2005/07/23-24台北Ashtanga Yoga學習之旅

陽明山清靜靜修處

天母教室前公園
董師兄與王師兄去印度修練,POST這些相片,祝其滿載而歸

仇師姊亦一同至印度修練,POST 2005/08/07嘉義蘭潭相片,以表祝福

2005/9/3+9/11最具潛力的YOGI

嘉義蘭潭(or Taiwan)最年輕的瑜珈行者--江師兄的公子
盤腿倒立式

王師兄
9月底即將啟程前往印度Mysore 向Sri Krishna Pattabhi大師學習ashtanga yoga
貼這2張相片祝其一路順風
NOTE:
王師兄 學習瑜珈抱著"以痛為師"的精神,希望"痛"來叫醒清明與覺知的靈魂,在與洪大師學習過程,曾經歷"黑色小內褲"的過程-即學正劈時,被老師重壓,微血管破裂形成黑色小內褲.如此走過"痛"的歷程,使他對瑜珈有更深的體驗與精進.

Why Yoga? 為什麼練瑜珈?-董振銘

因為樹木是我的兄弟，花兒是我的姐妹，而那孕育一切的大地是我的母親。

我花很多時間跟我的這些家人在一起，因為我的瑜珈修練?大部份都是在戶外、在山上、在大樹下、在花叢邊。偶爾有蝴蝶輕盈的經過，偶爾有幾聲鳥叫，而泥土與花草的味道，在我低下身時更滿滿的皆是。最重要的是那生命中最重要的元素--清清淨淨略帶甜味的空氣，存在於滿山滿谷之中。

練習瑜珈十幾年來，我完全的被瑜珈改造了，剛開始時只感到身體的變化，一點一滴隨著身體的改變，生活也不一樣了，飲食、穿著，甚至想法也變了。原來它從身體開始，逐漸地改變了一個人的一切。

開始時所有的拉筋都很辛苦，前彎、後彎、側轉，居然還有倒立！但偶有進展的成就感也很快樂，慢慢地喜歡上這種有運動的感覺。柔軟度變好、手腳變有力，腰細了、大腿不再粗厚、挺胸變的很容易，連晚上思緒雜亂難眠的狀況也有改善。在加拿大學會倒立的那一天，好像宣告一個新時代的到臨—我學會從另一個角度看這個世界了！身體的苦痛酸麻從此被提升到哲學的層次了。

我開始在夜晚就寢時渴望隔天清晨的到臨，在每一個清晨起床後不言不語、目標明確的前往圓山飯店的後山羽球場，舖下墊子，開始那一趟定點不動的神聖旅程。

在這一段旅程裡，我腳下、頭上的小空間就是我的天和地，我的身體即是我的小宇宙。每一次旅行的終點都是在吸的更深、呼的更長中，帶著淡淡喜悅與幸福感的氣息中盤腿而坐。然而每一趟旅程的開端卻大有不同… 今天會太冷嗎？還是太熱？身體狀況不好，少練一點吧？！感覺好像可以休息一天？不要天天練瑜珈吧？！可以做點別的事吧？！下雨了？是假日耶！！有颱風？！… 雖然大方向明確，但也充滿了紛紛擾擾的念頭，然而因為方向明確，逐漸所有其他的事都慢慢地不再吸引我了。星際大戰第III集上演了?那個主播愛了誰！誰沒有選上？那一個朋友生日、那一個朋友結婚？這一切在瑜珈的影響下都自願退讓了…

2002年到美國洛杉機發現的Ashtanga，把我的瑜珈再往上拉了一把。Ashtanga對我來說，是一股有尊嚴、充滿正義感的神奇力量，它讓我從小喜歡芭蕾屬於陰柔典雅的那一部分，加入了令人振奮的陽剛力量。

Ashtanga在跳躍中展現輕盈甚至像飛翔的特質相當吸引人，它讓我在難度很高的體位法裡反省，它特有的呼吸法節拍鮮明，令人意念更為集中，它讓我身體熱、出汗多，練的更徹底、呼吸的更深入，它重覆性出現的動作，讓我檢視我每天不同的狀況，它強調的核心力量，真正碰觸了我的核心，它在我的幾年努力之後，讓我真真正正的跟我的身體、跟我的呼吸在一起，它的一些較高階的動作，讓我完成後有如一片落下的樹葉，輕輕的附著在軟軟的泥土上。我與我的身體從此被提升到文學的層次了，但丁與莎士比亞、泰戈爾、社甫、李白、三島由紀夫，你們也都練Ashtanga嗎?

今天早上在陽明山中山樓旁的一個木頭平台上，我開始我的旅程，幾分鐘後上衣脫掉，幾分鐘後短褲脫掉，幾分鐘後通通都脫掉…陽光沒有保留地在我的身上；泥土、花與草的氣味沒有保留的在我的身上；那清清淨淨而略帶甜味的空氣沒有保留地不僅存在，而且進入我的身體！這超越了聆聽孟德爾頌那如同走在撒滿鮮花的陽光小徑上的音樂，這勝過了源自希臘，在義大利茁壯，遍及歐洲美國的雕塑、繪畫、建築的美…這是瑜珈！它讓我與大自然相伴相親、進而成為大自然的一部分，它讓我的內心中升起一股真摯善良而美麗的力量，這股力量讓我變的更勇敢、更勇於面對人生中所有的一切。

現在我在天母有自己的瑜珈教室，每天看著不同的人來練瑜珈，每個人都懷著不同的原因和想法而來，最多的是因為身體出了狀況，再來是想減肥、運動等等，他們在我的眼裡就像個孩子在摸索學習去認識自己的身體、認識這個世界，他們或許都還不知道，有一個更美的自己，在一個更美的世界裡等著他們用每一次的修練來發現。

星期三晚上6:15我又要開始教第一級的課，他們在第一分鐘就開始手酸，呼吸不順暢，有人放棄、有人硬撐、有人擦汗擦不停，站的腳開始發抖，有人很想停下來又不好意思，每一個不論困難或是簡單的動作對他們來說都是一個艱巨的任務，停留稍久就變成一段痛苦的過程，怎麼才能讓這些初學的人慢慢地感受到我所感受的呢？怎麼樣才能讓他們在酸痛、挫折感之中還願意接受我的帶領而繼續嚐試呢？從此我的修練不再只是我自己，而是關係著大群人。因為這樣的使命，我整堂課幾乎可說是連哄帶騙、軟硬兼施，一邊勤畫著一副腰細腿瘦的願景，一邊也提醒著一呼一吸不要憋氣，同時要激勵他們讓大家願意再酸麻下去，同時也要輕聲緩手的貼近他們的身體、與他們的苦難在一起，巧巧的建立共同努力的革命情感。

下課後照例會有幾位同學來跟老師示弱一番，滿足一下初學者都會有的過份誇張，自己苦痛的需求，當他—通常是她--跟我說”老師我的手，我的腳，我的肩，我的背… 怎樣酸、怎樣痛…” 我很專注的聽著她那沒有從丹田發出的、速度過快的講話聲時，我不能也不會說：”閉嘴！這一點酸痛算什麼！我已經聽的不想再聽了，你乖乖練就是了，話那麼多幹什麼?” 我只是冷靜地聽、誠懇地安撫她，腦海裡飄過侯孝賢電影裡阿公農夫跟一個孫子站在田中央，鏡頭慢慢地拉往遠遠的山。我嘴裡跟她說的是：真的會痛就先不要做，真的很酸就停下來先休息。心裡真正想說的是，回家的時候看看公園裡的樹，你會覺得好多了… 也不知道她會不會懂…

下一堂7:30的課，第四級，他們又來了，心裡準備要接受挑戰，身體卻不一定願意的一群人又來了，他們的意志力強，也就是心夠狠，接受了最嚴謹的Ashtanga完整版的考驗，他們用他們最親密的身體在100分鐘裡，迎接一個接一個必須要專心專意，困難度不低的瑜珈動作。在每一個動作轉換之前，使用核心力量將身體往後跳、往前滑，心跳的節拍是他們背景音樂，汗水淋漓是他們的能量展現，彼此的呼吸聲串連聲息與共、群體共修的集體感。老師的眼神、指導的聲音都會與他們原本的力量產生相乘效果，能有這些學生願意來吃這樣的苦，榮譽感、成就感，為人師的受敬重感，種種正面而光明且久久不散的感覺都自然而然地從心中某個角落實實在在的升起。他們之中的某些人一定有感受到我所感受到的天和地、日和月之間，他們也正在碰觸那生命的源頭，正在輕輕地敲開那通往美麗新境界的大門，我的生命因為有瑜珈和他們而大大地不同。

下課後，我把教室的門窗關上，熄燈。走過教室對面有好幾顆老樹的公園，微微的風從榮華二路的巷吹動老樹上緊密相疊的樹葉，樹的根伸進泥土裡牢牢地抓住它底下的土地，樹枝輕擺、樹葉相互拍打發出彷彿是om的能量聲，我帶著笑意緩步走過… 這世界的人們早晚都會知道，生活必須以身體為中心，生命都必須探尋出它的源頭，他們一定會知道，吸進乾淨的空氣是最重要而且是每個人與生俱有的權利，所有的人也都會領悟我們為什麼練瑜珈。會有更多人跟我們一起走上這神聖而喜悅的旅程，這個世界也會因為有瑜珈而變的更真實、更善良而美麗!!

