Vivekananda’s Raja Yoga presents a systematic, practical path to self-realization grounded in Patañjali’s Yoga Sūtras, interpreted through an Advaita Vedānta lens.
Raja Yoga is a highly revered, classic English language spiritual text. As such, I’m absolutely not going to review this text critically. At least not regarding the veracity of the metaphysical content or the various scientific truth claims made throughout the book.
I’m not interested in any of that.
I’ll leave that up to you should you choose to read it.
Moreover.
I’m not really reviewing any books from a more-than-minimally critical lens anymore. As important as critique is, when it happens on social media it just seems to promote conflict and hurt feelings.
And I’ve had just about enough of that.
I used to get rad like that. But my more recent reviews are more about appreciation than critique. And frankly, lately, if I don’t love a book—or at least really like it—I just can’t seem to finish it. So just about every review I post is a 5/5 lately.
For better or for worse.
That’s just where I’m at.
With one important exception.
While I’m much less interested in criticizing a text for its content or style, I do still engage in critical discourse regarding the broader historical and sociopolitical context of a work.
This should not be considered an endorsement of any particular political ideology. Even though, at the moment, just about any reflection on colonialism (as I’m about to make) seems to function as a dog whistle for just about everyone.
Anyway.
This book is written to communicate with a modern (as opposed to postmodern) English-speaking audience. As such, Vivekananda frames Raja Yoga in the scientific language of the late 1800s—the time in which it was written. This strategy was commonly adopted by Indian religious scholars and teachers from this period (and continuing to today) as a way of making Indian religion feel more accessible, rational, and legitimate to Western readers.
It also functioned—at least in effect—as a way of preserving Indian religious philosophy from the destructive effects of Western scholars and Christian missionaries, essentially functioning as a covert extension of British colonialism cloaked in overtly academic and/or humanitarian practices.
Given ALL that.
The scientific truth claims in this book should be understood as historical artifacts. As many of them are dated and inaccurate by today’s standards and understandings.
There is still a lot of interesting and useful material here, and the scientific framing can be helpful and effective when read loosely and analogously rather than exactingly and literally.
Another important thing to keep in mind while reading this text is that it is rooted in the (at least superficially) dualistic philosophy of Patañjali and his now famous Yoga Sūtras.
This gives the work an oddly dualistic tone. Particularly for a text associated with Advita (a non-dual current of Hinduism).
This might disappoint/confuse some of you Neo-Advita kids.
Anyway.
At its core, Raja Yoga teaches that the mind is the source of both suffering and liberation. By disciplining the mind through ethical living, meditation, and concentration, one can quiet the mental fluctuations (vṛttis) and directly perceive the true Self (Ātman) as one with ultimate Reality (Brahman).
Vivekananda introduces western readers to Patañjali’s Eightfold Path of Yoga (Aṣṭāṅga Yoga). Consisting of: 1. Yama – ethical restraints (non-violence, truthfulness, etc.); 2. Niyama – personal observances (discipline, contentment, study); 3. Āsana – posture (to support meditation, not physical fitness); 4. Prāṇāyāma – regulation of breath and vital energy; 5. Pratyāhāra – withdrawal of the senses; 6. Dhāraṇā – concentration; 7. Dhyāna – meditation; 8. Samādhi – complete absorption and subsequent self-realization.
NOTE: As previously mentioned, this book is grounded in Patañjali. As such it text will strike many contemporary readers as oddly dualistic for an Advitic text.
But it’s important to remember that, for Vivekananda, the culmination of practice, Samādhi, is described as a deeply experienced and ultimately transformative non-dual state, in which the illusion of separateness fully dissolves.
Vivekananda frames Raja Yoga as scientific, experiential, and universally accessible, presenting yoga not as mysticism or religion, but as a psychology of consciousness available to anyone willing to practice with discipline and sincerity.
All of this talk about universality will undoubtedly trigger a contemporary postmodern reader. Just try to remember that this book was published roughly thirty years after the U.S. Civil War.
Anyway.
I found lots of real value here.
It’s a classic for a reason.
5/5 stars ⭐️