that mind is the master of the body, creates it and conditions it, body is not the master, creator or lawgiver of the mind. It may be said that the body at least affects the mind, but this is the ...
... be known as Rajayoga. The third part of this book is called Vibhutipada; it presents the theme of the development of extraordinary powers of consciousness. Vyasa's commentary on the Yogasutra (4th Century A.D) gives the standard exposition of the yoga principles. Every system of Indian philosophy has its own system of yoga. It would therefore be an error to think that Rajayoga is the only system... (pranaydma), and physical postures {asana). The books of Swami Vivekananda on Rajayoga, Jnanayoga, Karmayoga and Bhaktiyoga (Ref. The Complete Works of Swami Vivekananda, Advaita Ashram, Almora, 1958) have explained that the word Yoga has a very wide connotation, and it cannot be identified with Hathayoga alone or with Rajayoga alone. Sri Aurobindo's two volumes on the Synthesis of Yoga (SABLC, 1971... Studies in Civilizations, 2004, New Delhi, Monograph series. Vol. 13, pp. 197 202. 31 The yogic science has been able to establish several states of realizations or Siddhis. In Hathayoga and Rajayoga, in Tantra as also in other systems of yoga, various Siddhis have been described. In all, siddhis are eight in number; two of them are siddhis of knowledge, three of power and three of being. The ...
... between the gross and the page - 48 subtle body. It is at this point that Hathayoga admits the methods of Rajayoga, and a point is reached at which a transition from Hathayoga to Rajayoga can be made. Hathayoga, thus, combined with Rajayoga, leads to the spiritual experience which Rajayoga provides, but the advantage of the Hathayogin is the power of physical health and longevity, which have their... essential to life, any more than is breathing, nor the organized braincells to thought. 30 Power of attaining physical immobility is as important in Hathayoga as the power of mental immobility in Rajayoga or in several forms and disciplines of the yoga of knowledge. The Hathayoga practices of the asana show that yogic passivity of the body is a condition of the greatest increase, possession and continence ...
... Sankhya of the Gita admits and subtly reconciles the theistic, pantheistic and monistic views of the universe. Nor is this Yoga the Yoga system of Patanjali; for that is a purely subjective method of Rajayoga, an internal discipline, limited, rigidly cut out, severely and scientifically graded, by which the mind is progressively stilled and taken up into Samadhi so that we may gain the temporal and eternal... But the Yoga of the Gita is a large, flexible and many-sided system with various elements, which are all successfully harmonised by a sort of natural and living assimilation, and of these elements Rajayoga is only one and not the most important and vital. This Yoga does not adopt any strict and scientific gradation but is a process of natural soul-development; it seeks by the adoption of a few principles... concentration, the Gita goes so far as to make works the distinctive Page 69 characteristic of Yoga. Action to Patanjali is only a preliminary, in the Gita it is a permanent foundation; in the Rajayoga it has practically to be put aside when its result has been attained or at any rate ceases very soon to be a means for the Yoga, for the Gita it is a means of the highest ascent and continues even ...
... waking state and even in the normal use of the functions. But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence. The triple Path of devotion, knowledge and works attempts the province which Rajayoga leaves unoccupied. It differs from Rajayoga in that it does not occupy itself with the elaborate training... individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will... extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail ...
... March 1936 In other Yogas does the silence descend or is it rather the mind that goes into the silence? It does not seem that there is anything like a process of descent in Rajayoga or Vedantic Jnanayoga. Moreover, in Rajayoga there is nowhere any mention of silence in the waking consciousness—always it is a question of going into Samadhi. In Jnanayoga, however, it does seem as though the waking state... be free from the body consciousness or unite with the Anantam Brahman. But generally as in Tantrik Yoga one spoke of the consciousness rising to the Brahmarandhra, top of the head, as the summit. Rajayoga of course lays stress on Samadhi as the means of the highest experience. But obviously if one has not the Brahmi sthiti in the waking state, there is no completeness in the realisation. The Gita ...
... annamaya and prānāyāma sheaths mentioned in the Taittiriya Upanishad - the Hathayogin reaches his desired goal. In Rajayoga, the mind - the manomaya kosa — is the theatre of action and the field of victory. Through the discipline of the movements of the mind, Rajayoga achieves the total mastery of consciousness. The Hathayoga techniques of āsana and prānāyāma are used within reason... itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahma-randhra in a deep Samadhi of union. 10 The aim in Rajayoga is invariably the trance of samadhi when the pure still mind is possessed by (and possesses for the nonce) the highest supra-cosmic knowledge. To withdraw the mind first from the multiplicity of outward... and force of our spiritual self in union with the Divine". 17 It is not as though the five Yogas mentioned above are to be viewed as being necessarily independent of one another. Hathayoga and Rajayoga have their obvious affiliations, and āsana and prānāyāma could be practised with advantage by almost all, yogins and non-yogins alike. And the paths of Knowledge, Works and Love could easily ...
