Changes

===Prerequisites of Physical education means chiefly the combination of all exercises for the sake of the growth and upkeep of the body.<ref>http://incarnateword.in/cwm/12/general-messages-and-letters#p60</ref> ...the qualities that one can acquire through physical education.The first condition for acquiring power is to be obedient.<ref>http://incarnateword.in/cwm/12/messages-for-competitions#p54</ref>Education===

Physical education has three principal aspects: (1) control and Digestion, growth, blood-circulation, everything, everything is a discipline of the functioning of the body. Thought, movement, gestures, (2) an integraleverything is a discipline, methodical and harmonious development of all the parts and movements of the body and (3) correction of any defects and deformitiesif there is no discipline people immediately fall ill.<ref>httphttps://incarnateword.in/cwm/12/physical-educationcorrespondence#p3p371,p372</ref><center>~</center>The first condition for acquiring power is to be obedient.

...It's physical education that teaches the cells to be conscious. But The body must learn to develop the brain, obey before it's study, observation, intelligent education—especially observation can manifest power; and reasoning. And naturally, for the whole physical education of is the consciousness from most thorough discipline for the standpoint of character, it's yoga.<ref>http://incarnatewordbody.in/agenda/09/september-28-1968#p40</ref>

Physical Education is meant to bring into the So be eager and sincere in your efforts for physical education and you will acquire a powerful body. <ref>https://incarnateword.in/cwm/12/messages-for-competitions#p39,p40, consciousness p41</ref><center>~</center>...for a good many bodily defects can be rectified and controlmany malformations avoided by an enlightened physical education given at the proper time. But if for any reason this physical education has not been given during childhood or even in youth, discipline it can begin at any age and masterybe pursued throughout life. But the later one begins, the more one must be prepared to meet bad habits that have to be corrected, all things necessary rigidities to be made supple, malformations to be rectified. And this preparatory work will require much patience and perseverance before one can start on a constructive programme for a higher the harmonisation of the form and better lifeits movements. But if you keep alive within you the ideal of beauty that is to be realised, sooner or later you are sure to reach the goal you have set yourself.<ref>httphttps://incarnateword.in/cwm/12/messages-forphysical-competitionseducation#p15p13</ref>

...It is by an enlightened physical culture and by using physical activities―the activities ===Importance of the body―not for little personal needs and satisfactions, but to make the body more capable of expressing a higher beauty and consciousness. And for that, physical education has an important place, which should be given to it.<ref>http://incarnateword.in/cwm/13/aspiration-talks#p281</ref>Physical Education===

Physical Education is meant to bring into the body, consciousness and control, discipline and mastery, all things necessary for a higher and better life.<ref>https://incarnateword.in/cwm/12/messages-for-competitions#p11</ref><center>~</center>We have been given a body not to reject it but to make it into something better... The human body must be improved, perfected, and it must become a superhuman body capable of expressing a being higher than man. And this certainly cannot happen if we neglect it.It is a power by an enlightened physical culture and by using physical activities―the activities of attracting certain very material vibrationsthe body―not for little personal needs and satisfactions, which has but to make the body more capable of expressing a capacity higher beauty and consciousness. And for utilisation that increases its strength—which , physical education has an important place, which should be given to it.<ref>https://incarnateword.in/cwm/13/aspiration-talks#p273</ref><center>~</center>We have in us an intelligent will more or less enlightened which is the first instrument of our psychic being. It is this intelligent will that we must use in order to learn to live not like an animal man, but as a human being, candidate for Divinity.And the action first step towards this realisation is to become master of this body instead of remaining an impotent slave.One most effective help towards this goal is physical exerciseculture.For about a century there has been a renewal of a knowledge greatly favoured in ancient times, partially forgotten since then. Now it is reawakening, and with the progress of modern science, you see—it increases its strength through utilisationit is acquiring quite a new amplitude and importance. This knowledge deals with the physical body and the extraordinary mastery that can be obtained over it with the help of enlightened and systematised physical education.This renewal has been the result of the action of a new power and light that have spread upon the earth in order to prepare it for the great transformations that must take place in the near future. <ref>httphttps://incarnateword.in/cwm/0612/28to-women-about-julytheir-1954body#p4p21,p22,p23,p24,p25</ref><center>~</center>It may be good to remind you that we are here for a special work, a work not done anywhere else: we want to come into contact with the supreme consciousness, the universal consciousness, we want to receive it and manifest it. For that, we need a very solid base, and our base is our physical being, our body. We therefore need to prepare a solid, healthy, enduring body, skillful, agile and strong, so it may be ready for anything. There is no better way to prepare the body than physical exercises: sports, athletics, gymnastics and all other games are the best means to develop and strengthen the body. <ref>https://incarnateword.in/agenda/07/march-26-1966#p1</ref><center>~</center>I don’t see why there should be one special ideal for the physical education of girls and another for the education of boys.

Physical education aims at developing all the possibilities of the human body―possibilities of harmony, strength, suppleness, skill, endurance―and increasing the mastery of the functions of its members and organs, making the body a perfect instrument at the disposal of the conscious will... I must tell you once more that This programme is excellent for all human beings equally; there is no reason for us spiritual life does not mean contempt wanting to have another one for Matter but its divinizationgirls.<ref>https://incarnateword. in/cwm/08/25-july-1956#p41,p42,p43</ref><center>~</center>We have limbs and muscles and nerves, indeed everything that constitutes the body; if we don’t give them a special development, a special education, all these things do not want what they can to reject express the Power in the body , but to transform itis a very clumsy and very incomplete expression. For this, It is beyond question that a physical body which has been trained according to the most complete and rational methods of physical education culture is capable of things it could never do otherwise. I think no one of the means most directly effective can deny that. <ref>
httphttps://incarnateword.in/agendacwm/0809/april17-3september-19671958#p3
p15</ref>

...but for expressing '''For Transforming the Spirit no other animal can be compared with him...physical education, a systematic development of the muscles...Man is certainly, in an organised way, the first progressive animal who can augment his capacities, his possibilities, increase his faculties and acquire things that he did not have spontaneously. There is not one animal which can do that.<ref>http://incarnateword.in/cwm/09/13-november-1957#p7</ref>Body'''

===Advantages ... I must tell you once more that for us spiritual life does not mean contempt for Matter but its divinization. We do not want to reject the body but to transform it. For this, physical education is one of Physical Education===the means most directly effective. <ref>http://incarnateword.in/agenda/08/april-3-1967#p3
</ref><center>~</center>If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible. <ref>https://incarnateword.in/cwsa/29/peace-the-basis-of-the-sadhana#p18</ref><center>~</center>...the body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life, and it asks for little on its own account: what it craves for is duration, health, strength, physical perfection, bodily happiness, liberation from suffering, ease. These demands are not in themselves unacceptable, mean or illegitimate, for they render into the terms of Matter the perfection of form and substance, the power and delight which should be the natural outflowing, the expressive manifestation of the Spirit.<ref>https://incarnateword.in/cwsa/22/the-gnostic-being#p24</ref><center>~</center>Something there is in us or something has to be developed, perhaps a central and still occult part of our being containing forces whose powers in our actual and present make-up are only a fraction of what could be, but if they became complete and dominant would be truly able to bring about with the help of the light and force of the soul and the supramental truth-consciousness the necessary physical transformation and its consequences.…