94.06.15 董振銘

因董老師在多年前, 曾是洪大師的學生, 本文個人甚喜其深意, 故自"麥可紀與 Ashtanga 瑜珈"轉貼。前陣子自己曾與嘉義王師兄及李師姊拜訪董老師, 真感謝他們的熱忱招待。心得靜待自己沉澱後再POST。
NOTE:(版主備註)
1.台北天母的董振銘老師教室,詳http://www.ashtanga.com.tw/ http://home.kimo.com.tw/ming_yoga
2.董振銘老師學生的部落格(誠心推薦):麥可紀與 Ashtanga 瑜珈http://www.wretch.cc/blog/ashtanga

瑜珈經(Yoga Sutra)中英文

帕坦伽利 瑜伽經

Yoga Sutra by Patanjali

瑜伽經由梵文寫成，在翻譯上非常困難。現存的英譯本有數十種之多，但譯法各有不同，有時分句也不一樣。這篇譯文只是根據手頭上有的四個英譯本互相參照譯成，只宜作粗略的參考，不能算作確定的版本。

明師出版社

http://mingsbooks.com

第一章 靜坐冥想

1.1 現在，我們要解釋甚麼是瑜伽。
1.2 瑜伽是學會控制意識的轉變。
1.3 這樣，知覺者便能還其本來面目。
1.4 否則，我們便會認同於那些轉變。
1.5 那些轉變有五種，痛苦的與不痛苦的：
1.6 知識、謬誤、幻想、睡眠和記憶。
1.7 知覺、推論與親證都是知識。
1.8 錯誤的知識是謬誤，不由實相而來。
1.9 字面的知識但沒有對象便是幻想。
1.10 覺醒的失去便產生睡眠。
1.11 那些經驗過的事物還殘存的便是記憶。
1.12 通過鍛鍊和不執著於物，便能控制以上種種。
1.13 堅持不懈便是鍛鍊。
1.14 經過一段長時間，便能打下牢固的基礎。
1.15 不執著便是對所見所聽之物，毫無欲望。
1.16 由於知道了自己的真我，對世上種種都無欲無求，這便是最高的。
1.17 最高的冥想是由真我與宇宙聯合而產生真理、明辨、喜樂的知覺。
1.18 另一種冥想是由捨棄世俗和持久的鍛鍊達成，可以消解那些舊的習性。
1.19 那些無分別的存有，沒有了身體，完全溶入最高的自然。
1.20 其他人則要經過信心、發奮、記憶、靜慮、智慧等階段。
1.21 有些人意願很強，很快便可進入冥想。
1.22 由溫和到強烈的鍛鍊，效果最好。
1.23 此亦可由對神的順服達到。
1.24 神的靈，不受任何性質或行動所影響。
1.25 祂是所有知識的來源。
1.26 祂是古人，以至於今人的導師。
1.27 祂的象徵便是那神聖的聲音(AUM)。
1.28 此聲應常念誦，便可達到成功。
1.29 由它可達至宇宙的意識，並使一切毫無障礙。
1.30 疾病、怠惰、猶豫、疲弱、物欲、謬見、精神不集中、注意力不穩定，這些都是令意識分散的障礙。
1.31 此外還有憂慮、緊張、呼吸不勻等。
1.32 練習瑜伽可克服這一切。
1.33 心境的平靜來自友誼、仁愛、喜樂和平等心。要平等對待快樂的與受苦的，值得的和不值得的，便能使意識純潔。
1.34 控制呼吸也能克服這一切。
1.35 精微的知覺產生最高的意識轉變，使心靈平靜。
1.36 這是由於那超越的、內在的光。
1.37 亦由於意識控制了欲望。
1.38 亦由於對夢境和睡眠的知識。
1.39 亦由於靜坐冥想的鍛鍊。
1.40 那聯合由小至原子大至無限都能主宰。
1.41 真正的知見是知覺者、知覺的能力與被知覺者三者完全通透。
1.42 知覺者能像通過無疵的寶石來直觀對象。
1.43 真確的知識是能直觀對象。
1.44 同時思維有所轉化，淨化了記憶，使對象能在無思維的狀態下呈現。
1.45 精微的對象在無分別的情況下呈現。
1.46 以上的叫有種子的冥想。
1.47 但如果達到無分別心的冥想，真我便呈現。
1.48 智慧便與真理合一。
1.49 此與言辭的推理截然不同。
1.50 這種由靜坐冥想而生的狀態會超越以前的思想習性。
1.51 這種控制一旦達成，便達到無種子的冥想。

第二章 實踐鍛鍊
2.1 瑜伽是對身體加以自律，學習經典，和對神的順服。
2.2 目的是促進冥想，除去障礙的根源。
2.3 無知、我執、迷戀、厭棄、貪求，是生命的五種障礙。
2.4 無知是其餘幾項的溫床，無論是沉睡的、輕微的、可構成障礙的還是激烈的。
2.5 無知將那些不是永恆的、不純潔的、痛苦的、不屬真我的，認同為永恆的、純潔的、愉快的、屬於真我的。
2.6 我執是知覺者將自己認同於知覺的能力。
2.7 迷戀是對欲望的追逐。
2.8 厭棄是住在痛苦之中。
2.9 貪求在那些有學識的人之中仍然存在，是會自己助長的。
2.10 這些障礙還在精微階段時，可以做相反的事情來消除。
2.11 如果成形以後，可以靜坐冥想來消除。
2.12 那些障礙由過去的業行而來，在可見及不可見的界域發生作用。
2.13 一旦生根，便影響生命的狀況、生命的長短和種種經驗。
2.14 由於行善與行惡的不同，分別產生樂果與苦果。
2.15 對於有智慧的人來說，甚麼都是苦的。因為一切都在改變，事物變成它們相反的狀態。
2.16 還未來到的痛苦是可以避免的。
2.17 痛苦的因由是知覺者認同於被知覺者。
2.18 此世界有各樣事物和知覺，是要讓我們解脫於這個宇宙。
2.19 自然有四種特性：特定的、非特定的、有分別的、無分別的。
2.20 知覺者只是知覺本身，雖然純潔，還是通過思維來看事物，而自我使他認同於這個思維。
2.21 這種知見的性質是為了知覺者的好處。
2.22 雖然對覺醒的人來說，這些都會毀去，但對其他人來說，仍然存在。
2.23 知覺者與被知覺者遇合，便產生這個世界。
2.24 無明是它的原因。
2.25 如果沒有無明，沒有知覺者與被知覺者遇合，知覺者便得到自由。
2.26 消滅無明有賴不斷的明辨。
2.27 智慧有七個階段，隨著知識增長，一個接著一個展現。
2.28 通過瑜伽的鍛鍊，那些雜染便會被知識之光去除，生出明辨的智慧。
2.29 持戒、精進、調身、調息、攝心、凝神、入定、三摩地，是瑜伽的八支。
2.30 非暴力、不說謊、不偷盜、不縱欲、不貪圖。
2.31 無論何時、何地、在甚麼情況，屬於甚麼階級，這都是不可打破的誓言。
2.32 內外潔淨、滿足、對身體及感官的控制，學習經典、對神順服，都是精進。
2.33 如果有反對瑜伽的思想，要用相反的去對抗。
2.34 毀滅的本能是有害的思想。無論是自己去做，去引生，或去認同。如果由貪婪、怒氣、迷惑成為動機，無論是溫和、中度還是猛烈，都會帶來無窮的苦難和無明，因此要發展出相反的。
2.35 只要確定非暴力，敵意便會消除。
2.36 不說謊，便能得享工作的果報。
2.37 不偷盜，便能得享財富。
2.38 不縱欲，便能得享靈性上的強健。
2.39 不貪圖，便能得到生命的知識。
2.40 潔淨為身體帶來保護，不會因與他人接觸而被感染。
2.41 精神上的潔淨，產生覺醒和對感官的控制。
2.42 滿足產生最大的快樂。
2.43 身體以及感官的完美，因持戒而消滅那些不潔而來。
2.44 由不斷的學習達至與上天合一。
2.45 三摩地是由注意力與神合一而產生。
2.46 姿勢必須穩固舒適。
2.47 控制不安，對無限作冥想，便能做到。
2.48 這樣，便不會受二元性騷擾。
2.49 掌握了姿勢以後，便要控制呼吸。
2.50 控制吸氣和呼氣便是調息。在外、在內，以至於靜止不動，都因應時間、地點和數目而調節，呼吸又細又長。
2.51 第四樣是呼吸既不在外，也不在內。
2.52 於是對光之遮蔽便除去。
2.53 這樣精神便適合作冥想。
2.54 如果精神脫離了知覺，而知覺亦不與感官混合起來，注意力便與自己合一。
2.55 於是達至對感官的最高控制。


