瑜伽的科学
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中文
古老的梵文词语「瑜伽」（Yoga）被定义为「心（Chitta）的作用止息」（Chittavrittinirodha）。这意思是说，瑜伽是一门教导我们将心从变动状态中加以掌控的科学。心是构成我们精神的质料，它不断地被外在与内在的影响激荡成波浪。瑜伽教导我们如何控制心，使其不被激荡成波浪形态而失去平衡……
这意味着什么？对宗教的修学者而言，几乎百分之九十九的宗教著作与思想都不过是纯粹的推测。一个人认为宗教是这样，另一个人认为是那样。若某人比其他人更为聪明，他便推翻别人的推测，另立新说。人们研究各种新宗教体系已有两千年、四千年之久——确切的年份无人知晓……当他们无法以理性来论证时，便说：「相信吧！」若他们足够强大，便以力量强迫别人接受其信仰。时至今日，这种情形依然如故。
然而有一批人，对这种方式并不完全满意。「难道没有别的出路吗？」他们问道。你们在物理学、化学与数学中并不以那种方式进行推测。宗教科学为何不能像其他科学一样？他们提出了这样的方式：若人类的灵魂真的存在，若它真的不朽，若上帝真的作为宇宙的主宰存在——那么祂就必然在此处被认知；而所有这些都必须在你自己的意识中被体证。
心无法被任何外在的机器所分析。假设你能够在我思考时观察我的大脑，你所看到的不过是某些分子的交换与互动。你看不到思想、意识、观念、意象。你只会看到一团振动——化学与物理的变化。由此例子，我们可以看出，这种分析方式是行不通的。
是否存在另一种方法，可以将心作为心本身来加以分析？若有，那么真正的宗教科学便成为可能。王瑜伽（Raja-Yoga）的科学宣称存在这样的可能性。我们所有人都可以尝试，并在一定程度上取得成功。然而有一个巨大的困难：在外在科学中，观察对象相对容易。分析所用的工具是固定的，并且与对象同属外在。但在对心的分析中，分析的对象与分析的工具是同一事物……主体与客体合而为一……
外在的分析会深入大脑，发现物理与化学的变化。它永远无法成功地回答这些问题：意识是什么？你的想象力是什么？你所拥有的那一大团观念从何而来，又往何处去？我们无法否认它们。它们是事实。我从未见过自己的大脑。我不得不理所当然地假设我有一个。但人永远无法否认自己有意识的想象力……
最大的问题就是我们自身。我是那条我看不见的长链吗——一环接着一环，快速相继但毫无连接？我是这样一种意识状态吗——永远处于流变之中？或者，我是比这更多的某种东西——一种实体，一个本质，我们称之为灵魂的那个东西？换言之，人有没有灵魂？他究竟是一束毫无连接的意识状态，还是一个统一的实体？这是最大的争论所在。若我们仅仅是意识的集束……那么不朽这样的问题便只是幻觉……另一方面，若我之内有某种是统一体、是实体的东西，那么我当然是不朽的。统一体不可被摧毁，也不可被分裂成碎片。只有复合物才能被分解……
除佛教之外，所有宗教都以某种方式相信并挣扎着去抵达这样一种实体。佛教否认这种实体，并对此相当满足。它说，关于上帝、灵魂、不朽等问题——不要以这些问题烦扰自己。但世界上所有其他宗教都坚守这种实体。它们都相信灵魂是人类在一切变化之中不变的实体，上帝是宇宙中那个实体。它们都相信灵魂的不朽。这些都是推测。谁来裁决佛教徒与基督徒之间的争论？基督教说有一种永远存活的实体。基督徒说：「我的《圣经》如此说。」佛教徒说：「我不相信你的书。」……
问题是：我们究竟是那个实体——灵魂，还是这微妙的物质——那变动不居、起伏涌动的心？……我们的心在不断变化。实体在哪里？我们找不到它。我此刻是这样，转瞬又成了那样。若你能让这些变化停息片刻，我便会相信那实体……
当然，所有对上帝与天堂的信仰，都是有组织的宗教中的局部信仰。任何科学性的宗教从不提出这样的主张。
瑜伽是这样一门科学，它教导我们阻止心——心的质料——陷入这些变动之中。假设你成功地将心引导到瑜伽的完美状态。就在那一刻，你解决了这个问题。你已知道自己是什么。你已掌控了所有变化。此后你可以任由心驰骋，但它已不再是同一个心了。它完全处于你的掌控之下。不再像野马那样将你踏倒……你已见到了上帝。这不再是推测的问题了。不再有所谓某某先生……不再有书本、吠陀或布道者的争论，什么都没有了。你已是你自己：我是超越所有这些变化的实体。我不是那些变化；若我是，我便无法阻止它们。我能够阻止变化，因此我永远不可能是那些变化。这是瑜伽科学的命题……
