Meditation and Yoga

By G. de Purucker

It is in the silence that the soul grows strong. For then it is thrown back upon its own energies and powers, and learns to know itself. One of the finest ways of getting light on a problem quickly and certainly, of cultivating intuition, is by not passing the trouble of solving it on to someone who you believe can help you. Seeing solutions and solving problems are a matter of training, of inner growth. One of the first rules that a neophyte is taught is never to ask a question until he has tried earnestly and repeatedly to answer it. Because the attempt to do so is an appeal to the intuition. It is also an exercise. It strengthens one's inner powers. Asking questions before we have ourselves tried to resolve them simply shows that we are leaning, and this is not good. To exercise our own faculties means growth, the gaining of strength and ability.

Certain questions, however, come with a force that compels an answer. They are like the mystic knocking on the door of the temple; they demand the giving of more light, for they come not from the brain-mind, but from the soul striving to understand the light flowing into it from the perennial fountains of divinity. Ask and ye shall receive; knock -- and knock aright -- and it shall be opened unto you. If the appeal is strong and impersonal enough, the very gods in heaven will respond. If the individual is very much in earnest, the answer will come to him from within, from the only initiator that any neophyte ever has.

Meditation is a positive attitude of mind, a state of consciousness rather than a system or a time period of intensive brain-mind thinking. One should be positive in attitude, but quietly so; positive as the mountain of granite, and as serene and peaceful, avoiding the disturbing influences of the ever-active and feverish mentality. And, above everything else, impersonal. Meditation in the better sense is the bending of the consciousness, and the raising of the mind to the plane where intuition guides, and where some noble idea or aspiration is native, and the holding of the consciousness in thought there. But one can meditate also on evil things and, alas, many do just this.

It is possible so to meditate before falling asleep that one's soul ascends to the gods, and is refreshed and strengthened by its confabulations with those divine beings. But it is likewise possible to brood before sleep comes so that when the bonds of wakefulness are broken, and the brain-mind is silenced, the soul is dragged downwards, and is thus degraded and weakened. One should never sleep until one has sincerely forgiven all injuries done unto him. This is very important not only as an ennobling practice, but as a much needed protection. Fill the heart with thoughts of love and compassion for all, and the mind with some lofty idea and dwell on it calmly, with the higher, impersonal brooding that is effortless and still, and then there will be a rest of all the senses, and quiet in the mind.

One reason for the need of strict impersonality, without the slightest thought of any destructive or morally offensive element intruding into the heart, such as hate, anger, fear or revenge, or any other of the horrid progeny of the lower self, is that when sleep steals over the body and the ordinary brain-mind consciousness drops away, the soul now released automatically follows the direction last given to it. Thus the practice of calming the mind before retiring can elevate the soul.

Meditate all the time -- nothing is so easy and so helpful. Far better is this for most students than to have a set period: quiet, unremitting thought on the questions you have, continuing even when the hands are busy with the tasks of the day, and the mind itself quite absorbed by other duties. In the back of the consciousness there can still be this steady undercurrent of thought. It is likewise a protecting shield in all one's affairs, for it surrounds the body with an aura drawn forth from the deeper recesses of the auric egg, which is akasic, and through which, when condensed by the will of one who knows how to do it, nothing material can pass.

Yet even in the profoundest meditation, when one has lost all sense of surrounding circumstances, the trained chela is never in the condition of having lost his spiritual and intellectual grip. He is always alert, always aware that he is in control of the situation, even while the consciousness is passing in review the myriad phases of the subject under contemplation. It is highly inadvisable, as a general rule, to allow oneself to be on another plane in thought so greatly that one becomes a psychic or physical automaton.

There are two kinds of meditation: first, the keeping of some beautiful idea clearly in the mind as a picture, and letting one's consciousness enter into that picture; and second, the casting of the consciousness into higher spheres or planes, and taking in and absorbing the experiences that flow into the consciousness by doing so. But if we set our teeth and grip our hands and mentally hammer this or that point of thought, we are not meditating at all. If we do this, we won't succeed, because such exercise is merely brain-mind cogitation, which is often exhausting, uninspiring and uninspired. There is a difference between just thinking concentratedly on a subject, especially if it means using the brain-mind, and a concentration or absorption of the consciousness in following the ennobling direction along which the spiritual will is guiding.

Meditation, then, is the holding of a thought steady in the mind, and allowing the consciousness to work interiorly upon this thought, easily and with delight. Let it dwell there; let the spirit brood over it. There is no need to put the physical or psychical will on to it. This is true meditation and is really the fundamental secret of yoga, meaning 'union' of the mind with the ineffable peace, wisdom and love of the god within. If one practices this simple rule of jnana-yoga, after a while it will become natural, a part of the daily consciousness. Concentration or one-pointedness of mind is merely taking this thought into our consciousness more clearly, and centering all our attention upon it -- not with the will, but with ease.

All other forms of yoga which depend more or less upon exterior aids, such as posturings, breathings, positions of hands and fingers and feet, etc., belong to the lower parts of hatha-yoga and are little more than crutches, because distracting the mind to these exterior methods and away from the main objective of true yoga itself, which is a reversal of the mind from exterior to inner and spiritual things. Thus all forms of the lower yoga, now become so popular in the West through the 'teachings' of itinerant and wandering 'yogis,' usually do more harm than good.