So it gives physical education But even these changes would still leave a residue of material processes keeping the old way and not amenable to the higher control and, if this could not be changed, the rest of the transformation might itself be checked and incomplete. A total transformation of the body would demand a deep sufficient change of the most material part of the organism, its constitution, its processes and its set-up of nature.<ref>https://incarnateword.in/cwsa/13/the-divine-body#p19,p20</ref><center>~</center>It [''raison dthe descent of the higher consciousness into the most physical'être'': people capable ] brings light, consciousness, force, Ananda into the cells and all the physical movements. The body becomes conscious and vigilant and performs the right movements, obeying the higher will or else automatically by force of the consciousness that has come into it. It becomes more possible to control the functionings of the body and set right anything that is wrong, to deal with illness and pain etc. A greater control comes over the actions of stopping firesthe body and even over happenings to it from outside, saving drowning people e.g. minimising of accidents and small mishaps. The body becomes a more effective instrument for work. It becomes possible to minimise fatigue. Peace, happiness, strength, lightness in the whole physical system. These are the more obvious and so onnormal results which grow as the consciousness grows, but there are many others that are possible. There neednis also the unity with the earth-consciousness, the constant sense of the Divine in the physical, etc. <ref>https://incarnateword.in/cwsa/30/descent-and-the-lower-nature#p26</ref> 't be many''For Suppleness''' When you do gymnastics, is it not to make your body less rigid? And you go on progressing: if there were five hundred of themwhat you cannot do the first year, you are able to do after a few years.There are people who obtain an almost total suppleness, those, it would be enough for example, who do Asanas. Yes, one can obtain almost complete suppleness. ...With the entire townmind, in little groups going about like it is the same thing. It is through gymnastic exercises thatyou make yourself supple. It is a question of discipline, of development.<ref>
httphttp://incarnateword.in/agendacwm/1005/august16-30september-19691953#p19
p19</ref>

Sports help the body ===How to prepare for Make the Transformation.<ref>http://incarnateword.in/cwm/12/general-messages-and-letters#p60</ref>Body Conscious?===

As …it is very important to remember that the child developsinstinct of the body, so long as it remains intact, he must gradually is more reliable than any theory. <ref>https://incarnateword.in/cwm/12/physical-education#p6</ref><center>~</center>The way to really awaken the physical consciousness is physical education. It’s physical education that teaches the cells to be taught to observe conscious. <ref>http://incarnateword.in/agenda/09/september-28-1968#p40</ref><center>~</center>...“How does one awaken the functioning consciousness of his internal organs so the physical being?”, that he may control them more and more, and see is precisely the aim of physical education. It is physical education that this functioning remains normal and harmoniousteaches the cells to be conscious. As But for positionsthe development of the brain, postures and movementsit is study, observation, intelligent education, bad habits are formed very early above all observation and very rapidlyreasoning. And naturally, and these may have disastrous consequences for his the whole lifeeducation of the consciousness from the point of view of character, it is yoga. 
<ref>httphttps://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p53</ref><center>~</center>But as a general and absolute rule, the teachers and especially the physical-educationinstructors must be a constant living example of the qualities demanded from the students; discipline, regularity, good manners, courage, endurance, patience in effort, are taught much more by example than by words. And as an absolute rule: never to do in front of a child what you forbid him to do.<ref>https://incarnateword.in/cwm/12/correspondence#p5p112</ref><center>~</center>… by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

Sports are all In fact, the gamesbody must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, competitionsit rarely has the capacity of discernment it ought to have with regard to its masters, tournamentsthe mind and the vital. It obeys them blindly, etcat the cost of its own well-being.The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, all exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things based on contests than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and ending balanced life a new harmony will manifest in placings the body, reflecting the harmony of the higher regions, which will give it perfect proportions and prizesideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.<ref>httphttps://incarnateword.in/cwm/12/generalthe-science-messagesof-living#p13,p14</ref><center>~</center>…the body obeys the mind automatically in those things in which it is formed or trained to obey it, but the relation of the body to the mind is not in all things that of an automatic perfect instrument. The body also has a consciousness of its own and, though it is a submental instrument or servant consciousness, it can disobey or fail to obey as well. In many things, in matters of health andillness for instance, in all automatic functionings, the body acts on its own and is not a servant of the mind. If it is fatigued, it can offer a passive resistance to the mind's will. It can cloud the mind with tamas, inertia, dullness, fumes of the subconscient so that the mind cannot act. The arm lifts, no doubt, when it gets the suggestion, but at first the legs do not obey when they are asked to walk; they have to learn how to leave the crawling attitude and movement and take up the erect and ambulatory habit. When you first ask the hand to draw a straight line or to play music, it can't do it and won't do it. It has to be schooled, trained, taught, and afterwards it does automatically what is required of it. All this proves that there is a body-consciousness which can do things at the mind's order, but has to be awakened, trained, made a good and conscious instrument. It can even be so trained that a mental will or suggestion can cure the illness of the body. But all these things, these relations of mind and body, stand on the same footing in essence as the relation of mind to vital and it is not so easy or primary a matter as Augustine would have it. <ref>https://incarnateword.in/cwsa/28/the-lettersmind#p60p30</ref><center>~</center>In the admission of an activity such as sports and physical exercises into the life of the Ashram it is evident that the methods and the first objects to be attained must belong to what we have called the lower end of the being. Originally they have been introduced for the physical education and bodily development of the children of the Ashram School and these are too young for a strictly spiritual aim or practice to enter into their activities…. Yet what can be attained within the human boundaries can be something very considerable and sometimes immense: what we call genius is part of the development of the human range of being and its achievements, especially in things of the mind and will, can carry us halfway to the divine. Even what the mind and will can do with the body in the field proper to the body and its life, in the way of physical achievement, bodily endurance, feats of prowess of all kinds, a lasting activity refusing fatigue or collapse and continuing beyond what seems at first to be possible, courage and refusal to succumb under an endless and murderous physical suffering, these and other victories of many kinds sometimes approaching or reaching the miraculous are seen in the human field and must be reckoned as a part of our concept of a total perfection….

The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe...If one keeps Matter is the field and the creation of the Inconscient and the perfection of the operations of inconscient Matter, their perfect adaptation of means to an aim and end, the wonders they perform and the habit marvels of leading one's normal life alwaysbeauty they create, very soon one does not even notice testify, in spite of all the ignorant denial we can oppose, to the presence and power of consciousness of this Superconscience in every part and movement of the material universe. It is there in the body, has made it and its emergence in our consciousness is the secret aim of evolution and the menseskey to the mystery of our existence.<ref>httphttps://incarnateword.in/cwmcwsa/1213/toperfection-womenof-about-theirthe-body#p31p7,p8</ref><center>~</center>What we want is the transformation of the physical consciousness, not its rejection.