我们不喜欢这些变化。我们根本不喜欢变化。每一次变化都是被强加于我们的……在我们国家，耕牛肩上架着轭，轭通过一根长杆与油榨相连。轭上伸出一块木头，上面绑着一把草，恰好足以诱惑耕牛，但它却够不着。它想吃草，便向前多走一步，从而转动了油榨……我们就像这些耕牛，永远试图吃到那把草，伸长脖子去够它。我们就这样一圈一圈地转。没有人喜欢这些变化，当然不喜欢！……所有这些变化都是强加于我们的……我们无能为力。一旦我们将自己置于这机器之中，便必须不断运转。一旦停下，比继续前进带来的祸害还要大……
当然，苦难会降临于我们。一切都是苦难，因为一切都是出于不愿意。一切都是被迫的。自然命令我们，我们服从，但我们与自然之间并没有太多情分。我们所有的工作都是逃离自然的尝试。我们说我们在享受自然。若我们分析自己，便会发现我们在努力逃避一切，并发明种种方式去享受这个那个……自然就像那个曾邀请了一位英国朋友的法国人，告诉他地窖里有陈年老酒。他叫来一瓶好酒，酒光美丽，像一块黄金在光中闪耀。他的仆人斟满了一杯，那位英国人静静地喝了下去。仆人拿来的其实是一瓶蓖麻油！我们一直在喝蓖麻油；我们无能为力……
（普通大众）……已被如此机械化，他们甚至……不去思考。就像猫、狗和其他动物一样，他们也被自然用鞭子驱赶。他们从不抵制，从未想过要抵制。但即便他们也有一些生活的经验……
（然而，其中一些人）开始追问：这是什么？所有这些经验是为了什么？真我（Atman）是什么？有没有出路？生命有没有意义？……
善人会死。恶人会死。帝王会死，乞丐会死。最大的苦难是死亡。……我们一直在试图逃避它。若我们死于一个让人舒适的宗教，我们便以为此后可以见到约翰和杰克，然后过上好日子。
在你们的国家，他们将约翰和杰克请下来给你们看（在降神会上）。我曾多次见到这样的人，并与他们握手。你们许多人或许也见过。他们敲打钢琴，演唱「比尤拉地」：美国是一片广袤的土地。我的家在世界的另一端。我不知道比尤拉地在哪里。你们在任何地理书上都找不到它。看看我们那令人舒适的宗教！那古老的、陈腐的信仰！
那些人无法思考。能为他们做什么呢？他们已被世界所蛀蚀。他们没有任何可以思考的东西了。他们的骨头已变得空洞，他们的大脑如同奶酪一般……我同情他们。让他们享有他们的慰藉吧！有些人显然因见到自己从比尤拉地来的祖先而大受安慰。
其中一位灵媒主动提出，要将我的祖先请下来给我看。我说：「停在那里。你做什么都行，但若你将我的祖先请来，我不知道自己能否克制住。」那位灵媒非常善意地停了下来。
在我们的国家，当我们开始被种种事物所困扰，便向祭司付上一些钱，与上帝做一笔交易……一时间我们感到宽慰，否则便不会付钱给祭司。一点安慰随之而来，但很快便转为反应……苦难再次降临。同样的苦难始终存在。你们国家的人对我们国家的人说：「若你信奉我们的教义，你便得救了。」我们国家的下层民众信奉你们的教义。唯一的变化是他们成了乞丐……但那是宗教吗？那是政治——而非宗教。你们可以称之为宗教，将"宗教"这个词降格到那种意义上去用。但那不是灵性的。
在千千万万的男男女女之中，有少数人倾向于比此生更高的事物。其余的人如同羊群……千人之中有几人试图理解事物，寻找出路。问题是：有出路吗？若有出路，它在灵魂之中，别无他处。从其他来源寻求出路的尝试已做得够多了，一切都被发现是徒然的。人们找不到满足。正是那数不清的理论与宗派的存在，表明人们找不到满足。
瑜伽科学提出，唯一的出路在于我们自身。我们必须将自己个体化。若有任何真理，我们可以将它体证为我们自身的本质……我们将不再被自然从一处驱赶到另一处……
现象世界永远在变动：抵达那不变者——那是我们的目标。我们想要成为那个，体证那个绝对，那不变的实在。是什么阻止我们体证那个实在？正是创造这一事实。创造性的心一直在创造，并与自身的创造物混淆在一起。（然而我们也必须记住）正是创造发现了上帝。正是创造在每一个个体灵魂中发现了那绝对……
回到我们的定义：瑜伽就是阻止心——心的质料——陷入这些变动之中。当所有这些创造都已被止息——若能止息的话——我们便将亲眼看到自己的真正本质……那无被创造者，那创造者，显现自身。
瑜伽的修炼方法多种多样。其中有些极为困难，需要长期训练方能成功。有些则较为容易。那些有恒心与力量坚持到底的人，能够获得巨大的成果。那些做不到的人，可以采用较为简单的方法，从中获得一些裨益。
关于对心的正确分析，我们立刻便能看出，与心本身搏斗是多么困难。我们已经成了身体。我们是灵魂这一事实，我们已完全忘记了。当我们想到自己，浮现于想象中的是身体。我们以身体的方式行事。我们以身体的方式说话。我们都是身体。我们必须从这具身体中将灵魂分离出来。因此，训练从身体本身开始，（直到最终）灵魂得以显现……在这全部训练中，核心的理念是达到那专注的力量，那冥想的力量。
