智慧瑜伽导论
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中文
智慧瑜伽导论
这是瑜伽中理性与哲学的一面，十分艰深，但我会带领你们慢慢领会。
瑜伽意指人与神结合的方法。理解了这一点，你就可以带着自己对人和神的定义去理解，你会发现"瑜伽"这个术语适用于每一种定义。请始终记住，不同的心灵适合不同的瑜伽，如果一种不适合你，另一种也许可以。一切宗教都分为理论与实践两部分。西方的心灵倾心于理论，而仅将宗教的实践部分视为善行。瑜伽是宗教的实践部分，它表明宗教是一种独立于善行之外的实际力量。
十九世纪初，人们试图通过理性来寻找上帝，结果产生了自然神论。经由这一过程后所剩无几的上帝概念，又被达尔文主义和穆勒主义所摧毁。于是人们退回到历史与比较宗教学。他们认为宗教源于自然崇拜（参见麦克斯·缪勒关于太阳神话等的论述）；另一些人则认为宗教源于祖先崇拜（参见赫伯特·斯宾塞的观点）。但总的来说，这些方法已被证明是失败的。人无法通过外在方法抵达真理。
"若我认识了一块泥土，我便认识了全部泥土。"宇宙万物皆按同一蓝图构建。个体只是其中的一部分，如同那一块泥土。如果我们认识了人的灵魂——这一个原子——它的起源和总体历史，我们就认识了整个自然。出生、成长、发展、衰退、死亡——这是自然中万物的序列，在植物和人身上都是一样的。唯一的差别只在于时间。整个循环在一种情况下可能一天就完成，在另一种情况下则需七十年；但方法是相同的。对宇宙进行可靠分析的唯一途径就是分析我们自己的心灵。正确的心理学对于理解宗教不可或缺。仅凭理性来抵达真理是不可能的，因为不完善的理性无法研究其自身的根本基础。因此，研究心灵的唯一方法就是获取事实，然后由理智来整理它们并推导出原理。理智必须建造房屋，但没有砖它无法建造，而且它不能制造砖。智慧瑜伽（Jnana-Yoga）是获取事实的最可靠途径。
首先是心灵的生理学。我们有感觉器官，它们分为行动器官和感知器官。我所说的器官，并非指外部的感觉工具。大脑中的视觉中枢才是视觉器官，而不仅仅是眼睛。其他一切器官亦然，其功能都是内在的。只有当心灵做出反应时，对象才被真正感知。感觉神经和运动神经对于感知都是必要的。
然后是心灵本身。它如同一面平静的湖，当被——比如一块石头——击中时便产生振动。振动聚集起来，对石头做出反应，并在整个湖面扩散传播，处处可感。心灵就像这面湖；它不断被激起振动，这些振动在心灵上留下印象；而自我的观念、个人自我的观念——"我"——就是这些印象的结果。因此，这个"我"不过是极其迅速的力的传递，其本身并无真实性。
心灵质料是一种非常精微的物质工具，用于摄取气（Prana）。当一个人死亡时，身体消亡；但心灵的一小部分——种子——在其余一切都崩散之后仍然残留；这就是圣保罗所称的"灵性身体"的新身体之种子。这种心灵具有物质性的理论与一切现代理论相符。白痴缺乏智力，是因为他的心灵质料受到了损伤。智力不可能存在于物质之中，也不可能由物质的任何组合所产生。那么智力在哪里？它在物质的背后；它就是命我（Jiva），真正的自性，通过物质工具而运作。没有物质，力的传递便不可能进行；由于命我不能独行，当死亡摧毁一切之后，心灵的某一部分会作为传递媒介而残留下来。
感知是如何产生的？对面的墙壁向我发送一个印象，但直到我的心灵做出反应，我才看到那堵墙——也就是说，心灵不能仅凭视觉来认知墙壁。使心灵获得对墙壁之感知的那个反应是一个智力过程。如此，整个宇宙都是通过我们的眼睛加心灵（即感知机能）来观看的；它必然被我们个人的倾向所着色。真实的墙壁，或者说真实的宇宙，在心灵之外，是未知且不可知的。姑且称这个宇宙为X，我们的表述就是：所见的宇宙是X加上心灵。
适用于外部世界的，也必然适用于内部世界。心灵同样想要认识自身，但这个自性只能通过心灵的媒介来认知，因而如同那堵墙一样，也是未知的。我们不妨将这个自性称为Y，那么表述就是：Y加上心灵就是内在自我。康德是第一个达到这种心灵分析的人，但在吠陀中早已有此阐述。于是我们看到，心灵可以说是站在X和Y之间，对两者都做出反应。
如果X是未知的，那么我们赋予它的任何属性都只是源自我们自己的心灵。时间、空间和因果是心灵感知事物的三个条件。时间是思想传递的条件，空间是粗物质振动的条件。因果是振动到来的序列。心灵只能通过这三者来认知。因此，任何超越心灵之外的东西，必定也超越时间、空间和因果。
对盲人来说，世界通过触觉和声音来感知。对拥有五种感官的我们来说，那是另一个世界。如果我们中有人发展出电感，获得了看到电波的能力，世界将呈现不同的面貌。然而对所有这些而言，作为X的世界仍然是一样的。每个人带着自己的心灵而来，便看到自己的世界。有X加上一种感官；X加上两种感官，直到五种——正如我们所知的人类。结果不断变化，然而X始终不变。Y同样超越我们的心灵，超越时间、空间和因果。
但你也许会问："我们怎么知道有两样东西（X和Y）超越时间、空间和因果呢？"说得对，时间造成了分化，因此，既然两者都真正超越时间，它们必定实际上是一体的。当心灵看到这一体时，它给它不同的名称——看到外部世界时称之为X，看到内部世界时称之为Y。这个"一"存在着，并通过心灵这面透镜被观看。
这完美本性的存在，普遍地呈现在我们面前，就是神，就是绝对。无分化的状态就是圆满的状态；一切其他状态都必然较低且不能永恒。
是什么使无分化者在心灵看来呈现为分化的？这与恶的起源和自由意志的起源是同类的问题。问题本身就是矛盾和不可能的，因为这个问题预设了因果。在无分化者中不存在因果；这个问题假设无分化者与分化者处于同样的状态。"为什么"和"因为什么"只存在于心灵之中。自性超越因果，唯有它是自由的。它的光辉透过心灵的每一种形式而渗透。每一个行动中我都在宣示我是自由的，然而每一个行动都证明我是受束缚的。真正的自性是自由的，但当与心灵和身体混合时，它便不自由了。意志是真正自性的第一个显现；因此，这真正自性的第一重限制就是意志。意志是自性与心灵的复合物。凡复合之物都不能永恒，因此当我们意欲生存时，我们就必须死亡。不朽的生命是一个自相矛盾的说法，因为生命作为复合物，不可能是不朽的。真正的存在是无分化的、永恒的。这完美的存在如何与意志、心灵、思想——所有这些不完善之物——混杂在一起？它从未混杂过。你就是真正的你（即我们之前所说的Y）；你从来不是意志；你从来没有改变；你作为一个人从来就不存在；这是幻相。那么，你会说，幻相的现象又依托于什么呢？这是一个不好的问题。幻相从不依托于真实，而只依托于幻相。万物都在挣扎着回到这些幻相出现之前的状态——事实上回到自由。那么生命的价值是什么？它是给我们经验的。这种观点是否取消了进化论？恰恰相反，它解释了进化。进化实际上是物质精炼的过程，使真正的自性得以显现。就好像在我们和另一个对象之间有一块屏幕或一层面纱。随着屏幕逐渐被撤去，对象便越来越清晰。这只不过是更高自性显现的问题。