... of works and other even than the pure Yoga of knowledge by discrimination and contemplation; it belongs in all its characteristic features to the system, introduces the psycho-physical askesis of Rajayoga. There is the conquest of all the movements of the mind, cittavṛtti-nirodha ; there is the control of the breathing, Pranayama; there is the drawing in of the sense and the vision. All of them are... mental consciousness and the senses under control he should practise Yoga for self-purification, ātmaviśuddhaye ." The posture he takes must be the motionless erect posture proper to the practice of Rajayoga; the vision should be drawn in and fixed between the eye-brows, "not regarding the regions." The mind is to be kept calm and free from fear and the vow of Brahmacharya observed; the whole controlled ...
... Aurobindo's path is a special one to which few are admitted. He seems to want Rajayoga ( cittavṛttinirodha ) or something similar, but that is not the way followed here. He should seek a guru who can give him what he wants. I had the good fortune of securing a real guide in the spiritual path, who initiated me into Rajayoga. But I have lost the chance of further guidance. I would now like to be guided ...
... from past lives. Tell him it is not safe to do Pranayam without guidance by one who is expert in Rajayoga or Hathayoga. Pranayam is not a part of the sadhana here. You can write to him that it is not safe to do Pranayam except under the directions of a guru who is siddha in either Rajayoga or Hathayoga. Gasping is obviously a sign of something wrong—for the breathing in Pranayam must be perfectly ...
... for discovering, distinguishing and perfecting the action of this higher element in the psychology of man. The stillness of the mind is prepared by the process of concentration. In the science of Rajayoga after the heart has been stilled and the mind prepared, the next step is to subjugate the body by means of asan or the fixed and motionless seat. The aim of this fixity is twofold, first the stillness... and it is his experience that whatever he thus concentrates on, he masters,—he becomes its lord and does with it what he wills. By knowledge he attains to mastery of the world. The final goal of Rajayoga is the annulment of separate consciousness and complete communion with that which alone is whether we call Him Parabrahman or Parameshwara, Page 25 Existence in the Highest or Will in ...
... it is the right thing when you are young, (laughter) So I pleaded with him to let me see whatever he had read on the topic. He put into my hands a book of Vivekananda's. It was his treatment of Rajayoga, in which you have breathing exercises reduced to a minimum, but to a quite effective minimum, and several other things related to it. I tried to concentrate on merely the part dealing with a mode... mode of harmonious breathing, which, according to my friend, could open you to a world of inexhaustible energy. But I could not stop there. I went on reading and found that there was more to Rajayoga than merely breathing exercises which make you super-young, (laughter) And so I was a little intrigued. Here was talk of the mind being stilled and ultimately passing into a higher state of consciousness ...
... its stand on the connection between the body and the mind and the spirit and between the gross and the subtle body, and it comes into the line with Rajayoga. A point is then reached at which a transition from the one to the other can be made. And Rajayoga, with its psycho-physical science taking account of the psychical or mental body of which the physical is a sort of reproduction in gross form, aims ...
... SRI AUROBINDO: What was at work was Ramakrishna's inspiration. SATYENDRA: The idea of starting Yoga courses is rather funny. SRI AUROBINDO: They have started a school on Rajayoga in America. But it has nothing of Rajayoga. NIRODBARAN: In Bombay also there are schools. SATYENDRA: They are for Hathayoga. SRI AUROBINDO: It was in connection with Hathayoga that I was at first puzzled. A Hathayogi ...
... system of inhaling, holding and exhaling air, it helps to open up many of the centres of life-energy in the being. Pranayama is one of the disciplines followed specially in Hathayoga partially in Rajayoga." "But what has this to do with the ability to write poetry?" asked Jones. "Pranayama helps to cleanse the mind and make it quiet, so that many of the higher and inner centres of energy begin... spiritual discipline was equivalent to three years of rigorous Sadhana under ordinary circumstances." "What kind of Sadhana was it?" "It included the disciplines of different Yogas, such as Rajayoga, Hathayoga, Tantra and so on." "Did Vivekananda come to you in your cell, as we have heard?" Page 174 "Yes, indeed. It was really an extraordinary experience. I never knew him before ...