第三章 禪定力量
3.1 凝神是將意識放在一物之上。
3.2 入定是周流不斷的知覺。
3.3 三摩地是只有冥想的對象存在，對自身的知覺消失。
3.4 此三者形成靜坐冥想。
3.5 由掌握靜坐冥想，便得到智慧的光。
3.6 這種掌握是通過不同的階段。
3.7 此三者比以前討論的更為內在。
3.8 但就算是此三者也是外在於無種子的境界。
3.9 那種控制的狀態是心靈聯繫上控制的活動，使那些習性消減下來。
3.10 這流通因不斷練習而穩定下來 。
3.11 當心靈放在一物之上，對其他的興趣便減退，便能達到入定。
3.12 在此境界，過去和將起的心象成為一樣。
3.13 由此感官上的變化，便超越了事物的原理、性質各方面。
3.14 事物的性質是過去、現在、將來三個原理。
3.15 進化是由這三個原理不斷的轉化造成。
3.16 對這三種轉化作冥想，便可得到過去和未來的知識。
3.17 平凡字句與意義的知識是混亂的。通過靜坐冥想，便能得知一切生物聲音的知識。
3.18 對過去的習性作冥想，便能得知過去生命的知識。
3.19 對他人的身體作冥想，便可知道他人的思想。
3.20 不是知道思想的內容，而是它的內在狀態。
3.21 對身體的形狀作冥想，對形相的知覺便被阻閉，對眼睛的顯現便被分離，那個瑜伽士的身體便不被看見。
3.22 行為的後果有快有慢，從內在的控制得知死亡的時間。
3.23 對不同的氣力，例如大象的氣力作冥想，便產生大象的氣力。
3.24 對內在的光作冥想，便得到精微幽隱和遠處的知識。
3.25 對太陽作冥想，便得到世界的知識。
3.26 對月亮作冥想，便得到星球的知識。
3.27 對星空作冥想，便得到星空運動的知識。
3.28 對臍輪作冥想，便得到身體運作的知識。
3.29 對喉嚨作冥想，便能中止飢渴。
3.30 對胸膛中的管道作冥想，便能使身體穩定。
3.31 對頭上的光作冥想，便能擁有超覺的視力。
>3.32 由於直覺的力量，產生所有知識。
3.33 對心臟作冥想，便能得到有關意識的知識。
3.34 喜樂是從靈魂與智慧的無分別而來。通過對真我的冥想，便會得到真我的知識。
3.35 由此便達到超覺的聽力、視力、味覺和嗅覺。
3.36 這些力量都是三摩地的障礙。
3.37 當知道了注意力受束縛的原因，瑜伽士的意識可以進入另一個人的身體之中。
3.38 控制了這個靈力，瑜伽士便能在水上行走，不受荊棘的傷害。他能克服死亡。
3.39 通過對生命能量的控制，身體發出光明。
3.40 對以太及聽覺作冥想，便能聽見上天的聲音。
3.41 對以太及身體的關係作冥想，瑜伽士的身體便能變得很輕，能夠在空中飛行。
3.42 對心靈作冥想，便能離開身體，那時無明便會去除。
3.43 對物質的精微和物理形狀、狀態及功能等作冥想，便能控制物質。
3.44 由此可使身體變得極小、極大，以及不可被損。
3.45 這個身體變得美麗、有力及強壯。
3.46 通過對器官生命力和它們性質和功能的冥想，便能控制這些感官。
3.47 這樣身體便能像思想般飛快移動，控制超覺的感官，控制自然的元素。
3.48 通過對真我以及生命能量之間關係的冥想，便能做到無所不能，無所不知。
3.49 以無欲無求來毀滅束縛的種子，便能免除一切束縛，達到自在。
3.50 瑜伽士不要因這些靈力而驕傲起來，因為這樣便會使他產生障礙及下墮。
3.51 對時間的運動，之前及之後作冥想，可以得到明辨的知識。
3.52 這種冥想可以分辨兩樣極相似的事情，就算它們的特性和地位都一樣。
>3.53 那直覺的知識能知道所有事物和它的性質。
3.54 當真我變得與生命能量同樣純潔，便達到完美與自在。


第四章 解脫自在
4.1 超自然力量可由前生而得、通過藥物而獲得、通過念誦咒文，以及通過靜坐冥想而獲得。
4.2 生命由低級到高級轉化，是由於自然的創造力。
4.3 行為無論好壞都不直接引起蛻變，只是除去對自然力的障礙，就好像農夫在田裡除去石頭，才能犁溝灌溉一樣。
4.4 意識可由真我的力量產生。
4.5 那個原初的意識，仍控制著那些被創造的意識。
4.6 只有那些達到三摩地的意識才能免於欲望，成為最高的。
4.7 瑜伽士的行為，不是黑的，也不是白的。但對其他人來說是以下三者：黑的、白的和二者之混合。
4.8 由此三者，表現出與之相應的果報。
4.9 即使有時間、空間、物種的阻隔，由於記憶和習性，那些果報都能持續。
4.10 對喜樂的追求是永恆的，而欲望和習性則沒有開始。
4.11 它是由因、果、支持與對象造成，沒有這些，它便不存在。
4.12 過去與將來，各依它們的形式和原理而存在。
4.13 它們或潛藏，或顯明，各按其特性。
4.14 所有事物都是合一的，因為這是整體的進化。
4.15 對象相同，但如果意識不一樣，看出來便不一樣。
4.16 事物之可知或不可知，取決於是否能被心靈認知。
4.17 事物之可知或不可知，取決於心靈被調整至的狀態。
4.18 意識的調整永為知覺者所知，因永恆的靈是不變的。
4.19 那些心靈不能照亮自己，因為他們是作為對象而被認知。
4.20 知覺者與對象不能同時被知覺。
4.21 意識由另一意識所知，便造成無窮後退，引致思想上的混亂。
4.22 當心靈變成更高形式的靈體，便能知覺更高的意識。
4.23 在一切知覺中，知覺均被被知覺者著色。
4.24 心靈受欲望調節，是為了最高者工作，這是因為它的混合性質。
4.25 對於那些有分辨力的知覺者來說，他們的真我與思維分離。
4.26 得到分辨的意識，便能達到自由。
4.27 有些時候思維從過去的習慣而來。
4.28 上文說過，去除這些習性便是去除障礙。
4.29 那些達到完全的分辨，完全捨棄了各種欲望的狀態，叫做三摩地。
4.30 到此所有痛苦消除，能排除各種因果的障礙，獲得自在。
4.31 知識免除所有遮蔽，變成無限，感官的作用也變得很小。
4.32 完成了它們的目標，三態之進化便停止。
4.33 不斷進化的到了最後，成為一種明顯的轉化。
4.34 當三態完成了它們的目的，便達到自在的境界，得知自身的所有知識。這便是絕對的自由。
THE YOGA SUTRAS

PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA

http://www.dailyreadings.com/sutras_1.htm

Copyright © 1997 Chiltern Yoga Trust
Austraila

There are two new very fine editions of Swami Venkatesanananda’s translation of Patanjali’s Yoga Sutras.

Chap. 1

I. 1.

Now, when a sincere seeker approaches an enlightened teacher, with the right attitude of discipleship (viz. ,free of preconceived notions and prejudices, and full of intelligent faith and receptivity) and with the right spirit of inquiry, at the right time and the right place, communication of yoga takes place.

I. 2.

Yoga happens when there is stilling (in the sense of continual and vigilant watchfulness) of the movement of thought - without which there is no movement.

I. 3.
In the light of non-volitional, non-moving and therefore spontaneous and choiceless awareness the undivided intelligence with its apparent and passing modifications or
movements of thought within itself is not confused with nor confined to any of these. Then (when yoga thus happens), the seer or the homogeneous intelligence which is ignorantly regarded as the separate experiences of sensations and emotions, and the separate performer of actions, is not split up into one or the other of the states or modifications of the mind, and exists by itself and as itself.

I.4.

At other times, when yoga does not happen and when the mind is busily occupied with the movement, there is a cloud of confusion in the undivided, homogeneous intelligence. In the shadow of that cloud, there arises false identification or cognition of the movement of the mind-fragment and hence distorted understanding .The single concept or idea or the single movement of thought is mistaken as the totality.

I. 5.

These apparent movements or states or moods of the mind, which are concepts, ideas or images in it, can all be grouped under five categories, irrespective of whether they are experienced as painful or not-painful, and whether or not they are covertly or clearly tainted by the five-fold afflictions described later.

I. 6.

These five categories of apparent movements of the mind are:

proven theory, which is often assumed to have been reliably proved and therefore to constitute right knowledge; (or, rationalization of the movement of thought .)

unsound thinking or wrong knowledge, assumptions, presumptions, beliefs (deductions and inference may also be included here); (or verbal condemnation of the movement of thought as wrong.)

