普拉那（生命之气）
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中文
第三章
气
调息并非如许多人所想，是关于呼吸的；实际上，呼吸与它的关联甚少，即便有也微乎其微。呼吸不过是我们借以趋近真正调息的诸多练习之一。调息意谓对气（Prâna）的控制。依照印度哲学家的观点，整个宇宙由两种材料构成，其一称为空（Âkâsha）。它是遍在的、无所不透的存在。一切有形之物，一切由组合而产生之物，皆从这空中演化而来。正是这空成为了气，成为了液体，成为了固体；正是这空成为了太阳、地球、月亮、星辰、彗星；正是这空成为了人体、动物的躯体、植物，以及我们所见的一切形态，一切可被感知之物，一切存在之物。它无法被感知；它是如此微妙，超越一切寻常感知的范围；只有当它变得粗糙，取得了形态之后，方可被看见。在创造之初，只有这空存在。当一个宇宙周期终结之时，固体、液体与气体皆再度融入空之中，下一次的创造同样从这空中涌现。
是何力量将这空制造成这个宇宙？是气的力量。正如空是这宇宙无限遍在的材料，气便是这宇宙无限遍在的显现力量。在一个周期的开始与终结，一切皆归于空，宇宙中一切力量皆回归于气；在下一个周期中，从这气中演化出我们所称的一切能量，一切我们所称的力。正是气在显现为运动；正是气在显现为引力，显现为磁力。正是气在显现为身体的行动，显现为神经流，显现为思想之力。从思想直至最低层的力，一切皆不过是气的显现。宇宙中一切力量的总和——无论是心理的还是物质的——当回归其原始状态时，便称为气。「当既无存在亦无虚无，当黑暗覆盖着黑暗，那时存在着什么？那时，空以无运动的状态存在着。」气的物质运动停止了，但它依然存在。
在一个周期终结时，宇宙中现今显现的种种能量平息下来，成为潜伏的状态。在下一个周期的开始，它们重新启动，击打于空之上，从空中演化出各种形态，随着空的变化，这气也变化为能量的一切显现形式。对这气的了知与控制，实际上便是调息的真正含义。
这为我们开启了通向几乎无限力量的门户。试想，若一个人完全理解了气，并能掌控它，世间还有什么力量不在他的掌握之中？他将能够移动太阳与星辰离开它们的位置，掌控宇宙中的一切，从原子到最大的太阳，因为他将掌控气。这便是调息的终点与目标。当瑜伽修习者达到圆满之时，自然界中将没有任何事物不在他的掌控之下。若他命令神灵或离世之魂前来，它们将应其召唤而至。自然的一切力量将如奴仆般服从于他。当无知者见到瑜伽修习者的这些能力时，便称之为奇迹。印度心灵的一个特点，是它总是寻求最后可能的概括，将细节留待事后探究。在《吠陀》（Vedas）中提出了这样的问题：「知晓何物，便能知晓一切？」如此，所有已经写就的书籍，所有已经写就的哲学，都不过是为了证明：通过了知某一事物，一切便可得知。若一个人想要逐一了知这宇宙，他必须了知每一粒沙，这意味着无限的时间；他不可能尽知它们。那么，知识如何能够存在？一个人如何能通过认识个别事物而成为全知？瑜伽修习者说，在这特殊的显现背后，存在着一种概括。在一切特殊的理念背后，存在着一种概括的、抽象的原则；把握住它，你便把握住了一切。正如整个宇宙在《吠陀》中被概括为那一个绝对的存在，而把握了那存在的人便把握了整个宇宙，同样，一切力量都被概括为这气，而把握了气的人便把握了宇宙中一切力量——无论是心理的还是物质的。掌控了气的人，便掌控了自己的心意，以及一切存在的心意。掌控了气的人，便掌控了自己的身体，以及一切存在的身体，因为气是力的概括性显现。
如何控制气，是调息的核心理念。所有在这方面的训练与练习，都是为了这一个目的。每个人必须从他所在的地方开始，必须学会如何控制与他最为接近的事物。这具身体与我们非常接近，比外部宇宙中的任何事物都更近，而心意则是最近的。在这宇宙中，驱动这心意与身体的气，是宇宙中一切气里离我们最近的。代表我们自身心理与物质能量的这一小小气浪，是无限气之大洋的波浪中离我们最近的。若我们能够成功控制这一小小的波浪，那时我们才能希望控制整体的气。已经做到这一点的瑜伽修习者达到了圆满；他不再处于任何力量的支配之下。他几乎变得无所不能，几乎无所不知。我们在各国看到一些流派，他们曾尝试对气进行这种控制。在这个国家，有心灵治愈者、信仰治愈者、通灵术者、基督教科学家、催眠师等等，若我们考察这些不同的团体，便会在每一个团体的背后发现这一对气的控制，不论他们是否知晓这一点。若你将他们的所有理论提炼浓缩，剩下的残渣便是这一点。他们所操控的是同一种力量，只是不自知地加以操控。他们偶然发现了一种力量，正在无意识地使用它，却不了解其本质，但它与瑜伽修习者所使用的是同一种力量，皆来源于气。
气是一切存在中的生命力。思想是气最精微、最高级的作用。然而思想，如我们所见，并非全部。还有我们称之为本能或无意识思想的东西——行动最低层的平面。若一只蚊子蛰我们，我们的手将自动地、本能地拍打它。这是思想的一种表达方式。身体的一切反射行动都属于这一思想层面。还有另一个思想层面，即意识层面。我推理，我判断，我思考，我权衡某些事物的利弊，然而这也并非全部。我们知道，理性是有限的。理性只能达到某一程度，超过这一程度便无法企及。它运作的圈子极为有限。然而与此同时，我们发现有些事实涌入这个圈子。如彗星的到来，某些事物进入这个圈子；可以确定，它们来自这个范围之外，尽管我们的理性无法超越这一界限。那些侵入这小小范围的现象的原因，是在这范围之外的。心意能够在更高的层面上存在，那便是超意识层面。当心意达到了称为三摩地——完全专注、超意识——的那种状态时，它便超越了理性的界限，面对面地遭遇任何本能或理性都永远无法知晓的事实。对身体精微力量的一切操控，气的种种不同显现，若加以训练，便会给心意以一个推力，帮助它向上升进，成为超意识，从而发挥其作用。
