Microsoft Word - Taimni - The Science of Yoga.doc

out on this quest have a very vague and confused intellectual background and lack that
clear and broad grasp of the subject which is so necessary for steady progress. Being
insufficiently equipped with the necessary knowledge concerning the various problems
which are involved they are apt to over-simplify these problems and to expect impos-
sible results. Sooner or later they become disheartened and frustrated or fall a prey to
those unscrupulous people who pose as great Yogis and promise all kinds of fantastic
things to entice people into their fold. A broad and general intellectual background is
necessary for achieving success in any sphere of scientific endeavour and since Yoga
is a science par excellence it is true of this science also.
But though a thorough and detailed study of Yogic literature is a necessary part
of Svadhyaya it is only the first step. The next is constant brooding and reflection over
the deeper problems which have been studied in their intellectual aspect through
books, etc. This constant reflection prepares the mind for the reception of real knowl-
edge from within. It produces a sort of suctorial action and draws the breath of intui-
tion into the mind. The student thus begins to get a deeper insight into the problems of
Yogic life. The clearer the insight into these problems the keener becomes the desire
for the real solution, for gaining that transcendent knowledge in the light of which all
doubts are completely resolved and the Peace of the Eternal is attained. This brooding
and reflection on the great and fundamental truths of life gradually and imperceptibly
begins to take the form of meditation in the ordinary sense of the term, that is, the
mind becomes increasingly engrossed in the object of the search. This object need not
necessarily be an abstract truth of a philosophical nature. It may be an object of devo-
tion with whom the Sadhaka wants to commune and become united. The nature of the
object will differ according to the temperament of the individual but the condition of
the mind—a state of deep absorption and intense desire to know—will be the same,
more or less.
In bringing about this one-pointed state of absorption the use of Mantras is very
helpful. The Sadhaka may use the Mantra of his Ista-Devata or any of the well-known
Mantras like Gayatri or Pranava. These Mantras, as has been shown already, harmo-
nize the lower vehicles of consciousness, make them sensitive to the subtler vibrations
and ultimately bring about a partial fusion of the lower and higher consciousness. So,
it will be seen that though Svadhyaya begins with intellectual study it must be carried
through the progressive stages of reflection, meditation, Tapas etc. to the point where
the Sadhaka is able to gain all knowledge or devotion from within, by his own efforts.