Eight Lectures on Yoga

16. If I remember rightly, this practice and its result were one of the principal factors which enabled me afterwards to attain what is called the Trance of Wonder, which pertains to the Grade of a Master of the Temple, and is a sort of complete understanding of the organism of the universe, and an ecstatic adoration of its marvel. This Trance is very much higher than the Beatific Vision, for always in the latter it is the heart—the Phren—which is involved; in the former it is the Nous, the divine intelligence of man, whereas the heart is only the centre of the intellectual and moral faculties. 17. But, so long as you are occupying yourself with the physical, your results will only be on that plane; and the principal effect of these concentrations on small parts of the body is the understanding, or rather the appreciation, of sensuous pleasure. This, however, is infinitely refined, exquisitely intense. It is often possible to acquire a technique by which the skilled artist can produce this pleasure in another person. Map out, say, three square inches of skin anywhere, and it is possible by extreme gentle touches to excite in the patient all the possible sensations of pleasure of which that person is capable. I know that this is a very extraordinary claim, but it is a very easy one to substantiate. The only thing I am afraid of is that experts may be carried away by the rewards, instead of getting the real value of the lesson, which is that the gross pleasures of the senses are absolutely worthless. This practice, so far as it is useful at all, should be regarded as the first step towards emancipation from the thrall of the bodily desires, of the sensations self-destructive, of the thirst for pleasure. 18. I think this is a good opportunity to make a little digression in favour of Mahasatipatthana. This practice was recommended by the Buddha in very special terms, and it is the only one of which he speaks so highly. He told his disciples that if they only stuck to it, sooner or later they would reach full attainment. The practice consists of an analysis of the universe in terms of consciousness. You begin by taking some very simple and regular bodily exercise, such as the movement of the body in walking, or the movements of the lungs in breathing. You keep on noting what happens: 'I am breathing out; I am breathing in; I am holding my breath,' as the case may be. Quite without warning, one is appalled by the shock of the discovery that what you have been thinking is not true. You have no right to say: 'I am breathing in.' All that you really know is that there is a breathing in. 19. You therefore change your note, and you say: 'There is a breathing in; there is a breathing out,' and so on. And very soon, if you practise assiduously, you get another shock. You have no right to say that there is a breathing. All you know is that there is a sensation of that kind. Again you change your conception of your observation, and one day make the discovery that the sensation has disappeared. All you know is that there is perception of a sensation of breathing in or breathing out. Continue, and that is once more discovered to be an illusion. What you