(fancy or hallucination or imagination totally unrelated to any proven or assumed theories, which may also include the delusion that one is already out of the movement of thought .

a state of dullness or sleep; or succumbing to the movement of thought, feeling it is impossible to go beyond it;

memory, or the recollection of a teaching or an experience which gives rise to the notion that it is possible to go beyond the movement of thought; such a notion forms an image.

I. 7.

What are proven theories?

Theories are said to derive their proof from one or the other of the following sources:

(1) direct perception, sense-experience, or intuition,

(2) deduction or extension of direct perception and sense-experience or beliefs: in the absence of direct proof or experience, indirect proof is deduced from the right or wrong application of principles of logic chosen by oneself, which often lead to vague generalizations or presumptions that " since the theory comes from a usually reliable source, it must be correct. "

(3) scriptural or other trustworthy testimony or authority - where, again, one accepts as proof the statements of those whom one has accepted as THE authority, such acceptance being blind and fanatic.

1. 8.

Unsound thinking or wrong knowledge is based on error, on mistaken identity, where the cognition is unreal and faulty and hence the knowledge is faulty, too, and where there is no agreement between the expression and the experience, between the substance and the description .

I. 9.

Fanciful or hallucinatory expressions and even experiences or imaginations are "sound without substance", empty words and phrases or descriptions which have no corresponding reality, however realistic or inspiring or satisfying they may appear to be: hence they arethe most deceptive and least trustworthy. .

I. 10.

When nothingness or void is the content of the mind, when the idea of nothingness alone prevails, or when the mind thinks that it does not think at all, there is sleep, which is a state of mental or psychic inertia.

I. 11.

Memory is the non-abandonment of the impression created by past experiences, Which is revived with much the same impact on the mind-stuff as at the time of the original experience, but with or without the original details and emotional response.

I. 12.

The right understanding and the realization of the real nature of these five categories of mental states, is gained by

1) right exertion, and

2) the simultaneous, effortless and wise avoidance of the distracting influences. The latter includes the non-arousal of cravings and attractions that compound one ' s confusion, and the steady perception in the inner Light that the mistaking of the mental states for the undivided intelligence, is both the cause and the effect of the clouding of the Light. Such perception is sufficiently strong and wise to know that the intelligence is forever uncolored by ignorant waywardness.

I. 13.

Any steady and continuous or persistent and vigilant endeavor to stand firm in the understanding of the truth of the indivisibility of cosmic intelligence is known as spiritual practice (right exertion).

I. 14.

But, when is one said to be well grounded in practice?

When this spontaneous awareness or cosmic consciousness continues without interruption, for a long time, and one is devoted to it with all one' s being, in all sincerity and earnestness .

I. 15.

How does one avoid distracting influences, without being distracted by such effort?

When the consciousness functions in a masterly way so that the compulsive and over-powering craving for objects seen or heard of, is skillfully (that is, without suppression or expression, inhibition or indulgence) turned upon itself - there arises an intense and consuming quest in quest of the what, how and where of the craving itself: that is known as uncoloredness or dispassion.

I. 16.

Whereas in the earlier stages of yoga practice this "turning craving upon itself" may be (i) blind suppression, or (ii) an act of self-sacrifice with a reward in view, or (iii) at best an active expression of unquestioning faith in accepted authority - the spiritual quest transcends such qualified self-discipline, then THAT which is "beyond" the conditioned and therefore fragmented inner personality is directly seen to be free of all craving.

I. 17.

The realization of the unconditioned being is at times associated with logical reasoning or examination, deep a-rational inquiry, an experience of bliss or of pure I-am-ness. Yet even at those times there is consciousness of the subject-object relationship, and knowledge of the physiological and psychological states, experiences and deeds.

I. 18

Different from this is the practice that is based on cessation of all effort even at meditating: this practice leads spontaneously to tranquility. In that, only the impressions or memories remain: of such impressions is the "me" constituted.

I . 19.

When such impressions remain, one retains the possibility (and the cause) of birth again, even after being freed from the present body and after becoming integrated with one ' s own or the cosmic nature. For, such impressions or memories nurture and perpetuate the awareness of continued personal existence.

I . 20.

In the case of others, when such spontaneous realization of the unconditioned does not happen, such realization is preceded by and proceeds from faith or one-pointed devotion, great energy and use of will-power, constant remembrance of teachings and one ' s own experience, the practice of samadhi (the state of inner harmony), and a knowledge or discernment of such harmony - all of which lead one gradually on to that state of yoga.

I. 21.

However, lest it should be misconstrued that such gradual evolution implies cosmological or psychological distance to be covered, it should be added that the state of yoga or the unconditioned intelligence is close at hand irrespective of the approach followed by the seekers - if they are full of intense zeal, enthusiasm, energy and sincerity, and are thus able speedily to overcome obstacles.

I. 22.

Yet, again, it is possible to see a distinction between mild, middling and intense zeal, energy and effort, although yoga (which is spontaneous realization of oneness) and effort (which implies duality) are contradiction in terms.

I. 23.

Or, the state of yoga is attained by complete, instant, dynamic, energetic and vigilant surrender of the ego-principle to the omnipresent ever-existent reality or god. This is instant realization of God as the only reality, when the (ego's?) quest of self-knowledge meets its counterpart, ignorance, and stands bewildered in choiceless encounter, and when the ego-ignorance phantom instantly collapses.

I. 24.

Who is god?

That unique indwelling omnipresence that is never tainted nor touched by the ground of actions and their reactions, which afflict ignorant individuals; that which is left-over after the ego-ignorance-collapse; that special inner ruler or intelligence which is unconditioned by time and whose will alone prevails even in the body. In it there is oneness, never divided. It is therefore beyond ignorance and its progeny.

I. 25.

In that (god or surrender to god) there is the source of the highest and most excellent omniscience, for the self limitation which is ignorance is dispelled by the removal of the ego-ignorance obstacle. (Or, the omniscience in that is natural and arouses no wonder.)

I. 26.

That omnipresent reality, both in its manifest and in its unmanifest aspects, is the source of inspiration and intuitive enlightening experience of all the sages from beginningless time: for it is not conditioned (or divided) by time. The inner light is timeless. The enlightening experience is timeless, for, time is thought and thought is ignorance.

I. 27.

That indwelling omnipresent sole reality is verbally alluded to as OM, which is the ever— new and eternal cosmic sound that is heard in all natural phenomena (thunderclap, roaring of the ocean, wind rustling trees in the forest, and the conflagration) and even in the reverberations of the musical instruments, the hum of engines, and the distant din of the carnival crowd.

I. 28.

How to utilize that OM in the adoration of god ?

By repeating it, at the same time, inquiring into, contemplating and saturating the whole being with, the substance indicated by it - that is, the reality or god, which is the real "meaning" of OM.

I. 29.

When one repeats the OM in this manner, then the consciousness which is ordinarily scattered over the diversity, is gathered, concentrated and turned inward. The spirit of enquiry into the substance of the OM dispels all the obstacles or distractions without necessarily wrestling or struggling with them.

I. 30.

What are the obstacles ?

(1) Disease, (2) dullness, (3) doubt, (4) carelessness, (5) laziness, (6) inability to turn the attention away (from the obstacles) (7) perverted or distorted vision, (8) inability to find a firm ground for the spiritual investigation, and (9) even when such a ground is found, unsteadiness of mind and attention in the pursuit of the inquiry - these are the obstacles and distractions, for they bring about and constitute the apparent fragmentation of the mindstuff .

I. 31.

By the presence of the following symptoms can be understood the extent to which the mind is disturbed and distracted:

(1) sorrowful mood, (2) psychological despair , (3) the motions of the body, and (4) inhalation and exhalation. By being attentive to these factors, it is possible to arrive at an understanding of the degree of seriousness of the obstacles: for they co-exist with the distractions of the mind.

I. 32.

In order to overcome mental distractions one should steadily adhere to the practice of one method. Whereas any method will help one overcome distractions, frequent change of the methods adopted in one ' s practice will aggravate the distractions. (Several suggested methods follow.)

I. 33.

The following fourfold attitude to life's vicissitudes and in all relationships, being conducive to peace of mind, enables one to overcome the distractions of the mind:

(1) friendliness towards pleasure or those who are pleasantly disposed to oneself (friends), (2) compassion for the sorrowful, and, when one is in a painful condition, self-forgetful sympathy for those who may be in a similar painful condition,

(3) rejoicing in the exaltation of the noble or the holy ones, and

(4) indifference to unholiness, not being drawn into it nor holding others in contempt for their unholiness .

I. 34.

Or, the distractions can be overcome by literally and physically exhaling the breath and holding the lungs empty, or by adopting such other methods like fasting or contemplation of death, etc., by which one symbolically "expires" and holds the prana or life-force outside, as it were.