在这宇宙中，在存在的每一层面上，都存在着一种连续的实体。从物质上看，这宇宙是一体的：太阳与你之间没有区别。科学家会告诉你，相反的说法不过是一种虚构。桌子与我之间没有真实的区别；桌子是物质大海中的一个点，而我是另一个点。每种形态都代表着，可以说，在无限物质之洋中的一个漩涡，其中没有一个是恒常的。正如在奔涌的溪流中可能有数百万个漩涡，每一漩涡中的水每时每刻都在变化，旋转几秒钟，然后流走，被新的水所替代，整个宇宙就是一团持续变化的物质，其中一切存在的形态不过是许多漩涡。一团物质进入一个漩涡，比如说人体，在那里停留一段时间，发生变化，然后流入另一个漩涡，比如说这次是动物体，从那里又经过几年，进入另一个漩涡，称为一块矿物。这是一种持续不断的变化。没有任何身体是恒常的。除了语言上的说法之外，并不存在我的身体或你的身体这样的东西。在这一庞大物质整体中，一个点被称为月亮，另一个被称为太阳，另一个被称为人，另一个被称为地球，另一个被称为植物，另一个被称为矿物。没有任何一个是恒常的，一切都在变化，物质永恒地凝聚与消散。心意亦复如是。物质由以太所代表；当气的作用最为微妙时，这以太本身以更精细的振动状态，将代表心意，在那里它将依然是一个完整的整体。若你能够触达那微妙的振动，你便将看见并感受到整个宇宙是由微妙的振动所构成的。有时某些药物具有将我们带入那一状态的能力，尽管我们仍在感官之中。你们中许多人或许记得汉弗莱·戴维爵士（Sir Humphrey Davy）那个著名的实验——笑气令他目瞪口呆的情形——在讲座期间他如何一动不动，目瞪口呆，在那之后，他说整个宇宙是由理念构成的。在那一时刻，可以说，粗糙的振动已经停止，只有他所称之为理念的那些微妙振动呈现于他。他只能看到环绕他的微妙振动；一切都变成了思想；整个宇宙是思想之洋，他和其他每个人都成了小小的思想漩涡。
如此，即便在思想的宇宙中，我们也发现统一性，而最终当我们达到真我之时，我们知道那真我只能是一。超越物质在其粗糙与微妙两个方面的振动，超越运动，只有一。即便在显现的运动中，也只有统一性。这些事实再无可以否认之处。现代物理学也已证明，宇宙中的能量总和始终保持不变。同样已经得到证明的是，这能量的总和以两种形式存在。它变为潜能，被降低，被平息，然后它重新显现为所有这些不同的力量；它再度回到宁静的状态，然后又再度显现。如此，它永恒地演化与卷缩。对这气的控制，如前所述，便称为调息。
在人体中，这气最为明显的显现是肺部的运动。若这一运动停止，通常身体中力量的其他一切显现便会立即停止。然而有些人能够训练自己，使得身体即便在这一运动停止之后依然存活。有些人能够将自己埋葬数日，却依然不靠呼吸而存活。为了触达微妙，我们必须借助较为粗糙的事物的帮助，如此缓缓行进，直至最为微妙，达到我们的目标。调息实际上意味着控制肺部的这一运动，而这一运动与呼吸有关。并非呼吸在产生它；恰恰相反，正是它在产生呼吸。这一运动通过泵的作用将空气吸入。气在推动肺部，肺部的运动将空气吸入。因此，调息不是呼吸，而是控制那一驱动肺部运动的肌肉力量。那从神经流向肌肉、再从肌肉流向肺部、使其以特定方式运动的肌肉力量，便是气，我们必须在调息的修习中加以控制。当气得到了控制之时，我们便会立即发现，身体中气的所有其他作用将缓缓地得到控制。我亲眼见过几乎控制了身体每一块肌肉的人；为何不能如此？若我能够控制某些肌肉，为何不能控制身体的每一块肌肉与神经？有何不可能之处？目前，这种控制已经失去，运动已成为自动的。我们无法随意动耳，但我们知道动物能够做到。我们没有这种能力，因为我们不加以锻炼。这便是所谓的返祖性（atavism）。
此外，我们知道，已变为潜伏的运动可以重新被带回到显现之中。通过勤奋的工作与修习，身体中某些最为沉睡的运动可以被带回到完全的控制之下。如此推理，我们发现并无不可能之处，反而，身体每一部分都极有可能被带入完全的控制之下。这便是瑜伽修习者通过调息所做到的。或许你们中的某些人曾读到，在调息中，当吸气时，你必须以气充满全身。在英文译本中，气被译作呼吸，你因此会倾向于问这如何能够做到。错误在于译者。身体的每一部分都可以充满气这一生命力，当你能够做到这一点时，你便能够控制整个身体。身体中感受到的一切疾病与痛苦都将被完全控制；不仅如此，你还将能够控制他人的身体。这世间万物皆具感染性，无论善恶。若你的身体处于某种紧张状态，它便会有向他人产生同样紧张的倾向。若你强健有力，住在你附近的人也将有变得强健有力的倾向；但若你体弱多病，你周围的人便会有变得同样状态的倾向。在一个人试图治愈另一个人的情形中，最初的理念不过是将自身的健康传递给对方。这是最原始的治愈方式。无论有意还是无意，健康都可以被传递。一个非常强健的人与一个体弱的人共同生活，不管他知道与否，都会使他稍微强健一些。当有意为之时，其效用变得更快更好。接下来是这样的情形：一个人自身可能并不十分健康，然而我们知道他能够将健康带给另一个人。在这种情况下，第一个人对气的控制稍强一些，能够将他的气在某种程度上激发至某种振动状态，并将其传递给另一个人。
曾有过远距离进行这一过程的案例，但实际上，在具有断裂的意义上，距离并不存在。有断裂的距离在哪里？你与太阳之间有断裂吗？那是一团连续的物质，太阳是其中一部分，而你是另一部分。河流的一部分与另一部分之间有断裂吗？那么，为何任何力量不能传递呢？没有任何反对的理由。远距离治愈的案例是完全真实的。气可以传递到很远的距离；但每一个真实的案例背后，都有数百个骗局。这种治愈的过程并不像人们所想象的那般容易。在这类治愈最为寻常的案例中，你会发现，治愈者不过是利用了人体自然健康状态的便利。对抗疗法医生来治疗霍乱患者，给他们开药。顺势疗法医生来给他们开药，所治愈的人或许比对抗疗法医生更多，因为顺势疗法医生不打扰病人，而是让自然去处理他们。信仰治愈者治愈的人数更多，因为他将自己心意的力量施加于其上，并通过信仰唤醒了病人沉睡的气。
信仰治愈者所犯的一个常见错误是：他们以为信仰可以直接治愈一个人。但仅凭信仰并不能涵盖所有的情况。有些疾病，其最严重的症状之一，便是病人从不认为自己患有那种疾病。病人那种无比强烈的信心本身，就是那种疾病的一个症状，通常预示着他将很快死去。在这类病例中，「信仰治愈」的原则便不适用了。若仅仅是信仰便能治愈，这些病人也会得到治愈。真正的治愈来自于气。那已经控制了气的纯净之人，具有将其带入某种振动状态的能力，这种振动可以传递给他人，在他们心中激发出类似的振动。你在日常行动中也能看到这一点。我正在向你们讲话。我在尝试做什么？可以说，我是在将自己的心意带入某种振动状态，我越能成功地将它带入那种状态，我所说的话便越能影响你们。你们所有人都知道，在我更为热情的那一天，你们更能享受这次讲座；而当我不那么热情时，你们便感到缺乏兴趣。
