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 NotSelf. 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 Buddhithe pure reason; and the other the same path by Manasthe concrete mind. You may remember that in speaking yesterday of the subdivisions of Antahkarana, 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 subdivisions 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 realize the Self; science is used to understand the NotSelf; 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 subtype 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. Ahamkara must support both the metaphysician and the scientist. That Selfdetermining faculty, that deliberates 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 selfdetermining 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.

Now what are these two great methods? One of them may be described as seeking the Self by the Self; the other may be described as seeking the Self by the NotSelf;
and if you will think of them in that fashion, I think you will find the idea illuminative. Those who seek the Self by the Self seek him through the faculty of Buddhi; they turn ever inwards, and turn away from the outer world. Those who seek the Self by the NotSelf seek him through the active working Manas; they are outwardturned, and by study of the NotSelf, they learn to realize the Self. The one is the path of the metaphysician; the other is the path of the scientist.