Cooper Union forum; 5; Spring 1970

National Educational radio presents the Cooper Union forum a program taken from a meeting at the great hall of the Cooper Union in New York City by station WNYC. This presentation was recorded on February 26 1969 to introduce the discussion here is Dr. Johnson E. Fairchild Good evening ladies and gentlemen welcome to the career you know for all. The water that you could come to the program which is actually the beginning of. Three series. Professor Joseph Campbell is going to give here the first one lesson yoga. If anybody is capable of talking about already you know best of art literature as Dr. Campbell has spoken here is already times that.

Any introduction which I can give to him or for him worldly kindness of birth was. But for the one person in the audience who doesn't know his background and has to do with Sarah Lawrence College. There is a professor of literature. Of the universe to the University of Paris the University of Munich. He's written all kinds of very fine. Articles and. Books. The Hero With a Thousand Faces which receive the National Institute of Arts and Letters award The Masks of God. Which is a several volume a work of. Much intellectual interest. Myths and symbols of Indian art and civilization.

And. Philosophies of India. With doctors over. The Viking fort of over Arabian Nights. The art of Indian Asia. James Joyce. Decade of criticism. Has also appeared in the Cooper Union book I'm very happy to say. Basic believes one of the Forum programs which we of the president put out. We are very proud to have a minute. In any event in addition to all this is a nice good. I don't know how it has the time. But in any event. We're always happy to welcome back to the Cooper Union Dr. Joseph

Campbell. It's clicking on your ATM. I can remember some years ago when Dr. Martin Cooper was lecturing this company in this country. I attended a seminar that he was conducting. In which he said that God in this generation in this age had hidden his face. Well I at that time had just returned from a time in India and I took the liberty to raise by hand. And to ask him what he meant by the word God. That I had been in a country where God was believed to be revealing his face all the time. And I'll never forget the little crisis that ensued on that

intentionally innocent remark of mine. Dr Baba looked at me and he said do you mean to compare. And then he realized what he's about to say. And then he said everyone must come out of his exile. In his own way. Well now the interesting thing about India is that they don't feel that they're an exile. From God. Because in that world and in the pagan world in general. The divine dimension is within you. And. One turns within to find it and one does not have to depend on any authorized tradition to put one in touch with God.

Now the theme of this general program of Wednesday night has to do with the resolve of youth today. And the reason I've been asked to talk about yoga is that for the revolting Eurostar at least for some of them the interest in India and the interest in Buddhism as well as in Hinduism has become very very strong and compulsive and if one asks oneself why this is the answer that the quest for The Divine is not to be undertaken by way of an institution by way of what they're calling these days and establishment. And as we know in this whole tradition of Oz. Whether in the Jewish or in the Christian line. Their general doctrine is that the way to our

relationship to God is through a certain social institution. B It is rile RB at the church and these young people have the feeling that that is not the Antec. Particularly since a great many of the voices that speak for these institutions don't seem to know what they're talking about. They are rather repeating what they have heard and been taught. That speaking of. Experiences of their own and so we can hear from such no authority as Dr Who but that God has hidden his face from this generation and people do not experience God. While elsewhere they do. And so what I'm here to talk about is the way to this experience.

Now. One has to concede right at the opening of a discussion of this kind. That what I'm about to describe as found and discovered through this route through this way may not correspond to your words or your words or yours. Your. Definition of God. But they do correspond to the experience of the divine at least as the divine is named. In other realms. Now the word yoga comes from a Sanskrit really Europe which is related to our English word yolk which means to yoke to tie two things together. Water being tied together in yoga. The experience of our individual waking consciousness.

