I Become a Swami Order Monk

“Master, my father has been anxious for me to accept an executive position with the Bengal-Nagpur Railway. But I have definitely refused it.” I added hopefully, “Sir, will you not make me a monk of the Swami Order?” I looked pleadingly at my guru. During preceding years, in order to test the depth of my determination, he had refused this same request. Today, however, he smiled graciously.

“Master, my father has been eager for me to accept an executive position with the Bengal-Nagpur Railway. But I have firmly refused the job.” I added hopefully, “Sir, will you make me a monk of the Swami Order?” I looked pleadingly at my guru. In earlier years, he had refused the same request to test how determined I was. Today, however, he smiled graciously.

“Very well; tomorrow I will initiate you into swamiship.” He went on quietly, “I am happy that you have persisted in your desire to be a monk. Lahiri Mahasaya often said: ‘If you don’t invite God to be your summer Guest, He won’t come in the winter of your life.’”

“Very well. Tomorrow I will initiate you as a swami.” He continued quietly, “I’m happy you’ve stayed firm in your desire to be a monk. Lahiri Mahasaya often said: ‘If you don’t invite God to be your summer guest, he won’t come in the winter of your life.’”

“Dear master, I could never falter in my goal to belong to the Swami Order like your revered self.” I smiled at him with measureless affection.

“Dear master, I could never waver in my goal of joining the Swami Order, like you, whom I deeply respect.” I smiled at him with boundless affection.

“He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things of the world, how he may please his wife.” [^24] I had analyzed the lives of many of my friends who, after undergoing certain spiritual discipline, had then married. Launched on the sea of worldly responsibilities, they had forgotten their resolutions to meditate deeply.

“An unmarried man cares about the things of the Lord and how he may please the Lord. But a married man cares about worldly things and how he may please his wife.” [^24] I had studied the lives of many friends who had practiced spiritual disciplines and then married. Swept into a sea of worldly responsibilities, these friends had forgotten their resolutions to meditate deeply.

To allot God a secondary place in life was, to me, inconceivable. Though He is the sole Owner of the cosmos, silently showering us with gifts from life to life, one thing yet remains which He does not own, and which each human heart is empowered to withhold or bestow-man’s love. The Creator, in taking infinite pains to shroud with mystery His presence in every atom of creation, could have had but one motive-a sensitive desire that men seek Him only through free will. With what velvet glove of every humility has He not covered the iron hand of omnipotence!

Giving God second place in life was unthinkable to me. Though he alone owns the cosmos and silently showers us with gifts from life to life, one thing remains unowned. That one thing is human love, which every human heart is free to withhold or give. The Creator has taken infinite care to hide his presence in every atom of creation behind mystery. He could have had only one motive: a tender desire for people to seek him only through free will. How gently he has covered the iron hand of his unlimited power with the velvet glove of complete humility!

The following day was one of the most memorable in my life. It was a sunny Thursday, I remember, in July, 1914, a few weeks after my graduation from college. On the inner balcony of his Serampore hermitage, Master dipped a new piece of white silk into a dye of ocher, the traditional color of the Swami Order. After the cloth had dried, my guru draped it around me as a renunciate’s robe.

The next day was one of the most memorable of my life. I remember it was a sunny Thursday in July 1914, a few weeks after I graduated from college. On the inner balcony of his Serampore hermitage, Master dipped a new piece of white silk into ocher dye. Ocher is the traditional color of the Swami Order. After the cloth dried, my guru draped it around me as the robe of a renunciate.

“Someday you will go to the West, where silk is preferred,” he said. “As a symbol, I have chosen for you this silk material instead of the customary cotton.”

“Someday you will go to the West, where people prefer silk,” he said. “As a symbol, I have chosen this silk fabric for you instead of the usual cotton.”

In India, where monks embrace the ideal of poverty, a silk-clad swami is an unusual sight. Many yogis, however, wear garments of silk, which preserves certain subtle bodily currents better than cotton.

In India, where monks embrace the ideal of poverty, a swami dressed in silk is an unusual sight. Many yogis, however, wear silk because it preserves certain subtle currents in the body better than cotton does.

“I am averse to ceremonies,” Sri Yukteswar remarked. “I will make you a swami in the bidwat (non-ceremonious) manner.”

“I dislike ceremonies,” Sri Yukteswar said. “I will make you a swami in the bidwat (non-ceremonial) way.”

