Theos-Talk Archives (October 2003 Message tt00160)

Oct 15 2003

Dear Friends:

Re: What is RAJA-YOGA


We may be able to secure an over view of the system of Raja Yoga from
these passages:


Mme. Blavatsky in the SECRET DOCTRINE observes:



"The Hātha [Yoga} so called was and still is discountenanced by the
Arhats. It is injurious to the health and alone can never develop into
Raj Yoga. 

This story is quoted to show how inseparably connected are, in the
metaphysics of old, intelligent beings, or rather "Intelligences," with
every sense or 
function whether physical or mental. 

The Occult claim that there are seven senses in man, as in nature, as
there are seven states of consciousness, is corroborated in the same
work, chapter vii., on Pratyahara (the restraint and regulation of the
senses, Prānāyāma being that of the "vital winds" or breath). .. This,
of course, with regard only to mind on the sensuous plane. Spiritual
mind (the upper portion or aspect of the impersonal MANAS) takes no
cognisance of the senses in physical man. 

How well the ancients were acquainted with the correlation of forces and
all the recently discovered phenomena of mental and physical faculties
and functions, with many more mysteries also — may be found in reading
chapters vii. and viii. of this (in philosophy and mystic learning)
priceless work [Anugita]. 

See the quarrel of the senses about their respective superiority and
their taking the Brahman, the lord of all creatures, for their arbiter.
"You are all greatest and not greatest," or superior to objects, as A.
Misra says, none being independent of the other. "You are all possessed
of one another's qualities. All are greatest in their own spheres and
all support one another. There is one unmoving (life-wind or breath, the
'Yoga inhalation,' so called, which is the breath of the One or Higher
SELF). That is the (or my) own Self, accumulated in numerous (forms)." 
S D I 95-6


"Cis-Himalayan Occultism with its sevening, and because of such
sevening, must be regarded as the most ancient, the original of all. It
is opposed by some fragments left by Neo-Platonists; and the admirers of
the latter, who hardly understand what they defend, say to us: "See,
your forerunners believed only in triple man, composed of Spirit, Soul,
and body. Behold, the Taraka Raja Yoga of India limits that division to
3, we, to 4, and the Vedantins to 5 (koshas).
S D II 602-3 [ 7 Principles and 4 "Upadhis are referred to in
S D I 157-8]


RĀJA-YOGA (Sk.). The true system of developing psychic and spiritual
powers and union with one’s Higher Self—or the Supreme Spirit, as the
profane express it. The exercise, regulation and concentration of
thought. Rāja-Yoga is opposed to Hatha-Yoga, the physical or psycho
physiological training in asceticism. the THEOSOPHICAL GLOSSARY p. 275

" ...pure Indian Raj-Yoga ...which leads to the union of the Soul with
the Over-Soul or Higher Self (Buddhi-Manas)."
the THEOSOPHICAL GLOSSARY. P. 157

------------------------------------------------

In regard to the systems of Yoga, we cannot do better than to quote some
introductory remarks made by Col. H. S. Olcott, President of the
Theosophical Society, in the Bombay edition of these [Patanjali's]
Aphorisms, in August, 1885. He said: 

"The Yoga system is divided into two principal parts— Hatha and Raja
Yoga. There are many minor divisions which can be brought under either
of these heads. Hatha Yoga was promoted and practised by Matsendra Nath
and Goraksh Nath and their followers, and by many sects of ascetics in
this country (India).

This system deals principally with the physiological part of man with a
view to establish his health and train his will. The processes
prescribed to arrive at this end are so difficult that only a few
resolute souls go through all the stages of its practice, while many
have failed and died in the attempt. It is therefore strongly denounced
by all the philosophers. 

The most illustrious Sankaracharya has remarked in his treatise called
Aparokshanubhuti that 'the system of Hatha Yoga was intended for those
whose worldly desires are not pacified or uprooted.' 

He has strongly spoken elsewhere against this practice. 

