Man …. wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if …. we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
As the supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every man, so its supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us.
For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture.
…. the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience […] becomes a step on the path to perfection.
Certainly, this is no short cut or easy sadhana. […] For it implies three stages of which only the last can be wholly blissful or rapid,—the attempt of the ego to enter into contact with the Divine, the […] preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation.
[…] here still exists in India a remarkable Yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of Nature; but it is a Yoga apart, not a synthesis of other schools. This system is the way of the Tantra.
The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will …
The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them […] to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship.
The Path of Knowledge aims at the realisation of the unique and supreme Self. … as ordinarily followed, (it) leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
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 inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
The chief processes of Hathayoga are asana and prayama. By its numerous asanas 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 …
No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life […].
The true and full object and utility of Yoga can only be accomplished when […] we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: “All life is Yoga.”
Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature.
Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one’s evolution into a single life or a few years or even a few months of bodily existence.