And. That mystery which is the source of consciousness altogether. Your consciousness and the source of consciousness of which your consciousness is but a single moment a single. Statement. As these light bulbs around here each one is a rendition of the miracle of electricity. So each one of our individual systems of consciousness is a manifestation of a general miracle of consciousness of which we are more or less an adequate instrument. The basic idea in our end is that each of us is a limitation of consciousness. Each of us in his personality each of us in this peculiar idiosyncrasies is giving a limitation to consciousness and the goal of this yoga is as far as possible to break that limitation and at least to

become aware of your participation in something far greater than your personal experience of consciousness. The classical text of yoga is called the oak a sutra the word Sutra means is like our words. You are in surgery. The thread. The thread of yoga Yoga Sutras the thread that guides you to the essential mainline of yoga. This Yoga Sutras is a work attributed to a legendary sage. Perhaps the second centuries B.C.. The second aphorism is a definition of yoga and it runs as follows rather astonishing definition it is as follows. Yoga is the intentional stopping of the spontaneous activity of the mind substance.

Yoga is the intentional stopping of the spontaneous activity of the mind substance. The notion is that within the gray matter the visible matter of the brain there is a subtle substance that takes the forms of the objects and things that we are experiencing. For example as I look around here within my mind there is a response to you people and you are imprinted in this substance of my brain. Move your eyes very quickly and you can see how rapidly this mind substance changes form. Now the important point here is that it won't stand trying to put in your mind a single thought. Try to put in your mind a single image that you think you would like to hold to and that you would be able to hold. Look at your

watch. Concentrate on this. And you'll find that within five or ten seconds you are having associated thoughts. You're not holding to one thought. The mind ripples on it won't stand still. Yoga is the intentional stopping of the spontaneous activity of the mind. And what's the point in making it stop. The image that is given as a kind of example is that the surface upon. Which is rippled by a wind by a breeze the waters are dancing before you. And reflected in these waters are a lot of broken images. The clouds the trees at the side of the pool are all broken you can't distinguish anything nor can you look down into the water. Similarly our minds are dancing like this. And we think

that the Broken Images are. The image. The notion of yoga is that one is to stop the wind stop the dance of the waves stop the dance of this substance of consciousness. Let the waters be perfect they fill and clear. And you will see the image reflected. The clouds the trees. You will also see down to the bottom down inward to your own inner that the sandy bottom there and the fish. This is the image that is broken in all of these images and other words all of us are broken images not only us. But the walls around us the clouds the whole world as we experience it is a broken image a reflection dancing on the waves of time. Of a permanent unchanging

form of all these forms. Which cannot be perceived as our mind dances on. But can be perceived only when the water has still. And it is said that one walk when one has beheld this image one is transfixed to it is that it is the image of one's own deepest entity and that deepest and appears the same as empty of all of us and of all things. Fixed to death the yogi may very well. Not wish to have anything more. And not attending to the business of life. His body will as they say drop off on the other hand. Having seen that image of images he may open his eyes and then recognize it dancing in all the forms around us. And this is the joy of seeing in the manifold that one of which the manifold is a reflection.

But just think what it means. Your own ego your own character your own personality is just a reflex on a way. And if you identify yourself with that reflex and think oh here I come. There I go. How tragic how sad. Where is your true character. Is that permanent image down there. You will have misplaced your understanding of yourself. So the result of this experience is that of knowing who and what you are you are. An eternal presence that never came into being. Never will go out of being. There are always there's always wise and yet in a mysterious way. Never is and never wise in the way that you think you are.

This is a paradox although. Now in a later period of Indian thought. In about the fourth and fifth centuries A.D.. A very sophisticated development of the disciplines of yoga. It was formulated under the title of what is called they couldn't really need yoga. It could only need being the name of the spiritual energy of the man and the word means coiled up. And it's a feminine noun. And it refers to a little poetic image which is of the serpent power the serpent energy of the Spirit coiled up and biting its tail so to say. This energy this energy quantum which ought to be open and filling your whole body is actually concentrated in a