... by a quiet detachment and equality. By detachment she means a self- withdrawal of the central consciousness from the vortex of vital desires, and its untrembling poise in the soul or the psychic. Rajayoga calls it draṣtuḥ swarūpe’vasthānam— the acquisition of a vantage ground, from where one can watch and work upon the desire-ridden vital. This detachment need not be too difficult a job for the... from it, take as little notice of it as possible, and,. even if you happen to think of it, to remain indifferent and un- concerned.”¹ Detachment must be dynamic, and not, like that of Sankhya and Rajayoga, merely passive, for, a passive detachment can lead to the liberation of the soul, but is ineffectual to change or transform nature to any considerable extent. A quiet and dynamic detachment is ...
... experiences and your progress. 3–1–1924 Raghunath P. Thakar, a Brahmin from Virpur near Rajkot, came to see Sri Aurobindo. He had been to some saint at Rupal (near Kalol), had practised Rajayoga, also some Hathayoga and met Nathuram Sharma in Kathiawad. (The appointment was given on the 3rd January 1924.) Sri Aurobindo : What is the aim of the yoga you want to practise; that is to... do you expect from this yoga ? Raghunath : Vrtti nirodha- " the control of the waves and vibrations of consciousness" and to be one with God. Sri Aurobindo : That is the aim of Rajayoga and you should go to a Rajayogi Guru. Raghunath : I have come to take up any path that you may point out. I always had the idea that I should get Page 47 something from... think there is any other use of it. On the 6th January Sri Aurobindo gave his final decision about Raghunath P. Thakar. Sri Aurobindo : He has his own ideas and if he wants to practise Rajayoga he must go to a Rajayogi Guru. For this yoga his mind must undergo a radical change. My giving him the yoga at present is out of the question. If he wants to prepare himself he can practise the separation ...
... of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed, Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking... play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga. Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences ...
... action of Nature; 2 and it is into this Samadhi that the Yogin who aims at release from the world seeks to pass away at the time of leaving his body. We see this succession in the discipline of the Rajayoga. For first the Rajayogin must arrive at a certain moral and spiritual purity; he must get rid of the lower or downward activities of his mind, but afterwards he must stop all its activities and c... object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads, and only the last is termed Samadhi in the Rajayoga although the word is capable, as in the Gita, of a much wider sense. But in the Rajayogic Samadhi there are different grades of status,—that in which the mind, though lost to outward objects, still ...
... power by which it can become entirely aware of, lost in, identified with true being. But there are two great disciplines in which it becomes of an even greater importance. To these two systems, to Rajayoga and Hathayoga, we may as well now turn; for in spite of the wide difference of their methods from that of the path of knowledge, they have this same principle as their final justification. At the... turned. This depends on the connection between the body and the mind and spirit and between the gross and the subtle body on which the system of Hathayoga takes its stand. Here it comes into line with Rajayoga, and a point is reached at which a transition from the one to the other can be made. Page 535 ...
... Patanjali, because that alone is known to the European scholar. But Yoga cannot be confined to a single school or a single system. Patanjali’s Yogashastra is concerned only with Rajayoga and only with one system of Rajayoga; there are a hundred others of which a few have their written rules, practices or aphorisms, but the rest, among them some of the most ancient and august, like the school of Dattatreya ...
... find any. PURANI: In Rajayoga, they speak of direct knowledge by Samyama which perhaps means concentration. SRI AUROBINDO: That is a different thing. That comes by putting the pressure of consciousness on an object. But direct knowledge may not require concentration on one's part. The consciousness simply comes into contact with a thing and knows about it. PURANI: Rajayoga speaks of Siddhis, special ...
... very first lessons, as advised by Rajayoga, are to begin straight from the body, to train and educate, to modify and remould the physical part of us; we have to learn as a child does: "Do not fight", "Do not utter bad words", "Do not steal", "Do not lie", etc. In the ancient methods of spiritual discipline those methods formed the elementary and basic part—in Rajayoga they are called Yama and Niyama ...
... dive into our depths. Purification is, therefore, of the utmost importance as a preliminary to the inner plunge. Rajayoga rightly lays stress on yama and niyama, the purificatory self-discipline, as an essential preliminary to dhāranā, dhyāna and samādhi. ¹ But, whereas in the Rajayoga purification is directed towards the stilling of the active being of man, so that his conscious- mess, undistracted ...
