Table of Contents
Lecture I. The Nature of Yoga
1. The Meaning of the Universe
2. The Unfolding of Consciousness
3. The Oneness of the Self
4. The Quickening of the Process of Self-Unfoldment
5. Yoga is a Science
6. Man a Duality
7. States of Mind
8. Samadhi
9. The Literature of Yoga
10. Some Definitions
11. God Without and God Within
12. Changes of Consciousness and Vibrations of Matter
13. Mind
14. Stages of Mind
15. Inward and Outward-turned Consciousness
16. The Cloud
Lecture II. Schools of Thought
1. Its Relation to Indian Philosophies
2. Mind
3. The Mental Body
4. Mind and Self
Lecture III. Yoga as Science
1. Methods of Yoga
2. To the Self by the Self
3. To the Self through the Not-Self
4. Yoga and Morality
5. Composition of States of the Mind
6. Pleasure and Pain
Lecture IV. Yoga as Practice
1. Inhibition of States of Mind
2. Meditation with and without Seed
3. The Use of Mantras
4. Attention
5. Obstacles to Yoga
6. Capacities for Yoga
7. Forthgoing and Returning
8. Purification of Bodies
9. Dwellers on the Threshold
10. Preparation for Yoga
11. The End
Lecture I
THE NATURE OF YOGA
In this first discourse we shall concern ourselves with the
gaining of a general idea of the subject of Yoga, seeking its
place in nature, its own character, its object in human
evolution.
The Meaning of the Universe
Let us, first of all, ask ourselves, looking at the world around
us, what it is that the history of the world signifies. When we
read history, what does the history tell us? It seems to be a
moving panorama of people and events, but it is really only a
dance of shadows; the people are shadows, not realities, the
kings and statesmen, the ministers and armies; and the eventsÄ
the battles and revolutions, the rises and falls of states Äare
the most shadowlike dance of all. Even if the historian tries to
go deeper, if he deals with economic conditions, with social
organisations, with the study of the tendencies of the currents
of thought, even then he is in the midst of shadows, the illusory
shadows cast by unseen realities. This world is full of forms
that are illusory, and the values are all wrong, the proportions
are out of focus. The things which a man of the world thinks
valuable, a spiritual man must cast aside as worthless. The
diamonds of the world, with their glare and glitter in the rays
of the outside sun, are mere fragments of broken glass to the man
of knowledge. The crown of the king, the sceptre of the emperor,
the triumph of earthly power, are less than nothing to the man
who has had one glimpse of the majesty of the Self. What is,
then, real? What is truly valuable? Our answer will be very
different from the answer given by the man of the world.