self contained and containing Not according to this mythological image. At the root of your spine. In the toxics down there at the end the bottom of the spine. And when the spiritual energy is in that condition the rest of your body the rest of your life is as it were deprived of its proper energy and light. And the goal of this strange yoga is to wake that step and and have him come up the spine. Now how is this done. Well you know all the basic pictures that you've seen of your piece they're seated in a balanced strong posture in drawn a certain way. That eyes are focused at about the plane the tip of the nose so that a consciousness should not be directed outward and get involved in all it's out there

and not slip in wouldn't get lost in the inner world of form. But just in different forms whether in or out air as they pass. And one is to begin then to breathe in a very special way. Now the thought is that breaths the pace of one's breathing controls the pace of one emotions. You know how it is when you become passionate off frightened something happens to the breathing. It stops you get tada on pants. There is a relationship between the breast rhythm and the state of one's consciousness. So by controlling the rhythm of the breath one is balancing settling down as it were quelling that wind that was rippling the waves. The breathing is very strange that one has to engage in what is to breathe then through the Right now call for a certain number of counts say about

eight. And then one is to hold the breath for another. A certain number of counts. And then breeze out through the other nostril. This isn't too easy to do so in the beginning you can do this. 3 then breathe out and then your to breathe then through the left nostril hold. Breathe Out to the right. And as you breathe you are to imagine that breath going down the whole length of the spine clearing the road for that serpent to come up. Now it's hard to know when one reads these works. And talks to people who have experienced these things. What they're talking about whether there really is the idea of that snake down there or whether this is a kind of image. Whether that is the idea of a clearing of the passages or whether this is just a propitious thought a good thought to have while you're doing this but in any case there comes a time when the

Yogi will realize of the potential yogi that serpent has begun to stare. Now the serpent is to be brought up the spine and it will pass. Through a series of centers which are called wheels or Lotus. There was a great Yogi in the last century named Rama Krishna who was a sort of virtue also in bringing this serpent up the spine. And his devotees his students would say to him Oh Master how is it. When they couldn't I mean it comes up and he would say well sometimes it's like a mouse scampering up. Sometimes it's like a monkey jumping from Locust a Lotus. Sometimes it's like a serpent slithering up. And these lotuses he says are hanging limp. But when they couldn't the Leni reaches them they open and they shimmer and shine. He's talking about some kind of experience.

Then they would say well how is it that the third largest thought at the fifth and the sixth and he would begin to tell them. But as his discussion would mount and he would arrive at the fourth and the fifth he would pass out. In the experience of those lotuses Now ladies and gentleman I am not going to pass out being simply a scholar of these matters. No professional or amateur or Yogi I'm going to be able to get up there all the way and let you know at least what the masters say of the sender's. Here we go here's the triptych Here's the geography of the road from here to San Francisco and back. They first station at the root of the spine is

called in this tradition which means the root base at this level. The spiritual energy is practically inert but it's gripping. It's hanging on to life. It won't give up. It is like. A dragon. Now you've all read fairy tales and you all know the customs and habits of dragons. Dragons like to guard things. Dragons guard things in caves and when people have killed the dragon and entered the cave What do they find inside they find a beautiful girl. And a heap of gold. Now the dragon can make no use of either. But he just grips and guards. A person like that we call a creep.

One who cannot enjoy a life and its boons but simply wants to be there around hanging on. Everybody has had this on one elbow. The second stage the second level of the can Delaney passage. Is that the level of the sex organs. This is cause for this. Her favorite resort. When the psyche is operating on this level one psychology is completely and explicitly for idea. Sex is the aim of life. Disappointments are understood in terms of sexual disappointment. All of the sexual urges are sublimated so that the whole world becomes a

field of sexual ideas. And anyone who has read Freud knows that practically anything in the world can be translated into a sexual symbol. At this level then one's aim is to achieve something outside of oneself on the level of sexual adventure. The third level is called Money poor Ah the word means. City of the shining jewel. This is the level of the navel. Last summer I came to my mind that last summer was the summer of money poor every What can we say. Up to date young lady was exhibiting the third chapter of. The character of today energy at this level as two countries all to eat to take everything to oneself. To master this is the level of the Adlerian