The hatha-yoga system is a fivefold method of attaining control of the lower psychic faculties through various forms of ascetic practices, requiring a scientific paralyzing of the physical and psychic parts by violent methods. The yogi effects this complete self-absorption by suspending his vital processes and causing a short-circuiting of certain pranic energies of his astro-physical body. As should be obvious, this practice is mentally and physically perilous as well as spiritually restricting, and hence is unequivocally discouraged by all genuinely occult schools. Certain powers can indeed be acquired by these means, but, I repeat, they are powers of the lowest kind, and have no lasting benefit, and, moreover, will greatly hinder one's spiritual progress.

In this connection, William Q. judge wrote:

. . . progress will be made. Not by trying to cultivate psychic powers that at best can be but dimly realized, nor by submitting to any control by another, but by educating and strengthening the soul. If all the virtues are not tried for, if the mind is not well based in philosophy, if the spiritual needs are not recognized as quite apart from the realm of psychism, there will be but a temporary dissipation in the astral realms, ending at last in disappointment as sure as the shining of the sun. -- "Answers to Correspondence," December 1893

On the other hand, the raja-yoga and jnana-yoga systems, embracing spiritual and intellectual discipline combined with love for all beings, have to do with the higher portions of the inner constitution -- the control of the physical and psychic following as a natural consequence of an understanding of the entire sevenfold man. True yoga controls and raises the mind, thus effecting the communion of the human with the spiritual consciousness, which is relative universal consciousness. The attaining of this union or at-oneness with one's divine-spiritual essence brings illumination.

In certain very exceptional circumstances where a chela has advanced relatively far, mentally and spiritually speaking, but has still a very unfortunate and heavy physical karma not yet worked out, it is proper to use the hatha-yoga methods to a limited degree, but only under the master's own eye. I may add that the Yoga Aphorisms (or Sutras) of Patanjali is a hatha-yoga scripture, but one of the highest type. The terse instructions contained in this small work are well known to Western students, largely through the interpretation of W. Q. Judge and later writers.

Real yoga is meditation, as said, and this obviously includes the centering and holding of the mind with fixity on a point of noble thought, and a brooding upon it, pondering upon it. Patanjali in his Sutras (i, 2) wrote: Yogas chitta-vritti-nirodhah -- "yoga is the preventing of the whirlings of thought." This is very clear: when the ever-active brain-mind, with its butterfly-like wandering from thought to thought, and its fevered emotions, can be controlled into one-pointed aspiration and intellectual vision upwards, then these 'whirlings' of thinking vanish, and the aspiring organ of thought becomes intensely active, manifests intuition, sees truth, and in fact makes the man whose organ of self-conscious thought is so occupied, an imbodiment of wisdom and love -- and this is the true yoga. It is the manas, the mind-principle, which is thus active and is, so to speak, turned upon itself upwards instead of downwards, becoming the buddhi-manas instead of the kama-manas. The chitta of the Sanskrit phrase, i.e. the 'thinking,' becomes filled with wisdom and intuition, and the man becomes virtually, when expert in this sublime spiritual exercise, one with the divinity within.

In the next sloka Patanjali goes on to state: "then the Seer abides in himself," the meaning being that the man then becomes a seer, and abides in his spiritual self, the god within him.

Contrariwise, when the mind is not so restrained and directed upwards, then the "whirlings (activity) become assimilated mutually," as the 4th sloka has it -- a very concise statement meaning that when the mind is fastened in lower things, its feverish activities enchain the higher manas, which thus becomes temporarily 'assimilated' with its lowest elements, and the man is in consequence no more than the ordinary human being.

An occult secret in connection with the mind is that it takes the form of the object contemplated or perceived, and so molds itself into the objects of thought, whatever their quality. If the mental picture is divine, the mind becomes similar to it because it flows into the divine and molds itself accordingly; and likewise, when the mind is held in the lower things it becomes assimilated to them, because flowing into their form and appearance. (This great fact of occultism has therefore a high as well as a low aspect; and this faculty of the mind it is which is used by the adept of either the white or the black class in order to produce, when required, magical effects. Indeed, it is not too much to say that the powers of avesa, the entering into and using the body of another, as well as the Hpho-wa, or the power of projecting the will and intelligence to other parts, sometimes to incredible distances, depend largely upon this attribute or characteristic of the fluid mind.)

It is precisely the desire to know, not for oneself, not even for the mere sake of knowing in an abstract sense, but for the purpose of laying knowledge on the altar of service, which leads to esoteric advancement. It is this desire, this will for impersonal service, which purifies the heart, clarifies the mind and impersonalizes the knots of the lower selfhood, so that they open and thereby become capable of receiving wisdom. It is this desire which is the impelling force, the driving engine, carrying the aspirant forward, ever higher and higher.

  • (From Fountain-Source of Occultism by G. de Purucker. Copyright © 1974 by Theosophical University Press)

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