I. 35.

Or, intense and vigilant attentiveness to the activities aroused within oneself by sense-experiences can also act as a binding force to prevent mental distractions. Needless to say that one should not get lost in such sense-experiences. Of such is attentiveness to breathing or to the movement of life-force, or to the "silent" sound of a mantra mentally uttered, to the subtle vision of the divine presence, or to the experience of "the space of consciousness" within the heart.

I. 36.

Or, one may be keenly attentive to an internal (the psychic blissful inner light) or an external person or phenomenon devoid of sorrow and full of resplendence, and thus overcome distractions of the mind-stuff.

I. 37.

Or, the mental distractions can be eliminated by the adoration of the consciousness of one or which is free from conditioning (or the psychological coloring of attachment or passion). To this category belong even divine images, celestial bodies like the sun, and enlightened living beings - or even babies - though surely one should constantly bear in mind that it is their unconditioned nature which entitles them to be thus adored.

I. 38.

Or, the distractions can be removed by holding on to the wisdom gained in dreams, whether they are Para psychological visions or symbolical dreams, as also the wisdom gained by a profound reflection on the "message" of deep sleep, in which there is total absence of mental distraction, and in which one experiences no diversity at all. In this state, free from obstacles, one "experiences" peace and happiness which are "recollected" on awaking from sleep.

I. 39.

Or, the distractions can be overcome by adopting any contemplative technique, using any object of meditation, one likes most, for that which one likes most holds one's attention, and the technique one likes most makes contemplation easy - provided, of course, that neither the object nor the technique itself involves or invites distraction.

I. 40.

The mind or the intelligence thus freed from distractions encompasses or comprehends the smallest as also the greatest - for it is free from all conditioning, and from all coloring, and is therefore like the purest crystal.

I. 41.

Lest it should be misunderstood that the intelligence freed from conditioning and coloring is dull, inactive, unresponsive and void, it should be remembered that, like a pure crystal which reflects without distortion or confusion any object that is placed near it, the steady and ever-alert intelligence, too, receives and reflects the color (nature) of the subject, the predicate, and the object in all situations, instantly, spontaneously and appropriately.

I. 42.

In the case of the understanding reached through logic or reasoning there is confusion on account of the discrepancies that exist between the word (description), meaning (in both connotations as the substance described and as the knowledge of the word-meaning) and imagination or assumption. Hence, it is unclear and uncertain.

I. 43.

But, when the mind-stuff is cleansed of memory, the self or personality which was nothing but the fragmentation, the conditioning or the coloring (the impurity) is wiped out as it were; and the substance or truth alone shines, without distortion, logic or reasoning which is the function of the limited personality .

I. 44.

Whatever has been said above also applies to similar distinctions between the other methods already suggested (like the method of inquiry) and spontaneous awareness. Thus, by this they and all the subtleties involved have been explained, leaving only the subtlest experiencer of awareness to be dealt with.

I. 45.

When thus the subtle experiencer of the inner awareness is observed without interruption one arrives at that which has no identification or distinguishing mark, but which is at the same time not a void.

I. 46.

That indeed is the realization of the homogeneous cosmic essence, though even in it there exists the seed of potential fragmentation, which is the consciousness of the individuality or the observer.

I. 47.

Proficiency in such observation dispenses with even self-inquiry, on account of the uninterrupted self-awareness being natural: then there is spiritual enlightenment, peace and bliss.

I. 48.

Such enlightenment is saturated with harmony, order and righteousness.

I. 49.

This enlightenment, this understanding, this realization is quite different from what one has heard about or deduced from teaching obtained from external sources. Whereas in the case of the latter the object of study, investigation and understanding is outside of the consciousness, the realization arrived at in the former is of a special category.

I. 50.

This special realization of spontaneous self-awareness completely transmutes the entire being and there is total change. All other habits and tendencies are overcome by habitual self-awareness .

Chap. 2

II. 1.

The kindling of the inner psychic fire that at once burns away all the impurities (coloring) and limitations of the mind-stuff, the study both of scriptural texts and one's own reaction to situations from moment to moment, and the meaningful, dynamic and devotional surrender to the indwelling omnipresence - these three simultaneously constitute active yoga, or practice of the indivisible unity.

II. 2.

When it is clearly understood that the instant realization of cosmic oneness, which is yoga, is not the product of any effort, how can one "practice" such unity?

Surely, active yoga is taught not because such practice results in the realization of oneness. However, it can aid in the direction of one 's attention towards enlightenment, and away from the elements that cause mental turmoil, which, as a result of such turning away, are weakened.

II. 3.

The mind is restless because of the many unresolved problems. The elements that disturb mental equilibrium and thus generate psychic distress are:

ignorance of the truth concerning

(2) one's self or egotism which seems to be the obvious truth in ignorance, and the belief in the separative individuality,

(3&4) psychological and unnatural extension of attraction and repulsion which, as neurological phenomena are natural, and

5) blind clinging to the present physical "life", born of the ignorant division of timeless eternity into life and death.

II.4.

Obviously, ignorance of the truth of oneness (or indivisibility of cosmic intelligence) is the cause of all the other sources of psychic distress - whether these latter seem to be completely hidden or dormant, veiled or weak, or actively spread out, creating the notion that they are not related to spiritual ignorance, that they are independent of ignorance, and can, therefore, be dealt with by means other than self-knowledge.

II. 5.

Ignorance gives rise to a "knowledge" of ego-sense - an assumed fact of the non-existent ego-sense. It is only in a state of spiritual ignorance that one identifies or confuses that which is impermanent with that-which is eternal, that which is impure or colored with that which is pure and unconditioned, pain with joy, and the unmodified consciousness (Self) with thoughts and modifications which are not Self. Realization of the spiritual truth or enlightenment on the other hand enables the impermanent, etc., to be seen as such, and the permanent etc., to be seen as such.

II. 6.

In cosmic consciousness all activities happen. Thus, for instance, seeing happens: the power of sight sees. However, when the consciousness fragmented by the shadow of ignorance identifies itself as the seer, there is the ego-sense.

II. 7.

Attraction (or mental conditioning or coloring) follows, rests in, and is just another term for, the erroneous evaluation of an object or experience as pleasure. Because of the mental coloring something looks attractive.

II. 8.

Similarly, repulsion (which is another phase of attraction) follows, abides in, and is just another term for, the erroneous classification of an object or experience as pain-giving. On the other hand, what the human mind in ignorance regards as attraction and repulsion exist in nature and are inherent, invariable and constant in the manifestation of cosmic intelligence (e.g., the magnetic polarity). In nature, however, there is neither the cloud of ignorance nor its consequent ego-sense, and hence the attraction and repulsion in nature are of an entirely different quality to that found in the human psyche.

II. 9.

Blind clinging to life is an inexplicable yet undeniable fact of life which is self-sustaining (since it is just another phase or face of ignorance) and is therefore found to be a dominant factor even in wise beings as long as the physical body which is the operative seat of ignorance exists. It is the operation of the power that preserves the physical sheath for the unfoldment of self-knowledge, combined with the habit of dependence on objective sources for enjoyment and sustenance and fear of losing them, and the inability to see other states of existence.

II. 10.

These sources of psychic distress are subtle, and not to be confused with their gross expansion as likes and dislikes, habits (good and bad), vanity and such personality traits. However, these subtle sources of psychic distress can be dispelled by resolving each in its own cause (or by confronting each of them with its own true opposite).

II. 11.

Both when these elements of psychic distress are mere ripples on the surface of the mind-stuff and when they become gross and operative, they can be dispelled by contemplation.

II. 12.

All actions bear to the five-fold psychic disturbance or distress a mutual cause-and-effect relationship, thus sustaining a chain reaction. Hence, actions lead to afflictions (notions of ego-sense) which manifest in the obvious physical life as experience of pleasure, pain, etc., and also in the subtle mental states (likes and dislikes), here in this life span or in other not so obvious life-states and such afflictions (the ego-sense and ignorance) generate further actions. However, this need not forever be so; for from these effects the causes can be known, and the root-cause made inoperative.

II. 13.

As long as the roots of these psychic disturbances exist generating their consequent actions, their expansion and fruition are inevitable. Their fruition takes place in different life-spans, perhaps in different species, and in diverse experiences. Such fruition is therefore an unmistakable pointer to the persistence of spiritual ignorance and its offspring which are the fountain-source of sorrow.

II.14.

These experiences which are the results of virtue and vice are the sweet and bitter fruits (causing happiness and agony respectively) that are found all along the path of life.

II. 15.

However, the wise (though their own mind is totally free of all sorrow) consider all experiences painful as they are all the fruits of the actions of ignorance. The very pleasures are accompanied by the painful realization that they are subject to change. Constant and violently painful craving for repetitive experience of pleasure in a vain attempt to cancel the change fills the interval with pain. All of this leaves an enduring impression on the mind, which (impression) creates the painful tendency to crave for the avoidance of pain which alone is therefore continuous. And, there is constant conflict in oneself as the psychological mood changes, with every change in the thought-form in the mind-stuff; and the conflict is sorrow.