psychology or of nature's will to power. Now isn't it interesting that the character of the psyche as interpreted in this tradition and its basic levels corresponds exactly to the terminology of contemporary psychiatric studies. The will to Sex and the will to power fraud Eros and fan out toss. On these levels one's whole achievement is outside one is directed outward. But then comes the fourth level. This is the level of the heart. The name of this in Sanskrit is a very interesting word and Hotta which means not. Hit. What does that mean. Largely translated it means the sound that is not made by two things striking together. What sound would that be.

Every sound that we hear is made by two things striking together the sound of my voice the air striking on the lab or in jail cards. The sound that is not made by two things striking together. It is the sound of the energy of which all things are a precipitation. Now modern physics have told us that matter is energy. The energy before it becomes matter the energy that has precipitated this world and is precipitating it is the energy sound that is heard when this fourth chakra the level of the heart is met. Now what sounded that that sound. Ladies and gentlemen is the magical word of India. Ome o m. In Sanskrit the sound of 0 is analyzed into two sounds.

Ah. And hu hu. So it can be written either ome or ome. Now let's just pronounce this. Ah. Who am I. This is called The form letter syllable. Where is the fall out. Pronounce the sound you start at the back of the mouth and then the sound bass fills the mouth and then it closes at the lips. When properly pronounced you have filled the mouth with the vowel sounds. The statement is that all vowels are simply fractions of ome and consonants are simply interruptions of vowels so that all words all words are inflections of ohm just as all the images and forms are reflections of that form of forms that we see when the pond Stands Still

you see. If that image that is beheld when the pond stand still is called the divine image or the lord of whom we are all inflections then this sound of which all sounds are inflections is the sound of God. The sound is interpreted as follows. A. Ah. This is interpreted as referring to waking consciousness. We are awake. The subject and the object of knowledge separate from each other. Ah I see you. We are not the same. Furthermore all the objects that we see are of gross matter. Furthermore they have to be illuminated from without their not self luminous. On this level of waking consciousness I was to Tinian logic prevails. A is not B. O

is compared to the condition of dream consciousness. Now when you dream you're in a totally different state. The images that you see are projections of your own will so that although you are surprised by the images it is YOU who brought them thoughts of subject and object here. The subject of knowledge in the object known seem to be different but are actually the same. Furthermore as Freud and everybody else tells us dream symbol has many many many many meanings it's not just a simple thing. Furthermore dream images are luminous. You don't say turn on a light I want to see my dreams. They are self luminous and they are of subtle matter changing very rapidly. Totally different logic. The gods heavens hells and the demons are all figures of dream

consciousness. And just as we have simply right now said it the subject and object are not separate from each other. On dream level. So the gods are not outside of you out there. They are from your own heart. Heaven and Hell that gods and demons whatever god you name are your own. Being an aspect of your own consciousness according to this point of view not something outside. Absolutely because on this level there is no difference between outside and inside all is of the one we'll substance. And then we come to at the lips closed. This is the level of deep dreamless sleep. What has happened to consciousness or consciousness is there. It is

potential. It is covered with darkness. It is conscious of nothing. It is simple pure consciousness. But unfortunately your unconscious when you're bad. Some of the texts say we go there every night and sleep to that realm of pure unadulterated consciousness but unfortunately we are asleep now. Now the goal of yoga to put it very simply is to go to that goal. A way to be awake when you get there and then watch what you behold. Well all that you have ever beheld. Waking consciousness objects and dream consciousness objects. And now you've gone to a realm where there are need that so you will not behold objects there will be sheer unmitigated consciousness and there will

