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branches ::: Raja Yoga

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object:Raja Yoga
subject class:Yoga
class:injunction
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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Dharana
Dhyana
Pratyahara
Samadhi
Sun_Salutations
SEE ALSO


AUTH

BOOKS
Amrita_Gita

IN CHAPTERS TITLE
1.06_-_Raja_Yoga

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1.01_-_Our_Demand_and_Need_from_the_Gita
1.02_-_SADHANA_PADA
1.02_-_The_Eternal_Law
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.04_-_The_Silent_Mind
1.06_-_Raja_Yoga
1.08_-_Summary
1.240_-_Talks_2
1.400_-_1.450_Talks
1.439
1.450_-_1.500_Talks
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
2.01_-_On_Books
2.02_-_On_Letters
2.03_-_On_Medicine
2.18_-_January_1939
2.20_-_Nov-Dec_1939
2.25_-_List_of_Topics_in_Each_Talk
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025

PRIMARY CLASS

injunction
subject
SIMILAR TITLES
Raja Yoga

DEFINITIONS


TERMS STARTING WITH

RAJA YOGA Raja yoga is concerned with the consciousness aspect of existence, in its esoteric part extending far beyond consciousness in the human worlds.
There would be a certain justification for calling it the &


raja yoga. ::: the yoga of physical and mental control; often called the royal yoga, it offers a comprehensive method for controlling the waves of thought by turning mental and physical energy into spiritual energy through meditation and contemplation; one of the four paths of yoga

Raja yoga ::: This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts th
   refore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
   Ref: CWSA Vol. 23-24, Page: 36-37



TERMS ANYWHERE

Abhyasa-yoga (Sanskrit) Abhyāsa-yoga [from abhi towards + the verbal root as to be, exist + yoga union from the verbal root yuj to join, yoke] Sometimes erroneously abhyasana. Repeated practice and application of yoga, meditation, or recollection; the effort of the mind to attain an unmodified condition of perfect serenity and quiet. One of the eight disciplines or requirements of yoga: persistent concentration of attention. When accompanied with physical postures, it is a form of hatha yoga, and practiced without the spiritual training of raja yoga, it has its dangers. As a system of mental concentration directed to impersonal, altruistic ends, it is beneficial. Krishna (BG 12:9-10) points out that abhyasa-yoga is not only useful for training in one life but, if performed for the sake of the Supreme, is likely to leave permanent helpful impulses in the soul which will aid it in future incarnations and lead it ultimately to union (yoga) with the divine.

ashtanga yoga. ::: the eight limbs of raja yoga that lead to absolute mental control through a progressive series of steps or disciplines that purify the body and mind, ultimately leading to enlightenment &

Ashtanga Yoga: Yoga with eight limbs; Raja Yoga of Patanjali Maharshi.

CAUSAL WORLD Atomic world 47 (47:1) and molecular world 47:2,3 in the solar system. The causal world (47:1-3) is the world of Platonic ideas and man&

Chhanda-riddhi-pada (Sanskrit) Chanda-ṛddhi-pāda [from chanda desire + ṛddhi supernormal power + pāda step, ray, beam] Pleasure-power-training; one of the steps enumerated in raja yoga: “the final renunciation of all desire as a sine qua non condition of phenomenal powers, and entrance on the direct path of Nirvana” (TG 324). The compound itself points out that by abandoning the lower desires and pleasures, one enters upon the path of obtaining the celestial joys and vast expansion of faculty and its spiritual use, although even this last is finally abandoned for a still higher stage.

Chitta-riddhi-pada (Sanskrit) Citta-ṛddhi-pāda [from citta intelligence, thought, memory + ṛddhi supernormal power + pāda step, inspiring ray] In raja yoga, the step of renunciation of the lower memory, in the attainment of supernormal faculty or power. “The third condition of the mystic series which leads to the acquirement of adeptship; i.e., the renunciation of physical memory, and of all thoughts connected with worldly or personal events in one’s life — benefits, personal pleasures or associations. Physical memory has to be sacrificed, and recalled by will power only when absolutely needed” (TG 324).