这个世界上那些拥有巨大意志力的人——世界的推动者——能够将自己的气带入高度振动的状态，这种状态是如此强大有力，以至于它瞬间便能感染他人，数千人被吸引向他们，世界上半数的人都与他们所想的相同。世界上伟大的先知们对气拥有最为奇妙的控制，正是这种控制赋予了他们惊人的意志力；他们将自己的气带入了最高度的运动状态，这正是赋予他们影响世界之力量的根源。一切力量的显现皆来源于这种控制。人们或许不知道这个秘密，但这是唯一的解释。有时在你自己的身体中，气的供应会或多或少地向某一部分倾斜；平衡被打破，当气的平衡被打破时，我们所称的疾病便产生了。带走多余的气，或供给缺乏的气，便是治愈疾病。这同样是调息的意义——学会何时身体某一部分的气比应有的多或少。感受将变得如此精微，以至于心意将感受到脚趾或手指中的气比应有的少，并将拥有供给它的能力。这些是调息种种功能中的一部分。它们必须缓慢渐进地加以学习，如你所见，王瑜伽的整体范畴，实际上是要教导对气在不同层面上的控制与引导。当一个人集中了他的能量，他便掌控了身体中的气。当一个人在冥想时，他同样是在集中气。
在大洋中，有如山峰般巨大的波浪，然后是较小的波浪，再往下是更小的波浪，直至小小的泡沫，但所有这些背后，是那无限的大洋。泡沫在一端与无限的大洋相连，巨浪在另一端相连。如此，一个人或许是一个巨大的人，另一个只是一个小泡沫，但每一个都与那无限的能量之洋相连，那是每一个存在的共同遗产。无论哪里有生命，那无限能量的宝库便在其背后。从某种真菌开始，某个非常微小的、显微镜下才可见的泡沫，始终从那无限的能量宝库中汲取，一种形态缓慢而稳步地改变，直至在漫长的岁月中，它成为植物，然后成为动物，然后成为人，最终成为神。这是在数百万劫（aeons）中达成的，但时间是什么？速度的增加，奋斗的加剧，能够弥合时间的鸿沟。那自然需要漫长时间才能完成的，可以通过行动的强度而被缩短，瑜伽修习者如是说。一个人或许缓缓地从这宇宙中存在的无限物质中汲取能量，或许需要十万年才能成为一个天人（Deva），然后或许需要五十万年才能达到更高的境界，或许需要五百万年才能达到圆满。给予快速的成长，时间便会缩短。为何不能，凭借足够的努力，在六个月或六年内就达到这种圆满？没有限制。理性表明这一点。若一台发动机，燃烧一定量的煤，每小时行驶两英里，燃烧更多的煤，它便会在更短的时间内走完这段距离。同样地，为何灵魂不能通过强化其行动，在这一生中就达到圆满？我们知道，一切存在最终都将达到那个目标。但谁愿意等待这数百万劫？为何不在此刻就达到它，就在这具身体里，就在这人类形态中？为何我不能现在就获得那无限的知识、无限的力量？
瑜伽修习者的理想，整个瑜伽科学，都指向这一目的：教导人们如何通过强化吸收的力量，来缩短达到圆满的时间，而不是从一点一点地缓慢前进，等待整个人类都变得完善。世界上所有伟大的先知、圣徒与见者——他们做了什么？在一段生命的历程中，他们活尽了人类的全部生命，穿越了普通人类达到圆满所需的全部时间长度。他们在一生中就圆满了自己；他们对任何其他事物都不存在任何念头，没有一刻为任何其他理念而活，因此，道路对他们来说被缩短了。这便是专注的含义——强化吸收的力量，从而缩短时间。王瑜伽是教导我们如何获得专注力量的科学。
调息与通灵术有何关联？通灵术也是调息的一种显现。若离世的灵魂确实存在，只是我们无法看见它们，那么很可能在我们周围有数以百计、数以百万计的它们，我们既看不见、感受不到，也无法触碰。我们可能在持续地穿越它们的身体，而它们却既看不见也感受不到我们。这是圈中套圈，宇宙中套宇宙。我们有五种感官，我们以气的某种振动状态为代表。处于同一振动状态的一切存在将能够相互看见，但若存在以较高振动状态代表气的存在，它们便不会被看见。我们可以将光的强度增加到我们完全看不见它的程度，但可能存在眼力如此强大的存在，它们能够看见这样的光。反之，若光的振动非常低，我们就看不见这种光，但有些动物或许能够看见，如猫和猫头鹰。我们的视觉范围不过是这气的振动的一个层面。以这层大气为例；它一层一层地叠加起来，但靠近地球的层次比上面的更稠密，随着你向上升高，大气变得愈来愈精细。或者以海洋为例；随着你向下潜入，水的压力增大，生活在海底的动物永远无法上来，否则它们会被压碎。
将宇宙想象为一个以太（ether）之洋，由一层又一层在气的作用下具有不同振动程度的层次所构成；远离中心，振动较弱，越近中心，振动变得越来越快；一种振动的秩序构成一个层面。然后，假设这些振动范围被切割成层面，数百万英里的一组振动，然后是数百万英里的另一组更高的振动，如此等等。因此，很可能那些生活在某种振动状态层面上的存在，将有能力相互认识，但不能认识在他们之上的存在。然而，正如借助望远镜与显微镜我们可以扩展视觉的范围，同样地，我们也可以通过瑜伽将自己带入另一层面的振动状态，从而使我们自己能够看见那里发生的事情。假设这间房间里充满了我们看不见的存在。它们以气的某种振动状态为代表，而我们则以另一种为代表。假设它们代表快速的振动，而我们代表相反的一面。气是它们所由构成的材料，也是我们所由构成的。所有这些都是同一气之洋的部分，它们彼此之间仅在振动频率上有所不同。若我能将自己带入快速的振动，这个层面对我来说便会立即改变：我将不再看见你们；你们消失了，而它们显现了。你们中的某些人或许知道这是真实的。所有这些将心意带入更高振动状态的过程，在瑜伽中被一个词所涵盖——三摩地。所有这些心意的更高振动状态、超意识振动，都被集合于那一个词三摩地之中，而三摩地的较低层次给我们带来关于这些存在的异象。三摩地的最高层次是当我们看见真实之物时，当我们看见所有这些各类存在由其构成的材料时，而知晓了那一块泥土，我们便知晓了宇宙中所有的泥土。