II. 16.

Yet, all is not lost. For, sorrow that has not yet "arrived", not yet reached the field of experience, can be avoided; unhappiness that has not yet befallen may be avoided, by avoiding psychic contact with it.

II. 17.

How to avoid contact with the experience of pain? By understanding the structure of this experience. What is the structure of experience? The division or the polarization of experiencing into the experiencer and the experience, and the subsequent conjunction or contact of the subject and the object of the experiencing - and this can be avoided. Experiencing being the sole reality, the subject and the object are of identical nature, and thought is the dividing agent. Thought is of pain, pleasure, etc.; and thought experiences pain, pleasure, etc., by the psychological action of division and contact. The possibility of the avoidance of pain is because of the unity of the seer (experiencer) and the seen (experience), without a division.

II. 18.

What is the object and how does it come into being? T he object of the experiencing is threefold in nature - (1) the light of intelligence, (2) dynamic activity, and (3) material existence. While the external cosmos is the object of the senses they themselves are regarded as the object of experiencing by the ignorant, both the external cosmos and the internal experiencer being indivisible from the experiencing. Yet, the "object" helps the intelligence to realize its true nature by intelligent experiencing, and thus be freed from ignorance.

II. 19.

Such objects may even be of different kinds or categories:

1.they can be special -supernatural experiences,

2.they can be commonplace and routine experiences,

3.they may have distinguishing marks or characteristics, or

4.they may be subtle, without any distinguishing marks: and their qualities may be in different stages of development. Simply, the entire cosmos including the external world and the internal sensory system, is the object.

II. 20.

The truth concerning the seer (experiencer) is that there is only the ever-pure act of seeing (experiencing). Yet, there arises a polarization on account of which a concept (which then becomes the subject or the experiences) seems to experience (the reaction of the senses to the eternalized world - all such externalization being the result of the polarization and the consequent apparent movement in the subject). An apparently independent entity called experience therefore becomes the object.

II. 21.

The existence or the very meaning of the object is but the sum and substance of the subject's fragmentary experience, brought on by the ignorant polarization. This fragmentary experience is the contact with pain.

II. 22.

To him who has attained fulfillment, when the (unreal nature of the polarization of experiencing is truly understood, the contact with pain ceases: the only way to avoid pain is never to be separated from it (as the experiencer)! Yet, the potentiality of polarization (separation) and the consequent contact with pain exist in other, ordinary circumstances. Hence, even an enlightened person may still experience pain when not in the total awareness of non-separation.

II. 23.

When the polarization of the experiencing has taken place, the subject's desire for awareness of its own nature and its own voluntary and involuntary powers of action causes or acts as a link or contact between the subject and the object (Here the "subject" is the fragmented concept of self, and the "object" is both the sense-experience and the external sense-object.)

II.24.

Obviously, all this is due to the ignorance of the spiritual truth or oneness. Ignorance alone is the cause for the polarization the fictitious separation which is the sole cause for the desire to become aware of "another" and for the contact of "the other".

II. 25.

When that ignorance is dispelled, the polarization, (separation, division or fragmentation and the consequent conjunction or contact of the experiencer and the experience is rendered meaningless. It is given up. This is liberation for the seer who is pure experiencing or the undivided homogeneous consciousness, which alone existed. Liberation is not isolation nor independence from another, but union in the sense of non-division.

II. 26.

Briefly, the constant unbroken awareness of this truth alone is the means to the ending of this ignorance and its retinue.

II. 27.

This awareness is keen, intense and operative even in the field of the first seven of the eight states or limbs of yoga-practice whose description follows: this practice should therefore not be a mechanical, unintelligent, dull routine.

II. 28.

This awareness shines resplendent with the light of intelligence, when the inner psychic impurities that becloud the vision of truth have been eliminated by the intelligent practice of the "limbs" of yoga.

II. 29.

Discipline, observances, posture, exercise of the life-force, introversion of attention, concentration, meditation and illumination (at-onement) are the eight limbs of yoga or the direct realization of oneness. Hence, these limbs should all be practiced together, intelligently, so that the impurities of all the physical, vital and psychological limbs maybe eliminated.

II. 30.

When the light of intelligence or the awareness of the truth illumines the mind-stuff, psychological order comes to prevail which is manifest as the following articles of natural self-restraint or discipline: non-violence, perception of what is or truth, non-hoarding, an effortless movement of the total being in cosmic homogeneous essence, and non-covetousness. (The fourth article also specifically refers to continence or chastity.)

II. 31.

These articles of supreme (because effortless) self-restraint or order are universally invariable in everyone seeking enlightenment. They are compromised only when there is disharmony and contradiction between, for example, one's head - which seeks the order and one 's heart - which seeks the concomitant of disorder, viz., pleasure. They are not affected or modified by distinctions of birth (class, tribal, etc.), nationality or geography, epoch, (ancient, modern, etc.) or of circumstances (profession, life-style, contingencies, etc.).

II. 32.

When distracted by wayward or pervert rationalization, suitable counter-measures should be adopted to keep away or remove such obstacles, especially by the contemplation of the other point of view.

II. 33.

When distracted by wayward or pervert rationalization, suitable counter-measures should be adopted to keep away or remove such obstacles, especially by the contemplation of the other point of view.

II.34.

Wayward or pervert reasoning is often indulged in to nationalize violence etc., whether such violence etc., are direct personal actions, or indirectly caused, or merely witnessed or acquiesced in. These can be mild, moderate or grave transgressions. However, they have greed, hate and stupidity as their antecedents, and they yield the bitter fruits of endless sorrow, and ever-deepening darkness of ignorance - such contemplation is the effective counter-measure. (Or, hence the need for suitable counter-measure.)

II. 35.

When there is natural firmness in non-violence all hostility comes to an end in its very presence. Conflict ceases in such a mind.

II. 36.

Then there is firm grounding in the perception of what is, or of truth, it is seen that an action and reaction, seed and its fruits, or cause and result, are related to each other; and the clear vision of intelligence becomes directly aware of this relationship. (Or, one ' s words are fruitful.)

II. 37.

When the intelligence firmly rejects the desire to hoard, and when thus there is natural firmness in non-hoarding, even precious gems stand in front of the yogi, unable to deflect him.

II. 38.

No effort is involved in living or acting in itself -effort implies disorderly movement of energy in several directions as lust, anger, greed, etc. Hence, when the whole being moves effortlessly in the cosmic homogeneous essence, and thus there is movement of energy in a single direction, which is really non-movement, there is great conservation of energy. It is not dissipated in diverse sensual and psychic activities. The worst dissipation of energy is sexuality. I fence the yogi is wedded to chastity in thought, word and deed, which he care fully preserves through the practice of yoga postures, pranayama, right diet, contemplation, holy company, and prayer. Effortless chastity promotes energy.

II. 39.

When the inner light of intelligence illumines the state of mind that has firmly rejected all greed and there is contentment with what life brings unsolicited, there arises knowledge of the mysteries of life and its why and how.

II. 40.

The habit of cleanliness, if it is not mechanical and ritualistic but intelligent with an understanding of the nature of decaying physical organism, reveals the impure nature of the physical body: and, there arises disgust for the body and a disinclination for contact with those of others.

II. 41.

And, such a habit of cleanliness also leads to the purification of the whole substance, peace and basic goodness of mind, one-pointedness, mastery over the senses, as also the ability (and the qualification) to attain self-knowledge.

II. 42.

From contentment there flows the most excellent happiness and delight.

II. 43.

The inner psychic fire destroys all impurities of the heart and mind, and brings about the health, sanity, wholeness or perfection of the physical and vital being (the inner senses).

II.44.

By study (not necessarily nor exclusively) of scriptures, and of oneself the consciousness is united with the desired or loved divinity. This divinity may well be a "luminous" internal transmutation-experience or its externalized psychic manifestation, of Carl enlightened being”.

II. 45.

Perfection in self-awareness instantly follows total, dynamic and intelligent surrender of the individual ego-sense (in the sense of the realization of its unreal nature) or the merging of it in the indwelling omnipresence (in the sense of the direct realization He falsity of the "me", the ego-sense, and therefore the sole reality of the indwelling omnipresence) .

II. 46.

The posture of the body during the practice of contemplation and at other times, as also the posture of the mind (or attitude to life) Should be firm and pleasant.

II. 47.

Such a posture can be attained (1) by the abandonment of effort and the non-use of will, and (2) by the continuous awareness of the infinite eternal existence.

II. 48.

Then follows immunity from the onslaughts of the pairs of inseparable opposites - like pain and pleasure, heat and cold, success and failure, honor and dishonor.

II. 49.

Simultaneously, the interruption find reversal (and therefore the balancing) of the flow of inhalation and exhalation, of the positive (life-promoting) energy and the negative (decay-promoting) energy, constitutes the regulation of the life-force which is then experienced as the totality of all its functional aspects previously and ignorantly viewed as the building up and the breaking down opposed to each other.