Darna: Control of the outer senses; one of the sixfold virtues of the Niyama of Raja Yoga.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


Niyama: The second step in Raja Yoga; internal and external purification, contentment, mortification, study, and worship of God, constitute Niyama; observance.

Plotinus was opposed to theurgy, and Porphyry says that it can but cleanse the lower or psychic portion and make it capable of perceiving lower beings, such as spirits, angels, and gods; it is powerless to purify the noetic or manasic (intellectual) principle. But Porphyry was persuaded by his master Iamblichus to concede the value of theurgy under certain limitations. Porphyry’s views highlight the difference between raja yoga and hatha yoga. In the case of such a person as Iamblichus, practices might be quite safe which would be fraught with nothing but harm in the hands of another or without the help of such a teacher. For once the barriers are down a way is opened for communion with all kinds of undesirable entities, against which the experimenter will not know how to protect himself.

Prapti (Sanskrit) Prāpti [from pra-āp to attain] One of the eight superhuman faculties (siddhis) of raja yoga; the power of transporting oneself from one place to another instantaneously, by the force of will, not in the physical body, but in the inner self by means of the mayavi-rupa. In Tibet one of the phases of hpho-wa is that which allows the adept through the mayavi-rupa to appear elsewhere in the world at his wish.

Pratyaharana (Sanskrit) Pratyāharaṇa [from prati-ā-hṛ to draw back, recover] The withdrawing of the senses from external objects; one of the preliminary exercises in practical raja yoga.

RAJA YOGA Raja yoga is concerned with the consciousness aspect of existence, in its esoteric part extending far beyond consciousness in the human worlds.
There would be a certain justification for calling it the &


raja yoga. ::: the yoga of physical and mental control; often called the royal yoga, it offers a comprehensive method for controlling the waves of thought by turning mental and physical energy into spiritual energy through meditation and contemplation; one of the four paths of yoga

Raja yoga ::: This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts th
   refore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
   Ref: CWSA Vol. 23-24, Page: 36-37


Riddhi-pada (Sanskrit) Ṛddhi-pāda [from ṛddhi supernormal power + pāda step, way, ray, beam of light] The way or steps to the attainment of supernormal powers; four steps being enumerated in raja yoga. These “are the four modes of controlling and finally of annihilating desire, memory, and finally meditation itself — so far as these are connected with any effort of the physical brain — meditation then becomes absolutely spiritual” (TG 324).

Ritambharaprajna: Consciousness full of Truth (according to Raja Yoga of Patanjali.)

Samapatti (Sanskrit) Samāpatti [from sam-ā-pad to progress to perfect fulfillment from the verbal root pad to go, progress] In Buddhism, a subdivision of the fourth stage of abstract meditation (there being eight samapattis); “perfect concentration” in the raja yoga system of occult training, a state of intellectual, spiritual, and psychic unfolding in which meditation becomes vision, and there ensues perfect indifference to things of this world. Said to be the final degree of development, upon reaching which the possibility of entering into samadhi is attained.

SAMYAMA. ::: Method of self-control as practised, in the system of spiritual discipline known as Raja Yoga ; a concentra- tion, directing or dwelling of the consciousness.

There are several types of yoga such as karma yoga, hatha yoga, bhakti yoga, raja yoga, and jnana yoga. “Similar religious aspirations or practices likewise exist in Occidental countries, as, for instance, what is called ‘Salvation by Works,’ somewhat equivalent to the Hindu Karma-Yoga, or, again, ‘Salvation by Faith — or Love,’ somewhat similar to the Hindu Bhakti-Yoga; while both Orient and Occident have, each one, its various forms of ascetic practices which may be grouped under the term Hatha-Yoga.

Titiksha (Sanskrit) Titikṣā [from the verbal root tij to urge, incite to action, be active in endurance or patience] Patience, resignation, endurance; not mere passive resignation, but an active attitude of patience in supporting the events of life. Mystically, the fifth state of raja yoga — “one of supreme indifference; submission, if necessary, to what is called ‘pleasures and pains for all,’ but deriving neither pleasure nor pain from such submission — in short, the becoming physically, mentally, and morally indifferent and insensible to either pleasure or pain” (VS 93). The meaning however is not of a cold, heartless, impassive attitude towards the sufferings of others, but an active positive attitude, so far as one’s individual pleasures or pains are considered, but likewise involving an active attitude of compassion for the tribulations and sufferings of others. The same thought is involved in the title Diamond-heart, given to adepts: as hard and indifferent to one’s own sorrows as the diamond is hard and enduring, yet like the diamond reflecting in its facets as in mirrors the sufferings and sorrows of all around.