The best thing for your headache And so, in this case, what Sri Aurobindo has recommended as the most direct and most total way is surrender to take plenty the Divine—a surrender made more and more integral, progressively, comprising the physical consciousness and physical activities. And if one succeeds in this, then the physical, instead of physical exercise (such as gardening for example)being an obstacle, becomes a help.<ref>httphttps://incarnateword.in/cwm/1608/2519-februaryseptember-19351956#p2p17,p18</ref>

Physical education aims at developing all the possibilities of the human body―possibilities of harmony, strength, suppleness, skill, endurance―and increasing the mastery of the functions ===Role of its members and organs, making the body a perfect instrument at the disposal of the conscious will. This programme is excellent for all human beings equally; there is no reason for wanting to have another one for girls.<ref>http://incarnateword.Conscious Will in/cwm/08/25-july-1956#p43</ref>Physical Culture===

There are people who obtain an almost total suppleness''Q:'' ''Mother, thosein the physical education we practise here our aim is a greater and greater control over the body, for exampleisn't it? So, who do Asanas. Yesas Sri Aurobindo has said in what we read last time, one can obtain almost complete suppleness ...With that the mind, it is Hathayoga and Tantric methods give a very great control over the same thing. It is through gymnastic exercises that you make yourself supple. It is a question of disciplinebody, of development.<ref>http://incarnateword.in/cwm/05/16-september-1953#p19</ref>why don't we introduce these methods into our system?''

''A...a fundamental passive condition '' These are occult processes for acting on the body—the Tantric ones, at any rate—while the modern methods of development follow the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in ordinary physical process to give the body is all the best for that ...this perfection it is the reason why Yogis always sit capable of in an asanaits present state. One can accustom oneself to meditate walking, standing, lying, but sitting is the first natural position.<ref>
http://incarnateword.in/cwsa/29/concentration-and-meditation#p66
</ref>…

… The basis of all these methods is the power exercised by the outer change conscious will over matter. Usually it is necessary but a method which someone has used fairly successfully and set up as a part principle of action, which he has taught to others who in turn have continued and perfected it until it has taken a somewhat fixed form of one kind of discipline or another. But the inner change. If there whole basis is impurity and insincerity within, the outer change action of the conscious will on the body. The exact form of the method is not be effective; but if there is a sincere inner working, of primary importance…. But essentially all these disciplines depend above all on the outer change will help it person who practises them and accelerate the process. <ref>
http://incarnatewordway he uses them.One can, even in/cwsa/30/the-danger-most material, ordinary processes, make use of-this altogether external basis to infuse into them powers of a higher order. And all methods, whatever they may be, depend almost exclusively on the-ego-and-the-need-of-purification#p45</ref>person who uses them, on what he puts into them.

==What The yogi or aspiring yogi who does ''asanas'' to obtain a spiritual result or even simply a control over his body, obtains these results because it is Hathayoga?==with this aim that he does them, whereas I know some people who do exactly the same things but for all sorts of reasons unrelated to spiritual development, and who haven't even managed to acquire good health by it!

Hathayoga is a powerful, but difficult and onerous system whose whole principle of action is founded on an intimate connection between the body and the soul. ...The body is not to the Hathayogin a mere mass of living matterFor instance, but a mystic bridge between the spiritual and all the physical being;...scientific processes to give to the soul in the physical body the powermovements you make when dressing, the lighttaking your bath, the purity, the freedom, the ascending scales of spiritual experience which would naturally be open to it, if it dwelt here in the subtle and the developed causal vehicle....Hathayoga is, in its own way, a system of knowledgetidying your room… no matter what; but while the proper Yoga of knowledge is a philosophy of being put into spiritual practice, a psychological system, this is a science of beingmake them consciously, a psycho-physical system... It must not be forgotten, however, that both do arrive at the same end. Hathayoga, also, is a path, though by a long, difficult and meticulous movement, "duḥkham āptum", to the Supreme.All Yoga proceeds in its method by three principles of practice; first, purification,...secondly, concentration,...thirdly, liberation...The enjoyment of our liberated being which brings us into unity or union with the Supreme, is the consummation; it is will that for which Yoga is done. Three indispensable steps and the high, open and infinite levels to which they mount; and in all its practice Hathayoga keeps these in view.The two main members of its physical discipline, to which the others are mere accessories, are "āsana", the habituating of the body to certain attitudes of immobility, and "prāṇāyāma", the regulated direction and arrestation by exercises of breathing of the vital currents of energy in the body. ... it does mainly by these two methods, complex and cumbrous in action, but simple in principle and effective.The Hathayogic system of Asana has at its basis two profound ideas which bring with them many effective implications. The first is that of control by physical immobility, as the power of mental immobility in yoga of knowledge the second is that of power by immobility. It is the sign of a constant inability of the body to hold even the limited life energy that enters into or is generated in it...the first necessity of a greater status or action is to get rid of this disordered restlessness, to still the activity and to regulate it. The Hathayogin has to bring about an abnormal poise of status and action of the body and the life energy, abnormal not in the direction of greater disorder, but of superiority and self-mastery.The first object of the immobility of the Asana is to get rid of the restlessness imposed on the body and to force it to hold the "Pranic" energy instead of dissipating and squandering it... —just as the restless active mind seems to seize on and use irregularly and imperfectly whatever spiritual force comes into it, but the tranquilised mind is held, possessed and used by the spiritual force.The body, thus liberated from itself, purified from many of its disorders and irregularities, becomes, partly by Asana, completely by combined Asana and "Pranayama", a perfected instrument. ...The lightening of the heavy hold of the latter, of which the overcoming of fatigue is the first sign and the phenomenon of "utthāpana" or partial levitation the last, is one result. ...the Hathayogic siddhis or extraordinary powers of "garimā, mahimā, aṇimā" and "laghimā". Moreover, the life ceases to be entirely dependent on the action of the physical organs and functionings, such as the heart-beats and the breathing. All thismuscle should work, however, the result in its perfection of Asana and Pranayama, is only a basic physical power and freedom. The higher use of Hathayoga depends more intimately on Pranayama. ...but the principal gain is that by this purification the vital energy can be directed anywhere, to any part of the body and in any way or with any rhythm of its movementmuscle should work. The Prana has according to Yogic science a fivefold movement pervading all the nervous system and the whole material body and determining all its functionings. The Hathayogin seizes on the outward movement of respiration as a sort of key which opens to him the control of all these five powers of the "Prana". …a complete mastery of the body and the life and a free and effective use of them established upon a purification of their workings is founded as a basis for the higher aims of Hathayoga....this depends on the connection between the body and the mind and spirit and between the gross and the subtle body on which the system of Hathayoga takes its stand. Here it comes into line with RajayogaYou will see, and a point is reached at which a transition from the one to the other can be made.<ref>https://incarnatewordyou will obtain really amazing results.in/cwsa/23/hathayoga</ref> ===Cultivating Hathayoga===

''Q:'' ''Mother, in Going up and down the stairs—you cannot imagine how useful that can be from the point of view of physical education we practise here our aim is a greater and greater control over the bodyculture, isn't if you know how to make use of it? So. Instead of going up because you are going up and coming down because you are coming down, as Sri Aurobindo has said in what we read last timelike any ordinary man, that you go up with the consciousness of all the Hathayoga muscles which are working and Tantric methods give of making them work harmoniously. You will see. Just try a very great control over little, you will see! This means that you can use all the movements of your life for a harmonious development of your body, why don't we introduce these methods into our system?''.

