Reading section 35

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We may begin by examining Brahmanic ideas as to meditation. Many of them are connected with the word Yoga, which has become familiar to Europe. It has two meanings. It is applied first to a definite form of Indian philosophy which is a theistic modification of the Sânkhya and secondly to much older practices sanctioned by that philosophy but anterior to it.

The idea which inspires these theories and practices is that the immaterial soul can by various exercises free itself from the fetters of matter. The soul is distinguished from the mind which, though composed of the subtlest matter, is still material. This presupposes the duality of matter and spirit taught by Jainism and the Sânkhya philosophy, but it does not necessarily presuppose the special doctrines of either nor do Vedântists object to the practice of the Yoga. The systematic prosecution of mental concentration and the idea that supernatural powers can be acquired thereby are very old—certainly older than Buddhism. Such methods had at first only a slight philosophic substratum and were independent of Sânkhya doctrines, though these, being a speculative elaboration of the same fundamental principles, naturally commended themselves to those who practised Yoga. The two teachers of the Buddha, Âlâra and Uddaka, were Yogis, and held that beatitude or emancipation consisted in the attainment of certain trances. Gotama, while regarding their doctrine as insufficient, did not reject their practices.

Our present Yoga Sûtras are certainly much later than this date. They are ascribed to one Patañjali identified by Hindu tradition with the author of the Mahâbhâshya who lived about 150 B.C. Jacobi[658] however is of opinion that they are the work of an entirely different person who lived after the rise of the philosophy ascribed to Asanga sometimes called Yogâcâra. Jacobi's arguments seem to me suggestive rather than conclusive but, if they are confirmed, they lead to an interesting deduction. There is some reason for thinking that Śankara's doctrine of illusion was derived from the Buddhist Śûnyavâda. If Patañjali's sûtras are posterior to Asanga, it also seems probable that the codification of the Yoga by the Brahmans was connected with the rise of the Yogâcâra among the Buddhists[659].

The Sûtras describe themselves as an exposition of Yoga, which has here the meaning not of union with God, but rather of effort. The opening aphorisms state that "Yoga is the suppression of the activities of the mind, for then the spectator abides in his own form: at other times there is identity of form with the activities." This dark language means that the soul in its true nature is merely the spectator of the mind's activity, consciousness being due, as in the Sânkhya, to the union of the soul with the mind[660] which is its organ. When the mind is active, the soul appears to experience various emotions, and it is only when the mind ceases to feel emotions and becomes calm in meditation, that the soul abides in its own true form. The object of the Yoga, as of the Sânkhya, is Kaivalya or isolation, in which the soul ceases to be united with the mind and is dissociated from all qualities (guṇas) so that the shadow of the thinking principle no longer falls upon it. This isolation is produced by performing certain exercises, physical as well as mental, and, as a prelude to final and complete emancipation, superhuman powers are acquired. These two ideas, the efficacy of physical discipline and the acquisition of superhuman powers, have powerfully affected all schools of religious thought in India, including Buddhism. They are not peculiar to the Yoga, but still it is in the Yoga Sûtras that they find their most authoritative and methodical exposition.