如此，我们看到，调息甚至涵盖了通灵术中一切真实的内容。同样地，你将发现，无论哪个流派或哪群人正在尝试探寻任何神秘、玄奥或隐秘之物，他们所做的实际上就是这瑜伽，这对气加以控制的尝试。你将发现，无论何处有任何非凡力量的展示，都是这气的显现。即便是物理科学也可以被纳入调息之中。是什么在推动蒸汽机运转？是气，通过蒸汽而作用。所有这些电力等等的现象，不过是气。什么是物理科学？通过外在手段进行的调息科学。气，以心理力量的形式显现，只能通过心理手段加以控制。调息中试图通过物质手段控制气的物质显现的那一部分，被称为物理科学；而试图通过心理手段控制气以心理力量形式显现的那一部分，便称为王瑜伽。
English
CHAPTER III
PRANA
Prânâyâma is not, as many think, something about breath; breath indeed has very little to do with it, if anything. Breathing is only one of the many exercises through which we get to the real Pranayama. Pranayama means the control of Prâna. According to the philosophers of India, the whole universe is composed of two materials, one of which they call Âkâsha. It is the omnipresent, all-penetrating existence. Everything that has form, everything that is the result of combination, is evolved out of this Akasha. It is the Akasha that becomes the air, that becomes the liquids, that becomes the solids; it is the Akasha that becomes the sun, the earth, the moon, the stars, the comets; it is the Akasha that becomes the human body, the animal body, the plants, every form that we see, everything that can be sensed, everything that exists. It cannot be perceived; it is so subtle that it is beyond all ordinary perception; it can only be seen when it has become gross, has taken form. At the beginning of creation there is only this Akasha. At the end of the cycle the solids, the liquids, and the gases all melt into the Akasha again, and the next creation similarly proceeds out of this Akasha.
By what power is this Akasha manufactured into this universe? By the power of Prana. Just as Akasha is the infinite, omnipresent material of this universe, so is this Prana the infinite, omnipresent manifesting power of this universe. At the beginning and at the end of a cycle everything becomes Akasha, and all the forces that are in the universe resolve back into the Prana; in the next cycle, out of this Prana is evolved everything that we call energy, everything that we call force. It is the Prana that is manifesting as motion; it is the Prana that is manifesting as gravitation, as magnetism. It is the Prana that is manifesting as the actions of the body, as the nerve currents, as thought force. From thought down to the lowest force, everything is but the manifestation of Prana. The sum total of all forces in the universe, mental or physical, when resolved back to their original state, is called Prana. "When there was neither aught nor naught, when darkness was covering darkness, what existed then? That Akasha existed without motion." The physical motion of the Prana was stopped, but it existed all the same.
