To understand yoga you need to get hold of a good translation of Patañjali, the yoga sutra. I don’t know which is the best translation; there are so many of them. It says it starts out now yoga is explained; first verse. And the commentators say now has a special meaning because it follows from something else that you’re supposed to know beforehand. That you’re supposed to be, in other words, a civilized human being before you start out on yoga. We don’t teach yoga to baboons, and so you’re supposed to have been disciplined in artha, kama, and dharma—in politics, sensuality, and dharma; justice. And then you can start yoga.

Then the next verse is, Yogas chitta vritti nirodha, which means yoga is the cessation of revolutions of the mind. In other words, you can interpret that at many levels. Chitta meaning ‘consciousness,’ like a pool, like water, like a reflecting pool. If there are waves on that it doesn’t reflect, it breaks up all the reflections. So stop the waves on the mind and it will reflect reality clearly. ‘Get a perfectly calm mind;’ that’s one meaning of it. Or, another meaning of it is ‘stop thinking.’ Eliminate all contents from the mind; all thoughts, all feelings, all sensations—everything. How will you do that?

Well, it goes on to say you do it by certain steps. First of all, pranayama, which means the control of the breath; pratyahara, which means preliminary concentration; dhāraṇā, a more intense form of concentration; dhyāna, which is the same—dhyāna is Sanskrit for ‘Zen’—and that means profound union between subject and object; and finally samadhi, which is way out.

Now, what’s happening here? Control your mind. First of all, by breathing. Breathing is a very strange thing, because breathing can be viewed both as an involuntary and as a voluntary action. You can feel ‘I breathe,’ and yet you can feel ‘it breathes me.’ And they have all sorts of fancy breathing ways in yoga. They are very amusing to practice, because you can get very high on them. So they set you on these tricks. And, of course, if you are bright, you may begin to realize some things at that point. If you’re not very bright, then you’ll have to go on.

And so, next, they really get to work on concentration. Concentrate the mind on one point. Now this can be an absolutely fascinating undertaking. I suggest that you try it this way, if you want to make experiments: select a highlight on some bright—some polished surface; copper, or glass, or something—where there’s a little, tiny reflection, say, of a candle or an electric light bulb. Look at it and put your eyes out of focus so that the bright spot appears to be fuzzy; a fuzzy circle. Now look very carefully at the design in the fuzzy circle, and see if you can make it out. There is a definite pattern of blur, and you can have a wonderful time looking at that. Then go back, get your eyes into focus, and look at intense light. And you can go into it, and into it, and into it, like, you know, you are falling down a funnel, and at the end of that funnel is this intense light. And go down, go in, in, in, in, in, in—it’s a most thrilling experience.

Then, suddenly, the guru wakes you up and says, What are you doing that for?

Well, because I want realization.

Why?

Because we live in a world—if we identify ourselves with ego we get into trouble, we suffer, we’re in a mess.

He says, You afraid of that?

Yes.

So then, all that you’re doing to practice yoga is based on fear. You’re just escaping, you’re running away. How do you think you can get realization through fear? Now there’s one to think about.

So you think, Well, now, I’ve got to go on with my yoga practice, my concentrations, my exercises, but not for a fearful motive.
And you know that guru, you know—he’s watching you, and he’s a very, very sensitive man, and he knows when you’re doing—always knows what your motive is. So he puts you onto the kick of getting a pure motive. And that means very deep control of the emotions: I mustn’t have impure thoughts. Alright, so you go along and you manage to repress as many impure thoughts as possible, and then, one day, he asks you, Why are you repressing these thoughts? What’s your motive to try and to have a pure mind?

And you find out that you had an impure motive for trying to have a pure mind. That you did it for the same old reason you started out the thing in the beginning: because you were afraid. Because you wanted to play get-one-up-on-the-universe. And so, eventually, you find out, you see, that your mind is what is called in Sanskrit mudh, mudha, which means ‘crazy.’ Because it can only go in vicious circles. Everything it does to get out of a trap puts it more securely in the trap. Every step in the direction of liberation is a new tie-up. So that you started, you know, with molasses in one hand and feathers in the other. That was the original situation of man. The guru made you put them together, see, like that. And so, now, pick the feathers off. And the more it is, the more of a mess the whole thing gets. So get involved, and involved, and involved by this process. And he, in the meantime, you see, has been telling you, Yes, you made a little attainment today, but it was only the eighth stage and there are 64 altogether. And you’ve got to get that 64th stage. And he knows how to spin it out and drag it all out, because you are ever-hopeful that you’ll get that thing, just as you might win a prize, or win a special job, or a great distinction, and be somebody.

That’s the motivation all along, only it’s very spiritual here. It’s not for worldly recognition, you want to be recognized by the gods and the angels. But it’s the same story on a higher level. So he keeps holding out these baits. And as long as the pupil falls for them, he holds out more baits. Until, after a while, the pupil gets the realization that what he’s doing is running faster and faster in a squirrel cage. That he’s making an enormous amount of progress in getting nowhere, like in Alice Through The Looking-Glass, when the queen says, Here you have to run faster and faster to stay where you are. And so he impresses this upon you by these methods very thoroughly.

And at last you find out that you—as an ego, as what you ordinarily call your mind—are a myth, that you just can’t do this thing. You can’t do it by any of the means that have been held out to you. You can concentrate, yes—you’ve acquired a considerable power of concentration by doing all this—but you find you’re been doing it for the wrong reason. And there’s no way of doing it for the right reason.