''A.'' These are occult processes for acting on the body—the Tantric onesYou bend down to pick something up, you stretch up to find something right at any rate—while the modern methods top of development follow the ordinary physical process to give the body all the perfection it is capable of in its present state. ...the basis of all these methods is the power exercised by the conscious will over matter. ...movementsa cupboard, on the other handyou open a door, if they are made consciously, deliberately, with a definite aimyou close it, suddenly start helping you have to form your muscles and build up your body. ...these very movements with the will to develop this muscle or thatgo round an obstacle, to create there are a general harmony in his body—he succeeds. ...Therefore, what I mean is that the method hundred and one uses has only a relative importance in itself; it is the will to obtain a certain result that is important.The yogi or aspiring yogi who does asanas to obtain a spiritual result or even simply a control over his body, obtains these results because it is with this aim that he does them, whereas I know some people who things you do exactly the same things but constantly and which you can make use of for all sorts of reasons unrelated to spiritual development, your physical culture and who haven't even managed which will demonstrate to acquire good health by it! ...This amounts to saying you that it is the conscious will consciousness you put into it which acts on matterproduces the effect, not a hundred times more than just the material fact. ...This means that you can use all the movements of your life for a harmonious development of your body. ..doing it.So, you choose the method you like best, but you can use the whole of your daily life in this way. ..way….To think constantly of the harmony of the body, of the beauty of the movements, of not doing anything that is ungraceful and awkward. You can obtain a rhythm of movement and gesture which is very exceptional."Something there is in us or something has to be developed, perhaps a central and still occult part of our being containing forces whose powers in our actual and present make-up are only a fraction of what could be, but if they became complete and dominant would be truly able to bring about with the help of the light and force of the soul and the supramental truth-consciousness the necessary physical transformation and its consequences. ...But even these changes would still leave a residue of material processes keeping the old way and not amenable to the higher control and, if this could not be changed, the rest of the transformation might itself be checked and incomplete. A total transformation of the body would demand a sufficient change of the most material part of the organism, its constitution, its processes and its set-up of nature."<ref>httphttps://incarnateword.in/cwm/09/17-july-1957#p2,p3,p4,p5,p6,p8,p9</ref>

Mechanical, these are the Asanas, =Hathayoga. It is done with this intention. ...The psychological method is Yoga. To seek within oneself through introspection what is permanent, what is constant. That's all.<ref>http://incarnateword.in/cwm/05/16-december-1953#p4</ref>=

No use doing asanas Hathayoga selects the body and the vital functionings as its instruments of perfection and pranayam. It realisation; its concern is not necessary to burn with passionthe gross body. <ref>https://incarnateword. What is needed in/cwsa/23/the-systems-of-yoga#p7</ref><center>~</center>Hathayoga is a patient increasing of the power of concentration powerful, but difficult and steady aspiration so that the silence you speak onerous system whose whole principle of may fix in action is founded on an intimate connection between the heart body and spread to the other members. Then the physical mind and subconscient can be cleared and quietedsoul.***The asanas are one means for control of the body, as is Pranayam for the life-forceskey, but neither is indispensable.***Mother thinks that the shirshasana is not safe for your eyes. While some body the secret both of bondage and of release, of these asanas are simple animal weakness and safeof divine power, others are not so; they require a training of the body or practice under obscuration of the eye mind and soul and of an expert. It might not be prudent for you to take them up in an amateur fashion.***Pranayam is safe only if one knows how to do it and is on guard against its possible dangers: (1) danger to health by mistakes in the methodtheir illumination, (2) rising of the vital forces, especially lust, egoism subjection to pain and wrongly directed strength limitation and forceof self-mastery, (3) the awakening of concealed sanskaras death and of the physical nature or latent karma from past livesimmortality.***... it The body is not safe to do Pranayam without guidance by one who is expert in Rajayoga or Hathayoga. Pranayam is not the Hathayogin a part mere mass of living matter, but a mystic bridge between the sadhana here.***spiritual and the physical being...In fact the whole aim of the Hathayogin may be summarised from our point of view, though he would not himself put it is not safe in that language, as an attempt by fixed scientific processes to give to do Pranayam except under the directions of a guru who is siddha soul in either Rajayoga or Hathayoga. Gasping is obviously a sign of something wrong—for the breathing in Pranayam must be perfectly unimpeded and regular.***Your experience is correct. The true breathing is not merely physical body the power, the light, the inspiration and expiration from purity, the lungs which is merely freedom, the mechanism ascending scales of spiritual experience which would naturally be open to it, but a drawing if it dwelt here in of the universal energy of Prana into every cell of subtle and the bodydeveloped causal vehicle.[p<ref>http://incarnateword.in/cwsa/29/sankhya-and-yoga#p18

</ref>

===Benefits ...Hathayoga is, in its own way, a system of knowledge; but while the proper Yoga of knowledge is a philosophy of being put into spiritual practice, a psychological system, this is a science of being, a psycho-physical system. ... Hathayoga===, also, is a path, though by a long, difficult and meticulous movement, "duḥkham āptum"[difficult to attain], to the Supreme.

...By All Yoga proceeds in its numerous "āsanas" or fixed postures it method by three principles of practice; first cures , purification, that is to say, the body removal of all aberrations, disorders, obstructions brought about by the mixed and irregular action of the energy of being in our physical, moral and mental system; secondly, concentration, that restlessness which is a sign of to say, the bringing to its inability to contain without working them off in action full intensity and movement the vital forces poured into it from the universal Lifemastered and self-Oceandirected employment of that energy of being in us for a definite end; thirdly, gives to it an extraordinary healthliberation, force and suppleness and seeks that is to liberate it from the habits ...robust healthsay, prolonged youth, often an extraordinary longevity are attained. On the other hand, Pranayama awakens release of our being from the coiled-up serpent narrow and painful knots of the Pranic dynamism individualised energy in the vital sheath a false and opens to limited play, which at present are the Yogin fields law of consciousness, ranges our nature. The enjoyment of experienceour liberated being which brings us into unity or union with the Supreme, abnormal faculties denied to is the ordinary human life while consummation; it puissantly intensifies such normal powers is that for which Yoga is done. Three indispensable steps and faculties as he already possesses…<ref>http://incarnatewordthe high, open and infinite levels to which they mount; and in all its practice Hathayoga keeps these in view.in/cwsa/23/the-systems-of-yoga#p9

</ref>

Asana is used by The two main members of its physical discipline, to which the others are mere accessories, are ''āsana'', the habituating of the Rajayoga only in its easiest body to certain attitudes of immobility, and most natural position''prāṇāyāma'', ...Coupled with the use regulated direction and arrestation by exercises of breathing of the mantra it brings the divine vital currents of energy into in the body . ... it does mainly by these two methods, complex and prepares for cumbrous in action, but simple in principle and facilitates that concentration in Samadhi. <ref>
http://incarnatewordeffective.in/cwsa/23/rajayoga#p7
</ref>

...the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama.<ref>
http://incarnateword.in/cwsa/23/rajayoga#p6</ref>===Limitations of Hathayoga===The results Hathayogic system of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet Asana has at the end we may ask what we have gained at the end of all this stupendous labourits basis two profound ideas which bring with them many effective implications. The object first is that of control by physical Natureimmobility, as the preservation power of mental immobility in yoga of knowledge the mere physical life, its highest perfection, ...On the other hand the physical results, increased vitality, prolonged youth, health, longevity are second is that of small avail if they must be held power by us as misers immobility in the Yoga of ourselves, apart from the common lifeknowledge, and for their own sake, not utilised, not thrown into the common sum of the world's activitiesparallel reasons.. Hathayoga attains large results, but at an exorbitant price and to very little purpose.<ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p10
</ref>

