Sathya Sai Vahini - Post 27

Swami now explains the other two yoga(s)

 

Royal path of unitive wisdom

 

“Now about the royal yoga (raja-yoga). Royal yoga means the process of establishing mastery over the mind. One need not surrender one’s intellect or follow the guidelines of religious leaders. There is no chance of being misled or mistaken. At every step, one must rely on one’s own intellect and experience, as tested by oneself.

 

Every being has three varieties of instruments for acquiring knowledge and, through that knowledge, wisdom. The first is “instinctive”; this is very strong, active, and advanced in animals. This is the earliest, the lowest, and therefore the least beneficial of the three. The second is the “rational”, the instrument that seeks the cause and the effect thereof. This is most evident in people. The instinct can operate only in the limited field of senses and sensory experiences.

 

In people, instinctive knowledge is largely subordinated by the rational instruments. The limits of the rational are very thin; reason can range over vastly wider fields. In spite of this, reason is also capable only of very poor performance. Its reach is restricted; it can proceed only a certain distance; it cannot venture further. The road that logic takes is not straight. It is more circular, returning again and again to the place from which it started.

 

Take, for example, our knowledge of the objective world, of the elements and energies that compose it. That which urges and prompts the objective world and its components does not stop with just this much. It absorbs also that which is immanent outside the objective world. So, the extent that reason can spread over and explain is as the “consciousness” that is imprisoned in the tiny molecule as compared with the vastness and grandeur of the transcendent fullness.

 

To go across the boundaries of reason into the full, free realm of intuition, certain spiritual disciplines and exercises are essential. They can be grouped under the name God-propelled wisdom (jnana). For we have only three stages of wisdom: native, or derived from the senses of action and perception (sahaja-jnana); knowledge derived by the process of discrimination and evaluation; and God-induced knowledge, i.e. gained through grace by inner vision or intuition. 

 

The first of these is the knowledge possessed by animals; the second is the characteristic of humanity, and the third is the special treasure of high-souled individuals. It possible for everyone to foster, cultivate, and develop the seedlings of this third wisdom; the capacity is latent in all.

 

Another fact has to be borne in mind. The three are stages of growth, so they are not mutually exclusive types of knowledge. 

 

God-induced knowledge will not contradict discriminative knowledge; it will only bring to light what is un-manifest in discriminative knowledge. The later stage only confirms and elaborates the previous ones. Afflicted by the vagaries of the mind and its fancies, some consider their distorted attitudes to be God-given or grace-induced. They may even call upon others to heed their counsel and lead people astray by their barren guidance. These morons announce their absurd prattle as God-propelled.

 

True teaching can never be counter to discriminative knowledge — the conclusion arrived at by discrimination and evaluation. The yogas mentioned above are all established in consonance with this view. Royal yoga has to be practiced mostly by the mind and its resolution. This is a vast subject, so we consider here only its central theme, something that is the only refuge for the lowest of the low and the highest of the yogis: single-pointed meditation. 

 

For the person engaged in research in a laboratory, one walking along a road, a scholar reading a book, or an individual writing a letter or driving a car, concentration of all their attention on the articles before them and the activity in which they are engaged is very important. The person understands the nature and peculiarities of the object being handled. The more intense the concentration, the more successful the activity. When the mental abilities are focused on one effort, knowledge can be acquired quicker and from a wider field. And, that is the only way by which knowledge can be earned.

 

Concentration will enable one, whoever one is, whatever the activity engaged in, to finish it much better than otherwise. Whether in material assignments, ordinary day-to-day work, or spiritual exercises (sadhana), concentration of mental energies is a must if success is to be achieved. It is the key that can open the treasure chest of wisdom (jnana). This is the most important aspect of royal yoga. It can even be said that it is the only important aspect of that yoga. 

 

Millions of unwelcome, unwanted, unnecessary, and even harmful thoughts enter our minds and confound their activities. These have to be kept out; the mind has to be guarded and controlled and kept under our rigorous supervision. Royal yoga is the one refuge for persons endeavoring to win this victory.

 

Yoga of supreme wisdom

 

The yoga of wisdom (jnana-yoga) is devoted mostly to the study of basic principles. This universe or cosmos, which we cognize as outside ourselves, can be explained by means of various theories of knowledge, but none of them can be convincing to the uninitiated. Wisdom-yogis weave many such theories and hypotheses. They are not convinced of the reality of any material object in the universe, or of any activity, or even of anyone else who propounds any other explanation. 

 

They believe that they should transcend the daily chores of life and not be bound by social or other obligations. In the vast ocean of ISNESS, or truth (sath), all objects are but drops, in their view. They are all struggling to move from the circumference to the center, from which they manifested through illusion (maya). Wisdom-yogis also yearn to merge in the centre, the core of reality, away from the tangle of apparent diversity. 

They exert themselves to become the Truth, not only to become aware of it. Of course, as soon as they are aware of it, they become it. They cannot tolerate the thought that they and truth are separate and distinct.

The divine is the only kith and kin of wisdom-yogis. They know none other. They entertain no other urge, no other attachment, no other desire. God is all, in all. They cannot be affected by grief or joy, failure or success. They see and experience only one unbroken, unchallenged stream of bliss-consciousness. 

For the people who are firmly established in this state, the world and its ups and downs appear trivial and illusory. In order to stay in that consciousness, they have to counter the pulls of the senses and face the fascinations of the world without any agitation of mind.

Wisdom-yogis are vigilant against the temptations held before them by the senses; turning them aside, they approach the Divine and seek strength and solace there. They realize that the power and energy that vitalize the tiniest of the tiny and the vastest of the vast is the same divine Principle. Their actions, thoughts, and words reveal the vision that they have experienced: the Supra-vision (Paramaartha-drishti). They see all elements —earth, fire, water, wind, and sky— as the divine itself and all beings —humanity, beast, bird, and worm — as emanations from God and therefore fully divine."

 

We will go deeper into the SSV part covered in the blog today, in our next post

 

Love.