be no word because all of our words refer either to waking consciousness dream consciousness or. Unconsciousness. Consequently the three syllables. And the fourth. Silence. The silence out of which ohm and the world come. Back into which it goes. The silence that lies behind every one of us out of which we have come and back into which we go and which is within us now that is the silence that is to be reached and experienced in this grand moment. So when you hear this sound on. You are turned inward. This is that the level of the heart. And the texts always say and all the religions say this the hottest docked chamber where the devotee comes

to his God where the hands of the devotee touch the feet of the Lord and hear the worshipper and the worshipped first met. But you've only touched the feet. You want to behold the whole thing. So we want to hear this sound on and we want to behold the image of images not as reflected in all forms but in its purity and its perfection and this carries us to the next of these wheels these lotuses which is at the level of the problem. And this is called we should die which means purification. We are trying to purify our experience of the accident of time and space through which it has been coming to us. Now according to this view all the experiences of the lower three chakras. Are purely materialistic.

As soon as we reach the level of the heart a new sense comes to us a new sense of a new dimension which we did. We had heard about but we had never really experienced. And now we want to penetrate that dimension we want to go through it. So we've come to the level now of spiritual exercises. Those things which we do to open as it were the inner eye. And shut out the distractions of the material world. Now this is undertaken in all the traditions of the world. Primitive high culture east and west. This is a general human discipline. And this is the realm into which. That poor psychotic drops and fall of the realm of terrible psychological tensions. Terrible psychological fascinations terrible ordeals. This is the round which they disciplines of yoga unable you to

penetrate without going crazy. At the end of that journey one comes to what is called The Seven sixth chop crowd the sixth wheel the sixth Lotus just above and between the eyes. Which is called the lotus of command. This is white in the Christian tradition is called Heaven. This is where the soul B holds that image the image that I spoke about at the time lies but may mention the still pond. And they subject the whole to its proper object which is the total image of man and the universe namely the Lord of the world who supports the world and up to which the world is the image they are all made in the image of God and this is their God and to use Western terminology that we are not beholding. But my heavens my friends were only up to the sixth chapter of what more do you want.

According to the Indian view this is the greatest temptation of all namely heaven. We are beholding the bad tific blissful vision of God. The proper object of our love. Rama Krishna whom I've already mentioned says that at this level it is as though all that were a glass pane between the subject and the object of knowledge. The soul behold its God in rapture but is not one with God is related to God in knowledge. In vision but is not one with God. Thus seventh Chopra the ultimate experience is depicted as though it were the crown of the head hair the serpent power comes to the summit. This is called the thousand petal Lotus sauce rock. And bear. The pain between the subject and object is removed.

Both are gone. There is no subject. There is no object in the Mohammedan Sufi mysticism this is compared to the situation of the moss and the flame. The Moss sees flame and he dashes Sadeq hand burns his wings and comes back to his friends and says I've the most marvelous experience last night. I saw this wonderful thing and then the next night wishing to be one with that. The moth flies into the flame is burned up. And becomes the flame. So also here the soul joins God then there is neither God nor soul because God is a personification an image we've gone beyond images. This is the ultimate reach of Indian thought. Is beyond thought as the ultimate reach of

Indian thinking. And that is why they can say the divine power. Is you. It is what you really are not the you that you name and think of as having come into being and going out and being light have reflects on the waves. But that being of things which is your own substance. Now when we turn from the Hindu tradition to the Buddhist we find the same imagery. And I want to bring us down now having grown up with the Hindus come down with the Buddhists. First let me say that this strange domain here this line between the sixth and the seventh Chopra's above that there's nobody just below that there are YOU and GOD WHAT IS THIS line itself where the change takes place. This is called Maya. M.A. Y.A. which means the maker the maker of things and the world. My Ark has three powers