==What All this, however, is still a mere basis, the outward and inward physical conditions of the two instruments used by Hathayoga. There still remains the more important matter of the psychical and spiritual effects to which they can be turned. This depends on the connection between the body and the mind and spirit and between the gross and the subtle body on which the system of Hathayoga takes its stand. Here it comes into line with Rajayoga?==, and a point is reached at which a transition from the one to the other can be made.<ref>https://incarnateword.in/cwsa/23/hathayoga#p2,p4,p5,p6,p7,p12</ref>

Rajayoga aims at Hathayoga similarly depends on this perception and experience that the liberation vital forces and perfection not of the bodily, ...it fixes its eyes on the "citta", that stuff of mental consciousness in functions to which all these activities arise, our life is normally subjected and whose ordinary operations seem set and it seeksindispensable, even as Hathayoga with its physical material, first to purify can be mastered and to tranquillise.The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements operations changed or suspended with results that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation would otherwise be impossible and inclination that seem miraculous to the divine Purusha those who is have not seized the true lord of the mental kingdom, a pure, glad, clear state rationale of mind and heart is establishedtheir process.<ref>
httphttps://incarnateword.in/cwsa/23/thelife-systems-ofand-yoga#p11p3</ref>

…Rajayoga does not forget that the disabilities ===Process of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. ...it gets rid of the Hathayogic complexity and cumbrousness while it utilises... the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.<ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p12

</ref>Hathayoga===

===Prerequisites The chief processes of Hathayoga are ''āsana'' and ''prāṇāyāma''. By its numerous āsanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for Rajayoga===those exercises of respiration which are his most important instruments. These are called ''prāṇāyāma'', the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained. On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. <ref>https://incarnateword.in/cwsa/23/the-systems-of-yoga#p9</ref><center>~</center>The physical being is the instrument; but the physical being is made up of two elements, the physical and the vital, the body which is the apparent instrument and the basis, and the life energy, ''prāṇa'', which is the power and the real instrument. Both of these instruments are now our masters. We are subject to the body, we are subject to the life energy; it is only in a very limited degree that we can, though souls, though mental beings, at all pose as their masters. We are bound by a poor and limited physical nature, we are bound consequently by a poor and limited life-power which is all that the body can bear or to which it can give scope. Moreover, the action of each and both in us is subject not only to the narrowest limitations, but to a constant impurity, which renews itself every time it is rectified, and to all sorts of disorders, some of which are normal, a violent order, part of our ordinary physical life, others abnormal, its maladies and disturbances. <ref>https://incarnateword.in/cwsa/23/hathayoga#p5</ref> … Prana, the nervous or vital element in man which is centralised below the Manas and Chitta in the subtle body and connected with the navel in the Sthula Deha. Here I must distinguish between the Sukshma Prana and the Sthula Prana, the former moving in the nervous system of the subtle body as described in the Yogic books, the latter in the nervous system of the gross body. The two are closely connected and almost always act upon each other. The prana forms the link between the physical and the mental man. I must here warn you against stumbling into the error of those who try to harmonise Yogic Science with the physical science of the Europeans and search for the Yogic Nadis and Chakras in the physical body. You will not find them there. There are certain centres in the physical nervous system with which the Chakras correspond, otherwise Hathayoga would be impossible. But the Chakras are not these centres. The Europeans are masters in their own province of knowledge and there you need not hesitate to learn from them, but for God’s sake do not subject your higher knowledge to their lower; you will only create a most horrible confusion. Develop your higher knowledge first, then study their sciences and the latter will at once fall into their place.<ref>https://incarnateword.in/cwsa/11/yogic-sadhan#p52</ref><center>~</center>The mere function of breathing into and out of the lungs is only the most sensible, outward and seizable movement of the Prana, the Breath of Life in our physical system. The Prana has according to Yogic science a fivefold movement pervading all the nervous system and the whole material body and determining all its functionings. The Hathayogin seizes on the outward movement of respiration as a sort of key which opens to him the control of all these five powers of the Prana. He becomes sensibly aware of their inner operations, mentally conscious of his whole physical life and action. He is able to direct the Prana through all the ''nāḍīs'' or nerve-channels of his system. He becomes aware of its action in the six ''cakras'' or ganglionic centres of the nervous system, and is able to open it up in each beyond its present limited, habitual and mechanical workings. He gets, in short, a perfect control of the life in the body in its most subtle nervous as well as in its grossest physical aspects, even over that in it which is at present involuntary and out of the reach of our observing consciousness and will. Thus a complete mastery of the body and the life and a free and effective use of them established upon a purification of their workings is founded as a basis for the higher aims of Hathayoga. <ref>https://incarnateword.in/cwsa/23/hathayoga#p11</ref> <center>~</center>In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,—for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,—rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. <ref>
https://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p3
</ref><center>~</center>It is the sign of a constant inability of the body to hold even the limited life energy that enters into or is generated in it, and consequently of a general dissipation of this Pranic force with a quite subordinate element of ordered and well-economised activity. Moreover in the consequent interchange and balancing between the movement and interaction of the vital energies normally at work in the body and their interchange with those which act upon it from outside, whether the energies of others or of the general Pranic force variously active in the environment, there is a constant precarious balancing and adjustment which may at any moment go wrong. Every obstruction, every defect, every excess, every lesion creates impurities and disorders. ... Yet this interference is inevitable, since man lives not for the purposes of the vital Nature in him alone, but for higher purposes which she had not contemplated in her first balance and to which she has with difficulty to adjust her operations. Therefore the first necessity of a greater status or action is to get rid of this disordered restlessness, to still the activity and to regulate it. The Hathayogin has to bring about an abnormal poise of status and action of the body and the life energy, abnormal not in the direction of greater disorder, but of superiority and self-mastery.<ref>https://incarnateword.in/cwsa/23/hathayoga#p6</ref><center>~</center>The first object of the immobility of the Asana is to get rid of the restlessness imposed on the body and to force it to hold the Pranic energy instead of dissipating and squandering it. The experience in the practice of Asana is not that of a cessation and diminution of energy by inertia, but of a great increase, inpouring, circulation of force. The body, accustomed to work off superfluous energy by movement, is at first it will be able to bear this increase and this retained inner action and betrays it by violent tremblings; afterwards it habituates itself and, when the Asana is conquered, then it finds as much ease in the posture, however originally difficult or unusual to it, as in its easiest attitudes sedentary or recumbent. It becomes increasingly capable of holding whatever amount of increased vital energy is brought to bear upon it without needing to spill it out in movement, and this increase is so enormous as to seem illimitable, so that the body of the perfected Hathayogin is capable of feats of endurance, force, unfatigued expenditure of energy of which the normal physical powers of man at their highest would be incapable. For it is not only able to hold and retain this energy, but to bear its possession of the physical system and its more complete movement through it.<ref>https://incarnateword.in/cwsa/23/hathayoga#p8</ref><center>~</center>The higher use of Hathayoga depends more intimately on Pranayama. Asana deals more directly with the more material part of the physical totality, though here too it needs the aid of the other; Pranayama, starting from the physical immobility and self-holding which is secured by Asana, deals more directly with the subtler vital parts, the nervous system. This is done by various regulations of the breathing, starting from equality of respiration and inspiration and extending to the most diverse rhythmic regulations of both with an interval of inholding of the breath. In the end the keeping in of the breath, which has first to be done with some effort, and even its cessation become as easy and seem as natural as the constant taking in and throwing out which is its normal action. But the first objects of the Pranayama are to purify the nervous system, to circulate the life-energy through all the nerves without obstruction, disorder or irregularity, and to acquire a complete control of its functionings, so that the mind and will of the soul inhabiting the body may be no longer subject to the body or life or their combined limitations. <ref>https://incarnateword.in/cwsa/23/hathayoga#p10</ref>