Unfortunately, however, physical practices of various kinds seem to be particularly attractive to the average person because apparently within the sphere of easy performance. One does not know the dangers lurking there; but actually, to achieve even the minor results that come from perfect performance, greater effort and larger difficulties have to be encountered than in raising one’s eyes to the nobler forms of yoga. It is always safe and indeed requisite for a disciple to practice the higher branches of yoga: jnana yoga, raja yoga, bhakti yoga, and karma yoga, which means the yoga of unselfish action in daily life. Consequently, when considered apart from the nobler forms of yoga there is not a particle of spirituality in all these hatha yoga practices.

Yama: The God of Death and dispenser of justice; the first limb of Raja Yoga; restraint.

Yoga(Sanskrit) ::: Literally "union," "conjunction," etc. In India it is the technical name for one of the sixDarsanas or schools of philosophy, and its foundation is ascribed to the sage Patanjali. The name Yogaitself describes the objective of this school, the attaining of union or at-one-ness with the divine-spiritualessence within a man. The yoga practices when properly understood through the instructions of genuineteachers -- who, by the way, never announce themselves as public lecturers or through books oradvertisements -- are supposed to induce certain ecstatic states leading to a clear perception of universaltruths, and the highest of these states is called samadhi.There are a number of minor forms of yoga practice and training such as the karma yoga, hatha yoga,bhakti yoga, raja yoga, jnana yoga, etc. Similar religious aspirations or practices likewise exist inOccidental countries, as, for instance, what is called salvation by works, somewhat equivalent to theHindu karma yoga or, again, salvation by faith -- or love, somewhat similar to the Hindu bhakti yoga;while both Orient and Occident have, each one, its various forms of ascetic practices which may begrouped under the term hatha yoga.No system of yoga should ever be practiced unless under the direct teaching of one who knows thedangers of meddling with the psychomental apparatus of the human constitution, for dangers lurk atevery step, and the meddler in these things is likely to bring disaster upon himself, both in matters ofhealth and as regards sane mental equilibrium. The higher branches of yoga, however, such as the rajayoga and jnana yoga, implying strict spiritual and intellectual discipline combined with a fervid love forall beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go withthem, wherein lies the danger to the unwary, and they should be carefully avoided.

YOGA The original yoga methods were elaborated by
&


Yogi: One who practises Yoga; one who strives earnestly for union with God; an aspirant going through any course of spiritual discipline; one going particularly through the scheduled course of Raja Yoga; a spiritually advanced person with a perfectly unruffled mind under all conditions; a Siddha.



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KEYS (10k)

   3 Swami Vivekananda
   1 Aleister Crowley

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   8 Swami Vivekananda
   2 Rajashree Choudhury

1:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
2:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction.
   ~ Swami Vivekananda, Raja-Yoga, 84,
3:Those who really want to be yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life - think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success and this is the way great spiritual giants are produced. Others are mere talking-machines. If we really want to be blessed and make others blessed, we must go deeper.
   ~ Swami Vivekananda, Raja-Yoga, Pratyahara and Dharana, 73, [T4],
4:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants

*** WISDOM TROVE ***

1:Atkinson, William Walker. The Complete Works of (Unabridged): The Key To Mental Power Development & Efficiency, The Power of Concentration,  Thought-Force ... Raja Yoga ~ william-walker-atkinson, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
2:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
3:In all spiritualities there is a contrast between the affective or13 devotional (bhakti) and the intellectual, anoetic type of experience (raja yoga). ~ Thomas Merton,
4:Raja yoga is the mental practice and incorporates meditation, pranayama, and mudra. What are the benefits of having a raja yoga practice? The benefit is spirituality. ~ Rajashree Choudhury,
5:People should be talking about "yoga asanas" as a competive sport. Because there are many forms of yoga. The most common two forms are hatha yoga and raja yoga. That's mostly what people understand. ~ Rajashree Choudhury,
6:Thus will we come to the basis of belief, the real genuine religion. We will perceive for ourselves whether we have souls, whether life is of five minutes or of eternity, whether there is a God in the universe or none. It will all be revealed to us. This is what Raja-Yoga proposes to teach. ~ Swami Vivekananda,
7:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction.
   ~ Swami Vivekananda, Raja-Yoga, 84,
8:Take up one idea. Make that one idea your life; dream of it; think of it; live on that idea. Let the brain, the body, muscles, nerves, every part of your body be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced.”
― Swami Vivekananda, Vedanta Philosophy: Lectures by the Swami Vivekananda on Raja Yoga Also Pantanjali's Yoga Aphorisms, with Commentaries, and Glossary of Sa ~ Swami Vivekananda,
9:Those who really want to be yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life - think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success and this is the way great spiritual giants are produced. Others are mere talking-machines. If we really want to be blessed and make others blessed, we must go deeper.
   ~ Swami Vivekananda, Raja-Yoga, Pratyahara and Dharana, 73, [T4],
10:The man who thinks that he is receiving response to his prayers does not know that the fulfillment comes from his own nature, that he has succeeded by the mental attitude of prayer in waking up a bit of this infinite power which is coiled up within himself. What, thus, men ignorantly worship under various names, through fear and tribulation, the Yogi declares to the world to be the real power coiled up in every being, the mother of eternal happiness, if we but know how to approach her. And Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
11:The science of Raja-Yoga, in the first place, proposes to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyse the mind, and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. This is our only means of knowledge. Everyone is using it, both in the external and the internal world; but, for the psychologist, the same minute observation has to be directed to the internal world, which the scientific man directs to the external; and this requires a great deal of practice. From our childhood upwards we have been taught only to pay attention to things external, but never to things internal; hence most of us have nearly lost the faculty of observing the internal mechanism. To turn the mind as it were, inside, stop it from going outside, and then to concentrate all its powers, and throw them upon the mind itself, in order that it may know its own nature, analyse itself, is very hard work. Yet that is the only way to anything which will be a scientific approach to the subject. What is the use of such knowledge? In the first place, knowledge itself is the highest reward of knowledge, and secondly, there is also utility in it. It will take away all our misery. When by analysing his own mind, man comes face to face, as it were, with something which is never destroyed, something which is, by its own nature, eternally pure and perfect, he will no more be miserable, no more unhappy. All misery comes from fear, from unsatisfied desire. Man will find that he never dies, and then he will have no more fear of death. When he knows that he is perfect, he will have no more vain desires, and both these causes being absent, there will be no more misery — there will be perfect bliss, even while in this body. There ~ Swami Vivekananda,
12:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants #reading list,

IN CHAPTERS [28/28]



   13 Integral Yoga
   3 Occultism
   2 Yoga


   7 A B Purani
   4 The Mother
   3 Sri Ramana Maharshi
   3 Satprem
   3 Aleister Crowley


   7 Evening Talks With Sri Aurobindo
   4 Talks
   2 The Secret Doctrine
   2 Sri Aurobindo or the Adventure of Consciousness
   2 Magick Without Tears


0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   of Life in our divine scope as the Lila2 of the Divine; and in some directions it is more immediately rich and fruitful, for it brings forward into the foreground along with divine knowledge, divine works and an enriched devotion of divine Love, the secrets also of the Hatha and Raja Yogas, the use of the body and of mental askesis for the opening up of the divine life on all its planes, to which the Gita gives only a passing and perfunctory attention. Moreover it grasps at that idea of the divine perfectibility of man, possessed by the Vedic Rishis but thrown into the background by the intermediate ages, which is destined to fill so large a place in any future synthesis of human thought, experience and aspiration.
  We of the coming day stand at the head of a new age of development which must lead to such a new and larger synthesis. We are not called upon to be orthodox Vedantins of any of the three schools or Tantrics or to adhere to one of the theistic religions of the past or to entrench ourselves within the four corners of the teaching of the Gita. That would be to limit ourselves and to attempt to create our spiritual life out of the being, knowledge and nature of others, of the men of the past, instead of building it out of our own being and potentialities. We do not belong to the past dawns, but to the noons of the future. A mass of new material is flowing into us; we have not only to assimilate the influences of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism, but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil. All this points to a new, a very rich, a very vast synthesis; a fresh and widely embracing harmonisation of our gains is both an intellectual and a spiritual necessity of the future.