one. It cuts out the experience of eternity two it projects the experience of all things but three it can reveal through all things the experience of eternity it can reveal through all sounds the sound of ohm. It can reveal through all images the image of all the images. And THAT my friends is in the Orient. The function of art. To put things together in such a way that they will speak to you of the dimension of mystery of which they and you are equal manifestations. Now I'm going to come down to be a shorter trip down you know. Falling is faster and easier than writing by reviewing the themes of the Tibetan Book of the dead. This is the story of the experiences of the soul between death. And rebirth. There are supposed to be forty nine days

that elapsed between death and rebirth. They first experience on Death is the beholding of the pure light of consciousness. That is to say it has happened there. But unless one is prepared for it this light is so thrillingly terrible that one cannot regard that and one as it were closes oneself off and withdraws. Now when you cannot bear that light not the light of the seventh chapter of. Your descent begins you're on the way now to rebirth. And the story in the patten book of the dead is if you can stop yourself at any level. You will not be reborn. Now they begin to appear the forms of God as we call them but in the Buddhist tradition they are aspects of the Buddha. This is the sixth chapter where you behold God

and He has been held here in seven different transformations. All of these have special Buddha names like in the Hebrew the names of God they represent different aspects of this Miracle beyond miracles. There is the fire o cha not the solar but there is a vij. The one who supports the thunderbolt of wisdom. There is pardon my somber about the one born from the loudest there is right now somber about the one born from a jewel these may represent respectively the Buddha of Compassion and the Buddha of beauty. And there is another put it called a monk has said he who represents the power of striving for achievement. These are respectively in the center east south west and north of a great circle. And if one can't hold oneself to these images but is still

frightened of them. This is of God so to say. Then one drops to the fifth chopper that of the struggle the terrible battle of disciplines. And at this level the same boy does appear in horrendous frightening aspect. With many weapons and terrible aspects and the instruction that one receives and has received tells Do not be afraid of these terrifying aspects of God. I know that they are all aspects of your own consciousness. But if you cannot. Hold to those then you drop to the level of the heart. Now you are coming down. And this is known in this tradition and at this level in this direction as the level of judgement. Here is the moment where you either lose or hold. Finally

to the realm of the spiritual principles. They say that karmic wind begin to blow out one of the karmic when you begin to feel that there is something to do in the world. You begin to feel that it would be nice to have people say nice things about you that you would not like to have people say bad things about show that you are afraid of not being that you desire to be these are the winds of karma that pull you in when you're down. And the text says hold two thoughts in your mind. One. There is nothing that has to be done to. There is nothing to hold. Now if you lose those thoughts and the winds get you then they're moved behind you. Three great cliffs and you cannot go back. And these three great cliffs

have the following names and these other names that you must hold in mind when you hear people challenging you to do this and do that. Don't listen to what they say. Listen to what is talking. And what you will hear will be stupidity. Hatred and lust. These are the three things. That rule in the world. No matter how sweetly and fancy their inflections may be rendered. The lot of judgment will land appear at horrendous beastly power of God and his minions will begin tearing you to pieces. And you have one more instruction. Remember that these monsters splitting you in half even rating you talk you are but manifestations of your own consciousness. The point is that

no matter what people do to you in this world it is YOU that is doing it to yourself not you. In your personal character but you as a man. This is what man can do and this beastliness is in you know it. If you can know that and not feel resentment hatred revenge you will be released and you can become a Buddha. Right there and then. Well suppose you lose again. Now you move down to the levels of the third and second Chopra's And we're back with Dr. Freud. What one sees are males and females in union. And at the level of the third chapter the navel the effort is there struction is trying not to get between them. But if you go one level below that. Then you begin to feel.

Affection and love. For the womb in which you are to be born and the text says if you are to be born a male you will find yourself hating the father and loving the mother. And if you are to be born a female you will find yourself hating the mother and loving the father. This is Dr. Freud. Ninth Century B.C.. The problem now finally and last is to be born in an appetising womb not as a little pig or as a goat or as a Corella or something like that. But in a nice charming loving family. And if you're lucky that will happen. And then this little thing is born. And it thinks it knows nothing. It's dark. But think what it has experienced.