English
INTRODUCTION TO JNANA-YOGA
This is the rational and philosophic side of Yoga and very difficult, but I will take you slowly through it.
Yoga means the method of joining man and God. When you understand this, you can go on with your own definitions of man and God, and you will find the term Yoga fits in with every definition. Remember always, there are different Yogas for different minds, and that if one does not suit you, another may. All religions are divided into theory and practice. The Western mind has given itself up to the theory and only sees the practical part of religion as good works. Yoga is the practical part of religion and shows that religion is a practical power apart from good works.
At the beginning of the nineteenth century man tried to find God through reason, and Deism was the result. What little was left of God by this process was destroyed by Darwinism and Millism. Men were then thrown back upon historical and comparative religion. They thought, religion was derived from element worship (see Max Müller on the sun myths etc.); others thought that religion was derived from ancestor worship (see Herbert Spencer). But taken as a whole, these methods have proved a failure. Man cannot get at Truth by external methods.
"If I know one lump of clay, I know the whole mass of clay." The universe is all built on the same plan. The individual is only a part, like the lump of clay. If we know the human soul—which is one atom—its beginning and general history, we know the whole of nature. Birth, growth, development, decay, death—this is the sequence in all nature and is the same in the plant and the man. The difference is only in time. The whole cycle may be completed in one case in a day, in the other in three score years and ten; the methods are the same. The only way to reach a sure analysis of the universe is by the analysis of our own minds. A proper psychology is essential to the understanding of religion. To reach Truth by reason alone is impossible, because imperfect reason cannot study its own fundamental basis. Therefore the only way to study the mind is to get at facts, and then intellect will arrange them and deduce the principles. The intellect has to build the house; but it cannot do so without bricks and it cannot make bricks. Jnana-Yoga is the surest way of arriving at facts.