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  servant. Raja Yoga propounds the methods of gaining this
  81

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Depending on the level we choose, we undertake one kind of yoga or another: hatha yoga, Raja Yoga, mantra yoga, and many others,
  countless others, like so many stages of our effort. We won't discuss here the great value of these methods, or the remarkable intermediate results they can lead to; we will examine only their goal, their final destination. The truth is, this "poise above" seems to have no relation with real life whatsoever; first, because all these disciplines are extremely demanding, requiring hours and hours of work every day, if not complete solitude; secondly, because their ultimate result is a state of trance or yogic ecstasy, samadhi, perfect equilibrium, ineffable bliss, in which one's awareness of the world is dissolved, annihilated.

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Raghunath P. Thakar, a Brahmin from Virpur near Rajkot, came on 1 January to see Sri Aurobindo. He had been to some saint at Rupal (near Kalol), had practised Raja Yoga, also some Hatha Yoga, and met Nathuram Sharma in Kathiawad. The appointment was given for today.
   Sri Aurobindo: What is the aim of the Yoga you want to practise, that is to say, what do you expect from this Yoga?
  --
   Sri Aurobindo: That is the aim of Raja Yoga 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 something from you. I am ready to do what you tell me.
  --
   Sri Aurobindo: He has his own ideas and if he wants to practise Raja Yoga 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 Purusha and Prakriti.
   3 JANUARY 1924 (Second Interview)

1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  the asanas of hatha yoga, the concentrations of Raja Yoga, the breathing exercises of pranayama, etc. aim at arousing that ascending Force; they can be dangerous and cause profound perturbations, which make the presence and protection of an enlightened Master indispensable. We will return to this later. The difference in the direction of the current, ascending vs. descending,
  has to do with a difference in goals which cannot be overemphasized.

1.06 - Raja Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.06 - Raja Yoga
  class:chapter
  --
  1. Raja Yoga is an exact science. It aims at controlling all thought-waves or mental modifications.
  2. Where Hatha Yoga ends, there Raja Yoga begins.
  3. Hatha Yogi starts his Sadhana with his body and Prana. He practises Asanas and Pranayama and through control of Prana, tries to control the mind.
  --
  5. The eight limbs of Raja Yoga are: Yama (self-restraint), Niyama (religious observances), Asana (posture), Pranayama (regulation of breath), Pratyahara (abstraction of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state).
  6. Yama consists of five parts, viz., Ahimsa (non-injury), Satyam (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-covetousness).
  --
  14. Real Raja Yoga starts from concentration. Concentration merges in meditation. Meditation ends in Samadhi.
  15. Retention of breath, Brahmacharya, Sattvic food, seclusion, silence, Satsanga, not mixing much with people are all aids to concentration.
  --
  THUS ENDS Raja Yoga
  OR THE ASHTANGA YOGA

1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy
     Raja Yoga, by Swami Vivekananda.
    The Shiva Sanhita, or the Hathayoga Pradipika.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Raja Yoga realises through the body, senses, etc., and Sri Bhagavan advises realisation by thinking. This is jnana yoga.
  M.: How can you think without the body?

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Raja Yoga realises through the body, senses, etc., and Sri Bhagavan advises realisation by thinking. This is jnana yoga.
  M.: How can you think without the body?

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: I wanted to practise Raja Yoga. I could not do it because of my physical unfitness. The mind also began to wander with the movement of the body.
  M.: If the mind be kept immovable let the body change as much as it likes.

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: I wanted to practise Raja Yoga. I could not do it because of my physical unfitness. The mind also began to wander with the movement of the body.
  M.: If the mind be kept immovable let the body change as much as it likes.

