"Spirituality" is the realisation of the One. "Psychism" is the manifestation of intelligence through any material vehicle.

"Yoga" is the seeking of union by the intellect, a science; "Mysticism" is the seeking of the same union by emotion.

See the mystic. He fixes his mind on the object of devotion; he loses self-consciousness, and passes into a rapture of love and adoration, leaving all external ideas, wrapped in the object of his love, and a great surge of emotion sweeps him up to God. He does not know how he has reached that lofty state. He is conscious only of God and his love for Him. Here is the rapture of the mystic, the triumph of the saint.

The yogi does not work like that. Step after step, he realises what he is doing. He works by science and not by emotion, so that any who do not care for science, finding it dull and dry, are not at present unfolding that part of their nature which will find its best help in the practice of Yoga. The yogi may use devotion as a means. This comes out very plainly in Patanjali. He has given many means whereby Yoga may be followed, and curiously, "devotion to Isvara'' is one of several means. There comes out the spirit of the scientific thinker. Devotion to Isvara is not for him an end in itself, but means to an end the concentration of the mind. You see there at once the difference of spirit. Devotion to Isvara is the path of the mystic. He attains communion by that. Devotion to Isvara as a means of concentrating the mind is the scientific way in which the yogi regards devotion. No number of words would have brought out the difference of spirit between Yoga and Mysticism as well as this. The one looks upon devotion to Isvara as a way of reaching the Beloved; the other looks upon it as a means of reaching concentration. To the mystic, God, in Himself is the object of search, delight in Him is the reason for approaching Him, union with Him in consciousness is his goal; but to the yogi, fixing the attention on God is merely an effective way of concentrating the mind. In the one, devotion is used to obtain an end; in the other, God is seen as the end and is reached directly by rapture.

God Without and God Within

That leads us to the next point, the relation of God without to God within. To the yogi, who is the very type of Hindu thought, there is no definite proof of God save the witness of the Self within to His existence, and his idea of finding the proof of God is that you should strip away from your consciousness all limitations, and thus reach the stage where you have pure consciousness - save a veil of the thin nirvanic matter. Then you know that God is. So you read in the Upanishad: "Whose only proof is the witness of the Self." This is very different from Western methods of thought, which try to demonstrate God by a process of argument. The Hindu will tell you that you cannot demonstrate God by any argument or reasoning; He is above and beyond reasoning, and although the reason may guide you on the way, it will not prove to demonstration that God is.

The only way you can know Him is by diving into yourself. There you will find Him, and know that He is without as well as within you; and Yoga is a system that enables you to get rid of everything from consciousness that is not God, save that one veil of the nirvanic atom, and so to know that God is, with an unshakable certainty of conviction. To the Hindu that inner conviction is the only thing worthy to be called faith, and this gives you the reason why faith is said to be beyond reason, and so is often confused with credulity. Faith is beyond reason, because it is the testimony of the Self to himself, that conviction of existence as Self, of which reason is only one of the outer manifestations; and the only true faith is that inner conviction, which no argument can either strengthen or weaken, of the innermost Self of you, that of which alone you are entirely sure. It is the aim of Yoga to enable you to reach that Self constantly not by a sudden glimpse of intuition, but steadily, unshakably, and unchangeably, and when that Self is reached, then the question: "Is there a God?" can never again come into the. human mind.

Changes of Consciousness and Vibrations of Matter

It is necessary to understand something about that consciousness which is your Self, and about the matter which is the envelope of consciousness, but which the Self so often identifies with himself. The great characteristic of consciousness is change, with a foundation of certainty that it is. The consciousness of existence never changes, but beyond this all is change, and only by the changes does consciousness become Self-consciousness. Consciousness is an everchanging thing, circling round one idea that never changes - Self-existence. The consciousness itself is not changed by any change of position or place. It only changes its states within itself.

In matter, every change of state is brought about by change of place. A change of consciousness is a change of a state; a change of matter is a change of place. Moreover, every change of state in consciousness is related to vibrations of matter in its vehicle. When matter is examined, we find three fundamental qualities - rhythm, mobility, stability - sattva, rajas, tamas. Sattva is rhythm, vibration. It is more than; rajas, or mobility. It is a regulated movement, a swinging from one side to the other over a definite distance, a length of wave, a vibration.

The question is often put: "How can things in such different categories, as matter and Spirit, affect each other? Can we bridge that great gulf which some say can never be crossed?" Yes, the Indian has crossed it, or rather, has shown that there is no gulf. To the Indian, matter and Spirit are not only the two phases of the One, but, by a subtle analysis of the relation between consciousness and matter, he sees that in every universe the LOGOS imposes upon matter a certain definite relation of rhythms, every vibration of matter corresponding to a change in consciousness. There is no change in consciousness, however subtle, that has not appropriated to it a vibration in matter; there is no vibration in matter, however swift or delicate, which has not correlated to it a certain change in consciousness. That is the first great work of the LOGOS, which the Hindu scriptures trace out in the building of the atom, the Tanmatra, " the measure of That," the measure of consciousness. He who is consciousness imposes on his material the answer to every change in consciousness, and that is an infinite number of vibrations. So that between the Self and his sheaths there is this invariable relation: the change in consciousness and the vibration of matter, and vice versa. That makes it possible for the Self to know the Not-Self.

Tags: Yoga

About the Author

Annie Wood was born in 1847 in London into a middle-class family of Irish origin. She was always proud of being Irish and supported the cause of Irish self-rule throughout her adult life. Her father died when she was five years old, leaving the family almost penniless. Her mother supported the family by running a boarding house for boys at Harrow.