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The Yoga Sutras of Patanjali are in themselves exceedingly brief,
less than ten pages of large type in the original. Yet they
contain the essence of practical wisdom, set forth in admirable
order and detail. The theme, if the present interpreter be right,
is the great regeneration, the birth of the spiritual from the
psychical man: the same theme which Paul so wisely and eloquently
set forth in writing to his disciples in Corinth, the theme of
all mystics in all lands.

We think of ourselves as living a purely physical life, in these
material bodies of ours. In reality, we have gone far indeed from
pure physical life; for ages, our life has been psychical, we
have been centred and immersed in the psychic nature. Some of the
schools of India say that the psychic nature is, as it were, a
looking-glass, wherein are mirrored the things seen by the
physical eyes, and heard by the physical ears. But this is a
magic mirror; the images remain, and take a certain life of their
own. Thus within the psychic realm of our life there grows up an
imaged world wherein we dwell; a world of the images of things
seen and heard, and therefore a world of memories; a world also
of hopes and desires, of fears and regrets. Mental life grows up
among these images, built on a measuring and comparing, on the
massing of images together into general ideas; on the abstraction
of new notions and images from these; till a new world is built
up within, full of desires and hates, ambition, envy, longing,
speculation, curiosity, self-will, self-interest.

The teaching of the East is, that all these are true powers
overlaid by false desires; that though in manifestation
psychical, they are in essence spiritual; that the psychical man
is the veil and prophecy of the spiritual man.

The purpose of life, therefore, is the realizing of that
prophecy; the unveiling of the immortal man; the birth of the
spiritual from the psychical, whereby we enter our divine
inheritance and come to inhabit Eternity. This is, indeed,
salvation, the purpose of all true religion, in all times.

Patanjali has in mind the spiritual man, to be born from the
psychical. His purpose is, to set in order the practical means
for the unveiling and regeneration, and to indicate the fruit,
the glory and the power, of that new birth.

Through the Sutras of the first book, Patanjali is concerned with
the first great problem, the emergence of the spiritual man from
the veils and meshes of the psychic nature, the moods and
vestures of the mental and emotional man. Later will come the
consideration of the nature and powers of the spiritual man, once
he stands clear of the psychic veils and trammels, and a view of
the realms in which these new spiritual powers are to be
revealed.

At this point may come a word of explanation. I have been asked
why I use the word Sutras, for these rules of Patanjali's system,
when the word Aphorism has been connected with them in our minds
for a generation. The reason is this: the name Aphorism suggests,
to me at least, a pithy sentence of very general application; a
piece of proverbial wisdom that may be quoted in a good many sets
of circumstance, and which will almost bear on its face the
evidence of its truth. But with a Sutra the case is different. It
comes from the same root as the word "sew," and means, indeed, a
thread, suggesting, therefore, a close knit, consecutive chain of
argument. Not only has each Sutra a definite place in the system,
but further, taken out of this place, it will be almost
meaningless, and will by no means be self-evident. So I have
thought best to adhere to the original word. The Sutras of
Patanjali are as closely knit together, as dependent on each
other, as the propositions of Euclid, and can no more be taken
out of their proper setting.

In the second part of the first book, the problem of the
emergence of the spiritual man is further dealt with. We are led
to the consideration of the barriers to his emergence, of the
overcoming of the barriers, and of certain steps and stages in
the ascent from the ordinary consciousness of practical life, to
the finer, deeper, radiant consciousness of the spiritual man.


Taken From " THE YOGA SUTRAS OF PATANJALI: The Book of the
Spiritual Man. An Interpretation" By Charles Johnston

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