... synthesis of the Integral Yoga, this contribution has been incorporated with certain vital modifications and given an important place in its comprehensive scheme of spiritual values. RAJAYOGA Unlike Hathayoga, Râjayoga does not start with the body and the life-energy, but with the mind of man. It does not dispense with Âsana and Prânâyâma, but, relegating them to a subsequent... consciousness to enter undistracted into the silence of meditation, and not a radical conversion and transformation. The Integral Yoga weaves into its composite texture the outstanding contributions of Rajayoga—the importance it gives to psychological purification and the power of concentration, and the distilled essence of its supraphysical experiences—but refuses to be bound by its psycho- physical ...
... in one word, exercise every mere power that comes by Yoga. But the practice of unmixed Hathayoga generates a colossal egoism and the Yogin seldom exceeds it. The modern Hathayoga is mixed with the Rajayoga and, therefore, neither so virile and potent nor so dangerous as the ancient. The modern Hathayogin often falls a prey to egoism but he knows he has to transcend it. The ancient embraced it as a ...
... poured; the fire is self-control or it is a purified sense-action or it is the vital energy in that discipline of the control of the vital being through the control of the breath which is common to Rajayoga and Hathayoga, or it is the fire of self-knowledge, the flame of the supreme sacrifice. The food eaten as the leavings of the sacrifice is, it is explained, the nectar Page 119 of immortality ...
... and truth of the higher mind. Page 165 × The correspondent asked: "Is the knowledge got by the Samyama of Rajayoga of the same kind as one would get by Intuition? Is the source of the knowledge not the same?—Ed. ...
... on Yoga - I Chapter II Occult Powers or Siddhis General Remarks The aṣṭasiddhis as obtained in the ordinary Yoga are vital powers or, as in the Rajayoga, mental siddhis. Usually they are uncertain in their application and precarious depending on the maintenance of the process by which they were attained. It is certainly possible to have co ...
... conquest. It is of course true that the nerves get upset by the habit of masturbation (frequently done daily or continued for a long time) apart from other untoward results. In Hathayoga and Rajayoga to carry on sex along with the Yoga is extremely dangerous. But it is not safe (physically) with any Yoga, unless the practice of Yoga is only nominal or unless the mind and nerves are made of iron ...
... calling down of something of the law of the spiritual body. The ordinary method is the opening up of the cakras by the physical processes of Hathayoga (of which something is also included in the Rajayoga) or by the methods of the Tantric discipline. But while these may be optionally used at certain stages by the integral Yoga, they are not indispensable; for here the reliance is on the power of the ...
... by the opposite quality, anger by thoughts of forgiveness, love or forbearance, lust by meditation on purity, pride by thoughts of humility and our own defects or nothingness; this is the method of Rajayoga, but it is a difficult, slow and uncertain method; for both the ancient traditions and the modern experience of Yoga show that men who had attained for long years the highest self-mastery have been ...
... of devotion, but it still has its place there as the swoon of being into which the ecstasy of divine love casts the soul. To enter into it is the supreme step of the ladder of Yogic practice in Rajayoga and Hathayoga. The Synthesis of Yoga, p. 498 Page 216 Samadhi in the Gita The sign of the man in Samadhi is not that he loses consciousness of objects and su ...
... discovering the marvellous Riches of the Self, atmariddhi . But then in order to arrive at this marvellous realisation, tells the Yogi-Siddha, you ought to ride the swift and strong Horse of Rajayoga. Ascetic renunciation, vairagya , removal of dualities, dvandvabhava , making a cave or a thick impenetrable forest as your dwelling, keeping yourself away from the crowd, with silence only as your ...
... particular orthodox system of philosophy which has come to be known as the Yoga Page 133 philosophy and which has been attributed to Patanjali a System of Yoga which is also known as Rajayoga. It is even believed in some quarters that while there must have been rudimentary beginnings of Yoga in early stages of the Veda and the Upanishads, the real Yoga is that which has been spoken of ...
... of any other. The Discipline of the Gita is the Discipline of desireless works. In this country with the resurgence of Aryan Discipline a flood of asceticism has spread everywhere. A man seeking Rajayoga cannot rest content with the life or the work of a householder. For the practice of his yoga he needs to make tremendously laborious efforts to be able to meditate and concentrate. A slight mental ...
... and the other two I have started from the very beginning. Each reading of the Master's books is a fresh revelation, a fresh inspiration and stimulus. Page 51 Vivekananda's Rajayoga is a famous book. No wonder you find it so illuminating. Most of his utterances are like that—full of light and aglow with his soul's fire. I read almost all his books in Bengal, and have read over ...