The bibidisa or elaborate initiation into swamiship includes a fire ceremony, during which symbolical funeral rites are performed. The physical body of the disciple is represented as dead, cremated in the flame of wisdom. The newly-made swami is then given a chant, such as: “This atma is Brahma” [^24] or “Thou art That” or “I am He.” Sri Yukteswar, however, with his love of simplicity, dispensed with all formal rites and merely asked me to select a new name.

The bibidisa, an elaborate initiation into swamiship, includes a fire ceremony with symbolic funeral rites. The disciple’s physical body is represented as dead, cremated in the flame of wisdom. The new swami is then given a chant, such as: “This atma is Brahma” [^24] or “Thou art That” or “I am He.” Sri Yukteswar, however, loved simplicity, so he skipped all formal rites and simply asked me to choose a new name.

“I will give you the privilege of choosing it yourself,” he said, smiling.

“I’ll give you the privilege of choosing it yourself,” he said, smiling.

“Yogananda,” I replied, after a moment’s thought. The name literally means “Bliss (ananda ) through divine union (yoga ).”

“Yogananda,” I replied, after thinking for a moment. The name literally means “Bliss (ananda) through divine union (yoga).”

“Be it so. Forsaking your family name of Mukunda Lal Ghosh, henceforth you shall be called Yogananda of the Giri branch of the Swami Order.”

“So be it. You are giving up your family name of Mukunda Lal Ghosh. From now on, you will be called Yogananda of the Giri branch of the Swami Order.”

As I knelt before Sri Yukteswar, and for the first time heard him pronounce my new name, my heart overflowed with gratitude. How lovingly and tirelessly had he labored, that the boy Mukunda be someday transformed into the monk Yogananda! I joyfully sang a few verses from the long Sanskrit chant of Lord Shankara:

I knelt before Sri Yukteswar and heard him say my new name for the first time. My heart overflowed with gratitude. How lovingly and tirelessly he had worked so that the boy Mukunda would one day become the monk Yogananda! I joyfully sang a few verses from Lord Shankara’s long Sanskrit chant:

Every swami belongs to the ancient monastic order which was organized in its present form by Shankara. [^24] Because it is a formal order, with an unbroken line of saintly representatives serving as active leaders, no man can give himself the title of swami. He rightfully receives it only from another swami; all monks thus trace their spiritual lineage to one common guru, Lord Shankara. By vows of poverty, chastity, and obedience to the spiritual teacher, many Catholic Christian monastic orders resemble the Order of Swamis.

Every swami belongs to the ancient monastic order that Shankara organized in its present form. [^24] The order is formal, with an unbroken line of saintly representatives serving as active leaders. Because of this, no man can give himself the title of swami. He can rightfully receive the title only from another swami. All monks thus trace their spiritual lineage to one common guru, Lord Shankara. Many Catholic Christian monastic orders resemble the Order of Swamis in their vows of poverty, chastity, and obedience to the spiritual teacher.

In addition to his new name, usually ending in ananda , the swami takes a title which indicates his formal connection with one of the ten subdivisions of the Swami Order. These dasanamis or ten agnomens include the Giri (mountain), to which Sri Yukteswar, and hence myself, belong. Among the other branches are the Sagar (sea), Bharati (land), Aranya (forest), Puri (tract), Tirtha (place of pilgrimage), and Saraswati (wisdom of nature).

Along with his new name, usually ending in ananda, the swami takes a title. The title shows his formal connection to one of the ten branches of the Swami Order. These dasanamis, or ten titles, include Giri (mountain), the branch to which Sri Yukteswar belongs, and therefore I do too. Other branches include Sagar (sea), Bharati (land), Aranya (forest), Puri (tract), Tirtha (place of pilgrimage), and Saraswati (wisdom of nature).

The new name received by a swami thus has a twofold significance, and represents the attainment of supreme bliss (ananda ) through some divine quality or state-love, wisdom, devotion, service, yoga-and through a harmony with nature, as expressed in her infinite vastness of oceans, mountains, skies.

The new name a swami receives thus has two meanings. It represents reaching supreme bliss (ananda ) through some divine quality or state: love, wisdom, devotion, service, or yoga. It also represents reaching that bliss through harmony with nature, expressed in the infinite vastness of oceans, mountains, and skies.