"On the other hand, the Raja Yogis try to control the mind itself by
following the rules laid down by the greatest of adepts." 

Patanjali's rules compel the student not only to acquire a right
knowledge of what is and what is not real, but also to practice all
virtues, and while results in the way of psychic development are not so
immediately seen as in the case of the successful practitioner of Hatha
Yoga, it is infinitely safer and is certainly spiritual, which Hatha
Yoga is not. 

In Patanjali's Aphorisms there is some slight allusion to the practices
of Hatha Yoga, such as "postures," each of which is more difficult than
those preceding, and "retention of the breath," but he distinctly says
that mortification and other practices are either for the purpose of
extenuating certain mental afflictions or for the more easy attainment
of concentration of mind. 

In Hatha Yoga practice, on the contrary, the result is psychic
development at the delay or expense of the spiritual nature. These last
named practices and results may allure the Western student, but from our
knowledge of inherent racial difficulties there is not much fear that
many will persist in them. 

This book is meant for sincere students, and especially for those who
have some glimmering of what Krishna meant, when in Bhagavad-Gita he
said, that after a while spiritual knowledge grows up within and
illuminates with its rays all subjects and objects. Students of the mere
forms of Sanskrit who look for new renderings or laborious attempts at
altering the meaning of words and sentences will find nothing between
these covers. 

It should be ever borne in mind that Patanjali had no need to assert or
enforce the doctrine of reincarnation. That is assumed all through the
Aphorisms. That it could be doubted, or need any restatement, never
occurred to him, and by us it is alluded to, not because we have the
smallest doubt of its truth, but only because we see about us those who
never heard of such a doctrine, who, educated under the frightful dogmas
of Christian priestcraft, imagine that upon quitting this life they will
enjoy heaven or be damned eternally, and who not once pause to ask where
was their soul before it came into the present body. 

Without Reincarnation Patanjali's Aphorisms are worthless. Take No. 18,
Book III, which declares that the ascetic can know what were his
previous incarnations with all their circumstances; or No. 13, Book II,
that while there is a root of works there is fructification in rank and
years and experience. Both of these infer reincarnation. In Aphorism 8,
Book IV, reincarnation is a necessity. The manifestation, in any
incarnation, of the effects of mental deposits made in previous lives,
is declared to ensue upon the obtaining of just the kind of bodily and
mental frame, constitution and environment as will bring them out. Where
were these deposits received if not in preceding lives on earth— or even
if on other planets, it is still reincarnation. And so on all through
the Aphorisms this law is tacitly admitted.

In order to understand the system expounded in this book it is also
necessary to admit the existence of soul, and the comparative
unimportance of the body in which it dwells. For Patanjali holds that
Nature exists for the soul's sake, taking it for granted that the
student believes in the existence of soul. Hence he does not go into
proof of that which in his day was admitted on every hand. 

And, as he lays down that the real experiencer and knower is the soul
and not the mind, it follows that the Mind, designated either as
"internal organ," or "thinking principle," while higher and more subtle
than the body, is yet only an instrument used by the Soul in gaining
experience, just in the same way as an astronomer uses his telescope for
acquiring information respecting the heavens. But the Mind is a most
important factor in the pursuit of concentration; one indeed without
which concentration cannot be obtained, and therefore we see in the
first book that to this subject Patanjali devotes attention. He shows
that the mind is, as he terms it, "modified" by any object or subject
brought before it, or to which it is directed. 
Patanjali's Yoga Sutras, Introduction, pp. viii - xi by W Q
Judge

---------------------------------------------

I trust these will be proved useful,

Best wishes,

Dallas


=================================

-----Original Message-----
From: G
Sent: Tuesday, October 14, 2003 2:08 PM
To: 
Subject: RAJA YOGA

Hello,

What are your feelings on Raja Yoga.

Can this be taken up as a spiritual practise by regular theosophist 
who are not members of the 'inner order'.

Thanks.