Lecture III

YOGA AS SCIENCE

I propose now to deal first with the two great methods of Yoga, one related to the Self and the other to the Not-Self.  Let me remind you, before I begin, that we are dealing only with the science of Yoga and not with other means of attaining union with the Divine.  The scientific method, following the old Indian conception, is the one to which I am asking your attention.  I would remind you, however, that, though I am only dealing with this, there remain also the other two great ways of Bhakti and Karma.  The Yoga we are studying specially concerns the Marga of Jnanam or knowledge, and within that way, within that Marga or path of knowledge, we find that three subdivisions occur, as everywhere in nature.

Methods of Yoga

With regard to what I have just called the two great methods in Yoga, we find that by one of these a man treads the path of knowledge by Buddhi—­the pure reason; and the other the same path by Manas—­the concrete mind.  You may remember that in speaking yesterday of the sub- divisions of Antah-karana, I pointed out to you that there we had a process of reflection of one quality in another; and within the limits of the cognitional aspect of the Self, you find Buddhi, cognition reflected in cognition; and Ahamkara, cognition reflected in will; and Manas, cognition reflected in activity.  Bearing those three sub-divisions in mind, you will very readily be able to see that these two methods of Yoga fall naturally under two of these heads.  But what of the third?  What of the will, of which Ahamkara is the representative in cognition?  That certainly has its road, but it can scarcely be said to be a “method”.  Will breaks its way upwards by sheer unflinching determination, keeping its eyes fixed on the end, and using either buddhi or manes indifferently as a means to that end.  Metaphysics is used to realise the Self; science is used to understand the Not-Self; but either is grasped, either is thrown aside, as it serves, or fails to serve, the needs of the moment.  Often the man, in whom will is predominant, does not know how he gains the object he is aiming at; it comes to his hands, but the “how” is obscure to him; he willed to have it, and nature gives it to him.  This is also seen in Yoga in the man of Ahamkara, the sub-type of will in cognition.  Just as in the man of Ahamkara, Buddhi and Manas are subordinate, so in the man of Buddhi, Ahamkara and Manas are not absent, but are subordinate; and in the man of Manas, Ahamkara and Buddhi are present, but play a subsidiary part.  Both the metaphysician and the scientist must be supported by Ahamkara.  That Self-determining faculty, that deliberate setting of oneself to a chosen end, that is necessary in all forms of Yoga.  Whether a Yogi is going to follow the purely cognitional way of Buddhi, or whether he is going to follow the more active path of Manas, in both cases he needs the self-determining will in order to sustain him in his arduous task.  You remember it is written in the Upanishad that the weak man cannot reach the Self.  Strength is wanted.  Determination is wanted.  Perseverance is wanted.  And you must have, in every successful Yogi, that intense determination which is the very essence of individuality.