THE LORD IN HIS ASPECT AS SHIVA

THE LORD IN THE FORM OF SHIVA

Not a historical personage like Krishna, Shiva is the name given to God in the last aspect of His threefold nature (Creator-Preserver-Destroyer). Shiva, the Annihilator of maya or delusion, is symbolically represented in the scriptures as the Lord of Renunciates, the King of Yogis. In Hindu art He is always shown with the new moon in His hair, and wearing a garland of hooded snakes, ancient emblem of evil overcome and perfect wisdom. The “single” eye of omniscience is open on His forehead.

Unlike Krishna, Shiva is not a historical person. Shiva is the name given to God in the last aspect of his threefold nature (Creator-Preserver-Destroyer). Shiva is the destroyer of maya, or delusion. The scriptures symbolically portray him as the Lord of Renunciates, the King of Yogis. In Hindu art, he is always shown with the new moon in his hair and a garland of hooded snakes. The snakes are an ancient symbol of evil overcome and perfect wisdom. The “single” eye of all-knowing wisdom is open on his forehead.

The ideal of selfless service to all mankind, and of renunciation of personal ties and ambitions, leads the majority of swamis to engage actively in humanitarian and educational work in India, or occasionally in foreign lands. Ignoring all prejudices of caste, creed, class, color, sex, or race, a swami follows the precepts of human brotherhood. His goal is absolute unity with Spirit. Imbuing his waking and sleeping consciousness with the thought, “I am He,” he roams contentedly, in the world but not of it. Thus only may he justify his title of swami-one who seeks to achieve union with the Swa or Self. It is needless to add that not all formally titled swamis are equally successful in reaching their high goal.

Most swamis are guided by the ideal of selfless service to all humanity and renouncing personal ties and ambitions. These ideals lead them to work actively in humanitarian aid and education in India, or occasionally abroad. Rejecting all prejudice based on caste, creed, class, color, sex, or race, a swami lives by human brotherhood. His goal is complete unity with Spirit. He fills his waking and sleeping consciousness with the thought, “I am He,” and wanders contentedly. He is in the world but not of it. Only in this way can he live up to his title of swami, one who seeks union with the Swa or Self. Of course, not all who formally hold the title of swami are equally successful in reaching their lofty goal.

Sri Yukteswar was both a swami and a yogi. A swami, formally a monk by virtue of his connection with the ancient order, is not always a yogi. Anyone who practices a scientific technique of God-contact is a yogi; he may be either married or unmarried, either a worldly man or one of formal religious ties. A swami may conceivably follow only the path of dry reasoning, of cold renunciation; but a yogi engages himself in a definite, step-by-step procedure by which the body and mind are disciplined, and the soul liberated. Taking nothing for granted on emotional grounds, or by faith, a yogi practices a thoroughly tested series of exercises which were first mapped out by the early rishis. Yoga has produced, in every age of India, men who became truly free, truly Yogi-Christs.

Sri Yukteswar was both a swami and a yogi. A swami is formally a monk through his membership in the ancient order, but is not always a yogi. Anyone who practices a scientific technique for contact with God is a yogi. He may be married or unmarried, living a worldly life or formally committed to religion. A swami might follow only the path of dry reasoning and cold renunciation. But a yogi follows a specific, step-by-step process to discipline the body and mind and free the soul. A yogi takes nothing for granted on the basis of emotion or faith. He practices a thoroughly tested series of exercises first laid out by the early rishis. In every age of India, yoga has produced men who became truly free, truly Yogi-Christs.

Like any other science, yoga is applicable to people of every clime and time. The theory advanced by certain ignorant writers that yoga is “unsuitable for Westerners” is wholly false, and has lamentably prevented many sincere students from seeking its manifold blessings. Yoga is a method for restraining the natural turbulence of thoughts, which otherwise impartially prevent all men, of all lands, from glimpsing their true nature of Spirit. Yoga cannot know a barrier of East and West any more than does the healing and equitable light of the sun. So long as man possesses a mind with its restless thoughts, so long will there be a universal need for yoga or control.

Like any other science, yoga applies to people in every climate and every age. Some ignorant writers have claimed that yoga is “unsuitable for Westerners”. This claim is entirely false and has sadly kept many sincere students from seeking yoga’s many blessings. Yoga is a method for calming the mind’s natural turmoil of thoughts. Without such control, restless thoughts prevent all people, in all lands, from glimpsing their true nature as Spirit. Yoga recognizes no barrier between East and West, just as the sun’s healing light shines equally on everyone. As long as people have minds filled with restless thoughts, everyone will need yoga, or control of the mind.

