Yoga – Concentration, Renunciation and Purification
By yoga we mean basically only three things: the process of concentration, the process of renunciation and the process of purification. If you can concentrate upon the soul, if you can renounce all that is not emerging from the soul and if you can purify the mixtures of various kinds then that constitutes the process of yoga and then the soul can flower much more easily; the screen becomes more and more transparent and ultimately the screen can be completely removed even; or at least for the time being, it can be removed. And even when it falls again, the memory of that experience is so vivid in the outer mind, life and body that a great attraction remains in the body, life and mind to return back to that experience. A great aspiration – inextinguishable aspiration – begins to burn in our outer being i.e. body, life and mind. And these three processes of concentration, purification and renunciation are aided by three processes: the process of jnanayoga, of bhaktiyoga and karmayoga. All these three processes basically are processes of purification, renunciation and concentration. And if that happens very successfully then the psychic personality becomes very powerful. The body, life and mind consent and invite the soul. That is the meaning of agnimire. I worship the soul. When the body, life and mind begin to say agnimire, I'm worshipping the soul, when this repeats itself then the soul personality becomes very powerful, and the activities of the soul begin to multiply in the outer being. It may use body, life and mind as instruments, as real ministers but the real king really begins to govern and the real royal activities begin to take place, not only ministerial activities, but the real royal activities begin to operate.
What are the royal activities of the soul which are distinguished from the activities of the body, mind and life? These are four activities which are distinctly activities of the royal soul, the real governor of the soul. First is the activity of wisdom; and wisdom consists of seeing the invisible, knowing the unknowable. When this begins to take place then wisdom begins to grow. The ordinary mind only tries to see what is visible, tries to know what is knowable, but the mark of wisdom is that it tries to see the invisible and it knows the unknowable. That is the mark of the soul activity. The second is the activity of heroism, a spontaneous revolt against evil – spontaneous revolt – with a luminous idea of the truth. It is the second activity of the soul. The third is the activity of love which makes no demand from the loved, no merchandise in love. The true soul loves for the sake of love and makes no demand at all of return of any kind. It loves because it wants to love; it pours love for the sake of love, for the sake of joy. So it is distinguished from another kind of love. The other kind of love is what you might call the red love, this is the white love. The red love is what demands, you give a little love and then you demand a lot out of it, but this white love is simply a giver. And the fourth is spontaneous skills, development of spontaneous skills. You just take up a thing, you want to learn something and if the soul is developed then all the skills come automatically to you. You want to learn sitar for example, within a month you begin to learn it because the skill comes automatically to you. It is a special power of the soul, the secret of all skills is in the soul actually. In the outer body, life and mind it is a laborious movement; by tremendous repetition you get a skill. But the same thing if done by the soul personality, the skills becomes so easy; there is an out–flowering of skills. Saraswathi begins to play a full role and develops all the skills of personality. A great harmony is spontaneously manifesting when the soul begins to act. These are all activities of the soul.