Swami Vivekananda                           

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Six discourses on Raja Yoga



(These lessons are composed of notes of class talks given by Swami Vivekananda to an intimate audience in the house of Mrs. Sara C. Bull, a devoted American disciple, and were preserved by her and finally printed in 1913 for private circulation — Ed.)
Râja-Yoga is as much a science as any in the world. It is an analysis of the mind, a gathering of the facts of the supersensuous world and so building up the spiritual world. All the great spiritual teachers the world has known said, "I see and I know." Jesus, Paul, and Peter all claimed actual perception of the spiritual truths they taught.
This perception is obtained by Yoga.
Neither memory nor consciousness can be the limitation of existence. There is a superconscious state. Both it and the unconscious state are sensationless, but with a vast difference between them — the difference between ignorance and knowledge. Present Yoga as an appeal to reason, as a science.
Concentration of the mind is the source of all knowledge.
Yoga teaches us to make matter our slave, as it ought to be. Yoga means "yoke", "to join", that is, to join the soul of man with the supreme Soul or God.
The mind acts in and under consciousness. What we call consciousness is only one link in the infinite chain that is our nature.
This "I" of ours covers just a little consciousness and a vast amount of unconsciousness, while over it, and mostly unknown to it, is the superconscious plane.
Through faithful practice, layer after layer of the mind opens before us, and each reveals new facts to us. We see as it were new worlds created before us, new powers are put into our hands, but we must not stop by the way or allow ourselves to be dazzled by these "beads of glass" when the mine of diamonds lies before us.
God alone is our goal. Failing to reach God, we die.
Three things are necessary to the student who wishes to succeed.
First. Give up all ideas of enjoyment in this world and the next, care only for God and Truth. We are here to know truth, not for enjoyment. Leave that to brutes who enjoy as we never can. Man is a thinking being and must struggle on until he conquers death, until he sees the light. He must not spend himself in vain talking that bears no fruit. Worship of society and popular opinion is idolatry. The soul has no sex, no country, no place, no time.
Second. Intense desire to know Truth and God. Be eager for them, long for them, as a drowning man longs for breath. Want only God, take nothing else, let not "seeming" cheat you any longer. Turn from all and seek only God.
Third. The six trainings: First — Restraining the mind from going outward. Second — Restraining the senses. Third — Turning the mind inward. Fourth — Suffering everything without murmuring. Fifth — Fastening the mind to one idea. Take the subject before you and think it out; never leave it. Do not count time. Sixth — Think constantly of your real nature. Get rid of superstition. Do not hypnotise yourself into a belief in your own inferiority. Day and night tell yourself what you really are, until you realise (actually realise) your oneness with God.
Without these disciplines, no results can be gained.
We can be conscious of the Absolute, but we can never express It. The moment we try to express It, we limit It and It ceases to be Absolute.
We have to go beyond sense limit and transcend even reason, and we have the power to do this.
[After practising the first lesson in breathing a week, the pupil reports to the teacher.]


This is a lesson seeking to bring out the individuality. Each individuality must be cultivated. All will meet at the centre. "Imagination is the door to inspiration and the basis of all thought." All prophets, poets, and discoverers have had great imaginative power. The explanation of nature is in us; the stone falls outside, but gravitation is in us, not outside. Those who stuff themselves, those who starve themselves, those who sleep too much, those who sleep too little, cannot become Yogis. Ignorance, fickleness, jealousy, laziness, and excessive attachment are the great enemies to success in Yoga practice. The three great requisites are:
First. Purity, physical and mental; all uncleanness, all that would draw the mind down, must be abandoned.
Second. Patience: At first there will be wonderful manifestations, but they will all cease. This is the hardest period, but hold fast; in the end the gain is sure if you have patience.
Third. Perseverance: Persevere through thick and thin, through health and sickness, never miss a day in practice.
The best time for practice is the junction of day and night, the calmest time in the tides of our bodies, the zero point between two states. If this cannot be done, practise upon rising and going to bed. Great personal cleanliness is necessary — a daily bath.
After bathing, sit down and hold the seat firm, that is, imagine that you sit as firm as a rock, that nothing can move you. Hold the head and shoulders and the hips in a straight line, keeping the spinal column free; all action is along it, and it must not be impaired.
Begin with your toes and think of each part of your body as perfect; picture it so in your mind, touching each part if you prefer to do so. Pass upward bit by bit until you reach the head, thinking of each as perfect, lacking nothing. Then think of the whole as perfect, an instrument given to you by God to enable you to attain Truth, the vessel in which you are to cross the ocean and reach the shores of eternal truth. When this has been done, take a long breath through both nostrils, throw it out again, and then hold it out as long as you comfortably can. Take four such breaths, then breathe naturally and pray for illumination.
"I meditate on the glory of that being who created this universe; may he illuminate my mind." Sit and meditate on this ten or fifteen minutes.
Tell your experiences to no one but your Guru.
Talk as little as possible.
Keep your thoughts on virtue; what we think we tend to become.
Holy meditation helps to burn out all mental impurities. All who are not Yogis are slaves; bond after bond must be broken to make us free.
All can find the reality beyond. If God is true, we must feel him as a fact, and if there is a soul, we ought to be able to see it and feel it.
The only way to find if there be a soul is to be something which is not the body.
The Yogis class our organs under two chief heads: organs of sense and organs of motion, or knowledge and action.
The internal organ or mind has four aspects. First — Manas, the cogitating or thinking faculty, which is usually almost entirely wasted, because uncontrolled; properly governed, it is a wonderful power. Second — Buddhi, the will (sometimes called the intellect). Third — Ahamkâra, the self-conscious egotism (from Aham). Fourth — Chitta, the substance in and through which all the faculties act, the floor of the mind as it were; or the sea in which the various faculties are waves.
Yoga is the science by which we stop Chitta from assuming, or becoming transformed into, several faculties. As the reflection of the moon on the sea is broken or blurred by the waves, so is the reflection of the Atman, the true Self, broken by the mental waves. Only when the sea is stilled to mirror-like calmness, can the reflection of the moon be seen, and only when the "mind-stuff", the Chitta is controlled to absolute calmness, is the Self to be recognised.
The mind is not the body, though it is matter in a finer form. It is not eternally bound by the body. This is proved as we get occasionally loosened from it. We can learn to do this at will by controlling the senses.
When we can do that fully, we shall control the universe, because our world is only what the senses bring us. Freedom is the test of the higher being. Spiritual life begins when you have loosened yourself from the control of the senses. He whose senses rule him is worldly — is a slave.
If we could entirely stop our mind-stuff from breaking into waves, it would put an end to our bodies. For millions of years we have worked so hard to manufacture these bodies that in the struggle we have forgotten our real purpose in getting them, which was to become perfect. We have grown to think that body-making is the end of our efforts. This is Mâyâ. We must break this delusion and return to our original aim and realise we are not the body, it is our servant.
Learn to take the mind out and to see that it is separate from the body. We endow the body with sensation and life and then think it is alive and real. We have worn it so long that we forget that it is not identical with us. Yoga is to help us put off our body when we please and see it as our servant, our instrument, not our ruler. Controlling the mental powers is the first great aim in Yoga practices. The second is concentrating them in full force upon any subject.
You cannot be a Yogi if you talk much.













- www.vivekananda.net edited by Frank Parlato Jr.

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