... Virtue . Hathayoga. 1910. CMS II: 3-5. A defective version of this piece was published in The Standard Bearer on 12 December 1920, and subsequently in The Harmony of Virtue . Rajayoga. 1910. CMS III: 3-5. A defective version of this piece was published in The Standard Bearer on 19 December 1920, and subsequently in The Harmony of Virtue . Historical Impressions: The ...
... follow Mrs. Cleather into her dissertation on the Kshatriyas, whom for some mysterious reason she insists on calling the Red Rajputs, but it is true that the first knowledge of Vedantic truth and the Rajayoga was the possession of the Kshatriyas till Janaka, Ajatashatru and others gave it to the Brahmins. But the real issues of this historical fact are inevitably missed by the lecturer. She is on a surer ...
... Satyam and manifests it; tapas is the basis of all concentration of chit, awareness (the sanyama of Patanjali) and it is by sanyama or concentration of awareness either on the object of awareness (rajayoga) or on itself (jnanayoga and adhyatmayoga) that satyam and Veda become directly selfmanifest and luminous to the Yogin. Without this sanyama no Yoga is possible, no effective action of any kind is ...
... oneself in a monastery or cave and going through certain fixed mental and bodily practices. These are merely particular and specialised types of Yogic practice. The mental and bodily practices of Rajayoga and Hathayoga are exercises of great force and utility, but they are not indispensable. Even solitude is not indispensable, and absolute solitude limits our means and scope of self-fulfilment. Yoga ...
... limited and least spiritual form of yoga because it exclusively aims at the perfection of the adhara; to touch higher realities, it has to borrow elements from other yogic disciplines. There is also rajayoga, probably the most practised method of yoga in India, which has organically integrated elements of the other yogas into an effective whole and is accessible to the greatest diversity of spiritual ...
... their normal operations in Nature. And they, too, like the operations of Science, 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 ...
... organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths of the trimārga 1 breaks into many bypaths which meet again at the goal. The general knowledge ...
... the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. In Rajayoga the chosen instrument is the mind. Our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force ...
... self-blissful" and by concentrating our thought and being upon it we become That and are able finally to renounce the individual existence and the Cosmos. Another positive method belonging rather to the Rajayoga is to concentrate on the thought of the Brahman and shut out from us all other ideas, so that this dynamo of mind shall cease to work upon our external or varied internal existence; by mental cessation ...
... Yoga of devotion, but it still has its place there as the swoon of being into which the ecstasy of divine love casts the soul. To enter into it is the supreme step of the ladder of Yogic practice in Rajayoga and Hathayoga. What then is the nature of Samadhi or the utility of its trance in an integral Yoga? It is evident that where our objective includes the possession of the Divine in life, a state of ...
... simple and straightforward as love and desire going straight towards their object. It cannot therefore be fixed down to any systematic method, cannot found itself on a psychological science like the Rajayoga, or a psycho-physical like the Hathayoga, or start from a definite intellectual process like the ordinary method of the Jnanayoga. It may employ various means or supports, and man, having in him a ...
... and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill—this is a way recommended by Vivekananda in his Rajayoga . Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction—the thoughts are regarded as things coming from outside, from Prakriti, and they ...
... Govindam poem is Mayavadic in spirit. I am not well acquainted with these other writings 1 —so it is difficult for me to say anything about that side of the question. Chittashuddhi belongs to Rajayoga. In the pure Adwaita the method is rather to detach oneself by vichara and viveka and Page 450 realise "I am not the mind, not the life, etc. etc." In that case, no shuddhi would be n ...
... be free from the body consciousness or unite with the Anantam Brahman. But generally as in Tantrik Yoga one spoke of the consciousness rising to the Brahmarandhra, top of the head, as the summit. Rajayoga of course lays stress on Samadhi as the means of the highest experience. But obviously if one has not the Brahmi sthiti in the waking state, there is no completeness in the realisation. The Gita ...
... There appears to be so much self-concentration in the people of the world that hardly a few would think of doing this yoga. Perhaps a larger number would go (and are going) for the old Hathayoga and Rajayoga, which may bring some small immediately satisfying result. Even of those who are sincere truth-seekers, not many would be able to see the truth of our yoga of transformation. I suppose they are ...
