Complete Works of Swami Vivekananda. Swami Vivekananda
tension, it will have a tendency to produce the same tension in others. If you are strong and healthy, those that live near you will also have the tendency to become strong and healthy, but if you are sick and weak, those around you will have the tendency to become the same. In the case of one man trying to heal another, the first idea is simply transferring his own health to the other. This is the primitive sort of healing. Consciously or unconsciously, health can be transmitted. A very strong man, living with a weak man, will make him a little stronger, whether he knows it or not. When consciously done, it becomes quicker and better in its action. Next come those cases in which a man may not be very healthy himself, yet we know that he can bring health to another. The first man, in such a case, has a little more control over the Prana, and can rouse, for the time being, his Prana, as it were, to a certain state of vibration, and transmit it to another person.
There have been cases where this process has been carried on at a distance, but in reality there is no distance in the sense of a break. Where is the distance that has a break? Is there any break between you and the sun? It is a continuous mass of matter, the sun being one part, and you another. Is there a break between one part of a river and another? Then why cannot any force travel? There is no reason against it. Cases of healing from a distance are perfectly true. The Prana can be transmitted to a very great distance; but to one genuine case, there are hundreds of frauds. This process of healing is not so easy as it is thought to be. In the most ordinary cases of such healing you will find that the healers simply take advantage of the naturally healthy state of the human body. An allopath comes and treats cholera patients, and gives them his medicines. The homoeopath comes and gives his medicines, and cures perhaps more than the allopath does, because the homoeopath does not disturb his patients, but allows nature to deal with them. The Faith-healer cures more still, because he brings the strength of his mind to bear, and rouses, through faith, the dormant Prana of the patient.
There is a mistake constantly made by Faith-healers: they think that faith directly heals a man. But faith alone does not cover all the ground. There are diseases where the worst symptoms are that the patient never thinks that he has that disease. That tremendous faith of the patient is itself one symptom of the disease, and usually indicates that he will die quickly. In such cases the principle that faith cures does not apply. If it were faith alone that cured, these patients also would be cured. It is by the Prana that real curing comes. The pure man, who has controlled the Prana, has the power of bringing it into a certain state of vibration, which can be conveyed to others, arousing in them a similar vibration. You see that in everyday actions. I am talking to you. What am I trying to do? I am, so to say, bringing my mind to a certain state of vibration, and the more I succeed in bringing it to that state, the more you will be affected by what I say. All of you know that the day I am more enthusiastic, the more you enjoy the lecture; and when I am less enthusiastic, you feel lack of interest.
The gigantic will-powers of the world, the world-movers, can bring their Prana into a high state of vibration, and it is so great and powerful that it catches others in a moment, and thousands are drawn towards them, and half the world think as they do. Great prophets of the world had the most wonderful control of the Prana, which gave them tremendous will-power; they had brought their Prana to the highest state of motion, and this is what gave them power to sway the world. All manifestations of power arise from this control. Men may not know the secret, but this is the one explanation. Sometimes in your own body the supply of Prana gravitates more or less to one part; the balance is disturbed, and when the balance of Prana is disturbed, what we call disease is produced. To take away the superfluous Prana, or to supply the Prana that is wanting, will be curing the disease. That again is Pranayama — to learn when there is more or less Prana in one part of the body than there should be. The feelings will become so subtle that the mind will feel that there is less Prana in the toe or the finger than there should be, and will possess the power to supply it. These are among the various functions of Pranayama. They have to be learned slowly and gradually, and as you see, the whole scope of Raja-Yoga is really to teach the control and direction in different planes of the Prana. When a man has concentrated his energies, he masters the Prana that is in his body. When a man is meditating, he is also concentrating the Prana.
In an ocean there are huge waves, like mountains, then smaller waves, and still smaller, down to little bubbles, but back of all these is the infinite ocean. The bubble is connected with the infinite ocean at one end, and the huge wave at the other end. So, one may be a gigantic man, and another a little bubble, but each is connected with that infinite ocean of energy, which is the common birthright of every animal that exists. Wherever there is life, the storehouse of infinite energy is behind it. Starting as some fungus, some very minute, microscopic bubble, and all the time drawing from that infinite store-house of energy, a form is changed slowly and steadily until in course of time it becomes a plant, then an animal, then man, ultimately God. This is attained through millions of aeons, but what is time? An increase of speed, an increase of struggle, is able to bridge the gulf of time. That which naturally takes a long time to accomplish can be shortened by the intensity of the action, says the Yogi. A man may go on slowly drawing in this energy from the infinite mass that exists in the universe, and, perhaps, he will require a hundred thousand years to become a Deva, and then, perhaps, five hundred thousand years to become still higher, and, perhaps, five millions of years to become perfect. Given rapid growth, the time will be lessened. Why is it not possible, with sufficient effort, to reach this very perfection in six months or six years? There is no limit. Reason shows that. If an engine, with a certain amount of coal, runs two miles an hour, it will run the distance in less time with a greater supply of coal. Similarly, why shall not the soul, by intensifying its action, attain perfection in this very life? All beings will at last attain to that goal, we know. But who cares to wait all these millions of aeons? Why not reach it immediately, in this body even, in this human form? Why shall I not get that infinite knowledge, infinite power, now?
The ideal of the Yogi, the whole science of Yoga, is directed to the end of teaching men how, by intensifying the power of assimilation, to shorten the time for reaching perfection, instead of slowly advancing from point to point and waiting until the whole human race has become perfect. All the great prophets, saints, and seers of the world — what did they do? In one span of life they lived the whole life of humanity, traversed the whole length of time that it takes ordinary humanity to come to perfection. In one life they perfect themselves; they have no thought for anything else, never live a moment for any other idea, and thus the way is shortened for them. This is what is meant by concentration, intensifying the power of assimilation, thus shortening the time. Raja-Yoga is the science which teaches us how to gain the power of concentration.
What has Pranayama to do with spiritualism? Spiritualism is also a manifestation of Pranayama. If it be true that the departed spirits exist, only we cannot see them, it is quite probable that there may be hundreds and millions of them about us we can neither see, feel, nor touch. We may be continually passing and repassing through their bodies, and they do not see or feel us. It is a circle within a circle, universe within universe. We have five senses, and we represent Prana in a certain state of vibration. All beings in the same state of vibration will see one another, but if there are beings who represent Prana in a higher state of vibration, they will not be seen. We may increase the intensity of a light until we cannot see it at all, but there may be beings with eyes so powerful that they can see such light. Again, if its vibrations are very low, we do not see a light, but there are animals that may see it, as cats and owls. Our range of vision is only one plane of the vibrations of this Prana. Take this atmosphere, for instance; it is piled up layer on layer, but the layers nearer to the earth are denser than those above, and as you go higher the atmosphere becomes finer and finer. Or take the case of the ocean; as you go deeper and deeper the pressure of the water increases, and animals which live at the bottom of the sea can never come up, or they will be broken into pieces.
Think of the universe as an ocean of ether, consisting of layer after layer of varying degrees of vibration under the action of Prana; away from the centre the vibrations are less, nearer to it they become quicker and quicker; one order of vibration makes one plane. Then suppose these ranges of vibrations are cut into planes, so many millions of miles one set of vibration, and then so many millions of miles another still higher set of vibration, and so on. It is, therefore, probable, that those who live on the plane of a certain state of vibration will have