At the end of a cycle the energies now displayed in the universe quiet down and become potential. At the beginning of the next cycle they start up, strike upon the Akasha, and out of the Akasha evolve these various forms, and as the Akasha changes, this Prana changes also into all these manifestations of energy. The knowledge and control of this Prana is really what is meant by Pranayama.
This opens to us the door to almost unlimited power. Suppose, for instance, a man understood the Prana perfectly, and could control it, what power on earth would not be his? He would be able to move the sun and stars out of their places, to control everything in the universe, from the atoms to the biggest suns, because he would control the Prana. This is the end and aim of Pranayama. When the Yogi becomes perfect, there will be nothing in nature not under his control. If he orders the gods or the souls of the departed to come, they will come at his bidding. All the forces of nature will obey him as slaves. When the ignorant see these powers of the Yogi, they call them the miracles. One peculiarity of the Hindu mind is that it always inquires for the last possible generalisation, leaving the details to be worked out afterwards. The question is raised in the Vedas, "What is that, knowing which, we shall know everything?" Thus, all books, and all philosophies that have been written, have been only to prove that by knowing which everything is known. If a man wants to know this universe bit by bit he must know every individual grain of sand, which means infinite time; he cannot know all of them. Then how can knowledge be? How is it possible for a man to be all-knowing through particulars? The Yogis say that behind this particular manifestation there is a generalisation. Behind all particular ideas stands a generalised, an abstract principle; grasp it, and you have grasped everything. Just as this whole universe has been generalised in the Vedas into that One Absolute Existence, and he who has grasped that Existence has grasped the whole universe, so all forces have been generalised into this Prana, and he who has grasped the Prana has grasped all the forces of the universe, mental or physical. He who has controlled the Prana has controlled his own mind, and all the minds that exist. He who has controlled the Prana has controlled his body, and all the bodies that exist, because the Prana is the generalised manifestation of force.
