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Yoga Definitions
There are a few words, constantly recurring, which need brief
definitions, in order to avoid confusion; they are: Unfolding,
Evolution, Spirituality, Psychism, Yoga and Mysticism.
"Unfolding" always refers to consciousness, "evolution" to forms.
Evolution is the homogeneous becoming the heterogeneous, the
simple becoming complex. But there is no growth and no
perfectioning for Spirit, for consciousness; it is all there and
always, and all that can happen to it is to turn itself outwards
instead of remaining turned inwards. The God in you cannot
evolve, but He may show forth His powers through matter that He
has appropriated for the purpose, and the matter evolves to serve
Him. He Himself only manifests what He is. And on that, many a
saying of the great mystics may come to your mind: "Become," says
St. Ambrose, "what you are"--a paradoxical phrase; but one that
sums up a great truth: become in outer manifestation that which
you are in inner reality. That is the object of the whole process
of Yoga.
"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.[The word
yoga may, of course, be rightly used of all union with
the self, whatever the road taken. I am using it here in the
narrower sense, as peculiarly connected with the intelligence, as
a Science, herein following Patanjali.]
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 endÄthe 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.
Taken From "An Introduction To Yoga" by Annie Besant
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