The practice of Yoga has its roots in the fact that fasting and other physical mortifications induce a mental state in which the subject thinks that he has supernatural experiences[661]. Among many savage tribes, especially in America, such fasts are practised by those who desire communication with spirits. In the Yoga philosophy these ideas appear in a refined form and offer many parallels to European mysticism. The ultimate object is to dissociate the soul from its material envelopes but in the means prescribed we can trace two orders of ideas. One is to mortify the body and suppress not only appetite and passion but also discursive thought: the other is to keep the body in perfect health and ease, so that the intelligence and ultimately the soul may be untroubled by physical influences. These two ideas are less incongruous than they seem. Many examples show that extreme forms of asceticism are not unhealthy but rather conducive to long life and the Yoga in endeavouring to secure physical well-being does not aim at pleasure but at such a purification of the physical part of man that it shall be the obedient and unnoticed servant of the other parts. The branch of the system which deals with method and discipline is called Kriyâ-yoga and in later works we also find the expression Haṭha-yoga, which is specially used to designate mechanical means (such as postures, purification, etc.) prescribed for the attainment of various mental states. In contrast to it is Râja-yoga, which signifies ecstasy and the method of obtaining it by mental processes. The immediate object of the Kriyâ-yoga is to destroy the five evils[662], namely ignorance, egoism, desire, aversion and love of life: it consists of asceticism, recitations and resignation to God, explained as meaning that the devotee fasts, repeats mantras and surrenders to God the fruit of all his works and, feeling no more concern for them, is at peace. Though the Yoga Sûtras are theistic, theism is accessory rather than essential to their teaching. They are not a theological treatise but the manual of an ancient discipline which recognizes devotional feelings as one means to its end. The method would remain almost intact if the part relating to the deity were omitted, as in the Sânkhya. God is not for the Yoga Sûtras, as he is for many Indian and European mystics, the one reality, the whence and whither of the soul and world.

Eight branches of practice[663] are enumerated, namely:--

1. Yama or restraint, that is abstinence from killing, lying, stealing, incontinence, and from receiving gifts. It is almost equivalent to the five great precepts of Buddhism.

2. Niyama or observance, defined as purification, contentment, mortification, recitation and devotion to the Lord.

Purification is treated at great length in the later treatises on Haṭha-yoga under the name of Shaṭ-karma or sixfold work. It comprises not only ordinary ablutions but cleansing of the internal organs by such methods as taking in water by the nostrils and discharging it by the mouth. The object of these practices which, though they assume queer forms, rest on sound therapeutic principles, is to remove adventitious matter from the system and to reduce the gross elements of the body[664].

3. Âsanam or posture is defined as a continuous and pleasant attitude. It is difficult to see how the latter adjective applies to many of the postures recommended, for considerable training is necessary to make them even tolerable. But the object clearly is to prescribe an attitude which can be maintained continuously without creating the distracting feeling of physical discomfort and in this matter European and oriental limbs feel differently. All the postures contemplated are different ways of sitting cross-legged. Later works revel in enumerations of them and also recognize others called Mudrâ. This word is specially applied to a gesture of the hand but is sometimes used in a less restricted sense. Thus there is a celebrated Mudra called Khecharî, in which the tongue is reversed and pressed into the throat while the sight is directed to a point between the eyebrows. This is said to induce the cataleptic trance in which Yogis can be buried alive.

4. Prâṇayama or regulation of the breath. When the Yogi has learnt to assume a permanent posture, he accustoms himself to regulate the acts of inspiration and expiration so as to prolong the period of quiescence between the two. He will thus remove the veils which cover the light within him. This practice probably depends on the idea which constantly crops up in the Upanishads that the breath is the life and the soul. Consequently he who can control and hold his breath keeps his soul at home, and is better able to concentrate his mind. Apart from such ideas, the fixing of the attention on the rhythmical succession of inspirations and expirations conduces to that peaceful and detached frame of mind on which most Indian sects set great store. The practice was greatly esteemed by the Brahmans, and is also enjoined among the Taoists in China and among Buddhists in all countries, but I have found no mention of its use among European mystics.

5. Pratyâhâra, the retraction or withdrawing of the senses. They are naturally directed outwards towards their objects. The Yogi endeavours to bring them into quiescence by diverting them from those objects and directing them inwards. From this, say the Sûtras, comes complete subjugation of the senses[665].

