Spiritual Message for the Day – The Psychology of Yoga by Sri Swami Chidananda
Baba Times Digest© | 27 January 2015 14.05 EST | New York Edition
The Psychology of Yoga
Divine Life Society Publication: Lectures on Raja Yoga by Sri Swami Chidananda
Om! Om! Om!
Beloved Immortal Soul! Radiant Atman!
The Yoga of Patanjali formulated a means by which the sum total of the very nature of the mind was checked. Mind in all its various manifestations was mastered through a set of disciplines, by which he arrived at a state of mind-transcendence. He had the advantage over the Western psychologists. In the entire study of modern Western psychology, you will find that the genesis of this science is based upon the study and observation of an imbalanced mind. The study itself arose from this morbid, abnormal mind. Whereas in the case of Patanjali and the ancient seers, they took for their study, not the abnormal human mind, but the original mind-principle, the cosmic mind-principle as such. So, they went into a study of the mind-stuff as it was. It is here that you have to go into the cosmology, coming into the projection of this manifest universe, evolved from the Unmanifest. So, among many things that were evolved, grosser things like the five elements—the earth, fire, air, water, ether—and the five different kinds of forces in nature took the form of the universe, and the mind-stuff, the universal mind-principle. As such, they entered into a study of mind in itself, the mind-principle as it was originally, not when it became a human mind, the finite mind, conditioned by personality. They discovered certain basic features of the nature of the mind, and based upon this knowledge of the nature of mind, they formulated a system of overcoming it, mastering it. Basing the studies of this knowledge, they evolved a system of Yoga.
Firstly, that the mind-stuff by itself is centrifugal. It always goes out. Its tendency is extroverted, Bahirmukhatva. It is its first nature. Secondly, the inveterate nature of the mind-stuff is to get hold of name and form, of some objects. It cannot be by itself. It has always to assume the name and form of some object. This second inveterate nature of the mind is called objectification. They call it in Sanskrit as Vishayakara Vritti. It always takes the form or Akara of Vishaya or something. It has always to think of something. And the third inveterate tendency which Patanjali tells about the mind is that it does not stay content to assume the form of one thing and keep on to it. It has the inveterate tendency of constantly wanting to move from one thing to another. It cannot stick to one object, and so, Nanatva, multifariousness, the tendency of constantly jumping from one object to another. So, these are the three basic tendencies of the mind, outgoing tendencies of the mind. They are objectification, multiplicity and multifariousness. No wonder, endowed with these tendencies in the mind, you are totally deprived from the experience of the Self. Why? These three contradict the basic nature of your true reality, of the Self within. Because, the Self is the very innermost centre of your being from which the mind constantly draws the consciousness away, out.
Secondly, the Self is not an object of perception. It is the perceiver of all that is perceived. It is the Seer of all things that are seen. It is the Supreme Subject. It is that, that which is connoted by ‘I’, not of this or that, the very opposite of multifariousness. Mind, therefore, catching the consciousness of our human interior draws it forth outside. It revolves it in objects and scatters it among the many. Thus it effectively prevents the consciousness from moving within and resting in its original state as the unaffected, untouched, impartial Seer and finding its oneness, a total freedom and liberation from all distraction. So, this is the problem. Raja Yoga gives you this, stage by stage, methods of transforming the nature of the mind, and overcoming it. You see this duality. The Self is the innermost from within. The Self is the Supreme Subject and the Seer, and It is of the nature of non-dual consciousness. Mind is ever going outside, ever objectifying itself, thinking in terms of things and ever scattering itself amongst the countless objects of this universe.
Questions to deeply ponder:
What are the various ways in which the mind manifests its activity of the outgoing nature? How to overcome them?
What is the method or the discipline according to Patanjali?
What are the obstacles to these methods?
What are the different solutions to these obstacles?
How to counter these obstacles and successfully enter into the state of Self-experience?
Excerpts from: The Psychology of Yoga - Lectures on Raja Yoga by Sri Swami Chidananda
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