The ancient rishi Patanjali defines “yoga” as “control of the fluctuations of the mind-stuff.” [^24] His very short and masterly expositions, the Yoga Sutras , form one of the six systems of Hindu philosophy. [^24] In contradistinction to Western philosophies, all six Hindu systems embody not only theoretical but practical teachings. In addition to every conceivable ontological inquiry, the six systems formulate six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss.

The ancient sage Patanjali defines “yoga” as “control of the fluctuations of the mind-stuff.” [^24] His brief, masterful teachings, the Yoga Sutras, form one of the six systems of Hindu philosophy. [^24] Unlike Western philosophies, all six Hindu systems include practical teachings as well as theory. Besides exploring every conceivable question about existence, the six systems lay out six specific disciplines. These disciplines aim to end suffering permanently and bring timeless bliss.

The common thread linking all six systems is the declaration that no true freedom for man is possible without knowledge of the ultimate Reality. The later Upanishads uphold the Yoga Sutras , among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence.

All six systems share one central teaching: no one can be truly free without knowing the ultimate Reality. Among the six systems, the later Upanishads endorse the Yoga Sutras as offering the most effective methods for perceiving truth directly. Through yoga’s practical techniques, people leave the barren world of speculation behind forever and know the true Essence through experience.

The Yoga system as outlined by Patanjali is known as the Eightfold Path. The first steps, (1) yama and (2) niyama , require observance of ten negative and positive moralities-avoidance of injury to others, of untruthfulness, of stealing, of incontinence, of gift-receiving (which brings obligations); and purity of body and mind, contentment, self- discipline, study, and devotion to God.

The Yoga system outlined by Patanjali is known as the Eightfold Path. The first steps, (1) yama and (2) niyama, require following ten moral principles, covering both restraint and positive action. These principles call for avoiding harm to others, lying, stealing, lack of sexual restraint, and accepting gifts (which creates obligations). They also call for purity of body and mind, contentment, self-discipline, study, and devotion to God.

The next steps are (3) asana (right posture); the spinal column must be held straight, and the body firm in a comfortable position for meditation; (4) pranayama (control of prana , subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects).

The next steps are (3) asana (correct posture). The spine must be kept straight, and the body steady in a comfortable position for meditation. Next are (4) pranayama (control of prana, subtle life currents) and (5) pratyahara (withdrawing the senses from external objects).

The last steps are forms of yoga proper: (6) dharana (concentration); holding the mind to one thought; (7) dhyana (meditation), and (8) samadhi (superconscious perception). This is the Eightfold Path of Yoga [^24] which leads one to the final goal of Kaivalya (Absoluteness), a term which might be more comprehensibly put as “realization of the Truth beyond all intellectual apprehension.”

The final steps are yoga itself: (6) dharana (concentration), holding the mind to one thought, (7) dhyana (meditation), and (8) samadhi (superconscious perception). This is the Eightfold Path of Yoga [^24], which leads to the final goal of Kaivalya (Absoluteness). The term Kaivalya may be easier to understand as “realization of the Truth beyond all intellectual understanding.”

“Which is greater,” one may ask, “a swami or a yogi?” If and when final oneness with God is achieved, the distinctions of the various paths disappear. The Bhagavad Gita, however, points out that the methods of yoga are all-embracive. Its techniques are not meant only for certain types and temperaments, such as those few who incline toward the monastic life; yoga requires no formal allegiance. Because the yogic science satisfies a universal need, it has a natural universal applicability.

“Which is greater,” someone may ask, “a swami or a yogi?” If and when final oneness with God is reached, the differences between the various paths disappear. The Bhagavad Gita, however, points out that yoga’s methods are all-inclusive. Yoga’s techniques are not meant only for people with certain personalities and temperaments, such as the few drawn to monastic life. Yoga requires no formal commitment. Because the science of yoga meets a universal need, it naturally applies to everyone.

A true yogi may remain dutifully in the world; there he is like butter on water, and not like the easily-diluted milk of unchurned and undisciplined humanity. To fulfill one’s earthly responsibilities is indeed the higher path, provided the yogi, maintaining a mental uninvolvement with egotistical desires, plays his part as a willing instrument of God.

A true yogi may live in the world and fulfill his duties. There he is like butter on water, not like the easily diluted milk of unchurned, undisciplined humanity. Fulfilling one’s earthly responsibilities is indeed the higher path, provided the yogi remains mentally detached from selfish desires. He must also play his part as a willing instrument of God.