How to control the Prana is the one idea of Pranayama. All the trainings and exercises in this regard are for that one end. Each man must begin where he stands, must learn how to control the things that are nearest to him. This body is very near to us, nearer than anything in the external universe, and this mind is the nearest of all. The Prana which is working this mind and body is the nearest to us of all the Prana in this universe. This little wave of the Prana which represents our own energies, mental and physical, is the nearest to us of all the waves of the infinite ocean of Prana. If we can succeed in controlling that little wave, then alone we can hope to control the whole of Prana. The Yogi who has done this gains perfection; no longer is he under any power. He becomes almost almighty, almost all-knowing. We see sects in every country who have attempted this control of Prana. In this country there are Mind-healers, Faith-healers, Spiritualists, Christian Scientists, Hypnotists, etc., and if we examine these different bodies, we shall find at the back of each this control of the Prana, whether they know it or not. If you boil all their theories down, the residuum will be that. It is the one and the same force they are manipulating, only unknowingly. They have stumbled on the discovery of a force and are using it unconsciously without knowing its nature, but it is the same as the Yogi uses, and which comes from Prana.
The Prana is the vital force in every being. Thought is the finest and highest action of Prana. Thought, again, as we see, is not all. There is also what we call instinct or unconscious thought, the lowest plane of action. If a mosquito stings us, our hand will strike it automatically, instinctively. This is one expression of thought. All reflex actions of the body belong to this plane of thought. There is again the other plane of thought, the conscious. I reason, I judge, I think, I see the pros and cons of certain things, yet that is not all. We know that reason is limited. Reason can go only to a certain extent, beyond that it cannot reach. The circle within which it runs is very very limited indeed. Yet at the same time, we find facts rush into this circle. Like the coming of comets certain things come into this circle; it is certain they come from outside the limit, although our reason cannot go beyond. The causes of the phenomena intruding themselves in this small limit are outside of this limit. The mind can exist on a still higher plane, the superconscious. When the mind has attained to that state, which is called Samâdhi — perfect concentration, superconsciousness — it goes beyond the limits of reason, and comes face to face with facts which no instinct or reason can ever know. All manipulations of the subtle forces of the body, the different manifestations of Prana, if trained, give a push to the mind, help it to go up higher, and become superconscious, from where it acts.
In this universe there is one continuous substance on every plane of existence. Physically this universe is one: there is no difference between the sun and you. The scientist will tell you it is only a fiction to say the contrary. There is no real difference between the table and me; the table is one point in the mass of matter, and I another point. Each form represents, as it were, one whirlpool in the infinite ocean of matter, of which not one is constant. Just as in a rushing stream there may be millions of whirlpools, the water in each of which is different every moment, turning round and round for a few seconds, and then passing out, replaced by a fresh quantity, so the whole universe is one constantly changing mass of matter, in which all forms of existence are so many whirlpools. A mass of matter enters into one whirlpool, say a human body, stays there for a period, becomes changed, and goes out into another, say an animal body this time, from which again after a few years, it enters into another whirlpool, called a lump of mineral. It is a constant change. Not one body is constant. There is no such thing as my body, or your body, except in words. Of the one huge mass of matter, one point is called a moon, another a sun, another a man, another the earth, another a plant, another a mineral. Not one is constant, but everything is changing, matter eternally concreting and disintegrating. So it is with the mind. Matter is represented by the ether; when the action of Prana is most subtle, this very ether, in the finer state of vibration, will represent the mind and there it will be still one unbroken mass. If you can simply get to that subtle vibration, you will see and feel that the whole universe is composed of subtle vibrations. Sometimes certain drugs have the power to take us, while as yet in the senses, to that condition. Many of you may remember the celebrated experiment of Sir Humphrey Davy, when the laughing gas overpowered him — how, during the lecture, he remained motionless, stupefied and after that, he said that the whole universe was made up of ideas. For, the time being, as it were, the gross vibrations had ceased, and only the subtle vibrations which he called ideas, were present to him. He could only see the subtle vibrations round him; everything had become thought; the whole universe was an ocean of thought, he and everyone else had become little thought whirlpools.
Thus, even in the universe of thought we find unity, and at last, when we get to the Self, we know that that Self can only be One. Beyond the vibrations of matter in its gross and subtle aspects, beyond motion there is but One. Even in manifested motion there is only unity. These facts can no more be denied. Modern physics also has demonstrated that the sum total of the energies in the universe is the same throughout. It has also been proved that this sum total of energy exists in two forms. It becomes potential, toned down, and calmed, and next it comes out manifested as all these various forces; again it goes back to the quiet state, and again it manifests. Thus it goes on evolving and involving through eternity. The control of this Prana, as before stated, is what is called Pranayama.
The most obvious manifestation of this Prana in the human body is the motion of the lungs. If that stops, as a rule all the other manifestations of force in the body will immediately stop. But there are persons who can train themselves in such a manner that the body will live on, even when this motion has stopped. There are some persons who can bury themselves for days, and yet live without breathing. To reach the subtle we must take the help of the grosser, and so, slowly travel towards the most subtle until we gain our point. Pranayama really means controlling this motion of the lungs and this motion is associated with the breath. Not that breath is producing it; on the contrary it is producing breath. This motion draws in the air by pump action. The Prana is moving the lungs, the movement of the lungs draws in the air. So Pranayama is not breathing, but controlling that muscular power which moves the lungs. That muscular power which goes out through the nerves to the muscles and from them to the lungs, making them move in a certain manner, is the Prana, which we have to control in the practice of Pranayama. When the Prana has become controlled, then we shall immediately find that all the other actions of the Prana in the body will slowly come under control. I myself have seen men who have controlled almost every muscle of the body; and why not? If I have control over certain muscles, why not over every muscle and nerve of the body? What impossibility is there? At present the control is lost, and the motion has become automatic. We cannot move our ears at will, but we know that animals can. We have not that power because we do not exercise it. This is what is called atavism.
