Microsoft Word - Taimni - The Science of Yoga.doc

sometimes but this calmness is only superficial. Beneath the surface there is an under-
current of disturbance like the swell in a superficially calm sea.
This condition of mind which need not necessarily be unpleasant and which is
taken as natural by most people is not at all conducive to one-pointedness and as long
as it lasts must result in Viksepa, the strong tendency of the mind to be outward-
turned. So the Sadhaka has to change this state of constant disturbance into a state of
constant equilibrium and stillness by a deliberate exercise of the will, meditation and
other means that may be available. He aims at attaining a condition in which he re-
mains perfectly calm and serene whatever may happen in the outer world or even in
the inner world of his mind. His aim is not merely to acquire the power to quell a men-
tal disturbance if and when it arises but the more rare power to prevent any disturbance
taking place at all. He knows that once a disturbance has been allowed to occur it takes
far more energy to overcome it completely and, even though outwardly it may disap-
pear quickly, the inner sub-conscious disturbance persists for a long time.
This kind of equanimity can be built only on the foundations of perfect con-
tentment, the capacity to remain satisfied whatever may happen to the Sadhaka. It is an
extremely positive and dynamic condition of the mind which has nothing in common
with that negative mentality which is based on laziness and lack of initiative and
which is rightly held in profound contempt by people in the world. It is based on per-
fect indifference to all those personal enjoyments, comforts and other considerations
which sway mankind. Its object is the attainment of that Peace which takes one com-
pletely beyond the realm of illusion and misery.
The cultivation of this supreme contentment and consequent tranquillity of the
mind is the result of prolonged self-discipline and going through many experiences
which involve pain and suffering. It cannot be acquired by a mere assertion of the will
once for all. Habits stronger than nature and habits developed through innumerable
lives cannot be changed all at once. That is why constant alertness and training of the
mind in maintaining the right attitude is necessary and that is also why this virtue is
placed under Niyama.
Tapas and the next two elements of Niyama have already been referred to in II-
1 and the reason why they together are called Kriya-Yoga has been given in dealing
with that Sutra. Tapas is a very comprehensive term and has really no exact English
equivalent. It combines in itself the significations of a number of English words: puri-
fication, self-discipline, austerity. The word stands for a class of various practices the