There are a number of great souls, living in American or European or other non-Hindu bodies today who, though they may never have heard the words yogi and swami , are yet true exemplars of those terms. Through their disinterested service to mankind, or through their mastery over passions and thoughts, or through their single hearted love of God, or through their great powers of concentration, they are, in a sense, yogis; they have set themselves the goal of yoga-self-control. These men could rise to even greater heights if they were taught the definite science of yoga, which makes possible a more conscious direction of one’s mind and life.

Many great souls today live in American, European, or other non-Hindu bodies. Though they may never have heard the words yogi and swami, they truly embody what those terms mean. Some serve humanity selflessly, or master their passions and thoughts, or love God wholeheartedly, or have great powers of concentration. Through these qualities, they are, in a sense, yogis. They have made self-control, the goal of yoga, their own goal. These men could reach even greater heights if they were taught the precise science of yoga. This science allows people to guide their minds and lives more consciously.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist.

Some Western writers have misunderstood yoga by looking at it only superficially. But yoga’s critics have never practiced it. Among the many thoughtful tributes to yoga is one by Dr. C. G. Jung, the famous Swiss psychologist.

“When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes. [^24] “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities.

“When a religious method presents itself as ‘scientific,’ it can be sure of an audience in the West. Yoga meets this expectation,” Dr. Jung writes. [^24] “Beyond the appeal of something new and the fascination of something only partly understood, Yoga deserves its many followers. Yoga offers the possibility of experience under controlled conditions, satisfying the scientific need for ‘facts.’ Beyond that, Yoga promises possibilities never dreamed of because of its breadth, depth, ancient origins, teachings, and methods. These teachings and methods cover every aspect of life.

“Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga [^24] also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos.

“Every religious or philosophical practice involves psychological discipline, a method of caring for the mind’s health. The many purely physical practices of Yoga [^24] also care for the body’s health better than ordinary gymnastics and breathing exercises. This is because Yoga is not merely mechanical and scientific, but also philosophical. In training the body’s parts, Yoga unites them with the spirit as a whole. This unity is quite clear, for example, in the Pranayama exercises. In these exercises, Prana is both the breath and the universal forces at work in the cosmos.

“When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way.

“When a person’s action is also a cosmic event, the body’s response (nerve activation) joins with spiritual feeling (the universal idea). Together, these create a vibrant unity that no technique, however scientific, can produce. Yoga practice is unthinkable without the ideas on which Yoga is based, and would also be ineffective without them. Yoga brings the body and spirit together in an extraordinarily complete way.

“In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.”

“In the East, these ideas and practices have developed over several thousand years. There, an unbroken tradition has built the necessary spiritual foundations. I can readily believe that Yoga is the perfect and appropriate method there for bringing body and mind together. Yoga unites them so completely that their unity can hardly be questioned. This unity creates a state of mind that makes intuitions beyond consciousness possible.”

The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction. [^24]

The day is indeed approaching when the West will find the inner science of self-control as necessary as conquering nature. In this new Atomic Age, a scientifically undeniable truth will sober and broaden people’s minds: matter is actually concentrated energy. The subtler forces of the human mind can and must release energies greater than those in stones and metals. Otherwise, the newly unleashed atomic giant may turn on the world in mindless destruction. [^24]

24-1: I Corinthians 7:32-33.

24-1: 1 Corinthians 7:32-33.

24-2: Literally, “This soul is Spirit.” The Supreme Spirit, the Uncreated, is wholly unconditioned (neti, neti not this, not that) but is often referred to in Vedanta as Sat-Chit-Ananda, that is, Being-Intelligence-Bliss.

24-2: Literally, “This soul is Spirit.” The Supreme Spirit, the Uncreated, is entirely free of conditions (neti, neti not this, not that). But in Vedanta, the Supreme Spirit is often called Sat-Chit-Ananda, meaning Being-Intelligence-Bliss.

24-3: Sometimes called Shankaracharya. Acharya means “religious teacher.” Shankara’s date is a center of the usual scholastic dispute. A few records indicate that the peerless monist lived from 510 to 478 B.C.; Western historians assign him to the late eighth century A.D. Readers who are interested in Shankara’s famous exposition of the Brahma Sutras will find a careful English translation in Dr. Paul Deussen’s System Of The Vedanta (Chicago: Open Court Publishing Company, 1912). Short extracts from his writings will be found in Selected Works Of Sri Shankaracharya (Natesan & Co., Madras).