## 参考文献
English
The old Sanskrit word Yoga is defined as [Chittavrittinirodha]. It means that Yoga is the science that teaches us to bring the Chitta under control from the state of change. The Chitta is the stuff from which our minds are made and which is being constantly churned into waves by external and internal influences. Yoga teaches us how to control the mind so that it is not thrown out of balance into wave forms. . . .
What does this mean? To the student of religion almost ninety - nine per cent of the books and thoughts of religion are mere speculations. One man thinks religion is this and another, that. If one man is more clever than the others, he overthrows their speculations and starts a new one. Men have been studying new religious systems for the last two thousand, four thousand, years -- how long exactly nobody knows. . . . When they could not reason them out, they said, "Believe!" If they were powerful, they forced their beliefs. This is going on even now.
But there are a set of people who are not entirely satisfied with this sort of thing. "Is there no way out?" they ask. You do not speculate that way in physics, chemistry, and mathematics. Why cannot the science of religion be like any other science? They proposed this way: If such a thing as the soul of man really exists, if it is immortal, if God really exists as the ruler of this universe -- he must be [known] here; and all that must be [realised] in [your own] consciousness.
The mind cannot be analysed by any external machine. Supposing you could look into my brain while I am thinking, you would only see certain molecules interchanged. You could not see thought, consciousness, ideas, images. You would simply see the mass of vibrations -- chemical and physical changes. From this example we see that this sort of analysis would not do.