Again, we know that motion which has become latent can be brought back to manifestation. By hard work and practice certain motions of the body which are most dormant can be brought back under perfect control. Reasoning thus we find there is no impossibility, but, on the other hand. every probability that each part of the body can be brought under perfect control. This the Yogi does through Pranayama. Perhaps some of you have read that in Pranayama, when drawing in the breath, you must fill your whole body with Prana. In the English translations Prana is given as breath, and you are inclined to ask how that is to be done. The fault is with the translator. Every part of the body can be filled with Prana, this vital force, and when you are able to do that, you can control the whole body. All the sickness and misery felt in the body will be perfectly controlled; not only so, you will be able to control another's body. Everything is infectious in this world, good or bad. If your body be in a certain state of tension, it will have a tendency to produce the same tension in others. If you are strong and healthy, those that live near you will also have the tendency to become strong and healthy, but if you are sick and weak, those around you will have the tendency to become the same. In the case of one man trying to heal another, the first idea is simply transferring his own health to the other. This is the primitive sort of healing. Consciously or unconsciously, health can be transmitted. A very strong man, living with a weak man, will make him a little stronger, whether he knows it or not. When consciously done, it becomes quicker and better in its action. Next come those cases in which a man may not be very healthy himself, yet we know that he can bring health to another. The first man, in such a case, has a little more control over the Prana, and can rouse, for the time being, his Prana, as it were, to a certain state of vibration, and transmit it to another person.
There have been cases where this process has been carried on at a distance, but in reality there is no distance in the sense of a break. Where is the distance that has a break? Is there any break between you and the sun? It is a continuous mass of matter, the sun being one part, and you another. Is there a break between one part of a river and another? Then why cannot any force travel? There is no reason against it. Cases of healing from a distance are perfectly true. The Prana can be transmitted to a very great distance; but to one genuine case, there are hundreds of frauds. This process of healing is not so easy as it is thought to be. In the most ordinary cases of such healing you will find that the healers simply take advantage of the naturally healthy state of the human body. An allopath comes and treats cholera patients, and gives them his medicines. The homoeopath comes and gives his medicines, and cures perhaps more than the allopath does, because the homoeopath does not disturb his patients, but allows nature to deal with them. The Faith-healer cures more still, because he brings the strength of his mind to bear, and rouses, through faith, the dormant Prana of the patient.
There is a mistake constantly made by Faith-healers: they think that faith directly heals a man. But faith alone does not cover all the ground. There are diseases where the worst symptoms are that the patient never thinks that he has that disease. That tremendous faith of the patient is itself one symptom of the disease, and usually indicates that he will die quickly. In such cases the principle that faith cures does not apply. If it were faith alone that cured, these patients also would be cured. It is by the Prana that real curing comes. The pure man, who has controlled the Prana, has the power of bringing it into a certain state of vibration, which can be conveyed to others, arousing in them a similar vibration. You see that in everyday actions. I am talking to you. What am I trying to do? I am, so to say, bringing my mind to a certain state of vibration, and the more I succeed in bringing it to that state, the more you will be affected by what I say. All of you know that the day I am more enthusiastic, the more you enjoy the lecture; and when I am less enthusiastic, you feel lack of interest.
The gigantic will-powers of the world, the world-movers, can bring their Prana into a high state of vibration, and it is so great and powerful that it catches others in a moment, and thousands are drawn towards them, and half the world think as they do. Great prophets of the world had the most wonderful control of the Prana, which gave them tremendous will-power; they had brought their Prana to the highest state of motion, and this is what gave them power to sway the world. All manifestations of power arise from this control. Men may not know the secret, but this is the one explanation. Sometimes in your own body the supply of Prana gravitates more or less to one part; the balance is disturbed, and when the balance of Prana is disturbed, what we call disease is produced. To take away the superfluous Prana, or to supply the Prana that is wanting, will be curing the disease. That again is Pranayama — to learn when there is more or less Prana in one part of the body than there should be. The feelings will become so subtle that the mind will feel that there is less Prana in the toe or the finger than there should be, and will possess the power to supply it. These are among the various functions of Pranayama. They have to be learned slowly and gradually, and as you see, the whole scope of Raja-Yoga is really to teach the control and direction in different planes of the Prana. When a man has concentrated his energies, he masters the Prana that is in his body. When a man is meditating, he is also concentrating the Prana.