II. 50.

Different techniques involve holding the breath within (after inhalation), or without (after exhalation), or the suspension of the breath, with conscious effort. There are different types, too, some prolonged, some subtle (and short) - different also in regard to the place where the breath is held, the duration of the retention, and the number of times it is practiced.

II. 51.

There is a fourth type which is the spontaneous suspension of breath, while minutely observing something external or internal.

II. 52.

Then, the veil of psychic impurity and spiritual ignorance that covers the inner light is thinned and rent asunder.

II. 53.

And, the mind attains the ability to concentrate, to focus its attention.

II. 54.

There is psychological freedom when the senses function spontaneously in complete harmony with the inherent intelligence (without thought - or will-interference ) without being drawn into contact with their objects by cravings or false evaluations. This freedom is the fountain-source of energy since in it there is effortless (and therefore non-)movement of the energy.

II. 55

With such an abundance of energy it follows that there is complete mastery (in the sense of ever-vigilant understanding) over the senses, as all psychological conflicts and confused movements of thought and energy cease, and the senses function intelligently without disorder and disharmony, inhibitions and excitation.

Chap. 3

III. 1.

When the attention of the mind-stuff is directed in a single stream to a chosen field, without being dissipated and thus distracted that is concentration.

III. 2.

When the cognition is entirely concentrated in that field thus becoming its own field of observation - that is, when the observer is observed - it is meditation.

III. 3.

When the field of observation and the observing intelligence merge as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed - that is illumination.

III. 4.

When these three happen together there is perfect inner discipline . This can happen during what is commonly known as the practice of meditation, and during any other form of physical or mental activity.

III. 5.

When such inner discipline is mastered, there arises the vision that is wisdom.

III. 6.

This vision (or the eye of intuition, or the eye of wisdom, or the inner light) can be directed to many fields of observation.

III. 7.

These three are inner spiritual practices compared to the other five already described viz., discipline, observances, posture, exercise of the life-force, and introversion of attention .

III. 8.

But even these three are external to that enlightenment in which the very seed of duality ceases to exist.

III. 9.

Here, again, it is possible to conceive of three stages, though such sequence is not inevitable . At first there is the effortless, though not mechanical, habit of shutting out an undesirable or disturbing thought. This ability arises when there is detect awareness of the moment of the rise of the movement of restraint and the cessation of the movement of thought, and thus there is the understanding of the dynamics of thought. This understanding itself is the formation of the faculty of restraint of undesired thoughts.

III. 10.

Though at first this may seem to involve effort, struggle and striving, when the habit of restraint is formed, there is effortless, tranquil and spontaneous flow of the movement of restraint, and the prevention of the undesired movement of thought.

III. 11.

The second stage is the non-arising of distractions on account of the weakening of the numerous distracting thoughts, and the effortless and natural unidirectional flow of the mind-stuff. At this state, the mind-stuff is favorably disposed towards illumination as the obstacles to such illumination are rendered inoperative .

III. 12.

When the two movements of thought-arising and thought-subsiding, the movements of distraction and of restraint, are of equal force, the mind-stuff is in a perfectly balanced state, which is one of non-division or no-polarity. There is neither (volitional) thinking nor suppression of thought, and the intelligence has its natural, effortless unidirectional movement which is in fact no-movement.

III. 13.

Thus (that is, by explaining the dynamics of thought) the nature, characteristics and changes in the states relating to all the cognitive faculties and their objects have been explained: for they are closely related to and are essentially non-different from the movement of thought in the mind-stuff.

III. 14.

For, a substance itself is put together and recognized as such by, and is non-different from, a particular characteristic which may be in a dormant state, in an emerging state or in an uncertain or potential state.

III. 15.

Surely, it is because of the existence of such a clear distinction of character of substances and of the order in the sequence of the changes, that there is predictability of the transformation .

III. 16.

Therefore, knowledge of the past and of the future (and such knowledge as not already possessed) follows the practice of the three-fold inner discipline (concentration, meditation, and illumination together) in relation to the fundamental principle of the three stages of the movement of thought - the movement of restraint, the non-arising of distractions, and the perfectly balanced state.

III. 17.

Language, meaning and conceptualization are always superimposed on one another, causing habit-patterns in communication. By the practice of the threefold inner discipline on their differences there arises an understanding of the sounds uttered by all beings.

III. 18.

By the practice of the threefold discipline on the inherent tendencies, and by the direct perception of such tendencies, knowledge of previous existence arises.

III. 19.

In an intimate knowledge of the ground of the Mind, there is what at first sight appears to be a supernatural knowledge of “other” minds, too, because in fact the intelligence that is misunderstood as the mind is indivisible.

III. 20.

This, however, does not imply particularized knowledge of the other personalities, e . g ., the motivations, the conditioning or the background of the “other” minds - for knowledge of the "other" mind is impersonal and devoid of images and details.

III. 21.

By the practice of the threefold inner discipline on the form and the substantiality of the body, one can comprehend directly the energy that makes it possible to “grasp” it with the eyes and so forth (for the flow of light waves is the form): and when this energy-function is suspended, the dynamics of perception is made inoperative, the link between the perceiving eye and light is severed as it were and invisibility occurs.

III. 22.

Action performed here yields results either immediately (if the action is of great intensity) or in course of time (if it lacks intensity). By the practice of the threefold inner discipline on the intensity or on the chain of action-reaction or the law of cause and effect, there comes knowledge of death (though not knowledge of the ultimate extinction of the ego-sense or liberation) . This knowledge can also be gained by such discipline directed towards omens and portents.

III. 23.

By the practice of the threefold discipline on qualities like friendship one becomes an embodiment of such qualities naturally, and thus one gains great moral, psychic and spiritual strength.

III. 24.

By the practice of the threefold discipline on various kinds of strength (physical, mental, moral, psychic and spiritual) one grows to be as strong as, say, an elephant.

III. 15.

By correctly directing and focusing the light of perception in which the senses and their objects (the whole of nature) function, knowledge can be gained of the subtle, the hidden, and even the remote objects or phenomena.

III. 26.

By the practice of the threefold discipline on the sun a knowledge of the physical universe is gained.

III. 27.

By the practice of the threefold discipline on the moon, there arises a knowledge of the stellar system.

III. 28.

By the practice of the threefold discipline on the pole star, there comes a knowledge of its movement (or the movement of the stars) .

III. 29.

By the practice of the threefold inner discipline at the psychic center at the navel (the Manipura chakra) the knowledge of the physiology of the body is gained.

III. 30.

By the practice of the threefold discipline at the pit of the throat (or, the psychic center known as the Vishuddha chakra) freedom from hunger and thirst is gained.

III. 31.

By the practice of the threefold discipline on the kurma-nadi, steadiness of the body and the mind is gained.

III. 32.

By the practice of the threefold discipline on the light that appears in the crown of the head during meditation, one has the vision of sages who have attained perfection.

III. 33.

All these can also be gained by direct intuitive perception or, by the practice of the threefold discipline on the inner light, all knowledge is gained.

III. 34.

By the practice of the threefold discipline on the spiritual heart (or the psychic heart center Anahata) there arises knowledge concerning the mind-stuff or the undivided intelligence.

III. 35.

The external object is totally distinct and different from what the experiencing personality thinks it is. When, in a state of ignorance, the personality forgets this, and as the object is imagined to be external for the enjoyment of another (which is the enjoyer), he experiences pain and pleasure. When the threefold discipline is directed towards the substance of this self or personality (or, towards the Selfishness), there arises the knowledge of the indwelling intelligence, with its conditioning which is the ignorance.

III. 36.

Thereupon (since knowledge of ignorance is the dispelling of ignorance, and the intelligence that comprehends the mental conditioning is unconditioned) there come into being enlightened hearing, feeling, seeing, tasting and smelling - free from the perversions, limitations and distortions born of ignorance.

III. 37.

But, even such excellent sensations and feelings and the psychic powers described thus far, which on the surface appear to be desirable and encouraging aspects of perfection are in fact impediments to enlightenment as they, too, distract the attention.

III. 38.

When there is loosening of the bondage of the consciousness to the body, as also an understanding of the proper channel of the consciousness ' s entry into and its withdrawal from the body, the mind acquires the ability to enter another body.

III. 39.

When the anti-gravitational vital force that has an ascending flow is directly understood there follow powers of levitation, and passage over water, mud, thorny bush, etc., without coming into contact with them.

III. 40.

When the vital force which maintains equilibrium and which fills the entire body with light, life and power, is directly perceived and understood, there is effulgence and radiance of one’s personality.

III. 41.

By the practice of the threefold discipline on the relation between space, as the medium of sound, and the sense of hearing, supernatural hearing is gained (since the flow of sound-waves is identical with ether or space).

III. 42.

When the threefold inner discipline is directed towards the relationship between the body and the space in which it moves, and when there is contemplation of the weightlessness of cotton, the body acquires the quality of weightlessness and moves in space with ease.