1.81 - Method of Training, #Magick Without Tears, #Aleister Crowley, #Philosophy
  To study Yoga, you have my Book 4 Part I and my Eight Lectures on Yoga. Then there is Vivekananda's Raja Yoga and several little-known Hindu writers; these latter are very practical and technical, but one really needs to be a Hindu to make much use of them. The former is very good indeed, if your remember to switch off when he slides into sloppiness, which luckily is not often.
  To study Magick, Book 4, Parts II, III (Magick in Theory and Practice) and IV (The Equinox of the Gods.)[160] Add The Book of Thoth and there you are:

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
     Raja Yoga, Vivekananda 373
    The Book of the Sacred Magic of Abramelin the Mage, 374

1929-04-21 - Visions, seeing and interpretation - Dreams and dreaml and - Dreamless sleep - Visions and formulation - Surrender, passive and of the will - Meditation and progress - Entering the spiritual life, a plunge into the Divine, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  There are disciplines such as Hatha Yoga and Raja Yoga that one can practise and yet have nothing to do with the spiritual life; the former arrives mostly at body control, the latter at mind control. But to enter the spiritual life means to take a plunge into the Divine, as you would jump into the sea. And that is not the end but the very beginning; for after you have taken the plunge, you must learn to live in the Divine. How are you to do it? You have simply to jump straight in and not to think, Where shall I fall? What will happen to me? It is the hesitation of your mind that prevents you. You must simply let yourself go. If you wish to dive into the sea and are thinking all the time, Ah, but there may be a stone here or a stone there, you cannot dive.
  But you see the sea and so you can jump straight into it. But how are you to jump into the spiritual life?

1954-08-25 - Ananda aspect of the Mother - Changing conditions in the Ashram - Ascetic discipline - Mothers body, #Questions And Answers 1954, #The Mother, #Integral Yoga
  I said that between the age of eighteen and twenty I had attained a conscious and constant union with the divine Presence and that I had done it all alone, with absolutely nobody to help me, not even books, you understand! When I found onehere came to my hands a little later Vivekanandas Raja Yogait seemed to me so wonderful a thing, you see, that someone could explain something to me. This made me gain in a few months what would have perhaps taken me years to do.
  I met a man. I was perhaps twenty-one then, I think, either twenty or twenty-one. I met a man who was an Indian, who came from here, and he spoke to me about the Gita There was a translation, which, by the way, was quite bad, and he advised me to read it and gave me the keyhis key, it was his keyhe told me: Read the Gita, this translation of the Gita which is not up to much, but still thats the only one in French. At that time I wouldnt have been able to understand anything in any other language. Besides, the English translations were as bad and I did not have Sri Aurobindo had not yet written his.

1956-02-01 - Path of knowledge - Finding the Divine in life - Capacity for contact with the Divine - Partial and total identification with the Divine - Manifestation and hierarchy, #Questions And Answers 1956, #The Mother, #Integral Yoga
  The path of knowledge is the well-known path of Raja Yoga, in which one practises detachment from ones physical being, saying, I am not the body, then detachment from ones sensations, I am not my sensations, then from ones feelings, saying, I am not my feelings, and so on. One detaches oneself from thought and goes more and more within until one finds something which is the Eternal and Infinite.
  It is a path of meditation, which is truly the path of self-knowledge seen from the point of view of the divine reality. It is the path of meditation, concentration, of withdrawal from life and action. This was the one most practised in the old yogas.

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Patanjali's Raja Yoga.
   There are many persons who believe that 'Yoga' means the Raja Yoga of Patanjali. His Sutras, aphorisms, are well known. It is a scientific method which resorts to:
   Physico-vital processes depending on Pranayama and Asanas taken from Hatha Yoga.
  --
   Even though the Gita gave currency to quite a different idea of Yoga and even of Samadhi, the popular mind in India has believed that Yoga means Raja Yoga, in most cases at least. It is apparent that Sri Aurobindo's Yoga is quite different from the Raja Yoga of Patanjali. It does not take the mental consciousness and its condition as the constant point of reference; for, its aim is not to secure a mental state which might reflect the Infinite but to rise above the mind. Besides, it adds the process of descent of the Supramental Consciousness into human nature which necessitates a complete transformation of the ignorant human nature into the divine: it transforms the apar prakti into the par prakti.
   Sri Aurobindo: The aim of Patanjali was to rise to a higher consciousness. He proposed to do it by replacing the general Rajasic movements of nature by the Sattwic. There was no idea of practising morality in it, or of ethics. Besides, Yama and Niyama were never the aim of his efforts; the aim was to rise above the ordinary consciousness and even his idea of Samyama and Nigraha was not dictated by morality. He wanted to gather power for a spiritual purpose and so he discouraged the spending away of forces in the ordinary way.
  --
   After hearing these points Sri Aurobindo said: "It is quite interesting. I don't know whether you can explain Raja Yoga as he does. But what is his Super-ego? I don't know. Sometimes it seems what I call the subliminal self, and sometimes the psychic being. It may be something like the Over-soul."
   27 MARCH 1943