It has been through all the rounds. And those are all within it waiting to be re cognized recognised again. And all instruction can do whether yoga or otherwise is waken that little thing to what it already knows. This is the tonic doctrine of knowledge as implicit within you and all the instructor can do is waking you to that. That is the sense of yoga as I first spoke of it to unite you with that consciousness which is your own from being. Now the interesting thing as I've said is that. In the schizo phrenic conditions the same planes of consciousness are experienced in this case that I've spoken of. It's the man's name is Jesse Watson who went through this he was a naval officer who had a nervous breakdown after certain experiences.

He describes three realms of experience the realm of normal experience the realm of as it were being on the brink of a divine experience. The notion of divine beings who could guide one. The fear of the supreme light and all that. He also had a sense of tremendous spiritual power. Not as though he had gained this power but as though he had regained it. And this then is what yoga is all about. The rest are simply different techniques for bringing about these realizations. Now I'll conclude with a little anecdote from India which I have presented in this home once before I forgotten when. If any of you is present I think you won't mind hearing it again. It's the best anecdote I know for summarizing the

essence of this mystical problem and it's typical. Charming Indian animal fable it's the fable of a female tiger who is very very hungry has been stalking around. And is pregnant and about to give birth to her little one. She comes upon a herd of goats. And with great energy pounces on the go. And in doing so brings on the birth of her little one. And the strain kills her. The gulp scatter and when they come back to their grazing place but they find there is this little just born Tiger and it's dead mother. Now the goats have very strong parental instincts so they adopt the tiger who grows up imagining himself to be a gulp. He learns to eat grass and his teeth are very good for this. Nor is his to just evaporate as just the

grass. He learns to bleat he prances about with the cults and he having quite a jolly time. But he's a pretty. Disreputable unimpressive specimen of his race. Now when he reaches the age of adolescence a great male tiger pounces on the herd and again it scatters. But this is a little thing is a tiger and he standing there. So the big phone looks at him and the big what in heaven's name is living here with God's. Little thing goes man. And. Maybe it's a bit of grass. Well this is modifying to follow as you can imagine and buffets the little one a couple of times only gets a D so it bleeds. So I pick some by the scruff of the neck and carries him to a pond where the water is perfectly still.

There's no wind blowing and the little tiger looks and and he sees his own face for the first time. And the big tai chi the teacher the guru is looking in as well. And the big Tiger said. You see you have a tiger face. You're not God. You're like me. Mean like me. My hand again. But something's getting into this little thing system. So his big girl Rose takes him by the neck again and takes him to his den and there are the remains the bloody remains of a recently killed. So he takes a chunk of this bloody stuff. And he said Here have a chunk of the little thing backs away says I'm a vegetarian. This mess of made is pushed into his face and he gags on

it. And the text says as all do on true doctrine. So it goes. And. Now waiting for the first time in a good long life its own true food. He begins to feel going through his veins something rather stimulating and exhilarating and new and it sparks his own proper nature. His Tiger nature and without ever having had a lesson in how to be a tiger he stretches a Capp steps and he gives that little tiger rar. Kind of Tiger are a 1 0 0 1. And the big one says young man. Now we've got it. So let's go into the bar. And eat Tiger food. Now the lesson as all of you immediately recognize is that each one of you

is a tiger living among these dogs. Thank you. Will automatically. You are. Right. There are no right or wrong. Were. Were. Were. Was. Now ladies and gentlemen as though you didn't know the great famous was Joseph Campbell who won't let me call him a genius in public so I won't. But in any event he does pretty well with the business of yoga.

You have been listening to Dr Joseph Campbell speaking on yoga. The chairman was Dr Johnson E. Fairchild of the Cooper Union. The program was recorded February 26 1969 at the great hall of the Cooper Union in New York City by station WNYC. This is the national educational radio network.