Is there any other method by which the mind can be analysed as mind? If there is, then the real science of religion is possible. The science of Raja - Yoga claims there is such a possibility. We can all attempt it and succeed to a certain degree. There is this great difficulty: In external sciences the object is [comparatively easy to observe]. The instruments of analysis are rigid; and both are external. But in the analysis of the mind the object and the instruments of analysis are the same thing. . . . The subject and the object become one. . . .
External analysis will go to the brain and find physical and chemical changes. It would never succeed [in answering the questions]: What is the consciousness? What is your imagination? Where does this vast mass of ideas you have come from, and where do they go? We cannot deny them. They are facts. I never saw my own brain. I have to take for granted I have one. But man can never deny his own conscious imagination. . . .
The great problem is ourselves. Am I the long chain I do not see -- one piece following the other in rapid succession but quite unconnected? Am I such a state of consciousness [for ever in a flux]? Or am I something more than that -- a substance, an entity, what we call the soul? In other words, has man a soul or not? Is he a bundle of states of consciousness without any connection, or is he a unified substance? That is the great controversy. If we are merely bundles of consciousness, . . . such a question as immortality would be merely delusion. . . . On the other hand, if there is something in me which is a unit, a substance, then of course I am immortal. The unit cannot be destroyed or broken into pieces. Only compounds can be broken up. . . .
All religions except Buddhism believe and struggle in some way or other to reach such a substance. Buddhism denies the substance and is quite satisfied with that. It says, this business about God, the soul, immortality, and all that -- do not vex yourselves with such questions. But all the other religions of the world cling to this substance. They all believe that the soul is the substance in man in spite of all the changes, that God is the substance which is in the universe. They all believe in the immortality of the soul. These are speculations. Who is to decide the controversy between the Buddhists and the Christians? Christianity says there is a substance that will live for ever. The Christian says, "My Bible says so." The Buddhist says, "I do not believe in your book." . . .
The question is: Are we the substance [the soul] or this subtle matter, the changing, billowing mind? . . . Our minds are constantly changing. Where is the substance within? We do not find it. I am now this and now that. I will believe in the substance if for a moment you can stop these changes. . . .
Of course all the beliefs in God and heaven are little beliefs of organised religions. Any scientific religion never proposes such things.
Yoga is the science that teaches us to stop the Chitta [the mind - stuff] from getting into these changes. Suppose you succeed in leading the mind to a perfect state of Yoga. That moment you have solved the problem. You have known what you are. You have mastered all the changes. After that you may let the mind run about, but it is not the same mind any more. It is perfectly under your control. No more like wild horses that dash you down. . . . You have seen God. This is no longer a matter of speculation. There is no more Mr. So - and - so, . . . no more books or Vedas, or controversy of preachers, or anything. You have been yourself: I am the substance beyond all these changes. I am not the changes; if I were, I could not stop them. I can stop the changes, and therefore I can never be the changes. This is the proposition of the science of Yoga. . . .
We do not like these changes. We do not like changes at all. Every change is being forced upon us. . . . In our country bullocks carry a yoke on their shoulders [which is connected by a pole with an oil press]. From the yoke projects a piece of wood [to which is tied a bundle of grass] just far enough to tempt the bullock, but he cannot reach it. He wants to eat the grass and goes a little farther [thereby turning the oil press]. . . . We are like these bullocks, always trying to eat the grass and stretching our necks to reach it. We go round and round this way. Nobody likes these changes. Certainly not! . . . All these changes are forced upon us. . . . We cannot help it. Once we have put ourselves in the machine, we must go on and on. The moment we stop, there is greater evil than if we continued forward. . . .