III. 43.

Beyond all these is the state of consciousness which is not the product of thought: and that is the cosmic intelligence which is independent of the body (or bodies - physical, astral and causal}. By the practice of the threefold discipline upon that, the veil that covers that light of cosmic intelligence is removed.

III. 34.

By the practice of the threefold discipline on the gross (tangible, with form) and the subtle (intangible, formless), and their conjunction, and the direct perception of their apparently substantial nature, there arises the perfect understanding of the elements that constitute that existence.

III. 45.

Thence follow psychic powers like the ability to reduce the body to the size of an atom, etc., and perfection of body and its immunity from the ravages of the elements of nature.

III. 46.

What constitutes perfection of the body? Beauty, grace, strength, and adamantine firmness .

III. 47.

By the practice of the threefold discipline on the sense-functions (their action, their characteristics, their fragmentary nature, their mutual relationship, and their substance or their meaningfulness in relation to the indwelling intelligence on account of which alone they are able to function) comes their total understanding and true mastery over them.

III. 48.

When such understanding has been gained, the senses function with the speed of the mind, and there is direct perception without the need of intermediary instruments (even the sense organs) and the realization of oneness with the entire cosmic nature.

III. 49.
The direct realization of the independence of the indwelling intelligence from the mind, that is from the conditions to which the psychic and the physical nature is subject, brings with it superintendence over all states of being, an omniscience.

III. 50.

When there is no craving or attraction even for such supremacy and for such omniscience, all of which suggest a division in consciousness, and when the sense of duality which is the seed for imperfection, impurity, or conditioned existence ceases, there is total freedom and a direct realization of the indivisibility and hence the in-dependence of intelligence.

III. 51.

Invitations that involve the demonstration of such powers or of the characteristics of enlightenment, even when extended by those in authority whether on earth or in heaven are summarily rejected without being swayed by attachment or even curiosity. Otherwise, undesirable consequences may arise again, by the revival of duality, superiority, hope and despair, etc.

III. 52.

Undistracted by these, one should proceed to transcend time . By the practice of the three-fold discipline in relation to the truth of the moment, without the interference of thought which creates the false sequence of time, there arises understanding which is born of the faculty to perceive the false as false and hence truth as truth.

III. 53.

From such understanding flows knowledge or the natural ability to distinguish between reality and appearance, even where they do not have other obvious distinguishing marks related to their species, characteristics and location and hence seem to be similar. The possibility of confusion is thus completely overcome.

III. 54.

Such wisdom born of intuitive and immediate understanding is the sole redeemer. It is everything. It has everything. It encompasses everything. It is the unconditioned and undivided intelligence spontaneously functioning from moment to moment in the eternal now, without sequential relationship.

III. 55.

When there is pure equilibrium which is non-division between the indwelling consciousness and all (objective) existence, between the non-moving intelligence and the ever-moving phenomena, between the unconditioned awareness and the rise and fall of the "The thousand thoughts" - there is freedom and independence of the infinite.

Chap. 4

IV. 1.

The attainments listed in the previous section are not only the fruits of the threefold inner discipline, but they are congenital in some, and in others they may follow the right and intelligent use of certain medicinal herbs or of certain mantras (mystic formulae or advice) or they may follow the kindling of the psychic fire.

IV. 2.

However, congenital endowments are not accidental, as the incidence of birth is determined by the character or quality with which one ' s whole being is saturated .

IV. 3.

To be so saturated does not involve acquiring or adding some new quality; for the transmutation of one ' s nature is not effected by the introduction of a new cause but by the removal of that which obstructs the realization of that nature. The new practice is a catalyst and is otherwise useless: and people of different natures make different choices. As in agriculture: there is fertility in the seed and the soil, and effort is directed at the removal

III. 4.

Any attempt to introduce a new transforming influence can only erect one more barrier - as such a construction of the mind-stuff (as the new influence or image is) is obviously and only a product of the ego-sense.

III. 5.

However many such images one may build within oneself, all these are projected by a single ego-sense in the mind-stuff, though the operations of the diverse successive images may vary) giving the false feeding of methodical and rapid spiritual progress.

IV. 6.

Hence, the no-image that is born of meditation is the best - because it does not create a receptacle for itself, entrench itself as a real image, and color the mind.

IV. 7.

The yogis’ actions, springing from such no-image are therefore neither pure nor impure whereas in the case of others, actions are of three classes, kinds or types - viz., pure, impure and mixed.

IV. 8.

The images that are built in the mind and the actions that flow from them color the mind creating tendencies which manifest when conditions are favorable.

IV. 9.

The relation between the actions, the tendencies they create, and the manifestation of these tendencies in behavior may be vague: especially when the behavior and its antecedents are separate in time, place, and embodiment - yet the latent impressions (tendencies) and memory are identical in nature.

IV. 10.

However, it is difficult to determine their exact operation, and it is futile to analyze them. These memories and these tendencies are beginning less - for hope or desire-to-live is permanent.

IV. 11.

Yet, since these tendencies have a cause-and-effect relationship with ignorance (that is, they are the result of ignorance and also the cause of its perpetuation) they disappear when the cause (ignorance of the spiritual truth) is dispelled, and vice versa: they support and promote each other and are bound to each other.

IV. 12.

But that does not imply that the past (the memory and the tendencies) is false and that the future is abolished (by their disappearance). The past and the future exist in reality, in their own form - because the characteristics and the natural differences of countless beings follow different paths.

IV. 13.

These differences are of the quality of the beings, not of the being itself. And, they may be either subtle or obvious.

IV. 14.

Surely, the material world exists: though it is seen that it constantly undergoes change, there is some substance which thus undergoes change .

IV. 15.

The world of matter is entirely neutral and homogeneous. Differences (like good and evil, beauty and ugliness) are perceived because such differences are created by viewpoints oriented to different directions or goals .

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IV. 16.

An object or a substance in this world is not dependent for its existence on one mind. Else, would it not cease to be if that mind does not cognize it?

IV .17.

However, a particular object or substance is comprehended or ignored in accordance with whether the mind is or is not colored by that object, and is therefore attracted or repelled by that substance . Hence the quality or the description of the substance is dependent on the mind: whereas its existence is independent of it.

IV. 18.

All such changes, colorings and modifications of the mind are always known to the lord of the mind, the indwelling intelligence, since the intelligence is changeless.

IV. 19.

Surely, it cannot be said that the mind is self-luminous and can know itself; it (its changes and modifications) is perceived only by the inner light or the indwelling intelligence.

IV. 20.

Nor, can it be said that the mind is simultaneously both the perceiver and the perceived, the observer and the observed. For, then there would not be rational comprehension.

IV. 21.

If it is assumed that there are two minds the observer and the observed - this would result in logical absurdity (since both are based on the same intelligence, who designates the distinction?) and also confusion of memory or universal schizophrenia, which is not found to be the case.

IV. 22.

The undivided intelligence or homogeneous consciousness in which there is no movement of thought is aware of its own enlightened or awakened nature on account of its awareness of the apparent movement of thought. There is paradoxical movement in non-movement which is the total intelligence.

IV. 23.

The same mind takes on the role of the observer and the very same mind then observes the coloring of the mind which becomes the observed - the subject and the object: it is indeed everything. Hence the self is but an idea .

IV. 24.

Though the mind is motivated in its actions by numerous and diverse tendencies, in reality, it exists and functions for another because it is able to function in conjunction with the undivided indwelling intelligence. The mind does not exist apart from that intelligence and the diverse tendencies.

IV. 25.

One who sees this completely and clearly is freed from the false and imaginary notion of self.

IV. 26.

Then the whole mind flows towards wisdom and the realization of complete freedom or liberation.

IV .27.

It is possible, during such periods when this awareness of this freedom is interrupted there arise other thoughts on account of the mind’s past habits of thinking .

IV. 28.

These habit-moulds are also to be treated as sources of psychic distress or disturbance and got rid of in the manner described already .

IV. 29.

Where there is no interest in or attraction whatsoever even for the highest kind of intellectual knowledge and experience and where there is uninterrupted self-awareness there comes a state of enlightenment which is like a cloud that showers virtue or order.

IV. 30.

When thus order is restored in the mind and therefore in behavior, all actions that favor psychic distress are effortlessly avoided.

IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)

IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)

IV. 32.

Thus, they who have realized this have fulfilled their mission in life. And the beginning less succession of changes of the qualities or characteristics, that was falsely assumed to be related to the self which itself was the first notion - comes to an end. (Or, the succession of changes of qualities which have reached the fulfillment of their purpose comes to an end.)

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IV. 33

What is regarded as continuous succession is only a series of individual and independent moments. When the last moment is not apprehended as being part of a continuum, the false notion of succession and therefore of time comes to an end.

IV. 34.

The qualities and the characteristics of a person have no goal nor motivation any more. They return to their cause, ignorance! There emerges creative independence. The undivided cosmic intelligence which is omnipotent regains as it were its own identity.

OM TAT SAT
(in) finis