A blog on the Transpersonal Psychology of Indian Yoga and the Spiritual Genius of India (another blog of the same author – http://integralmusings.aurosociety.org)
The first process of the yoga is to make the san˙kalpa of ¯atmasamarpan. a. Put yourself with all your heart and all your strength into God’s hands. Make no conditions, ask for nothing, not even for siddhi in the yoga, for nothing at all except that in you and through you his will may be directly performed. To those who demand from him, God gives what they demand, but to those who give themselves and demand nothing, he gives everything that they might otherwise have asked or needed and in addition he gives himself and the spontaneous boons of his love.
The next process is to stand aside and watch the working of the divine power in yourself. This working is often attended with disturbance and trouble in the system, therefore faith is necessary, though perfect faith is not always possible at once; for whatever impurity is in you, harboured openly or secretly lurking, is likely to rise at first and be repeated so long as it is not exhaustively swept out, and doubt in this age is an almost universal impurity. But even when doubt assails, stand by and wait for it to pass, availing yourself if possible of the satsan˙ ga of those who are already advanced on the path, but when that is absent, still holding fast to the principle of the yoga, self-surrender. When distressed within or assailed from without, remember the words of the Gita.
“By giving thyself up in heart and mind to Me, thou shalt cross over all difficulties and perils by My grace,” and again, “Abandon all dharmas (all law, rule, means and codes of every kind whether formed by previous habit and belief or imposed from outside) and take refuge in Me alone; I will deliver thee from all sin and evil,—do not grieve.” “I will deliver”,—you have not to be troubled or struggle yourself as if the responsibility were yours or the result depended on your efforts, a mightier than you is busy with the matter. Neither disease nor calamity nor the rising of sin and impurity in you should cause any alarm. Hold fast only to him. “I will deliver thee from all sin and evil.”
But the release does not come by a sudden miracle, it comes by a process of purification and these things are a part of the process. They are like the dust that rises in clouds when a room long uncleaned is at last swept out. Though the dust seem to choke you, yet persevere, m¯a ´sucah. .
The third process of the yoga is to perceive all things as God. First, as a rule, in the process of knowledge one comes to see pervading all space and time one divine impersonal Existence, Sad Atman, without movement, distinction or feature, ´s ¯antam alaks.an.am, in which all names and forms seem to stand with a very doubtful or a very minor reality. In this realisation the One may seem to be the only reality and everything else Maya, a purposeless and inexplicable illusion. But afterwards, if you do not stop short and limit yourself by the impersonal realisation, you will come to see the same Atman not only containing and supporting all created things, but informing and filling them, and eventually you will be able to understand that even the names and forms are Brahman. You will then be able to live more and more in the knowledge which the Upanishads and the Gita hold up as the rule of life; you will see the Self in all existing things and all existing things in the Self, a¯ tma¯nam˙ sarvabhu¯ tes.u sarvabhu¯ ta¯ni ca¯ tmani; you will be aware of all things as Brahman, sarvam˙ khalvidam˙ brahma. But the crowning realization of this yoga is when you become aware of the whole world as the expression, play or Lila of an infinite divine personality, when you see in all, not the impersonal Sad Atman which is the basis of manifest existence,—although you do not lose that knowledge,—but Sri Krishna who at once is, bases and transcends all manifest and unmanifest existence, avyakto ’vyakt¯ at parah. . For behind the Sad Atman is the silence of the Asat which the Buddhist Nihilists realised as the s´u¯nyam and beyond that silence is the Paratpara Purusha (purus.o varen. ya ¯adityavarn. as tamasah. parast¯ at). It is he who has made this world out of his being and is immanent in and sustains it as the infinite-finite Ishwara, ananta and s ¯anta, Shiva and Narayana, Sri Krishna the Lilamaya who draws all of us to him by his love, compels all of us by his masteries and plays his eternal play of joy and strength and beauty in the manifold world.