Rajayoga also uses the Pranayama and for the same principal psychic purposes as the ===Attitude towards Hathayoga, but being in its whole principle a psychical system, ...but insists first on a moral purification of the mentality…divided in the established system under two heads, five "yamas" and five "niyamas". ...The object is to create a moral calm, a void of the passions, and so prepare for the death of egoism in the rajasic human being. ...a discipline of the mind by regular practices of which the highest is meditation on the divine "Being", and their object is to create a sattwic calm, purity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded.<ref>
http://incarnateword.in/cwsa/23/rajayoga#p5
</ref>===

===What is Samadhi''Q.Sweet Mother, you have said: “… Many methods have been framed to attain this perception [of the psychic being in us] and finally to achieve this identification [with the psychic being]. Some methods are psychological, some religious, some even mechanical.” Will you give some examples of this?===''

There ''A:'' Mechanical, these are almost as many ways the Asanas, Hathayoga. It is done with this intention [perception of arriving at Samadhi as there are different paths of Yogathe psychic being, finally leading to identification with it]. ...All The psychological method is Yoga . To seek within oneself through introspection what is permanent, what is constant. <ref>http://incarnateword.in its nature an attempt /cwm/05/16-december-1953#p4</ref><center>~</center>The true breathing is not merely the inspiration and an arriving at unity with expiration from the Supreme,—unity with lungs which is merely the being mechanism of the Supreme. ...to these two systemsit, to Rajayoga and Hathayoga, …in spite but a drawing in of the wide difference universal energy of their methods from that Prana into every cell of the path of knowledge, they have this same principle as their final justificationbody. …<ref>https://incarnateword.for in a synthetic /cwsa/29/sankhya-and integral Yoga they take a secondary importance; their aims have indeed to be included, but their methods can either altogether be dispensed with or used only for a preliminary or else a casual assistance.<ref> book synthesis of -yoga.#p21</ref>

This is the first step only. …the system proceeds to the perfect quieting ===Benefits of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.<ref>http://incarnateword.in/cwsa/23/the-systems-of-yoga#p12</ref>Hathayoga===

Intimately connected with The asanas are one means for control of the aim of body, as is Pranayam for the Yoga life-forces, but neither is indispensable. <ref>https://incarnateword.in/cwsa/29/sankhya-and-yoga#p16</ref><center>~</center>The body, thus liberated from itself, purified from many of Knowledgeits disorders and irregularities, becomes, partly by Asana, completely by combined Asana and Pranayama, a perfected instrument. It is freed from its ready liability to fatigue; it acquires an immense power of health; its tendencies of decay, age and death are arrested.The Hathayogin even at an age advanced beyond the ordinary span maintains the unimpaired vigour, health and youth of the life in the body; even the appearance of physical youth is sustained for a longer time.He has a much greater power of longevity, and from his point of view, the body being the instrument, it is a matter of no small importance to preserve it long and to keep it for all that time free from impairing deficiencies.It is not so all-important to be observed, also, that there are an enormous variety of Asanas in Hathayoga, running in their fullness beyond the number of eighty, some of them of the most complicated and difficult character. This variety serves partly to increase the results already noted, as well as to give a greater freedom and flexibility to the Yoga use of devotionthe body, but it still has serves also to alter the relation of the physical energy in the body to the earth energy with which it is related. The lightening of the heavy hold of the latter, of which the overcoming of fatigue is the first sign and the phenomenon of ''utthāpana'' or partial levitation the last, is one result. The gross body begins to acquire something of the nature of the subtle body and to possess something of its place there as relations with the swoon life-energy; that becomes a greater force more powerfully felt and yet capable of being into a lighter and freer and more resolvable physical action, powers which culminate in the ecstasy Hathayogic siddhis or extraordinary powers of divine love casts ''garimā'', ''mahimā'', ''aṇimā''and ''laghimā''. Moreover, the life ceases to be entirely dependent on the soulaction of the physical organs and functionings, such as the heart-beats and the breathing. These can in the end be suspended without cessation of or lesion to the life.<ref>https://incarnateword.in/cwsa/23/hathayoga#p9</ref><center>~</center>The power of these exercises of breathing to bring about a purified and unobstructed state of the nervous system is a known and well-established fact of our physiology.It helps also to clear the physical system, but is not entirely effective at first on all its canals and openings; therefore the Hathayogin uses supplementary physical methods for clearing them out regularly of all their accumulations. The combination of these with Asana,—particular Asanas have even an effect in destroying particular diseases,—and with Pranayama maintains perfectly the health of the body. But the principal gain is evident that where our objective includes by this purification the possession vital energy can be directed anywhere, to any part of the Divine body and in lifeany way or with any rhythm of its movement. <ref>https://incarnateword.in/cwsa/23/hathayoga#p10</ref><center>~</center>By Pranayama the Hathayogin is able to control, a state suspend and transcend the ordinary fixed operation of the Pranic energy which is all that Nature needs for the normal functioning of cessation the body and of the physical life cannot be and mind, and he becomes aware of the last consummating step or channels in which that energy distributes itself in all its workings and is therefore able to do things with his body which seem miraculous to the highest desirable condition: Yogic trance cannot be an aimignorant, just as the physical scientist by his knowledge of the workings of material forces is able to do things with them which would seem to us magic if their law and process were not divulged. …But the Pranic energy supports not only the operations of our physical life, but also those of the mind in so many Yogic systemsthe living body. Therefore by the control of the Pranic energy it is not only possible to control our physical and vital functionings and to transcend their ordinary operation, but to control also the workings of the mind and to transcend its ordinary operations. The human mind in fact depends always on the pranic force which links it with the body through which it manifests itself, and it is able to deploy its own force only a meansin proportion as it can make that energy available for its own uses and subservient to its own purposes. In proportion, therefore, as the Yogin gets back to the control of the Prana, and a means not by the direction of escape from the waking existenceits batteries opens up those nervous centres (''cakras'') in which it is now sluggish or only partially operative, but he is able to enlarge manifest powers of mind, sense and consciousness which transcend our ordinary experience. The so-called occult powers of Yoga are such faculties which thus open up of themselves as the Yogin advances in the control of the Pranic force and raise , purifying the whole seeingchannels of its movement, living establishes an increasing communication between the consciousness of his subtle subliminal being and active the consciousnessof his gross physical and superficial existence. <ref>
httphttps://incarnateword.in/cwsa/2318/samadhithe-superlife-life-of-our-life#p1p4,p5</ref>