6-8. The five kinds of discipline hitherto mentioned constitute the physical preparation for meditation comprising in succession _(a)_ a morality of renunciation, _(b)_ mortification and purification, _(c)_ suitable postures, _(d)_ regulation of the breathing, _(e)_ diversion of the senses from their external objects. Now comes the intellectual part of the process, consisting of three stages called Dhâraṇâ, Dhyâna and Samâdhi. Dhâraṇâ means fixing the mind on a particular object, either a part of the body such as the crown of the head or something external such as the sky. Dhyâna[666] is the continuous intellectual state arising out of this concentration. It is defined as an even current of thought undisturbed by other thoughts. Samâdhi is a further stage of Dhyâna in which the mind becomes so identified with the thing thought of that consciousness of its separate existence ceases. The thinking power is merged in the single thought and ultimately a state of trance is induced. Several stages are distinguished in this Samâdhi. It is divided into conscious and unconscious[667] and of the conscious kind there are four grades[668], analogous, though not entirely corresponding to the four Jhânas of Buddhism. When the feeling of joy passes away and is lost in a higher sense of equanimity, there comes the state known by the remarkable name of Dharma-megha[669] in which the isolation of the soul and its absolute distinctness from matter (which includes what we call mind) is realized, and Karma is no more. After the state of Dharma-megha comes that of unconscious Samâdhi, in which the Yogi falls into a trance and attains emancipation which is made permanent by death.

The methods of the Kriyâ-yoga can be employed for the attainment not only of salvation but of miraculous powers[670]. This subject is discussed in the third book of the Yoga Sûtras where it is said that such powers are obstructions in the contemplative and spiritual life, though they may lead to success in waking or worldly life. This is the same point of view as we meet in Buddhism, viz. that though the miraculous powers resulting from meditation are real, they are not essential to salvation and may become dangerous hindrances[671].

They are attained according to the Yoga Sûtras by the exercise of saṃyama which is the name given conjointly to the three states of dhâraṇâ, dhyâna and samâdhi when they are applied simultaneously or in immediate succession to one object of thought[672]. The reader will remember that this state of contemplation is to be preceded by pratyâhâra, or direction of the senses inwards, in which ordinary external stimuli are not felt. It is analogous to the hypnotic state in which suggestions made by the hypnotizer have for the subject the character of reality although he is not conscious of his surroundings, and auto-suggestions—that is the expectations with which the Yogi begins his meditation—apparently have the same effect. The trained Yogi is able to exercise saṃyama with regard to any idea—that is to say his mind becomes identified with that idea to the exclusion of all others. Sometimes this saṃyama implies simply a thorough comprehension of the object of meditation. Thus by making saṃyama on the saṃskâras or predispositions existing in the mind, a knowledge of one's previous births is obtained; by making saṃyama on sound, the language of animals is understood. But in other cases a result is considered to be obtained because the Yogi in his trance thinks it is obtained. Thus if saṃyama is made on the throat, hunger and thirst are subdued; if on the strength of an elephant, that strength is obtained: if on the sun, the knowledge of all worlds is acquired. Other miraculous attainments are such that they should be visible to others, but are probably explicable as subjective fancies. Such are the powers of becoming heavy or light, infinitely large or infinitely small and of emitting flames. This last phenomenon is perhaps akin to the luminous visions, called photisms by psychologists, which not infrequently accompany conversion and other religious experiences and take the form of flashes or rays proceeding from material objects[673]. The Yogi can even become many persons instead of one by calling into existence other bodies by an effort of his will and animating them all by his own mind[674].

Europeans are unfavourably impressed by the fact that the Yoga devotes much time to the cultivation of hypnotic states of doubtful value both for morality and sanity. But the meditation which it teaches is also akin to aesthetic contemplation, when the mind forgets itself and is conscious only of the beauty of what is contemplated. Schopenhauer[675] has well expressed the Indian idea in European language. "When some sudden cause or inward disposition lifts us out of the endless stream of willing, the attention is no longer directed to the motives of willing but comprehends things free from their relation to the will and thus observes them without subjectivity purely objectively, gives itself entirely up to them so far as they are ideas, but not in so far as they are motives. Then all at once the peace which we were always seeking, but which always fled from us on the former path of the desires, comes to us of its own accord and it is well with us." And though the Yoga Sûtras represent superhuman faculties as depending chiefly on the hypnotic condition of saṃyama, they also say that they are obtainable—at any rate such of them as consist in superhuman knowledge—by pratibhâ or illumination. By this term is meant a state of enlightenment which suddenly floods the mind prepared by the Yoga discipline. It precedes emancipation as the morning star precedes the dawn. When this light has once come, the Yogi possesses all knowledge without the process of saṃyama. It may be compared to the Dibba-cakkhu or divine eye and the knowledge of the truths which according to the Pitakas[676] precede arhatship. Similar instances of sudden intellectual enlightenment are recorded in the experiences of mystics in other countries. We may compare the haplosis or ekstasis of Plotinus and the visions of St Theresa or St Ignatius in which such mysteries as the Trinity became clear, as well as the raptures in which various Christian mystics[677] experienced the feeling of levitation and thought that they were being literally carried off their feet.

