YOGA is not a closed book. It is not a body of revelations made once for all, unverifiable and unsurpassable. It is not a religion; it is an advancing science, with its fields of inquiry and search always enlarging; its methods are not only intuitive but include also bold experimentation and rigorous verification by means of abiding experience and, finally, even physical change and transformation.
The Vedas and Upanishads have, in this sense, marked not a culmination, but a great beginning of the yogic endeavour. They are themselves records of subtle yogic processes, developing experiences, and enlargements of knowledge and power. They have been an original great synthesis, based upon some supreme realisations, and yet opening further gates of discoveries. In the words of the Vedic poet:
brahmānas tvā śatakrata
ud vamśam iva yemire /
yat sānoh sānum āruhad
bhūry aspasta kartvam // Rgveda l.10.1-2
'The priests of the word climb thee like a ladder,
O hundred-powered. As one ascends from peak to peak,
there is made clear the much that has still to be done.'
The later periods of history have witnessed in the yogic endeavour an increasing subtlety, plasticity, sounding of depths, extension of seeking, — even though this endeavour has been less surprisingly lofty and less massive in power. During the