==Bhakti Yoga=Individual to Universalisation===Bhakti in itself is as wide as the heart-yearning of the soul for the Divine. ...yoga of Bhakti resolves itself simply into these four movements, the desire of the Soul when it turns towards God and the straining of its emotion towards him, the pain of love and the divine return of love, the delight of love possessed and the play of that delight, and the eternal enjoyment of the divine Lover which is the heart of celestial bliss. These are things that are at once too simple and too profound for methodising or for analysis. ….how the way of devotion enters into a synthetic and integral Yoga, what place it takes there and how its principle affects the other principles of divine living.<ref>
http://incarnateword.in/cwsa/24/the-way-of-devotion#p1
</ref>

=Different Systems Hathayoga aims at the conquest of Yoga=the life and the body whose combination in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all Nature’s workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin. For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned. Hathayoga therefore seeks to rectify Nature and establish another equilibrium by which the physical frame will be able to sustain the inrush of an increasing vital or dynamic force of Prana indefinite, almost infinite in its quantity or intensity. In Nature the equilibrium is based upon the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy. <ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p8
</ref>

... the central principle ===Limitations of the chief schools of Yoga still prevalent in India...The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life. Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in every body and yet transcends all form and name.<ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p7

</ref>Hathayoga===

==Synthesis The results of Hathayoga are thus striking to the Yoga Systems==eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. ...On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.<ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p10
</ref><center>~</center>Pranayam is safe only if one knows how to do it and is on guard against its possible dangers: (1) danger to health by mistakes in the method, (2) rising of the vital forces, especially lust, egoism and wrongly directed strength and force, (3) the awakening of concealed sanskaras of the physical nature or latent karma from past lives. <ref>https://incarnateword.in/cwsa/29/sankhya-and-yoga#p18 </ref>

Perfection includes Rajayoga aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the "citta", that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. ...The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and bodyinclination to the divine Purusha who is the true lord of the mental kingdom, a pure, glad, so that clear state of mind and heart is established. <ref>
http://incarnateword.in/cwsa/23/the highest results -systems-of -yoga#p11</ref><center>~</center>Rajayoga also uses the Pranayama and for the same principal psychic purposes as the Hathayoga should be contained , but being in its whole principle a psychical system, it employs it only as one stage in the widest formula series of its practices and to a very limited extent, for three or four large utilities. It does not start with Asana and Pranayama, but insists first on a moral purification of the mentality. This preliminary is of supreme importance; without it the synthesis finally course of the rest of the Rajayoga is likely to be effected troubled, marred and full of unexpected mental, moral and physical perils. This moral purification is divided in the established system under two heads, five ''yamas'' and five ''niyamas''. ... ''Yama'' is, more largely, any self-discipline by mankindwhich the rajasic egoism and its passions and desires in the human being are conquered and quieted into perfect cessation. The object is to create a moral calm, a void of the passions, and so prepare for the death of egoism in the rajasic human being.The ''niyamas'' are equally a discipline of the mind by regular practices of which the highest is meditation on the divine Being, and their object is to create a sattwic calm, purity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded.<ref>
http://incarnateword.we would include in /cwsa/23/rajayoga#p5
</ref><center>~</center>But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the scope reactions of our liberated being the nervous system and the body. It adopts therefore from the Hathayogic system its devices of ''āsana'' and ''prāṇāyāma'', but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and perfected modes powerful efficacy of its methods for the control of activity the material lifebody and the vital functions and for the awakening of that internal dynamism, our basefull of a latent supernormal faculty, typified in Yogic terminology by the ''kuṇḍalinī'', the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental life, our intermediate instrumentforce by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. <ref>
http://incarnateword.in/cwsa/23/the-synthesissystems-of-the-systemsyoga#p18p12

</ref>

==Objects of Integral Yoga=What is Samadhi?===

We perceive that as Hathayoga, dealing Intimately connected with the life and bodyaim of the Yoga of Knowledge which must always be the growth, aims at the supernormal perfection of ascent or the physical life and its capacities and goes beyond it withdrawal into a higher or a divine consciousness not now normal to us, is the domain importance attached to the phenomenon of the mental lifeYogic trance, so Rajayoga, operating with to Samadhi. It is supposed that there are states of being which can only be gained in trance; that especially is to be desired in which all action of awareness is abolished and there is no consciousness at all except the mindpure supramental immersion in immobile, aims at a supernormal perfection timeless and enlargement infinite being. By passing away in this trance the soul departs into the silence of the capacities highest Nirvana without possibility of return into any illusory or inferior state of existence. Samadhi is not so all-important in the mental life and goes beyond Yoga of devotion, but it still has its place there as the swoon of being into which the domain ecstasy of divine love casts the spiritual existencesoul. ...Especially To enter into it is the spiritual life, supreme step of the ladder of Yogic practice in this system, too much associated with Rajayoga and Hathayoga. What then is the state nature of Samadhi. Our object or the utility of its trance in an integral Yoga? It is to make evident that where our objective includes the possession of the spiritual Divine in life, a state of cessation of life cannot be the last consummating step or the highest desirable condition: Yogic trance cannot be an aim, as in so many Yogic systems, but only a means, and its experiences fully active and fully utilisable in a means not of escape from the waking state existence, but to enlarge and even in raise the normal use of the functionswhole seeing, living and active consciousness. <ref>
http://incarnateword.in/cwsa/23/the-systems-of-yogasamadhi#p14
p1</ref>

===The Principle of the Integral Bhakti Yoga===

In Bhakti in itself is as wide as the heart-yearning of the soul for the Divine and as simple and straightforward as love and desire going straight towards their object. It cannot therefore be fixed down to any systematic method, cannot found itself on a psychological science like the Rajayoga, or a psycho-physical like the Hathayoga , or start from a definite intellectual process like the ordinary method of the Jnanayoga. ...Nature-powerthe more intimate yoga of Bhakti resolves itself simply into these four movements, coiled up with all the desire of the Soul when it turns towards God and the straining of its secret forces asleep in emotion towards him, the lowest nervous plexus pain of love and the earth-beingdivine return of love,—for only so much escapes into waking action in our normal operations as is sufficient for the limited uses delight of human life,—rises awakened through centre after centre love possessed and awakensthe play of that delight, too, in its ascent and passage the forces eternal enjoyment of each successive nodus of our being, the nervous life, divine Lover which is the heart of emotion celestial bliss. These are things that are at once too simple and ordinary mentalitytoo profound for methodising or for analysis. One can at best only say, here are these four successive elements, steps, if we may so call them, of the speechsiddhi, sightand here are, willlargely, some of the higher knowledgemeans which it uses, till through and above here again are some of the brain it meets with aspects and it becomes one with experiences of the divine consciousnesssadhana of devotion.<ref>
http://incarnateword.in/cwsa/24/the-principleway-of-the-integral-yogadevotion#p2
p1
</ref>==Integral Yoga==...All Yoga is in its nature an attempt and an arriving at unity with the integral YogaSupreme, they are not indispensable; for here —unity with the being of the reliance is on Supreme, unity with the power consciousness of the higher being to change Supreme, unity with the bliss of the lower existenceSupreme...To these two systems, a working is chosen mainly from above downward to Rajayoga and not the opposite wayHathayoga, and therefore we may as well now turn; for in spite of the development wide difference of their methods from that of the superior power path of knowledge, they have this same principle as their final justification. At the gnosis same time, it will not be awaited as necessary for us to do more than regard the instrumentative change spirit of their gradations in this part of the passing; for in a synthetic and integral Yogathey take a secondary importance; their aims have indeed to be included, but their methods can either altogether be dispensed with or used only for a preliminary or else a casual assistance.<ref>
httphttps://incarnateword.in/cwsa/2423/the-elements-of-perfectionhathayoga#p5
p1</ref><center>~</center>Perfection [in Integral Yoga] includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any ''raison d’être''unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.