First we have the physiology of mind. We have organs of the senses, which are divided into organs of action and organs of perception. By organs I do not mean the external sense-instruments. The ophthalmic centre in the brain is the organ of sight, not the eye alone. So with every organ, the function is internal. Only when the mind reacts, is the object truly perceived. The sensory and motor nerves are necessary to perception.
Then there is the mind itself. It is like a smooth lake which when struck, say by a stone, vibrates. The vibrations gather together and react on the stone, and all through the lake they will spread and be felt. The mind is like the lake; it is constantly being set in vibrations, which leave an impression on the mind; and the idea of the Ego, or personal self, the "I", is the result of these impressions. This "I" therefore is only the very rapid transmission of force and is in itself no reality.
The mind-stuff is a very fine material instrument used for taking up the Prâna. When a man dies, the body dies; but a little bit of the mind, the seed, is left when all else is shattered; and this is the seed of the new body called by St. Paul "the spiritual body". This theory of the materiality of the mind accords with all modern theories. The idiot is lacking in intelligence because his mind-stuff is injured. Intelligence cannot be in matter nor can it be produced by any combinations of matter. Where then is intelligence? It is behind matter; it is the Jiva, the real Self, working through the instrument of matter. Transmission of force is not possible without matter, and as the Jiva cannot travel alone, some part of mind is left as a transmitting medium when all else is shattered by death.
How are perceptions made? The wall opposite sends an impression to me, but I do not see the wall until my mind reacts, that is to say, the mind cannot know the wall by mere sight. The reaction that enables the mind to get a perception of the wall is an intellectual process. In this way the whole universe is seen through our eyes plus mind (or perceptive faculty); it is necessarily coloured by our own individual tendencies. The real wall, or the real universe, is outside the mind, and is unknown and unknowable. Call this universe X, and our statement is that the seen universe is X plus mind.
What is true of the external must also apply to the internal world. Mind also wants to know itself, but this Self can only be known through the medium of the mind and is, like the wall, unknown. This self we may call Y. and the statement would then be, Y plus mind is the inner self. Kant was the first to arrive at this analysis of mind, but it was long ago stated in the Vedas. We have thus, as it were, mind standing between X and Y and reacting on both.
If X is unknown, then any qualities we give to it are only derived from our own mind. Time, space, and causation are the three conditions through which mind perceives. Time is the condition for the transmission of thought, and space for the vibration of grosser matter. Causation is the sequence in which vibrations come. Mind can only cognise through these. Anything therefore, beyond mind must be beyond time, space, and causation.
To the blind man the world is perceived by touch and sound. To us with five senses it is another world. If any of us developed an electric sense and the faculty seeing electric waves, the world would appear different. Yet the world, as the X to all of these, is still the same. As each one brings his own mind, he sees his own world. There is X plus one sense; X plus two senses, up to five, as we know humanity. The result is constantly varied, yet X remains always unchanged. Y is also beyond our minds and beyond time, space, and causation.
But, you may ask, "How do we know there are two things (X and Y) beyond time, space, and causation?" Quite true, time makes differentiation, so that, as both are really beyond time, they must be really one. When mind sees this one, it calls it variously—X, when it is the outside world, and Y, when it is the inside world. This unit exists and is looked at through the lens of minds.
The Being of perfect nature, universally appearing to us, is God, is Absolute. The undifferentiated is the perfect condition; all others must be lower and not permanent.
What makes the undifferentiated appear differentiated to mind? This is the same kind of question as what is the origin of evil and free will? The question itself is contradictory and impossible, because the question takes for granted cause and effect. There is no cause and effect in the undifferentiated; the question assumes that the undifferentiated is in the same condition as the differentiated. "Whys" and "wherefores" are in mind only. The Self is beyond causation, and It alone is free. Its light it is which percolates through every form of mind. With every action I assert I am free, and yet every action proves that I am bound. The real Self is free, yet when mixed with mind and body, It is not free. The will is the first manifestation of the real Self; the first limitation therefore of this real Self is the will. Will is a compound of Self and mind. Now, no compound can be permanent, so that when we will to live, we must die. Immortal life is a contradiction in terms, for life, being a compound, cannot be immortal. True Being is undifferentiated and eternal. How does this Perfect Being become mixed up with will, mind, thought—all defective things? It never has become mixed. You are the real you (the Y of our former statement); you never were will; you never have changed; you as a person never existed; It is illusion. Then on what, you will say, do the phenomena of illusion rest? This is a bad question. Illusion never rests on Truth, but only on illusion. Everything struggles to go back to what was before these illusions, to be free in fact. What then is the value of life? It is to give us experience. Does this view do away with evolution? On the contrary, it explains it. It is really the process of refinement of matter allowing the real Self to manifest Itself. It is as if a screen or a veil were between us and some other object. The object becomes clear as the screen is gradually withdrawn. The question is simply one of manifestation of the higher Self.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。