In an ocean there are huge waves, like mountains, then smaller waves, and still smaller, down to little bubbles, but back of all these is the infinite ocean. The bubble is connected with the infinite ocean at one end, and the huge wave at the other end. So, one may be a gigantic man, and another a little bubble, but each is connected with that infinite ocean of energy, which is the common birthright of every animal that exists. Wherever there is life, the storehouse of infinite energy is behind it. Starting as some fungus, some very minute, microscopic bubble, and all the time drawing from that infinite store-house of energy, a form is changed slowly and steadily until in course of time it becomes a plant, then an animal, then man, ultimately God. This is attained through millions of aeons, but what is time? An increase of speed, an increase of struggle, is able to bridge the gulf of time. That which naturally takes a long time to accomplish can be shortened by the intensity of the action, says the Yogi. A man may go on slowly drawing in this energy from the infinite mass that exists in the universe, and, perhaps, he will require a hundred thousand years to become a Deva, and then, perhaps, five hundred thousand years to become still higher, and, perhaps, five millions of years to become perfect. Given rapid growth, the time will be lessened. Why is it not possible, with sufficient effort, to reach this very perfection in six months or six years? There is no limit. Reason shows that. If an engine, with a certain amount of coal, runs two miles an hour, it will run the distance in less time with a greater supply of coal. Similarly, why shall not the soul, by intensifying its action, attain perfection in this very life? All beings will at last attain to that goal, we know. But who cares to wait all these millions of aeons? Why not reach it immediately, in this body even, in this human form? Why shall I not get that infinite knowledge, infinite power, now?
The ideal of the Yogi, the whole science of Yoga, is directed to the end of teaching men how, by intensifying the power of assimilation, to shorten the time for reaching perfection, instead of slowly advancing from point to point and waiting until the whole human race has become perfect. All the great prophets, saints, and seers of the world — what did they do? In one span of life they lived the whole life of humanity, traversed the whole length of time that it takes ordinary humanity to come to perfection. In one life they perfect themselves; they have no thought for anything else, never live a moment for any other idea, and thus the way is shortened for them. This is what is meant by concentration, intensifying the power of assimilation, thus shortening the time. Raja-Yoga is the science which teaches us how to gain the power of concentration.
What has Pranayama to do with spiritualism? Spiritualism is also a manifestation of Pranayama. If it be true that the departed spirits exist, only we cannot see them, it is quite probable that there may be hundreds and millions of them about us we can neither see, feel, nor touch. We may be continually passing and repassing through their bodies, and they do not see or feel us. It is a circle within a circle, universe within universe. We have five senses, and we represent Prana in a certain state of vibration. All beings in the same state of vibration will see one another, but if there are beings who represent Prana in a higher state of vibration, they will not be seen. We may increase the intensity of a light until we cannot see it at all, but there may be beings with eyes so powerful that they can see such light. Again, if its vibrations are very low, we do not see a light, but there are animals that may see it, as cats and owls. Our range of vision is only one plane of the vibrations of this Prana. Take this atmosphere, for instance; it is piled up layer on layer, but the layers nearer to the earth are denser than those above, and as you go higher the atmosphere becomes finer and finer. Or take the case of the ocean; as you go deeper and deeper the pressure of the water increases, and animals which live at the bottom of the sea can never come up, or they will be broken into pieces.
Think of the universe as an ocean of ether, consisting of layer after layer of varying degrees of vibration under the action of Prana; away from the centre the vibrations are less, nearer to it they become quicker and quicker; one order of vibration makes one plane. Then suppose these ranges of vibrations are cut into planes, so many millions of miles one set of vibration, and then so many millions of miles another still higher set of vibration, and so on. It is, therefore, probable, that those who live on the plane of a certain state of vibration will have the power of recognising one another, but will not recognise those above them. Yet, just as by the telescope and the microscope we can increase the scope of our vision, similarly we can by Yoga bring ourselves to the state of vibration of another plane, and thus enable ourselves to see what is going on there. Suppose this room is full of beings whom we do not see. They represent Prana in a certain state of vibration while we represent another. Suppose they represent a quick one, and we the opposite. Prana is the material of which the: are composed, as well as we. All are parts of the same ocean of Prana, they differ only in their rate of vibration. If I can bring myself to the quick vibration, this plane will immediately change for me: I shall not see you any more; you vanish and they appear. Some of you, perhaps, know this to be true. All this bringing of the mind into a higher state of vibration is included in one word in Yoga — Samadhi. All these states of higher vibration, superconscious vibrations of the mind, are grouped in that one word, Samadhi, and the lower states of Samadhi give us visions of these beings. The highest grade of Samadhi is when we see the real thing, when we see the material out of which the whole of these grades of beings are composed, and that one lump of clay being known, we know all the clay in the universe.
Thus we see that Pranayama includes all that is true of spiritualism even. Similarly, you will find that wherever any sect or body of people is trying to search out anything occult and mystical, or hidden, what they are doing is really this Yoga, this attempt to control the Prana. You will find that wherever there is any extraordinary display of power, it is the manifestation of this Prana. Even the physical sciences can be included in Pranayama. What moves the steam engine? Prana, acting through the steam. What are all these phenomena of electricity and so forth but Prana? What is physical science? The science of Pranayama, by external means. Prana, manifesting itself as mental power, can only be controlled by mental means. That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force by mental means is called Raja-Yoga.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。