Of course misery comes to us. It is all misery because it is all unwilling. It is all forced. Nature orders us and we obey, but there is not much love lost between us and nature. All our work is an attempt to escape nature. We say we are enjoying nature. If we analyse ourselves, we find that we are trying to escape everything and invent ways to enjoy this and that. . . . [Nature is] like the Frenchman who had invited an English friend and told him of his old wines in the cellar. He called for a bottle of old wine. It was so beautiful, and the light sparkled inside like a piece of gold. His butler poured out a glass, and the Englishman quietly drank it. The butler had brought in a bottle of castor oil! We are drinking castor oil all the time; we cannot help it. . . . [People in general] . . . are so reduced to machinery they do not . . . even think. Just like cats, dogs and other animals, they are also driven with the whip by nature. They never disobey, never think of it. But even they have some experience of life. . . . [Some, however,] begin to question: What is this? What are all these experiences for? What is the Self? Is there any escape? Any meaning to life? . . .
The good will die. The wicked will die. Kings will die, and beggars will die. The great misery is death. ... All the time we are trying to avoid it. And if we die in a comfortable religion, we think we will see Johns and Jacks afterwards and have a good time.
In your country they bring Johns and Jacks down to show you [in Seances]. I saw such people numbers of times and shook hands with them. Many of you may have seen them. They bang the piano and sing "Beulah Land": America is a vast land. My home is on the other side of the world. I do not know where Beulah Land is. You will not find it in any geography. See our good comfortable religion! The old, old moth - eaten belief!
Those people cannot think. What can be done for them? They have been eaten up by the world. There is nothing in them to think. Their bones have become hollow, their brains are like cheese. . . . I sympathise with them. Let them have their comfort! Some people are evidently very much comforted by seeing their ancestors from Beulah Land.
One of these mediums offered to bring my ancestors down to me. I said, "Stop there. Do anything you like, but if you bring my ancestors, I don't know if I can restrain myself." The medium was very kind and stopped.
In our country, when we begin to get worried by things, we pay something to the priests and make a bargain with God. . . . For the time being we feel comforted, otherwise we will not pay the priests. A little comfort comes, but [it turns] into reaction shortly. . . . So again misery comes. The same misery is here all the time. Your people in our country says, "If you believe in our doctrine you are safe." Our people among the lower classes believe in your doctrines. The only change is that they become beggars. . . . But is that religion? It is politics -- not religion. You may call it religion, dragging the word religion down to that sense. But it is not spiritual.
Among thousands of men and women a few are inclined to something higher than this life. The others are like sheep. . . . Some among thousands try to understand things, to find a way out. The question is: Is there a way out? If there is a way out, it is in the soul and nowhere else. The ways out from other sources have been tried enough, and all [have been found wanting]. People do not find satisfaction. The very fact that those myriads of theories and sects exist show that people do not find satisfaction.
The science of Yoga proposes this, that the one way out is through ourselves. We have to individualise ourselves. If there is any truth, we can [realise it as our very essence]. . . . We will cease being driven about by nature from place to place. . . .
The phenomenal world is always changing: [to reach the Changeless] that is our goal. We want to be That, to realise that Absolute, the [changeless] Reality. What is preventing us from realising that Reality? It is the fact of creation. The creative mind is creating all the time and gets mixed up with its own creation. [But we must also remember that] it is creation that discovered God. It is creation that discovered the Absolute in every individual soul. . . .
Going back to our definition: Yoga is stopping the Chitta, the mind - stuff, from getting into these changes. When all this creation has been stopped -- if it is possible to stop it -- then we shall see for ourselves what we are in reality. . . . The Uncreated, the One that creates, manifests itself.
The methods of Yoga are various. Some of them are very difficult; it takes long training to succeed. Some are easy. Those who have the perseverance and strength to follow it through attain to great results. Those who do not may take a simpler method and get some benefit out of it.
As to the proper analysis of the mind, we see at once how difficult it is to grapple with the mind itself. We have become bodies. That we are souls we have forgotten entirely. When we think of ourselves, it is the body that comes into our imagination. We behave as bodies. We talk as bodies. We are all body. From this body we have to separate the soul. Therefore the training begins with the body itself, [until ultimately] the spirit manifests itself. . . . The central idea in all this training is to attain to that power of concentration, the power of meditation.
## References
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。