The practices and theories which are systematized in the Yoga Sûtras are known to the Upanishads, particularly those of the Atharva Veda. But even the earlier Upanishads allude to the special physical and mental discipline necessary to produce concentration of mind. The Maitrâyana Upanishad says that the sixfold Yoga consists of restraint of the breath, restraint of the senses, meditation, fixed attention, investigation, absorption. The Śvetâśvatara Upanishad speaks of the proper places and postures for meditation, and the Chândogya[678] of concentrating all the senses on the self, a process which is much the same as the pratyâhâra of the Yoga.

A later and mysterious but most important method of Yoga is known to the Tantras[679] as Shaṭcakrabheda or piercing of the six cakras. These are dynamic or nervous centres distributed through the human body from the base of the spinal cord to the eyebrows. In the lowest of them resides the Devî Kuṇḍalinî, a force identical with Śakti, who is the motive power of the universe. In ordinary conditions this Kuṇḍalinî is pictured as lying asleep and coiled like a serpent. But appropriate exercises cause her to awake and ascend until she reaches the highest cakra when she unites with Śiva and ineffable bliss and emancipation are attained. The process, which is said to be painful and even dangerous to health, is admittedly unintelligible without oral instruction from a Guru and, as I have not had this advantage, I will say no more on the topic except this, that strange and fanciful as the descriptions of Shaṭcakrabheda may seem, they can hardly be pure inventions but must have a real counterpart in nervous phenomena which apparently have not been studied by European physiologists or psychologists[680].

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When we turn to the treatment of meditation and ecstasy in the earlier Buddhist writings we are struck by its general resemblance to the programme laid down in the Yoga Sûtras, and by many coincidences of detail. The exercises, rules of conduct, and the powers to be incidentally obtained are all similar. The final goal of both systems also seems similar to the outsider, although a Buddhist and a Yogi might have much to say about the differences, for the Yoga wishes to isolate a soul which is complete and happy in its own nature if it can be disentangled from its trammels, whereas Buddhism teaches that there is no such soul awaiting release and that religious discipline should create and foster good mental states. Just as the atmosphere of the Pitakas is not that of the Brâhmanas or Sûtras, so are their ideas about Jhâna and Samâdhi somewhat different. Though hypnotic and even cataleptic phases are not wanting, the journey of the religious life, as described in the Pitakas, is a progress of increasing peace, but also of increasing intellectual power and activity. Gotama did not hold Jhâna or regulated meditation to be essential to nirvana or arhatship, for that state was attainable by laymen and apparently through sudden illumination. But such cases were the exception. His own mental evolution which culminated in enlightenment comprised the four Jhânas[681]. Also in the eightfold path which is essential to arhatship and nirvana the last and highest stage is sammâsaṃâdhi, right rapture or ecstasy.

Jhâna is difficult for laymen, but it was the rule of the order to devote at least the afternoon to it. We might compare this with the solitary prayer of Christians, and there is real similarity in the process and the result. It brought peace and strength to the mind and we hear of the bright clear faces and the radiantly happy expression of those who returned to their duties after such contemplation. But Christian prayer involves the idea of self-surrender and throwing open the doors and windows of the soul to an influence which streams into it. Buddhist meditation is rather the upsoaring of the mind which rises from ecstasy to ecstasy until it attains not some sphere where it can live _in_ bliss but a state which is in itself satisfying and all-comprising.