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   He speaks of Raja Yoga, but in Raja Yoga also a certain purification of nature is required which is done by Yama and Niyama before the aspirant can succeed in meditation and attain Samadhi.
   In this Yoga also something similar is to be done, though in a different manner. He has, first, to try to understand his own nature and get rid of egoistic motives from his actions and of desires from the vital being. He must try to acquire Samata and Sattwic balance. That is to say, he should reject lower motives and learn to act from higher motives and with a Sattwic temperament. All our actions proceed from a certain inner attitude and he has to see whether he can change the motive of desire for a higher one.

2.03 - On Medicine, #Evening Talks With Sri Aurobindo, #unset, #Zen
   In Raja Yoga also you have to continue Pranayama once you begin it. My own experience is that when I was practising Pranayama at Baroda I had excellent health. But when I went to Bengal and left Pranayama, I was attacked by all sorts of illness which nearly carried me off.
   5 DECEMBER 1925

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: These things may be steps to the Divine; for example Hatha Yoga and Raja Yoga.
   Disciple: Our friend X finds that yogis have defects.

2.20 - Nov-Dec 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: In Raja Yoga they speak of direct knowledge by Samyama concentration of the consciousness on one object.
   Sri Aurobindo: That is a different thing; that comes by putting the pressure of consciousness on the thing to be known. But direct knowledge need not necessarily require concentrating on the object. When the true consciousness is there and it comes in contact with the object, it knows it directly.
   Disciple: Raja Yoga also speaks of Siddhis control over matter, knowledge of Suryaloka and Chandraloka, conquest of death, etc.
   Sri Aurobindo: Knowledge of Suryaloka and Chandraloka one may have, but conquest of death is another matter. The Raja Yogi does not acquire Siddhis by wanting them; they speak of Siddhis coming to them. And it is true for those who enter a certain state of consciousness.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 25-03-43 | Jnanananda on Raja Yoga and Super-ego |
   | 27-03-43 | Jnanananda's Super-ego, paths of Yoga, plagiarism |
  --
   | 07-10-25 | Karma Yoga, Raja Yoga, and this Yoga |
   | 09-10-25 | Yoga: incompatible with rajasic action; experience primary |

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  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)." To this, we of the Archaic school, ask: -Why then does the Greek poet say that "it is not four but SEVEN who sing the praise of the Spiritual

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  scholar. He prefers the Brahmanical division of the Raja Yoga, and from a metaphysical point of view
  he is quite right. But, as it is a question of simple choice and expediency, we hold in this work to the
  --
  all practical purposes, connected with Raja Yoga, the best and simplest. Though there are seven
  principles in man, there are but three distinct Upadhis (bases), in each of which his Atma may work
  --
  The student will now be better prepared to see that between the three Upadhis of the Raja Yoga and
  its Atma, and our three Upadhis, Atma, and the additional three divisions, there is in reality but very

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   or Raja Yoga, of which I have written only here and there, as one who
   should throw great Stones upon the Earth in Disorder, by Default of
  --
   Will; by Raja Yoga is thy Lion brought to his Light; and to make
   perfect thy Dragon, thou hast Bhakta Yoga for the Eagle therein, and

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  814. Karma Yoga is communion with God by means of Work. Ashtanga Yoga or Raja Yoga is also Karma
  Yoga, if practised without attachment. It leads to communion through meditation and concentration.

Talks 001-025, #unset, #Arthur C Clarke, #Fiction
    M.: Yes. Such is called Raja Yoga by the Hindus.
    D.: Is yoga advised for a spiritual aspirant?

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