... explanation. 7 December 1943 Mother, Z seems to be particularly interested in Samadhi and its different forms. In the next "Synthesis" class, while summarising the chapters on Hathayoga and Rajayoga, I shall try, with Thy approval and blessings, to explain what the different kinds of Samadhi are and what uses we make of Samadhi in our Yoga. No use at all. 18 January 1944 Mother ...
... simple and straightforward as love and desire going straight towards their object. It cannot, therefore, be fixed down to any systematic method, cannot found itself on a psychological science like the Rajayoga, or a psychophysical like the Hathayoga, or start from a definite intellectual process like the ordinary method of the Jnanayoga. It may employ various means or supports, and man, having in him a ...
... gain control also by a constant exercise of the mind. SRI AUROBINDO: Yes, and I think that is a better way. These things, again, may be steps towards the Divine, just as from Hathayoga one goes to Rajayoga. Naturally there are shortcomings in the onward process. You may remember, D used to write plenty of letters complaining of the defects of Yogis. One does not look for defects in the Yogis, for it ...
... Talks with Sri Aurobindo 10 MARCH 1940 PURANI: A Kashmiri Brahmachari has come for Darshan. He was lying near the gate at night. He seems to have done Rajayoga and had some experiences. SATYENDRA: He seems to be a fine personality. NIRODBARAN: Person or personality? SATYENDRA: Personality—the physical. SRI AUROBINDO: Oh, the physical? SATYENDRA: ...
... Psychic being, 76-8, 110, 260-2, 268 Psychic, locking of, 110 Nature,69-73, 75, 77-8, 95, 114-6,234 Psychic transformation, 76-8 Nerves, 174 Nietzche, 90 Rajayoga, 70, 269 Nirvana, 10-1, 72, 75 Sakyamuni, communication from, 62-3 Om Namo Bhagavate, 118, 180 Salvation, 74, 228 Over-life, 186, 199 Sapta Chatushthaya ...
... insistence on consecration, discipline and purification, renunciation and concentration of consciousness, and there is a constant freedom to utilize methods of Yoga of Knowledge, Yoga of Divine Will and Rajayoga and Hathayoga, in accordance with the needs of each individual's temperament and complexity of consciousness. Even as a part of Bhaktiyoga, where faith plays a prominent role, doubt is not excluded ...
... is atheistic, while the Samkhya of the Gita admits and subtly reconciles the theistic, pantheistic and monistic views of the universe. Similarly, the term "Yoga" in the Gita, even while admitting Rajayoga as a part connotes a large, flexible and many-sided system incorporating Karma Yoga and Bhakti Yoga. Action to Patanjali is only a preliminary, in the Gita it is a permanent foundation, and it is ...
... Hatha Yoga dealing with the life and body aims at the supernormal perfection of the physical life and its capacities and goes beyond into the domain of the mental life. Rajayoga operating with the mind aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the domain of spiritual existence. The path of knowledge ...
... play of will in power and will in unegoistic action. Fifthly, integral perfection includes perfection of mind and body. In the attainment of this perfection, therefore, the highest results of Rajayoga and Hathayoga are included; and these results should be contained in the widest formula of the synthesis finally to be effected by humanity. These results are envisaged to be employed for an integral ...
... individual life, this effort continues from age to age. Self-control, self-repression, renunciation of pleasure and pain, Stoicism, Epicureanism, asceticism, Vedanta, Buddhism, Monism, Mayavada, Rajayoga, Hathayoga, the Gita, the paths of knowledge, devotion and work - these are different ways to the same goal. The aim is the conquest of the body, the shaking off of the dominance of the gross, the ...
... even the greatest of spiritual men. Hathayoga, rightly practised, gives considerable control over the physical body, but not over the whole physical nature; and even the best control acquired by Rajayoga is neither conquest nor conversion. The bitter truth has to be admitted that no amount of spiritual realisation has ever been able to overcome the inherent darkness and disabilities of the ...
... several approved techniques – for those, I mean who are called to tread the path. The one Vivekananda followed, for instance. You know that process, don't you?" "I have read about it in his Rajayoga." (Here is what the great Vedantin wrote: "The first lesson, then, is to sit for some time and let the mind run on. The mind is bubbling up all the time. It is like a monkey jumping about. ...
... even the greatest of spiritual men. Hathayoga, righty practised, gives considerable control over the physical body, but not over the whole physical nature; and even the best control acquired by Rajayoga is neither conquest nor conversion. The bitter truth has to be admitted that no amount of spiritual realisation has ever been able to overcome the inherent darkness and disabilities of the ...
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