…For Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind. <ref>
https://incarnateword.in/cwsa/23/the-synthesis-of-the-systems#p18,p19</ref><center>~</center>Most of the physical siddhis acquired by certain Yogins are brought about by some opening up of the law of the subtle or a calling down of something of the law of the spiritual body. The ordinary method is the opening up of the ''cakras'' by the physical processes of Hathayoga (of which something is also included in the Rajayoga) or by the methods of the Tantric discipline. But while these may be optionally used at certain stages by the integral Yoga, they are not indispensable; for here the reliance is on the power of the higher being to change the lower existence, a working is chosen mainly from above downward and not the opposite way, and therefore the development of the superior power of the gnosis will be awaited as the instrumentative change in this part of the Yoga. <ref>
http://incarnateword.in/cwsa/24/the-elements-of-perfection#p5
</ref><center>~</center>On the whole, for an integral Yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. It is true that their principal aims must be included in the integrality of the Yoga; but they can be brought about by other means. For the methods of the integral Yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho-physical processes on a large scale would be the substitution of a lower for a higher action.

<center>~</center>...then followed an era In Hathayoga and in the various attempts at divinisation of the development body there is also a line of philosophies and Yoga processes endeavour which more and more used attempted to arrive at the same achievement with regard to living matter; but this still awaits the discovery of the emotional true characteristic method and aesthetic being as power of spirit in the means of spiritual realisation …body.We may say therefore that the universal Consciousness after its descent into Matter has conducted the evolution there along two lines, one of ascent to the discovery of the self and spirit, the other of descent through the already evolved levels of mind, life and body so as to bring down the spiritual consciousness into these also and to fulfil thereby some secret intention in the creation of the material universe. Our Yoga is in its principle a taking up and summarising and completing of this process, an endeavour to rise to the highest possible supramental level and bring down its consciousness and powers into mind, life and body.

<center>~</center>This It is the universal Prana, as the ancients knew, which in various forms sustains or drives material energy will not be in its essence an outwardall physical things from the electron and atom and gas up through the metal, plant, animal, physical man. To get this pranic shakti to act more freely and forcibly in the body is knowingly or unknowingly the attempt of all who strive for a greater perfection of or muscular strengthin the body. The ordinary man tries to command it mechanically by physical exercises and other corporeal means, the Hathayogin more greatly and flexibly, but still mechanically by Asana and Pranayama; but will for our purpose it can be of the naturecommanded by more subtle, essential and pliable means; first, of an unbounded life-power or by a will in the mind widely opening itself to and potently calling in the universal pranic force, shakti on which we draw and fixing its stronger presence and more powerful working in the body; secondly, sustaining by the will in the mind opening itself rather to the spirit and its power and using this calling in a higher pranic energyfrom above, a superior or supreme supramental pranic force; thirdly, the last step, by the highest supramental will-power acting in of the spirit entering and taking up directly the task of the perfection of the body. ...when we go higherIn fact, it is always really a will within which drives and makes effective the relation is gradually reversedpranic instrument even when it uses what seem to be purely physical means; but at first it is then able to act in its own power or handle dependent on the rest only as a subordinate instrumentationinferior action.

...In our Yoga it is not a specialised process, but a spontaneous uprush of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and =More on the other side a descent of the Divine Consciousness and its Force into the body. This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of pure wideness and freedom Physical Education and knowledge, of a Divine Being or a Presence—sometimes one of these, sometimes several of them or all together. ...Once this descent becomes habitual, the Divine Force, the Power of the Mother begins to work, no longer from above only or from behind the veil, but consciously in the Adhara itself, and deals with its difficulties and possibilities and carries on the Yoga. <ref>
http://incarnateword.in/cwsa/30/the-inward-movement#p17</ref>Hathayoga =

===Individual Pranayama and other physical practices like asana do not necessarily root out sexual desire—sometimes by increasing enormously the vital force in the body they can even exaggerate in a rather startling way the force too of the sexual tendency, which, being at the base of the physical life, is always difficult to conquer. The one thing to do is to separate oneself from these movements, to find one’s inner self and live in it; these movements will not then any longer appear as belonging to oneself but as surface impositions of the outer Prakriti upon the inner self or Purusha. They can then be more easily discarded or brought to nothing. <ref>
http://incarnateword.in/cwsa/31/sex#p95
</ref><center>~</center>...if a posture is necessary for you, it will come by itself. And it’s perfectly true, for instance, that when necessary, the body will suddenly sit up straight—it comes spontaneously. As he said, the important thing is not the external frame but the inner experience, and if there is a physical necessity and your inner experience is entirely sincere, that physical necessity will come ALL BY ITSELF. ...Consequently, all those stories of posture and so on are the petty mechanical bounds of the human mind.<ref>http://incarnateword.in/agenda/04/may-11-1963#p31</ref><center>~</center>The sitting motionless posture is the natural posture for concentrated meditation—walking and standing are active conditions suited for the dispense of energy and the activity of the mind. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why Yogis always sit in an asana. One can accustom oneself to meditate walking, standing, lying, but sitting is the first natural position. <ref>https://incarnateword.in/cwsa/29/concentration-and-meditation#p61</ref><center>~</center>''Q. Should a girl participate in her normal programme of Physical Education during her periods?'' ''A:''Certainly if she is accustomed to physical exercise, she must not stop because of that. If one keeps the habit of leading one’s normal life always, very soon one does not even notice the presence of the menses.<ref>https://incarnateword.in/cwm/12/to Universalisation===-women-about-their-body#p30,p31</ref><center>~</center>

...the equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin. ...Hathayoga therefore seeks <center>What better offering can we make to rectify Nature and establish another equilibrium by which the physical frame will be able to sustain the inrush of an increasing vital or dynamic force of Prana indefiniteDivine, almost infinite in its quantity or intensity. ...in Hathayoga, the equilibrium opens a door than to offer the universalisation skill of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.<ref>
http://incarnateword.in/cwsa/23/the-systems-of-yoga#p8
</ref>our growing bodies?

...in Yoga the process is spiritual and psychic; even its vital Let us offer our efforts towards perfection, and physical processes are given education will take for us a spiritual or psychic turn new meaning and raised to a higher motion than belongs properly to the ordinary life and Matter, as for instance in the Hathayogic and Rajayogic use of the breathing or the use of Asana. ...this we shall have to do if our aim is to transform the human into the divine life. …the lower perfection will not disappear; it will remain but will be enlarged and transformed by the higher perfection which only the power of the spirit can give. <ref>http://incarnatewordgreater value.in/cwm/09/24-april-1957#p2</ref>

=More The world is preparing for a new creation, let us help through physical education, by making our bodies stronger, more receptive and more plastic, on Physical Culture and Hathayoga=the way to physical transformation. <ref>https://incarnateword.in/cwm/12/messages-for-competitions#p49,p50,p51</ref></center>