All mental states to which such names as ecstasy, trance, and vision can be applied involve a dangerous element which, if not actually pathological, can easily become so. But the account of meditation put in the Buddha's own mouth does not suggest either morbid dejection or hysterical excitement[682] and it is stated expressly that the exercise should be begun after the midday meal so that any visions which may come cannot be laid to the charge of an empty stomach. Jhâna is not the same as Samâdhi or concentration, though the Jhânas may be an instance of Samâdhi. This latter is capable of marvellous extension and development, but essentially it is a mental quality like Sammâsati or right mindfulness, whereas Jhâna is a mental exercise or progressive rapture passing through defined stages.

Any system which analyzes and tabulates stages of contemplation and ecstasy may be suspected of being late and of having lost something of the glow and impetus which its cold formulæ try to explain. But the impulse to catalogue is old in Buddhism[683] and one important distinction in the various mental states lumped together under the name of meditation deserves attention, namely that according to the oldest documents some of them are indispensable preliminaries to nirvana and some are not. Buddhaghosa reviewing the whole matter in scholastic fashion in his Way of Purity divides the higher life into three sections, firstly conduct or morality as necessary foundation, secondly _adhicitta_, higher consciousness or concentration which leads to _samatho_ or peace and thirdly _adhipaññâ_ or the higher wisdom which leads to _vipassanâ_ or insight. Of these _adhipaññâ_ and _vipassanâ_ are superior inasmuch as nirvana cannot be obtained without them but the methods of _adhicitta_, though admirable and followed by the Buddha himself, are not equally indispensable: they lead to peace and happiness but not necessarily to nirvana. It is probably unwise (at any rate for Europeans) to make too precise statements, for we do not really know the nature of the psychical states discussed. _Adhipaññâ_ assuredly includes the eightfold path ending with _samâdhi_ which is defined by the Buddha himself in this connection in terms of the four _Jhânas_[684]. On the other hand the doctrine that nirvana is attainable merely by practising the _Jhânas_ is expressly reprobated as a heresy[685]. The teaching of the Pitakas seems to be that nirvana is attainable by living the higher life in which meditation and insight both have a place. In normal saints both sides are developed: raptures and trances are their delight and luxury. But in some cases nirvana may be attained by insight only: in others meditation may lead to ecstasy and more than human powers of mind but yet stop short of nirvana. The distinction is not without importance for it means that knowledge and insight are indispensable for nirvana: it cannot be obtained by hypnotic trances or magical powers.

The Buddha is represented as saying that in his boyhood when sitting under a tree he once fell into a state of contemplation which he calls the first Jhâna. It is akin to a sensation which comes to Europeans most frequently in childhood, but sometimes persists in mature life, when the mind, usually under the influence of pleasant summer scenery, seems to identify itself with nature, and on returning to its normal state asks with surprise, can it be that what seems a small distant personality is really I? The usual form of Jhâna comprises four stages[686]. The first is a state of joy and ease born of detachment, which means physical calm as well as the absence of worldly desires and irrelevant thoughts. It is distinguished from the subsequent stages by the existence of reasoning and investigation, and while it lasts the mind is compared to water agitated by waves. In the second Jhâna reasoning and investigation cease: the water becomes still and the mind set free rises slowly above the thoughts which had encumbered it and grows calm and sure, dwelling on high[687]. In this Jhâna the sense of joy and ease remains, but in the third stage joy disappears, though ease remains. This ease (sukham) is the opposite of dukkham, the discomfort which characterizes all ordinary states of existence. It is in part a physical feeling, for the text says that he who meditates has this sense of ease in his body. But this feeling passes away in the fourth Jhâna, in which there is only a sense of equanimity. This word, though perhaps the best rendering which can be found for the Pali upekkhâ, is inadequate for it suggests merely the absence of inclination, whereas upekkhâ represents a state of mind which, though rising above hedonistic views, is yet positive and not merely the negation of interest and desire.