ence of physical culture on a par with other systems of a similar nature. This over-
simplification of the problem of Yogic life, though it has done some good and helped
some people to live a saner and healthier physical life, has greatly vulgarized the
movement for Yogic culture and produced a wrong impression, especially in the West,
about the real purpose and technique of Yoga.
What is needed, therefore, for the average student of Yoga is a clear, intelligible
presentation of its philosophy and technique which gives a correct and balanced idea
of all its aspects in terms of modern thought. For, while it is true that many aspects of
Yogic life are beyond the comprehension of those confined within the realms of the
intellect, still, the general philosophy and the broader aspects of its technique can be
understood by the serious student who is familiar with the main trends of philosophical
and religious thought and is prepared to bring to his study an open and eager mind. He
can, at least, understand this philosophy sufficiently to be able to decide whether it is
worth his while to undertake a deeper study of the subject and later, to enter the path
of Yoga as a Sadhaka. For, it is only when he enters the path of practical Yoga and be-
gins to bring about fundamental changes in his nature that he can hope to gain real in-
sight into the problems of Yoga and their solution.
This book is meant to give to the serious student of Yoga a clear idea with re-
gard to the fundamental teachings of Yoga in a language which he can understand. It
does not present Yoga from any particular angle or on the basis of any particular
school of philosophy. Those who study the book will see for themselves that this Sci-
ence of sciences is too comprehensive in its nature and too profound in its doctrines to
be fitted into the framework of any particular philosophy, ancient or modern. It stands
in its own right as a Science based upon the eternal laws of the higher life and does not
require the support of any science or philosophical system to uphold its claims. Its
truths are based on the experiences and experiments of an unbroken line of mystics,
occultists, saints and sages who have realized and borne witness to them throughout
the ages. Although an attempt has been made to explain the teachings of Yoga on a
rational basis so that the student may be able to grasp them easily nothing is sought to
be proved in the ordinary sense. The facts of higher Yoga can neither be proved nor
demonstrated. Their appeal is to the intuition and not to the intellect.
There is a vast literature dealing with all aspects and types of Yoga. But the be-
ginner who attempts to dive into this chaotic mass is likely to feel repulsed by the con-
fusion and exaggerated statements which he is likely to find everywhere. Round a
ben green
(Ben Green)
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