24-3: Sometimes called Shankaracharya. Acharya means “religious teacher.” As usual with such questions, scholars disagree about when Shankara lived. A few records indicate that the unmatched monist lived from 510 to 478 B.C. Western historians place him in the late eighth century A.D. Readers interested in Shankara’s famous explanation of the Brahma Sutras can find a careful English translation in the following book: Dr. Paul Deussen’s System Of The Vedanta (Chicago: Open Court Publishing Company, 1912). Short passages from Shankara’s writings appear in Selected Works Of Sri Shankaracharya (Natesan & Co., Madras).

24-4: “Chitta vritti nirodha”-Yoga Sutra I:2. Patanjali’s date is unknown, though a number of scholars place him in the second century B.C. The rishis gave forth treatises on all subjects with such insight that ages have been powerless to outmode them; yet, to the subsequent consternation of historians, the sages made no effort to attach their own dates and personalities to their literary works. They knew their lives were only temporarily important as flashes of the great infinite Life; and that truth is timeless, impossible to trademark, and no private possession of their own.

24-4: “Chitta vritti nirodha”-Yoga Sutra I:2. Patanjali’s date is unknown, though a number of scholars place him in the second century B.C. The rishis wrote treatises on all subjects with such insight that the ages have failed to make them outdated. Yet, to the dismay of later historians, the sages made no effort to record their dates or identities in their writings. The sages knew their lives mattered only briefly, like flashes of the great infinite Life. They also knew that truth is timeless, cannot be trademarked, and is not their private possession.

24-5: The six orthodox systems (saddarsana) are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent will delight in the subtleties and broad scope of these ancient formulations as summarized, in English, in History Of Indian Philosophy, Vol. I, by Prof. Surendranath DasGupta (Cambridge University Press, 1922).

24-5: The six orthodox systems (saddarsana) are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Scholarly readers will delight in the subtlety and wide scope of these ancient systems. An English summary appears in History Of Indian Philosophy, Vol. I, by Prof. Surendranath DasGupta (Cambridge University Press, 1922).

24-6: Not to be confused with the “Noble Eightfold Path” of Buddhism, a guide to man’s conduct of life, as follows (1) Right Ideals, (2) Right Motive, (3) Right Speech, (4) Right Action, (5) Right Means of Livelihood, (6) Right Effort, (7) Right Remembrance (of the Self), (8) Right Realization (samadhi).

24-6: Do not confuse this with the “Noble Eightfold Path” of Buddhism, a guide to how people should live. The eight parts are: (1) Right Ideals, (2) Right Motive, (3) Right Speech, (4) Right Action, (5) Right Means of Livelihood, (6) Right Effort, (7) Right Remembrance (of the Self), (8) Right Realization (samadhi).

24-7: Dr. Jung attended the Indian Science Congress in 1937 and received an honorary degree from the University of Calcutta.

24-7: Dr. Jung attended the Indian Science Congress in 1937. He also received an honorary degree from the University of Calcutta.

24-8: Dr. Jung is here referring to Hatha Yoga, a specialized branch of bodily postures and techniques for health and longevity. Hatha is useful, and produces spectacular physical results, but this branch of yoga is little used by yogis bent on spiritual liberation.

24-8: Dr. Jung is referring here to Hatha Yoga, a specialized branch of yoga using physical postures and techniques for health and longevity. Hatha is useful and produces spectacular physical results. But yogis focused on spiritual liberation rarely use this branch of yoga.

24-9: In Plato’s Timaeus story of Atlantis, he tells of the inhabitants’ advanced state of scientific knowledge. The lost continent is believed to have vanished about 9500 B.C. through a cataclysm of nature; certain metaphysical writers, however, state that the Atlanteans were destroyed as a result of their misuse of atomic power. Two French writers have recently compiled a Bibliography Of Atlantis, listing over 1700 historical and other references.

24-9: In his account of Atlantis in Timaeus, Plato describes the inhabitants’ advanced scientific knowledge. The lost continent is believed to have disappeared around 9500 B.C. in a natural catastrophe. However, some metaphysical writers state that the Atlanteans were destroyed because they misused atomic power. Two French writers have recently compiled a Bibliography Of Atlantis, listing over 1700 historical and other references.