Microsoft Word - Taimni - The Science of Yoga.doc

The other factor which determines the rate of the Yogi's progress is the nature of
the means he adopts in the pursuit of his aim. Astanga Yoga of Patanjali points out
only the broad principles of the general method which has to be followed in liberating
human consciousness from the limitations of Avidya and gaining Self-realization. It is
true that in this system a well-defined technique has been laid down for achieving this
end but the different parts of this technique are not rigid in their nature but sufficiently
elastic to allow the aspirant to adapt them to his personal needs, temperament and con-
venience. A system which is meant to subserve the spiritual needs of different types of
individuals living in different ages and with different potentialities and capacities
could never prove very useful and could not withstand the ravages of time if it de-
manded adherence to a rigid and uniform course of discipline. The value of Patanjali's
system of Yoga lies in its elasticity and the capacity to subserve the needs of different
types of individuals who share the one common purpose of unravelling the Great Mys-
tery which is hidden within them and are prepared to make the necessary effort and
sacrifices to achieve it. It has thus all the advantages of following a definite technique
and none of the disadvantages of being confined within a rigid system.
Although Patanjali's system allows great latitude as regards the means which
may be adopted in achieving a particular purpose, still, being a scientific system, it is
based on following a well-defined technique in tackling the different problems of Sad-
hana. And where technique is involved the progress in achieving any particular pur-
pose must depend upon the nature of the means employed. If we want to be transported
to a spot at a distance, however keen we may be to reach it, our progress will depend
upon whether we use a bullock-cart, an automobile or an aeroplane. There are proc-
esses which do not involve any well-defined technique in the usual sense of the term.
In such cases the question of means does not enter the problem at all. For example, if a
person is in a fit of temper and wants to become calm he can come back to his normal
condition by an adjustment of his attitude which can be so rapid as to appear almost
instantaneous. There are certain systems of Yoga which do not involve an elaborate
technique. Such a path which is based on self-surrender is indicated in the next Sutra.
In treading such a path there is really no technique and the progress depends upon in-
tensifying ad infinitum one primary fundamental attitude or psychological process ei-
ther through its own inherent power or by the help of certain subsidiary aids like Japa.